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pāḷi from DPR |
English trans. By AI gemini pro 2.5 |
SN-a 1 - sagāthāvagga-aṭṭhakathā |
SN-a 1 - sagāthāvagga-aṭṭhakathā |
♦ sagāthāvagga-aṭṭhakathā |
♦ Commentary on the Sagāthāvagga |
♦ ganthārambhakathā SN 1: |
♦ Introductory Remarks SN 1: |
1 , |
1 , |
♦ karuṇāsītalahadayaṃ, paññāpajjotavihatamohatamaṃ. |
♦ Whose heart is cool with compassion, who has dispelled the darkness of delusion with the light of wisdom. |
♦ sanarāmaralokagaruṃ, vande sugataṃ gativimuttaṃ. |
♦ The teacher of the world with its humans and gods, I venerate the Well-farer, who is liberated from all destinations. |
♦ buddhopi buddhabhāvaṃ, bhāvetvā ceva sacchikatvā ca. |
♦ Even the Buddha, having cultivated 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 own sons, the crushers of Māra's army. |
♦ aṭṭhannampi samūhaṃ, sirasā vande ariyasaṅghaṃ. |
♦ The community of all eight, with my head I venerate the noble Saṅgha. |
♦ iti me pasannamatino, ratanattayavandanāmayaṃ puññaṃ. |
♦ Thus, for me with a confident mind, the merit of this veneration of the Triple Gem. |
♦ yaṃ suvihatantarāyo, hutvā tassānubhāvena. |
♦ By the power of which, having become one whose obstacles are well-removed. |
♦ saṃyuttavaggapaṭimaṇḍitassa, saṃyuttāagamavarassa. |
♦ Of the excellent Saṃyutta Āgama, adorned with the Saṃyutta Vagga. |
♦ buddhānubuddhasaṃvaṇṇitassa, ñāṇappabhedajananassa. |
♦ Praised by the Buddhas and their disciples, generating various kinds of knowledge. |
♦ atthappakāsanatthaṃ, aṭṭhakathā ādito vasisatehi. |
♦ For the purpose of explaining the meaning, the commentary which was recited by the five hundred masters from the beginning. |
♦ pañcahi yā saṅgītā, anusaṅgītā ca pacchāpi. |
♦ And recited again afterwards. |
♦ sīhaḷadīpaṃ pana ābhatātha, vasinā mahāmahindena. |
♦ Was brought to the island of Sri Lanka by the master Mahāmahindena. |
♦ ṭhapitā sīhaḷabhāsāya, dīpavāsīnamatthāya. |
♦ And established in the Sinhala language for the benefit of the island's inhabitants. |
♦ apanetvāna tatohaṃ, sīhaḷabhāsaṃ manoramaṃ bhāsaṃ. |
♦ Removing from that the Sinhala language, the charming language. |
♦ tantinayānucchavikaṃ, āropento vigatadosaṃ. |
♦ And rendering it in a way suitable to the textual tradition, free from error. |
♦ samayaṃ avilomento, therānaṃ theravaṃsadīpānaṃ. |
♦ Not contradicting the doctrine of the elders, the lamps of the lineage of the elders. |
♦ sunipuṇavinicchayānaṃ, mahāvihāre nivāsīnaṃ. |
♦ Of exceedingly subtle judgment, residing in the Mahāvihāra. |
♦ hitvā punappunāgata-matthaṃ, atthaṃ pakāsayissāmi. |
♦ Having omitted the meaning that is repeated again and again, I will explain the meaning. |
♦ sujanassa ca tuṭṭhatthaṃ, ciraṭṭhitatthañca dhammassa. |
♦ For the delight of good people and for the long stability of the Dhamma. |
♦ sāvatthipabhūtīnaṃ, nagarānaṃ vaṇṇanā katā heṭṭhā. |
♦ The description of the cities, beginning with Sāvatthi, has been done below. |
♦ saṅgītīnaṃ dvinnaṃ, yā me atthaṃ vadantena. |
♦ Which, while I was explaining the meaning of the two councils. |
♦ vitthāravasena sudaṃ, vatthūni ca yāni tattha vuttāni. |
♦ In detail, indeed, the stories that were told there. |
♦ tesampi na idha bhiyyo, vitthārakathaṃ karissāmi. |
♦ Of them, I will not make a detailed account here again. |
♦ suttānaṃ pana atthā, na vinā vatthūhi ye pakāsanti. |
♦ But the meanings of the suttas which are not clear without the stories. |
♦ tesaṃ pakāsanatthaṃ, vatthūnipi dassayissāmi. |
♦ For the purpose of explaining them, I will also show the stories. |
♦ sīlakathā dhutadhammā, kammaṭṭhānāni ceva sabbāni. |
♦ The discourse on virtue, the ascetic practices, and all the meditation subjects. |
♦ cariyāvidhānasahito, jhānasamāpattivitthāro. |
♦ The detailed account of jhāna and attainment, together with the method of practice. |
♦ sabbā ca abhiññāyo, paññāsaṅkalananicchayo ceva. |
♦ And all the supernormal knowledges, and the analysis of the collection of wisdom. |
♦ khandhādhātāyatanindriyāni, ariyāni ceva cattāri. |
♦ The aggregates, elements, sense-bases, faculties, and the four noble. |
♦ saccāni paccayākāradesanā, suparisuddhanipuṇanayā. |
♦ Truths, the teaching of dependent origination, with its exceedingly pure and subtle method. |
♦ avimuttatantimaggā, vipassanābhāvanā ceva. |
♦ The path of the uninterrupted text, and the cultivation of insight. |
♦ iti pana sabbaṃ yasmā, visuddhimagge mayā suparisuddhaṃ. |
♦ Since all this has been made exceedingly pure by me in the Visuddhimagga. |
♦ vuttaṃ tasmā bhiyyo, na taṃ idha vicārayissāmi. |
♦ Therefore, I will not investigate it here again. |
♦ “majjhe visuddhimaggo, esa catunnampi āgamānañhi. |
♦ "The Visuddhimagga stands in the middle of these four Āgamas. |
♦ ṭhatvā pakāsayissati, tattha yathābhāsitamatthaṃ”. |
♦ It will explain the meaning as it is stated there." |
♦ icceva kato tasmā, tampi gahetvāna saddhimetāya. |
♦ It was made for this very reason; therefore, taking that also, along with this. |
♦ aṭṭhakathāya vijānatha, saṃyuttavinissitaṃ atthanti. |
♦ Commentary, you should know the meaning dependent on the Saṃyutta. |
♦ 1. devatāsaṃyuttaṃ SN 1 |
♦ 1. The Devatā Saṃyutta |
♦ 1. naḷavaggo |
♦ 1. The Naḷa Vagga |
♦ 1. oghataraṇasuttavaṇṇanā SN 1.1 |
♦ 1. Commentary on the Oghataraṇa Sutta |
♦ tattha saṃyuttāgamo nāma sagāthāvaggo, nidānavaggo, khandhakavaggo, saḷāyatanavaggo, mahāvaggoti pañcavaggo hoti. |
♦ There, the Saṃyutta Āgama has five vaggas: the Sagāthāvagga, the Nidānavagga, the Khandhakavagga, the Saḷāyatanavagga, and the Mahāvagga. |
suttato — |
In terms of suttas — |
♦ “satta suttasahassāni, satta suttasatāni ca. |
♦ "Seven thousand suttas, and seven hundred suttas. |
♦ dvāsaṭṭhi ceva suttāni, eso saṃyuttasaṅgaho”. |
♦ And sixty-two suttas, this is the Saṃyutta collection." |
♦ bhāṇavārato bhāṇavārasataṃ hoti. |
♦ In terms of recitation sections, there are one hundred recitation sections. |
tassa vaggesu sagāthāvaggo ādi, suttesu oghataraṇasuttaṃ. |
Of its vaggas, the Sagāthāvagga is the first; of its suttas, the Oghataraṇa Sutta. |
tassāpi “evaṃ me sutan”tiādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādi. |
Of that too, the introduction beginning "Thus have I heard," spoken by the venerable Ānanda at the time of the First Great Council, is the beginning. |
sā panesā paṭhamamahāsaṅgīti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya ādimhi vitthāritā, tasmā sā tattha vitthāritanayeneva veditabbā. |
But that First Great Council is detailed at the beginning of the commentary on the Dīgha Nikāya, the Sumaṅgalavilāsinī; therefore, it should be understood in the manner detailed there. |
♦ 1. yaṃ panetaṃ “evaṃ me sutan”tiādikaṃ nidānaṃ, tattha evanti nipātapadaṃ. |
♦ 1. But as for this introduction, "Thus have I heard," and so on, there, "evaṃ" is a particle. |
metiādīni nāmapadāni. |
"Me" and so on are nouns. |
sāvatthiyaṃ viharatīti ettha vīti upasaggapadaṃ, haratīti ākhyātapadanti iminā tāva nayena padavibhāgo veditabbo. |
In "dwells at Sāvatthī," "vi" is a preposition, "harati" is a verb. In this way, first, the division of words should be understood. |
♦ atthato pana evaṃsaddo tāva upamūpadesa-sampahaṃsana-garahaṇa-vacanasampaṭiggahākāranidassanāvadhāraṇādi-anekatthappabhedo. |
♦ In terms of meaning, however, the word "evaṃ" has many different meanings, such as simile, instruction, praise, blame, acceptance of a statement, manner, demonstration, and determination. |
tathā hesa — “evaṃ jātena maccena, kattabbaṃ kusalaṃ bahun”ti evamādīsu upamāyaṃ āgato. |
For example, it appears in a simile in "Thus by a mortal who is born, much good should be done," and so on. |
“evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabban”tiādīsu upadese. |
In instruction in "Thus you should go forward, thus you should go back," and so on. |
“evametaṃ bhagavā, evametaṃ sugatā”tiādīsu sampahaṃsane. |
In praise in "So it is, Blessed One, so it is, Well-farer," and so on. |
“evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī”tiādīsu garahaṇe. |
In blame in "Thus indeed this wretch praises that shaven-headed ascetic wherever he may be," and so on. |
“evaṃ, bhanteti kho te bhikkhū bhagavato paccassosun”tiādīsu vacanasampaṭiggahe. |
In acceptance of a statement in "Thus, venerable sir, those monks replied to the Blessed One," and so on. |
“evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī”tiādīsu ākāre . |
In manner in "Thus, indeed, venerable sir, do I understand the Dhamma taught by the Blessed One," and so on. |
“ehi tvaṃ māṇavaka, yena samaṇo ānando tenupasaṅkama; |
In demonstration in "Come, young man, go to the ascetic Ānanda; having approached, in my name ask the ascetic Ānanda about his freedom from illness, freedom from affliction, lightness of being, strength, and comfortable abiding — 'The young man Subha, Todeyya's son, asks the venerable Ānanda about his freedom from illness, freedom from affliction, lightness of being, strength, and comfortable abiding.' And speak thus — 'It would be good, venerable Ānanda, if you would approach the dwelling of the young man Subha, Todeyya's son, out of compassion,'" and so on. |
upasaṅkamitvā mama vacanena samaṇaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha — ‘subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. |
In determination in "'What do you think, Kālāmas, are these things wholesome or unwholesome?' 'Unwholesome, venerable sir.' 'Blameworthy or blameless?' 'Blameworthy, venerable sir.' 'Censured by the wise or praised by the wise?' 'Censured by the wise, venerable sir.' 'When undertaken and observed, do they lead to harm and suffering or not? What is your view on this?' 'When undertaken, venerable sir, and observed, they lead to harm and suffering; this is our view on this,'" and so on. |
evañca vadehi — ‘sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ, tenupasaṅkamatu anukampaṃ upādāyā’ti”ādīsu nidassane. |
Here, it should be understood in the senses of manner, demonstration, and determination. |
“taṃ kiṃ maññatha kālāmā, ime dhammā kusalā vā akusalā vāti? |
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akusalā, bhante. |
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sāvajjā vā anavajjā vāti? |
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sāvajjā, bhante. |
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viññugarahitā vā viññuppasatthā vāti? |
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viññugarahitā, bhante. |
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samattā samādinnā ahitāya dukkhāya saṃvattanti vā no vā, kathaṃ vo ettha hotīti? |
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samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti, evaṃ no ettha hotī”tiādīsu avadhāraṇe. |
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svāyamidha ākāranidassanāvadhāraṇesu daṭṭhabbo. |
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♦ tattha ākāratthena evaṃsaddena etamatthaṃ dīpeti — nānānayanipuṇaṃ anekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanā paṭivedhagambhīraṃ sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchantaṃ tassa bhagavato vacanaṃ sabbappakārena ko samattho viññātuṃ? |
♦ There, with the meaning of manner, the word "evaṃ" shows this meaning: Who is capable of fully understanding the word of the Blessed One, which is profound in its penetration of the meaning of the Dhamma, endowed with various wonders, complete in meaning and expression, arising from many dispositions, and subtle in its various methods, which enters the ear-path of all beings in a way that corresponds to their respective languages? But in every way, having generated a desire to hear, "Thus have I heard, even I have heard it in one way." |
sabbathāmena pana sotukāmataṃ janetvāpi evaṃ me sutaṃ, mayāpi ekenākārena sutanti. |
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♦ nidassanatthena — “nāhaṃ sayambhū, na mayā idaṃ sacchikatan”ti attānaṃ parimocento — “evaṃ me sutaṃ, mayāpi evaṃ sutan”ti idāni vattabbaṃ sakalasuttaṃ nidasseti. |
♦ With the meaning of demonstration — "I am not self-created, this was not realized by me," thus freeing himself, "Thus have I heard, even I have heard it thus," he demonstrates the entire sutta that is now to be spoken. |
♦ avadhāraṇatthena — “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando”ti evaṃ bhagavatā — “āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo”ti evaṃ dhammasenāpatinā ca pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukāmataṃ janeti — “evaṃ me sutaṃ, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva na aññathā daṭṭhabban”ti. |
♦ With the meaning of determination — "Foremost, O monks, among my disciples, the monks who are learned, is Ānanda; among those who have perseverance, who have mindfulness, who have resolution, who are attendants, is Ānanda," and thus by the Blessed One — "The venerable Ānanda is skilled in the meaning, skilled in the Dhamma, skilled in the letter, skilled in the etymology, skilled in what comes before and after," and thus by the general of the Dhamma, showing his own power of retention, which is in accordance with his being praised, he generates a desire to hear in beings — "Thus have I heard, and that, in terms of meaning or expression, is not deficient or excessive; it should be seen just so and not otherwise." |
♦ mesaddo tīsu atthesu dissati. |
♦ The word "me" is seen in three meanings. |
tathā hissa — “gāthābhigītaṃ me abhojaneyyan”tiādīsu mayāti attho. |
Thus, its meaning is "by me" in "What is sung in verse is not to be eaten by me," and so on. |
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū ” tiādīsu mayhanti attho. |
Its meaning is "for me" in "It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief," and so on. |
“dhammadāyādā me, bhikkhave, bhavathā”tiādīsu mamāti attho. |
Its meaning is "of mine" in "Be my heirs in the Dhamma, O monks," and so on. |
idha pana “mayā sutan”ti ca “mama sutan”ti ca atthadvaye yujjati. |
Here, however, both "heard by me" and "heard of mine" are suitable in two meanings. |
♦ sutanti ayaṃ sutasaddo saupasaggo anupasaggo ca gamana-vissuta-kilinnaupacitānuyoga-sotaviññeyya-sotadvārānusāraviññātādianekatthappabhedo. |
♦ "Sutaṃ" — this word "suta" with and without a prefix has many different meanings, such as gone, famous, wet, accumulated, devoted, knowable by the ear, and known through the ear-door. |
tathā hissa — “senāya pasuto”tiādīsu gacchantoti attho. |
Thus, its meaning is "going" in "gone with the army," and so on. |
“sutadhammassa passato”tiādīsu vissutadhammassāti attho. |
Its meaning is "of one whose Dhamma is famous" in "of one who sees the famous Dhamma," and so on. |
“avassutā avassutassā”tiādīsu kilinnākilinnassāti attho. |
Its meaning is "of one who is wet and not wet" in "of the wet and the not wet," and so on. |
“tumhehi puññaṃ pasutaṃ anappakan”tiādīsu upacitanti attho. |
Its meaning is "accumulated" in "much merit has been accumulated by you," and so on. |
“ye jhānapasutā dhīrā”tiādīsu jhānānuyuttāti attho. |
Its meaning is "devoted to jhāna" in "the wise who are devoted to jhāna," and so on. |
“diṭṭhaṃ sutaṃ mutan”tiādīsu sotaviññeyyanti attho. |
Its meaning is "knowable by the ear" in "seen, heard, sensed," and so on. |
“sutadharo sutasannicayo”tiādīsu sotadvārānusāraviññātadharoti attho. |
Its meaning is "one who has retained what is known through the ear-door" in "a retainer of what is heard, a collector of what is heard," and so on. |
idha panassa sotadvārānusārena upadhāritanti vā upadhāraṇanti vā attho. |
Here, however, its meaning is "borne in mind through the ear-door" or "the bearing in mind." |
me-saddassa hi mayāti atthe sati — “evaṃ mayā sutaṃ, sotadvārānusārena upadhāritan”ti yujjati. |
For when the word "me" has the meaning "by me," it is suitable as "Thus heard by me, borne in mind through the ear-door." |
mamāti atthe sati — “evaṃ mama sutaṃ, sotadvārānusārena upadhāraṇan”ti yujjati. |
When it has the meaning "of mine," it is suitable as "Thus my hearing, the bearing in mind through the ear-door." |
♦ evametesu tīsu padesu evanti sotaviññāṇādiviññāṇakiccanidassanaṃ. |
♦ Thus, in these three phrases, "evaṃ" is the demonstration of the function of the various consciousnesses, beginning with the ear-consciousness. |
meti vuttaviññāṇasamaṅgipuggalanidassanaṃ. |
"Me" is the demonstration of the person endowed with the said consciousness. |
sutanti assavanabhāvapaṭikkhepato anūnānadhikāviparītaggahaṇanidassanaṃ. |
"Sutaṃ" is the demonstration of the grasping without deficiency, excess, or perversion, by way of rejecting the state of not hearing. |
tathā evanti tassa sotadvārānusārena pavattāya viññāṇavīthiyā nānappakārena ārammaṇe pavattibhāvappakāsanaṃ. |
Thus, "evaṃ" is the indication of the various ways of proceeding in the object of the stream of consciousness that arises through the ear-door. |
meti attappakāsanaṃ. |
"Me" is the indication of the self. |
sutanti dhammappakāsanaṃ. |
"Sutaṃ" is the indication 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, with a stream of consciousness proceeding in the object in various ways, nothing else was done, but this was done; this Dhamma was heard." |
♦ tathā evanti niddisitabbappakāsanaṃ. |
♦ Thus, "evaṃ" is the indication of what is to be pointed out. |
meti puggalappakāsanaṃ. |
"Me" is the indication of the person. |
sutanti puggalakiccappakāsanaṃ. |
"Sutaṃ" is the indication of the person's action. |
idaṃ vuttaṃ hoti — “yaṃ suttaṃ niddisissāmi, taṃ mayā evaṃ sutan”ti. |
This is what is said — "The sutta that I will point out, that was thus heard by me." |
♦ tathā evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanagahaṇaṃ hoti, tassa nānākāraniddeso . |
♦ Thus, "evaṃ" is the indication of the various ways of the stream of mind by whose various proceedings there is the grasping of various meanings and expressions. |
evanti hi ayaṃ ākārapaññatti. |
For this "evaṃ" is a designation of manner. |
meti kattuniddeso. |
"Me" is the indication of the agent. |
sutanti visayaniddeso. |
"Sutaṃ" is the indication of the object. |
ettāvatā nānākārappavattena cittasantānena taṃsamaṅgino kattuvisaye gahaṇasanniṭṭhānaṃ kataṃ hoti. |
By this much, the firm establishment of the grasping in the object of the agent endowed with that, by a stream of mind proceeding in various ways, is done. |
♦ atha vā 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 — "By me, a person endowed with the action of hearing and consciousness, with the convention of the action of hearing obtained by means of consciousness, it was heard." |
♦ tattha evanti ca meti ca saccikaṭṭhaparamatthavasena avijjamānapaññatti. |
♦ There, "evaṃ" and "me" are designations that are non-existent in the ultimate sense of real truth. |
kiñhettha taṃ paramatthato atthi, yaṃ evanti vā meti vā niddesaṃ labhetha. |
For what is there in the ultimate sense that could receive the designation "evaṃ" or "me"? |
sutanti vijjamānapaññatti. |
"Sutaṃ" is a designation of what exists. |
yañhi taṃ ettha sotena upaladdhaṃ, taṃ paramatthato vijjamānanti. |
For that which was perceived by the ear here, that exists in the ultimate sense. |
tathā evanti ca meti ca taṃ taṃ upādāya vattabbato upādāpaññatti. |
Thus, "evaṃ" and "me" are derivative designations because they are spoken of in dependence on this and that. |
sutanti diṭṭhādīni upanidhāya vattabbato upanidhāpaññatti. |
"Sutaṃ" is a relative designation because it is spoken of in relation to what is seen and so on. |
♦ ettha ca evanti vacanena asammohaṃ dīpeti. |
♦ Here, by the word "evaṃ," he shows freedom from delusion. |
na hi sammūḷho nānappakārapaṭivedhasamattho hoti. |
For one who is deluded is not capable of various kinds of penetration. |
sutanti vacanena sutassa asammosaṃ dīpeti. |
By the word "sutaṃ," he shows the non-forgetting of what was heard. |
yassa hi sutaṃ sammuṭṭhaṃ hoti, na so kālantarena mayā sutanti paṭijānāti. |
For one whose hearing has been forgotten, he does not profess after a long time, "it was heard by me." |
iccassa asammohena paññāsiddhi, asammosena pana satisiddhi. |
Thus, by his freedom from delusion, the attainment of wisdom is established; by his non-forgetting, the attainment of mindfulness. |
tattha paññāpubbaṅgamāya satiyā byañjanāvadhāraṇasamatthatā, satipubbaṅgamāya paññāya atthapaṭivedhasamatthatā . |
There, by the mindfulness preceded by wisdom, the ability to determine the expression is established; by the wisdom preceded by mindfulness, the ability to penetrate the meaning. |
tadubhayasamatthatāyogena atthabyañjanasampannassa dhammakosassa anupālanasamatthato dhammabhaṇḍāgārikattasiddhi. |
By the combination of the ability of both, the attainment of being the treasurer of the Dhamma is established, from being able to preserve the treasury of the Dhamma, which is complete in meaning and expression. |
♦ aparo nayo — evanti vacanena yoniso manasikāraṃ dīpeti, ayoniso manasikaroto hi nānappakārapaṭivedhābhāvato. |
♦ Another method: by the word "evaṃ," he shows wise attention, because there is no various kinds of penetration for one who attends unwisely. |
sutanti vacanena avikkhepaṃ dīpeti vikkhittacittassa savanābhāvato. |
By the word "sutaṃ," he shows non-distraction, because there is no hearing for one with a distracted mind. |
tathā hi vikkhittacitto puggalo sabbasampattiyā vuccamānopi “na mayā sutaṃ, puna bhaṇathā”ti bhaṇati. |
For a distracted person, even when being told with all accomplishments, says, "I did not hear, please say it again." |
yoniso manasikārena cettha attasammāpaṇidhiṃ pubbe ca katapuññataṃ sādheti, sammā appaṇihitattassa pubbe akatapuññassa vā tadabhāvato. |
By wise attention, he accomplishes here right resolve of self and meritorious deeds done in the past, because they are absent for one with a wrongly resolved self or one who has not done meritorious deeds in the past. |
avikkhepena saddhammassavanaṃ sappurisūpanissayañca sādheti. |
By non-distraction, he accomplishes the hearing of the good Dhamma and association with good people. |
na hi vikkhittacitto sotuṃ sakkoti, na ca sappurise anupanissayamānassa savanaṃ atthīti. |
For a distracted mind cannot hear, and there is no hearing for one who does not associate with good people. |
♦ aparo nayo — yasmā “evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso”ti vuttaṃ, so ca evaṃ bhaddako ākāro na sammā appaṇihitattano pubbe akatapuññassa vā hoti, tasmā evanti iminā bhaddakena ākārena pacchimacakkadvayasampattimattano dīpeti. |
♦ Another method: since it was said, "‘evaṃ’ is the indication of the various ways of the stream of mind by whose various proceedings there is the grasping of various meanings and expressions," and since such a good manner does not belong to one with a wrongly resolved self or one who has not done meritorious deeds in the past, therefore, by this good manner, "evaṃ," he shows the attainment of the two latter wheels for himself. |
sutanti savanayogena purimacakkadvayasampattiṃ. |
By the "sutaṃ," through the connection with hearing, he shows the attainment of the two former wheels. |
na hi appatirūpadese vasato sappurisūpanissayavirahitassa vā savanaṃ atthi. |
For there is no hearing for one who lives in an unsuitable place or is devoid of association with good people. |
iccassa pacchimacakkadvayasiddhiyā āsayasuddhi siddhā hoti, purimacakkadvayasiddhiyā payogasuddhi, tāya ca āsayasuddhiyā adhigamabyattisiddhi, payogasuddhiyā āgamabyattisiddhi. |
Thus, by his attainment of the two latter wheels, the purity of intention is attained; by the attainment of the two former wheels, the purity of practice; and by that purity of intention, the attainment of the expression of realization is attained; by the purity of practice, the attainment 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 sutantiādimāha. |
Thus, the word of one whose practice and intention are pure, who is endowed with the scriptures and realization, like the rising of the dawn before the rising of the sun, and like wise attention for a wholesome deed, is worthy of being the forerunner of the word of the Blessed One. Thus, placing the introduction in its proper place, he said, "Thus have I heard," and so on. |
♦ aparo nayo — evanti iminā nānappakārapaṭivedhadīpakena vacanena attano atthapaṭibhānapaṭisambhidāsampattisabbhāvaṃ dīpeti. |
♦ Another method: by this word "evaṃ," which indicates various kinds of penetration, he shows the existence of his own attainment of the analytical knowledge of meaning and perspicuity. |
sutanti iminā sotabbabhedapaṭivedhadīpakena dhammaniruttipaṭisambhidāsampattisabbhāvaṃ. |
By this "sutaṃ," which indicates the penetration of the different kinds of things to be heard, he shows the existence of his attainment of the analytical knowledge of the Dhamma and its etymology. |
evanti ca idaṃ yoniso manasikāradīpakavacanaṃ bhāsamāno — “ete mayā dhammā manasānupekkhitā diṭṭhiyā suppaṭividdhā”ti dīpeti. |
And speaking this word "evaṃ," which indicates wise attention, he shows, "These dhammas have been contemplated by me with the mind, they have been well-penetrated by view." |
sutanti idaṃ savanayogadīpakavacanaṃ bhāsamāno — “bahū mayā dhammā sutā dhātā vacasā paricitā”ti dīpeti. |
Speaking this word "sutaṃ," which indicates the connection with hearing, he shows, "Many dhammas have been heard by me, retained, and are familiar through speech." |
tadubhayenapi atthabyañjanapāripūriṃ dīpento savane ādaraṃ janeti. |
And by both, showing the perfection of meaning and expression, he generates reverence in the hearing. |
atthabyañjanaparipuṇṇañhi dhammaṃ ādarena assuṇanto mahatā hitā paribāhiro hotīti ādaraṃ janetvā sakkaccaṃ dhammo sotabboti. |
For one who hears a Dhamma that is perfect in meaning and expression with reverence is deprived of great welfare; thus, having generated reverence, the Dhamma should be heard with attention. |
♦ evaṃ me sutanti iminā pana sakalena vacanena āyasmā ānando tathāgatappaveditaṃ dhammaṃ attano adahanto asappurisabhūmiṃ atikkamati, sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. |
♦ By this whole phrase, "evaṃ me sutaṃ," the venerable Ānanda, not accepting the Dhamma proclaimed by the Tathāgata as his own, transcends the plane of the ignoble man; professing to be a disciple, he enters the plane of the noble man. |
tathā asaddhammā cittaṃ vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. |
Thus, he raises his mind from the bad Dhamma, he establishes his mind in the good Dhamma. |
“kevalaṃ sutamevetaṃ mayā, tasseva pana bhagavato vacanan”ti dīpento attānaṃ parimoceti, satthāraṃ apadisati, jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti. |
"This was merely heard by me; it is the word of that very Blessed One," thus showing, he frees himself, he refers to the Teacher, he presents the word of the Jina, he establishes the lineage of the Dhamma. |
♦ apica “evaṃ me sutan”ti attanā uppāditabhāvaṃ appaṭijānanto purimavacanaṃ vivaranto — “sammukhā paṭiggahitamidaṃ mayā tassa bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammasaraṇassa saddhammavaracakkavattino sammāsambuddhassa vacanaṃ, na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kattabbā”ti sabbadevamanussānaṃ imasmiṃ dhamme assaddhiyaṃ vināseti, saddhāsampadaṃ uppādetīti. |
♦ Moreover, by "Thus have I heard," not professing to have produced it himself, explaining the preceding statement — "This was received by me in the presence of that Blessed One, the one who is confident in the four kinds of fearlessness, the one who possesses the ten powers, the one who stands in the bull's place, the one who roars the lion's roar, the supreme 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's word; no doubt or uncertainty should be entertained here regarding the meaning, or the Dhamma, or the phrase, or the expression," he destroys the lack of faith in this Dhamma for all gods and humans, he produces the attainment of faith. |
tenetaṃ vuccati — |
Therefore it is said — |
♦ “vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane. |
♦ "He destroys faithlessness, he increases faith in the dispensation. |
♦ evaṃ me sutamiccevaṃ, vadaṃ gotamasāvako”ti. |
♦ Thus, saying 'Thus have I heard,' the disciple of Gotama." |
♦ ekanti gaṇanaparicchedaniddeso. |
♦ "One" is the indication of a numerical definition. |
samayanti paricchinnaniddeso. |
"Occasion" is the indication of what is defined. |
ekaṃ samayanti aniyamitaparidīpanaṃ. |
"On one occasion" is an indefinite indication. |
tattha samayasaddo — |
There, the word "samaya" — |
♦ “samavāye khaṇe kāle, samūhe hetudiṭṭhisu. |
♦ "Is seen in conjunction, moment, time, crowd, cause, and views. |
♦ paṭilābhe pahāne ca, paṭivedhe ca dissati”. |
♦ In attainment, abandoning, and in penetration." |
♦ tathā hissa “appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā”ti evamādīsu samavāyo attho. |
♦ Thus, its meaning is conjunction in "Perhaps we might approach tomorrow, taking into account the time and the occasion," and so on. |
“ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā”tiādīsu khaṇo. |
Moment in "There is only one moment, O monks, and one occasion for the practice of the holy life," and so on. |
“uṇhasamayo pariḷāhasamayo”tiādīsu kālo. |
Time in "hot season, time of heat," and so on. |
“mahāsamayo pavanasmin”tiādīsu samūho. |
Crowd in "a great crowd in the forest," and so on. |
“samayopi kho te, bhaddāli, appaṭividdho ahosi, bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati — ‘bhaddāli, nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. |
Cause in "Your occasion, Bhaddāli, was also not penetrated; the Blessed One is dwelling at Sāvatthī, and the Blessed One will know of me — 'The monk named Bhaddāli is one who does not fulfill the training in the Teacher's dispensation.' This occasion of yours, Bhaddāli, was also not penetrated," and so on. |
ayampi kho te, bhaddāli, samayo appaṭividdho ahosī”tiādīsu hetu. |
View in "At that time, the wanderer Uggāhamāna, the son of Samaṇamuṇḍikā, was dwelling in Mallikā's park in the one-halled debate hall at Tindukācīra," and so on. |
“tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī”tiādīsu diṭṭhi. |
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♦ “diṭṭhe dhamme ca yo attho, yo cattho samparāyiko. |
♦ Attainment in "He who understands the meaning in this life and the meaning in the next, a wise man, through the understanding of the meaning, is called a sage." |
♦ atthābhisamayā dhīro, paṇḍitoti pavuccatī”ti. |
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♦ ādīsu paṭilābho. |
♦ Abandoning in "Through the right understanding of conceit, he made an end of suffering," and so on. |
“sammā mānābhisamayā antamakāsi dukkhassā”tiādīsu pahānaṃ. |
Penetration in "The meaning of suffering is affliction, the meaning is conditioned, the meaning is torment, the meaning is change, the meaning is full understanding," and so on. |
“dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho”tiādīsu paṭivedho. |
Here, however, its meaning is time. |
idha panassa kālo attho. |
With that, it shows "one occasion" among the occasions which are the divisions of time, such as year, season, month, fortnight, night, day, morning, midday, evening, first, middle, and last watch, and moment. |
tena saṃvacchara-utu-māsaḍḍhamāsa-ratti-diva-pubbaṇha-majjhanhika-sāyanha-paṭhamamajjhimapacchimayāma-muhuttādīsu kālappabhedabhūtesu samayesu ekaṃ samayanti dīpeti. |
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♦ tattha kiñcāpi etesu saṃvaccharādīsu samayesu yaṃ yaṃ suttaṃ yasmiṃ yasmiṃ saṃvacchare utumhi māse pakkhe rattibhāge divasabhāge vā vuttaṃ, sabbaṃ taṃ therassa suviditaṃ suvavatthāpitaṃ paññāya. |
♦ There, although among these occasions 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 that was well-known to the elder, well-determined by wisdom. |
yasmā pana “evaṃ me sutaṃ asukasaṃvacchare asukautumhi asukamāse asukapakkhe asukarattibhāge asukadivasabhāge vā”ti evaṃ vutte na sakkā sukhena dhāretuṃ vā uddisituṃ vā uddisāpetuṃ vā, bahu ca vattabbaṃ hoti, tasmā ekeneva padena tamatthaṃ samodhānetvā “ekaṃ samayan”ti āha. |
But since, if it were said, "Thus have I heard, in such-and-such a year, in such-and-such a season, in such-and-such a month, in such-and-such a fortnight, in such-and-such a part of the night, or in such-and-such a part of the day," it would not be possible to retain it easily, or to recite it, or to have it recited, and much would have to be said; therefore, having combined that meaning with a single word, he said, "on one occasion." |
♦ ye vā ime gabbhokkantisamayo jātisamayo saṃvegasamayo abhinikkhamanasamayo dukkarakārikasamayo māravijayasamayo abhisambodhisamayo diṭṭhadhammasukhavihārasamayo desanāsamayo parinibbānasamayoti evamādayo bhagavato devamanussesu ativiya suppakāsā anekakālappabhedā eva samayā. |
♦ Or these occasions of the Blessed One, which are exceedingly well-known among gods and men, and are of many different times, such as the occasion of conception, the occasion of birth, the occasion of religious emotion, the occasion of the great renunciation, the occasion of the difficult practice, the occasion of the victory over Māra, the occasion of enlightenment, the occasion of dwelling in the bliss of this life, the occasion of teaching, and the occasion of final Nibbāna. Among those occasions, it shows "one occasion," which is the occasion of teaching. |
tesu samayesu desanāsamayasaṅkhātaṃ ekaṃ samayanti dīpeti. |
And this, which is the occasion of the duty of compassion among the occasions of the duties of knowledge and compassion; the occasion of the practice for the welfare of others among the occasions of the practice for one's own welfare and the welfare of others; the occasion of the Dhamma talk among the occasions of the two duties of those who have assembled; the occasion of teaching among the occasions of teaching and practice; in reference to one of those occasions also, he said, "on one occasion." |
yo cāyaṃ ñāṇakaruṇākiccasamayesu karuṇākiccasamayo, attahitaparahitapaṭipattisamayesu parahitapaṭipattisamayo, sannipatitānaṃ karaṇīyadvayasamayesu dhammikathāsamayo, desanāpaṭipattisamayesu desanāsamayo, tesupi samayesu aññataraṃ sandhāya “ekaṃ samayan”ti āha. |
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♦ kasmā panettha yathā abhidhamme “yasmiṃ samaye kāmāvacaran”ti ca ito aññesu suttapadesu “yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehī”ti ca bhummavacanena niddeso kato, vinaye ca “tena samayena buddho bhagavā”ti karaṇavacanena, tathā akatvā “ekaṃ samayan”ti upayogavacanena niddeso katoti. |
♦ Why here, just as in the Abhidhamma, "at a time when a desire-sphere," and in other sutta passages, "at a time when, O monks, a monk, secluded from sensual pleasures," the indication is made with the locative case, and in the Vinaya, "at that time the Buddha, the Blessed One," with the instrumental case, why was the indication not made thus, but with the accusative case, "on one occasion"? |
tattha tathā, idha ca aññathā atthasambhavato. |
Because there it is so, and here the meaning is possible in another way. |
tattha hi abhidhamme ito aññesu suttapadesu ca adhikaraṇattho bhāvenabhāvalakkhaṇattho ca sambhavati. |
For there, in the Abhidhamma and in other sutta passages, the meaning of location and the meaning of the locative absolute are possible. |
adhikaraṇañhi kālattho samūhattho ca samayo, tattha vuttānaṃ phassādidhammānaṃ khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhīyati. |
For the occasion, which has the meaning of time and crowd, is the location; the state of the dhammas mentioned there, such as contact, is marked by the state of the occasion, which is the conjunction of moments and the cause. |
tasmā tadatthajotanatthaṃ tattha bhummavacananiddeso kato. |
Therefore, to illuminate that meaning, the indication with the locative case is made there. |
♦ vinaye ca hetuattho karaṇattho ca sambhavati. |
♦ And 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. |
For that occasion of the laying down of the training rules, which was difficult to understand even for Sāriputta and others, with that occasion as the cause and the instrument, the Blessed One, while laying down the training rules, and considering the cause for the laying down of the training rules, dwelt in various places. |
tasmā tadatthajotanatthaṃ tattha karaṇavacanena niddeso kato. |
Therefore, to illuminate that meaning, the indication with the instrumental case is made there. |
♦ idha pana aññasmiṃ ca evaṃjātike accantasaṃyogattho sambhavati. |
♦ Here, however, and in other similar cases, the meaning of continuous connection is possible. |
yañhi samayaṃ bhagavā imaṃ aññaṃ vā suttantaṃ desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi. |
For on whatever occasion the Blessed One taught this or another sutta, he dwelt on that occasion continuously with a dwelling of compassion. |
tasmā tadatthajotanatthaṃ idha upayogavacananiddeso katoti. |
Therefore, to illuminate that meaning, the indication with the accusative case is made here. |
♦ tenetaṃ vuccati — |
♦ Therefore it is said: |
♦ “taṃ taṃ atthamapekkhitvā, bhummena karaṇena ca. |
♦ "Considering the respective meaning, with the locative and the instrumental. |
♦ aññatra samayo vutto, upayogena so idhā”ti. |
♦ Elsewhere the occasion is spoken of, here with the accusative." |
♦ porāṇā pana vaṇṇayanti — “tasmiṃ samaye”ti vā “tena samayenā”ti vā “ekaṃ samayan”ti vā abhilāpamattabhedo esa, sabbattha bhummameva atthoti. |
♦ But the ancients explain: "At that time" or "by that time" or "on one occasion" — this is a mere difference of expression; everywhere the meaning is the locative. |
tasmā “ekaṃ samayan”ti vuttepi “ekasmiṃ samaye”ti attho veditabbo. |
Therefore, even when it is said, "on one occasion," the meaning should be understood as "on one occasion." |
♦ bhagavāti garu. |
♦ "Bhagavā" means venerable. |
garuṃ hi loke “bhagavā”ti vadanti. |
For in the world, a venerable person is called "bhagavā." |
ayañca sabbaguṇavisiṭṭhatāya sabbasattānaṃ garu, tasmā “bhagavā”ti veditabbo. |
And this one is the venerable of all beings because he is distinguished in all qualities; therefore, he should be known as "bhagavā." |
porāṇehipi vuttaṃ — |
It has also been said by the ancients: |
♦ “bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ. |
♦ "The word 'bhagavā' is excellent, the word 'bhagavā' is supreme. |
♦ garu gāravayutto so, bhagavā tena vuccatī”ti. |
♦ He is venerable, endowed with venerableness; therefore, he is called bhagavā." |
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♦ apica — |
♦ Moreover: |
♦ “bhagyavā bhaggavā yutto, bhagehi ca vibhattavā. |
♦ "Fortunate, a destroyer, endowed with portions, and a distributor. |
♦ bhattavā vantagamano, bhavesu bhagavā tato”ti. |
♦ One who has partaken, who has abandoned going; therefore, he is bhagavā in the existences." |
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♦ imissā gāthāya vasenassa padassa vitthārato attho veditabbo. |
♦ The meaning of this word should be understood in detail by way of this verse. |
so ca visuddhimagge buddhānussatiniddese vuttoyeva. |
And that has been stated in the Visuddhimagga, in the section on the recollection of the Buddha. |
♦ ettāvatā cettha evaṃ me sutanti vacanena yathāsutaṃ dhammaṃ dassento bhagavato dhammasarīraṃ paccakkhaṃ karoti. |
♦ By this much, here, by the phrase "Thus have I heard," showing the Dhamma as heard, he makes the Dhamma-body of the Blessed One manifest. |
tena “nayidaṃ atikkantasatthukaṃ pāvacanaṃ, ayaṃ vo satthā”ti satthu adassanena ukkaṇṭhitaṃ janaṃ samassāseti. |
With that, he consoles the people who are weary from not seeing 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 "On one occasion, the Blessed One," showing the absence of the Blessed One at that time, he establishes the final Nibbāna of the physical body. |
tena “evaṃvidhassa nāma ariyadhammassa desako dasabaladharo vajirasaṅghātasamānakāyo sopi bhagavā parinibbuto, kena aññena jīvite āsā janetabbā”ti jīvitamadamattaṃ janaṃ saṃvejeti, saddhamme cassa ussāhaṃ janeti. |
With that, he inspires religious emotion in the people who are intoxicated with the pride of life, thinking, "The teacher of such a noble Dhamma, the one who possesses the ten powers, whose body is like a collection of diamonds, even that Blessed One has passed into final Nibbāna; by whom else should a desire for life be generated?", 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. |
"Me sutaṃ," the accomplishment of the disciple. |
ekaṃ samayanti kālasampattiṃ. |
"Ekaṃ samayaṃ," the accomplishment of the time. |
bhagavāti desakasampattiṃ. |
"Bhagavā," the accomplishment of the teacher. |
♦ sāvatthiyanti evaṃnāmake nagare. |
♦ "At Sāvatthī" means in the city of that name. |
samīpatthe cetaṃ bhummavacanaṃ. |
This is a locative of proximity. |
viharatīti avisesena iriyāpathadibbabrahmāriyavihāresu aññataravihārasamaṅgīparidīpanametaṃ. |
"Dwells" — this is an indication of being endowed with one of the dwellings among the postures, the divine, the Brahma, and the noble dwellings, without distinction. |
idha pana ṭhānagamananisajjāsayanappabhedesu iriyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ, tena ṭhitopi gacchantopi nisinnopi sayānopi bhagavā viharaticceva veditabbo. |
Here, however, it is an indication of the combination with one of the postures among the divisions of standing, walking, sitting, and lying down. 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 “viharatī”ti vuccati. |
For he, having interrupted the pain of one posture with another posture, carries on, maintains his state of existence without collapsing; therefore, he is called "dwelling." |
♦ jetavaneti jetassa rājakumārassa vane. |
♦ "In Jetavana" means in the wood of Prince Jeta. |
tañhi tena ropitaṃ saṃvaḍḍhitaṃ paripālitaṃ ahosi, tasmā “jetavanan”ti saṅkhaṃ gataṃ. |
For it was planted, nurtured, and protected by him; therefore, it came to be known as "Jetavana." |
tasmiṃ jetavane. |
In that Jetavana. |
anāthapiṇḍikassa ārāmeti anāthapiṇḍikena gahapatinā catupaññāsahiraññakoṭipariccāgena buddhappamukhassa bhikkhusaṅghassa niyyātitattā “anāthapiṇḍikassa ārāmo”ti saṅkhaṃ gate ārāme. |
"In the park of Anāthapiṇḍika" means in the park which came to be known as "the park of Anāthapiṇḍika" because it was given by the householder Anāthapiṇḍika to the community of monks headed by the Buddha with an expenditure of fifty-four crores of gold coins. |
ayamettha saṅkhepo, vitthāro pana papañcasūdaniyā majjhimaṭṭhakathāya sabbāsavasuttavaṇṇanāyaṃ vutto. |
This is the summary here; the details are given in the commentary on the Sabbāsava Sutta in the Papañcasūdanī, the commentary on the Majjhima Nikāya. |
♦ tattha siyā — yadi tāva bhagavā sāvatthiyaṃ viharati, “jetavane”ti na vattabbaṃ. |
♦ There, one might say: If the Blessed One is dwelling at Sāvatthī, "in Jetavana" should not be said. |
atha tattha viharati, “sāvatthiyan”ti na vattabbaṃ. |
If he is dwelling there, "at Sāvatthī" should not be said. |
na hi sakkā ubhayattha ekaṃ samayaṃ viharitunti. |
For it is not possible to dwell in both places at one time. |
na kho panetaṃ evaṃ daṭṭhabbaṃ. |
But this should not be seen thus. |
♦ nanu avocumha “samīpatthe bhummavacanan”ti. |
♦ Did we not say, "a locative of proximity"? |
tasmā yathā gaṅgāyamunādīnaṃ samīpe goyūthāni carantāni “gaṅgāyaṃ caranti, yamunāyaṃ carantī”ti vuccati, evamidhāpi yadidaṃ sāvatthiyā samīpe jetavanaṃ, tattha viharanto vuccati “sāvatthiyaṃ viharati jetavane”ti. |
Therefore, just as herds of cattle grazing near the Ganges, Yamuna, and so on, are said to "graze on the Ganges, graze on the Yamuna," so here too, this Jetavana which is near Sāvatthī, dwelling there, he is said to "dwell at Sāvatthī, in Jetavana." |
gocaragāmanidassanatthaṃ hissa sāvatthivacanaṃ, pabbajitānurūpanivāsaṭṭhānanidassanatthaṃ sesavacanaṃ. |
For the mention of Sāvatthī is to indicate the alms-round village; the mention of the rest is to indicate the dwelling place suitable for the ordained. |
♦ aññatarā devatāti nāmagottavasena apākaṭā ekā devatāti attho. |
♦ "A certain deity" means one deity, not famous by name or clan. |
“abhijānāti no, bhante, bhagavā ahu ñātaññatarassa mahesakkhassa yakkhassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā”ti ettha pana abhiññāto sakkopi devarājā “aññataro”ti vutto. |
But in "Does the Blessed One, venerable sir, recognize the liberation through the destruction of craving taught in brief to a certain well-known yakkha of great power?", even Sakka, the king of the gods, who is well-known, is called "a certain one." |
“devatā”ti ca idaṃ devānampi devadhītānampi sādhāraṇavacanaṃ. |
And this "deity" is a common term for both gods and goddesses. |
imasmiṃ panatthe devo adhippeto, so ca kho rūpāvacarānaṃ devānaṃ aññataro. |
Here, however, a god is intended, and he is one of the gods of the form realm. |
♦ abhikkantāya rattiyāti ettha abhikkanta-saddo khayasundarābhirūpābbhānumodanādīsu dissati . |
♦ "When the night was advanced" — here, the word "abhikkanta" is seen in the senses of passing, beautiful, lovely, and approval. |
tattha “abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho, uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti evamādīsu khaye dissati. |
There, it is seen in the sense of passing in "The night is advanced, venerable sir, the first watch is over, the community of monks has been sitting for a long time; let the Blessed One, venerable sir, recite the Pātimokkha to the monks," and so on. |
“ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā”ti evamādīsu sundare. |
In the sense of beautiful in "This one is more advanced and more excellent than these four persons," and so on. |
♦ “ko me vandati pādāni, iddhiyā yasasā jalaṃ. |
♦ "Who venerates my feet, blazing with power and glory. |
♦ abhikkantena vaṇṇena, sabbā obhāsayaṃ disā”ti. |
♦ With a lovely complexion, illuminating all directions?" |
— |
— |
♦ evamādīsu abhirūpe. |
♦ In such passages, it means lovely. |
“abhikkantaṃ bho gotama, abhikkantaṃ bho gotamā”ti evamādīsu abbhānumodane. |
In approval in "Excellent, good Gotama, excellent, good Gotama," and so on. |
idha pana khaye. |
Here, however, in the sense of passing. |
tena abhikkantāya rattiyā, parikkhīṇāya rattiyāti vuttaṃ hoti. |
Therefore, "when the night was advanced" means "when the night was past, had waned." |
tatthāyaṃ devaputto majjhimayāmasamanantare āgatoti veditabbo. |
There, this son of a god should be understood to have come just after the middle watch. |
niyāmo hi kiresa devatānaṃ yadidaṃ buddhānaṃ vā buddhasāvakānaṃ vā upaṭṭhānaṃ āgacchantā majjhimayāmasamanantareyeva āgacchanti. |
For this, it is said, is the rule for deities, that when they come to attend on the Buddhas or the disciples of the Buddhas, they come only just after the middle watch. |
♦ abhikkantavaṇṇāti idha abhikkanta-saddo abhirūpe, vaṇṇa-saddo pana chavithuti-kulavagga-kāraṇa-saṇṭhānappamāṇa-rūpāyatanādīsu dissati. |
♦ "Of lovely complexion" — here, the word "abhikkanta" is in the sense of lovely; but the word "vaṇṇa" is seen in the senses of skin, praise, caste, reason, form, measure, and the form-base. |
tattha “suvaṇṇavaṇṇosi bhagavā”ti evamādīsu chaviyā. |
There, in the sense of skin in "Of golden complexion are you, Blessed One," and so on. |
“kadā saññūḷhā pana te, gahapati, ime samaṇassa vaṇṇā”ti evamādīsu thutiyaṃ. |
In the sense of praise in "When, householder, were these praises of the ascetic's qualities conceived by you?", and so on. |
“cattārome, bho gotama, vaṇṇā”ti evamādīsu kulavagge. |
In the sense of caste in "There are these four castes, good Gotama," and so on. |
“atha kena nu vaṇṇena, gandhathenoti vuccatī”ti evamādīsu kāraṇe. |
In the sense of reason in "For what reason is he called a 'gandhatthena'?", and so on. |
“mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā”ti evamādīsu saṇṭhāne. |
In the sense of form in "Having created the form of a great royal elephant," and so on. |
“tayo pattassa vaṇṇā”ti evamādīsu pamāṇe. |
In the sense of measure in "the three complexions of the bowl," and so on. |
“vaṇṇo gandho raso ojā”ti evamādīsu rūpāyatane. |
In the sense of the form-base in "complexion, smell, taste, nutritive essence," and so on. |
so idha chaviyā daṭṭhabbo. |
Here, it should be understood in the sense of skin. |
tena abhikkantavaṇṇā abhirūpacchavi, iṭṭhavaṇṇā manāpavaṇṇāti vuttaṃ hoti. |
Therefore, "of lovely complexion" means of lovely skin, of a pleasing complexion, of a desirable complexion. |
devatā hi manussalokaṃ āgacchamānā pakativaṇṇaṃ pakatīddhiṃ jahitvā oḷārikaṃ attabhāvaṃ katvā atirekavaṇṇaṃ atirekaiddhiṃ māpetvā naṭasamajjādīni gacchantā manussā viya abhisaṅkhatena kāyena āgacchanti. |
For deities, when they come to the human world, having abandoned their natural complexion and natural power, having created a gross physical body, having created an extraordinary complexion and extraordinary power, come with a created body like humans going to see a play and so on. |
tattha kāmāvacarā anabhisaṅkhatenapi āgantuṃ sakkonti, rūpāvacarā pana na sakkonti. |
There, those of the desire realm are able to come even without a created body, but those of the form realm are not able. |
tesañhi atisukhumo attabhāvo, na tena iriyāpathakappanaṃ hoti. |
For their physical bodies are exceedingly subtle; with them, the performance of postures is not possible. |
tasmā ayaṃ devaputto abhisaṅkhateneva āgato. |
Therefore, this son of a god came with a created body. |
tena vuttaṃ “abhikkantavaṇṇā”ti. |
Therefore, it is said, "of lovely complexion." |
♦ kevalakappanti ettha kevala-saddo anavasesa-yebhuyyābyāmissānatirekadaḷhatthavisaṃyogādianekattho. |
♦ "The entire" — here, the word "kevala" has many meanings, such as entire, mostly, unmixed, nothing more, and firm, and disjunction. |
tathā hissa “kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyan”ti evamādīsu anavasesatthamattho. |
Thus, its meaning is entire in "the holy life that is entirely complete and pure," and so on. |
“kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyabhojanīyaṃ ādāya upasaṅkamissantī”ti evamādīsu yebhuyyatā. |
Its meaning is mostly in "The entire Aṅga and Magadha will approach with abundant food and drink," and so on. |
“kevalassa dukkhakkhandhassa samudayo hotī”ti evamādīsu abyāmissatā. |
Its meaning is unmixed in "There is an arising of the entire mass of suffering," and so on. |
“kevalaṃ saddhāmattakaṃ nūna ayamāyasmā”ti evamādīsu anatirekatā. |
Its meaning is nothing more in "Surely this venerable one is only by mere faith," and so on. |
“āyasmato, bhante, anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito”ti evamādīsu daḷhatthatā. |
Its meaning is firm in "Venerable sir, Anuruddha's co-resident named Bāhiya is firmly established for a schism in the Saṅgha," and so on. |
“kevalī vusitavā uttamapurisoti vuccatī”ti evamādīsu visaṃyogo attho. |
Its meaning is disjunction in "A complete one, one who has lived the life, is called a supreme person," and so on. |
idha panassa anavasesattho adhippeto. |
Here, however, its meaning of entire is intended. |
♦ kappa-saddo panāyaṃ abhisaddahana-vohāra-kāla-paññatti-chedana-vikappa-lesasamantabhāvādianekattho. |
♦ The word "kappa," however, has many meanings, such as belief, convention, time, designation, cutting, alternative, a small amount, and all around. |
tathā hissa “okappaniyametaṃ bhoto gotamassa, yathā taṃ arahato sammāsambuddhassā”ti evamādīsu abhisaddahanamattho. |
Thus, its meaning is belief in "This is believable of the good Gotama, as it is of an Arahant, a perfectly enlightened one," and so on. |
“anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitun”ti evamādīsu vohāro. |
Its meaning is convention in "I allow, O monks, the enjoyment of fruit by the five ascetic conventions," and so on. |
“yena sudaṃ niccakappaṃ viharāmī”ti evamādīsu kālo. |
Its meaning is time in "by which I usually dwell," and so on. |
“iccāyasmā kappo”ti evamādīsu paññatti. |
Its meaning is designation in "thus the venerable Kappa," and so on. |
“alaṅkato kappitakesamassū”ti evamādīsu chedanaṃ. |
Its meaning is cutting in "adorned, with hair and beard cut," and so on. |
“kappati dvaṅgulakappo”ti evamādīsu vikappo. |
Its meaning is alternative in "a two-finger alternative is allowable," and so on. |
“ātthi kappo nipajjitun”ti evamādīsu leso. |
Its meaning is a small amount in "Is there a small chance of lying down?", and so on. |
“kevalakappaṃ veḷuvanaṃ obhāsetvā”ti evamādīsu samantabhāvo. |
Its meaning is all around in "illuminating the entire bamboo grove," and so on. |
idha panassa samantabhāvattho adhippeto. |
Here, however, its meaning of all around is intended. |
tasmā kevalakappaṃ jetavananti ettha “anavasesaṃ samantato jetavanan”ti evamattho daṭṭhabbo. |
Therefore, in "the entire Jetavana," the meaning should be understood as "the entire Jetavana all around." |
♦ obhāsetvāti vatthālaṅkārasarīrasamuṭṭhitāya ābhāya pharitvā, candimā viya sūriyo viya ca ekobhāsaṃ ekapajjotaṃ karitvāti attho. |
♦ "Illuminating" means pervading with the radiance emanating from his material adornments and body; having made it one light, one brightness, like the moon or the sun, is the meaning. |
♦ yenāti bhummatthe karaṇavacanaṃ. |
♦ "Yena" is an instrumental in the sense of a locative. |
yena bhagavā tenupasaṅkamīti tasmā “yattha bhagavā, tattha upasaṅkamī”ti evamettha attho daṭṭhabbo. |
He approached the Blessed One" — therefore, the meaning should be understood here as "where the Blessed One was, there he approached. |
yena vā kāraṇena bhagavā devamanussehi upasaṅkamitabbo, tena kāraṇena upasaṅkamīti evamettha attho daṭṭhabbo. |
Or, "for what reason the Blessed One is to be approached by gods and men, for that reason he approached," this is the meaning here. |
kena ca kāraṇena bhagavā upasaṅkamitabbo? |
And for what reason is the Blessed One to be approached? |
nānappakāraguṇavisesādhigamādhippāyena, sāduphalūpabhogādhippāyena dijagaṇehi niccaphalitamahārukkho viya. |
With the intention of attaining various special qualities, like a flock of birds approaching a great tree always bearing fruit with the intention of enjoying its sweet fruits. |
upasaṅkamīti ca gatāti vuttaṃ hoti. |
And "approached" means "went," is what is said. |
upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. |
"Having approached" is a demonstration of the conclusion of the approach. |
atha vā evaṃ gatā tato āsannataraṃ ṭhānaṃ bhagavato samīpasaṅkhātaṃ gantvātipi vuttaṃ hoti. |
Or, "having gone thus, he then went to a nearer place, which is called the vicinity of the Blessed One," is also what is said. |
♦ idāni yenatthena loke aggapuggalassa upaṭṭhānaṃ āgatā, taṃ pucchitukāmā dasanakhasamodhānasamujjalaṃ añjuliṃ sirasi patiṭṭhapetvā ekamantaṃ aṭṭhāsi. |
♦ Now, desiring to ask about the reason for which those who are the foremost persons in the world have come to attend, she placed her hands, resplendent with the joining of the ten fingernails, in an attitude of reverence on her head and stood to one side. |
ekamantanti bhāvanapuṃsakaniddeso — “visamaṃ candimasūriyā parivattantī”tiādīsu viya. |
"Ekamantaṃ" is a neuter noun in the adverbial sense — like in "the sun and moon revolve unevenly," and so on. |
tasmā yathā ṭhitā ekamantaṃ ṭhitā hoti, tathā aṭṭhāsīti evamettha attho daṭṭhabbo. |
Therefore, the meaning should be understood here as "she stood in such a way that she stood to one side." |
bhummatthe vā etaṃ upayogavacanaṃ. |
Or this is an accusative in the sense of a locative. |
aṭṭhāsīti ṭhānaṃ kappesi. |
"Aṭṭhāsi" means she took up a standing position. |
paṇḍitā hi devamanussā garuṭṭhāniyaṃ upasaṅkamitvā āsanakusalatāya ekamantaṃ tiṭṭhanti, ayañca devo tesaṃ aññataro, tasmā ekamantaṃ aṭṭhāsi. |
For wise gods and men, having approached a venerable person, stand to one side with skill in seating; and this deity is one of them, therefore she stood to one side. |
♦ kathaṃ ṭhito pana ekamantaṃ ṭhito hotīti? |
♦ But how does one who is standing stand to one side? |
cha ṭhānadose vajjetvā. |
By avoiding the six faults of standing. |
seyyathidaṃ — atidūraṃ, accāsannaṃ, uparivātaṃ, unnatappadesaṃ, atisammukhaṃ, atipacchāti. |
That is to say: too far, too near, upwind, on high ground, directly in front, and directly behind. |
atidūre ṭhito hi sace kathetukāmo hoti, uccāsaddena kathetabbaṃ hoti. |
For one standing too far, if he wishes to speak, he has to speak with a loud voice. |
accāsanne ṭhito saṅghaṭṭanaṃ karoti. |
One standing too near causes crowding. |
uparivāte ṭhito sarīragandhena bādhati. |
One standing upwind offends with bodily odor. |
unnatappadese ṭhito agāravaṃ pakāseti. |
One standing on high ground shows disrespect. |
atisammukhā ṭhito sace daṭṭhukāmo hoti, cakkhunā cakkhuṃ āhacca daṭṭhabbaṃ hoti. |
One standing directly in front, if he wishes to see, has to see by meeting eye to eye. |
atipacchā ṭhito sace daṭṭhukāmo hoti, gīvaṃ pasāretvā daṭṭhabbaṃ hoti. |
One standing directly behind, if he wishes to see, has to see by stretching his neck. |
tasmā ayampi ete cha ṭhānadose vajjetvā aṭṭhāsi. |
Therefore, she too, avoiding these six faults of standing, stood. |
tena vuttaṃ “ekamantaṃ aṭṭhāsī”ti. |
Therefore it is said, "she stood to one side." |
♦ etadavocāti etaṃ avoca. |
♦ "Etadavocāti" means "etaṃ avoca" (she spoke this). |
kathaṃ nūti kāraṇapucchā. |
"Kathaṃ nū" is a question of reason. |
bhagavato hi tiṇṇoghabhāvo dasasahassilokadhātuyā pākaṭo, tenimissā devatāya tattha kaṅkhā natthi, iminā pana kāraṇena “tiṇṇo”ti na jānāti, tena sā taṃ kāraṇaṃ pucchamānā evamāha. |
For the fact that the Blessed One has crossed the flood is well-known in the ten-thousand-world-system; therefore, this deity has no doubt about that, but she does not know by what reason he "crossed." Therefore, asking for that reason, she spoke thus. |
♦ mārisāti devatānaṃ piyasamudācāravacanametaṃ. |
♦ "Mārisā" — this is a term of affectionate address among deities. |
niddukkhāti vuttaṃ hoti. |
It means "free from suffering." |
yadi evaṃ “yadā kho te, mārisa, saṅkunā saṅku hadaye samāgaccheyya, atha naṃ tvaṃ jāneyyāsi ‘vassasahassaṃ me niraye paccamānassā’”ti idaṃ virujjhati. |
If so, "When, sir, a stake meets a stake in the heart, then you will know, 'I have been burning in hell for a thousand years'" — this is contradicted. |
na hi nerayikasatto niddukkho nāma hoti. |
For a hell-being is not one who is free from suffering. |
kiñcāpi na niddukkho, ruḷhīsaddena pana evaṃ vuccati. |
Although he is not free from suffering, it is said thus by a conventional term. |
pubbe kira paṭhamakappikānaṃ niddukkhānaṃ sukhasamappitānaṃ esa vohāro, aparabhāge dukkhaṃ hotu vā mā vā, ruḷhīsaddena ayaṃ vohāro vuccateva nippadumāpi nirudakāpi vā pokkharaṇī pokkharaṇī viya. |
Formerly, it is said, this was the convention for the first-aeon beings who were free from suffering and endowed with happiness; in a later part, whether there is suffering or not, this convention is spoken by a conventional term, just as a lotus pond without lotuses and without water is still called a lotus pond. |
♦ oghamatarīti ettha cattāro oghā, kāmogho bhavogho diṭṭhogho avijjoghoti. |
♦ "Crossed the flood" — here there are four floods: the flood of sensual pleasure, the flood of existence, the flood of views, and the flood of ignorance. |
tattha pañcasu kāmaguṇesu chandarāgo kāmogho nāma. |
There, the desire-passion for the five strands of sensual pleasure is called the flood of sensual pleasure. |
rūpārūpabhavesu chandarāgo jhānanikanti ca bhavogho nāma. |
The desire-passion for the form and formless existences and the delight in jhāna is called the flood of existence. |
dvāsaṭṭhi diṭṭhiyo diṭṭhogho nāma. |
The sixty-two views are called the flood of views. |
catūsu saccesu aññāṇaṃ avijjogho nāma. |
Ignorance regarding the four truths is called the flood of ignorance. |
tattha kāmogho aṭṭhasu lobhasahagatesu cittuppādesu uppajjati, bhavogho catūsu diṭṭhigatavippayuttalobhasahagatesu cittuppādesu uppajjati, diṭṭhogho catūsu diṭṭhigatasampayuttesu cittuppādesu uppajjati, avijjogho sabbākusalesu uppajjati. |
There, the flood of sensual pleasure arises in the eight mind-moments associated with greed; the flood of existence arises in the four mind-moments associated with greed and dissociated from views; the flood of views arises in the four mind-moments associated with greed and associated with views; the flood of ignorance arises in all unwholesome states. |
♦ sabbopi cesa avahananaṭṭhena rāsaṭṭhena ca oghoti veditabbo. |
♦ And all of this should be known as a flood in the sense of carrying down and in the sense of a mass. |
avahananaṭṭhenāti adhogamanaṭṭhena. |
"In the sense of carrying down" means in the sense of going downwards. |
ayañhi attano vasaṃ gate satte adho gameti, nirayādibhedāya duggatiyaṃyeva nibbatteti, uparibhāvaṃ vā nibbānaṃ gantuṃ adento adho tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu ca gametītipi attho. |
For this carries down the beings who have come under its power, it causes them to be reborn only in a bad destination, such as hell; or, not allowing them to go to the higher state, Nibbāna, it carries them down into the three existences, the four wombs, the five destinies, the seven stations of consciousness, and the nine abodes of beings, is also the meaning. |
rāsaṭṭhenāti mahantaṭṭhena. |
"In the sense of a mass" means in the sense of being great. |
mahā heso kilesarāsi avīcito paṭṭhāya yāva bhavaggā patthaṭo, yadidaṃ pañcasu kāmaguṇesu chandarāgo nāma. |
For this is a great mass of defilements, extending from Avīci up to the peak of existence, that which is the desire-passion for the five strands of sensual pleasure. |
sesesupi eseva nayo. |
In the other cases also, this is the method. |
evamayaṃ rāsaṭṭhenāpi oghoti veditabbo. |
Thus, this should be known as a flood also in the sense of a mass. |
atarīti imaṃ catubbidhampi oghaṃ kena nu tvaṃ, mārisa, kāraṇena tiṇṇoti pucchati. |
Atarīti" — she asks, "By what reason, sir, did you cross this fourfold flood? |
♦ athassā bhagavā pañhaṃ vissajjento appatiṭṭhaṃ khvāhantiādimāha. |
♦ Then the Blessed One, answering her question, said, "Not standing still," and so on. |
tattha appatiṭṭhanti appatiṭṭhahanto. |
There, "appatiṭṭhaṃ" means not standing still. |
anāyūhanti anāyūhanto, avāyamantoti attho. |
"Anāyūhanti" means not striving, not making an effort, is the meaning. |
iti bhagavā gūḷhaṃ paṭicchannaṃ katvā pañhaṃ kathesi. |
Thus, the Blessed One asked a question in a hidden, concealed way. |
devatāpi naṃ sutvā “bāhirakaṃ tāva oghaṃ tarantā nāma ṭhātabbaṭṭhāne tiṭṭhantā taritabbaṭṭhāne āyūhantā taranti, ayaṃ pana avīcito yāva bhavaggā patthaṭaṃ kilesoghaṃ kilesarāsiṃ appatiṭṭhahanto anāyūhanto atarinti āha. |
The deity too, having heard it, thought, "Those who cross the external flood, indeed, cross by standing still where one should stand and striving where one should cross; but this one says he crossed the flood of defilements, the mass of defilements, which extends from Avīci up to the peak of existence, by not standing still and not striving. What can this be? How can this be?" Entering into doubt, she did not know the meaning of the question. |
kiṃ nu kho etaṃ? |
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kathaṃ nu kho etan”ti? |
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vimatiṃ pakkhantā pañhassa atthaṃ na aññāsi. |
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♦ kiṃ pana bhagavatā yathā sattā na jānanti, evaṃ kathanatthāya pāramiyo pūretvā sabbaññutā paṭividdhāti? |
♦ But did the Blessed One fulfill the perfections and penetrate omniscience for the purpose of speaking in such a way that beings do not know? |
na etadatthāya paṭividdhā. |
It was not penetrated for that purpose. |
dve pana bhagavato desanā niggahamukhena ca anuggahamukhena ca. |
But the Blessed One has two kinds of teaching: by way of censure and by way of encouragement. |
tattha ye paṇḍitamānino honti aññātepi ñātasaññino pañcasatā brāhmaṇapabbajitā viya, tesaṃ mānaniggahatthaṃ yathā na jānanti, evaṃ mūlapariyāyādisadisaṃ dhammaṃ deseti. |
There, for those who are proud of their wisdom, who have the perception of knowing even in what is known, like the five hundred brahmin ascetics, for the purpose of censuring their pride, he teaches the Dhamma in such a way that they do not know, like the Mūlapariyāya and so on. |
ayaṃ niggahamukhena desanā. |
This is the teaching by way of censure. |
vuttampi cetaṃ “niggayha niggayhāhaṃ, ānanda, vakkhāmi, pavayha pavayha, ānanda, vakkhāmi, yo sāro, so ṭhassatī”ti . |
This has also been said: "Censuring, censuring, Ānanda, I will speak; winnowing, winnowing, Ānanda, I will speak; whatever is the essence, that will remain." |
ye pana ujukā sikkhākāmā, tesaṃ suviññeyyaṃ katvā ākaṅkheyyasuttādisadisaṃ dhammaṃ deseti, “abhirama, tissa, abhirama, tissa, ahamovādena ahamanuggahena ahamanusāsaniyā”ti ca ne samassāseti. |
But for those who are upright and eager to train, he teaches the Dhamma in a way that is easy to understand, like the Ākaṅkheyya Sutta and so on, and he consoles them, saying, "Delight, Tissa, delight, Tissa, in my advice, in my encouragement, in my instruction." |
ayaṃ anuggahamukhena desanā. |
This is the teaching by way of encouragement. |
♦ ayaṃ pana devaputto mānatthaddho paṇḍitamānī, evaṃ kirassa ahosi — ahaṃ oghaṃ jānāmi, tathāgatassa oghatiṇṇabhāvaṃ jānāmi, “iminā pana kāraṇena tiṇṇo”ti ettakamattaṃ na jānāmi. |
♦ But this son of a god was stiff with pride, proud of his wisdom. Thus, it seems, it was for him: I know the flood, I know the fact that the Tathāgata has crossed the flood; only this much I do not know, "by this reason he crossed." Thus, much is known by me, little is unknown; that I will know as soon as it is spoken. For what could the Blessed One say, the meaning of which I would not know? |
iti mayhaṃ ñātameva bahu, appaṃ aññātaṃ, tamahaṃ kathitamattameva jānissāmi. |
Then the Teacher thought, "This one, like a stained cloth for dye, is unable to accept the teaching without abandoning this pride; having first censured his pride, I will explain it to him when he asks with a humble mind." Thus, he asked the question in a concealed way. |
kiñhi nāma taṃ bhagavā vadeyya, yassāhaṃ atthaṃ na jāneyyanti. |
He too became one whose pride was humbled; and that humbling of his pride should be known by his asking a further question. |
atha satthā “ayaṃ kiliṭṭhavatthaṃ viya raṅgajātaṃ abhabbo imaṃ mānaṃ appahāya desanaṃ sampaṭicchituṃ, mānaniggahaṃ tāvassa katvā puna nīcacittena pucchantassa pakāsessāmī”ti paṭicchannaṃ katvā pañhaṃ kathesi. |
The meaning of his asking the question is this: But how did you, sir, cross the flood by not standing still and not striving? Tell me in such a way that I may know. |
sopi nihatamāno ahosi, sā cassa nihatamānatā uttaripañhapucchaneneva veditabbā. |
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tassa pana pañhapucchanassa ayamattho — kathaṃ pana tvaṃ, mārisa, appatiṭṭhaṃ anāyūhaṃ oghamatari, yathāhaṃ jānāmi, evaṃ me kathehīti. |
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♦ athassa bhagavā kathento yadāsvāhantiādimāha. |
♦ Then the Blessed One, speaking to him, said, "When I," and so on. |
tattha yadā svāhanti yasmiṃ kāle ahaṃ. |
There, "yadā svāhaṃ" means "yasmiṃ kāle ahaṃ" (at the time when I). |
sukāro nipātamattaṃ. |
The "su" is just a particle. |
yathā ca ettha, evaṃ sabbapadesu. |
And just as here, so in all instances. |
saṃsīdāmīti paṭicchannaṃ katvā ataranto tattheva osīdāmi. |
Saṃsīdāmīti" means, "not crossing in a concealed way, I sink right there. |
nibbuyhāmīti ṭhātuṃ asakkonto ativattāmi. |
Nibbuyhāmīti" means, "not being able to stand, I am swept away. |
iti ṭhāne ca vāyāme ca dosaṃ disvā atiṭṭhanto avāyamanto oghamatarinti evaṃ bhagavatā pañho kathito. |
Thus, seeing the fault in both standing still and in striving, not standing still and not striving, I crossed the flood. Thus the question was spoken by the Blessed One. |
devatāyapi paṭividdho, na pana pākaṭo, tassa pākaṭīkaraṇatthaṃ satta dukā dassitā. |
It was also penetrated by the deity, but not clearly. To make it clear, seven pairs were shown. |
kilesavasena hi santiṭṭhanto saṃsīdati nāma, abhisaṅkhāravasena āyūhanto nibbuyhati nāma. |
For one who stands still by way of the defilements is said to sink; one who strives by way of volitional formations is said to be swept away. |
taṇhādiṭṭhīhi vā santiṭṭhanto saṃsīdati nāma, avasesakilesānañceva abhisaṅkhārānañca vasena āyūhanto nibbuyhati nāma. |
Or, one who stands still with craving and views is said to sink; one who strives by way of the remaining defilements and volitional formations is said to be swept away. |
taṇhāvasena vā santiṭṭhanto saṃsīdati nāma, diṭṭhivasena āyūhanto nibbuyhati nāma. |
Or, one who stands still by way of craving is said to sink; one who strives by way of views is said to be swept away. |
sassatadiṭṭhiyā vā santiṭṭhanto saṃsīdati nāma, ucchedadiṭṭhiyā āyūhanto nibbuyhati nāma. |
Or, one who stands still with the view of eternalism is said to sink; one who strives with the view of annihilationism is said to be swept away. |
olīyanābhinivesā hi bhavadiṭṭhi, atidhāvanābhinivesā vibhavadiṭṭhi . |
For the view of existence is an adherence to indolence; the view of non-existence is an adherence to over-exertion. |
līnavasena vā santiṭṭhanto saṃsīdati nāma, uddhaccavasena āyūhanto nibbuyhati nāma. |
Or, one who stands still by way of laziness is said to sink; one who strives by way of restlessness is said to be swept away. |
tathā kāmasukhallikānuyogavasena santiṭṭhanto saṃsīdati nāma, attakilamathānuyogavasena āyūhanto nibbuyhati nāma. |
Thus, one who stands still by way of addiction to sensual pleasures is said to sink; one who strives by way of addiction to self-mortification is said to be swept away. |
sabbākusalābhisaṅkhāravasena santiṭṭhanto saṃsīdati nāma, sabbalokiyakusalābhisaṅkhāravasena āyūhanto nibbuyhati nāma. |
One who stands still by way of all unwholesome volitional formations is said to sink; one who strives by way of all worldly wholesome volitional formations is said to be swept away. |
vuttampi cetaṃ — “seyyathāpi, cunda, ye keci akusalā dhammā, sabbe te adhobhāgaṅgamanīyā, ye keci kusalā dhammā, sabbe te uparibhāgaṅgamanīyā”ti . |
This has also been said: "Just as, Cunda, whatever unwholesome things there are, they all lead downwards; whatever wholesome things there are, they all lead upwards." |
♦ imaṃ pañhavissajjanaṃ sutvāva devatā sotāpattiphale patiṭṭhāya tuṭṭhā pasannā attano tuṭṭhiñca pasādañca pakāsayantī cirassaṃ vatāti gāthamāha. |
♦ Having heard this answer to the question, the deity, having established herself in the fruit of stream-entry, delighted and pleased, showing her delight and pleasure, spoke the verse, "After a long time, indeed." |
tattha cirassanti cirassa kālassa accayenāti attho. |
There, "cirassaṃ" means "after the passing of a long time." |
ayaṃ kira devatā kassapasammāsambuddhaṃ disvā tassa parinibbānato paṭṭhāya antarā aññaṃ buddhaṃ na diṭṭhapubbā, tasmā ajja bhagavantaṃ disvā evamāha. |
This deity, it seems, having seen the Perfectly Enlightened One Kassapa, and from his final Nibbāna onwards, had not seen another Buddha in the interim; therefore, seeing the Blessed One today, she spoke thus. |
kiṃ panimāya devatāya ito pubbe satthā na diṭṭhapubboti. |
But had this deity not seen the Teacher before this? |
diṭṭhapubbo vā hotu adiṭṭhapubbo vā, dassanaṃ upādāya evaṃ vattuṃ vaṭṭati. |
Whether she had seen him before or not, it is proper to speak thus in reference to the seeing. |
brāhmaṇanti bāhitapāpaṃ khīṇāsavabrāhmaṇaṃ. |
"Brāhmaṇanti" means the brahmin who has cast out evil, the brahmin who is a destroyer of the cankers. |
parinibbutanti kilesanibbānena nibbutaṃ. |
"Parinibbutanti" means one who is extinguished by the Nibbāna of the defilements. |
loketi sattaloke. |
"Loketi" means in the world of beings. |
visattikanti rūpādīsu ārammaṇesu āsattavisattatādīhi kāraṇehi visattikā vuccati taṇhā, taṃ visattikaṃ appatiṭṭhamānaṃ anāyūhamānaṃ tiṇṇaṃ nittiṇṇaṃ uttiṇṇaṃ cirassaṃ vata khīṇāsavabrāhmaṇaṃ passāmīti attho. |
Visattikanti" — craving is called "visattikā" because of its attachment and entanglement in objects such as form; the meaning is, "After a long time, indeed, do I see the brahmin, the destroyer of the cankers, who has crossed, who has crossed over, who has gone beyond that craving, by not standing still and not striving. |
♦ samanuñño satthā ahosīti tassā devatāya vacanaṃ citteneva samanumodi, ekajjhāsayo ahosi. |
♦ "The Teacher was in agreement" means he approved of the deity's words with his mind alone; he was of one intention. |
antaradhāyīti abhisaṅkhatakāyaṃ jahitvā attano pakatiupādiṇṇakakāyasmiṃyeva ṭhatvā laddhāsā laddhapatiṭṭhā hutvā dasabalaṃ gandhehi ca mālehi ca pūjetvā attano bhavanaṃyeva agamāsīti. |
"She disappeared" means, having abandoned her created body, standing in her own natural, acquired body, having obtained her wish, having obtained a firm footing, having honored the one with the ten powers with perfumes and garlands, she went to her own celestial abode. |
♦ oghataraṇasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Oghataraṇa Sutta is finished. |
♦ 2. nimokkhasuttavaṇṇanā SN 2: SN 1.2 |
♦ 2. Commentary on the Nimokkha Sutta SN 2: |
2 , |
2 , |
♦ 2. idāni dutiyasuttato paṭṭhāya paṭhamamāgatañca uttānatthañca pahāya yaṃ yaṃ anuttānaṃ, taṃ tadeva vaṇṇayissāma. |
♦ 2. Now, from the second sutta onwards, having omitted what came first and what is clear in meaning, we will comment only on what is not clear. |
jānāsi noti jānāsi nu. |
"Jānāsi no" means "jānāsi nu" (do you know?). |
nimokkhantiādīni maggādīnaṃ nāmāni . |
"Release" and so on are names for the path and so on. |
maggena hi sattā kilesabandhanato nimuccanti, tasmā maggo sattānaṃ nimokkhoti vutto. |
For by the path, beings are released from the bond of the defilements; therefore, the path is called the release of beings. |
phalakkhaṇe pana te kilesabandhanato pamuttā, tasmā phalaṃ sattānaṃ pamokkhoti vuttaṃ. |
But at the moment of the fruit, they are liberated from the bond of the defilements; therefore, the fruit is called the liberation of beings. |
nibbānaṃ patvā sattānaṃ sabbadukkhaṃ viviccati, tasmā nibbānaṃ vivekoti vuttaṃ. |
Having reached Nibbāna, all suffering of beings is separated; therefore, Nibbāna is called seclusion. |
sabbāni vā etāni nibbānasseva nāmāni. |
Or all of these are names for Nibbāna itself. |
nibbānañhi patvā sattā sabbadukkhato nimuccanti pamuccanti viviccanti, tasmā tadeva “nimokkho pamokkho viveko”ti vuttaṃ. |
For having reached Nibbāna, beings are released, liberated, and separated from all suffering; therefore, that itself is called "release, liberation, seclusion." |
jānāmi khvāhanti jānāmi kho ahaṃ. |
"Jānāmi khvāhaṃ" means "jānāmi kho ahaṃ" (I indeed know). |
avadhāraṇattho khokāro . |
The "kho" is for emphasis. |
ahaṃ jānāmiyeva. |
I certainly know. |
sattānaṃ nimokkhādijānanatthameva hi mayā samatiṃsa pāramiyo pūretvā sabbaññutaññāṇaṃ paṭividdhanti sīhanādaṃ nadati. |
For it was for the very purpose of knowing the release and so on of beings that I fulfilled the thirty perfections and penetrated the knowledge of omniscience, he roars the lion's roar. |
buddhasīhanādaṃ nāma kira etaṃ suttaṃ. |
This sutta is indeed called the Buddha's lion's roar. |
♦ nandībhavaparikkhayāti nandīmūlakassa kammabhavassa parikkhayena. |
♦ "By the destruction of delight and existence" means by the destruction of the kamma-existence which has delight as its root. |
nandiyā ca bhavassa cātipi vaṭṭati. |
"Of delight and of existence" is also acceptable. |
tattha hi purimanaye nandībhavena tividhakammābhisaṅkhāravasena saṅkhārakkhandho gahito, saññāviññāṇehi taṃsampayuttā ca dve khandhā. |
For there, in the former interpretation, by delight-existence, the aggregate of formations is taken by way of the threefold volitional action; and the two aggregates associated with that, by perception and consciousness. |
tehi pana tīhi khandhehi sampayuttā vedanā tesaṃ gahaṇena gahitāvāti anupādiṇṇakānaṃ catunnaṃ arūpakkhandhānaṃ appavattivasena saupādisesaṃ nibbānaṃ kathitaṃ hoti. |
But the feeling associated with those three aggregates is taken by their taking; thus, by the non-occurrence of the four unacquired formless aggregates, Nibbāna with residue is spoken of. |
vedanānaṃ nirodhā upasamāti upādiṇṇakavedanānaṃ nirodhena ca upasamena ca. |
"By the cessation and calming of feelings" means by the cessation and by the calming of the acquired feelings. |
tattha vedanāgahaṇena taṃsampayuttā tayo khandhā gahitāva honti, tesaṃ vatthārammaṇavasena rūpakkhandhopi. |
There, by the taking of feeling, the three aggregates associated with it are also taken; and by way of their object and support, the form-aggregate also. |
evaṃ imesaṃ upādiṇṇakānaṃ pañcannaṃ khandhānaṃ appavattivasena anupādisesaṃ nibbānaṃ kathitaṃ hoti. |
Thus, by the non-occurrence of these five acquired aggregates, Nibbāna without residue is spoken of. |
dutiyanaye pana nandiggahaṇena saṅkhārakkhandho gahito, bhavaggahaṇena upapattibhavasaṅkhāto rūpakkhandho, saññādīhi sarūpeneva tayo khandhā. |
In the second interpretation, however, by the taking of delight, the aggregate of formations is taken; by the taking of existence, the form-aggregate, which is rebirth-existence; and by perception and so on, the three aggregates by their own nature. |
evaṃ imesaṃ pañcannaṃ khandhānaṃ appavattivasena nibbānaṃ kathitaṃ hotīti veditabbaṃ. |
Thus, it should be understood that by the non-occurrence of these five aggregates, Nibbāna is spoken of. |
imameva ca nayaṃ catunikāyikabhaṇḍikatthero roceti. |
And the elder Bhaṇḍika, the reciter of the four Nikāyas, prefers this very method. |
iti nibbānavaseneva bhagavā desanaṃ niṭṭhāpesīti. |
Thus, the Blessed One concluded the teaching by way of Nibbāna. |
♦ nimokkhasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Nimokkha Sutta is finished. |
♦ 3. upanīyasuttavaṇṇanā SN 1.3 |
♦ 3. Commentary on the Upanīya Sutta |
♦ 3. tatiye upanīyatīti parikkhīyati nirujjhati, upagacchati vā, anupubbena maraṇaṃ upetīti attho. |
♦ 3. In the third, "it is led away" means it is exhausted, it ceases, or it approaches; it gradually approaches death, is the meaning. |
yathā vā gopālena gogaṇo nīyati, evaṃ jarāya maraṇasantikaṃ upanīyatīti attho. |
Or, just as a herd of cows is led by a cowherd, so it is led away by old age to the presence of death, is the meaning. |
jīvitanti jīvitindriyaṃ. |
"Life" is the life-faculty. |
appanti parittaṃ thokaṃ. |
"Short" means little, brief. |
tassa dvīhākārehi parittatā veditabbā sarasaparittatāya ca khaṇaparittatāya ca. |
Its shortness should be understood in two ways: by the shortness of its essence and by the shortness of its moment. |
sarasaparittatāyapi hi “yo, bhikkhave, ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo”ti vacanato parittaṃ. |
For by the shortness of its essence, "He who, O monks, lives long, lives for a hundred years, or a little more," it is short. |
khaṇaparittatāyapi. paramatthato hi atiparitto sattānaṃ jīvitakkhaṇo ekacittappavattimattoyeva . |
And by the shortness of its moment. For in the ultimate sense, the life-moment of beings is exceedingly short, lasting only for a single mind-moment. |
yathā nāma rathacakkaṃ pavattamānampi ekeneva nemippadesena pavattati, tiṭṭhamānampi ekeneva tiṭṭhati, evamevaṃ ekacittakkhaṇikaṃ sattānaṃ jīvitaṃ, tasmiṃ citte niruddhamatte satto niruddhoti vuccati. |
Just as the wheel of a chariot, even when rolling, rolls on only one point of the rim, and when standing, stands on only one; in the same way, the life of beings is for a single mind-moment; when that mind has ceased, the being is said to have ceased. |
yathāha — atīte cittakkhaṇe jīvittha na jīvati na jīvissati, anāgate cittakkhaṇe jīvissati na jīvati na jīvittha, paccuppanne cittakkhaṇe jīvati na jīvittha na jīvissati. |
As he said: In the past mind-moment, one lived, one does not live, one will not live; in the future mind-moment, one will live, one does not live, one did not live; in the present mind-moment, one lives, one did not live, one will not live. |
♦ “jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā. |
♦ "Life and existence, and happiness and suffering, all together. |
♦ ekacittasamāyuttā, lahuso vattate khaṇo. |
♦ Are connected with a single mind-moment; swiftly passes the moment. |
♦ “ye niruddhā marantassa, tiṭṭhamānassa vā idha. |
♦ "Those aggregates which have ceased for one who is dying or for one who is standing here. |
♦ sabbepi sadisā khandhā, gatā appaṭisandhikā. |
♦ Are all alike, gone without re-linking. |
♦ “anibbattena na jāto, paccuppannena jīvati. |
♦ "With what has not arisen, one is not born; with the present, one lives. |
♦ cittabhaṅgā mato loko, paññatti paramatthiyā”ti. |
♦ By the breaking of the mind, the world is dead; this is a designation in the ultimate sense." |
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♦ jarūpanītassāti jaraṃ upagatassa, jarāya vā maraṇasantikaṃ upanītassa. |
♦ "Of one led away by old age" means of one who has reached old age, or of one who has been led away by old age to the presence of death. |
na santi tāṇāti tāṇaṃ leṇaṃ saraṇaṃ bhavituṃ samatthā nāma keci natthi. |
"There are no protections" means there are none who are able to be a protection, a shelter, a refuge. |
etaṃ bhayanti etaṃ jīvitindriyassa maraṇūpagamanaṃ, āyuparittatā, jarūpanītassa tāṇābhāvoti tividhaṃ bhayaṃ bhayavatthu bhayakāraṇanti attho. |
"This fear" — this approach of the life-faculty to death, the shortness of life, the lack of protection for one led away by old age — this threefold fear, this ground for fear, this cause for fear, is the meaning. |
puññāni kayirātha sukhāvahānīti viññū puriso sukhāvahāni sukhadāyakāni puññāni kareyya. |
"One should do meritorious deeds that bring happiness" — a wise person should do meritorious deeds that bring happiness, that give happiness. |
iti devatā rūpāvacarajjhānaṃ sandhāya pubbacetanaṃ aparacetanaṃ muñcacetanañca gahetvā bahuvacanavasena “puññānī”ti āha. |
Thus, the deity, in reference to the form-realm jhāna, taking the preceding intention, the subsequent intention, and the present intention, said "meritorious deeds" in the plural. |
jhānassādaṃ jhānanikantiṃ jhānasukhañca gahetvā “sukhāvahānī”ti āha. |
Taking the delight in jhāna, the attachment to jhāna, and the pleasure of jhāna, she said "that bring happiness." |
tassā kira devatāya sayaṃ dīghāyukaṭṭhāne brahmaloke nibbattattā heṭṭhā kāmāvacaradevesu parittāyukaṭṭhāne cavamāne upapajjamāne ca thullaphusitake vuṭṭhipātasadise satte disvā etadahosi “ahovatime sattā jhānaṃ bhāvetvā aparihīnajjhānā kālaṃ katvā brahmaloke ekakappa-dvekappa-catukappa-aṭṭhakappa-soḷasakappa-dvattiṃsakappa-catusaṭṭhikappappamāṇaṃ addhānaṃ tiṭṭheyyun”ti. |
For that deity, it seems, having herself been reborn in the Brahma world, a place of long life, and seeing beings below in the desire-realm heavens, places of short life, passing away and being reborn like a heavy downpour of rain, thought, "Oh, that these beings, having cultivated jhāna, and having died with their jhāna not declined, would remain in the Brahma world for a period of one eon, two eons, four eons, eight eons, sixteen eons, thirty-two eons, sixty-four eons." |
tasmā evamāha. |
Therefore, she spoke thus. |
♦ atha bhagavā — “ayaṃ devatā aniyyānikaṃ vaṭṭakathaṃ kathetī”ti vivaṭṭamassā dassento dutiyaṃ gāthamāha. |
♦ Then the Blessed One, thinking, "This deity is speaking a non-liberating talk about the round of existence," showing her the un-rounding, spoke the second verse. |
tattha lokāmisanti dve lokāmisā pariyāyena ca nippariyāyena ca. |
There, "worldly attachment" — there are two worldly attachments, metaphorical and literal. |
pariyāyena tebhūmakavaṭṭaṃ lokāmisaṃ, nippariyāyena cattāro paccayā. |
Metaphorically, the three-realmed round of existence is worldly attachment; literally, the four requisites. |
idha pariyāyalokāmisaṃ adhippetaṃ. |
Here, the metaphorical worldly attachment is intended. |
nippariyāyalokāmisampi vaṭṭatiyeva. |
The literal worldly attachment is also acceptable. |
santipekkhoti nibbānasaṅkhātaṃ accantasantiṃ pekkhanto icchanto patthayantoti. |
"Looking for peace" means looking for, desiring, and aspiring to the ultimate peace which is Nibbāna. |
♦ upanīyasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Upanīya Sutta is finished. |
♦ 4. accentisuttavaṇṇanā SN 1.4 |
♦ 4. Commentary on the Accenti Sutta |
♦ 4. catutthe accentīti atikkamanti. |
♦ 4. In the fourth, "accenti" means they pass by. |
kālāti purebhattādayo kālā. |
"Kālā" means the times, such as before the meal. |
tarayanti rattiyoti rattiyo atikkamamānā puggalaṃ maraṇūpagamanāya tarayanti sīghaṃ sīghaṃ gamayanti. |
"Tarayanti rattiyo" means the nights, passing by, make a person hurry, make them go quickly, quickly towards the approach of death. |
vayoguṇāti paṭhamamajjhimapacchimavayānaṃ guṇā, rāsayoti attho. |
"Vayoguṇā" means the qualities of the first, middle, and last ages; the masses, is the meaning. |
“anujānāmi, bhikkhave, ahatānaṃ vatthānaṃ diguṇaṃ saṅghāṭin”ti ettha hi paṭalaṭṭho guṇaṭṭho. |
For in "I allow, O monks, a double robe of new cloth," the meaning of "guṇa" is layer. |
“sataguṇā dakkhiṇā pāṭikaṅkhitabbā”ti ettha ānisaṃsaṭṭho. |
In "A hundredfold gift is to be expected," the meaning is benefit. |
“antaṃ antaguṇan”ti ettha koṭṭhāsaṭṭho. |
In "the end of the end-portion," the meaning is portion. |
“kayirā mālāguṇe bahū”ti ettha rāsaṭṭho. |
In "one should make many garlands," the meaning is mass. |
“pañca kāmaguṇā”ti ettha bandhanaṭṭho. |
In "the five strands of sensual pleasure," the meaning is bond. |
idha pana rāsaṭṭho guṇaṭṭho. |
Here, however, the meaning of "guṇa" is mass. |
tasmā vayoguṇāti vayorāsayo veditabbā. |
Therefore, "vayoguṇā" should be understood as the masses of age. |
anupubbaṃ jahantīti anupaṭipāṭiyā puggalaṃ jahanti. |
"They abandon in succession" means they abandon a person in sequence. |
majjhimavaye ṭhitaṃ hi paṭhamavayo jahati, pacchimavaye ṭhitaṃ dve paṭhamamajjhimā jahanti, maraṇakkhaṇe pana tayopi vayā jahanteva. |
For one standing in the middle age, the first age abandons him; for one standing in the last age, the first and middle two abandon him; but at the moment of death, all three ages abandon him. |
etaṃ bhayanti etaṃ kālānaṃ atikkamanaṃ, rattidivānaṃ taritabhāvo, vayoguṇānaṃ jahanabhāvoti tividhaṃ bhayaṃ. |
"Etaṃ bhayaṃ" means this passing of times, this state of nights and days having hurried, this state of the abandonment of the age-masses — this threefold fear. |
sesaṃ purimasadisamevāti. |
The rest is just like the preceding. |
♦ accentisuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Accenti Sutta is finished. |
♦ 5. katichindasuttavaṇṇanā SN 1.5 |
♦ 5. Commentary on the Katichinda Sutta |
♦ 5. pañcame kati chindeti chindanto kati chindeyya. |
♦ 5. In the fifth, "kati chinde" means, "cutting, how many should one cut?" |
sesapadesupi eseva nayo. |
In the other phrases also, this is the method. |
ettha ca “chinde jahe”ti atthato ekaṃ. |
Here, "cut" and "abandon" are one in meaning. |
gāthābandhassa pana maṭṭhabhāvatthaṃ ayaṃ devatā saddapunaruttiṃ vajjayantī evamāha. |
But for the sake of polishing the verse structure, this deity, avoiding the repetition of a word, spoke thus. |
kati saṅgātigoti kati saṅge atigato, atikkantoti attho. |
"Kati saṅgātigo" means, "having overcome how many attachments?"; having gone beyond, is the meaning. |
saṅgātikotipi pāṭho, ayameva attho. |
The reading "saṅgātiko" also exists, and has the same meaning. |
pañca chindeti chindanto pañca orambhāgiyasaṃyojanāni chindeyya. |
Pañca chinde" means, "cutting, one should cut the five lower fetters. |
pañca jaheti jahanto pañcuddhambhāgiyasaṃyojanāni jaheyya. |
Pañca jahe" means, "abandoning, one should abandon the five higher fetters. |
idhāpi chindanañca jahanañca atthato ekameva, bhagavā pana devatāya āropitavacanānurūpeneva evamāha. |
Here too, cutting and abandoning are one in meaning; but the Blessed One spoke thus in accordance with the words introduced by the deity. |
atha vā pādesu baddhapāsasakuṇo viya pañcorambhāgiyasaṃyojanāni heṭṭhā ākaḍḍhamānākārāni honti, tāni anāgāmimaggena chindeyyāti vadati. |
Or else, the five lower fetters are of a nature to pull downwards, like a bird with a noose tied to its feet; he says one should cut them with the path of the non-returner. |
hatthehi gahitarukkhasākhā viya pañcuddhambhāgiyasaṃyojanāni upari ākaḍḍhamānākārāni honti, tāni arahattamaggena jaheyyāti vadati. |
The five higher fetters are of a nature to pull upwards, like the branches of a tree grasped by the hands; he says one should abandon them with the path of Arahantship. |
pañca cuttari bhāvayeti etesaṃ saṃyojanānaṃ chindanatthāya ceva pahānatthāya ca uttari atirekaṃ visesaṃ bhāvento saddhāpañcamāni indriyāni bhāveyyāti attho. |
"Pañca cuttari bhāvaye" means, "for the purpose of cutting and abandoning these fetters, developing a further, additional distinction, one should develop the five faculties, beginning with faith," is the meaning. |
pañca saṅgātigoti rāgasaṅgo dosasaṅgo mohasaṅgo mānasaṅgo diṭṭhisaṅgoti ime pañca saṅge atikkanto. |
Pañca saṅgātigo" means, "having gone beyond these five attachments: the attachment of passion, the attachment of hatred, the attachment of delusion, the attachment of conceit, and the attachment of views. |
oghatiṇṇoti vuccatīti caturoghatiṇṇoti kathīyati. |
Oghatiṇṇoti vuccati" means, "he is said to have crossed the four floods. |
imāya pana gāthāya pañcindriyāni lokiyalokuttarāni kathitānīti. |
But by this verse, the five faculties, worldly and supramundane, are spoken of. |
♦ katichindasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Katichinda Sutta is finished. |
♦ 6. jāgarasuttavaṇṇanā SN 1.6 |
♦ 6. Commentary on the Jāgara Sutta |
♦ 6. chaṭṭhe jāgaratanti jāgarantānaṃ. |
♦ 6. In the sixth, "jāgarataṃ" means "of those who are awake." |
pañca jāgaratanti vissajjanagāthāyaṃ pana saddhādīsu pañcasu indriyesu jāgarantesu pañca nīvaraṇā suttā nāma. |
"Pañca jāgaratanti" — but in the answering verse, when the five faculties, beginning with faith, are awake, the five hindrances are said to be asleep. |
kasmā? yasmā taṃsamaṅgīpuggalo yattha katthaci nisinno vā ṭhito vā aruṇaṃ uṭṭhapentopi pamādatāya akusalasamaṅgitāya sutto nāma hoti. |
Why? Because a person endowed with them, whether sitting or standing anywhere, even while making the dawn arise, is said to be asleep because of his heedlessness and his being endowed with the unwholesome. |
evaṃ suttesu pañcasu nīvaraṇesu pañcindriyāni jāgarāni nāma. |
Thus, when the five hindrances are asleep, the five faculties are said to be awake. |
kasmā ? yasmā taṃsamaṅgīpuggalo yattha katthaci nipajjitvā niddāyantopi appamādatāya kusalasamaṅgitāya jāgaro nāma hoti. |
Why? Because a person endowed with them, even when lying down anywhere and sleeping, is said to be awake because of his heedfulness and his being endowed with the wholesome. |
pañcahi pana nīvaraṇeheva kilesarajaṃ ādiyati gaṇhāti parāmasati. |
But by the five hindrances, the dust of the defilements is taken up, grasped, and clung to. |
purimā hi kāmacchandādayo pacchimānaṃ paccayā hontīti pañcahi indriyehi parisujjhatīti ayamattho veditabbo. |
For the former, sensual desire and so on, are conditions for the latter. It should be understood that by the five faculties, one is purified. |
idhāpi pañcindriyāni lokiyalokuttarāneva kathitānīti. |
Here too, the five faculties, worldly and supramundane, are spoken of. |
♦ jāgarasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Jāgara Sutta is finished. |
♦ 7. appaṭividitasuttavaṇṇanā SN 2: SN 1.7 |
♦ 7. Commentary on the Appaṭividita Sutta SN 2: |
7 , |
7 , |
♦ 7. sattame dhammāti catusaccadhammā. |
♦ 7. In the seventh, "dhammā" are the dhammas of the four truths. |
appaṭividitāti ñāṇena appaṭividdhā. |
"Appaṭividitā" means not penetrated by knowledge. |
paravādesūti dvāsaṭṭhidiṭṭhigatavādesu. |
"Paravādesū" means in the doctrines of the sixty-two views. |
te hi ito paresaṃ titthiyānaṃ vādattā paravādā nāma. |
For they are called "paravādā" (doctrines of others) because they are the doctrines of the sectarians who are others from this. |
nīyareti attano dhammatāyapi gacchanti, parenapi nīyanti. |
"Nīyare" means they go by their own nature, and they are led by another. |
tattha sayameva sassatādīni gaṇhantā gacchanti nāma, parassa vacanena tāni gaṇhantā nīyanti nāma. |
There, those who grasp eternalism and so on by themselves are said to go; those who grasp them by the word of another are said to be led. |
kālo tesaṃ pabujjhitunti tesaṃ puggalānaṃ pabujjhituṃ ayaṃ kālo. |
Kālo tesaṃ pabujjhitun"ti means "this is the time for those people to awaken. |
lokasmiñhi buddho uppanno, dhammo desiyati, saṅgho suppaṭipanno, paṭipadā bhaddikā, ime ca pana mahājanā vaṭṭe suttā nappabujjhantīti devatā āha. |
For a Buddha has arisen in the world, the Dhamma is being taught, the Saṅgha is well-practiced, the path is good, but these great multitudes are asleep in the round of existence and do not awaken, the deity said. |
sambuddhāti sammā hetunā kāraṇena buddhā. |
"Sambuddhā" means rightly awakened by reason and cause. |
cattāro hi buddhā — sabbaññubuddho, paccekabuddho, catusaccabuddho, sutabuddhoti. |
For there are four kinds of Buddhas: the Omniscient Buddha, the Paccekabuddha, the Four-Truths Buddha, and the Suta-Buddha. |
tattha samatiṃsapāramiyo pūretvā sammāsambodhiṃ patto sabbaññubuddho nāma. |
There, he who has fulfilled the thirty perfections and attained perfect enlightenment is called the Omniscient Buddha. |
kappasatasahassādhikāni dve asaṅkhyeyyāni pāramiyo pūretvā sayambhutaṃ patto paccekabuddho nāma. |
He who has fulfilled the perfections for two incalculable eons and a hundred thousand eons and attained self-enlightenment is called the Paccekabuddha. |
avasesā khīṇāsavā catusaccabuddhā nāma. |
The remaining destroyers of the cankers are the Four-Truths Buddhas. |
bahussuto sutabuddho nāma. |
A learned person is a Suta-Buddha. |
imasmiṃ atthe tayopi purimā vaṭṭanti. |
In this sense, all three former ones are applicable. |
sammadaññāti sammā hetunā kāraṇena jānitvā. |
"Sammadaññā" means having known rightly, by reason and cause. |
caranti visame samanti visame vā lokasannivāse visame vā sattanikāye visame vā kilesajāte samaṃ carantīti. |
"Caranti visame samanti" means they walk evenly in the uneven world-abode, or in the uneven assembly of beings, or in the uneven mass of defilements. |
♦ appaṭividitasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Appaṭividita Sutta is finished. |
♦ 8. susammuṭṭhasuttavaṇṇanā SN 1.8 |
♦ 8. Commentary on the Susammuṭṭha Sutta |
♦ 8. aṭṭhame susammuṭṭhāti paññāya appaṭividdhabhāveneva sunaṭṭhā. |
♦ 8. In the eighth, "susammuṭṭhā" means well-lost, precisely because they have not been penetrated by wisdom. |
yathā hi dve khettāni kasitvā, ekaṃ vapitvā, bahudhaññaṃ adhigatassa avāpitakhettato aladdhaṃ sandhāya “bahuṃ me dhaññaṃ naṭṭhan”ti vadanto aladdhameva “naṭṭhan”ti vadati, evamidhāpi appaṭividitāva susammuṭṭhā nāma. |
For just as one who, having plowed two fields, and having sown one, has obtained much grain, and says, in reference to what he has not obtained from the unsown field, "much grain has been lost to me," speaks of what he has not obtained as "lost"; in the same way here, what has not been penetrated is called "susammuṭṭhā" (well-lost). |
asammuṭṭhāti paññāya paṭividdhabhāveneva anaṭṭhā. |
"Asammuṭṭhā" means not lost, precisely because they have been penetrated by wisdom. |
sesaṃ purimasadisamevāti. |
The rest is just like the preceding. |
♦ susammuṭṭhasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Susammuṭṭha Sutta is finished. |
♦ 9. mānakāmasuttavaṇṇanā SN 1.9 |
♦ 9. Commentary on the Mānakāma Sutta |
♦ 9. navame mānakāmassāti mānaṃ kāmentassa icchantassa. |
♦ 9. In the ninth, "mānakāmassā" means "of one who desires, who wishes for conceit." |
damoti evarūpassa puggalassa samādhipakkhiko damo natthīti vadati. |
"Damo" — he says that for such a person, there is no restraint that is on the side of concentration. |
“saccena danto damasā upeto, vedantagū vusitabrahmacariyo”ti ettha hi indriyasaṃvaro damoti vutto. |
For in "Tamed by truth, endowed with restraint, a knower of the Veda, one who has lived the holy life," restraint of the senses is called "damo." |
“yadi saccā damā cāgā, khantyā bhiyyodha vijjatī”ti ettha paññā. |
In "If truth, restraint, generosity, and forbearance were to be found more than this," it is wisdom. |
“dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo”ti ettha uposathakammaṃ. |
In "By giving, by restraint, by self-control, by truthful speech, there is merit, there is an influx of merit," it is the Uposatha observance. |
“sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapade viharitun”ti ettha adhivāsanakhanti. |
In "Will you be able, Puṇṇa, endowed with this taming and calming, to dwell in the Sunāparanta country?", it is the forbearance of endurance. |
imasmiṃ pana sutte damoti samādhipakkhikadhammānaṃ etaṃ nāmaṃ. |
In this sutta, however, "damo" is the name for the dhammas on the side of concentration. |
tenevāha — “na monamatthi asamāhitassā”ti. |
Therefore he said: "There is no sagehood for one who is unconcentrated." |
tattha monanti catumaggañāṇaṃ, tañhi munātīti monaṃ, catusaccadhamme jānātīti attho. |
There, "monaṃ" is the knowledge of the four paths; for it is "mona" because it makes one a sage; it knows the dhammas of the four truths, is the meaning. |
maccudheyyassāti tebhūmakavaṭṭassa. |
"Maccudheyyassā" means of the three-realmed round of existence. |
tañhi maccuno patiṭṭhānaṭṭhena maccudheyyanti vuccati. |
For that is called "maccudheyya" (the domain of death) because it is the domain of death. |
pāranti tasseva pāraṃ nibbānaṃ. |
"Pāraṃ" means the far shore of that, Nibbāna. |
tareyyāti paṭivijjheyya pāpuṇeyya vā. |
"Tareyyā" means he would penetrate, or he would reach. |
idaṃ vuttaṃ hoti — eko araññe viharanto pamatto puggalo maccudheyyassa pāraṃ na tareyya na paṭivijjheyya na pāpuṇeyyāti. |
This is what is said: A heedless person, dwelling alone in the forest, would not cross, would not penetrate, would not reach the far shore of the domain of death. |
♦ mānaṃ pahāyāti arahattamaggena navavidhamānaṃ pajahitvā. |
♦ "Mānaṃ pahāyā" means having abandoned the ninefold conceit with the path of Arahantship. |
susamāhitattoti upacārappanāsamādhīhi suṭṭhu samāhitatto. |
"Susamāhitatto" means with a self well-concentrated by access and absorption concentration. |
sucetasoti ñāṇasampayuttatāya sundaracitto. |
"Sucetaso" means with a beautiful mind due to being endowed with knowledge. |
ñāṇavippayuttacittena hi sucetasoti na vuccati, tasmā ñāṇasampayuttena sucetaso hutvāti attho. |
For with a mind dissociated from knowledge, one is not called "sucetaso"; therefore, the meaning is, "having become one with a beautiful mind by being endowed with knowledge." |
sabbadhi vippamuttoti sabbesu khandhāyatanādīsu vippamutto hutvā. |
"Sabbadhi vippamutto" means having been liberated in all things, in the aggregates, sense-bases, and so on. |
tareyyāti ettha tebhūmakavaṭṭaṃ samatikkamanto nibbānaṃ paṭivijjhanto taratīti paṭivedhataraṇaṃ nāma vuttaṃ. |
"Tareyyā" — here, it is said that he crosses by penetrating, by crossing over the three-realmed round of existence and penetrating Nibbāna; this is called the crossing of penetration. |
iti imāya gāthāya tisso sikkhā kathitā honti. |
Thus, by this verse, the three trainings are spoken of. |
kathaṃ — māno nāmāyaṃ sīlabhedano, tasmā “mānaṃ pahāyā”ti iminā adhisīlasikkhā kathitā hoti. |
How? This thing called conceit is a destroyer of virtue; therefore, by "mānaṃ pahāyā," the training in higher virtue is spoken of. |
“susamāhitatto”ti iminā adhicittasikkhā. |
By "susamāhitatto," the training in higher mind. |
“sucetaso”ti ettha cittena paññā dassitā, tasmā iminā adhipaññāsikkhā kathitā. |
In "sucetaso," wisdom is shown by the mind; therefore, by this, the training in higher wisdom is spoken of. |
adhisīlañca nāma sīle sati hoti, adhicittaṃ citte sati, adhipaññā paññāya sati. |
And higher virtue exists when there is virtue; higher mind when there is mind; higher wisdom when there is wisdom. |
tasmā sīlaṃ nāma pañcapi dasapi sīlāni, pātimokkhasaṃvaro adhisīlaṃ nāmāti veditabbaṃ. |
Therefore, virtue is the five and ten precepts; the restraint of the Pātimokkha should be known as higher virtue. |
aṭṭha samāpattiyo cittaṃ, vipassanāpādakajjhānaṃ adhicittaṃ. |
The eight attainments are the mind; the jhāna that is the basis for insight is the higher mind. |
kammassakatañāṇaṃ paññā, vipassanā adhipaññā. |
The knowledge of the ownership of kamma is wisdom; insight is higher wisdom. |
anuppannepi hi buddhuppāde pavattatīti pañcasīlaṃ dasasīlaṃ sīlameva, pātimokkhasaṃvarasīlaṃ buddhuppādeyeva pavattatīti adhisīlaṃ. |
For even when a Buddha has not arisen, the five precepts and the ten precepts, because they exist, are just virtue; the virtue of the restraint of the Pātimokkha, because it exists only when a Buddha has arisen, is higher virtue. |
cittapaññāsupi eseva nayo. |
In the case of mind and wisdom also, this is the method. |
apica nibbānaṃ patthayantena samādinnaṃ pañcasīlampi dasasīlampi adhisīlameva. |
Moreover, the five and ten precepts, undertaken by one who aspires to Nibbāna, are also higher virtue. |
samāpannā aṭṭha samāpattiyopi adhicittameva. |
The eight attainments, when attained, are also higher mind. |
sabbampi vā lokiyasīlaṃ sīlameva, lokuttaraṃ adhisīlaṃ. |
Or all worldly virtue is just virtue; the supramundane is higher virtue. |
cittapaññāsupi eseva nayoti. |
In the case of mind and wisdom also, this is the method. |
iti imāya gāthāya samodhānetvā tisso sikkhā sakalasāsanaṃ kathitaṃ hotīti. |
Thus, by this verse, having summarized, the three trainings, the entire dispensation, are spoken of. |
♦ mānakāmasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Mānakāma Sutta is finished. |
♦ 10. araññasuttavaṇṇanā SN 1.10 |
♦ 10. Commentary on the Arañña Sutta |
♦ 10. dasame santānanti santakilesānaṃ, paṇḍitānaṃ vā. |
♦ 10. In the tenth, "santānaṃ" means of the tamed, or of the wise. |
“santo have sabbhi pavedayanti , dūre santo pakāsantī”tiādīsu hi paṇḍitāpi santoti vuttā. |
For in "The peaceful indeed make it known, the peaceful shine from afar," and so on, the wise are also called "santo" (peaceful). |
brahmacārinanti seṭṭhacārīnaṃ maggabrahmacariyavāsaṃ vasantānaṃ. |
"Brahmacārinanti" means of those who live the holy life, the life of the path, the best life. |
kena vaṇṇo pasīdatīti kena kāraṇena chavivaṇṇo pasīdatīti pucchati. |
Kena vaṇṇo pasīdatī"ti means she asks, "For what reason does the complexion of the skin become clear? |
kasmā panesā evaṃ pucchati? |
But why does she ask thus? |
esā kira vanasaṇḍavāsikā bhummadevatā āraññake bhikkhū pacchābhattaṃ piṇḍapātapaṭikkante araññaṃ pavisitvā rattiṭṭhānadivāṭṭhānesu mūlakammaṭṭhānaṃ gahetvā nisinne passati. |
This one, it seems, was a tree-spirit dwelling in a forest grove; she sees the forest-dwelling monks, who, having returned from their alms-round after the meal, have entered the forest and are sitting in their night and day quarters, having taken up their root meditation subject. |
tesañca evaṃ nisinnānaṃ balavacittekaggatā uppajjati. |
And for them, while sitting thus, a strong concentration of mind arises. |
tato visabhāgasantati vūpasammati, sabhāgasantati okkamati, cittaṃ pasīdati. |
Then the stream of dissimilar states subsides, the stream of similar states takes over, the mind becomes clear. |
citte pasanne lohitaṃ pasīdati, cittasamuṭṭhānāni upādārūpāni parisuddhāni honti, vaṇṭā pamuttatālaphalassa viya mukhassa vaṇṇo hoti. |
When the mind is clear, the blood becomes clear, the derived forms originating from the mind become pure, the complexion of the face becomes like that of a talapala fruit released from its stalk, the face becomes radiant like the full moon, like a lotus blossoming at that moment, and the complexion of the body also becomes clear. |
taṃ disvā devatā cintesi — “sarīravaṇṇo nāmāyaṃ paṇītāni rasasampannāni bhojanāni sukhasamphassāni nivāsanapāpuraṇasayanāni utusukhe tebhūmikādibhede ca pāsāde mālāgandhavilepanādīni ca labhantānaṃ pasīdati, ime pana bhikkhū piṇḍāya caritvā missakabhattaṃ bhuñjanti, viraḷamañcake vā phalake vā silāya vā sayanāni kappenti, rukkhamūlādīsu vā abbhokāse vā vasanti, kena nu kho kāraṇena etesaṃ vaṇṇo pasīdatī”ti. |
Seeing that, the deity thought: "The complexion of the body, indeed, becomes clear for those who obtain choice and delicious foods, comfortable clothes, coverings, and couches, palaces of three stories and so on with the comforts of the seasons, and garlands, perfumes, unguents, and so on; but these monks, having gone for alms, eat mixed food, they prepare their couches on a rough bedstead, or a plank, or a stone, they live at the foot of trees or in the open air; for what reason, indeed, does their complexion become clear?" |
tasmā pucchi. |
Therefore, she asked. |
♦ athassā bhagavā kāraṇaṃ kathento dutiyaṃ gāthaṃ āha. |
♦ Then the Blessed One, explaining the reason to her, spoke the second verse. |
tattha atītanti atīte asuko nāma rājā dhammiko ahosi, so amhākaṃ paṇīte paccaye adāsi. |
There, "atītanti" — "in the past, such-and-such a king was righteous, he gave us choice requisites. Our teachers and preceptors were recipients of gain. Then we ate such-and-such foods, we wore such-and-such robes." Thus, like some who are attached to many requisites, these monks do not grieve for the past. |
ācariyupajjhāyā lābhino ahesuṃ. |
"Nappajappanti nāgatanti" — "in the future, a righteous king will be, the countries will be prosperous, much ghee, butter, and so on will be produced, there will be those who say here and there, 'eat, enjoy'; then we will eat such-and-such foods, we will wear such-and-such robes." Thus, they do not long for the future. |
atha mayaṃ evarūpāni bhojanāni bhuñjimhā, cīvarāni pārupimhāti evaṃ ekacce paccayabāhullikā viya ime bhikkhū atītaṃ nānusocanti. |
"Paccuppannenāti" — they maintain themselves with whatever is obtained at that moment. |
nappajappanti nāgatanti anāgate dhammiko rājā bhavissati, phītā janapadā bhavissanti, bahūni sappinavanītādīni uppajjissanti, “khādatha bhuñjathā”ti tattha tattha vattāro bhavissanti, tadā mayaṃ evarūpāni bhojanāni bhuñjissāma, cīvarāni pārupissāmāti evaṃ anāgataṃ na patthenti. |
"Tenāti" — for that threefold reason. |
paccuppannenāti yena kenaci taṅkhaṇe laddhena yāpenti. |
|
tenāti tena tividhenāpi kāraṇena. |
|
♦ evaṃ vaṇṇasampattiṃ dassetvā idāni tasseva vaṇṇassa vināsaṃ dassento anantaraṃ gāthamāha. |
♦ Having thus shown the attainment of complexion, now, showing the destruction of that very complexion, he spoke the following verse. |
tattha anāgatappajappāyāti anāgatassa patthanāya. |
There, "anāgatappajappāyā" means "by the longing for the future." |
etenāti etena kāraṇadvayena. |
Etenāti" means "by these two reasons. |
naḷova harito lutoti yathā harito naḷo lāyitvā uṇhapāsāṇe pakkhitto sussati, evaṃ sussantīti. |
Naḷova harito luto"ti means, "just as a green reed, having been cut and placed on a hot stone, withers, so they wither. |
♦ araññasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Arañña Sutta is finished. |
naḷavaggo paṭhamo. |
The Naḷavaggo, the first. |
♦ 2. nandanavaggo |
♦ 2. The Nandana Vagga |
♦ 1. nandanasuttavaṇṇanā SN 1.11 |
♦ 1. Commentary on the Nandana Sutta |
♦ 11. nandanavaggassa paṭhame tatrāti tasmiṃ ārāme. |
♦ 11. In the first of the Nandana Vagga, "tatrā" means "in that park." |
khoti byañjanasiliṭṭhatāvasena nipātamattaṃ. |
"Kho" is just a particle for the sake of polishing the expression. |
bhikkhū āmantesīti parisajeṭṭhake bhikkhū jānāpesi. |
"He addressed the monks" means he informed the senior monks of the assembly. |
bhikkhavoti tesaṃ āmantanākāradīpanaṃ. |
"Bhikkhavo" is the demonstration of the manner of addressing them. |
bhadanteti pativacanadānaṃ. |
"Bhadante" is the giving of the reply. |
te bhikkhūti ye tattha sammukhībhūtā dhammapaṭiggāhakā bhikkhū. |
"Te bhikkhū" means those monks who were present there, the recipients of the Dhamma. |
bhagavato paccassosunti bhagavato vacanaṃ patiassosuṃ, abhimukhā hutvā suṇiṃsu sampaṭicchiṃsūti attho. |
"Paccassosun"ti means they listened back to the Blessed One's word; they listened having turned towards him, they accepted it, is the meaning. |
etadavocāti etaṃ idāni vattabbaṃ “bhūtapubban”tiādivacanaṃ avoca. |
"Etadavocāti" means he spoke this word that is now to be spoken, "bhūtapubban"tiādi (once upon a time). |
tattha tāvatiṃsakāyikāti tāvatiṃsakāye nibbattā. |
There, "tāvatiṃsakāyikā" means born in the Tāvatiṃsa realm. |
tāvatiṃsakāyo nāma dutiyadevaloko vuccati. |
The Tāvatiṃsa realm is said to be the second deva world. |
maghena māṇavena saddhiṃ macalagāme kālaṃ katvā tattha uppanne tettiṃsa devaputte upādāya kira tassa devalokassa ayaṃ paṇṇatti jātāti vadanti. |
They say that the designation of that deva world arose on account of the thirty-three sons of devas who, having died in the village of Macala along with Magha the young man, were born there. |
yasmā pana sesacakkavāḷesupi cha kāmāvacaradevalokā atthi. |
But since in the other world-systems also there are six desire-realm deva worlds. |
vuttampi cetaṃ “sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsānan”ti , tasmā nāmapaṇṇattiyevesā tassa devalokassāti veditabbā. |
This has also been said: "a thousand of the Cātumahārājikas, a thousand of the Tāvatiṃsas," therefore it should be understood that this is just a name-designation of that deva world. |
evañhi niddosaṃ padaṃ hoti. |
For thus the word is flawless. |
♦ nandane vaneti ettha taṃ vanaṃ paviṭṭhe paviṭṭhe nandayati tosetīti nandanaṃ. |
♦ "In the Nandana Grove" — here, that grove delights and pleases whomever enters it, so it is "Nandana." |
pañcasu hi maraṇanimittesu uppannesu “sampattiṃ pahāya cavissāmā”ti paridevamānā devatā sakko devānamindo “mā paridevittha, abhijjanadhammā nāma saṅkhārā natthī”ti ovaditvā tattha pavesāpeti. |
For when the five signs of death have appeared, the deities who are lamenting, "We will pass away, having abandoned our attainment," Sakka, the king of the gods, having advised them, "Do not lament, there are no conditioned things that are not subject to destruction," has them enter there. |
tāsaṃ aññāhi devatāhi bāhāsu gahetvā pavesitānampi tassa sampattiṃ disvāva maraṇasoko vūpasammati, pītipāmojjameva uppajjati. |
For them, even when they are led in by other deities, holding them by the arms, as soon as they see its attainment, their grief of death subsides, and only joy and gladness arise. |
atha tasmiṃ kīḷamānā eva uṇhasantatto himapiṇḍo viya vilīyanti, vātāpahatadīpasikhā viya vijjhāyantīti evaṃ yaṃkiñci anto paviṭṭhaṃ nandayati tosetiyevāti nandanaṃ, tasmiṃ nandane. |
Then, while playing in it, they melt away like a ball of snow scorched by the heat, they are extinguished like the flame of a lamp struck by the wind. Thus, whatever enters it, it delights and pleases, so it is "Nandana"; in that Nandana. |
accharāsaṅghaparivutāti accharāti devadhītānaṃ nāmaṃ, tāsaṃ samūhena parivutā. |
"Surrounded by a host of celestial nymphs" — "accharā" is the name of the daughters of the gods; surrounded by their host. |
♦ dibbehīti devaloke nibbattehi. |
♦ "Dibbehī"ti means born in the deva world. |
pañcahi kāmaguṇehīti manāpiyarūpasaddagandharasaphoṭṭhabbasaṅkhātehi pañcahi kāmabandhanehi kāmakoṭṭhāsehi vā . |
"Pañcahi kāmaguṇehī"ti means by the five bonds of sensual pleasure, or the five portions of sensual pleasure, which are the pleasing sights, sounds, smells, tastes, and touches. |
samappitāti upetā. |
"Samappitā" means endowed with. |
itaraṃ tasseva vevacanaṃ. |
The other is a synonym for that. |
paricārayamānāti ramamānā, tesu tesu vā rūpādīsu indriyāni sañcārayamānā. |
"Paricārayamānā"ti means delighting, or directing the senses to those respective sights and so on. |
tāyaṃ velāyanti tasmiṃ paricāraṇakāle. |
"Tāyaṃ velāyan"ti means at that time of delighting. |
so panassa devaputtassa adhunā abhinibbattakālo veditabbo. |
But that should be understood as the time when that son of a god had just been newly reborn. |
tassa hi paṭisandhikkhaṇeyeva rattasuvaṇṇakkhandho viya virocayamāno tigāvutappamāṇo attabhāvo nibbatti. |
For at the moment of his relinking, a physical body of the size of three gāvutas was produced, shining like a mass of red gold. |
so dibbavatthanivattho dibbālaṅkārapaṭimaṇḍito dibbamālāvilepanadharo dibbehi candanacuṇṇehi samaṃ vikiriyamāno dibbehi pañcahi kāmaguṇehi ovuto nivuto pariyonaddho lobhābhibhūto hutvā lobhanissaraṇaṃ nibbānaṃ apassanto āsabhiṃ vācaṃ bhāsanto viya mahāsaddena “na te sukhaṃ pajānantī”ti imaṃ gāthaṃ gāyamāno nandanavane vicari. |
He, dressed in divine clothes, adorned with divine ornaments, wearing divine garlands and unguents, being scattered with divine sandalwood powder, surrounded, enveloped, and enmeshed by the five divine strands of sensual pleasure, being overcome by greed, not seeing Nibbāna, the escape from greed, as if uttering the bull's cry, wandering in the Nandana grove, sang this verse with a great voice, "They do not know happiness." |
tena vuttaṃ — “tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsī”ti. |
Therefore it is said — "at that time he spoke this verse." |
♦ ye na passanti nandananti ye tatra pañcakāmaguṇānubhavanavasena nandanavanaṃ na passanti. |
♦ "Those who do not see Nandana" means those who do not see the Nandana grove by way of experiencing the five strands of sensual pleasure there. |
naradevānanti devanarānaṃ, devapurisānanti attho. |
"Naradevānanti" means of the deva-men; of the deva-males, is the meaning. |
tidasānanti tikkhattuṃ dasannaṃ. |
"Tidasānanti" means of the thirty-three. |
yasassinanti parivārasaṅkhātena yasena sampannānaṃ. |
"Yasassinanti" means of those endowed with the fame which is the retinue. |
♦ aññatarā devatāti ekā ariyasāvikā devatā. |
♦ "A certain deity" means a certain noble disciple deity. |
paccabhāsīti “ayaṃ bāladevatā imaṃ sampattiṃ niccaṃ acalaṃ maññati, nāssā chedanabhedanaviddhaṃsanadhammataṃ jānātī”ti adhippāyaṃ vivaṭṭetvā dassentī “na tvaṃ bāle”ti imāya gāthāya patiabhāsi. |
Paccabhāsī"ti means, thinking, "This foolish deity thinks this attainment is permanent, unshakable; she does not know its nature of being cut, broken, and destroyed," revealing her intention, she replied with this verse, "You do not, fool. |
yathā arahataṃ vacoti yathā arahantānaṃ vacanaṃ, tathā tvaṃ na jānāsīti. |
"As is the word of the Arahants" means as is the word of the Arahants, so you do not know. |
evaṃ tassā adhippāyaṃ paṭikkhipitvā idāni arahantānaṃ vacanaṃ dassentī aniccātiādimāha. |
Having thus rejected her intention, now showing the word of the Arahants, she said, "Impermanent," and so on. |
tattha aniccā vata saṅkhārāti sabbe tebhūmakasaṅkhārā hutvā abhāvatthena aniccā. |
There, "anicca vata saṅkhārā"ti means all three-realmed conditioned things are impermanent in the sense of having been and then not being. |
uppādavayadhamminoti uppādavayasabhāvā. |
"Uppādavayadhammino"ti means they are of the nature of arising and passing away. |
uppajjitvā nirujjhantīti idaṃ purimasseva vevacanaṃ. |
"Uppajjitvā nirujjhantī"ti this is a synonym for the preceding. |
yasmā vā uppajjitvā nirujjhanti, tasmā uppādavayadhamminoti. |
Or because they arise and then cease, therefore they are of the nature of arising and passing away. |
uppādavayaggahaṇena cettha tadanantarā vemajjhaṭṭhānaṃ gahitameva hoti. |
And by the grasping of arising and passing away, the state of standing in the middle between them is also taken. |
tesaṃ vūpasamo sukhoti tesaṃ saṅkhārānaṃ vūpasamasaṅkhātaṃ nibbānameva sukhaṃ. |
"Tesaṃ vūpasamo sukho"ti means the Nibbāna which is the calming of those conditioned things is itself happiness. |
idaṃ arahataṃ vacoti. |
This is the word of the Arahants. |
♦ nandanasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Nandana Sutta is finished. |
♦ 2. nandatisuttavaṇṇanā SN 1.12 |
♦ 2. Commentary on the Nandati Sutta |
♦ 12. dutiye nandatīti tussati attamano hoti. |
♦ 12. In the second, "nandati" means he is pleased, he is gladdened. |
puttimāti bahuputto. |
"Puttimā" means one with many sons. |
tassa hi ekacce puttā kasikammaṃ katvā dhaññassa koṭṭhe pūrenti, ekacce vaṇijjaṃ katvā hiraññasuvaṇṇaṃ āharanti, ekacce rājānaṃ upaṭṭhahitvā yānavāhanagāmanigamādīni labhanti. |
For of him, some sons, having done agricultural work, fill the granaries with grain; some, having done trade, bring gold and silver; some, having attended on the king, obtain vehicles, conveyances, villages, and towns. |
atha tesaṃ ānubhāvasaṅkhātaṃ siriṃ anubhavamānā mātā vā pitā vā nandati. |
Then, the mother or father, experiencing the splendor which is their power, rejoices. |
chaṇadivasādīsu vā maṇḍitapasādhite putte sampattiṃ anubhavamāne disvā nandatīti, “nandati puttehi puttimā”ti āha. |
Or, on festival days and so on, seeing their adorned and embellished sons experiencing their attainment, he rejoices; thus, he said, "one with sons rejoices in his sons." |
gohi tathevāti yathā puttimā puttehi, tathā gosāmikopi sampannaṃ gomaṇḍalaṃ disvā gāvo nissāya gorasasampattiṃ anubhavamāno gohi nandati. |
"Gohi tathevā"ti means just as one with sons does in his sons, so a cattle-owner, seeing his prosperous herd of cattle and experiencing the attainment of the five products of the cow on account of the cows, rejoices in his cows. |
upadhī hi narassa nandanāti, ettha upadhīti cattāro upadhī — kāmūpadhi, khandhūpadhi, kilesūpadhi, abhisaṅkhārūpadhīti. |
"Upadhī hi narassa nandanā"ti, here, "upadhi" means the four attachments: the attachment of sensual pleasure, the attachment of the aggregates, the attachment of the defilements, and the attachment of volitional formations. |
kāmāpi hi “yaṃ pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo”ti evaṃ vuttassa sukhassa adhiṭṭhānabhāvato “upadhiyati ettha sukhan”ti iminā vacanatthena upadhīti vuccati. |
For sensual pleasures are also called "upadhi" with this verbal meaning, "happiness is based on this," because they are the basis for the happiness which is said to be, "the pleasure and joy that arise in dependence on the five strands of sensual pleasure, this is the gratification of sensual pleasures." |
khandhāpi khandhamūlakassa dukkhassa adhiṭṭhānabhāvato, kilesāpi apāyadukkhassa adhiṭṭhānabhāvato, abhisaṅkhārāpi bhavadukkhassa adhiṭṭhānabhāvatoti. |
The aggregates also, because they are the basis for the suffering rooted in the aggregates; the defilements also, because they are the basis for the suffering of the lower realms; and the volitional formations also, because they are the basis for the suffering of existence. |
idha pana kāmūpadhi adhippeto. |
Here, however, the attachment of sensual pleasure is intended. |
pañca hi kāmaguṇā tebhūmikādipāsāda-uḷārasayana-vatthālaṅkāra-nāṭakaparivārādivasena paccupaṭṭhitā pītisomanassaṃ upasaṃharamānā naraṃ nandayanti. |
For the five strands of sensual pleasure, being present in the form of three-storied palaces, luxurious couches, clothes, ornaments, plays, retinues, and so on, bringing joy and gladness, make a man rejoice. |
tasmā yathā puttā ca gāvo ca, evaṃ imepi upadhī hi narassa nandanāti veditabbā. |
Therefore, just as sons and cows, so these attachments should be known as a man's delight. |
na hi so nandati yo nirūpadhīti yo kāmaguṇasampattirahito daliddo dullabhaghāsacchādano, na hi so nandati. |
"Na hi so nandati yo nirūpadhī"ti means he who is without the attainment of the strands of sensual pleasure, the poor man for whom food and clothing are difficult to obtain, he does not rejoice. |
evarūpo manussapeto ca manussanerayiko ca kiṃ nandissati bhagavāti āha. |
Such a human ghost and human hell-being, what will he rejoice in, Blessed One? she said. |
♦ idaṃ sutvā satthā cintesi — “ayaṃ devatā sokavatthumeva nandavatthuṃ karoti, sokavatthubhāvamassā dīpessāmī”ti phalena phalaṃ pātento viya tāyeva upamāya tassā vādaṃ bhindanto tameva gāthaṃ parivattetvā socatīti āha. |
♦ Having heard this, the Teacher thought: "This deity makes the very ground of sorrow a ground for delight; I will show her its nature as a ground for sorrow." As if striking fruit with fruit, breaking her argument with that very same simile, he, changing that same verse, said, "he grieves." |
tattha socati puttehīti videsagamanādivasena puttesu naṭṭhesupi nassantesupi idāni nassissantīti nāsasaṅkīpi socati, tathā matesupi marantesupi corehi rājapurisehi gahitesu vā paccatthikānaṃ hatthaṃ upagatesu vā maraṇasaṅkīpi hutvā socati. |
There, "socati puttehī"ti means he grieves when his sons are lost by going to a foreign country and so on, when they are perishing, and when he is apprehensive of their perishing; likewise, when they are dead, when they are dying, when they have been seized by thieves or the king's men, or have fallen into the hands of enemies, he grieves, being apprehensive of their death. |
rukkhapabbatādīhi patitvā hatthapādādīnaṃ bhedavasena bhinnesupi bhijjantesupi bhedasaṅkīpi hutvā socati. |
When they have fallen from trees, mountains, and so on, and their hands, feet, and so on are broken, when they are being broken, he grieves, being apprehensive of their breaking. |
yathā ca puttehi puttimā, gosāmikopi tatheva navahākārehi gohi socati. |
And just as one with sons does with his sons, so a cattle-owner grieves for his cows in nine ways. |
upadhī hi narassa socanāti yathā ca puttagāvo, evaṃ pañca kāmaguṇopadhīpi — |
"Upadhī hi narassa socanā"ti means just as sons and cows, so the five attachments of the strands of sensual pleasure also — |
♦ “tassa ce kāmayānassa, chandajātassa jantuno. |
♦ "Of that creature who desires, whose will is born. |
♦ te kāmā parihāyanti, sallaviddhova ruppatī”ti. |
♦ If those sensual pleasures fail, he suffers as if struck by a dart." |
— |
— |
♦ vuttanayena naraṃ socanti. |
♦ in the way that is said, they make a man grieve. |
tasmā narassa socanā sokavatthukamevāti veditabbā. |
Therefore, a man's grief should be known as the very ground of sorrow. |
na hi so socati, yo nirūpadhīti yassa pana catubbidhāpete upadhiyo natthi, so nirupadhi mahākhīṇāsavo kiṃ socissati, na socati devateti. |
"Na hi so socati, yo nirūpadhī"ti means he for whom these fourfold attachments are not, that great destroyer of the cankers who is without attachments, what will he grieve for? He does not grieve, O deity. |
♦ nandatisuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Nandati Sutta is finished. |
♦ 3. natthiputtasamasuttavaṇṇanā SN 1.13 |
♦ 3. Commentary on the Natthiputtasama Sutta |
♦ 13. tatiye natthi puttasamaṃ pemanti virūpepi hi attano puttake suvaṇṇabimbakaṃ viya maññanti, mālāguḷe viya sīsādīsu katvā pariharamānā tehi ohaditāpi omuttikāpi gandhavilepanapatitā viya somanassaṃ āpajjanti. |
♦ 13. In the third, "there is no love like that for a son" — for even their ugly sons they regard as golden images; carrying them on their heads and so on like garlands of flowers, even when soiled by their excrement and urine, they feel joy as if they were covered with perfumed unguents. |
tenāha — “natthi puttasamaṃ peman”ti . |
Therefore he said: "There is no love like that for a son." |
puttapemasamaṃ pemaṃ nāma natthīti vuttaṃ hoti. |
It is said that there is no love equal to the love for a son. |
gosamitaṃ dhananti gohi samaṃ godhanasamaṃ godhanasadisaṃ aññaṃ dhanaṃ nāma natthi bhagavāti āha. |
"Gosamitaṃ dhanan"ti means there is no other wealth equal to cattle, like the wealth of cattle, like cattle-wealth, Blessed One, she said. |
sūriyasamā ābhāti sūriyābhāya samā aññā ābhā nāma natthīti dasseti. |
"Sūriyasamā ābhā"ti means there is no other light equal to the light of the sun, she shows. |
samuddaparamāti ye keci aññe sarā nāma, sabbe te samuddaparamā, samuddo tesaṃ uttamo, samuddasadisaṃ aññaṃ udakanidhānaṃ nāma natthi, bhagavāti. |
"Samuddaparamā"ti means whatever other reservoirs there are, they all have the ocean as their highest; the ocean is their best; there is no other reservoir of water like the ocean, Blessed One. |
♦ yasmā pana attapemena samaṃ pemaṃ nāma natthi. |
♦ But since there is no love equal to the love for oneself. |
mātāpitādayo hi chaḍḍetvāpi puttadhītādayo ca aposetvāpi sattā attānameva posenti. |
For beings, even having abandoned their parents and not supporting their sons and daughters, support themselves. |
dhaññena ca samaṃ dhanaṃ nāma natthi. |
And there is no wealth equal to grain. |
, tathārūpe hi kāle hiraññasuvaṇṇādīni gomahiṃsādīnipi dhaññaggahaṇatthaṃ dhaññasāmikānameva santikaṃ gahetvā gacchanti. |
For at such a time, people take gold, silver, and so on, and even cattle, buffalo, and so on to the owners of the grain for the purpose of obtaining grain. |
paññāya ca samā ābhā nāma natthi. |
And there is no light equal to wisdom. |
sūriyādayo hi ekadesaṃyeva obhāsanti, paccuppannameva ca tamaṃ vinodenti. |
For the sun and so on illuminate only one region, and they dispel only the present darkness. |
paññā pana dasasahassimpi lokadhātuṃ ekappajjotaṃ kātuṃ sakkoti, atītaṃsādipaṭicchādakañca tamaṃ vidhamati. |
But wisdom is able to make even the ten-thousand-world-system one single light, and it dispels the darkness that conceals the past, the future, and so on. |
meghavuṭṭhiyā ca samo saro nāma natthi. |
And there is no reservoir equal to the rain from the clouds. |
nadīvāpi hotu talākādīni vā, vuṭṭhisamo saro nāma natthi. |
For whether it be a river, a lake, or other bodies of water, there is no reservoir equal to the rain. |
meghavuṭṭhiyā hi pacchinnāya mahāsamuddo aṅgulipabbatemanamattampi udakaṃ na hoti, vuṭṭhiyā pana pavattamānāya yāva ābhassarabhavanāpi ekodakaṃ hoti. |
For when the rain from the clouds has ceased, the great ocean does not have water even to the measure of a finger-joint; but when the rain is falling, there is one mass of water even up to the Ābhassara heaven. |
tasmā bhagavā devatāya paṭigāthaṃ vadanto natthi attasamaṃ pemantiādimāhāti. |
Therefore, the Blessed One, speaking a counter-verse to the deity, said, "There is no love like that for oneself," and so on. |
♦ natthiputtasamasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Natthiputtasama Sutta is finished. |
♦ 4. khattiyasuttavaṇṇanā SN 1.14 |
♦ 4. Commentary on the Khattiya Sutta |
♦ 14. catutthe khattiyo dvipadanti dvipadānaṃ rājā seṭṭho. |
♦ 14. In the fourth, "the khattiya is the best of bipeds" means the king is the best of bipeds. |
komārīti kumārikāle gahitā. |
"Komārīti" means one taken in girlhood. |
ayaṃ sesabhariyānaṃ seṭṭhāti vadati. |
He says that this one is the best of other wives. |
pubbajoti paṭhamaṃ jāto kāṇo vāpi hotu kuṇiādīnaṃ vā aññataro, yo paṭhamaṃ jāto, ayameva putto imissā devatāya vāde seṭṭho nāma hoti. |
"Pubbajo"ti means the first-born; whether he be blind or one of the lame and so on, he who is born first, this very son is called the best in the argument of this deity. |
yasmā pana dvipadādīnaṃ buddhādayo seṭṭhā, tasmā bhagavā paṭigāthaṃ āha. |
But since the Buddhas and so on are the best of bipeds and so on, therefore the Blessed One spoke a counter-verse. |
tattha kiñcāpi bhagavā sabbesaṃyeva apadādibhedānaṃ sattānaṃ seṭṭho, uppajjamāno panesa sabbasattaseṭṭho dvipadesuyeva uppajjati, tasmā sambuddho dvipadaṃ seṭṭhoti āha. |
There, although the Blessed One is the best of all beings, with their divisions of footless and so on, yet when he arises, this best of all beings arises only among bipeds; therefore, he said, "the enlightened one is the best of bipeds." |
dvipadesu uppannassa cassa sabbasattaseṭṭhabhāvo appaṭihatova hoti. |
And for one who has arisen among bipeds, his state of being the best of all beings is unobstructed. |
ājānīyoti hatthī vā hotu assādīsu aññataro vā, yo kāraṇaṃ jānāti, ayaṃ ājānīyova catuppadānaṃ seṭṭhoti attho. |
"Ājānīyo"ti means whether it be an elephant or one of the horses and so on, he who knows the reason, this very thoroughbred is the best of quadrupeds, is the meaning. |
kūṭakaṇṇarañño guḷavaṇṇāsso viya. |
Like the horse Guḷavaṇṇa of King Kūṭakaṇṇa. |
rājā kira pācīnadvārena nikkhamitvā cetiyapabbataṃ gamissāmīti kalambanadītīraṃ sampatto, asso tīre ṭhatvā udakaṃ otarituṃ na icchati, rājā assācariyaṃ āmantetvā, “aho vata tayā asso sikkhāpito udakaṃ otarituṃ na icchatī”ti āha. |
The king, it seems, having left by the eastern gate, thinking, "I will go to the Cetiyapabbata," reached the bank of the Kalamba river. The horse, standing on the bank, did not want to enter the water. The king, having summoned the horse-trainer, said, "Oh, the horse you have trained does not want to enter the water." |
ācariyo “susikkhāpito deva asso, etassa hi cittaṃ — ‘sacāhaṃ udakaṃ otarissāmi, vālaṃ temissati, vāle tinte rañño aṅge udakaṃ pāteyyā’ti, evaṃ tumhākaṃ sarīre udakapātanabhayena na otarati, vālaṃ gaṇhāpethā”ti āha. |
The trainer said, "The horse is well-trained, O king; for its thought is this: 'If I enter the water, my tail will get wet; if my tail is wet, I will splash water on the king's body.' Thus, for fear of splashing water on your body, it does not enter. Have the tail held." |
rājā tathā kāresi. |
The king did so. |
asso vegena otaritvā pāraṃ gato. |
The horse entered with speed and went to the other side. |
sussūsāti sussūsamānā. |
"Sussūsā"ti means one who is obedient. |
kumārikāle vā gahitā hotu pacchā vā, surūpā vā virūpā vā, yā sāmikaṃ sussūsati paricarati toseti, sā bhariyānaṃ seṭṭhā. |
Whether she be taken in girlhood or later, whether she be beautiful or ugly, she who is obedient to her husband, who serves him, who pleases him, she is the best of wives. |
assavoti āsuṇamāno. |
"Assavo"ti means one who listens. |
jeṭṭho vā hi hotu kaniṭṭho vā, yo mātāpitūnaṃ vacanaṃ suṇāti, sampaṭicchati, ovādapaṭikaro hoti, ayaṃ puttānaṃ seṭṭho, aññehi sandhicchedakādicorehi puttehi ko attho devateti. |
Whether he be the eldest or the youngest, he who listens to the word of his parents, who accepts it, who acts according to their advice, he is the best of sons. What is the use, O deity, of other sons who are thieves, such as housebreakers and so on? |
♦ khattiyasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Khattiya Sutta is finished. |
♦ 5. saṇamānasuttavaṇṇanā SN 1.15 |
♦ 5. Commentary on the Saṇamāna Sutta |
♦ 15. pañcame ṭhite majjhanhiketi ṭhitamajjhanhike. |
♦ 15. In the fifth, "ṭhite majjhanhike"ti means "at established midday." |
sannisīvesūti yathā phāsukaṭṭhānaṃ upagantvā sannisinnesu vissamamānesu. |
Sannisīvesū"ti means "when they have approached a comfortable place and are sitting down and resting. |
ṭhitamajjhanhikakālo nāmesa sabbasattānaṃ iriyāpathadubbalyakālo. |
The time of established midday is indeed a time of weakness of posture for all beings. |
idha pana pakkhīnaṃyeva vasena dassito. |
Here, however, it is shown only in terms of birds. |
saṇatevāti saṇati viya mahāviravaṃ viya muccati. |
Saṇatevā"ti means "it seems to hum," "a great roar seems to be released. |
saṇamānameva cettha “saṇatevā”ti vuttaṃ. |
The very "saṇamāna" (humming) is said here as "saṇatevā." |
tappaṭibhāgaṃ nāmetaṃ. |
This is its counterpart. |
nidāghasamayasmiñhi ṭhitamajjhanhikakāle catuppadagaṇesu ceva pakkhīgaṇesu ca sannisinnesu vātapūritānaṃ susirarukkhānañceva chiddaveṇupabbānañca khandhena khandhaṃ sākhāya sākhaṃ saṅghaṭṭayantānaṃ pādapānañca araññamajjhe mahāsaddo uppajjati . |
For in the hot season, at the time of established midday, when the herds of quadrupeds and flocks of birds are sitting down, a great sound arises in the middle of the forest from the hollow trees filled with wind, and from the holes in the bamboo joints, and from the trees whose trunks strike against trunks and branches against branches. |
taṃ sandhāyetaṃ vuttaṃ. |
This is said in reference to that. |
taṃ bhayaṃ paṭibhāti manti taṃ evarūpe kāle mahāaraññassa saṇamānaṃ mayhaṃ bhayaṃ hutvā upaṭṭhāti. |
Taṃ bhayaṃ paṭibhāti man"ti means "that humming of the great forest at such a time appears to me as a fear. |
dandhapaññā kiresā devatā tasmiṃ khaṇe attano nisajjaphāsukaṃ kathāphāsukaṃ dutiyakaṃ alabhantī evamāha. |
This deity, it seems, being of slow wisdom, not finding at that moment a comfortable place to sit, a comfortable conversation, or a companion, spoke thus. |
yasmā pana tādise kāle piṇḍapātapaṭikkantassa vivitte araññāyatane kammaṭṭhānaṃ gahetvā nisinnassa bhikkhuno anappakaṃ sukhaṃ uppajjati, yaṃ sandhāya vuttaṃ — |
But since, at such a time, for a monk who has returned from his alms-round and is sitting in a secluded forest-dwelling, having taken up his meditation subject, no little happiness arises, in reference to which it is said — |
♦ “suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno. |
♦ "For a monk who has entered an empty dwelling, whose mind is at peace. |
♦ amānusī ratī hoti, sammā dhammaṃ vipassato”ti. |
♦ There is a superhuman delight, as he rightly sees the Dhamma." |
ca, |
and, |
♦ “purato pacchato vāpi, aparo ce na vijjati. |
♦ "Whether in front or behind, if there is no other. |
♦ atīva phāsu bhavati, ekassa vasato vane”ti. |
♦ It is exceedingly pleasant, for one who dwells alone in the forest." |
ca. |
and. |
♦ tasmā bhagavā dutiyaṃ gāthamāha. |
♦ Therefore, the Blessed One spoke the second verse. |
tattha sā rati paṭibhāti manti yā evarūpe kāle ekakassa nisajjā nāma, sā rati mayhaṃ upaṭṭhātīti attho. |
There, "sā rati paṭibhāti man"ti means "that which is the sitting alone at such a time, that delight appears to me," is the meaning. |
sesaṃ tādisamevāti. |
The rest is just like that. |
♦ saṇamānasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Saṇamāna Sutta is finished. |
♦ 6. niddātandīsuttavaṇṇanā SN 1.16 |
♦ 6. Commentary on the Niddātandī Sutta |
♦ 16. chaṭṭhe niddāti, “abhijānāmahaṃ, aggivessana, gimhānaṃ pacchime māse niddaṃ okkamitā”ti evarūpāya abyākataniddāya pubbabhāgāparabhāgesu sekhaputhujjanānaṃ sasaṅkhārikākusale citte uppannaṃ thinamiddhaṃ. |
♦ 16. In the sixth, "niddā" means the torpor and drowsiness that arises in the mind of a trainee and a worldling in a wholesome state with effort, in the periods before and after the indeterminate sleep of the kind, "I am aware, Aggivessana, of having fallen asleep in the last month of the summer." |
tandīti aticchātātisītādikālesu uppannaṃ āgantukaṃ ālasiyaṃ. |
"Tandī"ti means the adventitious laziness that arises at times of excessive hunger, excessive cold, and so on. |
vuttampi cetaṃ — “tattha katamā tandī? |
This has also been said: "There, what is laziness? That which is laziness, a state of being lazy, the nature of laziness, sloth, a state of being slothful, the nature of slothfulness; this is called laziness." |
yā tandī tandiyanā tandimanatā ālasyaṃ ālasyāyanā ālasyāyitattaṃ, ayaṃ vuccati tandī”ti . |
"Vijambhitā"ti means the yawning of the body. |
vijambhitāti kāyavijambhanā. |
"Aratī"ti means the weariness that is on the side of the unwholesome. |
aratīti akusalapakkhā ukkaṇṭhitatā. |
"Bhattasammado"ti means intoxication from food, weariness from food. |
bhattasammadoti bhattamucchā bhattakilamatho. |
The details of them are given in the Abhidhamma in the way, "There, what is yawning? That which is the yawning, the stretching of the body," and so on. |
vitthāro pana tesaṃ — “tattha katamā vijambhitā? |
"Etenā"ti means by this defilement, which is sloth and so on, defiled, with its manifestation prevented. |
yā kāyassa jambhanā vijambhanā”tiādinā nayena abhidhamme āgatova. |
"Nappakāsatī"ti means it does not shine, it does not become manifest, is the meaning. |
etenāti etena niddādinā upakkilesena upakkiliṭṭho nivāritapātubhāvo. |
"Ariyimaggo"ti means the supramundane path. |
nappakāsatīti na jotati, na pātubhavatīti attho. |
"Idhā"ti means in this world. |
ariyamaggoti lokuttaramaggo. |
"Pāṇinanti" means of beings. |
idhāti imasmiṃ loke. |
"Vīriyenā"ti means by the energy co-nascent with the path. |
pāṇinanti sattānaṃ. |
"Naṃ paṇāmetvā"ti means having removed that mass of defilements. |
vīriyenāti maggasahajātavīriyena. |
"Ariyimaggo"ti means the worldly and supramundane path. |
naṃ paṇāmetvāti etaṃ kilesajātaṃ nīharitvā. |
Thus, having removed the defilements by the path itself, the purity of the path is spoken of. |
ariyamaggoti lokiyalokuttaramaggo. |
|
iti maggeneva upakkilese nīharitvā maggassa visuddhi vuttāti. |
|
♦ niddātandīsuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Niddātandī Sutta is finished. |
♦ 7. dukkarasuttavaṇṇanā SN 2: SN 1.17 |
♦ 7. Commentary on the Dukkara Sutta SN 2: |
17 , |
17 , |
♦ 17. sattame duttitikkhanti dukkhamaṃ duadhivāsiyaṃ. |
♦ 17. In the seventh, "duttitikkhan"ti means difficult to endure, hard to bear. |
abyattenāti bālena. |
"Abyattenā"ti means by a fool. |
sāmaññanti samaṇadhammo. |
"Sāmaññan"ti means the ascetic's duties. |
iminā devatā idaṃ dasseti — yaṃ paṇḍitā kulaputtā dasapi vassāni vīsatipi saṭṭhipi vassāni dante abhidantamādhāya jivhāya tāluṃ āhaccapi cetasā cittaṃ abhiniggaṇhitvāpi ekāsanaṃ ekabhattaṃ paṭisevamānā āpāṇakoṭikaṃ brahmacariyaṃ carantā sāmaññaṃ karonti. |
By this, the deity shows this: The asceticism that wise sons of good family perform, even for ten, twenty, or sixty years, with their teeth pressed together, their tongues pressed against their palates, and their minds restrained by their minds, observing one seat and one meal, practicing the holy life up to the very end of their breath. |
taṃ bhagavā bālo abyatto kātuṃ na sakkotīti. |
The Blessed One says that a foolish, unaccomplished person cannot do that. |
bahū hi tattha sambādhāti tasmiṃ sāmaññasaṅkhāte ariyamagge bahū sambādhā maggādhigamāya paṭipannassa pubbabhāge bahū parissayāti dasseti. |
"Bahū hi tattha sambādhā"ti means in that noble path which is called asceticism, there are many obstacles; for one who has entered upon the path for the attainment of the path, in the preliminary stage, there are many dangers, she shows. |
♦ cittañce na nivārayeti yadi ayoniso uppannaṃ cittaṃ na nivāreyya, kati ahāni sāmaññaṃ careyya? |
♦ "Cittañce na nivāraye"ti means if he were not to restrain a mind that has arisen unwisely, how many days would he practice asceticism? |
ekadivasampi na careyya. |
He would not practice it for even one day. |
cittavasiko hi samaṇadhammaṃ kātuṃ na sakkoti. |
For one who is under the control of his mind cannot perform the ascetic's duties. |
pade padeti ārammaṇe ārammaṇe. |
"Pade pade"ti means in object after object. |
ārammaṇañhi idha padanti adhippetaṃ. |
For here, an object is intended by "pada." |
yasmiṃ yasmiṃ hi ārammaṇe kileso uppajjati, tattha tattha bālo visīdati nāma. |
For in whatever object a defilement arises, there a fool is said to sink. |
iriyāpathapadampi vaṭṭati. |
The posture-step is also acceptable. |
gamanādīsu hi yattha yattha kileso uppajjati, tattha tattheva visīdati nāma. |
For in walking and so on, wherever a defilement arises, there he is said to sink. |
saṅkappānanti kāmasaṅkappādīnaṃ. |
"Saṅkappānan"ti means of sensual thoughts and so on. |
♦ kummo vāti kacchapo viya. |
♦ "Kummo vā"ti means like a tortoise. |
aṅgānīti gīvapañcamāni aṅgāni. |
"Aṅgānī"ti means the limbs, with the neck as the fifth. |
samodahanti samodahanto, samodahitvā vā. |
"Samodahan"ti means drawing in, or having drawn in. |
manovitakketi manamhi uppannavitakke. |
"Manovitakke"ti means the thoughts that have arisen in the mind. |
ettāvatā idaṃ dasseti — yathā kummo soṇḍipañcamāni aṅgāni sake kapāle samodahanto siṅgālassa otāraṃ na deti, samodahitvā cassa appasayhataṃ āpajjati, evamevaṃ bhikkhu manamhi uppannavitakke sake ārammaṇakapāle samodahaṃ mārassa otāraṃ na deti, samodahitvā cassa appasayhataṃ āpajjatīti. |
By this much, this is shown: Just as a tortoise, drawing its five limbs into its own shell, does not give an opportunity to a jackal, and having drawn them in, becomes unassailable by it; in the same way, a monk, drawing the thoughts that have arisen in the mind into his own object-shell, does not give an opportunity to Māra, and having drawn them in, becomes unassailable by him. |
anissitoti taṇhādiṭṭhinissayehi anissito hutvā. |
"Anissito"ti means not being dependent on the dependencies of craving and views. |
aheṭhayānoti avihiṃsamāno. |
"Aheṭhayāno"ti means not harming. |
parinibbutoti kilesanibbānena parinibbuto. |
"Parinibbuto"ti means extinguished by the Nibbāna of the defilements. |
nūpavadeyya kañcīti yaṃkiñci puggalaṃ ācāravipattiādīsu yāya kāyaci maṅkuṃ kātukāmo hutvā na vadeyya, “kālena vakkhāmi no akālenā”tiādayo pana pañca dhamme ajjhattaṃ upaṭṭhapetvā ullumpanasabhāvasaṇṭhitena cittena kāruññataṃ paṭicca vadeyyāti. |
"Nūpavadeyya kañcī"ti means he would not speak to any person with the intention of making him ashamed in regard to a lapse of conduct and so on; but having established the five things, "I will speak at the proper time, not at the improper time," and so on, within himself, with a mind established in a nature of uplifting, out of compassion, he would speak. |
♦ dukkarasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Dukkara Sutta is finished. |
♦ 8. hirīsuttavaṇṇanā SN 1.18 |
♦ 8. Commentary on the Hirī Sutta |
♦ 18. aṭṭhame hirīnisedhoti hiriyā akusale dhamme nisedhetīti hirīnisedho. |
♦ 18. In the eighth, "hirīnisedho"ti means he restrains unwholesome things with shame, so he is a "shame-restrainer." |
koci lokasmiṃ vijjatīti koci evarūpo vijjatīti pucchati. |
Koci lokasmiṃ vijjatī"ti means she asks, "Does any such person exist in the world? |
yo nindaṃ apabodhatīti yo garahaṃ apaharanto bujjhati. |
"Yo nindaṃ apabodhatī"ti means who, while removing blame, awakens. |
asso bhadro kasāmivāti yathā bhadro assājānīyo kasaṃ apaharanto bujjhati, patodacchāyaṃ disvā saṃvijjhanto viya kasāya attani nipātaṃ na deti, evameva yo bhikkhu bhūtassa dasākkosavatthuno attani nipātaṃ adadanto nindaṃ apabodhati apaharanto bujjhati, evarūpo koci khīṇāsavo vijjatīti pucchati. |
Asso bhadro kasāmivā"ti means just as a fine thoroughbred horse, while removing the whip, awakens, as if being pierced upon seeing the shadow of the goad, he does not allow the whip to fall on himself; in the same way, a monk who, not allowing the ten real grounds of abuse to fall on himself, awakens while removing blame, she asks, "Does any such destroyer of the cankers exist? |
abhūtakkosena pana parimutto nāma natthi. |
But there is none who is free from baseless abuse. |
tanuyāti tanukā, hiriyā akusale dhamme nisedhetvā carantā khīṇāsavā nāma appakāti attho. |
"Tanuyā"ti means they are few; the destroyers of the cankers who go about restraining unwholesome things with shame are few, is the meaning. |
sadā satāti niccakālaṃ sativepullena samannāgatā. |
"Sadā satā"ti means they are always endowed with the fullness of mindfulness. |
antaṃ dukkhassa pappuyyāti vaṭṭadukkhassa koṭiṃ antabhūtaṃ nibbānaṃ pāpuṇitvā. |
"Antaṃ dukkhassa pappuyyā"ti means having reached Nibbāna, which is the end, the limit of the suffering of the round of existence. |
sesaṃ vuttanayamevāti. |
The rest is as has been explained. |
♦ hirīsuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Hirī Sutta is finished. |
♦ 9. kuṭikāsuttavaṇṇanā SN 2: SN 1.19 |
♦ 9. Commentary on the Kuṭikā Sutta SN 2: |
19 , |
19 , |
♦ 19. navame kacci te kuṭikāti ayaṃ devatā dasa māse antovasanaṭṭhānaṭṭhena mātaraṃ kuṭikaṃ katvā, yathā sakuṇā divasaṃ gocarapasutā rattiṃ kulāvakaṃ allīyanti, evamevaṃ sattā tattha tattha gantvāpi mātugāmassa santikaṃ āgacchanti, ālayavasena bhariyaṃ kulāvakaṃ katvā. |
♦ 19. In the ninth, "kacci te kuṭikā"ti — this deity, having made the mother a hut in the sense of a place to dwell in for ten months; just as birds, having been engaged in foraging during the day, cling to their nest at night, in the same way, beings, even having gone here and there, come to the presence of a woman; having made the wife a nest out of attachment; having made the sons the continuation of the family lineage in the sense of succession; having made craving a bond; with the structure of a verse, having combined these questions, she asked the Blessed One. The Blessed One, answering her, said, "tagghā" and so on. |
kulapaveṇiṃ santānakaṭṭhena putte santānake katvā, taṇhaṃ bandhanaṃ katvā, gāthābandhanena ime pañhe samodhānetvā bhagavantaṃ pucchi, bhagavāpissā vissajjento tagghātiādimāha. |
There, "tagghā"ti is a particle in the sense of certainty. |
tattha tagghāti ekaṃsavacane nipāto. |
"Natthī"ti means it is not, because he has gone forth, having abandoned it, or because in the round of existence, there is no more dwelling in a mother's womb, or taking a wife, or begetting a son. |
natthīti pahāya pabbajitattā vaṭṭasmiṃ vā puna mātukucchivāsassa dārabharaṇassa puttanibbattiyā vā abhāvato natthi. |
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♦ devatā “mayā sannāhaṃ bandhitvā guḷhā pañhā pucchitā, ayañca samaṇo pucchitamatteyeva vissajjesi, jānaṃ nu kho me ajjhāsayaṃ kathesi, udāhu ajānaṃ yaṃ vā taṃ vā mukhāruḷhaṃ kathesī”ti cintetvā puna kintāhantiādimāha. |
♦ The deity, thinking, "I have asked difficult questions, bound up in a bundle, and this ascetic has answered them as soon as they were asked; did he speak knowing my intention, or did he, not knowing, speak whatever came to his mouth?", she again asked, "kintāhan"tiādi. |
tattha kintāhanti kiṃ te ahaṃ. |
There, "kintāhan"ti means "kiṃ te ahaṃ" (what to you am I?). |
athassā bhagavā ācikkhanto mātarantiādimāha. |
Then the Blessed One, explaining to her, said, "mātaran"tiādi. |
sāhu teti gāthāya anumoditvā sampahaṃsitvā bhagavantaṃ vanditvā gandhamālādīhi pūjetvā attano devaṭṭhānameva gatāti. |
"Sādhu te"ti — having approved of the verse and praised it, having paid homage to the Blessed One and honored him with perfumes, garlands, and so on, she went to her own deva-abode. |
♦ kuṭikāsuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Kuṭikā Sutta is finished. |
♦ 10. samiddhisuttavaṇṇanā SN 1.20 |
♦ 10. Commentary on the Samiddhi Sutta |
♦ 20. dasame tapodārāmeti tapodassa tattodakassa rahadassa vasena evaṃ laddhanāme ārāme. |
♦ 20. In the tenth, "in the Tapodārāma" means in the park which got its name from the lake of hot water, Tapoda. |
vebhārapabbatassa kira heṭṭhā bhummaṭṭhakanāgānaṃ pañcayojanasatikaṃ nāgabhavanaṃ devalokasadisaṃ maṇimayena talena ārāmuyyānehi ca samannāgataṃ. |
Below the Vebhāra mountain, it is said, there is a nāga-abode of the earth-bound nāgas, five hundred yojanas in size, like a deva-world, endowed with a jeweled floor and with parks and gardens. |
tattha nāgānaṃ kīḷanaṭṭhāne mahāudakarahado, tato tapodā nāma nadī sandati kuthitā uṇhodakā. |
There, in the playing-ground of the nāgas, there is a great water-lake; from there, the river named Tapodā flows, boiling with hot water. |
kasmā panesā edisā? |
But why is it like this? |
rājagahaṃ kira parivāretvā mahāpetaloko tiṭṭhati, tattha dvinnaṃ mahālohakumbhinirayānaṃ antarena ayaṃ tapodā āgacchati, tasmā kuthitā sandati. |
It is said that a great ghost-world surrounds Rājagaha; between two great iron-cauldron hells there, this Tapodā comes; therefore, it flows boiling. |
vuttampi cetaṃ — |
This has also been said: |
♦ “yatāyaṃ, bhikkhave, tapodā sandati, so daho acchodako sītodako sātodako setodako suppatittho ramaṇīyo pahūtamacchakacchapo, cakkamattāni ca padumāni pupphanti. |
♦ "Where, O monks, this Tapodā flows, that lake is of clear water, cool water, pleasant water, white water, with good bathing places, delightful, with abundant fish and tortoises, and lotuses the size of chariot-wheels blossom. And yet, O monks, this Tapodā comes from between two great hells; therefore, this Tapodā flows boiling." |
apicāyaṃ, bhikkhave, tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchati, tenāyaṃ tapodā kuthitā sandatī”ti . |
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♦ imassa pana ārāmassa abhimukhaṭṭhāne tato mahāudakarahado jāto, tassa vasenāyaṃ vihāro “tapodārāmo”ti vuccati. |
♦ But in front of this park, a great water-lake arose from that; on account of that, this monastery is called "Tapodārāma." |
♦ samiddhīti tassa kira therassa attabhāvo samiddho abhirūpo pāsādiko, tasmā “samiddhī”tveva saṅkhaṃ gato. |
♦ "Samiddhī"ti — the physical body of that elder, it seems, was prosperous, handsome, and graceful; therefore, he came to be known as "Samiddhi." |
gattāni parisiñcitunti padhānikatthero esa, balavapaccūse uṭṭhāyāsanā sarīraṃ utuṃ gāhāpetvā bahi saṭṭhihatthamatte mahācaṅkame aparāparaṃ caṅkamitvā “sedagahitehi gattehi paribhuñjamānaṃ senāsanaṃ kilissatī”ti maññamāno gattāni parisiñcanatthaṃ sarīradhovanatthaṃ upasaṅkami. |
"Gattāni parisiñcitun"ti — this was an elder devoted to striving; having risen at a very early hour, having let his body adjust to the temperature on his seat, having walked back and forth on a great walking path of about sixty hands' length, thinking, "the dwelling-place becomes soiled by being used with a body covered in sweat," he approached to wash his limbs, to wash his body. |
ekacīvaro aṭṭhāsīti nivāsanaṃ nivāsetvā kāyabandhanaṃ bandhitvā cīvaraṃ hatthena gahetvā aṭṭhāsi. |
"Ekacīvaro aṭṭhāsī"ti means having put on his under-robe, having tied his waist-band, and having taken his robe in his hand, he stood. |
♦ gattāni pubbāpayamānoti gattāni pubbasadisāni vodakāni kurumāno. |
♦ "Gattāni pubbāpayamāno"ti means making his limbs like they were before, free from water. |
allasarīre pārutaṃ hi cīvaraṃ kilissati duggandhaṃ hoti, na cetaṃ vattaṃ. |
For a robe put on over a wet body becomes soiled and smelly, and this is not the proper conduct. |
thero pana vattasampanno, tasmā vatte ṭhitova nhāyitvā paccuttaritvā aṭṭhāsi. |
But the elder was accomplished in the proper conduct; therefore, standing in the proper conduct, he bathed, came out, and stood. |
tattha idaṃ nhānavattaṃ — udakatitthaṃ gantvā yattha katthaci cīvarāni nikkhipitvā vegena ṭhitakeneva na otaritabbaṃ, sabbadisā pana oloketvā vivittabhāvaṃ ñatvā khāṇugumbalatādīni vavatthapetvā tikkhattuṃ ukkāsitvā avakujja ṭhitena uttarāsaṅgacīvaraṃ apanetvā pasāretabbaṃ, kāyabandhanaṃ mocetvā cīvarapiṭṭheyeva ṭhapetabbaṃ. |
Here, this is the proper conduct for bathing: having gone to a watering place, one should not enter hastily, having just placed one's robes anywhere, but having looked in all directions and known a secluded spot, having ascertained the absence of stumps, bushes, creepers, and so on, having coughed three times, one should remove the upper robe and spread it out, standing bent over; one should untie the waist-band and place it on top of the robe. |
sace udakasāṭikā natthi, udakante ukkuṭikaṃ nisīditvā nivāsanaṃ mocetvā sace sinnaṭṭhānaṃ atthi, pasāretabbaṃ. |
If there is no bathing cloth, having sat down on one's heels at the water's edge, one should untie the under-robe, and if there is a place to dry it, one should spread it out. |
no ce atthi, saṃharitvā ṭhapetabbaṃ. |
If there is not, one should fold it and place it. |
udakaṃ otarantena saṇikaṃ nābhippamāṇamattaṃ otaritvā vīciṃ anuṭṭhāpentena saddaṃ akarontena nivattitvā āgatadisābhimukhena nimujjitabbaṃ, evaṃ cīvaraṃ rakkhitaṃ hoti. |
Entering the water, one should enter slowly up to the navel, without making waves, without making a sound, and having turned around, facing the direction from which one came, one should immerse oneself; thus the robe is protected. |
ummujjantenapi saddaṃ akarontena saṇikaṃ ummujjitvā nhānapariyosāne udakante ukkuṭikena nisīditvā nivāsanaṃ parikkhipitvā uṭṭhāya suparimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā cīvaraṃ apārupitvāva ṭhātabbanti. |
And when emerging, one should emerge slowly, without making a sound, and at the end of the bath, having sat down on one's heels at the water's edge, having wrapped the under-robe around oneself, one should stand up, put it on very neatly, tie the waist-band, and stand without putting on the outer robe. |
♦ theropi tathā nhāyitvā paccuttaritvā vigacchamānaudakaṃ kāyaṃ olokayamāno aṭṭhāsi. |
♦ The elder also, having bathed thus, came out and stood looking at his body from which the water was receding. |
tassa pakatiyāpi pāsādikassa paccūsasamaye sammā pariṇatāhārassa uṇhodakena nhātassa ativiya mukhavaṇṇo viroci, bandhanā pavuttatālaphalaṃ viya pabhāsampanno puṇṇacando viya taṅkhaṇavikasitapadumaṃ viya mukhaṃ sassirikaṃ ahosi, sarīravaṇṇopi vippasīdi. |
His face, which was naturally graceful, shone exceedingly brightly, having bathed in hot water at the early morning hour when his food was well-digested; his face became radiant like a talapala fruit released from its stalk, like the full moon endowed with splendor, like a lotus blossoming at that moment; and the complexion of his body also became clear. |
tasmiṃ samaye vanasaṇḍe adhivatthā bhummadevatā pāsādikaṃ bhikkhuṃ olokayamānā samanaṃ niggahetuṃ asakkontī kāmapariḷāhābhibhūtā hutvā, “theraṃ palobhessāmī”ti attabhāvaṃ uḷārena alaṅkārena alaṅkaritvā sahassavaṭṭipadīpaṃ pajjalamānā viya candaṃ uṭṭhāpayamānā viya sakalārāmaṃ ekobhāsaṃ katvā theraṃ upasaṅkamitvā avanditvāva vehāse ṭhitā gāthaṃ abhāsi. |
At that time, a tree-spirit dwelling in the forest grove, looking at the graceful monk, unable to control her lust, being overcome by the fever of sensual desire, thinking, "I will tempt the elder," having adorned her physical body with splendid ornaments, like lighting a thousand-wicked lamp, like raising the moon, having made the entire park one single light, she approached the elder, and without paying homage, standing in the air, she spoke a verse. |
tena vuttaṃ — “atha kho aññatarā devatā ... pe ... ajjhabhāsī”ti. |
Therefore it is said: "Then a certain deity... and so on... addressed him." |
♦ abhutvāti pañca kāmaguṇe aparibhuñjitvā. |
♦ "Abhutvā"ti means without having enjoyed the five strands of sensual pleasure. |
bhikkhasīti piṇḍāya carasi. |
"Bhikkhasī"ti means you go for alms. |
mā taṃ kālo upaccagāti ettha kālo nāma pañcakāmaguṇapaṭisevanakkhamo daharayobbanakālo. |
"Mā taṃ kālo upaccagā"ti — here, "kālo" means the time of youth, which is capable of indulging in the five strands of sensual pleasure. |
jarājiṇṇena hi obhaggena daṇḍaparāyaṇena pavedhamānena kāsasāsābhibhūtena na sakkā kāme paribhuñjituṃ. |
For one who is old and worn out, stooping, dependent on a staff, trembling, overcome by coughing and panting, it is not possible to enjoy sensual pleasures. |
iti imaṃ kālaṃ sandhāya devatā “mā taṃ kālo upaccagā”ti āha. |
Thus, in reference to this time, the deity said, "mā taṃ kālo upaccagā" (let not the time pass you by). |
tattha mā upaccagāti mā atikkami. |
There, "mā upaccagā"ti means "mā atikkami" (let it not pass). |
♦ kālaṃ vohaṃ na jānāmīti ettha voti nipātamattaṃ. |
♦ "Kālaṃ vohaṃ na jānāmī"ti — here, "vo" is just a particle. |
kālaṃ na jānāmīti maraṇakālaṃ sandhāya vadati. |
"Kālaṃ na jānāmī"ti — he speaks in reference to the time of death. |
sattānañhi — |
For of beings — |
♦ “jīvitaṃ byādhi kālo ca, dehanikkhepanaṃ gati. |
♦ "Life, sickness, time, the laying down of the body, and destination. |
♦ pañcete jīvalokasmiṃ, animittā na nāyare”. |
♦ These five in the world of the living are unmarked, they are not known." |
♦ tattha jīvitaṃ tāva “ettakameva, na ito paran”ti vavatthānābhāvato animittaṃ. |
♦ There, life is unmarked because there is no determination, "only this much, not beyond this." |
kalalakālepi hi sattā maranti, abbuda-pesi-ghana-aḍḍhamāsa-ekamāsa-dvemāsa-temāsa-catumāsapañcamāsa ... pe ... dasamāsakālepi, kucchito nikkhantasamayepi, tato paraṃ vassasatassa antopi bahipi marantiyeva. |
For beings die even in the embryonic stage, in the stages of abbuda, pesi, ghana, half-a-month, one month, two months, three months, four months, five months... and so on... even at the time of emerging from the womb, and after that, they die both within and beyond a hundred years. |
byādhipi “imināva byādhinā sattā maranti, na aññenā”ti vavatthānābhāvato animitto. |
Sickness is unmarked because there is no determination, "beings die only by this sickness, not by another." |
cakkhurogenapi hi sattā maranti sotarogādīnaṃ aññatarenapi. |
For beings die even by an eye disease, or by one of the ear diseases and so on. |
kālopi, “imasmiṃ yeva kāle maritabbaṃ, na aññasmin”ti evaṃ vavatthānābhāvato animitto. |
Time is unmarked because there is no determination, "one must die only at this time, not at another." |
pubbaṇhepi hi sattā maranti majjhanhikādīnaṃ aññatarasmimpi. |
For beings die even in the morning, or in one of the midday periods and so on. |
dehanikkhepanampi, “idheva mīyamānānaṃ dehena patitabbaṃ, na aññatthā”ti evaṃ vavatthānābhāvato animittaṃ. |
The laying down of the body is unmarked because there is no determination, "the body of those dying must fall only here, not elsewhere." |
antogāme jātānañhi bahigāmepi attabhāvo patati, bahigāmepi jātānaṃ antogāmepi. |
For the physical body of those born inside a village also falls outside the village, and of those born outside the village, also inside the village. |
tathā thalajānaṃ jale, jalajānaṃ thaleti anekappakārato vitthāretabbaṃ. |
Thus, it should be explained in detail in many ways, such as of land-dwellers in water, and of water-dwellers on land. |
gatipi, “ito cutena idha nibbattitabban”ti evaṃ vavatthānābhāvato animittā. |
Destination is unmarked because there is no determination, "having passed away from here, one must be reborn here." |
devalokato hi cutā manussesupi nibbattanti, manussalokato cutā devalokādīnaṃ yattha katthaci nibbattantīti evaṃ yante yuttagoṇo viya gatipañcake loko samparivattati. |
For those who have passed away from the deva-world are also reborn among humans, and those who have passed away from the human world are reborn anywhere among the deva-worlds and so on. Thus, the world revolves in the five destinations like an ox yoked to a wheel. |
tassevaṃ samparivattato “imasmiṃ nāma kāle maraṇaṃ bhavissatī”ti imaṃ maraṇassa kālaṃ vohaṃ na jānāmi. |
Because it revolves thus, "death will be at such-and-such a time," this time of death I do not know. |
♦ channo kālo na dissatīti ayaṃ kālo mayhaṃ paṭicchanno avibhūto na paññāyati. |
♦ "Channo kālo na dissatī"ti means "this time is hidden from me, it is not manifest, it is not perceived." |
tasmāti yasmā ayaṃ kālo paṭicchanno na paññāyati, tasmā pañca kāmaguṇe abhutvāva bhikkhāmi. |
Tasmā"ti means "because this time is hidden and is not perceived, therefore, without having enjoyed the five strands of sensual pleasure, I go for alms. |
mā maṃ kālo upaccagāti ettha samaṇadhammakaraṇakālaṃ sandhāya “kālo”ti āha. |
"Mā maṃ kālo upaccagā"ti — here, he said "kālo" in reference to the time for practicing the ascetic's duties. |
ayañhi samaṇadhammo nāma pacchime kāle tisso vayosīmā atikkantena obhaggena daṇḍaparāyaṇena pavedhamānena kāsasāsābhibhūtena na sakkā kātuṃ. |
For these ascetic's duties cannot be done in old age by one who has passed the three limits of age, who is stooping, dependent on a staff, trembling, overcome by coughing and panting. |
tadā hi na sakkā hoti icchiticchitaṃ buddhavacanaṃ vā gaṇhituṃ, dhutaṅgaṃ vā paribhuñjituṃ, araññavāsaṃ vā vasituṃ, icchiticchitakkhaṇe samāpattiṃ vā samāpajjituṃ, padabhāṇa-sarabhaññadhammakathā-anumodanādīni vā kātuṃ, taruṇayobbanakāle panetaṃ sabbaṃ sakkā kātunti ayaṃ samaṇadhammakaraṇassa kālo mā maṃ upaccagā, yāva maṃ nātikkamati, tāva kāme abhutvāva samaṇadhammaṃ karomīti āha. |
For then it is not possible to grasp the desired word of the Buddha, or to enjoy the ascetic practices, or to live in the forest, or to attain an absorption at the desired moment, or to give a foot-verse recitation, a sermon, or a thanksgiving, and so on; but in the time of youth, all this is possible. Thus, this time for practicing the ascetic's duties, let it not pass me by; as long as it has not passed me, I will practice the ascetic's duties without having enjoyed sensual pleasures, he said. |
♦ pathaviyaṃ patiṭṭhahitvāti sā kira devatā — “ayaṃ bhikkhu samaṇadhammakaraṇassa kālaṃ nāma katheti, akālaṃ nāma katheti, sahetukaṃ katheti sānisaṃsan”ti ettāvatāva there lajjaṃ paccupaṭṭhāpetvā mahābrahmaṃ viya aggikkhandhaṃ viya ca naṃ maññamānā gāravajātā ākāsā oruyha pathaviyaṃ aṭṭhāsi, taṃ sandhāyetaṃ vuttaṃ. |
♦ "Pathaviyaṃ patiṭṭhahitvā"ti — that deity, it seems, thinking, "This monk speaks of a time for practicing the ascetic's duties, he speaks of a time that is not the time, he speaks with reason, with benefit," at that very moment, having established a sense of shame towards the elder, and regarding him like the great Brahma or like a mass of fire, being filled with respect, she descended from the sky and stood on the earth. This is said in reference to that. |
kiñcāpi pathaviyaṃ ṭhitā, yena panatthena āgatā, punapi tameva gahetvā daharo tvantiādimāha. |
Although she stood on the earth, she, taking up again the reason for which she had come, said, "daharo tvan"tiādi. |
tattha susūti taruṇo. |
There, "susū"ti means young. |
kāḷakesoti suṭṭhu kāḷakeso. |
"Kāḷakeso"ti means with very black hair. |
bhadrenāti bhaddakena. |
"Bhadrenā"ti means with a fine. |
ekacco hi daharopi samāno kāṇo vā hoti kuṇiādīnaṃ vā aññataro, so bhadrena yobbanena samannāgato nāma na hoti. |
For a certain person, although young, is blind or one of the lame and so on; he is not said to be endowed with a fine youth. |
yo pana abhirūpo hoti dassanīyo pāsādiko sabbasampattisampanno, yaṃ yadeva alaṅkāraparihāraṃ icchati, tena tena alaṅkato devaputto viya carati, ayaṃ bhadrena yobbanena samannāgato nāma hoti. |
But he who is handsome, good-looking, graceful, endowed with all attainments, who goes about adorned with whatever ornament or attire he desires, like a son of a god, he is said to be endowed with a fine youth. |
thero ca uttamarūpasampanno, tena naṃ evamāha. |
And the elder was endowed with supreme beauty; therefore, she spoke to him thus. |
♦ anikkīḷitāvī kāmesūti kāmesu akīḷitakīḷo abhuttāvī, akatakāmakīḷoti attho. |
♦ "Anikkīḷitāvī kāmesū"ti means one who has not played the game in sensual pleasures, one who has not enjoyed them; one who has not done the play of sensual pleasures, is the meaning. |
mā sandiṭṭhikaṃ hitvāti yebhuyyena hi tā adiṭṭhasaccā avītarāgā aparacittavidūniyo devatā bhikkhū dasapi vassāni vīsatimpi ... pe ... saṭṭhimpi vassāni parisuddhaṃ akhaṇḍaṃ brahmacariyaṃ caramāne disvā — “ime bhikkhū mānusake pañca kāmaguṇe pahāya dibbe kāme patthayantā samaṇadhammaṃ karontī”ti saññaṃ uppādenti, ayampi tattheva uppādesi. |
"Mā sandiṭṭhikaṃ hitvā"ti — for the most part, those deities who have not seen the truths, whose passion has not faded, who do not know the minds of others, when they see monks who have practiced the pure, unbroken holy life for ten, twenty... sixty years, they form the idea, "These monks, having abandoned the human five strands of sensual pleasure, are practicing the ascetic's duties, desiring the divine sensual pleasures." This one also formed the same idea. |
tasmā mānusake kāme sandiṭṭhike, dibbe ca kālike katvā evamāha. |
Therefore, having made the human sensual pleasures the visible, and the divine the temporal, she spoke thus. |
♦ na kho ahaṃ, āvusoti, āvuso, ahaṃ sandiṭṭhike kāme hitvā kālike kāme na anudhāvāmi na patthemi na pihemi. |
♦ "Na kho ahaṃ, āvuso"ti, "Friend, I, having abandoned the visible sensual pleasures, do not pursue, do not desire, do not long for the temporal sensual pleasures." |
kalikañca kho ahaṃ, āvusoti ahaṃ kho, āvuso, kālikaṃ kāmaṃ hitvā sandiṭṭhikaṃ lokuttaradhammaṃ anudhāvāmi. |
Kalikañca kho ahaṃ, āvuso"ti "I, indeed, friend, having abandoned the temporal sensual pleasure, pursue the visible supramundane Dhamma. |
iti thero cittānantaraṃ aladdhabbatāya dibbepi mānusakepi pañca kāmaguṇe kālikāti akāsi, cittānantaraṃ laddhabbatāya lokuttaradhammaṃ sandiṭṭhikanti. |
Thus, the elder, because of the impossibility of obtaining them immediately after the mind-moment, called both the divine and the human five strands of sensual pleasure "temporal"; and because of the possibility of obtaining it immediately after the mind-moment, he called the supramundane Dhamma "visible." |
pañcakāmaguṇesu samohitesupi sampannakāmassāpi kāmino cittānantaraṃ icchiticchitārammaṇānubhavanaṃ na sampajjati. |
For even for a lover whose sensual pleasures are all gathered and complete, the experience of the desired object does not happen immediately after the mind-moment. |
cakkhudvāre iṭṭhārammaṇaṃ anubhavitukāmena hi cittakārapotthakārarūpakārādayo pakkosāpetvā, “idaṃ nāma sajjethā”ti vattabbaṃ hoti. |
For one who wishes to experience a pleasant object at the eye-door, he has to have painters, book-makers, image-makers, and so on summoned and told, "Prepare this and that." |
etthantare anekakoṭisatasahassāni cittāni uppajjitvā nirujjhanti. |
In the meantime, many hundreds of thousands of crores of mind-moments arise and cease. |
atha pacchā taṃ ārammaṇaṃ sampāpuṇāti . |
Then, afterwards, he obtains that object. |
sesadvāresupi eseva nayo. |
In the other sense-doors also, this is the method. |
sotāpattimaggānantaraṃ pana sotāpattiphalameva uppajjati, antarā aññassa cittassa vāro natthi. |
But immediately after the path of stream-entry, the fruit of stream-entry itself arises; there is no turn for another mind-moment in between. |
sesaphalesupi eseva nayoti. |
In the other fruits also, this is the method. |
♦ so tamevatthaṃ gahetvā kālikā hi, āvusotiādimāha. |
♦ He, taking that very meaning, said, "kālikā hi, āvuso"tiādi. |
tattha kālikāti vuttanayena samohitasampattināpi kālantare pattabbā. |
There, "kālikā"ti means they are to be attained at a later time, even by one whose attainments are all gathered, in the way that was said. |
bahudukkhāti pañca kāmaguṇe nissāya pattabbadukkhassa bahutāya bahudukkhā. |
"Bahudukkhā"ti means they are of much suffering because of the abundance of suffering to be experienced on account of the five strands of sensual pleasure. |
taṃvatthukasseva upāyāsassa bahutāya bahupāyāsā. |
"Bahupāyāsā"ti means they are of much vexation because of the abundance of vexation that has that as its object. |
ādīnavo ettha bhiyyoti pañca kāmaguṇe nissāya laddhabbasukhato ādīnavo bhiyyo, dukkhameva bahutaranti attho. |
"Ādīnavo ettha bhiyyo"ti means the danger on account of the five strands of sensual pleasure is greater than the happiness to be obtained; the suffering is much greater, is the meaning. |
sandiṭṭhiko ayaṃ dhammoti ayaṃ lokuttaradhammo yena yena adhigato hoti, tena tena parasaddhāya gantabbataṃ hitvā paccavekkhaṇañāṇena sayaṃ daṭṭhabboti sandiṭṭhiko. |
"Sandiṭṭhiko ayaṃ dhammo"ti means this supramundane Dhamma, by whomever it has been attained, is to be seen by oneself with the knowledge of reflection, having abandoned the need to go by the faith of another; therefore, it is visible. |
attano phaladānaṃ sandhāya nāssa kāloti akālo, akāloyeva akāliko. |
Akāliko"ti means in reference to the giving of its own fruit, there is no time for it, so it is "timeless. |
yo ettha ariyamaggadhammo, so attano pavattisamanantarameva phalaṃ detīti attho. |
Whatever is the path-dhamma here, that gives its fruit immediately after its own occurrence, is the meaning. |
“ehi passa imaṃ dhamman”ti evaṃ pavattaṃ ehipassavidhiṃ arahatīti ehipassiko. |
Ehipassiko"ti means it is worthy of the "come and see" method, which proceeds thus: "come and see this Dhamma. |
ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvāpi bhāvanāvasena attano citte upanayaṃ arahatīti opaneyyiko. |
"Opaneyyiko"ti means it is worthy of being brought into one's own mind by way of cultivation, even while disregarding a burning robe or head. |
sabbehi ugghaṭitaññūādīhi viññūhi “bhāvito me maggo, adhigataṃ phalaṃ, sacchikato nirodho”ti attani attani veditabboti paccattaṃ veditabbo viññūhīti. |
"Paccattaṃ veditabbo viññūhī"ti means it is to be known individually by all the wise, from the quick-witted onwards, "the path has been cultivated by me, the fruit has been attained, the cessation has been realized," in oneself. |
ayamettha saṅkhepo, vitthāro pana visuddhimagge dhammānussativaṇṇanāyaṃ vutto. |
This is the summary here; the details are given in the Visuddhimagga, in the commentary on the recollection of the Dhamma. |
♦ idāni sā devatā andho viya rūpavisesaṃ therena kathitassa atthe ajānantī kathañca bhikkhūtiādimāha. |
♦ Now that deity, not knowing the meaning of what was spoken by the elder, like a blind person of a special form, said, "kathañca bhikkhū"tiādi. |
tattha kathañcātipadassa “kathañca bhikkhu kālikā kāmā vuttā bhagavatā, kathaṃ bahudukkhā, kathaṃ bahupāyāsā”ti? |
There, the connection of the phrase "kathañcā"ti should be understood with all the phrases thus: "And how, O monk, are sensual pleasures said by the Blessed One to be temporal? How of much suffering? How of much vexation?" |
evaṃ sabbapadehi sambandho veditabbo. |
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♦ navoti aparipuṇṇapañcavasso hi bhikkhu navo nāma hoti, pañcavassato paṭṭhāya majjhimo, dasavassato paṭṭhāya thero. |
♦ "Navo"ti means a monk who has not completed five years is called a junior; from five years onwards, a middle one; from ten years onwards, an elder. |
aparo nayo — aparipuṇṇadasavasso navo, dasavassato paṭṭhāya majjhimo, vīsativassato paṭṭhāya thero. |
Another method: one who has not completed ten years is a junior; from ten years onwards, a middle one; from twenty years onwards, an elder. |
tesaṃ ahaṃ navoti vadati. |
Of them, he says, "I am a junior." |
♦ navopi ekacco sattaṭṭhavassakāle pabbajitvā dvādasaterasavassāni sāmaṇerabhāveneva atikkanto cirapabbajito hoti, ahaṃ pana acirapabbajitoti vadati. |
♦ A certain junior, even though he went forth at the age of seven or eight and has passed twelve or thirteen years as a novice, is one who has been long ordained; but he says, "I am one who has been recently ordained." |
imaṃ dhammavinayanti imaṃ dhammañca vinayañca. |
Imaṃ dhammavinayan"ti means "this Dhamma and this Vinaya. |
ubhayampetaṃ sāsanasseva nāmaṃ. |
Both of these are names for the dispensation. |
dhammena hettha dve piṭakāni vuttāni, vinayena vinayapiṭakaṃ, iti tīhi piṭakehi pakāsitaṃ paṭipattiṃ adhunā āgatomhīti vadati. |
By "Dhamma" here, the two Piṭakas are meant; by "Vinaya," the Vinaya Piṭaka. Thus, he says, "I have now come to the practice proclaimed by the three Piṭakas." |
♦ mahesakkhāhīti mahāparivārāhi. |
♦ "Mahesakkhāhī"ti means by those with a great retinue. |
ekekassa hi devarañño koṭisatampi koṭisahassampi parivāro hoti, te attānaṃ mahante ṭhāne ṭhapetvā tathāgataṃ passanti. |
For each king of the devas has a retinue of a hundred crores or a thousand crores; they, having placed themselves in a great position, see the Tathāgata. |
tattha amhādisānaṃ appesakkhānaṃ mātugāmajātikānaṃ kuto okāsoti dasseti. |
There, what opportunity is there for those of little power like us, of the female sex? she shows. |
♦ mayampi āgaccheyyāmāti idaṃ sā devatā “sacepi cakkavāḷaṃ pūretvā parisā nisinnā hoti, mahatiyā buddhavīthiyā satthu santikaṃ gantuṃ labhatī”ti ñatvā āha. |
♦ "Mayampi āgaccheyyāmā"ti — this that deity said, knowing, "even if an assembly were seated filling the world-system, one can go to the Teacher by the great Buddha-path." |
puccha bhikkhu, puccha bhikkhūti thirakaraṇavasena āmeḍitaṃ kataṃ. |
"Puccha bhikkhu, puccha bhikkhu"ti — this is repeated for the sake of making it firm. |
♦ akkheyyasaññinoti ettha “devo, manusso, gahaṭṭho, pabbajito, satto, puggalo, tisso, phusso”tiādinā nayena akkheyyato sabbesaṃ akkhānānaṃ sabbāsaṃ kathānaṃ vatthubhūtato pañcakkhandhā “akkheyyā”ti vuccanti. |
♦ "Akkheyyasaññino"ti — here, because they are the basis of all accounts and all talk, from "deva, human, householder, ascetic, being, person, Tissa, Phussa," and so on, by way of what is describable, the five aggregates are called "akkheyyā" (describable). |
“satto naro poso puggalo itthī puriso”ti evaṃ saññā etesaṃ atthīti saññino, akkheyyesveva saññinoti akkheyyasaññino, pañcasu khandhesu sattapuggalādisaññinoti attho. |
"They have the perception 'being, man, person, individual, woman, man,'" so they are "saññino"; having perception only in what is describable, so "akkheyyasaññino"; having the perception of a being, a person, and so on in the five aggregates, is the meaning. |
akkheyyasmiṃ patiṭṭhitāti pañcasu khandhesu aṭṭhahākārehi patiṭṭhitā. |
"Akkheyyasmiṃ patiṭṭhitā"ti means they are established in the five aggregates in eight ways. |
ratto hi rāgavasena patiṭṭhito hoti, duṭṭho dosavasena, mūḷho mohavasena, parāmaṭṭho diṭṭhivasena, thāmagato anusayavasena, vinibaddho mānavasena, aniṭṭhaṅgato vicikicchāvasena, vikkhepagato uddhaccavasena patiṭṭhito hoti. |
For one who is passionate is established by way of passion; one who is hateful, by way of hatred; one who is deluded, by way of delusion; one who clings, by way of views; one who is firm, by way of latent tendencies; one who is bound, by way of conceit; one who has not reached the end, by way of doubt; one who is scattered, by way of restlessness, is established. |
akkheyyaṃ apariññāyāti pañcakkhandhe tīhi pariññāhi aparijānitvā. |
"Akkheyyaṃ apariññāyā"ti means not having known the five aggregates by the three kinds of full understanding. |
yogamāyanti maccunoti maccuno yogaṃ payogaṃ pakkhepaṃ upakkhepaṃ upakkamaṃ abbhantaraṃ āgacchanti, maraṇavasaṃ gacchantīti attho. |
"Yogamāyanti maccuno"ti means they come into the yoke, the application, the casting, the sub-casting, the attack, the inner part of death; they come under the power of death, is the meaning. |
evamimāya gāthāya kālikā kāmā kathitā. |
Thus, by this verse, the temporal sensual pleasures are spoken of. |
♦ pariññāyāti ñātapariññā, tīraṇapariññā, pahānapariññāti imāhi tīhi pariññāhi parijānitvā. |
♦ "Pariññāyā"ti means having known by these three kinds of full understanding: full understanding as what is known, full understanding as judgment, and full understanding as abandoning. |
tattha katamā ñātapariññā? |
There, what is full understanding as what is known? |
pañcakkhandhe parijānāti — “ayaṃ rūpakkhandho, ayaṃ vedanākkhandho, ayaṃ saññākkhandho, ayaṃ saṅkhārakkhandho, ayaṃ viññāṇakkhandho, imāni tesaṃ lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānī”ti, ayaṃ ñātapariññā. |
One fully understands the five aggregates: "this is the form-aggregate, this is the feeling-aggregate, this is the perception-aggregate, this is the formations-aggregate, this is the consciousness-aggregate; these are their characteristics, functions, manifestations, and proximate causes." This is full understanding as what is known. |
katamā tīraṇapariññā? |
What is full understanding as judgment? |
evaṃ ñātaṃ katvā pañcakkhandhe tīreti aniccato dukkhato rogatoti dvācattālīsāya ākārehi. |
Having known thus, one judges the five aggregates as impermanent, as suffering, as a disease, in forty-two ways. |
ayaṃ tīraṇapariññā. |
This is full understanding as judgment. |
katamā pahānapariññā? |
What is full understanding as abandoning? |
evaṃ tīrayitvā aggamaggena pañcasu khandhesu chandarāgaṃ pajahati. |
Having judged thus, one abandons the desire-passion for the five aggregates with the highest path. |
ayaṃ pahānapariññā. |
This is full understanding as abandoning. |
♦ akkhātāraṃ na maññatīti evaṃ tīhi pariññāhi pañcakkhandhe parijānitvā khīṇāsavo bhikkhu akkhātāraṃ puggalaṃ na maññati. |
♦ "Akkhātāraṃ na maññatī"ti means a monk who is a destroyer of the cankers, having known the five aggregates thus by the three kinds of full understanding, does not conceive of a speaker, a person. |
akkhātāranti kammavasena kāraṇaṃ veditabbaṃ, akkhātabbaṃ kathetabbaṃ puggalaṃ na maññati, na passatīti attho . |
"Akkhātāran"ti should be understood as a cause by way of kamma; he does not conceive of, does not see a person who is to be described, who is to be spoken of, is the meaning. |
kinti akkhātabbanti? |
What is to be described? |
“tisso”ti vā “phusso”ti vā evaṃ yena kenaci nāmena vā gottena vā pakāsetabbaṃ. |
As "Tissa" or "Phussa" or by whatever name or clan it is to be designated. |
tañhi tassa na hotīti taṃ tassa khīṇāsavassa na hoti. |
"Tañhi tassa na hotī"ti means that is not for him, for that destroyer of the cankers. |
yena naṃ vajjāti yena naṃ “rāgena ratto”ti vā “dosena duṭṭho”ti vā “mohena mūḷho”ti vāti koci vadeyya, taṃ kāraṇaṃ tassa khīṇāsavassa natthi. |
"Yena naṃ vajjā"ti means that reason by which someone might say of him, "he is passionate with passion," or "hateful with hatred," or "deluded with delusion," that reason is not for that destroyer of the cankers. |
♦ sace vijānāsi vadehīti sace evarūpaṃ khīṇāsavaṃ jānāsi, “jānāmī”ti vadehi. |
♦ "Sace vijānāsi vadehī"ti means if you know such a destroyer of the cankers, say, "I know." |
no ce jānāsi, atha “na jānāmī”ti vadehi. |
If you do not know, then say, "I do not know." |
yakkhāti devataṃ ālapanto āha. |
"Yakkhā"ti he said, addressing the deity. |
iti imāya gāthāya sandiṭṭhiko navavidho lokuttaradhammo kathito. |
Thus, by this verse, the ninefold supramundane Dhamma, which is visible, is spoken of. |
sādhūti āyācanatthe nipāto. |
"Sādhū"ti is a particle in the sense of a request. |
♦ yo maññatīti yo attānaṃ “ahaṃ samo”ti vā “visesī”ti vā “nihīno”ti vā maññati. |
♦ "Yo maññatī"ti means he who conceives of himself as "I am equal," or "superior," or "inferior." |
etena “seyyohamasmī”tiādayo tayo mānā gahitāva. |
By this, the three kinds of conceit, "I am superior," and so on, are taken. |
tesu gahitesu nava mānā gahitāva honti. |
When they are taken, the nine kinds of conceit are also taken. |
so vivadetha tenāti so puggalo teneva mānena yena kenaci puggalena saddhiṃ — “kena maṃ tvaṃ pāpuṇāsi, kiṃ jātiyā pāpuṇāsi, udāhu gottena, kulapadesena, vaṇṇapokkharatāya, bāhusaccena, dhutaguṇenā”ti evaṃ vivadeyya. |
So vivadetha tenā"ti means that person, with that very conceit, would dispute with any person whatsoever, saying, "By what do you equal me? Do you equal me by birth, or by clan, by family status, by beauty of complexion, by great learning, by the ascetic qualities? |
iti imāyapi upaḍḍhagāthāya kālikā kāmā kathitā. |
Thus, by this half-verse also, the temporal sensual pleasures are spoken of. |
♦ tīsu vidhāsūti tīsu mānesu. |
♦ "Tīsu vidhāsū"ti means in the three kinds of conceit. |
“ekavidhena rūpasaṅgaho”tiādīsu hi koṭṭhāso “vidho”ti vutto. |
For in "the collection of form is in one way," and so on, a portion is called "vidho." |
“kathaṃvidhaṃ sīlavantaṃ vadanti, kathaṃvidhaṃ paññavantaṃ vadantī”tiādīsu ākāro. |
In "In what way do they call one virtuous? In what way do they call one wise?", it is manner. |
“tisso imā, bhikkhave, vidhā. |
In "These three, O monks, are kinds. What three? The kind 'I am superior,' the kind 'I am equal,' the kind 'I am inferior,'" and so on, conceit is called "vidhā." |
katamā tisso ? |
Here too, it is just conceit. |
seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā”tiādīsu māno “vidhā”ti vutto. |
Therefore it is said, "tīsu vidhāsūti tīsu mānesū"ti (in the three kinds means in the three conceits). |
idhāpi mānova. |
"Avikampamāno"ti means that person does not tremble, does not waver, in these three kinds of conceit in summary, and nine in detail. |
tena vuttaṃ “tīsu vidhāsūti tīsu mānesū”ti. |
"Samo visesīti na tassa hotī"ti means for that destroyer of the cankers whose conceit has been abandoned, there is no "I am equal," or "superior," or "inferior," he shows. |
avikampamānoti so puggalo etesu saṅkhepato tīsu, vitthārato navasu mānesu na kampati, na calati. |
The last phrase is as explained. |
samo visesīti na tassa hotīti tassa pahīnamānassa khīṇāsavassa “ahaṃ sadiso”ti vā “seyyo”ti vā “hīno”ti vā na hotīti dasseti. |
Thus, by this half-verse also, the ninefold supramundane Dhamma, which is visible, is spoken of. |
pacchimapadaṃ vuttanayameva. |
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iti imāyapi upaḍḍhagāthāya navavidho sandiṭṭhiko lokuttaradhammo kathito. |
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♦ pahāsi saṅkhanti, “paṭisaṅkhā yoniso āhāraṃ āhāretī”tiādīsu paññā “saṅkhā”ti āgatā. |
♦ "Pahāsi saṅkhan"ti, in "having reflected, he partakes of food wisely," and so on, wisdom is called "saṅkhā." |
“atthi te koci gaṇako vā muddiko vā saṅkhāyako vā, yo pahoti gaṅgāya vālukaṃ gaṇetun”ti ettha gaṇanā. |
In "Is there any reckoner, or accountant, or calculator of yours who is able to count the sand of the Ganges?", it is calculation. |
“saññānidānā hi papañcasaṅkhā”tiādīsu koṭṭhāso. |
In "For proliferation and numbering are rooted in perception," and so on, it is a portion. |
“yā tesaṃ tesaṃ dhammānaṃ saṅkhā samaññā”ti ettha paṇṇatti “saṅkhā”ti āgatā. |
In "whatever is the numbering, the common term for those respective things," and so on, a designation is called "saṅkhā." |
idhāpi ayameva adhippetā. |
Here too, this very one is intended. |
pahāsi saṅkhanti padassa hi ayamevattho — ratto duṭṭho mūḷho iti imaṃ paṇṇattiṃ khīṇāsavo pahāsi jahi pajahīti. |
For this is the meaning of the phrase "pahāsi saṅkhan"ti: the destroyer of the cankers has abandoned, has left, has given up this designation of "passionate, hateful, deluded." |
♦ na vimānamajjhagāti navabhedaṃ tividhamānaṃ na upagato. |
♦ "Na vimānamajjhagā"ti means he has not attained the ninefold, threefold conceit. |
nivāsaṭṭhena vā mātukucchi “vimānan”ti vuccati, taṃ āyatiṃ paṭisandhivasena na upagacchītipi attho. |
Or, a mother's womb is called "vimāna" in the sense of a dwelling place; the meaning is also that he does not attain that in the future by way of rebirth. |
anāgatatthe atītavacanaṃ. |
The past tense is in the sense of the future. |
acchecchīti chindi. |
"Acchecchī"ti means he cut. |
chinnaganthanti cattāro ganthe chinditvā ṭhitaṃ. |
"Chinnaganthan"ti means one who stands having cut the four knots. |
anīghanti niddukkhaṃ. |
"Anīghan"ti means free from suffering. |
nirāsanti nittaṇhaṃ. |
"Nirāsan"ti means free from craving. |
pariyesamānāti olokayamānā. |
"Pariyesamānā"ti means looking for. |
nājjhagamunti na adhigacchanti na vindanti na passanti. |
"Nājjhagumun"ti means they do not find, they do not obtain, they do not see. |
vattamānatthe atītavacanaṃ. |
The past tense is in the sense of the present. |
idha vā huraṃ vāti idhaloke vā paraloke vā. |
"Idha vā huraṃ vā"ti means in this world or in the next. |
sabbanivesanesūti tayo bhavā, catasso yoniyo, pañca gatiyo, satta viññāṇaṭṭhitiyo, nava sattāvāsā, iti imesupi sabbesu sattanivesanesu evarūpaṃ khīṇāsavaṃ kāyassa bhedā uppajjamānaṃ vā uppannaṃ vā na passantīti attho. |
"Sabbanivesanesū"ti means in all the abodes of beings: the three existences, the four wombs, the five destinies, the seven stations of consciousness, and the nine abodes of beings; in all these, they do not see such a destroyer of the cankers arising or having arisen after the breaking up of the body, is the meaning. |
imāya gāthāya sandiṭṭhikaṃ lokuttaradhammameva kathesi. |
By this verse, he spoke only of the visible, supramundane Dhamma. |
♦ imañca gāthaṃ sutvā sāpi devatā atthaṃ sallakkhesi, teneva kāraṇena imassa khvāhaṃ, bhantetiādimāha. |
♦ And having heard this verse, that deity also understood the meaning; for that very reason, she said, "imassa khvāhaṃ, bhante"tiādi. |
tattha pāpaṃ na kayirāti gāthāya dasakusalakammapathavasenapi kathetuṃ vaṭṭati aṭṭhaṅgikamaggavasenapi. |
There, "pāpaṃ na kayirā"ti — the verse can be explained both by way of the ten paths of wholesome kamma and by way of the eightfold path. |
dasakusalakammapathavasena tāva vacasāti catubbidhaṃ vacīsucaritaṃ gahitaṃ. |
By way of the ten paths of wholesome kamma, first, by "vacasā," the fourfold good conduct of speech is taken. |
manasāti tividhaṃ manosucaritaṃ gahitaṃ. |
By "manasā," the threefold good conduct of mind is taken. |
kāyena vā kiñcana sabbaloketi tividhaṃ kāyasucaritaṃ gahitaṃ. |
By "kāyena vā kiñcana sabbaloke," the threefold good conduct of body is taken. |
ime tāva dasakusalakammapathadhammā honti. |
These, first, are the dhammas of the ten paths of wholesome kamma. |
kāme pahāyāti iminā pana kāmasukhallikānuyogo paṭikkhitto. |
But by "kāme pahāya," the addiction to sensual pleasures is rejected. |
satimā sampajānoti iminā dasakusalakammapathakāraṇaṃ satisampajaññaṃ gahitaṃ. |
By "satimā sampajāno," the mindfulness and clear comprehension which are the cause of the ten paths of wholesome kamma are taken. |
dukkhaṃ na sevetha anatthasaṃhitanti iminā attakilamathānuyogo paṭisiddho. |
By "dukkhaṃ na sevetha anatthasaṃhitaṃ," the addiction to self-mortification is prohibited. |
iti devatā “ubho ante vivajjetvā kāraṇehi satisampajaññehi saddhiṃ dasakusalakammapathadhamme tumhehi kathite ājānāmi bhagavā”ti vadati. |
Thus, the deity says, "I know, Blessed One, that you have spoken of the ten paths of wholesome kamma, together with their causes, mindfulness and clear comprehension, having avoided the two extremes." |
♦ aṭṭhaṅgikamaggavasena pana ayaṃ nayo — tasmiṃ kira ṭhāne mahatī dhammadesanā ahosi. |
♦ But by way of the eightfold path, this is the method: at that place, it seems, there was a great Dhamma discourse. |
desanāpariyosāne devatā yathāṭhāne ṭhitāva desanānusārena ñāṇaṃ pesetvā sotāpattiphale patiṭṭhāya attanā adhigataṃ aṭṭhaṅgikaṃ maggaṃ dassentī evamāha. |
At the end of the discourse, the deity, standing in her place, having sent her knowledge along with the discourse, and having established herself in the fruit of stream-entry, showing the eightfold path she had attained, spoke thus. |
tattha vacasāti sammāvācā gahitā, mano pana aṅgaṃ na hotīti manasāti maggasampayuttakaṃ cittaṃ gahitaṃ. |
There, by "vacasā," right speech is taken; but since the mind is not a limb, by "manasā," the mind-moment associated with the path is taken. |
kāyena vā kiñcana sabbaloketi sammākammanto gahito, ājīvo pana vācākammantapakkhikattā gahitova hoti. |
By "kāyena vā kiñcana sabbaloke," right action is taken; but right livelihood, being on the side of speech and action, is also taken. |
satimāti iminā vāyāmasatisamādhayo gahitā. |
By "satimā," effort, mindfulness, and concentration are taken. |
sampajānotipadena sammādiṭṭhisammāsaṅkappā. |
By the phrase "sampajāno," right view and right intention. |
kāme pahāya, dukkhaṃ na sevethātipadadvayena antadvayavajjanaṃ. |
By the two phrases "kāme pahāya" and "dukkhaṃ na sevetha," the avoidance of the two extremes. |
iti ime dve ante anupagamma majjhimaṃ paṭipadaṃ tumhehi kathitaṃ, ājānāmi bhagavāti vatvā tathāgataṃ gandhamālādīhi pūjetvā padakkhiṇaṃ katvā pakkāmīti. |
Thus, "I know, Blessed One, that you have spoken of the middle path, not approaching these two extremes," she said, and having honored the Tathāgata with perfumes, garlands, and so on, and having circumambulated him, she departed. |
♦ samiddhisuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Samiddhi Sutta is finished. |
♦ nandanavaggo dutiyo. |
♦ The Nandanavaggo, the second. |
♦ 3. sattivaggo |
♦ 3. The Satti Vagga |
♦ 1. sattisuttavaṇṇanā SN 1.21 |
♦ 1. Commentary on the Satti Sutta |
♦ 21. sattivaggassa paṭhame sattiyāti desanāsīsametaṃ. |
♦ 21. In the first of the Satti Vagga, "sattiyā"ti is the heading of the teaching. |
ekatokhārādinā satthenāti attho. |
It means "with a weapon such as a one-edged sword." |
omaṭṭhoti pahato. |
"Omaṭṭho"ti means struck. |
cattāro hi pahārā omaṭṭho ummaṭṭho maṭṭho vimaṭṭhoti. |
For there are four kinds of strikes: omaṭṭho, ummaṭṭho, maṭṭho, and vimaṭṭho. |
tattha upari ṭhatvā adhomukhaṃ dinnapahāro omaṭṭho nāma; |
There, a blow given from above, downwards, is called "omaṭṭho"; |
heṭṭhā ṭhatvā uddhaṃmukhaṃ dinno ummaṭṭho nāma; |
one given from below, upwards, is "ummaṭṭho"; |
aggaḷasūci viya vinivijjhitvā gato maṭṭho nāma; |
one that goes through and through like a bolt-pin is "maṭṭho"; |
seso sabbopi vimaṭṭho nāma. |
all the rest are "vimaṭṭho." |
imasmiṃ pana ṭhāne omaṭṭho gahito. |
But in this place, "omaṭṭho" is taken. |
so hi sabbadāruṇo duruddharasallo duttikiccho antodoso antopubbalohitova hoti, pubbalohitaṃ anikkhamitvā vaṇamukhaṃ pariyonandhitvā tiṭṭhati. |
For that is the most cruel, with a dart that is difficult to extract, difficult to treat, with an internal wound, with internal pus and blood; the pus and blood, not coming out, surrounds the mouth of the wound and remains. |
pubbalohitaṃ niharitukāmehi mañcena saddhiṃ bandhitvā adhosiro kātabbo hoti, maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ pāpuṇāti. |
For those who wish to extract the pus and blood, he has to be tied to a bench and made head-down; he attains death or suffering equal to death. |
paribbajeti vihareyya. |
Paribbaje"ti means "he would live. |
♦ imāya gāthāya kiṃ katheti? |
♦ What does he say with this verse? |
yathā sattiyā omaṭṭho puriso sallubbahana-vaṇatikicchanānaṃ atthāya vīriyaṃ ārabhati, payogaṃ karoti parakkamati. |
Just as a man struck with a spear undertakes effort, makes an application, and strives for the sake of extracting the dart and treating the wound. |
yathā ca ḍayhamāno matthake ādittasīso tassa nibbāpanatthāya vīriyaṃ ārabhati, payogaṃ karoti parakkamati, evameva bhikkhu kāmarāgaṃ pahānāya sato appamatto hutvā vihareyya bhagavāti kathesi. |
And just as one whose head is on fire, who is burning, undertakes effort, makes an application, and strives for the sake of extinguishing it, in the same way, a monk, for the abandoning of sensual passion, should live mindfully and heedfully, Blessed One, she said. |
♦ atha bhagavā cintesi — imāya devatāya upamā tāva daḷhaṃ katvā ānītā, atthaṃ pana parittakaṃ gahetvā ṭhitā, punappunaṃ kathentīpi hesā kāmarāgassa vikkhambhanapahānameva katheyya. |
♦ Then the Blessed One thought: This deity has brought a strong simile, but she has grasped only a small part of the meaning; even if she were to speak again and again, she would only speak of the suppression and abandoning of sensual passion. |
yāva ca kāmarāgo maggena na samugghāṭiyati, tāva anubaddhova hoti. |
And as long as sensual passion is not uprooted by the path, it remains connected. |
iti tameva opammaṃ gahetvā paṭhamamaggavasena desanaṃ vinivaṭṭetvā desento dutiyaṃ gāthamāha. |
Thus, taking that very same simile and turning the teaching around by way of the first path, he spoke the second verse. |
tassattho purimānusāreneva veditabboti. |
The meaning of that should be understood in accordance with the preceding. |
paṭhamaṃ. |
First. |
♦ 2. phusatisuttavaṇṇanā SN 2: SN 1.22 |
♦ 2. Commentary on the Phusati Sutta SN 2: |
22 , |
22 , |
♦ 22. dutiye nāphusantaṃ phusatīti kammaṃ aphusantaṃ vipāko na phusati, kammameva vā aphusantaṃ kammaṃ na phusati. |
♦ 22. In the second, "nāphusantaṃ phusatī"ti means the result does not touch one who does not touch the kamma; or, a kamma does not touch one who does not touch a kamma. |
kammañhi nākaroto kariyati. |
For kamma is done by one who is not doing it. |
phusantañca tato phuseti kammaṃ phusantaṃ vipāko phusati, kammameva vā phusati. |
"Phusantañca tato phuse"ti means the result touches one who touches the kamma; or, a kamma touches one. |
kammañhi karoto kariyati. |
For kamma is done by one who is doing it. |
tasmā phusantaṃ phusati, appaduṭṭhapadosinanti yasmā na aphusantaṃ phusati, phusantañca phusati, ayaṃ kammavipākānaṃ dhammatā, tasmā yo “appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassā”ti evaṃ vutto appaduṭṭhapadosī puggalo, taṃ puggalaṃ kammaṃ phusantameva kammaṃ phusati, vipāko vā phusati. |
"Tasmā phusantaṃ phusati, appaduṭṭhapadosinan"ti means because it does not touch one who does not touch, and it touches one who does touch, this is the nature of kamma and its result; therefore, that person who is an "appaduṭṭhapadosī" (one who is hostile to the uncorrupted), who is spoken of as, "he who is hostile to an uncorrupted man, to a pure person, to one who is stainless," that person, the kamma touches him who is touching the kamma, or the result touches him. |
so hi parassa upaghātaṃ kātuṃ sakkoti vā mā vā, attā panānena catūsu apāyesu ṭhapito nāma hoti. |
For he may or may not be able to cause harm to another, but he himself is placed in the four lower realms. |
tenāha bhagavā — “tameva bālaṃ pacceti pāpaṃ, sukhumo rajo paṭivātaṃva khitto”ti. |
Therefore, the Blessed One said: "That very evil returns to the fool, like fine dust thrown against the wind." |
dutiyaṃ. |
Second. |
♦ 3. jaṭāsuttavaṇṇanā SN 1.23 |
♦ 3. Commentary on the Jaṭā Sutta |
♦ 23. tatiye antojaṭāti gāthāyaṃ jaṭāti taṇhāya jāliniyā adhivacanaṃ. |
♦ 23. In the third, in the verse "antojaṭā"ti, "jaṭā" (tangle) is a synonym for the net of craving. |
sā hi rūpādīsu ārammaṇesu heṭṭhupariyavasena punappunaṃ uppajjanato saṃsibbanaṭṭhena veḷugumbādīnaṃ sākhājālasaṅkhātā jaṭā viyāti jaṭā. |
For because it arises again and again, downwards and upwards, in objects such as form, it is "jaṭā" in the sense of interweaving, like the tangle of branches of a bamboo grove and so on. |
sā panesā sakaparikkhāraparaparikkhāresu sakāttabhāva-parāttabhāvesu ajjhattikāyatana-bāhirāyatanesu ca uppajjanato antojaṭā bahijaṭāti vuccati. |
And that, because it arises in one's own requisites and the requisites of others, in one's own being and the being of others, in the internal and external sense-bases, is called the inner tangle and the outer tangle. |
tāya evaṃ uppajjamānāya jaṭāya jaṭitā pajā. |
By that tangle, which arises thus, the creature is tangled. |
yathā nāma veḷujaṭādīhi veḷuādayo, evaṃ tāya taṇhājaṭāya sabbāpi ayaṃ sattanikāyasaṅkhātā pajā jaṭitā vinaddhā, saṃsibbitāti attho. |
Just as a bamboo and so on is tangled by a bamboo tangle and so on, in the same way, this entire creature, which is the assembly of beings, is tangled, enmeshed, interwoven by that tangle of craving, is the meaning. |
yasmā ca evaṃ jaṭitā, taṃ taṃ gotama pucchāmīti tasmā taṃ pucchāmi. |
And because it is thus tangled, "taṃ taṃ gotama pucchāmī"ti means "therefore I ask you." |
gotamāti bhagavantaṃ gottena ālapati. |
"Gotamā"ti — she addresses the Blessed One by his clan name. |
ko imaṃ vijaṭaye jaṭanti imaṃ evaṃ tedhātukaṃ jaṭetvā ṭhitaṃ jaṭaṃ ko vijaṭeyya, vijaṭetuṃ ko samatthoti pucchati. |
"Ko imaṃ vijaṭaye jaṭan"ti means "who would untangle this tangle that stands, having tangled the three realms? Who is able to untangle it?", she asks. |
♦ athassa bhagavā tamatthaṃ vissajjento sīle patiṭṭhāyātiādimāha. |
♦ Then the Blessed One, answering that meaning, said, "sīle patiṭṭhāyā"tiādi. |
tattha sīle patiṭṭhāyāti catupārisuddhisīle ṭhatvā. |
There, "sīle patiṭṭhāyā"ti means "having established himself in the fourfold purity of virtue." |
ettha ca bhagavā jaṭāvijaṭanaṃ pucchito sīlaṃ ārabhanto na “aññaṃ puṭṭho aññaṃ kathetī”ti veditabbo. |
Here, the Blessed One, being asked about the untangling of the tangle, beginning with virtue, should not be thought of as "being asked one thing, he speaks of another." |
jaṭāvijaṭakassa hi patiṭṭhādassanatthamettha sīlaṃ kathitaṃ. |
For here, virtue is spoken of for the purpose of showing the foundation of one who untangles the tangle. |
♦ naroti satto. |
♦ "Naro"ti means a being. |
sapaññoti kammajatihetukapaṭisandhipaññāya paññavā. |
"Sapañño"ti means one who is wise with the wisdom of the relinking which has kamma-formation as its cause. |
cittaṃ paññañca bhāvayanti samādhiñceva vipassanañca bhāvayamāno. |
"Cittaṃ paññañca bhāvayan"ti means cultivating both concentration and insight. |
cittasīsena hettha aṭṭha samāpattiyo kathitā, paññānāmena vipassanā. |
Here, by the heading of "citta," the eight attainments are spoken of; by the name of "paññā," insight. |
ātāpīti vīriyavā. |
"Ātāpī"ti means one with energy. |
vīriyañhi kilesānaṃ ātāpanaparitāpanaṭṭhena “ātāpo”ti vuccati, tadassa atthīti ātāpī. |
For energy is called "ātāpo" (heat) in the sense of heating and tormenting the defilements; he who has that is "ātāpī." |
nipakoti nepakkaṃ vuccati paññā, tāya samannāgatoti attho. |
"Nipako"ti means skillfulness is called "paññā"; endowed with that, is the meaning. |
iminā padena pārihāriyapaññaṃ dasseti. |
By this word, he shows the wisdom of management. |
pārihāriyapaññā nāma “ayaṃ kālo uddesassa, ayaṃ kālo paripucchāyā”tiādinā nayena sabbattha kārāpitā pariharitabbapaññā. |
The wisdom of management is the wisdom that should be managed, that is made to be done in all things, in the way, "this is the time for recitation, this is the time for inquiry," and so on. |
imasmiñhi pañhābyākaraṇe tikkhattuṃ paññā āgatā. |
In this answering of the question, wisdom has come three times. |
tattha paṭhamā jātipaññā, dutiyā vipassanāpaññā, tatiyā sabbakiccapariṇāyikā pārihāriyapaññā. |
There, the first is the wisdom of birth; the second is the wisdom of insight; the third is the wisdom of management that is the guide in all actions. |
♦ so imaṃ vijaṭaye jaṭanti so imehi sīlādīhi samannāgato bhikkhu. |
♦ "So imaṃ vijaṭaye jaṭan"ti means that monk who is endowed with these virtues and so on. |
yathā nāma puriso pathaviyaṃ patiṭṭhāya sunisitaṃ satthaṃ ukkhipitvā mahantaṃ veḷugumbaṃ vijaṭeyya, evamevaṃ sīle patiṭṭhāya samādhisilāyaṃ sunisitaṃ vipassanāpaññāsatthaṃ vīriyabalapaggahitena pārihāriyapaññāhatthena ukkhipitvā sabbampi taṃ attano santāne patitaṃ taṇhājaṭaṃ vijaṭeyya sañchindeyya sampadāleyyāti. |
Just as a man, having established himself on the earth and raised a well-sharpened weapon, would untangle a great bamboo grove; in the same way, a monk, having established himself in virtue and raised the weapon of insight-wisdom, well-sharpened on the whetstone of concentration, with the hand of management-wisdom held up by the strength of energy, would untangle, cut through, and completely destroy all that tangle of craving that has fallen into his own continuity. |
♦ ettāvatā sekhabhūmiṃ kathetvā idāni jaṭaṃ vijaṭetvā ṭhitaṃ mahākhīṇāsavaṃ dassento yesantiādimāha. |
♦ Having thus spoken of the plane of the trainee, now, showing the great destroyer of the cankers who stands having untangled the tangle, he said, "yesan"tiādi. |
evaṃ jaṭaṃ vijaṭetvā ṭhitaṃ khīṇāsavaṃ dassetvā puna jaṭāya vijaṭanokāsaṃ dassento yattha nāmañcātiādimāha. |
Having thus shown the destroyer of the cankers who stands having untangled the tangle, again, showing the opportunity for the untangling of the tangle, he said, "yattha nāmañcā"tiādi. |
tattha nāmanti cattāro arūpino khandhā. |
There, "nāman"ti means the four formless aggregates. |
paṭighaṃ rūpasaññā cāti ettha paṭighasaññāvasena kāmabhavo gahito, rūpasaññāvasena rūpabhavo. |
"Paṭighaṃ rūpasaññā cā"ti — here, by the perception of resistance, the desire-realm existence is taken; by the perception of form, the form-realm existence. |
tesu dvīsu gahitesu arūpabhavo gahitova hoti bhavasaṅkhepenāti. |
When those two are taken, the formless-realm existence is also taken, by the summary of existence. |
etthesā chijjate jaṭāti ettha tebhūmakavaṭṭassa pariyādiyanaṭṭhāne esā jaṭā chijjati, nibbānaṃ āgamma chijjati nirujjhatīti ayaṃ attho dassito hoti. |
"Etthasā chijjate jaṭā"ti means here, at the place where the three-realmed round of existence is relinquished, this tangle is cut; having reached Nibbāna, it is cut, it ceases, this meaning is shown. |
tatiyaṃ. |
Third. |
♦ 4. manonivāraṇasuttavaṇṇanā SN 1.24 |
♦ 4. Commentary on the Manonivāraṇa Sutta |
♦ 24. catutthe yato yatoti pāpato vā kalyāṇato vā. |
♦ 24. In the fourth, "yato yato"ti means "from whatever, whether from evil or from good." |
ayaṃ kira devatā “yaṃkiñci kusalādibhedaṃ lokiyaṃ vā lokuttaraṃ vā mano, taṃ nivāretabbameva, na uppādetabban”ti evaṃladdhikā . |
This deity, it seems, was of the view, "Whatever mind there is, divided into wholesome and so on, worldly or supramundane, that should be restrained, it should not be produced." |
sa sabbatoti so sabbato. |
So sabbato"ti means "he, from all. |
atha bhagavā — “ayaṃ devatā aniyyānikakathaṃ katheti, mano nāma nivāretabbampi atthi bhāvetabbampi, vibhajitvā namassā dassessāmī”ti cintetvā dutiyagāthaṃ āha. |
Then the Blessed One, thinking, "This deity is speaking a non-liberating talk; there is a mind that should be restrained and one that should be cultivated; I will explain it to her by analyzing it," spoke the second verse. |
tattha na mano saṃyatattamāgatanti, yaṃ vuttaṃ “na sabbato mano nivāraye”ti, kataraṃ taṃ mano, yaṃ taṃ sabbato na nivāretabbanti ce. |
There, "na mano saṃyatattamāgatan"ti, as for what was said, "one should not restrain the mind from all," what is that mind which one should not restrain from all? |
mano saṃyatattaṃ āgataṃ, yaṃ mano yattha saṃyatabhāvaṃ āgataṃ, “dānaṃ dassāmi, sīlaṃ rakkhissāmī”tiādinā nayena uppannaṃ, etaṃ mano na nivāretabbaṃ, aññadatthu brūhetabbaṃ vaḍḍhetabbaṃ. |
"Mano saṃyatattaṃ āgataṃ," that mind which has reached a state of restraint, which has arisen in the way, "I will give a gift, I will keep the precepts," and so on, that mind should not be restrained; on the contrary, it should be increased, it should be developed. |
yato yato ca pāpakanti yato yato akusalaṃ uppajjati, tato tato ca taṃ nivāretabbanti. |
Yato yato ca pāpakan"ti means "from whatever the unwholesome arises, from that it should be restrained. |
catutthaṃ. |
Fourth. |
♦ 5. arahantasuttavaṇṇanā SN 1.25 |
♦ 5. Commentary on the Arahanta Sutta |
♦ 25. pañcame katāvīti catūhi maggehi katakicco. |
♦ 25. In the fifth, "katāvī"ti means one who has done his duty with the four paths. |
ahaṃ vadāmīti ayaṃ devatā vanasaṇḍavāsinī, sā āraññakānaṃ bhikkhūnaṃ “ahaṃ bhuñjāmi, ahaṃ nisīdāmi, mama patto, mama cīvaran”tiādikathāvohāraṃ sutvā cintesi — “ahaṃ ime bhikkhū ‘khīṇāsavā’ti maññāmi, khīṇāsavānañca nāma evarūpā attupaladdhinissitakathā hoti, na hoti nu kho”ti jānanatthaṃ evaṃ pucchati. |
"Ahaṃ vadāmī"ti — this deity was a dweller in a forest grove; she, having heard the conversational conventions of the forest-dwelling monks, such as "I eat, I sit, my bowl, my robe," thought: "I think these monks are destroyers of the cankers, and for destroyers of the cankers, is there such a conversation based on the assumption of a self, or is there not?" To know this, she asks thus. |
♦ sāmaññanti lokaniruttiṃ lokavohāraṃ. |
♦ "Sāmaññan"ti means a worldly expression, a worldly convention. |
kusaloti khandhādīsu kusalo. |
"Kusalo"ti means skilled in the aggregates and so on. |
vohāramattenāti upaladdhinissitakathaṃ hitvā vohārabhedaṃ akaronto “ahaṃ, mamā”ti vadeyya. |
Vohāramattenā"ti means, having abandoned conversation based on the assumption of a self, not making a distinction in convention, he would say, "I, mine. |
“khandhā bhuñjanti, khandhā nisīdanti, khandhānaṃ patto, khandhānaṃ cīvaran”ti hi vutte vohārabhedo hoti, na koci jānāti. |
For if it were said, "The aggregates eat, the aggregates sit, the bowl of the aggregates, the robe of the aggregates," there would be a distinction in convention, and no one would understand. |
tasmā evaṃ avatvā lokavohārena voharatīti. |
Therefore, not speaking thus, he uses the worldly convention. |
♦ atha devatā — “yadi diṭṭhiyā vasena na vadati, mānavasena nu kho vadatī”ti cintetvā puna yo hotīti pucchi. |
♦ Then the deity, thinking, "If he does not speak by way of a view, does he then speak by way of conceit?", again asked, "yo hotī"ti. |
tattha mānaṃ nu khoti so bhikkhu mānaṃ upagantvā mānavasena vadeyya nu khoti. |
There, "mānaṃ nu kho"ti means "would that monk, having attained conceit, speak by way of conceit?" |
atha bhagavā — “ayaṃ devatā khīṇāsavaṃ samānaṃ viya karotī”ti cintetvā, “khīṇāsavassa navavidhopi māno pahīno”ti dassento paṭigāthaṃ āha. |
Then the Blessed One, thinking, "This deity is making the destroyer of the cankers out to be an ordinary person," and showing, "For a destroyer of the cankers, even the ninefold conceit is abandoned," spoke a counter-verse. |
tattha vidhūpitāti vidhamitā. |
There, "vidhūpitā"ti means shaken off. |
mānaganthassāti mānā ca ganthā ca assa. |
"Mānaganthassā"ti means conceit and knots are for him. |
maññatanti maññanaṃ. |
"Maññatan"ti means conceiving. |
tividhampi taṇhā-diṭṭhi-māna-maññanaṃ so vītivatto, atikkantoti attho. |
He has gone beyond, has surpassed, the threefold conceiving of craving, views, and conceit, is the meaning. |
sesaṃ uttānatthamevāti. |
The rest is clear in meaning. |
pañcamaṃ. |
Fifth. |
♦ 6. pajjotasuttavaṇṇanā SN 1.26 |
♦ 6. Commentary on the Pajjota Sutta |
♦ 26. chaṭṭhe puṭṭhunti pucchituṃ. |
♦ 26. In the sixth, "puṭṭhun"ti means "to ask." |
kathaṃ jānemūti kathaṃ jāneyyāma. |
Kathaṃ jānemū"ti means "how should we know? |
divārattinti divā ca rattiñca. |
Divārattin"ti means "by day and by night. |
tattha tatthāti yattha yattheva pajjalito hoti, tattha tattha. |
Tattha tatthā"ti means "wherever it is lit, there. |
esā ābhāti esā buddhābhā. |
Esā ābhā"ti means "this is the Buddha-radiance. |
katamā pana sāti? |
But what is that? |
ñāṇāloko vā hotu pītiāloko vā pasādāloko vā dhammakathāāloko vā, sabbopi buddhānaṃ pātubhāvā uppanno āloko buddhābhā nāma. |
Whether it be the light of knowledge, or the light of joy, or the light of confidence, or the light of a Dhamma talk, all light that has arisen from the appearance of the Buddhas is called the Buddha-radiance. |
ayaṃ anuttarā sabbaseṭṭhā asadisāti. |
This is unsurpassed, the best of all, unequaled. |
chaṭṭhaṃ. |
Sixth. |
♦ 7. sarasuttavaṇṇanā SN 1.27 |
♦ 7. Commentary on the Sara Sutta |
♦ 27. sattame kuto sarā nivattantīti ime saṃsārasarā kuto nivattanti, kiṃ āgamma nappavattantīti attho. |
♦ 27. In the seventh, "kuto sarā nivattantī"ti means "from where do these streams of saṃsāra turn back? In dependence on what do they not proceed?", is the meaning. |
na gādhatīti na patiṭṭhāti. |
Na gādhatī"ti means "it does not stand. |
atoti ato nibbānato. |
"Ato"ti means "from this," from Nibbāna. |
sesaṃ uttānatthamevāti. |
The rest is clear in meaning. |
sattamaṃ. |
Seventh. |
♦ 8. mahaddhanasuttavaṇṇanā SN 1.28 |
♦ 8. Commentary on the Mahaddhana Sutta |
♦ 28. aṭṭhame nidhānagataṃ muttasārādi mahantaṃ dhanametesanti mahaddhanā. |
♦ 28. In the eighth, "mahaddhanā" means "they for whom there is great wealth, such as buried treasure of pearls and so on." |
suvaṇṇarajatabhājanādi mahābhogo etesanti mahābhogā. |
Mahābhogā" means "they for whom there is great wealth, such as gold and silver vessels. |
aññamaññābhigijjhantīti aññamaññaṃ abhigijjhanti patthenti pihenti. |
Aññamaññābhigijjhantī"ti means "they greedily desire, they long for, they crave for each other. |
analaṅkatāti atittā apariyattajātā. |
Analaṅkatā"ti means "unsatisfied, not having had enough. |
ussukkajātesūti nānākiccajātesu anuppannānaṃ rūpādīnaṃ uppādanatthāya uppannānaṃ anubhavanatthāya ussukkesu. |
Ussukkajātesū"ti means "in the various matters that have arisen, in the efforts to produce forms and so on that have not arisen, and to experience those that have arisen. |
bhavasotānusārīsūti vaṭṭasotaṃ anusarantesu. |
Bhavasotānusārīsū"ti means "in those who follow the stream of the round of existence. |
anussukāti avāvaṭā. |
Anussukā"ti means "not busy. |
agāranti mātugāmena saddhiṃ gehaṃ. |
Agāran"ti means "the house with the wife. |
virājiyāti virājetvā. |
Virājiyā"ti means "having become dispassionate. |
sesaṃ uttānamevāti. |
The rest is clear. |
aṭṭhamaṃ. |
Eighth. |
♦ 9. catucakkasuttavaṇṇanā SN 1.29 |
♦ 9. Commentary on the Catucakka Sutta |
♦ 29. navame catucakkanti catuiriyāpathaṃ. |
♦ 29. In the ninth, "catucakkan"ti means "the four postures." |
iriyāpatho hi idha cakkanti adhippeto. |
For here, posture is intended by "cakka" (wheel). |
navadvāranti navahi vaṇamukhehi navadvāraṃ. |
"Navadvāran"ti means "the nine-doored," with its nine wound-openings. |
puṇṇanti asucipūraṃ. |
Puṇṇan"ti means "full of impurity. |
lobhena saṃyutanti taṇhāya saṃyuttaṃ. |
Lobhena saṃyutan"ti means "conjoined with craving. |
kathaṃ yātrā bhavissatīti etassa evarūpassa sarīrassa kathaṃ niggamanaṃ bhavissati, kathaṃ mutti parimutti samatikkamo bhavissatīti pucchati. |
"Kathaṃ yātrā bhavissatī"ti means "how will there be a departure for this body of such a nature? How will there be a release, a liberation, a transcending?", she asks. |
naddhinti upanāhaṃ, pubbakāle kodho, aparakāle upanāhoti evaṃ pavattaṃ balavakodhanti attho. |
"Naddhin"ti means "the strap"; in the former time, anger; in the latter time, resentment. Thus, strong anger that has so proceeded, is the meaning. |
varattanti “chetvā naddhi varattañca, sandānaṃ sahanukkaman”ti gāthāya taṇhā varattā, diṭṭhi sandānaṃ nāma jātaṃ. |
"Varattan"ti — in the verse "chetvā naddhi varattañca, sandānaṃ sahanukkaman"ti (having cut the strap and the thong, the chain with its fetter), craving is called "varattā" (thong), and view is "sandānaṃ" (chain). |
idha pana pāḷiniddiṭṭhe kilese ṭhapetvā avasesā “varattā”ti veditabbā, iti kilesavarattañca chetvāti attho. |
Here, however, the remaining defilements, having set aside the defilements specified in the Pāḷi, should be known as "varattā"; thus, the meaning is, "having cut the thong of the defilements." |
icchā lobhanti ekoyeva dhammo icchanaṭṭhena icchā, lubbhanaṭṭhena lobhoti vutto. |
"Icchā lobhan"ti — one and the same thing is called "icchā" (desire) in the sense of desiring, and "lobho" (greed) in the sense of being greedy. |
paṭhamuppattikā vā dubbalā icchā, aparāparuppattiko balavā lobho. |
Or the weak, first-arising is "icchā"; the strong, repeatedly arising is "lobho." |
aladdhapatthanā vā icchā, paṭiladdhavatthumhi lobho. |
Or the desire for what has not been obtained is "icchā"; the greed for a thing that has been obtained. |
samūlaṃ taṇhanti avijjāmūlena samūlakaṃ taṇhaṃ. |
Samūlaṃ taṇhan"ti means "the craving that has a root, with ignorance as its root. |
abbuyhāti aggamaggena uppāṭetvā. |
Abbuyhā"ti means "having uprooted with the highest path. |
sesaṃ uttānamevāti. |
The rest is clear. |
navamaṃ. |
Ninth. |
♦ 10. eṇijaṅghasuttavaṇṇanā SN 1.30 |
♦ 10. Commentary on the Eṇijaṅgha Sutta |
♦ 30. dasame eṇijaṅghanti eṇimigassa viya suvaṭṭitajaṅghaṃ. |
♦ 30. In the tenth, "eṇijaṅghan"ti means "with well-rounded shanks like those of an eṇi-deer." |
kisanti athūlaṃ samasarīraṃ. |
Kisan"ti means "not fat, of even body. |
atha vā ātapena milātaṃ mālāgandhavilepanehi anupabrūhitasarīrantipi attho. |
Or else, the meaning is also "with a body withered by the sun, not augmented by garlands, perfumes, and unguents." |
vīranti vīriyavantaṃ. |
Vīran"ti means "one with energy. |
appāhāranti bhojane mattaññutāya mitāhāraṃ, vikālabhojanapaṭikkhepavasena vā parittāhāraṃ. |
Appāhāran"ti means "of moderate diet due to knowing the measure in food," or "of little food by way of rejecting food at the wrong time. |
alolupanti catūsu paccayesu loluppavirahitaṃ. |
Alolupan"ti means "without greed for the four requisites. |
rasataṇhāpaṭikkhepo vā esa. |
Or this is a rejection of the craving for tastes. |
sīhaṃvekacaraṃ nāganti ekacaraṃ sīhaṃ viya, ekacaraṃ nāgaṃ viya. |
Sīhaṃvekacaraṃ nāgan"ti means "like a lion that wanders alone, like an elephant that wanders alone. |
gaṇavāsino hi pamattā honti, ekacarā appamattā, tasmā ekacarāva gahitāti. |
For those who live in a group are heedless; those who wander alone are heedful. Therefore, only those who wander alone are taken. |
paveditāti pakāsitā kathitā. |
Paveditā"ti means "proclaimed, spoken. |
etthāti etasmiṃ nāmarūpe. |
"Etthā"ti means "in this," in this name-and-form. |
pañcakāmaguṇavasena hi rūpaṃ gahitaṃ, manena nāmaṃ, ubhayehi pana avinibhuttadhamme gahetvā pañcakkhandhādivasenapettha bhummaṃ yojetabbanti. |
For by the five strands of sensual pleasure, form is taken; by the mind, name. But by both, having taken the inseparable things, the locative should be applied here by way of the five aggregates and so on. |
dasamaṃ. |
Tenth. |
♦ sattivaggo tatiyo. |
♦ The Sattivaggo, the third. |
♦ 4. satullapakāyikavaggo |
♦ 4. The Satullapakāyika Vagga |
♦ 1. sabbhisuttavaṇṇanā SN 1.31 |
♦ 1. Commentary on the Sabbhi Sutta |
♦ 31. satullapakāyikavaggassa paṭhame satullapakāyikāti sataṃ dhammaṃ samādānavasena ullapetvā sagge nibbattāti satullapakāyikā. |
♦ 31. In the first of the Satullapakāyika Vagga, "satullapakāyikā" means they extolled the Dhamma of the good by way of undertaking it and were reborn in heaven, so they are the Satullapakāyikā. |
tatridaṃ vatthu — sambahulā kira samuddavāṇijā nāvāya samuddaṃ pakkhandiṃsu. |
Here is the story: A number of sea-traders, it is said, set out to sea in a ship. |
tesaṃ khittasaravegena gacchantiyā nāvāya sattame divase samuddamajjhe mahantaṃ uppātikaṃ pātubhūtaṃ, mahāūmiyo uṭṭhahitvā nāvaṃ udakassa pūrenti. |
On the seventh day, as their ship was going with the speed of a shot arrow, a great disaster appeared in the middle of the ocean; great waves arose and filled the ship with water. |
nāvāya nimujjamānāya mahājano attano attano devatānaṃ nāmāni gahetvā āyācanādīni karonto paridevi. |
As the ship was sinking, the great crowd, taking the names of their respective deities and making supplications and so on, lamented. |
tesaṃ majjhe eko puriso — “atthi nu kho me evarūpe bhaye patiṭṭhā”ti āvajjento attano parisuddhāni saraṇāni ceva sīlāni ca disvā yogī viya pallaṅkaṃ ābhujitvā nisīdi. |
In their midst, one man, thinking, "Is there any refuge for me in such a danger?", reflecting, saw his own pure refuges and virtues, and sat down cross-legged like a yogi. |
tamenaṃ itare sabhayakāraṇaṃ pucchiṃsu. |
The others asked him the reason for his fearlessness. |
so tesaṃ kathesi — “ambho ahaṃ nāvaṃ abhirūhanadivase bhikkhusaṅghassa dānaṃ datvā saraṇāni ceva sīlāni ca aggahesiṃ, tena me bhayaṃ natthī”ti. |
He told them: "Sirs, on the day I boarded the ship, I gave a gift to the community of monks and took both the refuges and the precepts; therefore, I have no fear." |
kiṃ pana sāmi etāni aññesampi vattantīti? |
But, master, do these apply to others as well? |
āma vattantīti tena hi amhākampi dethāti. |
Yes, they do." "Then give them to us as well. |
so te manusse sataṃ sataṃ katvā satta koṭṭhāse akāsi, tato pañcasīlāni adāsi. |
He made those men into seven groups of one hundred each, and then he gave them the five precepts. |
tesu paṭhamaṃ jaṅghasataṃ gopphakamatte udake ṭhitaṃ aggahesi, dutiyaṃ jāṇumatte, tatiyaṃ kaṭimatte, catutthaṃ nābhimatte, pañcamaṃ thanamatte, chaṭṭhaṃ galappamāṇe, sattamaṃ mukhena loṇodake pavisante aggahesi. |
Among them, the first hundred men took them standing in water up to their ankles; the second, up to the knees; the third, up to the waist; the fourth, up to the navel; the fifth, up to the chest; the sixth, up to the neck; the seventh, as the salt water was entering their mouths. |
so tesaṃ sīlāni datvā — “aññaṃ tumhākaṃ paṭisaraṇaṃ natthi, sīlameva āvajjethā”ti ugghosesi. |
He, having given them the precepts, proclaimed: "You have no other refuge; reflect on your virtue alone." |
tāni sattapi jaṅghasatāni tattha kālaṃ katvā āsannakāle gahitasīlaṃ nissāya tāvatiṃsabhavane nibbattiṃsu, tesaṃ ghaṭāvaseneva vimānāni nibbattiṃsu. |
Those seven hundred men, having died there, on account of the precepts taken at the last moment, were reborn in the Tāvatiṃsa heaven; and celestial mansions were produced for them in accordance with their groups. |
sabbesaṃ majjhe ācariyassa yojanasatikaṃ suvaṇṇavimānaṃ nibbatti, avasenāni tassa parivārāni hutvā sabbaheṭṭhimaṃ dvādasayojanikaṃ ahosi. |
In the midst of all of them, a golden celestial mansion of a hundred yojanas was produced for the teacher; the remaining ones, having become his retinue, the very lowest was twelve yojanas in size. |
te nibbattakkhaṇeyeva kammaṃ āvajjentā ācariyaṃ nissāya sampattilābhaṃ ñatvā, “gacchāma tāva, dasabalassa santike amhākaṃ ācariyassa vaṇṇaṃ katheyyāmā”ti majjhimayāmasamanantare bhagavantaṃ upasaṅkamiṃsu, tā devatā ācariyassa vaṇṇabhaṇanatthaṃ ekekaṃ gāthaṃ abhāsiṃsu. |
At the moment of their rebirth, reflecting on their kamma and knowing that they had obtained their attainment on account of the teacher, thinking, "Let us go and speak of the quality of our teacher in the presence of the one with the ten powers," just after the middle watch, they approached the Blessed One. Those deities, for the purpose of speaking of the quality of the teacher, spoke one verse each. |
♦ tattha sabbhirevāti paṇḍitehi, sappurisehi eva. |
♦ There, "sabbhirevā"ti means "with the wise, with good people only." |
ra-kāro padasandhikaro. |
The "ra" is for euphonic junction. |
samāsethāti saha nisīdeyya. |
Samāsethā"ti means "one should sit together with. |
desanāsīsameva cetaṃ, sabbairiyāpathe sabbhireva saha kubbeyyāti attho. |
And this is the heading of the teaching; the meaning is, "in all postures, one should do so together with the good." |
kubbethāti kareyya. |
Kubbethā"ti means "one should do. |
santhavanti mittasanthavaṃ. |
Santhavan"ti means "friendly association. |
taṇhāsanthavo pana na kenaci saddhiṃ kātabbo, mittasanthavo buddha-paccekabuddha-buddhasāvakehi saha kātabbo. |
But the association of craving should not be made with anyone; friendly association should be made with the Buddhas, Paccekabuddhas, and the disciples of the Buddha. |
idaṃ sandhāyetaṃ vuttaṃ. |
This is said in reference to that. |
satanti buddhādīnaṃ sappurisānaṃ. |
Satan"ti means "of the good, such as the Buddha. |
saddhammanti pañcasīladasasīlacatusatipaṭṭhānādibhedaṃ saddhammaṃ, idha pana pañcasīlaṃ adhippetaṃ. |
"Saddhamman"ti means the good Dhamma, with its divisions of the five precepts, the ten precepts, the four foundations of mindfulness, and so on; here, however, the five precepts are intended. |
seyyo hotīti vaḍḍhi hoti. |
Seyyo hotī"ti means "there is growth. |
na pāpiyoti lāmakaṃ kiñci na hoti. |
Na pāpiyo"ti means "there is nothing base. |
nāññatoti vālikādīhi telādīni viya aññato andhabālato paññā nāma na labbhati, tilādīhi pana telādīni viya sataṃ dhammaṃ ñatvā paṇḍitameva sevanto bhajanto labhatīti. |
"Nāññato"ti means, just as oil and so on from sand and so on, so wisdom is not obtained from another, from a blind fool; but just as oil and so on from sesame seeds, one who knows the Dhamma of the good, serving and attending on the wise, obtains it. |
sokamajjheti sokavatthūnaṃ sokānugatānaṃ vā sattānaṃ majjhagato na socati bandhulamallasenāpatissa upāsikā viya, pañcannaṃ corasatānaṃ majjhe dhammasenāpatissa saddhivihāriko saṃkiccasāmaṇero viya ca. |
"Sokamajjhe"ti means "in the midst of things of sorrow, or of beings who are given to sorrow, he does not grieve," like the laywoman of the general Bandhula Malla, and like the novice Saṃkicca, the co-resident of the general of the Dhamma, in the midst of five hundred robbers. |
♦ ñātimajjhe virocatīti ñātigaṇamajjhe saṃkiccatherassa saddhivihāriko adhimuttakasāmaṇero viya sobhati. |
♦ "Ñātimajjhe virocatī"ti means "in the midst of a group of relatives, he shines," like the novice Adhimuttaka, the co-resident of the elder Saṃkicca. |
so kira therassa bhāgineyyo hoti, atha naṃ thero āha — “sāmaṇera, mahallakosi jāto, gaccha, vassāni pucchitvā ehi, upasampādessāmi tan”ti. |
He, it seems, was the elder's nephew. Then the elder said to him: "Novice, you have become old; go, ask your years and come back, I will give you the higher ordination." |
so “sādhū”ti theraṃ vanditvā pattacīvaramādāya corāṭaviyā orabhāge bhaginigāmaṃ gantvā piṇḍāya cari, taṃ bhaginī disvā vanditvā gehe nisīdāpetvā bhojesi. |
He, saying "Good," having paid homage to the elder and taken his bowl and robes, having gone to his sister's village on this side of the robber-infested forest, went for alms. His sister, seeing him, paid homage and, having made him sit in the house, fed him. |
so katabhattakicco vassāni pucchi. |
He, having finished his meal, asked his years. |
sā “ahaṃ na jānāmi, mātā me jānātī”ti āha. |
She said, "I do not know, my mother knows." |
atha so “tiṭṭhatha tumhe, ahaṃ mātusantikaṃ gamissāmī”ti aṭaviṃ otiṇṇo. |
Then he, saying, "You stay, I will go to my mother," entered the forest. |
tamenaṃ dūratova corapuriso disvā corānaṃ ārocesi. |
A robber-man, seeing him from afar, informed the robbers. |
corā “sāmaṇero kireko aṭaviṃ otiṇṇo, gacchatha naṃ ānethā”ti āṇāpetvā ekacce “mārema nan”ti āhaṃsu, ekacce vissajjemāti. |
The robbers, having commanded, "A certain novice has entered the forest, go and bring him," some said, "Let us kill him," others, "Let us release him." |
sāmaṇero cintesi — “ahaṃ sekho sakaraṇīyo, imehi saddhiṃ mantetvā sotthimattānaṃ karissāmī”ti corajeṭṭhakaṃ āmantetvā, “upamaṃ te, āvuso, karissāmī”ti imā gāthā abhāsi — |
The novice thought: "I am a trainee, with a duty to perform; having consulted with them, I will make myself safe." He addressed the chief of the robbers and, saying, "I will give you a simile, friend," spoke these verses: |
♦ “ahu atītamaddhānaṃ, araññasmiṃ brahāvane. |
♦ "There was in the past time, in the great forest. |
♦ ceto kūṭāni oḍḍetvā, sasakaṃ avadhī tadā. |
♦ Having set traps, a hare he killed then. |
♦ “sasakañca mataṃ disvā, ubbiggā migapakkhino. |
♦ "And seeing the hare dead, the beasts and birds were alarmed. |
♦ ekarattiṃ apakkāmuṃ, ‘akiccaṃ vattate idha’. |
♦ For one night they departed, 'an evil deed is happening here.' |
♦ “tatheva samaṇaṃ hantvā, adhimuttaṃ akiñcanaṃ. |
♦ "In the same way, having killed the monk Adhimutta, who has nothing. |
♦ addhikā nāgamissanti, dhanajāni bhavissatī”ti. |
♦ Travelers will not come, there will be a loss of wealth." |
♦ “saccaṃ kho samaṇo āha, adhimutto akiñcano. |
♦ "Truly the monk speaks, Adhimutta, who has nothing. |
♦ addhikā nāgamissanti, dhanajāni bhavissati. |
♦ Travelers will not come, there will be a loss of wealth. |
♦ “sace paṭipathe disvā, nārocessasi kassaci. |
♦ "If, having seen on the path, you do not tell anyone. |
♦ tava saccamanurakkhanto, gaccha bhante yathāsukhan”ti. |
♦ Protecting your truth, go, venerable sir, as you please." |
♦ so tehi corehi vissajjito gacchanto ñātayopi disvā tesampi na ārocesi. |
♦ He, having been released by those robbers, while going, also saw his relatives and did not tell them either. |
atha te anuppatte corā gahetvā viheṭhayiṃsu, uraṃ paharitvā paridevamānañcassa mātaraṃ corā etadavocuṃ — |
Then the robbers, having come upon them, seized and harassed them. Having struck his chest, to his lamenting mother the robbers said this: |
♦ “kiṃ te hoti adhimutto, udare vasiko asi. |
♦ "What is Adhimutta to you? Were you his uterine mother? |
♦ puṭṭhā me amma akkhāhi, kathaṃ jānemu taṃ mayan”ti. |
♦ Tell me, mother, when asked, how are we to know that?" |
♦ “adhimuttassa ahaṃ mātā, ayañca janako pitā. |
♦ "I am Adhimutta's mother, and this is his father who begot him. |
♦ bhaginī bhātaro cāpi, sabbeva idha ñātayo. |
♦ His sister and brothers also, all here are his relatives. |
♦ “akiccakārī adhimutto, yaṃ disvā na nivāraye. |
♦ "Adhimutta, a doer of no evil, whom, having seen, one should not prevent. |
♦ etaṃ kho vattaṃ samaṇānaṃ, ariyānaṃ dhammajīvinaṃ. |
♦ This is indeed the conduct of ascetics, of the noble ones who live by the Dhamma. |
♦ “saccavādī adhimutto, yaṃ disvā na nivāraye. |
♦ "Truthful is Adhimutta, whom, having seen, one should not prevent. |
♦ adhimuttassa suciṇṇena, saccavādissa bhikkhuno. |
♦ By the good deed of Adhimutta, the truthful monk. |
♦ sabbeva abhayaṃ pattā, sotthiṃ gacchantu ñātayo”ti. |
♦ All have attained safety; may the relatives go in peace." |
♦ evaṃ te corehi vissajjitā gantvā adhimuttaṃ āhaṃsu — |
♦ Thus they, having been released by the robbers, went and said to Adhimutta: |
♦ “tava tāta suciṇṇena, saccavādissa bhikkhuno. |
♦ "By your good deed, father, of the truthful monk. |
♦ sabbeva abhayaṃ pattā, sotthiṃ paccāgamamhase”ti. |
♦ We have all attained safety; we have returned in peace." |
♦ tepi pañcasatā corā pasādaṃ āpajjitvā adhimuttassa sāmaṇerassa santike pabbajiṃsu. |
♦ Those five hundred robbers also, having gained confidence, went forth under the novice Adhimutta. |
so te ādāya upajjhāyassa santikaṃ gantvā paṭhamaṃ attanā upasampanno pacchā te pañcasate attano antevāsike katvā upasampādesi. |
He, taking them, went to his preceptor, and having first received the higher ordination himself, afterwards, having made those five hundred his own disciples, gave them the higher ordination. |
te adhimuttatherassa ovāde ṭhitā sabbe aggaphalaṃ arahattaṃ pāpuṇiṃsu. |
They, abiding in the advice of the elder Adhimutta, all reached the highest fruit, Arahantship. |
imamatthaṃ gahetvā devatā “sataṃ saddhammamaññāya ñātimajjhe virocatī”ti āha. |
Taking this meaning, the deity said, "Having known the good Dhamma of the good, one shines in the midst of relatives." |
♦ sātatanti satataṃ sukhaṃ vā ciraṃ tiṭṭhantīti vadati. |
♦ "Sātatan"ti means "he stands constantly happy or for a long time," she says. |
sabbāsaṃ voti sabbāsaṃ tumhākaṃ. |
Sabbāsaṃ vo"ti means "of all of you. |
pariyāyenāti kāraṇena. |
Pariyāyenā"ti means "by reason. |
sabbadukkhā pamuccatīti, na kevalaṃ seyyova hoti, na ca kevalaṃ paññaṃ labhati, sokamajjhe na socati, ñātimajjhe virocati, sugatiyaṃ nibbattati, ciraṃ sukhaṃ tiṭṭhati, sakalasmā pana vaṭṭadukkhāpi muccatīti. |
Sabbadukkhā pamuccatī"ti means "he is not only superior, and not only does he obtain wisdom, he does not grieve in the midst of sorrow, he shines in the midst of relatives, he is reborn in a good destination, he stands happy for a long time, but he is also released from the entire suffering of the round of existence. |
paṭhamaṃ. |
First. |
♦ 2. maccharisuttavaṇṇanā SN 1.32 |
♦ 2. Commentary on the Macchari Sutta |
♦ 32. dutiye maccherā ca pamādā cāti attasampattinigūhanalakkhaṇena maccherena ceva sativippavāsalakkhaṇena pamādena ca. |
♦ 32. In the second, "maccherā ca pamādā cā"ti means by stinginess, which has the characteristic of hiding one's own attainment, and by heedlessness, which has the characteristic of a lapse of mindfulness. |
ekacco hi ‘idaṃ me dentassa parikkhayaṃ gamissati, mayhaṃ vā gharamānusakānaṃ vā na bhavissatī”ti macchariyena dānaṃ na deti. |
For one person, out of stinginess, "If I give this, it will be exhausted, and it will not be for me or for the people of my house," does not give a gift. |
ekacco khiḍḍādipasutattā ‘dānaṃ dātabban”ti cittampi na uppādeti. |
Another person, being devoted to play and so on, does not even produce the thought, "A gift should be given." |
evaṃ dānaṃ na dīyatīti evametaṃ yasadāyakaṃ sirīdāyakaṃ sampattidāyakaṃ sukhadāyakaṃ dānaṃ nāma na dīyatītiādinā kāraṇaṃ kathesi. |
Thus a gift is not given" — thus she spoke the reason, beginning with, "this gift, which is a giver of fame, a giver of splendor, a giver of attainment, a giver of happiness, is not given. |
puññaṃ ākaṅkhamānenāti pubbacetanādibhedaṃ puññaṃ icchamānena. |
Puññaṃ ākaṅkhamānenā"ti means "by one who desires merit, which is divided into preceding intention and so on. |
deyyaṃ hoti vijānatāti atthi dānassa phalanti jānantena dātabbamevāti vadati. |
"Deyyaṃ hoti vijānatā"ti means "by one who knows, 'there is a fruit of giving,' it should be given," she says. |
♦ tameva bālaṃ phusatīti taṃyeva bālaṃ idhalokaparalokesu jighacchā ca pipāsā ca phusati anubandhati na vijahati. |
♦ "Taṃyeva bālaṃ phusatī"ti means "hunger and thirst touch, follow, and do not abandon that very fool in this world and the next." |
tasmāti yasmā tameva phusati, tasmā. |
Tasmā"ti means "because it touches him. |
vineyya maccheranti maccheramalaṃ vinetvā. |
Vineyya maccheran"ti means "having disciplined the stain of stinginess. |
dajjā dānaṃ malābhibhūti malābhibhū hutvā taṃ maccheramalaṃ abhibhavitvā dānaṃ dadeyya. |
Dajjā dānaṃ malābhibhū"ti means "having become one who overcomes the stain, having overcome that stain of stinginess, one should give a gift. |
♦ te matesu na mīyantīti adānasīlatāya maraṇena matesu na mīyanti. |
♦ "Te matesu na mīyantī"ti means "they do not die among those who are dead by the death of not being generous." |
yathā hi mato samparivāretvā ṭhapite bahumhipi annapānādimhi “idaṃ imassa hotu, idaṃ imassā”ti uṭṭhahitvā saṃvibhāgaṃ na karoti, evaṃ adānasīlopīti matakassa ca adānasīlassa ca bhogā samasamā nāma honti. |
For just as a dead person, even when much food, drink, and so on has been placed around him, does not get up and make a distribution, saying, "let this be for this one, let this be for that one," in the same way, one who is not generous. Thus, the possessions of a dead person and of one who is not generous are said to be the same. |
tena dānasīlā evarūpesu matesu na mīyantīti attho. |
Therefore, the meaning is, "the generous do not die among such dead." |
panthānaṃva saha vajaṃ, appasmiṃ ye pavecchantīti yathā addhānaṃ kantāramaggaṃ saha vajantā pathikā saha vajantānaṃ pathikānaṃ appasmiṃ pātheyye saṃvibhāgaṃ katvā pavecchanti dadantiyeva, evamevaṃ ye pana anamataggaṃ saṃsārakantāraṃ saha vajantā saha vajantānaṃ appasmimpi deyyadhamme saṃvibhāgaṃ katvā dadantiyeva, te matesu na mīyanti. |
"Panthānaṃva saha vajaṃ, appasmiṃ ye pavecchantī"ti means just as travelers who are going together on a long journey in the wilderness, give a share of a small amount of provisions to their fellow travelers, in the same way, those who, going together through the beginningless wilderness of saṃsāra, give a share of even a small amount of what is to be given to their fellow travelers, they do not die among the dead. |
♦ esa dhammo sanantanoti esa porāṇako dhammo, sanantanānaṃ vā paṇḍitānaṃ esa dhammoti. |
♦ "Esa dhammo sanantano"ti means "this is the ancient law," or "this is the law of the ancient wise." |
appasmeketi appasmiṃ deyyadhamme eke. |
Appasmeke"ti means "some, in a small amount of what is to be given. |
pavecchantīti dadanti. |
Pavecchantī"ti means "they give. |
bahuneke na dicchareti bahunāpi bhogena samannāgatā ekacce na dadanti. |
Bahuneke na dicchare"ti means "some, even though endowed with much wealth, do not give. |
sahassena samaṃ mitāti sahassena saddhiṃ mitā, sahassa dānasadisā hoti. |
Sahassena samaṃ mitā"ti means "it is measured with a thousand," "it is like a thousand gifts. |
♦ duranvayoti duranugamano, duppūroti attho. |
♦ "Duranvayo"ti means "difficult to follow," "difficult to fill," is the meaning. |
dhammaṃ careti dasakusalakammapathadhammaṃ carati. |
Dhammaṃ care"ti means "he practices the Dhamma of the ten paths of wholesome kamma. |
yopi samuñjakañcareti yo api khalamaṇḍalādisodhanapalālapoṭhanādivasena samuñjakañcarati. |
"Yopi samuñjakañcare"ti means "he who also practices gleaning," by way of sweeping threshing floors and so on, and bundling straw. |
dārañca posanti dārañca posanto. |
Dārañca posan"ti means "and supporting his wife. |
dadaṃ appakasminti appakasmiṃ paṇṇasākamattasmimpi saṃvibhāgaṃ katvā dadantova so dhammaṃ carati. |
Dadaṃ appakasmin"ti means "giving even in a small amount, such as a mere vegetable leaf, having made a share, he practices the Dhamma. |
sataṃ sahassānanti sahassaṃ sahassaṃ katvā gaṇitānaṃ purisānaṃ sataṃ, satasahassanti attho. |
"Sataṃ sahassānan"ti means "a hundred of those counted as a thousand thousands," "a hundred thousand," is the meaning. |
sahassayāginanti bhikkhusahassassa vā yāgo kahāpaṇasahassena vā nibbattito yāgopi sahassayāgo. |
Sahassayāginan"ti means "a sacrifice of a thousand monks," or a sacrifice produced with a thousand kahāpaṇas is also a "thousand-sacrifice. |
so etesaṃ atthīti sahassayāgino, tesaṃ sahassayāginaṃ. |
They who have that are 'sahassayāgino'"; "of those 'sahassayāgino'. |
etena dasannaṃ vā bhikkhukoṭīnaṃ dasannaṃ vā kahāpaṇakoṭīnaṃ piṇḍapāto dassito hoti. |
By this, a meal for ten crores of monks or ten crores of kahāpaṇas is shown. |
ye ettakaṃ dadanti, te kalampi nagghanti tathāvidhassāti āha. |
He said that those who give so much are not worth a fraction of such a one. |
yvāyaṃ samuñjakaṃ carantopi dhammaṃ carati, dāraṃ posentopi, appakasmiṃ dadantopi, tathāvidhassa ete sahassayāgino kalampi nagghanti. |
He who, even while practicing gleaning, practices the Dhamma, and while supporting his wife, and while giving in a small amount, of such a one, those thousand-sacrificers are not worth a fraction. |
yaṃ tena daliddena ekapaṭivīsakamattampi salākabhattamattampi vā dinnaṃ, tassa dānassa sabbesampi tesaṃ dānaṃ kalaṃ nagghatīti. |
Whatever was given by that poor man, even a mere single portion or a mere ticket-meal, of that gift, the gift of all of them is not worth a fraction. |
kalaṃ nāma soḷasabhāgopi satabhāgopi sahassabhāgopi. |
"Kalaṃ" means a sixteenth part, or a hundredth part, or a thousandth part. |
idha satabhāgo gahito. |
Here, a hundredth part is taken. |
yaṃ tena dānaṃ dinnaṃ, tasmiṃ satadhā vibhatte itaresaṃ dasakoṭisahassadānaṃ tato ekakoṭṭhāsampi nagghatīti āha. |
He said that the gift given by him, when divided into a hundred parts, the ten-crore-thousand gift of the others is not worth even one part of that. |
♦ evaṃ tathāgate dānassa agghaṃ karonte samīpe ṭhitā devatā cintesi — “evaṃ bhagavā mahantaṃ dānaṃ pādena pavaṭṭetvā ratanasatike viya narake pakkhipanto idaṃ evaṃ parittakaṃ dānaṃ candamaṇḍale paharanto viya ukkhipati, kathaṃ nu kho etaṃ mahapphalataran”ti jānanatthaṃ gāthāya ajjhabhāsi. |
♦ Thus, while the Tathāgata was making the gift valuable, a deity standing nearby thought: "Thus the Blessed One, having pushed aside a great gift with his foot and thrown it into hell as if into a hundred jewels, lifts up this so very small gift as if striking the moon-disc. How indeed is this one more fruitful?" For the purpose of knowing, she addressed him with a verse. |
tattha kenāti kena kāraṇena. |
There, "kenā"ti means "for what reason?" |
mahaggatoti mahattaṃ gato, vipulassetaṃ vevacanaṃ. |
Mahaggato"ti means "gone to greatness," this is a synonym for "vast. |
samena dinnassāti samena dinnassa dānassa. |
Samena dinnassā"ti means "of a gift given equally. |
athassā bhagavā dānaṃ vibhajitvā dassento dadanti heketiādimāha. |
Then the Blessed One, explaining the gift by analyzing it, said, "dadanti heke"tiādi. |
tattha visame niviṭṭhāti visame kāyavacīmanokamme patiṭṭhitā hutvā. |
There, "visame niviṭṭhā"ti means "having established themselves in unequal bodily, verbal, and mental kamma." |
chetvāti pothetvā. |
Chetvā"ti means "having beaten. |
vadhitvāti māretvā. |
Vadhitvā"ti means "having killed. |
socayitvāti paraṃ sokasamappitaṃ katvā. |
Socayitvā"ti means "having made another endowed with sorrow. |
assumukhāti assumukhasammissā. |
Assumukhā"ti means "mixed with a tearful face. |
paraṃ rodāpetvā dinnadānañhi assumukhadānanti vuccati. |
For a gift given after making another weep is called a "tearful-faced gift." |
sadaṇḍāti daṇḍena tajjetvā paharitvā dinnadakkhiṇā sadaṇḍāti vuccati. |
Sadaṇḍā"ti means "a gift given after threatening and striking with a stick is called a 'with-a-stick' gift. |
evanti nāhaṃ sammāsambuddhatāya mahādānaṃ gahetvā appaphalaṃ nāma kātuṃ sakkomi parittakadānaṃ vā mahapphalaṃ nāma. |
"Evan"ti means "I, by my perfect enlightenment, am not able to take a great gift and make it of little fruit, or a small gift of great fruit. But this great gift, because of its impurity in its own arising, is of little fruit; the other, a small gift, because of its purity in its own arising, is of great fruit." Showing this meaning, he said, "evan"tiādi. |
idaṃ pana mahādānaṃ attano uppattiyā aparisuddhatāya evaṃ appaphalaṃ nāma hoti, itaraṃ parittadānaṃ attano uppattiyā parisuddhatāya evaṃ mahapphalaṃ nāmāti imamatthaṃ dassento evantiādimāhāti. |
Second. |
dutiyaṃ. |
♦ 3. sādhusuttavaṇṇanā SN 1.33 |
♦ 3. Commentary on the Sādhu Sutta |
♦ 33. tatiye udānaṃ udānesīti udāhāraṃ udāhari. |
♦ 33. In the third, "udānaṃ udānesī"ti means "he uttered an utterance of inspiration." |
yathā hi yaṃ telaṃ mānaṃ gahetuṃ na sakkoti vissanditvā gacchati, taṃ avasesakoti vuccati. |
For just as the oil that cannot be contained by a measure flows over and is called "avasesako" (remainder). |
yañca jalaṃ taḷākaṃ gahetuṃ na sakkoti, ajjhottharitvā gacchati, taṃ oghoti vuccati, evamevaṃ yaṃ pītivacanaṃ hadayaṃ gahetuṃ na sakkoti, adhikaṃ hutvā anto asaṇṭhahitvā bahi nikkhamati, taṃ udānanti vuccati. |
And the water that cannot be contained by a lake, overflowing, is called "ogho" (flood), in the same way, the word of joy that cannot be contained by the heart, being excessive and not staying within, comes out; that is called "udāna" (utterance of inspiration). |
evarūpaṃ pītimayaṃ vacanaṃ nicchāresīti attho. |
He uttered such a word full of joy, is the meaning. |
saddhāyapi sāhu dānanti kammañca kammaphalañca saddahitvāpi dinnadānaṃ sāhu laddhakaṃ bhaddakameva. |
"Saddhāyapi sāhu dānan"ti means "a gift given even with faith," having believed in kamma and the fruit of kamma, is good, is well-obtained. |
āhūti kathenti. |
Āhū"ti means "they say. |
kathaṃ panetaṃ ubhayaṃ samaṃ nāma hotīti? |
But how are these two the same? |
jīvitabhīruko hi yujjhituṃ na sakkoti, khayabhīruko dātuṃ na sakkoti. |
For one who is afraid of life cannot fight; one who is afraid of loss cannot give. |
“jīvitañca rakkhissāmi yujjhissāmi cā”ti hi vadanto na yujjhati. |
For one who says, "I will both protect my life and fight," does not fight. |
jīvite pana ālayaṃ vissajjetvā, “chejjaṃ vā hotu maraṇaṃ vā, gaṇhissāmetaṃ issariyan”ti ussahantova yujjhati. |
But one who, having given up attachment to life, says, "Let there be cutting or death, I will take this sovereignty," striving, fights. |
“bhoge ca rakkhissāmi, dānañca dassāmī”ti vadanto na dadāti. |
One who says, "I will both protect my wealth and give a gift," does not give. |
bhogesu pana ālayaṃ vissajjetvā mahādānaṃ dassāmīti ussahantova deti. |
But one who, having given up attachment to wealth, says, "I will give a great gift," striving, gives. |
evaṃ dānañca yuddhañca samaṃ hoti. |
Thus, giving and war are the same. |
kiñca bhiyyo? |
And what is more? |
appāpi santā bahuke jinantīti yathā ca yuddhe appakāpi vīrapurisā bahuke bhīrupurise jinanti, evaṃ saddhādisampanno appakampi dānaṃ dadanto bahumaccheraṃ maddati, bahuñca dānavipākaṃ adhigacchati. |
"Appāpi santā bahuke jinantī"ti means just as in war, even a few brave men conquer many cowardly men, in the same way, one endowed with faith and so on, giving even a small gift, crushes much stinginess and attains much fruit of giving. |
evampi dānañca yuddhañca samānaṃ. |
In this way also, giving and war are the same. |
tenevāha — |
Therefore he said: |
♦ “appampi ce saddahāno dadāti, |
♦ "Even if, believing, he gives a little, |
♦ teneva so hoti sukhī paratthā”ti. |
♦ By that he becomes happy in the next world." |
♦ imassa ca panatthassa pakāsanatthaṃ ekasāṭakabrāhmaṇavatthu ca aṅkuravatthu ca vitthāretabbaṃ. |
♦ And for the purpose of explaining this meaning, the story of the one-robed brahmin and the story of Aṅkura should be detailed. |
♦ dhammaladdhassāti dhammena samena laddhassa bhogassa dhammaladdhassa ca puggalassa. |
♦ "Dhammaladdhassā"ti means "of wealth obtained by right means, and of a person who has obtained the Dhamma." |
ettha puggalo laddhadhammo nāma adhigatadhammo ariyapuggalo. |
Here, a person who has obtained the Dhamma is a noble person who has attained the Dhamma. |
iti yaṃ dhammaladdhassa bhogassa dānaṃ dhammaladdhassa ariyapuggalassa dīyati, tampi sādhūti attho. |
Thus, the meaning is that the gift of wealth obtained by right means, which is given to a noble person who has obtained the Dhamma, is also good. |
yo dhammaladdhassāti imasmimpi gāthāpade ayameva attho. |
"Yo dhammaladdhassā"ti in this verse-line also, this is the meaning. |
uṭṭhānavīriyādhigatassāti uṭṭhānena ca vīriyena ca adhigatassa bhogassa. |
Uṭṭhānavīriyādhigatassā"ti means "of wealth obtained by exertion and energy. |
vetaraṇinti desanāsīsamattametaṃ. |
"Vetaraṇin"ti this is just the heading of the teaching. |
yamassa pana vetaraṇimpi sañjīvakāḷasuttādayopi ekatiṃsamahānirayepi sabbasova atikkamitvāti attho. |
But the meaning is that for him, having crossed over even the Vetaraṇī, and even the Sañjīva, Kāḷasutta, and so on, all the thirty-one great hells. |
♦ viceyya dānanti vicinitvā dinnadānaṃ. |
♦ "Viceyya dānan"ti means "a gift given after having discerned." |
tattha dve vicinanā dakkhiṇāvicinanaṃ dakkhiṇeyyavicinanañca. |
There, there are two kinds of discerning: discerning the gift and discerning the recipient. |
tesu lāmakalāmake paccaye apanetvā paṇītapaṇīte vicinitvā tesaṃ dānaṃ dakkhiṇāvicinanaṃ nāma. |
Among them, having removed inferior requisites and having discerned superior ones, the giving of them is called discerning the gift. |
vipannasīle ito bahiddhā pañcanavutipāsaṇḍabhede vā dakkhiṇeyye pahāya sīlādiguṇasampannānaṃ sāsane pabbajitānaṃ dānaṃ dakkhiṇeyyavicinanaṃ nāma. |
Having abandoned immoral recipients among the ninety-five kinds of heretics outside this dispensation, the giving to those ordained in the dispensation who are endowed with virtue and other qualities is called discerning the recipient. |
evaṃ dvīhākārehi viceyya dānaṃ. |
Thus, a gift given after discerning in two ways. |
sugatappasatthanti sugatena vaṇṇitaṃ. |
Sugatappasattan"ti means "praised by the Well-farer. |
tattha dakkhiṇeyyavicinanaṃ dassento ye dakkhiṇeyyātiādimāha. |
There, showing the discerning of the recipient, he said, "ye dakkhiṇeyyā"tiādi. |
bījāni vuttāni yathāti iminā pana dakkhiṇāvicinanaṃ āha. |
But by "bījāni vuttāni yathā"ti, he indicated the discerning of the gift. |
avipannabījasadisā hi vicinitvā gahitā paṇītapaṇītā deyyadhammāti. |
For the choice requisites, selected after discernment, are like unimpaired seeds. |
♦ pāṇesupi sādhu saṃyamoti pāṇesu saṃyatabhāvopi bhaddako. |
♦ "Pāṇesupi sādhu saṃyamo"ti means "restraint towards living beings is also good." |
ayaṃ devatā itarāhi kathitaṃ dānānisaṃsaṃ atikkamitvā sīlānisaṃsaṃ kathetumāraddhā. |
This deity, having gone beyond the benefit of giving spoken of by the others, began to speak of the benefit of virtue. |
aheṭhayaṃ caranti avihiṃsanto caramāno. |
Aheṭhayaṃ caran"ti means "walking without harming. |
parūpavādāti parassa upavādabhayena. |
Parūpavādā"ti means "for fear of the blame of another. |
bhayāti upavādabhayā. |
Bhayā"ti means "from the fear of blame. |
dānā ca kho dhammapadaṃva seyyoti dānato nibbānasaṅkhātaṃ dhammapadameva seyyo. |
Dānā ca kho dhammapadaṃva seyyo"ti means "the state of Dhamma, which is Nibbāna, is indeed better than giving. |
pubbe ca hi pubbatare ca santoti pubbe ca kassapabuddhādikāle pubbatare ca koṇāgamanabuddhādikāle, sabbepi vā ete pubbe ca pubbatare ca santo nāmāti. |
Pubbe ca hi pubbatare ca santo"ti means "in the past, in the time of the Kassapa Buddha and so on, and in the more distant past, in the time of the Koṇāgamana Buddha and so on," or "all of these are indeed the good in the past and in the more distant past. |
tatiyaṃ. |
Third. |
♦ 4. nasantisuttavaṇṇanā SN 1.34 |
♦ 4. Commentary on the Nasanti Sutta |
♦ 34. catutthe kamanīyānīti rūpādīni iṭṭhārammaṇāni. |
♦ 34. In the fourth, "kamanīyānī"ti means "desirable objects such as form." |
apunāgamanaṃ anāgantā puriso maccudheyyāti tebhūmakavaṭṭasaṅkhātā maccudheyyā apunāgamanasaṅkhātaṃ nibbānaṃ anāgantā. |
Apunāgamanaṃ anāgantā puriso maccudheyyā"ti means "a person who has not come to the state of no-return, which is Nibbāna, from the domain of death, which is the three-realmed round of existence. |
nibbānañhi sattā na punāgacchanti, tasmā taṃ apunāgamananti vuccati. |
For beings do not come back again to Nibbāna; therefore, it is called "apunāgamanaṃ" (no-return). |
taṃ kāmesu baddho ca pamatto ca anāgantā nāma hoti, so taṃ pāpuṇituṃ na sakkoti, tasmā evamāha. |
He who is bound by sensual pleasures and is heedless is said to be one who has not come to that; he is not able to reach it. Therefore, she spoke thus. |
chandajanti taṇhāchandato jātaṃ. |
Chandajan"ti means "born from the will of craving. |
aghanti pañcakkhandhadukkhaṃ. |
Aghan"ti means "the suffering of the five aggregates. |
dutiyapadaṃ tasseva vevacanaṃ. |
The second phrase is a synonym for that. |
chandavinayā aghavinayoti taṇhāvinayena pañcakkhandhavinayo . |
Chandavinayā aghavinayo"ti means "by the discipline of craving, the discipline of the five aggregates. |
aghavinayā dukkhavinayoti pañcakkhandhavinayena vaṭṭadukkhaṃ vinītameva hoti. |
Aghavinayā dukkhavinayo"ti means "by the discipline of the five aggregates, the suffering of the round of existence is indeed disciplined. |
citrānīti ārammaṇacittāni. |
Citrānī"ti means "the various objects. |
saṅkapparāgoti saṅkappitarāgo. |
Saṅkapparāgo"ti means "the passion of intention. |
evamettha vatthukāmaṃ paṭikkhipitvā kilesakāmo kāmoti vutto. |
Thus, here, having rejected the sensual pleasure of the object, the sensual pleasure of the defilement is called "kāmo" (sensual pleasure). |
ayaṃ panattho pasūrasuttena vibhāvetabbo. |
But this meaning should be clarified by the Pasūra Sutta. |
pasūraparibbājako hi therena “saṅkapparāgo purisassa kāmo”ti vutte — |
For the wanderer Pasūra, when it was said by the elder, "The passion of intention is a man's sensual pleasure," |
♦ “na te kāmā yāni citrāni loke, |
♦ "They are not sensual pleasures, the various things in the world, |
♦ saṅkapparāgañca vadesi kāmaṃ. |
♦ And you say the passion of intention is sensual pleasure. |
♦ saṅkappayaṃ akusale vitakke, |
♦ Intending unwholesome thoughts, |
♦ bhikkhūpi te hehinti kāmabhogī”ti. |
♦ Even your monks will be enjoyers of sensual pleasure." |
— |
— |
♦ āha. |
♦ said. |
atha naṃ thero avoca — |
Then the elder said to him: |
♦ “te ce kāmā yāni citrāni loke, |
♦ "If they are sensual pleasures, the various things in the world, |
♦ saṅkapparāgaṃ na vadesi kāmaṃ. |
♦ And you do not say the passion of intention is sensual pleasure. |
♦ passanto rūpāni manoramāni, |
♦ Seeing delightful forms, |
♦ satthāpi te hehiti kāmabhogī. |
♦ Even your teacher will be an enjoyer of sensual pleasure. |
♦ suṇanto saddāni, ghāyanto gandhāni. |
♦ Hearing sounds, smelling smells. |
♦ sāyanto rasāni, phusanto phassāni manoramāni. |
♦ Tasting tastes, touching delightful touches. |
♦ satthāpi te hehiti kāmabhogī”ti. |
♦ Even your teacher will be an enjoyer of sensual pleasure." |
♦ athettha dhīrāti atha etesu ārammaṇesu paṇḍitā chandarāgaṃ vinayanti. |
♦ "Athettha dhīrā"ti means "then here, in these objects, the wise discipline the desire-passion." |
saṃyojanaṃ sabbanti dasavidhampi saṃyojanaṃ. |
Saṃyojanaṃ sabban"ti means "all the tenfold fetters. |
akiñcananti rāgakiñcanādivirahitaṃ. |
Akiñcanan"ti means "free from the attachments of passion and so on. |
nānupatanti dukkhāti vaṭṭadukkhā pana tassa upari na patanti. |
Nānupatanti dukkhā"ti means "but the sufferings of the round of existence do not fall upon him. |
iccāyasmā mogharājāti, “pahāsi saṅkhan”ti gāthaṃ sutvā tassaṃ parisati anusandhikusalo mogharājā nāma thero “imissā gāthāya attho na yathānusandhiṃ gato”ti cintetvā yathānusandhiṃ ghaṭento evamāha. |
"Iccāyasmā mogharājā"ti, having heard the verse, "pahāsi saṅkhan"ti, in that assembly, the elder named Mogharājā, who was skilled in connecting the context, thinking, "The meaning of this verse has not gone according to the context," and making it fit the context, spoke thus. |
tattha idha vā huraṃ vāti idhaloke vā paraloke vā. |
There, "idha vā huraṃ vā"ti means "in this world or in the next." |
naruttamaṃ atthacaraṃ narānanti kiñcāpi sabbe khīṇāsavā naruttamā ceva atthacarā ca narānaṃ, thero pana dasabalaṃ sandhāyevamāha. |
"Naruttamaṃ atthacaraṃ narānan"ti means "although all destroyers of the cankers are the best of men and doers of good for men," the elder, however, said this in reference to the one with the ten powers. |
ye taṃ namassanti pasaṃsiyā teti yadi tathāvimuttaṃ devamanussā namassanti, atha ye taṃ bhagavantaṃ kāyena vā vācāya vā anupaṭipattiyā vā namassanti, te kiṃ pasaṃsiyā, udāhu apasaṃsiyāti. |
Ye taṃ namassanti pasaṃsiyā te"ti means "if gods and men pay homage to such a liberated one, then those who pay homage to that Blessed One with body, or speech, or practice, are they praiseworthy or not? |
bhikkhūti mogharājattheraṃ ālapati. |
"Bhikkhū"ti he said, addressing the elder Mogharājā. |
aññāya dhammanti catusaccadhammaṃ jānitvā. |
Aññāya dhamman"ti means "having known the Dhamma of the four truths. |
saṅgātigā tepi bhavantīti ye taṃ kāyena vā vācāya vā anupaṭipattiyā vā namassanti. |
Saṅgātigā tepi bhavantī"ti means "they who pay homage to him with body, or speech, or practice. |
te catusaccadhammaṃ aññāya vicikicchaṃ pahāya saṅgātigāpi honti, pasaṃsiyāpi hontīti. |
They, having known the Dhamma of the four truths and having abandoned doubt, also become those who have overcome attachment, and they are also praiseworthy. |
catutthaṃ. |
Fourth. |
♦ 5. ujjhānasaññisuttavaṇṇanā SN 1.35 |
♦ 5. Commentary on the Ujjhānasaññi Sutta |
♦ 35. pañcame ujjhānasaññikāti ujjhānasaññī devaloko nāma pāṭiyekko natthi, imā pana devatā tathāgatassa catupaccayaparibhogaṃ nissāya ujjhāyamānā āgatā. |
♦ 35. In the fifth, "ujjhānasaññikā"ti — there is no separate deva world named "the complaining-minded"; but these deities came, complaining on account of the Tathāgata's enjoyment of the four requisites. |
tāsaṃ kira evaṃ ahosi — “samaṇo gotamo bhikkhūnaṃ paṃsukūlacīvara-piṇḍiyālopa-rukkhamūlasenāsanapūtimuttabhesajjehi santosasseva pariyantakāritaṃ vaṇṇeti, sayaṃ pana pattuṇṇadukūla khomādīni paṇītacīvarāni dhāreti, rājārahaṃ uttamaṃ bhojanaṃ bhuñjati, devavimānakappāya gandhakuṭiyā varasayane sayati, sappinavanītādīni bhesajjāni paṭisevati, divasaṃ mahājanassa dhammaṃ deseti, vacanamassa aññato gacchati, kiriyā aññato”ti ujjhāyamānā āgamiṃsu. |
For them, it seems, it was thus: "The ascetic Gotama praises contentment with a robe of rags, a morsel of alms-food, a dwelling at the foot of a tree, and medicine of putrid urine for the monks, making it the limit of their practice; but he himself wears fine robes of wool, silk, and linen, he eats the best food fit for a king, he sleeps on an excellent couch in a fragrant chamber like a celestial mansion, he partakes of medicines such as ghee and butter, he teaches the Dhamma to the great populace during the day; his speech goes one way, his actions another." Thus complaining, they came. |
tena tāsaṃ dhammasaṅgāhakattherehi “ujjhānasaññikā”ti nāmaṃ gahitaṃ. |
Therefore, their name was taken by the elders who compiled the Dhamma as "the complaining-minded." |
♦ aññathā santanti aññenākārena bhūtaṃ. |
♦ "Aññathā santan"ti means "being in another way." |
nikaccāti nikatiyā vañcanāya, vañcetvāti attho. |
"Nikaccā"ti means "by deceit, by fraud"; "having deceived," is the meaning. |
kitavassevāti kitavo vuccati sākuṇiko. |
Kitavassevā"ti means "of a cheat"; a fowler is called a "kitavo. |
so hi agumbova samāno sākhapaṇṇādipaṭicchādanena gumbavaṇṇaṃ dassetvā upagate moratittirādayo sakuṇe māretvā dārabharaṇaṃ karoti. |
For he, though not being a bush, showing the appearance of a bush with the concealment of branches, leaves, and so on, kills the birds, such as peacocks and partridges, that have approached, and supports his wife. |
iti tassa kitavassa imāya vañcanāya evaṃ vañcetvā sakuṇamaṃsabhojanaṃ viya kuhakassāpi paṃsukūlena attānaṃ paṭicchādetvā kathāchekatāya mahājanaṃ vañcetvā khādamānassa vicarato. |
Thus, like the eating of bird-flesh by that cheat, by this deceit, having deceived thus, is the wandering of a hypocrite, who, having concealed himself with a robe of rags, and having deceived the great populace by his skill in speaking, eats. |
bhuttaṃ theyyena tassa tanti sabbopi tassa catupaccayaparibhogo theyyena paribhutto nāma hotīti devatā bhagavantaṃ sandhāya vadati. |
"Bhuttaṃ theyyena tassa tan"ti means "all his enjoyment of the four requisites is enjoyed by theft," the deity says, in reference to the Blessed One. |
parijānanti paṇḍitāti ayaṃ kārako vā akārako vāti paṇḍitā jānanti. |
Parijānanti paṇḍitā"ti means "the wise know whether this one is a doer or a non-doer. |
iti tā devatā “tathāgatāpi mayameva paṇḍitā”ti maññamānā evamāhaṃsu. |
Thus, those deities, thinking, "We ourselves are the wise, even of the Tathāgata," spoke thus. |
♦ atha bhagavā nayidantiādimāha. |
♦ Then the Blessed One said, "nayidan"tiādi. |
tattha yāyaṃ paṭipadā daḷhāti ayaṃ dhammānudhammapaṭipadā daḷhā thirā. |
There, "yāyaṃ paṭipadā daḷhā"ti means "this practice of following the Dhamma in accordance with the Dhamma is firm, stable." |
yāya paṭipadāya dhīrā paṇḍitā ārammaṇūpanijjhānena lakkhaṇūpanijjhānena cāti dvīhi jhānehi jhāyino mārabandhanā pamuccanti, taṃ paṭipadaṃ bhāsitamattena vā savanamattena vā okkamituṃ paṭipajjituṃ na sakkāti attho. |
The meaning is that the path by which the wise, the meditators, are liberated from the bond of Māra by the two kinds of contemplation, the contemplation of the object and the contemplation of the characteristics, that path cannot be entered upon, cannot be practiced, by mere speaking or by mere hearing. |
na ve dhīrā pakubbantīti dhīrā paṇḍitā viditvā lokapariyāyaṃ saṅkhāralokassa udayabbayaṃ ñatvā catusaccadhammañca aññāya kilesanibbānena nibbutā loke visattikaṃ tiṇṇā evaṃ na kubbanti, mayaṃ evarūpāni na kathemāti attho. |
"Na ve dhīrā pakubbantī"ti means "the wise, the sages, having known, having understood the course of the world, the arising and passing away of the world of formations, and having known the Dhamma of the four truths, extinguished by the Nibbāna of the defilements, having crossed the attachment in the world, do not do thus; we do not speak of such things," is the meaning. |
♦ pathaviyaṃ patiṭṭhahitvāti “ayuttaṃ amhehi kataṃ, akārakameva mayaṃ kārakavādena samudācarimhā”ti lajjamānā mahābrahmani viya bhagavati gāravaṃ paccupaṭṭhapetvā aggikkhandhaṃ viya bhagavantaṃ durāsadaṃ katvā passamānā ākāsato otaritvā bhūmiyaṃ ṭhatvāti attho. |
♦ "Pathaviyaṃ patiṭṭhahitvā"ti means, thinking, "An improper thing has been done by us; we have addressed one who is a non-doer with the speech of a doer," being ashamed, and establishing reverence for the Blessed One as for the great Brahma, and seeing the Blessed One as difficult to approach as a mass of fire, having descended from the sky, they stood on the ground, is the meaning. |
accayoti aparādho. |
Accayo"ti means "transgression. |
no, bhante, accāgamāti amhe atikkamma abhibhavitvā pavatto. |
No, bhante, accāgamā"ti means "it has passed over us, it has overcome us. |
āsādetabbanti ghaṭṭayitabbaṃ. |
Āsādetabban"ti means "what is to be assailed. |
tā kira devatā bhagavantaṃ kāyena vācāyāti dvīhipi ghaṭṭayiṃsu. |
Those deities, it seems, assailed the Blessed One both with body and with speech. |
tathāgataṃ avanditvā ākāse patiṭṭhamānā kāyena ghaṭṭayiṃsu, kitavopamaṃ āharitvā nānappakārakaṃ asabbhivādaṃ vadamānā vācāya ghaṭṭayiṃsu. |
Not paying homage to the Tathāgata and establishing themselves in the sky, they assailed him with their bodies; bringing up the simile of the cheat and speaking various kinds of rude speech, they assailed him with their speech. |
tasmā āsādetabbaṃ amaññimhāti āhaṃsu. |
Therefore, they said, "we thought it was to be assailed." |
paṭiggaṇhātūti khamatu. |
Paṭiggaṇhātū"ti means "may he forgive. |
āyatiṃ saṃvarāyāti anāgate saṃvaraṇatthāya, puna evarūpassa aparādhassa dosassa akaraṇatthāya. |
Āyatiṃ saṃvarāyā"ti means "for the sake of restraint in the future," "for the purpose of not doing such a transgression, such a fault, again. |
♦ sitaṃ pātvākāsīti aggadante dassento pahaṭṭhākāraṃ dassesi. |
♦ "Sitaṃ pātvākāsī"ti means "he showed a smile, showing his front teeth," "he showed an appearance of delight." |
kasmā? tā kira devatā na sabhāvena khamāpenti, lokiyamahājanañca sadevake loke aggapuggalaṃ tathāgatañca ekasadisaṃ karonti. |
Why? Those deities, it seems, do not ask for forgiveness by their own nature; they make the great populace of the world and the Tathāgata, the foremost person in the world with its devas, one and the same. |
atha bhagavā “parato kathāya uppannāya buddhabalaṃ dīpetvā pacchā khamissāmī”ti sitaṃ pātvākāsi. |
Then the Blessed One, thinking, "When the talk has arisen from the other side, I will show the power of the Buddha and then forgive," showed a smile. |
bhiyyoso mattāyāti atirekappamāṇena. |
Bhiyyoso mattāyā"ti means "in an excessive measure. |
imaṃ gāthaṃ abhāsīti kupito esa amhākanti maññamānā abhāsi. |
"Imaṃ gāthaṃ abhāsī"ti means, thinking, "This one is angry with us," she spoke this verse. |
♦ na paṭigaṇhatīti na khamati nādhivāseti. |
♦ "Na paṭigaṇhatī"ti means "he does not forgive, he does not endure." |
kopantaroti abbhantare uppannakopo. |
Kopantaro"ti means "anger that has arisen within. |
dosagarūti dosaṃ garuṃ katvā ādāya viharanto. |
Dosagarū"ti means "one who, having made anger a heavy thing, dwells with it. |
sa veraṃ paṭimuñcatīti so evarūpo gaṇṭhikaṃ paṭimuñcanto viya taṃ veraṃ attani paṭimuñcati ṭhapeti, na paṭinissajjatīti attho. |
"Sa veraṃ paṭimuñcatī"ti means "he who, like one who ties a knot, ties that enmity to himself, establishes it, he does not release it," is the meaning. |
accayo ce na vijjethāti sace accāyikakammaṃ na bhaveyya. |
Accayo ce na vijjethā"ti means "if there were no transgressive act. |
no cidhāpagataṃ siyāti yadi aparādho nāma na bhāveyya. |
No cidhāpagataṃ siyā"ti means "if there were no such thing as a transgression. |
kenīdha kusalo siyāti yadi verāni na sammeyyuṃ, kena kāraṇena kusalo bhaveyya. |
Kenīdha kusalo siyā"ti means "if enmities were not to be calmed, for what reason would one be skilled? |
♦ kassaccayāti gāthāya kassa atikkamo natthi? |
♦ "Kassaccayā"ti — by the verse, "Whose transgression is there not? Whose fault is there not? Who does not fall into delusion? Who is always wise?", is the meaning. |
kassa aparādho natthi? |
The appearance of the smile of the Blessed One was for the purpose of having this verse spoken. |
ko sammohaṃ nāpajjati? |
Therefore, now, thinking, "I will show the power of the Buddha to the deities and then forgive," he said, "tathāgatassa buddhassā"tiādi. |
ko niccameva paṇḍito nāmāti attho? |
There, "tathāgatassā"ti means "of the Tathāgata, for such reasons as 'thus come.'" |
imaṃ kira gāthaṃ bhaṇāpanatthaṃ bhagavato sitapātukammaṃ. |
Buddhassā"ti means "of the one who has this name by the designation of the final liberation, for such reasons as the awakening to the four truths. |
tasmā idāni devatānaṃ buddhabalaṃ dīpetvā khamissāmīti tathāgatassa buddhassātiādimāha. |
"Accayaṃ desayantīnan"ti means "what was said by you, 'of those who confess a transgression... he who ties on enmity,' that was well said; but I do not delight in, do not desire that enmity," is the meaning. |
tattha tathāgatassāti tathā āgatoti evamādīhi kāraṇehi tathāgatassa. |
Paṭiggaṇhāmi voccayan"ti means "I forgive your transgression. |
buddhassāti catunnaṃ saccānaṃ buddhattādīhi kāraṇehi vimokkhantikapaṇṇattivasena evaṃ laddhanāmassa. |
Fifth. |
accayaṃ desayantīnanti yaṃ vuttaṃ tumhehi “accayaṃ desayantīnaṃ ... pe ... sa veraṃ paṭimuñcatī”ti, taṃ sādhu vuttaṃ, ahaṃ pana taṃ veraṃ nābhinandāmi na patthayāmīti attho. |
|
paṭiggaṇhāmi voccayanti tumhākaṃ aparādhaṃ khamāmīti. |
|
pañcamaṃ. |
♦ 6. saddhāsuttavaṇṇanā SN 1.36 |
♦ 6. Commentary on the Saddhā Sutta |
♦ 36. chaṭṭhe saddhā dutiyā purisassa hotīti purisassa devaloke manussaloke ceva nibbānañca gacchantassa saddhā dutiyā hoti, sahāyakiccaṃ sādheti. |
♦ 36. In the sixth, "saddhā dutiyā purisassa hotī"ti means "for a person going to the deva world, the human world, and also to Nibbāna, faith is a second; it accomplishes the task of a companion." |
no ce assaddhiyaṃ avatiṭṭhatīti yadi assaddhiyaṃ na tiṭṭhati. |
No ce assaddhiyaṃ avatiṭṭhatī"ti means "if one does not stand in faithlessness. |
yasoti parivāro. |
Yaso"ti means "retinue. |
kittīti vaṇṇabhaṇanaṃ. |
Kittī"ti means "the speaking of praise. |
tatvassa hotīti tato assa hoti. |
"Tatvassa hotī"ti means "tato assa hoti" (from that it is for him). |
nānupatanti saṅgāti rāgasaṅgādayo pañca saṅgā na anupatanti. |
Nānupatanti saṅgā"ti means "the five attachments, such as the attachment of passion, do not follow. |
pamādamanuyuñjantīti ye pamādaṃ karonti nibbattenti, te taṃ anuyuñjanti nāma. |
Pamādamanuyuñjantī"ti means "they who do, who produce heedlessness, they are said to be devoted to that. |
dhanaṃ seṭṭhaṃva rakkhatīti muttāmaṇisārādiuttamadhanaṃ viya rakkhati. |
Dhanaṃ seṭṭhaṃva rakkhatī"ti means "he protects it like the best wealth, such as pearls and precious gems. |
jhāyantoti lakkhaṇūpanijjhānena ca ārammaṇūpanijjhānena ca jhāyanto. |
Jhāyanto"ti means "meditating by the contemplation of the characteristics and by the contemplation of the object. |
tattha lakkhaṇūpanijjhānaṃ nāma vipassanāmaggaphalāni. |
There, the contemplation of the characteristics is insight, the path, and the fruit. |
vipassanā hi tīṇi lakkhaṇāni upanijjhāyatīti lakkhaṇūpanijjhānaṃ. |
For insight is "contemplation of the characteristics" because it contemplates the three characteristics. |
maggo vipassanāya āgatakiccaṃ sādhetīti lakkhaṇūpanijjhānaṃ. |
The path is "contemplation of the characteristics" because it accomplishes the task that has come by way of insight. |
phalaṃ tathalakkhaṇaṃ nirodhasaccaṃ upanijjhāyatīti lakkhaṇūpanijjhānaṃ. |
The fruit is "contemplation of the characteristics" because it contemplates the truth of cessation, which has such a characteristic. |
aṭṭha samāpattiyo pana kasiṇārammaṇassa upanijjhāyanato ārammaṇūpanijjhānanti veditabbā. |
But the eight attainments should be known as "contemplation of the object" from the contemplation of the kasina-object. |
paramaṃ nāma arahattasukhaṃ adhippetanti. |
Paramaṃ nāma arahattasukhaṃ adhippetan"ti means "the supreme, which is the bliss of Arahantship, is intended. |
chaṭṭhaṃ. |
Sixth. |
♦ 7. samayasuttavaṇṇanā SN 1.37 |
♦ 7. Commentary on the Samaya Sutta |
♦ 37. sattame sakkesūti “sakyā vata, bho kumārā”ti udānaṃ paṭicca sakkāti laddhanāmānaṃ rājakumārānaṃ nivāso ekopi janapado rūḷhīsaddena sakkāti vuccati . |
♦ 37. In the seventh, "sakkesū"ti — because of the utterance, "Capable, indeed, O youths, are the Sakyans," the country, even though one, which is the dwelling place of the royal youths who got the name "Sakyans," is called "sakkesu" by a conventional term. |
tasmiṃ sakkesu janapade. |
In that Sakyan country. |
mahāvaneti sayaṃjāte aropime himavantena saddhiṃ ekābaddhe mahati vane. |
Mahāvaneti" means "in the great forest, which is self-grown, unplanted, and connected with the Himalayas. |
sabbeheva arahantehīti imaṃ suttaṃ kathitadivaseyeva pattārahantehi. |
Sabbeheva arahantehī"ti means "with the Arahants who had attained it on the very day this sutta was spoken. |
♦ tatrāyaṃ anupubbikathā — sākiyakoliyā hi kira kapilavatthunagarassa ca koliyanagarassa ca antare rohiṇiṃ nāma nadiṃ ekeneva āvaraṇena bandhāpetvā sassāni kārenti. |
♦ Here is the connected story: The Sākyas and the Koliyas, it is said, having built a single dam on the Rohiṇī river between the city of Kapilavatthu and the city of Koliya, grew their crops. |
atha jeṭṭhamūlamāse sassesu milāyantesu ubhayanagaravāsīnampi kammakārā sannipatiṃsu. |
Then, in the month of Jeṭṭhamūla, when the crops were withering, the workers of both cities assembled. |
tattha koliyanagaravāsino āhaṃsu — “idaṃ udakaṃ ubhayato āhariyamānaṃ na tumhākaṃ, na amhākaṃ pahossati, amhākaṃ pana sassaṃ ekena udakeneva nipphajjissati, idaṃ udakaṃ amhākaṃ dethā”ti. |
There, the residents of the city of Koliya 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." |
kapilavatthuvāsino 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 Kapilavatthu said: "When you have filled your granaries and are standing by, we, taking red gold, blue gems, and black kahāpaṇas, with our baskets and sacks in hand, will not be able to wander at your house-doors. Our crops also 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 also will not give it. |
evaṃ kathaṃ vaḍḍhetvā eko uṭṭhāya ekassa pahāraṃ adāsi, sopi aññassāti evaṃ aññamaññaṃ paharitvā rājakulānaṃ jātiṃ ghaṭṭetvā kalahaṃ vaḍḍhayiṃsu. |
Thus, increasing the talk, one got up and gave a blow to one; he also to another. Thus, striking one another and attacking the clan of the royal families, they increased the quarrel. |
♦ koliyakammakārā vadanti — “tumhe kapilavatthuvāsike gahetvā gajjatha, ye soṇasiṅgālādayo viya attano bhaginīhi saddhiṃ saṃvasiṃsu, etesaṃ hatthino ca assā ca phalakāvudhāni ca amhākaṃ kiṃ karissantī”ti? |
♦ The Koliya workers say: "Take the residents of Kapilavatthu and go, you who cohabited with your own sisters like jackals and so on; what will their elephants, and horses, and shields and weapons do to us?" |
sākiyakammakārā 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 Sākya workers say: "Take your leprous children and go, you who, being helpless and destitute, lived in a kola-tree like animals; what will their elephants, and horses, and shields and weapons do to us?" |
te gantvā tasmiṃ kamme niyuttāmaccānaṃ kathesuṃ, amaccā rājakulānaṃ kathesuṃ. |
They went and told the ministers appointed to that work; the ministers told the royal families. |
tato sākiyā — “bhaginīhi saddhiṃ saṃvasitakānaṃ thāmañca balañca dassessāmā”ti yuddhasajjā nikkhamiṃsu. |
Then the Sākyas, thinking, "We will show the strength and the power of those who cohabited with their sisters," came out ready for battle. |
koliyāpi — “kolarukkhavāsīnaṃ thāmañca balañca dassessāmā”ti yuddhasajjā nikkhamiṃsu. |
The Koliyas also, thinking, "We will show the strength and the power of those who lived in a kola-tree," came out ready for battle. |
♦ bhagavāpi rattiyā paccūsasamayeva mahākaruṇāsamāpattito uṭṭhāya lokaṃ volokento ime evaṃ yuddhasajje nikkhamante addasa. |
♦ The Blessed One also, at the early morning hour of the night, having risen from the attainment of great compassion and surveying the world, saw them coming out thus, ready for battle. |
disvā — “mayi gate ayaṃ kalaho vūpasammissati nu kho udāhu no”ti upadhārento — “ahamettha gantvā kalahavūpasamanatthaṃ tīṇi jātakāni kathessāmi, tato kalaho vūpasammissati. |
Having seen, he considered: "If I go, will this quarrel be calmed or not?" — "I will go there and, for the purpose of calming the quarrel, I will tell three Jātakas. Then the quarrel will be calmed. Then, for the purpose of showing harmony, I will tell two Jātakas and teach the Attadaṇḍa Sutta. Having heard the teaching, the residents of both cities will give two hundred and fifty youths each; I will ordain them, and then there will be a great assembly." Thus he made a firm resolve. |
atha sāmaggidīpanatthāya dve jātakāni kathetvā attadaṇḍasuttaṃ desessāmi. |
Therefore, while they were coming out ready for battle, without telling anyone, taking his bowl and robes by himself, he went and, in the space between the two armies, sat cross-legged in the air, emitting the six-colored rays. |
desanaṃ sutvā ubhayanagaravāsinopi aḍḍhatiyāni aḍḍhatiyāni kumārasatāni dassanti, ahaṃ te pabbājessāmi, tadā mahāsamāgamo bhavissatī”ti sanniṭṭhānaṃ akāsi. |
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tasmā imesu yuddhasajjesu nikkhamantesu kassaci anārocetvā sayameva pattacīvaramādāya gantvā dvinnaṃ senānaṃ antare ākāse pallaṅkaṃ ābhujitvā chabbaṇṇarasmiyo vissajjetvā nisīdi. |
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♦ kapilavatthuvāsino bhagavantaṃ disvāva, “amhākaṃ ñātiseṭṭho satthā āgato. |
♦ The residents of Kapilavatthu, having seen the Blessed One, thought, "The best of our relatives, the Teacher, has come. Has he, indeed, seen our state of making a quarrel?" And thinking, "It is not possible for us to strike a weapon on another's body when the Blessed One has come. Let the residents of the city of Koliya kill us or bind us." Having thrown down their weapons, they paid homage to the Blessed One and sat down. |
diṭṭho nu kho tena amhākaṃ kalahakaraṇabhāvo”ti cintetvā, “na kho pana sakkā bhagavati āgate amhehi parassa sarīre satthaṃ pātetuṃ. |
The residents of the city of Koliya also, having thought in the same way, threw down their weapons, paid homage to the Blessed One, and sat down. |
koliyanagaravāsino amhe hanantu vā bajjhantu vā”ti. |
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āvudhāni chaḍḍetvā, bhagavantaṃ vanditvā, nisīdiṃsu. |
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koliyanagaravāsinopi tatheva cintetvā āvudhāni chaḍḍetvā, bhagavantaṃ vanditvā, nisīdiṃsu. |
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♦ bhagavā jānantova, “kasmā āgatattha, mahārājā”ti pucchi? |
♦ The Blessed One, though knowing, asked, "Why have you come, great kings?" |
“na, bhagavā, titthakīḷāya na pabbatakīḷāya, na nadīkīḷāya, na giridassanatthaṃ, imasmiṃ pana ṭhāne saṅgāmaṃ paccupaṭṭhapetvā āgatamhā”ti. |
Not, Blessed One, for sport at a ford, not for sport on a mountain, not for sport on a river, not for the purpose of seeing a mountain, but we have come here having arranged a battle in this place. |
“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? |
appaṃ, bhanteti. |
Little, venerable sir. |
pathavī nāma kiṃ agghati, mahārājāti? |
What is the earth worth, great kings? |
anagghā, bhanteti. |
Priceless, venerable sir. |
khattiyā kiṃ agghantīti? |
What are khattiyas worth? |
khattiyā nāma anagghā, bhanteti. |
Khattiyas are priceless, venerable sir. |
appamūlaṃ udakaṃ nissāya kimatthaṃ anagghe khattiye nāsetha, mahārāja, kalahe assādo nāma natthi, kalahavasena, mahārāja, aṭṭhāne veraṃ katvā ekāya rukkhadevatāya kāḷasīhena saddhiṃ baddhāghāto sakalampi imaṃ kappaṃ anuppattoyevāti vatvā phandanajātakaṃ kathesi”. |
"For the sake of water of little value, why do you destroy priceless khattiyas, great kings? There is no gratification in a quarrel; on account of a quarrel, great kings, having made an enmity at the wrong time, a certain tree-deity, having formed a grudge with a black lion, has been followed by it for this entire eon." And he told the Phandana Jātaka. |
tato “parapattiyena nāma, mahārāja, na bhavitabbaṃ. |
Then, "One should not, great kings, be one who goes by the report of another. For, having become one who goes by the report of another, by the story of a single hare, the herds of quadrupeds in the Himalayas, which is three thousand yojanas wide, became ones who entered the great ocean. Therefore, one should not be one who goes by the report of another," he said, and he told the Pathavīundriya Jātaka. |
parapattiyā hutvā hi ekassa sasakassa kathāya tiyojanasahassavitthate himavante catuppadagaṇā mahāsamuddaṃ pakkhandino ahesuṃ. |
Then, "Sometimes, great kings, even a weak one sees a flaw, an opening, in a very strong one; sometimes a very strong one in a weak one. For even a small quail killed a great elephant," he said, and he told the Laṭukika Jātaka. |
tasmā parapattiyena na bhavitabban”ti vatvā, pathavīundriyajātakaṃ kathesi. |
Having thus told three Jātakas for the purpose of calming the quarrel, for the purpose of showing harmony, he told two Jātakas. |
tato “kadāci, mahārāja, dubbalopi mahābalassa randhaṃ vivaraṃ passati, kadāci mahābalo dubbalassa. |
How? "For of those who are united, great kings, no one is able to see an opening," he said, and he told the Rukkhadhamma Jātaka. |
laṭukikāpi hi sakuṇikā hatthināgaṃ ghātesī”ti laṭukikajātakaṃ kathesi. |
Then, "Of those who are united, great kings, no one was able to show an opening. But when they quarreled with one another, then the hunter's son, having deprived them of life, took them away. Thus, there is no gratification in a dispute," he said, and he told the Vaṭṭaka Jātaka. |
evaṃ kalahavūpasamanatthāya tīṇi jātakāni kathetvā sāmaggiparidīpanatthāya dve jātakāni kathesi. |
Having thus told these five Jātakas, at the end he told the Attadaṇḍa Sutta. |
kathaṃ? “samaggānañhi, mahārāja, koci otāraṃ nāma passituṃ na sakkotīti vatvā, rukkhadhammajātakaṃ kathesi . |
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tato “samaggānaṃ, mahārāja, koci vivaraṃ dassituṃ na sakkhi. |
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yadā pana aññamaññaṃ vivādamakaṃsu, atha te nesādaputto jīvitā voropetvā ādāya gatoti vivāde assādo nāma natthī”ti vatvā, vaṭṭakajātakaṃ kathesi. |
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evaṃ imāni pañca jātakāni kathetvā avasāne attadaṇḍasuttaṃ kathesi. |
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♦ rājāno pasannā — “sace satthā nāgamissa, mayaṃ sahatthā aññamaññaṃ vadhitvā lohitanadiṃ pavattayissāma. |
♦ The kings were pleased: "If the Teacher had not come, we, having killed one another with our own hands, would have made a river of blood flow. We would not have seen our sons and brothers at the doors of our houses, and there would have been no one to bring us news. On account of the Teacher, our lives have been obtained. If the Teacher had lived the household life, the sovereignty of the four great continents, surrounded by two thousand islands, would have been in his hands; and he would have had more than a thousand sons, and then the retinue of khattiyas would have been continuous. But he, having abandoned that attainment, went forth and attained enlightenment. Now too, let him go about with a retinue of khattiyas." The residents of both cities gave two hundred and fifty youths each. |
amhākaṃ puttabhātaro ca gehadvāre na passeyyāma, sāsanapaṭisāsanampi no āharaṇako nābhavissa. |
The Blessed One also, having ordained them, went to the Mahāvana. |
satthāraṃ nissāya no jīvitaṃ laddhaṃ. |
For them, who had gone forth out of respect for their elders and not by their own choice, discontent arose. |
sace pana satthā āgāraṃ ajjhāvasissa dīpasahassadvayaparivāraṃ catumahādīparajjamassa hatthagataṃ abhavissa, atirekasahassaṃ kho panassa puttā abhavissaṃsu, tato khattiyaparivāro avicarissa. |
Their former wives also sent messages, saying, "May our husbands be weary; the household life is not stable," and so on. |
taṃ kho panesa sampattiṃ pahāya nikkhamitvā sambodhiṃ patto. |
And they became even more weary. |
idānipi khattiyaparivāroyeva vicaratū”ti ubhayanagaravāsino aḍḍhatiyāni aḍḍhatiyāni kumārasatāni adaṃsu. |
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bhagavāpi te pabbājetvā mahāvanaṃ agamāsi. |
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tesaṃ garugāravena na attano ruciyā pabbajitānaṃ anabhirati uppajji. |
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purāṇadutiyikāyopi tesaṃ — “ayyaputtā ukkaṇṭhantu, gharāvāso na saṇṭhātī”tiādīni vatvā sāsanaṃ pesenti. |
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te ca atirekataraṃ ukkaṇṭhiṃsu. |
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♦ bhagavā āvajjento tesaṃ anabhiratibhāvaṃ ñatvā — “ime bhikkhū mādisena buddhena saddhiṃ ekato vasantā ukkaṇṭhanti, handa nesaṃ kuṇāladahassa vaṇṇaṃ kathetvā tattha netvā anabhiratiṃ vinodemī”ti kuṇāladahassa vaṇṇaṃ kathesi. |
♦ The Blessed One, reflecting, knew their state of discontent and thought: "These monks, dwelling together with a Buddha like me, are weary; well then, I will tell them of the beauty of the Kuṇāla lake, and taking them there, I will dispel their discontent." And he told of the beauty of the Kuṇāla lake. |
te taṃ daṭṭhukāmā ahesuṃ. |
They became desirous of seeing it. |
daṭṭhukāmattha, bhikkhave, kuṇāladahanti? |
Are you desirous of seeing the Kuṇāla lake, O monks? |
āma bhagavāti. |
Yes, Blessed One. |
yadi evaṃ etha gacchāmāti. |
If so, come, let us go. |
iddhimantānaṃ bhagavā gamanaṭṭhānaṃ mayaṃ kathaṃ gamissāmāti. |
The place where the Blessed One goes is for those with psychic power; how will we go? |
tumhe gantukāmā hotha, ahaṃ mamānubhāvena gahetvā gamissāmīti. |
You be desirous of going; I will take you and go by my own power. |
sādhu, bhanteti. |
Good, venerable sir. |
bhagavā pañca bhikkhusatāni gahetvā ākāse uppatitvā kuṇāladahe patiṭṭhāya te bhikkhū āha — “bhikkhave, imasmiṃ kuṇāladahe yesaṃ macchānaṃ nāmaṃ na jānātha mamaṃ pucchathā”ti. |
The Blessed One, taking the five hundred monks, rose into the air and, having established himself at the Kuṇāla lake, said to those monks: "Monks, in this Kuṇāla lake, whatever fish whose name you do not know, ask me." |
♦ te pucchiṃsu. |
♦ They asked. |
bhagavā pucchitaṃ pucchitaṃ kathesi. |
The Blessed One answered whatever was asked. |
na kevalañca, macchānaṃyeva, tasmiṃ vanasaṇḍe rukkhānampi pabbatapāde dvipadacatuppadasakuṇānampi nāmāni pucchāpetvā kathesi. |
And 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 answered. |
atha dvīhi sakuṇehi mukhatuṇḍakena ḍaṃsitvā gahitadaṇḍake nisinno kuṇālasakuṇarājā purato pacchato ubhosu ca passesu sakuṇasaṅghaparivuto āgacchati. |
Then, the king of the kuṇāla birds, sitting on a stick held by being bitten at the beak by two birds, comes, surrounded by a host 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, thought, "This, venerable sir, must be the king of these birds; these are his retinue." |
evametaṃ, bhikkhave, ayampi mameva vaṃso mama paveṇīti. |
So it is, monks; this is also my own lineage, my own descent. |
idāni tāva mayaṃ, bhante, ete sakuṇe passāma. |
Just now, venerable sir, we see these birds. But what the Blessed One said, 'this is also my own lineage, my own descent,' we are desirous of hearing that. |
yaṃ pana bhagavā “ayampi mameva vaṃso mama paveṇī”ti āha, taṃ sotukāmamhāti. |
Are you desirous of hearing, monks? |
sotukāmattha, bhikkhaveti? |
Yes, Blessed One. |
āma bhagavāti. |
"Then listen." And, adorning it with three hundred verses, while telling the Kuṇāla Jātaka, he dispelled their discontent. |
tena hi suṇāthāti tīhi gāthāsatehi maṇḍetvā kuṇālajātakaṃ kathento anabhiratiṃ vinodesi. |
At the end of the teaching, all were established in the fruit of stream-entry; and with the path, psychic power also came to them. |
desanāpariyosāne sabbepi sotāpattiphale patiṭṭhahiṃsu, maggeneva ca nesaṃ iddhipi āgatā. |
The Blessed One, thinking, "Let this be enough for those monks for now," rose into the air and went to the Mahāvana itself. |
bhagavā “hotu tāva ettakaṃ tesaṃ bhikkhūnan”ti ākāse uppatitvā mahāvanameva agamāsi. |
Those monks also, having gone at the time of departure by the power of the one with the ten powers, at the time of arrival, by their own power, surrounding the Blessed One, descended into the Mahāvana. |
tepi bhikkhū gamanakāle dasabalassa ānubhāvena gantvā āgamanakāle attano ānubhāvena bhagavantaṃ parivāretvā mahāvane otariṃsu. |
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♦ bhagavā paññattāsane nisīditvā te bhikkhū āmantetvā — “etha, bhikkhave, nisīdatha. |
♦ 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 defilements that are to be overcome by the three higher paths." And he gave them a meditation subject. |
uparimaggattayavajjhānaṃ vo kilesānaṃ kammaṭṭhānaṃ kathessāmī”ti kammaṭṭhānaṃ kathesi. |
The monks thought: "The Blessed One, knowing our state of discontent, took us to the Kuṇāla lake and dispelled our discontent; there we attained the fruit of stream-entry; now here he has given us a meditation subject for the three paths. It is not proper for us to pass the time thinking, 'we are stream-enterers'; we must be true men." They, having paid homage at the feet of the one with the ten powers, rose up, shook out their sitting cloths, and sat down separately at the foot of trees in the mountain clefts. |
bhikkhū cintayiṃsu — “bhagavā amhākaṃ anabhiratabhāvaṃ ñatvā kuṇāladahaṃ netvā anabhiratiṃ vinodesi, tattha sotāpattiphalaṃ pattānaṃ no idāni idha tiṇṇaṃ maggānaṃ kammaṭṭhānaṃ adāsi, na kho pana amhehi ‘sotāpannā mayan’ti vītināmetuṃ vaṭṭati, purisapurisehi no bhavituṃ vaṭṭatī”ti te dasabalassa pāde vanditvā uṭṭhāya nisīdanaṃ papphoṭetvā visuṃ visuṃ pabbhārarukkhamūlesu nisīdiṃsu. |
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♦ bhagavā cintesi — “ime bhikkhū pakatiyāpi avissaṭṭhakammaṭṭhānā, laddhupāyassa pana bhikkhuno kilamanakāraṇaṃ nāma natthi. |
♦ The Blessed One thought: "These monks are naturally not ones to abandon their meditation subject; and for a monk who has obtained the method, there is no reason for weariness. As they go, they will develop insight and, having attained Arahantship, will come to me to announce the quality they have realized. When they have come, the deities of the ten-thousand-world-system will assemble in one world-system; there will be a great assembly; it is proper for me to sit in a secluded place." Then, having had a Buddha-seat prepared in a secluded place, he sat down. |
gacchantā gacchantā ca vipassanaṃ vaḍḍhetvā arahattaṃ patvā ‘attanā paṭividdhaguṇaṃ ārocessāmā’ti mama santikaṃ āgamissanti. |
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etesu āgatesu dasasahassacakkavāḷadevatā ekacakkavāḷe sannipatissanti, mahāsamayo bhavissati, vivitte okāse mayā nisīdituṃ vaṭṭatī”ti tato vivitte okāse buddhāsanaṃ paññāpetvā nisīdi. |
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♦ sabbapaṭhamaṃ kammaṭṭhānaṃ gahetvā gatatthero saha paṭisambhidāhi arahattaṃ pāpuṇi. |
♦ The elder who went first, having taken the meditation subject, attained Arahantship with the analytical knowledges. |
tato aparo tato aparoti pañcasatāpi paduminiyaṃ padumāni viya vikasiṃsu. |
Then another, then another, all five hundred blossomed like lotuses in a lotus pond. |
sabbapaṭhamaṃ arahattaṃ pattabhikkhu “bhagavato ārocessāmī”ti pallaṅkaṃ vinibbhujitvā nisīdanaṃ papphoṭetvā uṭṭhāya dasabalābhimukho ahosi. |
The monk who attained Arahantship first, thinking, "I will announce it to the Blessed One," having broken his cross-legged posture, having shaken out his sitting cloth, stood up and faced the one with the ten powers. |
evaṃ aparopi aparopīti pañcasatā bhattasālaṃ pavisantā viya paṭipāṭiyāva āgamiṃsu. |
Thus, another and another, all five hundred came in succession as if entering a dining hall. |
paṭhamaṃ āgato vanditvā nisīdanaṃ paññāpetvā, ekamantaṃ nisīditvā, paṭividdhaguṇaṃ ārocetukāmo “atthi nu kho añño koci? |
The first one who came, having paid homage, having prepared a sitting cloth, and having sat down to one side, desiring to announce the quality he had realized, looked back at the path he had come by, thinking, "Is there any other? There is not," and saw another and yet another. 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. |
natthī”ti nivattitvā āgatamaggaṃ olokento aparampi addasa aparampi addasayevāti sabbepi te āgantvā ekamantaṃ nisīditvā, ayaṃ imassa harāyamāno na kathesi, ayaṃ imassa harāyamāno na kathesi. |
For destroyers of the cankers, it seems, there are two modes: the thought arises, "Oh, that the world with its devas might quickly realize the quality I have realized." |
khīṇāsavānaṃ kira dve ākārā honti — “aho vata mayā paṭividdhaguṇaṃ sadevako loko khippameva paṭivijjheyyā”ti cittaṃ uppajjati. |
But they are not desirous of telling another of their state of realization, like a man who has found a treasure. |
paṭividdhabhāvaṃ pana nidhiladdhapuriso viya na aññassa ārocetukāmā honti. |
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♦ evaṃ osaṭamatte 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. |
♦ But as soon as that noble assembly was seated, in order to show the beauty of the world adorned with the appearance of a Buddha, which was free from these defilements: clouds, mist, smoke, dust, and Rāhu, from the boundary of the eastern Yugandhara, like a great mirror-disc of silver raised up, with its rim held, the splendor of the full moon-disc, like a silver wheel being turned, having surpassed, 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 Sākyas, in Kapilavatthu, in the great forest, with a great community of monks, with five hundred monks, all of them Arahants. |
♦ tattha bhagavāpi mahāsammatassa vaṃse uppanno, tepi pañcasatā bhikkhū mahāsammatassa kule uppannā. |
♦ There, the Blessed One also was born in the lineage of Mahāsammata, and those five hundred monks were born in the clan of Mahāsammata. |
bhagavāpi khattiyagabbhe jāto, tepi khattiyagabbhe jātā. |
The Blessed One also was born in the womb of a khattiya, and they were born in the wombs of khattiyas. |
bhagavāpi rājapabbajito, tepi rājapabbajitā. |
The Blessed One also was a royal ascetic, and they were royal ascetics. |
bhagavāpi setacchattaṃ pahāya hatthagataṃ cakkavattirajjaṃ nissajjitvā pabbajito, tepi setacchattaṃ pahāya hatthagatāni rajjāni vissajjitvā pabbajitā. |
The Blessed One also, having abandoned the white parasol and renounced the sovereignty of a universal monarch that had come into his hands, went forth; and they, having abandoned the white parasol and renounced the sovereignties that had come into their hands, 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, at a pure time of night, himself pure, with a pure retinue, free from passion with a retinue free from passion, free from hatred with a retinue free from hatred, free from delusion with a retinue free from delusion, free from craving with a retinue free from craving, free from defilements with a retinue free from defilements, calm with a calm retinue, tamed with a tamed retinue, liberated with a liberated retinue, shone exceedingly. |
vaṇṇabhūmi nāmesā, yattakaṃ sakkoti, tattakaṃ vattabbaṃ. |
This is indeed a ground for praise; as much as one is able, so much should be said. |
iti ime bhikkhū sandhāya vuttaṃ, “pañcamattehi bhikkhusatehi sabbeheva arahantehī”ti. |
Thus, it was said in reference to these monks, "with five hundred monks, all of them Arahants." |
♦ yebhuyyenāti bahutarā sannipatitā, mandā na sannipatitā asaññī arūpāvacaradevatā samāpannadevatāyo ca. |
♦ "Yebhuyyenā"ti means "most of them had assembled"; the indolent had not assembled, the non-percipient, the formless-realm deities, and the deities who were in an attainment. |
tatrāyaṃ sannipātakkamo — mahāvanassa kira sāmantā devatā caliṃsu, “āyāma bho! |
There, this is the order of the assembly: The deities around the Mahāvana, it is said, 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 paid homage to the Blessed One and to those who had just attained Arahantship, stood to one side. |
buddhadassanaṃ nāma bahūpakāraṃ, dhammassavanaṃ bahūpakāraṃ, bhikkhusaṅghadassanaṃ bahūpakāraṃ. |
In this same way, having heard their respective sounds, in the Himalayas, which is three thousand yojanas wide, in the sixty-three thousand cities, in the ninety-nine hundred thousand market towns, in the ninety-six crore hundred thousand ports, in the fifty-six gem mines, thus in the entire Jambudīpa, in Pubbavideha, in Aparagoyāna, in Uttarakuru, in the two thousand minor islands, thus in the entire world-system, and then in the second and third world-systems, thus it should be understood that the deities in the ten-thousand-world-system assembled. |
āyāma āyāmā”ti! |
For here, the ten-thousand-world-system is intended by "the ten world-spheres." |
mahāsaddaṃ kurumānā āgantvā bhagavantañca taṃmuhuttaṃ arahattappattakhīṇāsave ca vanditvā ekamantaṃ aṭṭhaṃsu. |
Therefore it is said: "The deities from the ten world-spheres had for the most part assembled." |
eteneva upāyena tāsaṃ tāsaṃ saddaṃ sutvā saddantarāḍḍhagāvutagāvutāḍḍhayojanayojanādivasena tiyojanasahassavitthate himavante, tikkhattuṃ tesaṭṭhiyā nagarasahassesu, navanavutiyā doṇamukhasatasahassesu, chanavutiyā paṭṭanakoṭisatasahassesu, chapaṇṇāsāya ratanākaresūti sakalajambudīpe, pubbavidehe, aparagoyāne, uttarakurumhi, dvīsu parittadīpasahassesūti sakalacakkavāḷe, tato dutiyatatiyacakkavāḷeti evaṃ dasasahassacakkavāḷesu devatā sannipatitāti veditabbā. |
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dasasahassacakkavāḷañhi idha dasalokadhātuyoti adhippetaṃ. |
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tena vuttaṃ — “dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā hontī”ti. |
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♦ evaṃ sannipatitāhi devatāhi sakalacakkavāḷagabbhaṃ yāva brahmalokā sūcighare nirantaraṃ pakkhittasūcīhi viya paripuṇṇaṃ hoti. |
♦ Thus, with the assembled deities, the whole womb of the world-system, up to the Brahma world, becomes full, like a needle-case packed with needles without a gap. |
tattha brahmalokassa evaṃ uccattanaṃ veditabbaṃ — lohapāsāde kira sattakūṭāgārasamo pāsāṇo brahmaloke ṭhatvā adho khitto catūhi māsehi pathaviṃ pāpuṇāti. |
There, the height of the Brahma world should be understood thus: a stone, it is said, the size of the seven-pinnacled Lohapāsāda, released 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 nirantarā devatā ahesuṃ. |
In such a great space, just as flowers or smoke thrown from below cannot go up, or mustard seeds thrown from above cannot descend below, so were the deities without a gap. |
yathā kho pana cakkavattirañño nisinnaṭṭhānaṃ asambādhaṃ hoti, āgatāgatā mahesakkhā khattiyā okāsaṃ labhantiyeva, parato parato pana atisambādhaṃ hoti. |
But just as the sitting place of a universal monarch is not crowded, and the great-powered khattiyas who come find a place, but further away it is very crowded. |
evameva bhagavato nisinnaṭṭhānaṃ asambādhaṃ, āgatāgatā mahesakkhā devā ca brahmāno ca okāsaṃ labhantiyeva. |
In the same way, the sitting place of the Blessed One is not crowded, and the great-powered devas and brahmās who come find a place. |
api sudaṃ bhagavato āsannāsannaṭṭhāne vālagganittudanamatte padese dasapi vīsatipi devā sukhume attabhāve māpetvā aṭṭhaṃsu. |
Indeed, in the space of a hair's tip in the places near the Blessed One, ten or twenty devas, having created subtle bodies, stood. |
sabbaparato saṭṭhi saṭṭhi devatā aṭṭhaṃsu. |
At the very end, sixty and sixty devas stood. |
♦ suddhāvāsakāyikānanti suddhāvāsavāsīnaṃ. |
♦ "Suddhāvāsakāyikānan"ti means "of those who dwell in the Pure Abodes." |
suddhāvāsā nāma suddhānaṃ anāgāmikhīṇāsavānaṃ āvāsā pañca brahmalokā. |
The Pure Abodes are the five Brahma worlds, the abodes of the pure non-returners and destroyers of the cankers. |
etadahosīti kasmā ahosi? |
Etadahosī"ti means "why did it happen? |
te kira brahmāno samāpattiṃ samāpajjitvā yathā paricchedena vuṭṭhitā brahmabhavanaṃ olokentā pacchābhatte bhattagehaṃ viya suññataṃ addasaṃsu. |
Those brahmās, it seems, having entered an attainment and having emerged at the appointed time, looking at the Brahma-abode, saw its emptiness, like a dining hall after a meal. |
tato “kuhiṃ brahmāno gatā”ti āvajjantā mahāsamāgamaṃ ñatvā — “ayaṃ samāgamo mahā, mayaṃ ohīnā, ohīnakānaṃ pana okāso dullabho hoti, tasmā gacchantā atucchahatthā hutvā ekekaṃ gāthaṃ abhisaṅkharitvā gacchāma. |
Then, thinking, "Where have the brahmās gone?", and reflecting, they knew of the great assembly. "This assembly is great, we are left out; and for those who are left out, an opportunity is hard to get. Therefore, let us go, not with empty hands, but having composed one verse each. With that, we will both make our arrival known in the great assembly and we will speak the praise of the one with the ten powers." |
tāya mahāsamāgame ca attano āgatabhāvaṃ jānāpessāma, dasabalassa ca vaṇṇaṃ bhāsissāmā”ti. |
Thus, because they reflected after having emerged from their attainment, this occurred to them. |
iti tesaṃ samāpattito uṭṭhāya āvajjitattā etadahosi. |
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♦ bhagavato purato pāturahesunti pāḷiyaṃ bhagavato santike abhimukhaṭṭhāneyeva otiṇṇā viya katvā vuttā, na kho panettha evaṃ attho veditabbo. |
♦ "They appeared before the Blessed One" — in the Pāḷi, they are said to have descended right in front, in the presence of the Blessed One; but the meaning should not be understood thus here. |
te pana brahmaloke ṭhitāyeva gāthā abhisaṅkharitvā eko puratthimacakkavāḷamukhavaṭṭiyaṃ otari, eko dakkhiṇacakkavāḷamukhavaṭṭiyaṃ, eko pacchimacakkavāḷamukhavaṭṭiyaṃ, eko uttaracakkavāḷamukhavaṭṭiyaṃ otari. |
But they, standing in the Brahma world, composed their verses. 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 vissajjetvā dasasahassacakkavāḷadevatānaṃ maṇivammaṃ paṭimuñcanto viya attano āgatabhāvaṃ jānāpetvā buddhavīthi nāma kenaci uttarituṃ na sakkā, tasmā mahatiyā buddhavīthiyāva āgantvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. |
Then the brahmā who descended at the rim of the eastern world-system, having entered the blue kasina, and having emitted blue rays, as if putting on a jewel-armor for the deities of the ten-thousand-world-system, having made his arrival known, and because the Buddha-path cannot be crossed by anyone, he came by the great Buddha-path, paid homage to the Blessed One, and stood to one side. |
ekamantaṃ ṭhito kho attanā abhisaṅkhataṃ gāthaṃ abhāsi. |
Having stood to one side, he spoke the verse he had composed. |
♦ dakkhiṇacakkavāḷamukhavaṭṭiyaṃ otiṇṇabrahmā pītakasiṇaṃ samāpajjitvā suvaṇṇapabhaṃ muñcitvā dasasahassacakkavāḷadevatānaṃ suvaṇṇapaṭaṃ pārupanto viya attano āgatabhāvaṃ jānāpetvā tatheva akāsi. |
♦ The brahmā who descended at the rim of the southern world-system, having entered the yellow kasina, and having released a golden radiance, as if clothing the deities of the ten-thousand-world-system in a golden garment, having made his arrival known, did the same. |
pacchimacakkavāḷamukhavaṭṭiyaṃ otiṇṇabrahmā lohitakasiṇaṃ samāpajjitvā lohitakarasmiyo muñcitvā dasasahassacakkavāḷadevatānaṃ rattavarakambalena parikkhipanto viya attano āgatabhāvaṃ jānāpetvā tatheva akāsi. |
The brahmā who descended at the rim of the western world-system, having entered the red kasina, and having released red rays, as if surrounding the deities of the ten-thousand-world-system with a fine red woolen cloth, having made his arrival known, did the same. |
uttaracakkavāḷamukhavaṭṭiyaṃ otiṇṇabrahmā odātakasiṇaṃ samāpajjitvā odātarasmiyo vissajjetvā dasasahassacakkavāḷadevatānaṃ sumanakusumapaṭaṃ pārupanto viya attano āgatabhāvaṃ jānāpetvā tatheva akāsi. |
The brahmā who descended at the rim of the northern world-system, having entered the white kasina, and having emitted white rays, as if clothing the deities of the ten-thousand-world-system in a garment of jasmine flowers, having made his arrival known, did the same. |
♦ pāḷiyaṃ pana bhagavato purato pāturahesuṃ. |
♦ But in the Pāḷi, "they appeared before the Blessed One. Then those deities, having paid homage to the Blessed One, stood to one side." Thus, the appearance before him and the state of having paid homage and stood to one side are spoken of as if at one moment; but it happened in this sequence, and is shown as if together. |
atha kho tā devatā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsūti evaṃ ekakkhaṇe viya purato pātubhāvo ca abhivādetvā ekamantaṃ ṭhitabhāvo ca vutto, so iminā anukkamena ahosi, ekato katvā pana dassito. |
But the speaking of the verses is spoken of separately even in the Pāḷi. |
gāthābhāsanaṃ pana pāḷiyampi visuṃ visuṃyeva vuttaṃ. |
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♦ tattha mahāsamayoti mahāsamūho. |
♦ There, "mahāsamayo"ti means "a great assembly." |
pavanaṃ vuccati vanasaṇḍo. |
"Pavanaṃ" is said to be a forest grove. |
ubhayenapi bhagavā “imasmiṃ pana vanasaṇḍe ajja mahāsamūho sannipāto”ti āha. |
By both, the Blessed One said, "But in this forest grove, today there is a great assembly, a gathering." |
tato yesaṃ so sannipāto, te dassetuṃ devakāyā samāgatāti āha. |
Then, to show whose gathering it was, he said, "devakāyā samāgatā"ti (the hosts of devas have assembled). |
tattha devakāyāti devaghaṭā. |
There, "devakāyā"ti means "hosts of devas." |
āgatamha imaṃ dhammasamayanti evaṃ samāgate devakāye disvā mayampi imaṃ dhammasamūhaṃ āgatā. |
Āgatamha imaṃ dhammasamayan"ti means "having seen the hosts of devas thus assembled, we also have come to this Dhamma-assembly. |
kiṃ kāraṇā? |
For what reason? |
dakkhitāye aparājitasaṅghanti kenaci aparājitaṃ ajjeva tayo māre madditvā vijitasaṅgāmaṃ imaṃ aparājitasaṅghaṃ dassanatthāya āgatamhāti attho. |
"Dakkhitāye aparājitasaṅghan"ti means "for the purpose of seeing this unconquered Saṅgha, which has just today crushed the three Māras and won the battle," is the meaning. |
so pana, brahmā, imaṃ gāthaṃ bhāsitvā, bhagavantaṃ abhivādetvā, puratthimacakkavāḷamukhavaṭṭiyaṃyeva aṭṭhāsi. |
But that brahmā, having spoken this verse, having paid homage to the Blessed One, stood at the rim of the eastern world-system. |
♦ atha dutiyo vuttanayeneva āgantvā abhāsi. |
♦ Then the second one came in the way described and spoke. |
tattha tatra bhikkhavoti tasmiṃ sannipātaṭṭhāne bhikkhū. |
There, "tatra bhikkhavo"ti means "in that place of assembly, the monks." |
samādahaṃsūti samādhinā yojesuṃ. |
Samādahaṃsū"ti means "they yoked themselves with concentration. |
cittamattano ujukaṃ akaṃsūti attano citte sabbe vaṅkakuṭilajimhabhāve haritvā ujukaṃ akariṃsu. |
Cittamattano ujukaṃ akaṃsū"ti means "they made their own minds straight, having removed all crookedness, crookedness, and crookedness. |
sārathīva nettāni gahetvāti yathā samappavattesu sindhavesu odhastapatodo sārathī sabbayottāni gahetvā acodento avārento tiṭṭhati, evaṃ chaḷaṅgupekkhāya samannāgatā guttadvārā sabbepete pañcasatā bhikkhū indriyāni rakkhanti paṇḍitā, ete daṭṭhuṃ idhāgatamhā bhagavāti, sopi gantvā yathāṭhāneyeva aṭṭhāsi. |
"Sārathīva nettāni gahetvā"ti means "just as a charioteer, when the steeds are proceeding evenly, with his goad laid down, holding all the reins, stands without urging or restraining; in the same way, endowed with the six-factored equanimity, with guarded doors, all these five hundred monks protect their senses, wise ones; to see them, we have come here, Blessed One." He too, having gone, stood in his place. |
♦ atha tatiyo vuttanayeneva āgantvā abhāsi. |
♦ Then the third one came in the way described and spoke. |
tattha chetvā khīlanti rāgadosamohakhīlaṃ chinditvā. |
There, "chetvā khīlan"ti means "having cut the stake of passion, hatred, and delusion." |
palighanti rāgadosamohapalighameva. |
Palighan"ti means "the very crossbar of passion, hatred, and delusion. |
indakhīlanti rāgadosamohaindakhīlameva . |
Indakhīlan"ti means "the very Indra's stake of passion, hatred, and delusion. |
ūhacca manejāti ete taṇhāejāya anejā bhikkhū indakhīlaṃ ūhacca samūhanitvā catūsu disāsu appaṭihatacārikaṃ caranti. |
Ūhacca manejā"ti means "these monks, who are unwavering by the wavering of craving, having uprooted Indra's stake, wander on their tour unobstructed in the four directions. |
suddhāti nirupakkilesā. |
Suddhā"ti means "undefiled. |
vimalāti nimmalā. |
Vimalā"ti means "stainless. |
idaṃ tasseva vevacanaṃ. |
This is a synonym for that. |
cakkhumatāti pañcahi cakkhūhi cakkhumantena. |
Cakkhumatā"ti means "by the one with the five eyes. |
sudantāti cakkhutopi dantā sotatopi ghānatopi jivhātopi kāyatopi manatopi dantā. |
Sudantā"ti means "tamed in the eye, and tamed in the ear, and in the nose, and in the tongue, and in the body, and in the mind. |
susunāgāti taruṇanāgā. |
Susunāgā"ti means "young nāgas. |
tatrāyaṃ vacanattho — chandādīhi na gacchantīti nāgā, tena tena maggena pahīne kilese na āgacchantīti nāgā, nānappakāraṃ āguṃ na karontīti nāgā. |
There, this is the meaning of the word: they do not go by desire and so on, so they are "nāgas"; they do not come back to the defilements that have been abandoned by this or that path, so they are "nāgas"; they do not do any kind of wrong, so they are "nāgas." |
ayamettha saṅkhepo, vitthāro pana mahāniddese vuttanayeneva veditabbo. |
This is the summary here; the details should be understood in the way stated in the Mahāniddesa. |
♦ apica — |
♦ Moreover: |
♦ “āguṃ na karoti kiñci loke, |
♦ "He who does no wrong in the world, |
♦ sabbasaṃyoga visajja bandhanāni. |
♦ Having released all fetters and bonds. |
♦ sabbattha na sajjatī vimutto, |
♦ Not attached anywhere, liberated, |
♦ nāgo tādi pavuccate tathattā”ti. |
♦ A nāga is he called, being such." |
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♦ evamettha attho veditabbo. |
♦ Thus the meaning should be understood here. |
susunāgāti susū nāgā, susunāgabhāvasampattiṃ pattāti attho. |
"Susunāgā"ti means "young nāgas," "having attained the state of young nāgas," is the meaning. |
te evarūpe anuttarena yoggācariyena damite taruṇanāge dassanāya āgatamha bhagavāti. |
We have come to see them, Blessed One, these young nāgas, tamed by the unsurpassed trainer of those who can be tamed. |
sopi gantvā yathāṭhāneyeva aṭṭhāsi. |
He too, having gone, stood in his place. |
♦ atha catuttho vuttanayeneva āgantvā abhāsi. |
♦ Then the fourth one came in the way described and spoke. |
tattha gatāseti nibbematikasaraṇagamanena gatā. |
There, "gatāse"ti means "gone by the refuge of no-doubt." |
sopi gantvā yathāṭhāneyeva aṭṭhāsīti. |
He too, having gone, stood in his place. |
sattamaṃ. |
Seventh. |
♦ 8. sakalikasuttavaṇṇanā SN 1.38 |
♦ 8. Commentary on the Sakalika Sutta |
♦ 38. aṭṭhame maddakucchisminti evaṃnāmake uyyāne. |
♦ 38. In the eighth, "maddakucchismin"ti means "in the park of that name." |
tañhi ajātasattumhi kucchigate tassa mātarā — “ayaṃ mayhaṃ kucchigato gabbho rañño sattu bhavissati. |
For that, when Ajātasattu was in the womb, his mother, thinking, "This one in my womb will be an enemy of the king. What have I to do with this?", had her womb massaged for the purpose of causing an abortion. |
kiṃ me iminā”ti? |
Therefore, it came to be known as "Maddakucchi." |
gabbhapātanatthaṃ kucchi maddāpitā. |
But because it was given for the safe dwelling of the deer, it is called "Migadāya." |
tasmā “maddakucchī”ti saṅkhaṃ gataṃ. |
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migānaṃ pana abhayavāsatthāya dinnattā migadāyoti vuccati. |
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♦ tena kho pana samayenāti ettha ayaṃ anupubbikathā — devadatto hi ajātasattuṃ nissāya dhanuggahe ca dhanapālakañca payojetvāpi tathāgatassa jīvitantarāyaṃ kātuṃ asakkonto “sahattheneva māressāmī”ti gijjhakūṭapabbataṃ abhiruhitvā mahantaṃ kūṭāgārappamāṇaṃ silaṃ ukkhipitvā, “samaṇo gotamo cuṇṇavicuṇṇo hotū”ti pavijjhi. |
♦ "Tena kho pana samayenā"ti — here, this is the connected story: Devadatta, relying on Ajātasattu, and having employed archers and the elephant Dhanapālaka, but being unable to cause a danger to the life of the Tathāgata, thinking, "I will kill him with my own hands," climbed the Gijjhakūṭa mountain, and having lifted a rock the size of a great pinnacle-house, he hurled it, thinking, "May the ascetic Gotama be crushed to powder." |
mahāthāmavā kiresa pañcannaṃ hatthīnaṃ balaṃ dhāreti. |
He was, it is said, of great strength, possessing the strength of five elephants. |
aṭṭhānaṃ kho panetaṃ, yaṃ buddhānaṃ parūpakkamena jīvitantarāyo bhaveyyāti taṃ tathāgatassa sarīrābhimukhaṃ āgacchantaṃ ākāse aññā silā uṭṭhahitvā sampaṭicchi. |
But it is impossible that there should be a danger to the life of the Buddhas by the attack of another. That, coming towards the body of the Tathāgata, another rock rose up in the sky and caught it. |
dvinnaṃ silānaṃ sampahārena mahanto pāsāṇassa sakalikā uṭṭhahitvā bhagavato piṭṭhipādapariyantaṃ abhihani, pādo mahāpharasunā pahato viya samuggatalohitena lākhārasamakkhito viya ahosi. |
By the impact of the two rocks, a great splinter of stone rose up and struck the end of the Blessed One's instep; the foot, as if struck by a great chisel, was as if smeared with lacquer-juice with the blood that came forth. |
bhagavā uddhaṃ ulloketvā devadattaṃ etadavoca — “bahu tayā moghapurisa, apuññaṃ pasutaṃ, yo tvaṃ paduṭṭhacitto vadhakacitto tathāgatassa lohitaṃ uppādesī”ti. |
The Blessed One, looking up, said this to Devadatta: "Much demerit has been produced by you, foolish man, who, with a corrupt mind, with a murderous mind, have produced the blood of the Tathāgata." |
tato paṭṭhāya bhagavato aphāsu jātaṃ. |
From then on, the Blessed One had a discomfort. |
bhikkhū cintayiṃsu — “ayaṃ vihāro ujjaṅgalo visamo, bahūnaṃ khattiyādīnañceva pabbajitānañca anokāso”ti. |
The monks thought: "This monastery is rugged and uneven; it is not a suitable place for many khattiyas and so on, and for ascetics." |
te tathāgataṃ mañcasivikāya ādāya maddakucchiṃ nayiṃsu. |
They, taking the Tathāgata on a couch-litter, brought him to Maddakucchi. |
tena vuttaṃ — “tena kho pana samayena bhagavato pādo sakalikāya khato hotī”ti. |
Therefore it is said: "Tena kho pana samayena bhagavato pādo sakalikāya khato hotī"ti (At that time, the Blessed One's foot had been cut by a splinter). |
♦ bhusāti balavatiyo. |
♦ "Bhusā"ti means strong. |
sudanti nipātamattaṃ. |
"Sudan"ti is just a particle. |
dukkhanti sukhapaṭikkhepo. |
"Dukkhā"ti means the opposite of pleasure. |
tibbāti bahalā. |
"Tibbā"ti means thick. |
kharāti pharusā. |
"Kharā"ti means coarse. |
kaṭukāti tikhiṇā. |
"Kaṭukā"ti means sharp. |
asātāti amadhurā. |
"Asātā"ti means not sweet. |
na tāsu mano appeti, na tā manaṃ appāyanti vaḍḍhentīti amanāpā. |
"Na tāsu mano appeti," "na tā manaṃ appāyanti vaḍḍhentī"ti means "the mind does not incline to them, they do not increase, they do not augment the mind," so "amanāpā" (unpleasant). |
sato sampajānoti vedanādhivāsanasatisampajaññena samannāgato hutvā. |
"Sato sampajāno"ti means being endowed with the mindfulness and clear comprehension for enduring the feelings. |
avihaññamānoti apīḷiyamāno, samparivattasāyitāya vedanānaṃ vasaṃ agacchanto. |
"Avihaññamāno"ti means not being afflicted; not coming under the power of the feelings by tossing and turning and lying down. |
♦ sīhaseyyanti ettha kāmabhogiseyyā, petaseyyā, sīhaseyyā, tathāgataseyyāti catasso seyyā. |
♦ "Sīhaseyyan"ti — here, there are four kinds of lying down: the lying down of one who enjoys sensual pleasures, the lying down of a ghost, the lion's lying down, and the Tathāgata's lying down. |
tattha “yebhuyyena, bhikkhave, kāmabhogī sattā vāmena passena sentī”ti ayaṃ kāmabhogiseyyā. |
There, "For the most part, O monks, beings who enjoy sensual pleasures lie on their left side," this is the lying down of one who enjoys sensual pleasures. |
tesu hi yebhuyyena dakkhiṇapassena sayāno nāma natthi. |
For among them, there is for the most part none who lies on the right side. |
“yebhuyyena, bhikkhave, petā uttānā sentī”ti ayaṃ petaseyyā. |
"For the most part, O monks, ghosts lie on their backs," this is the lying down of a ghost. |
appamaṃsalohitattā hi aṭṭhisaṅghāṭajaṭitā ekena passena sayituṃ na sakkonti, uttānāva senti. |
For being of little flesh and blood, and being a tangled mass of bones, they are not able to lie on one side; they lie only on their backs. |
“yebhuyyena, bhikkhave, sīho migarājā naṅguṭṭhaṃ antarasatthimhi anupakkhipitvā dakkhiṇena passena setī”ti ayaṃ sīhaseyyā. |
"For the most part, O monks, the lion, the king of beasts, having placed its tail between its thighs, lies on its right side," this is the lion's lying down. |
tejussadattā hi sīho migarājā dve purimapāde ekasmiṃ, ‘pacchimapāde ekasmiṃ ṭhāne ṭhapetvā naṅguṭṭhaṃ antarasatthimhi pakkhipitvā purimapādapacchimapādanaṅguṭṭhānaṃ ṭhitokāsaṃ sallakkhetvā dvinnaṃ purimapādānaṃ matthake sīsaṃ ṭhapetvā sayati, divasampi sayitvā pabujjhamāno na utrasanto pabujjhati, sīsaṃ pana ukkhipitvā purimapādādīnaṃ ṭhitokāsaṃ sallakkheti’. |
For being endowed with great energy, the lion, the king of beasts, having placed its two front paws in one place and its back paws in one place, and having placed its tail between its thighs, and having noted the place where its front paws, back paws, and tail are, places its head on its two front paws and sleeps. Even having slept for a day, when it awakens, it does not awaken startled; but having raised its head, it notes the place where its front paws and so on are. |
sace kiñci ṭhānaṃ vijahitvā ṭhitaṃ hoti, “nayidaṃ tuyhaṃ jātiyā, na sūrabhāvassa anurūpan”ti anattamano hutvā tattheva sayati, na gocarāya pakkamati. |
If anything has moved from its place, thinking, "This is not worthy of your birth, nor of your bravery," being displeased, it lies down right there, it does not go out to forage. |
avijahitvā ṭhite pana “tuyhaṃ jātiyā ca sūrabhāvassa ca anurūpamidan”ti haṭṭhatuṭṭho uṭṭhāya sīhavijambhitaṃ vijambhitvā kesarabhāraṃ vidhunitvā tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. |
But when they are standing without having moved, thinking, "This is worthy of your birth and of your bravery," being happy and pleased, it gets up, gives a lion's yawn, shakes its mane, gives the lion's roar three times, and goes out to forage. |
catutthajjhānaseyyā pana “tathāgataseyyā”ti vuccati. |
But the lying down in the fourth jhāna is called the "Tathāgata's lying down." |
tāsu idha sīhaseyyā āgatā. |
Among them, here, the lion's lying down has come. |
ayañhi tejussadairiyāpathattā uttamaseyyā nāma. |
For this, because it is a posture of great energy, is called the supreme lying down. |
♦ pāde pādanti dakkhiṇapāde vāmapādaṃ. |
♦ "Pāde pādan"ti means the left foot on the right foot. |
accādhāyāti atiādhāya, īsakaṃ atikkamma ṭhapetvā . |
"Accādhāyā"ti means having placed over, having placed it 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 concentrated, the lying down is uncomfortable. |
yathā na saṅghaṭṭeti, evaṃ atikkamma ṭhapite vedanā nuppajjati, cittaṃ ekaggaṃ hoti, seyyā phāsu hoti. |
When it is placed beyond so that it does not strike, a feeling does not arise, the mind becomes concentrated, the lying down is comfortable. |
tasmā evaṃ nipajji. |
Therefore, he lay down thus. |
sato sampajānoti sayanapariggāhakasatisampajaññena samannāgato. |
"Sato sampajāno"ti means endowed with the mindfulness and clear comprehension that comprehends the lying down. |
“uṭṭhānasaññan”ti panettha na vuttaṃ, gilānaseyyā hesā tathāgatassa. |
"Uṭṭhānasaññan"ti is not said here; this is the lying down in sickness of the Tathāgata. |
♦ sattasatāti imasmiṃ sutte sabbāpi tā devatā gilānaseyyaṭṭhānaṃ āgatā. |
♦ "Sattasatā"ti — in this sutta, all those deities came to the place of the sick-lying. |
udānaṃ udānesīti gilānaseyyaṃ āgatānaṃ domanassena bhavitabbaṃ siyā. |
"Udānaṃ udānesī"ti means for those who have come to a sick-lying, there might be dejection. |
imāsaṃ pana tathāgatassa vedanādhivāsanaṃ disvā, “aho buddhānaṃ mahānubhāvatā! |
But for these, seeing the Tathāgata's endurance of the feelings, "Oh, the great power of the Buddhas! While such feelings are present, there is not even a trace of change; he lies with a body that does not tremble, like a golden image adorned and placed on a splendid couch; now his facial complexion shines even more brightly; his face, endowed with radiance, is beautiful like the full moon and like a lotus just now blossomed; and the complexion of his body is now as clear as well-polished gold." Thus, an utterance of inspiration arose. |
evarūpāsu nāma vedanāsu vattamānāsu vikāramattampi natthi, sirīsayane alaṅkaritvā ṭhapitasuvaṇṇarūpakaṃ viya aniñjamānena kāyena nipanno, idānissa adhikataraṃ mukhavaṇṇo virocati, ābhāsampanno puṇṇacando viya sampati vikasitaṃ viya ca aravindaṃ assa mukhaṃ sobhati, kāyepi vaṇṇāyatanaṃ idāni susammaṭṭhakañcanaṃ viya vippasīdatī”ti udānaṃ udapādi. |
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♦ nāgo vata bhoti, ettha bhoti dhammālapanaṃ. |
♦ "Nāgo vata bho"ti, here "bho" is a form of address. |
balavantaṭṭhena nāgo. |
"Nāgo" in the sense of being strong. |
nāgavatāti nāgabhāvena. |
Nāgavatā"ti means "by his nāga-nature. |
sīho vatātiādīsu asantāsanaṭṭhena sīho. |
In "sīho vatā"tiādi, "sīho" in the sense of not being terrified. |
byattaparicayaṭṭhena kāraṇākāraṇajānanena vā ājānīyo. |
"Ājānīyo" by way of knowing the ways of the thoroughbred, or by knowing the reason and the non-reason. |
appaṭisamaṭṭhena nisabho. |
"Nisabho" in the sense of being unequaled. |
gavasatajeṭṭhako hi usabho, gavasahassajeṭṭhako vasabho, gavasatasahassajeṭṭhako nisabhoti vuccati. |
For the chief of a hundred cows is a "usabho," the chief of a thousand cows is a "vasabho," and the chief of a hundred thousand cows is a "nisabho." |
bhagavā pana appaṭisamaṭṭhena āsabhaṃ ṭhānaṃ paṭijānāti. |
But the Blessed One professes to stand in a bull's place in the sense of being unequaled. |
tenevatthena idha “nisabho”ti vutto. |
For that very reason, he is called "nisabho" here. |
dhuravāhaṭṭhena dhorayho. |
"Dhorayho" in the sense of bearing the yoke. |
nibbisevanaṭṭhena danto. |
"Danto" in the sense of being tamed. |
♦ passāti aniyamitāṇatti. |
♦ "Passā"ti is an indefinite command. |
samādhinti arahattaphalasamādhiṃ. |
Samādhin"ti means "the concentration of the fruit of Arahantship. |
suvimuttanti phalavimuttiyā suvimuttaṃ. |
Suvimuttan"ti means "well-liberated by the liberation of the fruit. |
rāgānugataṃ pana cittaṃ abhinataṃ nāma hoti, dosānugataṃ apanataṃ. |
But a mind that follows passion is said to be bent towards; a mind that follows hatred is bent away. |
tadubhayapaṭikkhepena na cābhinataṃ na cāpanatanti āha. |
Rejecting both, he said, "na cābhinataṃ na cāpanatan"ti (neither bent towards nor bent away). |
na ca sasaṅkhāraniggayhavāritagatanti na sasaṅkhārena sappayogena kilese niggahetvā vāritavataṃ, kilesānaṃ pana chinnattā vataṃ phalasamādhinā samāhitanti attho. |
"Na ca sasaṅkhāraniggayhavāritagatan"ti means "not with a restraining that is by effort and application, having subdued the defilements; but because the defilements have been cut off, it is concentrated by the concentration of the fruit," is the meaning. |
atikkamitabbanti viheṭhetabbaṃ ghaṭṭetabbaṃ. |
Atikkamitabhan"ti means "what is to be assailed, to be attacked. |
adassanāti aññāṇā. |
Adassanā"ti means "from not knowing. |
aññāṇī hi andhabālova evarūpe satthari aparajjheyyāti devadattaṃ ghaṭṭayamānā vadanti. |
For one who does not know, a blind fool, would offend against such a teacher. Thus they speak, attacking Devadatta. |
♦ pañcavedāti itihāsapañcamānaṃ vedānaṃ dhārakā. |
♦ "Pañcavedā"ti means "the bearers of the five Vedas, with the Itihāsa as the fifth." |
sataṃ samanti vassasataṃ. |
Sataṃ saman"ti means "for a hundred years. |
tapassīti tapanissitakā hutvā. |
Tapassī"ti means "having become ones dependent on austerity. |
caranti carantā. |
Caran"ti means "practicing. |
na sammāvimuttanti sacepi evarūpā brāhmaṇā vassasataṃ caranti, cittañca nesaṃ sammā vimuttaṃ na hoti. |
Na sammāvimuttan"ti means "if such brahmins practice for a hundred years, and their minds are not rightly liberated. |
hīnattarūpā na pāraṃ gamā teti hīnattasabhāvā te nibbānaṅgamā na honti. |
Hīnattarūpā na pāraṃ gamā te"ti means "they, being of an inferior nature, do not go to the far shore of Nibbāna. |
“hīnattharūpā”tipi pāṭho, hīnatthajātikā parihīnatthāti attho. |
"Hīnattharūpā"tipi pāṭho, "of an inferior nature, of a fallen nature," is the meaning. |
taṇhādhipannāti taṇhāya ajjhotthaṭā. |
Taṇhādhipannā"ti means "overwhelmed by craving. |
vatasīlabaddhāti ajavatakukkuravatādīhi ca vatehi tādiseheva ca sīlehi baddhā. |
Vatasīlabaddhā"ti means "bound by such vows as the vow of the goat, the vow of the dog, and so on, and by such virtues. |
lūkhaṃ tapanti pañcātapatāpanaṃ kaṇṭakaseyyādikaṃ tapaṃ. |
Lūkhaṃ tapan"ti means "the rough austerity of the fivefold heat-practice, the austerity of lying on thorns, and so on. |
idāni sā devatā sāsanassa niyyānikabhāvaṃ kathentī na mānakāmassātiādimāha. |
Now that deity, speaking of the liberating nature of the dispensation, said, "na mānakāmassā"tiādi. |
taṃ vuttatthamevāti. |
That has the meaning as stated. |
aṭṭhamaṃ. |
Eighth. |
♦ 9. paṭhamapajjunnadhītusuttavaṇṇanā SN 1.39 |
♦ 9. Commentary on the Paṭhama Pajjunnadhītu Sutta |
♦ 39. navame pajjunnassa dhītāti pajjunnassa nāma vassavalāhakadevarañño cātumahārājikassa dhītā. |
♦ 39. In the ninth, "pajjunnassa dhītā"ti means "the daughter of Pajjunna, the king of the rain-cloud devas, a Cātumahārājika." |
abhivandeti bhagavā tumhākaṃ pāde vandāmi. |
Abhivande"ti means "I pay homage at the feet of you, the Blessed One. |
cakkhumatāti pañcahi cakkhūhi cakkhumantena tathāgatena. |
Cakkhumatā"ti means "by the Tathāgata who has the five eyes. |
dhammo anubuddhoti, “idaṃ mayā pubbe paresaṃ santike kevalaṃ sutaṃyeva āsī”ti vadati. |
Dhammo anubuddho"ti, she says, "This was formerly only heard by me from others. |
sāhaṃ dānīti, sā ahaṃ idāni. |
Sāhaṃ dānī"ti, "That I now. |
sakkhi jānāmīti, paṭivedhavasena paccakkhameva jānāmi. |
Sakkhi jānāmī"ti, "I know it directly by way of penetration. |
vigarahantāti, “hīnakkharapadabyañjano”ti vā “aniyyāniko”ti vā evaṃ garahantā. |
Vigarahantā"ti, "reviling thus, 'it is of inferior words, syllables, and expressions,' or 'it is not liberating.' |
roruvanti, dve roruvā — dhūmaroruvo ca jālaroruvo ca. |
"Roruvan"ti, there are two Roruvas: the Dhūmaroruva and the Jālaroruva. |
tattha dhūmaroruvo visuṃ hoti, jālaroruvoti pana avīcimahānirayassevetaṃ nāmaṃ. |
There, the Dhūmaroruva is separate; but the Jālaroruva is a name for the great Avīci hell itself. |
tattha hi sattā aggimhi jalante jalante punappunaṃ ravaṃ ravanti, tasmā so “roruvo”ti vuccati. |
For there, beings, while the fire is burning, cry out a cry again and again; therefore, it is called "Roruva." |
ghoranti dāruṇaṃ. |
Ghoran"ti means "terrible. |
khantiyā upasamena upetāti ruccitvā khamāpetvā gahaṇakhantiyā ca rāgādiupasamena ca upetāti. |
Khantiyā upasamena upetā"ti means "endowed with the forbearance of accepting after having been pleased and having asked for forgiveness, and with the calming of passion and so on. |
navamaṃ. |
Ninth. |
♦ 10. dutiyapajjunnadhītusuttavaṇṇanā SN 1.40 |
♦ 10. Commentary on the Dutiya Pajjunnadhītu Sutta |
♦ 40. dasame dhammañcāti ca saddena saṅghañca, iti tīṇi ratanāni namassamānā idhāgatāti vadati. |
♦ 40. In the tenth, "dhammañcā"ti — by the word "ca," and the Saṅgha; thus, "I have come here paying homage to the three jewels," she says. |
atthavatīti, atthavatiyo. |
"Atthavatī"ti, "atthavatiyo" (meaningful). |
bahunāpi kho tanti yaṃ dhammaṃ sā abhāsi, taṃ dhammaṃ bahunāpi pariyāyena ahaṃ vibhajeyyaṃ. |
Bahunāpi kho tan"ti means "the Dhamma which she spoke, that Dhamma I could analyze in many ways. |
tādiso dhammoti, tādiso hi ayaṃ bhagavā dhammo, taṃsaṇṭhito tappaṭibhāgo bahūhi pariyāyehi vibhajitabbayuttakoti dasseti. |
"Tādiso dhammo"ti, "such indeed is this Blessed One's Dhamma; it is of such a nature, it has such a counterpart, that it is fit to be analyzed in many ways," she shows. |
lapayissāmīti, kathayissāmi. |
Lapayissāmī"ti, "I will speak. |
yāvatā me manasā pariyattanti yattakaṃ mayā manasā pariyāpuṭaṃ, tassatthaṃ divasaṃ avatvā madhupaṭalaṃ pīḷentī viya muhutteneva saṃkhittena kathessāmi. |
Yāvatā me manasā pariyattan"ti means "as much as has been mastered by my mind, the meaning of that, without speaking for a day, like one who squeezes a honeycomb, I will speak in brief, in a moment. |
sesaṃ uttānamevāti. |
The rest is clear. |
dasamaṃ. |
Tenth. |
♦ satullapakāyikavaggo catuttho. |
♦ The Satullapakāyikavaggo, the fourth. |
♦ 5. ādittavaggo |
♦ 5. The Āditta Vagga |
♦ 1. ādittasuttavaṇṇanā SN 1.41 |
♦ 1. Commentary on the Āditta Sutta |
♦ 41. ādittavaggassa paṭhame jarāya maraṇena cāti desanāsīsametaṃ, rāgādīhi pana ekādasahi aggīhi loko ādittova. |
♦ 41. In the first of the Āditta Vagga, "jarāya maraṇena cā"ti is the heading of the teaching; but the world is indeed ablaze with the eleven fires, beginning with passion. |
dānenāti dānacetanāya. |
Dānenā"ti means "by the intention of giving. |
dinnaṃ hoti sunīhatanti dānapuññacetanāhi dāyakasseva hoti gharasāmikassa viya nīhatabhaṇḍakaṃ, tenetaṃ vuttaṃ. |
Dinnaṃ hoti sunīhatan"ti means "the meritorious intention of giving belongs to the giver, like goods taken out of the house by the owner of the house; therefore, this is said. |
corā harantīti adinne bhoge corāpi haranti rājānopi, aggipi ḍahati, ṭhapitaṭṭhānepi nassanti. |
Corā harantī"ti means "of possessions that have not been given, thieves also carry them off, and kings, and fire burns them, and they are lost even in the place where they are kept. |
antenāti maraṇena. |
Antenā"ti means "by death. |
sarīraṃ sapariggahanti sarīrañceva corādīnaṃ vasena avinaṭṭhabhoge ca. |
Sarīraṃ sapariggahan"ti means "both the body and the possessions that have not been destroyed by thieves and so on. |
saggamupetīti vessantaramahārājādayo viya sagge nibbattatīti. |
Saggamupetī"ti means "he is reborn in heaven, like the great king Vessantara and others. |
paṭhamaṃ. |
First. |
♦ 2. kiṃdadasuttavaṇṇanā SN 1.42 |
♦ 2. Commentary on the Kiṃdada Sutta |
♦ 42. dutiye annadoti yasmā atibalavāpi dve tīṇi bhattāni abhutvā uṭṭhātuṃ na sakkoti, bhutvā pana dubbalopi hutvā balasampanno hoti, tasmā “annado balado”ti āha. |
♦ 42. In the second, "annado"ti — because even a very strong person, not having eaten for two or three meals, is not able to get up; but having eaten, even though weak, he becomes endowed with strength; therefore, he said, "annado balado"ti (the giver of food is the giver of strength). |
vatthadoti yasmā surūpopi duccoḷo vā acoḷo vā virūpo hoti ohīḷito duddasiko, vatthacchanno devaputto viya sobhati, tasmā “vatthado hoti vaṇṇado”ti āha. |
"Vatthado"ti — because even a beautiful person, if in rags or without clothes, is ugly, despised, and unpleasant to look at; but clothed, he shines like a son of a god; therefore, he said, "vatthado hoti vaṇṇado"ti (the giver of clothes is the giver of complexion). |
yānadoti hatthiyānādīnaṃ dāyako. |
Yānado"ti means "a giver of elephant-carriages and so on. |
tesu pana — |
But among them — |
♦ “na hatthiyānaṃ samaṇassa kappati, |
♦ "An elephant-carriage is not allowable for an ascetic, |
♦ na assayānaṃ, na rathena yātuṃ. |
♦ Nor a horse-carriage, nor should he go by chariot. |
♦ idañca yānaṃ samaṇassa kappati, |
♦ But this vehicle is allowable for an ascetic, |
♦ upāhanā rakkhato sīlakhandhan”ti. |
♦ Sandals, while he protects the aggregate of virtue." |
♦ tasmā chattupāhanakattarayaṭṭhimañcapīṭhānaṃ dāyako, yo ca maggaṃ sodheti, nisseṇiṃ karoti, setuṃ karoti, nāvaṃ paṭiyādeti, sabbopi yānadova hoti. |
♦ Therefore, a giver of an umbrella, sandals, a staff, a couch, and a chair; and he who clears a path, makes a ladder, builds a bridge, prepares a boat; all of them are givers of a vehicle. |
sukhado hotīti yānassa sukhāvahanato sukhado nāma hoti. |
Sukhado hotī"ti means "because a vehicle brings happiness, he is called a giver of happiness. |
cakkhudoti andhakāre cakkhumantānampi rūpadassanābhāvato dīpado cakkhudo nāma hoti, anuruddhatthero viya dibbacakkhu sampadampi labhati. |
"Cakkhudo"ti — because even for those with eyes, there is no seeing of forms in the dark, a giver of a lamp is called a giver of eyes; he also obtains the attainment of the divine eye, like the elder Anuruddha. |
♦ sabbadado hotīti sabbesaṃyeva balādīnaṃ dāyako hoti. |
♦ "Sabbadado hotī"ti means "he is a giver of all of them, of strength and so on." |
dve tayo gāme piṇḍāya caritvā kiñci aladdhā āgatassāpi sītalāya pokkharaṇiyā nhāyitvā patissayaṃ pavisitvā muhuttaṃ mañce nipajjitvā uṭṭhāya nisinnassa hi kāye balaṃ āharitvā pakkhittaṃ viya hoti. |
For even of one who has come back without having obtained anything after going for alms in two or three villages, if he bathes in a cool pond and enters his dwelling and lies down on a couch for a moment and then gets up and sits, strength is as if brought and placed in his body. |
bahi vicarantassa ca kāye vaṇṇāyatanaṃ vātātapehi jhāyati, patissayaṃ pavisitvā dvāraṃ pidhāya muhuttaṃ nipannassa ca visabhāgasantati vūpasammati, sabhāgasantati okkamati, vaṇṇāyatanaṃ āharitvā pakkhittaṃ viya hoti. |
And for one who wanders outside, the complexion-base in his body is scorched by wind and sun; but for one who has entered his dwelling and closed the door and lain down for a moment, the dissimilar stream subsides, the similar stream takes over, and the complexion-base is as if brought and placed. |
bahi vicarantassa pāde kaṇṭako vijjhati, khāṇu paharati, sarīsapādiparissayo ceva corabhayañca uppajjati, patissayaṃ pavisitvā dvāraṃ pidhāya nipannassa sabbete parissayā na honti, dhammaṃ sajjhāyantassa dhammapītisukhaṃ, kammaṭṭhānaṃ manasikarontassa upasamasukhaṃ uppajjati. |
For one who wanders outside, a thorn pierces his foot, a stump strikes him, and the danger of reptiles and so on and the fear of thieves arise; but for one who has entered his dwelling and closed the door and lain down, all these dangers are not; the joy of the Dhamma arises for one who recites the Dhamma, and the happiness of calm for one who practices a meditation subject. |
tathā bahi vicarantassa ca sedā muccanti, akkhīni phandanti, senāsanaṃ pavisanakkhaṇe kūpe otiṇṇo viya hoti, mañcapīṭhādīni na paññāyanti. |
Thus, for one who wanders outside, sweat is released, and the eyes flutter; at the moment of entering the dwelling, he is as if he has descended into a well, and the couch, chair, and so on are not perceived. |
muhuttaṃ nisinnassa pana akkhipasādo āharitvā pakkhitto viya hoti, dvārakavāṭavātapānamañcapīṭhādīni paññāyanti. |
But for one who has sat for a moment, the clarity of the eye is as if brought and placed; the door, shutter, window, couch, chair, and so on are perceived. |
tena vuttaṃ — “so ca sabbadado hoti, yo dadāti upassayan”ti. |
Therefore it is said: "so ca sabbadado hoti, yo dadāti upassayan"ti (and he is a giver of all, who gives a lodging). |
♦ amataṃdado ca so hotīti paṇītabhojanassa pattaṃ pūrento viya amaraṇadānaṃ nāma deti. |
♦ "Amataṃdado ca so hotī"ti means "like one who fills a bowl with choice food, he gives the gift of immortality." |
yo dhammamanusāsatīti yo dhammaṃ anusāsati, aṭṭhakathaṃ katheti, pāḷiṃ vāceti, pucchitapañhaṃ vissajjeti, kammaṭṭhānaṃ ācikkhati, dhammassavanaṃ karoti, sabbopesa dhammaṃ anusāsati nāma. |
Yo dhammamanusāsatī"ti means "he who teaches the Dhamma, who gives a commentary, who teaches the Pāḷi, who answers a question that has been asked, who points out a meditation subject, who gives a hearing of the Dhamma; all of them are said to teach the Dhamma. |
sabbadānānañca idaṃ dhammadānameva agganti veditabbaṃ. |
And of all gifts, this gift of the Dhamma should be known as the best. |
vuttampi cetaṃ — |
This has also been said: |
♦ “sabbadānaṃ dhammadānaṃ jināti, |
♦ "The gift of the Dhamma conquers all gifts, |
♦ sabbarasaṃ dhammaraso jināti. |
♦ The taste of the Dhamma conquers all tastes. |
♦ sabbaratiṃ dhammarati jināti, |
♦ The delight in the Dhamma conquers all delights, |
♦ taṇhakkhayo sabbadukkhaṃ jinātī”ti. |
♦ The destruction of craving conquers all suffering." |
. dutiyaṃ. |
. Second. |
♦ 3. annasuttavaṇṇanā SN 1.43 |
♦ 3. Commentary on the Anna Sutta |
♦ 43. tatiye abhinandantīti patthenti. |
♦ 43. In the third, "abhinandantī"ti means "they desire." |
bhajatīti upagacchati, cittagahapatisīvalittherādike viya pacchato anubandhati. |
Bhajatī"ti means "it goes to," "it follows behind, like the householder Citta and the elder Sīvali. |
tasmāti yasmā idhaloke paraloke ca annadāyakameva anugacchati, tasmā. |
Tasmā"ti means "because in this world and the next, it follows the giver of food. |
sesaṃ uttānamevāti. |
The rest is clear. |
tatiyaṃ. |
Third. |
♦ 4. ekamūlasuttavaṇṇanā SN 1.44 |
♦ 4. Commentary on the Ekamūla Sutta |
♦ 44. catutthe ekamūlanti avijjā taṇhāya mūlaṃ, taṇhā avijjāya. |
♦ 44. In the fourth, "ekamūlan"ti means "ignorance is the root of craving, craving of ignorance." |
idha pana taṇhā adhippetā. |
Here, however, craving is intended. |
dvīhi sassatucchedadiṭṭhīhi āvaṭṭatīti dvirāvaṭṭā. |
"Dvirāvaṭṭā" because it revolves with the two views of eternalism and annihilationism. |
sā ca rāgādīhi tīhi malehi timalā. |
And that is "timalā" with the three stains of passion and so on. |
tatrāssā moho sahajātakoṭiyā malaṃ hoti, rāgadosā upanissayakoṭiyā. |
There, delusion is its stain by way of being conascent; passion and hatred, by way of being a support-condition. |
pañca pana kāmaguṇā assā pattharaṇaṭṭhānā, tesu sā pattharatīti pañcapattharā. |
But the five strands of sensual pleasure are its place of spreading; it spreads in them, so it is "pañcapattharā." |
sā ca apūraṇīyaṭṭhena samuddo. |
And that is the "ocean" in the sense of being unfillable. |
ajjhattikabāhiresu panesā dvādasāyatanesu āvaṭṭati parivaṭṭatīti dvādasāvaṭṭā. |
But it revolves and turns in the twelve internal and external sense-bases, so it is "dvādasāvaṭṭā." |
apatiṭṭhaṭṭhena pana pātāloti vuccatīti. |
But in the sense of not having a footing, it is called the "abyss." |
ekamūlaṃ .. |
"Ekamūlaṃ... pātālaṃ, atari isi," "he crossed, he went beyond, he surpassed," is the meaning. |
. pe .. |
Fourth. |
. pātālaṃ, atari isi, uttari samatikkamīti attho. |
|
catutthaṃ. |
♦ 5. anomasuttavaṇṇanā SN 1.45 |
♦ 5. Commentary on the Anoma Sutta |
♦ 45. pañcame anomanāmanti sabbaguṇasamannāgatattā avekallanāmaṃ, paripūranāmanti attho. |
♦ 45. In the fifth, "anomanāman"ti means "a name without deficiency, because he is endowed with all qualities"; "a complete name," is the meaning. |
nipuṇatthadassinti bhagavā saṇhasukhume khandhantarādayo atthe passatīti nipuṇatthadassī. |
Nipuṇatthadassin"ti means "the Blessed One sees subtle meanings such as the interval between the aggregates," so he is "a seer of subtle meanings. |
paññādadanti anvayapaññādhigamāya paṭipadaṃ kathanavasena paññāya dāyakaṃ. |
Paññādadan"ti means "a giver of wisdom, by way of teaching the path for the attainment of analytical wisdom. |
kāmālaye asattanti pañcakāmaguṇālaye alaggaṃ. |
Kāmālaye asattan"ti means "not clinging to the abode of the five strands of sensual pleasure. |
kamamānanti bhagavā mahābodhimaṇḍeyeva ariyamaggena gato, na idāni gacchati, atītaṃ pana upādāya idaṃ vuttaṃ. |
Kamamānan"ti means "the Blessed One went by the noble path at the very foot of the great Bodhi tree; he does not go now. But this is said in reference to the past. |
mahesinti mahantānaṃ sīlakkhandhādīnaṃ esitāraṃ pariyesitāranti. |
Mahesin"ti means "a seeker, a searcher for the great things, such as the aggregate of virtue. |
pañcamaṃ. |
Fifth. |
♦ 6. accharāsuttavaṇṇanā SN 1.46 |
♦ 6. Commentary on the Accharā Sutta |
♦ 46. chaṭṭhe accharāgaṇasaṅghuṭṭhanti ayaṃ kira devaputto satthusāsane pabbajitvā vattapaṭipattiṃ pūrayamāno pañcavassakāle pavāretvā dvemātikaṃ paguṇaṃ katvā kammākammaṃ uggahetvā cittarucitaṃ kammaṭṭhānaṃ uggaṇhitvā sallahukavuttiko araññaṃ pavisitvā yo bhagavatā majjhimayāmo sayanassa koṭṭhāsoti anuññāto. |
♦ 46. In the sixth, "accharāgaṇasaṅghuṭṭhan"ti — this son of a god, it seems, having gone forth in the dispensation of the Teacher, and fulfilling the duties and observances, and having performed the Pavāraṇā at the time of the fifth year, and having made the two Mātikās proficient, and having learned the kamma and the non-kamma, and having learned a meditation subject that pleased his mind, and being of a light way of life, entered the forest, and the middle watch which was allowed by the Blessed One as the portion for sleep. |
tasmimpi sampatte “pamādassa bhāyāmī”ti mañcakaṃ ukkhipitvā rattiñca divā ca nirāhāro kammaṭṭhānameva manasākāsi. |
Even when that had arrived, thinking, "I am afraid of heedlessness," he lifted up his couch and, without food day and night, practiced only the meditation subject. |
♦ athassa abbhantare satthakavātā uppajjitvā jīvitaṃ pariyādiyiṃsu. |
♦ Then, internal winds like a razor arose in him and took away his life. |
so dhurasmiṃyeva kālamakāsi. |
He died right in the middle of his striving. |
yo hi koci bhikkhu caṅkame caṅkamamāno vā ālambanatthambhaṃ nissāya ṭhito vā caṅkamakoṭiyaṃ cīvaraṃ sīse ṭhapetvā nisinno vā nipanno vā parisamajjhe alaṅkatadhammāsane dhammaṃ desento vā kālaṃ karoti, sabbo so dhurasmiṃ kālaṃ karoti nāma. |
For any monk who dies while walking on the walking path, or standing leaning on a support-post, or sitting with his robe over his head at the end of the walking path, or lying down, or teaching the Dhamma on an adorned Dhamma-seat in the midst of an assembly, all of them are said to die in the middle of their striving. |
iti ayaṃ caṅkamane kālaṃ katvā upanissayamandatāya āsavakkhayaṃ appatto tāvatiṃsabhavane mahāvimānadvāre niddāyitvā pabujjhanto viya paṭisandhiṃ aggahesi. |
Thus, this one, having died while walking, and not having attained the destruction of the cankers due to the weakness of his support-condition, took relinking at the door of a great celestial mansion in the Tāvatiṃsa heaven, as if waking from sleep. |
tāvadevassa suvaṇṇatoraṇaṃ viya tigāvuto attabhāvo nibbatti. |
At that very moment, a physical body of three gāvutas was produced for him, like a golden archway. |
♦ antovimāne sahassamattā accharā taṃ disvā, “vimānasāmiko devaputto āgato, ramayissāma nan”ti tūriyāni gahetvā parivārayiṃsu. |
♦ Inside the celestial mansion, a thousand celestial nymphs, seeing him, thinking, "The lord of the celestial mansion, a son of a god, has come; we will entertain him," took their musical instruments and surrounded him. |
devaputto na tāva cutabhāvaṃ jānāti, pabbajitasaññīyeva accharā oloketvā vihāracārikaṃ āgataṃ mātugāmaṃ disvā lajjī. |
The son of a god did not yet know his state of having passed away; still with the perception of an ascetic, he looked at the celestial nymphs and, seeing the women who had come on a tour of the monastery, he was ashamed. |
paṃsukūliko viya upari ṭhitaṃ ghanadukūlaṃ ekaṃsaṃ karonto aṃsakūṭaṃ paṭicchādetvā indriyāni okkhipitvā adhomukho aṭṭhāsi. |
Like a patch-robed monk, he made the thick silk robe that was on his upper body into a single shoulder covering, and covering his shoulder, he lowered his senses and stood with his head bowed. |
tassa kāyavikāreneva tā devatā “samaṇadevaputto ayan”ti ñatvā evamāhaṃsu — “ayya, devaputta, devaloko nāmāyaṃ, na samaṇadhammassa karaṇokāso, sampattiṃ anubhavanokāso”ti. |
By the change in his body, those deities knew, "This is an ascetic son of a god," and they spoke thus: "Sir, son of a god, this is the deva world; it is not a place for doing the duties of an ascetic; it is a place for experiencing attainment." |
so tatheva aṭṭhāsi. |
He stood just so. |
devatā “na tāvāyaṃ sallakkhetī”ti tūriyāni paggaṇhiṃsu. |
The deities, thinking, "He has not yet noticed," took up their musical instruments. |
so tathāpi anolokentova aṭṭhāsi. |
He, still not looking, stood. |
♦ athassa sabbakāyikaṃ ādāsaṃ purato ṭhapayiṃsu. |
♦ Then they placed a full-body mirror in front of him. |
so chāyaṃ disvā cutabhāvaṃ ñatvā, “na mayā imaṃ ṭhānaṃ patthetvā samaṇadhammo kato, uttamatthaṃ arahattaṃ patthetvā kato”ti sampattiyā vippaṭisārī ahosi, “suvaṇṇapaṭaṃ paṭilabhissāmī”ti takkayitvā yuddhaṭṭhānaṃ otiṇṇamallo mūlakamuṭṭhiṃ labhitvā viya. |
He, seeing his reflection, knew his state of having passed away and, thinking, "I did not do the duties of an ascetic having desired this place; I did it having desired the supreme goal, Arahantship," he became remorseful of his attainment, like a wrestler who, having entered the battlefield thinking, "I will obtain a golden garment," obtains a handful of straw. |
so — “ayaṃ saggasampatti nāma sulabhā, buddhānaṃ pātubhāvo dullabho”ti cintetvā vimānaṃ apavisitvāva asambhinneneva sīlena accharāsaṅghaparivuto dasabalassa santikaṃ āgamma abhivādetvā ekamantaṃ ṭhito imaṃ gāthaṃ abhāsi. |
He, thinking, "This heavenly attainment is easy to obtain; the appearance of Buddhas is difficult to obtain," without having entered the celestial mansion, with his virtue unbroken, surrounded by a host of celestial nymphs, came to the presence of the one with the ten powers, and having paid homage, standing to one side, he spoke this verse. |
♦ tattha accharāgaṇasaṅghuṭṭhanti accharāgaṇena gītavāditasaddehi saṅghositaṃ. |
♦ There, "accharāgaṇasaṅghuṭṭhan"ti means "resounding with the sounds of song and music by a host of celestial nymphs." |
pisācagaṇasevitanti tameva accharāgaṇaṃ pisācagaṇaṃ katvā vadati. |
Pisācagaṇasevitan"ti means "he calls that very host of celestial nymphs a host of demons. |
vananti nandanavanaṃ sandhāya vadati. |
Vanan"ti means "he speaks in reference to the Nandana grove. |
ayañhi niyāmacittatāya attano garubhāvena devagaṇaṃ “devagaṇo”ti vattuṃ na roceti. |
For this one, due to the determination of his mind, by his own gravity, does not like to call the host of devas a "host of devas." |
“pisācagaṇo”ti vadati. |
He calls it a "host of demons." |
nandanavanañca “nandanan”ti avatvā “mohanan”ti vadati . |
And the Nandana grove, not calling it "Nandana," he calls it "Mohana" (deluding). |
kathaṃ yātrā bhavissatīti kathaṃ niggamanaṃ bhavissati, kathaṃ atikkamo bhavissati, arahattassa me padaṭṭhānabhūtaṃ vipassanaṃ ācikkhatha bhagavāti vadati. |
"Kathaṃ yātrā bhavissatī"ti means "how will there be a departure? How will there be a transcending? Teach me, Blessed One, the insight which is the basis for my Arahantship," he says. |
♦ atha bhagavā “atisallikhateva ayaṃ devaputto, kiṃ nu kho idan”ti? |
♦ Then the Blessed One, thinking, "This son of a god is excessively self-mortifying; what can this be?", and reflecting, knew his state of having gone forth in his dispensation. "This one, having died due to excessively undertaken energy, has been reborn in the deva world; and even today, his physical body has come with his virtue unbroken, right from the walking path," he thought. |
āvajjento attano sāsane pabbajitabhāvaṃ ñatvā — “ayaṃ accāraddhavīriyatāya kālaṃ katvā devaloke nibbatto, ajjāpissa caṅkamanasmiṃyeva attabhāvo asambhinnena sīlena āgato”ti cintesi. |
And the Buddhas, for a beginner whose dedication has not been made, whose preliminary work has not been done, like a painter's preliminary work on a wall, first teach the preliminary-stage practice: "First, purify your virtue, cultivate concentration, make your wisdom of the ownership of kamma straight." But for one who is a doer, who is yoked and applied, they teach the subtle, fine insight of emptiness, which is the basis for the path of Arahantship. And this son of a god is a doer, with unbroken virtue; one path is yet to come for him. Thus, teaching the insight of emptiness, he said, "ujuko nāmā"tiādi. |
buddhā ca akatābhinivesassa ādikammikassa akataparikammassa antevāsino cittakāro bhittiparikammaṃ viya — “sīlaṃ tāva sodhehi, samādhiṃ bhāvehi, kammassakatapaññaṃ ujuṃ karohī”ti paṭhamaṃ pubbabhāgappaṭipadaṃ ācikkhanti, kārakassa pana yuttapayuttassa arahattamaggapadaṭṭhānabhūtaṃ saṇhasukhumaṃ suññatāvipassanaṃyeva ācikkhanti, ayañca devaputto kārako abhinnasīlo, eko maggo assa anāgatoti suññatāvipassanaṃ ācikkhanto ujuko nāmātiādimāha. |
|
♦ tattha ujukoti kāyavaṅkādīnaṃ abhāvato aṭṭhaṅgiko maggo ujuko nāma. |
♦ There, "ujuko"ti means "the eightfold path is called 'straight' because of the absence of bodily crookedness and so on." |
abhayā nāma sā disāti nibbānaṃ sandhāyāha. |
Abhayā nāma sā disā"ti means "he speaks in reference to Nibbāna. |
tasmiṃ hi kiñci bhayaṃ natthi, taṃ vā pattassa bhayaṃ natthīti “abhayā nāma sā disā”ti vuttaṃ. |
For in that, there is no fear; or for one who has attained that, there is no fear. Therefore, it is said, "that direction is called fearless." |
ratho akūjanoti aṭṭhaṅgiko maggova adhippeto. |
Ratho akūjano"ti means "the eightfold path itself is intended. |
yathā hi pākatikaratho akkhe vā anabbhañjite atirekesu vā manussesu abhiruḷhesu kūjati viravati, na evaṃ ariyamaggo. |
For just as an ordinary chariot, when its axle is not greased or when too many people have boarded it, creaks and groans, not so the noble path. |
so hi ekappahārena caturāsītiyāpi pāṇasahassesu abhiruhantesu na kūjati na viravati. |
For that, even when eighty-four thousand beings board it in a single stroke, does not creak or groan. |
tasmā “akūjano”ti vutto. |
Therefore, it is called "akūjano" (not creaking). |
dhammacakkehi saṃyutoti kāyikacetasikavīriyasaṅkhātehi dhammacakkehi saṃyutto. |
Dhammacakkehi saṃyuto"ti means "conjoined with the Dhamma-wheels, which are physical and mental energy. |
♦ hirīti ettha hiriggahaṇena ottappampi gahitameva hoti. |
♦ "Hirī"ti — here, by the taking of "hirī" (shame), "ottappa" (moral dread) is also taken. |
tassa apālamboti yathā bāhirakarathassa rathe ṭhitānaṃ yodhānaṃ apatanatthāya dārumayaṃ apālambanaṃ hoti, evaṃ imassa maggarathassa ajjhattabahiddhāsamuṭṭhānaṃ hirottappaṃ apālambanaṃ. |
Tassa apālambo"ti means "just as for an external chariot, there is a wooden support for the purpose of the warriors standing on the chariot not falling, in the same way, for this path-chariot, the shame and moral dread that arise internally and externally are the support. |
satyassa parivāraṇanti rathassa sīhacammādiparivāro viya imassāpi maggarathassa sampayuttā sati parivāraṇaṃ. |
Satyassa parivāraṇan"ti means "just as the covering of a lion's skin and so on for a chariot, so for this path-chariot, the associated mindfulness is the covering. |
dhammanti lokuttaramaggaṃ . |
Dhamman"ti means "the supramundane path. |
sammādiṭṭhipurejavanti vipassanāsammādiṭṭhipurejavā assa pubbayāyikāti sammādiṭṭhipurejavo, taṃ sammādiṭṭhipurejavaṃ. |
Sammādiṭṭhipurejavan"ti means "its forerunner is the right view of insight"; "he whose forerunner is right view" is "sammādiṭṭhipurejavo"; "that one whose forerunner is right view. |
yathā hi paṭhamataraṃ rājapurisehi kāṇakuṇiādīnaṃ nīharaṇena magge sodhite pacchā rājā nikkhamati, evamevaṃ vipassanā sammādiṭṭhiyā aniccādivasena khandhādīsu sodhitesu pacchā bhūmiladdhavaṭṭaṃ parijānamānā maggasammādiṭṭhi uppajjati. |
For just as a king comes out after the path has been cleared by the king's men by the removal of the blind, lame, and so on, in the same way, after the aggregates and so on have been cleared by the insight of right view in the sense of impermanence and so on, afterwards, the path of right view arises, fully understanding the plane that has been reached. |
tena vuttaṃ “dhammāhaṃ sārathiṃ brūmi, sammādiṭṭhipurejavan”ti. |
Therefore it is said: "dhammāhaṃ sārathiṃ brūmi, sammādiṭṭhipurejavan"ti (I say the Dhamma is the charioteer, with right view as the forerunner). |
♦ iti bhagavā desanaṃ niṭṭhāpetvā avasāne cattāri saccāni dīpesi. |
♦ Thus, the Blessed One, having finished the teaching, at the end explained the four truths. |
desanāpariyosāne devaputto sotāpattiphale patiṭṭhāsi. |
At the end of the teaching, the son of a god was established in the fruit of stream-entry. |
yathā hi rañño bhojanakāle attano mukhappamāṇe kabaḷe ukkhitte aṅke nisinno putto attano mukhappamāṇeneva tato kabaḷaṃ karoti, evamevaṃ bhagavati arahattanikūṭena desanaṃ desentepi sattā attano upanissayānurūpena sotāpattiphalādīni pāpuṇanti. |
For just as when a king is eating, and a morsel the size of his own mouth is lifted up, his son sitting on his lap makes a morsel from that, the size of his own mouth; in the same way, even when the Blessed One is teaching a teaching with the pinnacle of Arahantship, beings attain the fruits of stream-entry and so on according to their respective support-conditions. |
ayampi devaputto sotāpattiphalaṃ patvā bhagavantaṃ gandhādīhi pūjetvā pakkāmīti. |
This son of a god also, having attained the fruit of stream-entry, and having honored the Blessed One with perfumes and so on, departed. |
chaṭṭhaṃ. |
Sixth. |
♦ 7. vanaropasuttavaṇṇanā SN 1.47 |
♦ 7. Commentary on the Vanaropa Sutta |
♦ 47. sattame dhammaṭṭhā sīlasampannāti ke dhammaṭṭhā, ke sīlasampannāti pucchati. |
♦ 47. In the seventh, "dhammaṭṭhā sīlasampannā"ti means she asks, "Who are those established in the Dhamma? Who are those endowed with virtue?" |
bhagavā imaṃ pañhaṃ thāvaravatthunā dīpento ārāmaropātiādimāha. |
The Blessed One, explaining this question with a stable matter, said, "ārāmaropā"tiādi. |
tattha ārāmaropāti pupphārāmaphalārāmaropakā. |
There, "ārāmaropā"ti means "planters of flower-groves and fruit-groves." |
vanaropāti sayaṃjāte aropimavane sīmaṃ parikkhipitvā cetiyabodhicaṅkamanamaṇḍapakuṭileṇarattiṭṭhānadivāṭṭhānānaṃ kārakā chāyūpage rukkhe ropetvā dadamānāpi vanaropāyeva nāma. |
Vanaropā"ti means "those who, in a self-grown, unplanted forest, having enclosed a boundary, and having made a cetiya, a Bodhi tree, a walking path, a pavilion, a hut, a cave, a night-quarter, and a day-quarter, and having planted shady trees and given them, are also called 'vanaropā' (forest-planters). |
setukārakāti visame setuṃ karonti, udake nāvaṃ paṭiyādenti . |
Setukārakā"ti means "they make a bridge in an uneven place; they prepare a boat on the water. |
papanti pānīyadānasālaṃ. |
Papan"ti means "a drinking-water hall. |
udapānanti yaṃkiñci pokkharaṇītaḷākādiṃ. |
Udapānan"ti means "any pond, lake, and so on. |
upassayanti vāsāgāraṃ. |
Upassayan"ti means "a dwelling-house. |
“upāsayan”tipi pāṭho. |
The reading "upāsayan"ti also exists. |
♦ sadā puññaṃ pavaḍḍhatīti na akusalavitakkaṃ vā vitakkentassa niddāyantassa vā pavaḍḍhati. |
♦ "Sadā puññaṃ pavaḍḍhatī"ti means "it does not increase for one who is thinking an unwholesome thought or for one who is sleeping. But whenever one recollects, then it increases for him. In reference to this meaning, it is said, 'merit always increases.'" |
yadā yadā pana anussarati, tadā tadā tassa vaḍḍhati. |
Dhammaṭṭhā sīlasampannā"ti means "because they are established in that Dhamma and are endowed with that virtue, they are 'established in the Dhamma, endowed with virtue.' |
imamatthaṃ sandhāya “sadā puññaṃ pavaḍḍhatī”ti vuttaṃ. |
Or, for those who do such meritorious deeds, the ten wholesome dhammas are fulfilled; because they are established in them, they are "established in the Dhamma." |
dhammaṭṭhā sīlasampannāti tasmiṃ dhamme ṭhitattā tenapi sīlena sampannattā dhammaṭṭhā sīlasampannā. |
And because they are endowed with that very virtue, they are "endowed with virtue." |
atha vā evarūpāni puññāni karontānaṃ dasa kusalā dhammā pūrenti, tesu ṭhitattā dhammaṭṭhā. |
Seventh. |
teneva ca sīlena sampannattā sīlasampannāti. |
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sattamaṃ. |
♦ 8. jetavanasuttavaṇṇanā SN 1.48 |
♦ 8. Commentary on the Jetavana Sutta |
♦ 48. aṭṭhame idaṃ hi taṃ jetavananti anāthapiṇḍiko devaputto jetavanassa ceva buddhādīnañca vaṇṇabhaṇanatthaṃ āgato evamāha. |
♦ 48. In the eighth, "idaṃ hi taṃ jetavananti" — the devaputta Anāthapiṇḍika, for the purpose of speaking the praise of both the Jetavana and of the Buddha and so on, came and said this. |
isisaṅghanisevitanti bhikkhusaṅghanisevitaṃ. |
Isisaṅghanisevitan"ti means "frequented by the community of monks. |
♦ evaṃ paṭhamagāthāya jetavanassa vaṇṇaṃ kathetvā idāni ariyamaggassa kathento kammaṃ vijjātiādimāha. |
♦ Having thus spoken the praise of the Jetavana in the first verse, now, speaking that of the noble path, he said, "kammaṃ vijjā"tiādi. |
tattha kammanti maggacetanā. |
There, "kamman"ti means "the intention of the path." |
vijjāti maggapaññā. |
Vijjā"ti means "the wisdom of the path. |
dhammoti samādhipakkhikā dhammā. |
Dhammo"ti means "the dhammas on the side of concentration. |
sīlaṃ jīvitamuttamanti sīle patiṭṭhitassa jīvitaṃ uttamanti dasseti. |
Sīlaṃ jīvitamuttaman"ti means "he shows that the life of one who is established in virtue is supreme. |
atha vā vijjāti diṭṭhisaṅkappā. |
Or else, "vijjā"ti means "view and intention." |
dhammoti vāyāmasatisamādhayo. |
Dhammo"ti means "effort, mindfulness, and concentration. |
sīlanti vācākammantājīvā. |
Sīlan"ti means "speech, action, and livelihood. |
jīvitamuttamanti etasmiṃ sīle ṭhitassa jīvitaṃ nāma uttamaṃ. |
Jīvitamuttaman"ti means "the life of one who is established in this virtue is called supreme. |
etena maccā sujjhantīti etena aṭṭhaṅgikamaggena sattā visujjhanti. |
Etena maccā sujjhantī"ti means "by this eightfold path, beings are purified. |
♦ tasmāti yasmā maggena sujjhanti, na gottadhanehi, tasmā. |
♦ "Tasmā"ti means "because they are purified by the path, not by clan and wealth, therefore." |
yoniso vicine dhammanti upāyena samādhipakkhiyadhammaṃ vicineyya. |
Yoniso vicine dhamman"ti means "one should discern the Dhamma on the side of concentration with a method. |
evaṃ tattha visujjhatīti evaṃ tasmiṃ ariyamagge visujjhati. |
Evaṃ tattha visujjhatī"ti means "thus one is purified in that noble path. |
atha vā yoniso vicine dhammanti upāyena pañcakkhandhadhammaṃ vicineyya. |
Or else, "yoniso vicine dhamman"ti means "one should discern the Dhamma of the five aggregates with a method." |
evaṃ tattha visujjhatīti evaṃ tesu catūsu saccesu visujjhati. |
Evaṃ tattha visujjhatī"ti means "thus one is purified in those four truths. |
♦ idāni sāriputtattherassa vaṇṇaṃ kathento sāriputtovātiādimāha. |
♦ Now, speaking the praise of the elder Sāriputta, he said, "sāriputtovā"tiādi. |
tattha sāriputtovāti avadhāraṇavacanaṃ, etehi paññādīhi sāriputtova seyyoti vadati. |
There, "sāriputtovā"ti is a word of emphasis; he says, "Sāriputta alone is the best in these, wisdom and so on." |
upasamenāti kilesaupasamena . |
Upasamenā"ti means "by the calming of the defilements. |
pāraṃ gatoti nibbānaṃ gato. |
Pāraṃ gato"ti means "gone to Nibbāna. |
yo koci nibbānaṃ patto bhikkhu, so etāvaparamo siyā, na therena uttaritaro nāma atthīti vadati. |
He says, "Whatever monk has reached Nibbāna, he would be at most this much; there is none who is superior to the elder." |
sesaṃ uttānamevāti. |
The rest is clear. |
aṭṭhamaṃ. |
Eighth. |
♦ 9. maccharisuttavaṇṇanā SN 1.49 |
♦ 9. Commentary on the Macchari Sutta |
♦ 49. navame maccharinoti maccherena samannāgatā. |
♦ 49. In the ninth, "maccharino"ti means "endowed with stinginess." |
ekacco hi attano vasanaṭṭhāne bhikkhuṃ hatthaṃ pasāretvāpi na vandati, aññattha gato vihāraṃ pavisitvā sakkaccaṃ vanditvā madhurapaṭisanthāraṃ karoti — “bhante, amhākaṃ vasanaṭṭhānaṃ nāgacchatha, sampanno padeso, paṭibalā mayaṃ ayyānaṃ yāgubhattādīhi upaṭṭhānaṃ kātun”ti. |
For a certain person, in his own dwelling place, does not even pay homage to a monk by extending his hand; but having gone elsewhere, having entered a monastery, he pays homage with respect and makes a sweet friendly greeting: "Venerable sir, do you not come to our dwelling place? The region is prosperous; we are able to attend on the venerable ones with gruel, rice, and so on." |
bhikkhū “saddho ayaṃ upāsako”ti yāgubhattādīhi saṅgaṇhanti. |
The monks, thinking, "This is a faithful layman," support him with gruel, rice, and so on. |
atheko thero tassa gāmaṃ gantvā piṇḍāya carati. |
Then a certain elder, having gone to his village, goes for alms. |
so taṃ disvā aññena vā gacchati, gharaṃ vā pavisati. |
He, seeing him, either goes by another way or enters a house. |
sacepi sammukhībhāvaṃ āgacchati, hatthena vanditvā — “ayyassa bhikkhaṃ detha, ahaṃ ekena kammena gacchāmī”ti pakkamati. |
And if he comes face to face, having paid homage with his hand, he departs, saying, "Give alms to the venerable one; I am going on some business." |
thero sakalagāmaṃ caritvā tucchapattova nikkhamati. |
The elder, having gone through the whole village, comes out with an empty bowl. |
idaṃ tāva mudumacchariyaṃ nāma, yena samannāgato adāyakopi dāyako viya paññāyati. |
This is called soft stinginess, endowed with which, even a non-giver appears like a giver. |
idha pana thaddhamacchariyaṃ adhippetaṃ, yena samannāgato bhikkhūsu piṇḍāya paviṭṭhesu, “therā ṭhitā”ti vutte, “kiṃ mayhaṃ pādā rujjantī”tiādīni vatvā silāthambho viya khāṇuko viya ca thaddho hutvā tiṭṭhati, sāmīcimpi na karoti. |
Here, however, hard stinginess is intended, endowed with which, when monks have entered for alms, and it is said, "The elders are standing," he, saying, "Do my feet hurt?", and so on, stands stiff like a stone pillar or a stump, and does not even perform a courtesy. |
kadariyāti idaṃ maccharinoti padasseva vevacanaṃ. |
Kadariyā"ti this is a synonym for the word "maccharino. |
mudukampi hi macchariyaṃ “macchariya”nteva vuccati, thaddhaṃ pana kadariyaṃ nāma. |
For even soft stinginess is called "macchariya"; but hard is called "kadariya." |
paribhāsakāti bhikkhū gharadvāre ṭhite disvā, “kiṃ tumhe kasitvā āgatā, vapitvā, lāyitvā? |
"Paribhāsakā"ti means those who, seeing monks standing at the house-door, say, "Have you come having plowed, having sown, having reaped? We do not get enough even for ourselves; from where for you? Depart quickly," and so on, threatening them. |
mayaṃ attanopi na labhāma, kuto tumhākaṃ, sīghaṃ nikkhamathā”tiādīhi saṃtajjakā. |
Antarāyakarā"ti means "makers of these obstacles: an obstacle to heaven for the giver, an obstacle to gain for the recipients, and a self-destruction. |
antarāyakarāti dāyakassa saggantarāyo, paṭiggāhakānaṃ lābhantarāyo, attano upaghātoti imesaṃ antarāyānaṃ kārakā. |
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♦ samparāyoti paraloko. |
♦ "Samparāyo"ti means "the next world." |
ratīti pañcakāmaguṇarati. |
Ratī"ti means "the delight of the five strands of sensual pleasure. |
khiḍḍāti kāyikakhiḍḍādikā tividhā khiḍḍā. |
Khiḍḍā"ti means "the threefold play, beginning with physical play. |
diṭṭhe dhammesa vipākoti tasmiṃ nibbattabhavane diṭṭhe dhamme esa vipāko. |
Diṭṭhe dhammesa vipāko"ti means "in the present life, in the existence in which he is born, this is the result. |
samparāye ca duggatīti “yamalokaṃ upapajjare”ti vutte samparāye ca duggati. |
Samparāye ca duggatī"ti means "and in the next world, a bad destination," as it is said, "they are reborn in the world of Yama. |
♦ vadaññūti bhikkhū gharadvāre ṭhitā kiñcāpi tuṇhīva honti, atthato pana — “bhikkhaṃ dethā”ti vadanti nāma. |
♦ "Vadaññū"ti means "when monks are standing at the house-door, although they are silent, in effect they are saying, 'Give alms.' There, those who, thinking, 'We cook, but these do not cook; if they do not get it, having come to those who cook, where will they get it?', share what is to be given, they are called 'vadaññū' (generous)." |
tatra ye “mayaṃ pacāma, ime pana na pacanti, pacamāne patvā alabhantā kuhiṃ labhissantī”ti? |
Pakāsantī"ti means "they shine with the radiance of their celestial mansions. |
deyyadhammaṃ saṃvibhajanti, te vadaññū nāma. |
Parasambhatesū"ti means "in what has been collected by others. |
pakāsantīti vimānappabhāya jotanti. |
Samparāye ca suggatī"ti, "in the next world, a good destination," as it is said, "these are the heavens. |
parasambhatesūti parehi sampiṇḍitesu. |
Or for both of them, having passed away from there, in the next world also, there is a bad destination and a good destination, respectively. |
samparāye ca suggatīti, “ete saggā”ti evaṃ vuttasamparāye sugati. |
Ninth. |
ubhinnampi vā etesaṃ tato cavitvā puna samparāyepi duggatisugatiyeva hotīti. |
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navamaṃ. |
♦ 10. ghaṭīkārasuttavaṇṇanā SN 1.50 |
♦ 10. Commentary on the Ghaṭīkāra Sutta |
♦ 50. dasame upapannāseti nibbattivasena upagatā. |
♦ 50. In the tenth, "upapannāse"ti means "having attained by way of rebirth." |
vimuttāti avihābrahmalokasmiṃ upapattisamanantarameva arahattaphalavimuttiyā vimuttā. |
Vimuttā"ti means "liberated by the liberation of the fruit of Arahantship immediately after rebirth in the Avihā Brahma world. |
mānusaṃ dehanti idha pañcorambhāgiyasaṃyojanāni eva vuttāni. |
"Mānusaṃ dehan"ti here, the five lower fetters are spoken of. |
dibbayoganti pañca uddhambhāgiyasaṃyojanāni. |
Dibbayogan"ti means "the five higher fetters. |
upaccagunti atikkamiṃsu. |
Upaccagun"ti means "they have gone beyond. |
upakotiādīni tesaṃ therānaṃ nāmāni. |
"Upako"tiādi are the names of those elders. |
kusalī bhāsasī tesanti, “kusalan”ti idaṃ vacanaṃ imassa atthīti kusalī, tesaṃ therānaṃ tvaṃ kusalaṃ anavajjaṃ bhāsasi, thomesi pasaṃsasi, paṇḍitosi devaputtāti vadati. |
"Kusalī bhāsasī tesan"ti, "kusalī" means "he to whom this word 'kusala' belongs"; "you speak what is wholesome, what is blameless, of those elders; you praise, you commend them; you are wise, son of a god," he says. |
taṃ te dhammaṃ idhaññāyāti te therā taṃ dhammaṃ idha tumhākaṃ sāsane jānitvā. |
Taṃ te dhammaṃ idhaññāyā"ti means "those elders, having known that Dhamma here in your dispensation. |
gambhīranti gambhīratthaṃ. |
Gambhīran"ti means "the profound meaning. |
brahmacārī nirāmisoti nirāmisabrahmacārī nāma anāgāmī, anāgāmī ahosinti attho. |
"Brahmacārī nirāmiso"ti means "a brahmacārī without material things is a non-returner"; "I was a non-returner," is the meaning. |
ahuvāti ahosi. |
"Ahuvā"ti means "ahosi" (he was). |
sagāmeyyoti ekagāmavāsī. |
Sagāmeyyo"ti means "a dweller of the same village. |
pariyosānagāthā saṅgītikārehi ṭhapitāti. |
The concluding verse was placed by the compilers of the council. |
dasamaṃ. |
Tenth. |
♦ ādittavaggo pañcamo. |
♦ The Ādittavaggo, the fifth. |
♦ 6. jarāvaggo |
♦ 6. The Jarā Vagga |
♦ 1. jarāsuttavaṇṇanā SN 1.51 |
♦ 1. Commentary on the Jarā Sutta |
♦ 51. jarāvaggassa paṭhame sādhūti laddhakaṃ bhaddakaṃ. |
♦ 51. In the first of the Jarā Vagga, "sādhū"ti means "good, excellent." |
sīlaṃ yāva jarāti iminā idaṃ dasseti — yathā muttāmaṇirattavatthādīni ābharaṇāni taruṇakāleyeva sobhanti, jarājiṇṇakāle tāni dhārento “ayaṃ ajjāpi bālabhāvaṃ pattheti, ummattako maññe”ti vattabbataṃ āpajjati, na evaṃ sīlaṃ. |
"Sīlaṃ yāva jarā"ti by this he shows this: Just as ornaments such as pearls, gems, and red cloth shine only in youth, and one who wears them in old age comes to be spoken of as, "This one still desires a state of childhood; he must be mad," not so virtue. |
sīlañhi niccakālaṃ sobhati. |
For virtue shines at all times. |
bālakālepi hi sīlaṃ rakkhantaṃ “kiṃ imassa sīlenā”ti? |
For even in childhood, there are no speakers who say of one who keeps the precepts, "What has this one to do with virtue?" |
vattāro natthi. |
And in middle age, and in old age. |
majjhimakālepi mahallakakālepīti. |
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♦ saddhā sādhu patiṭṭhitāti hatthāḷavakacittagahapatiādīnaṃ viya maggena āgatā patiṭṭhitasaddhā nāma sādhu. |
♦ "Saddhā sādhu patiṭṭhitā"ti means "faith that has come by way of the path, like that of the householder Hatthāḷavaka Citta and others, is called well-established faith, which is good." |
paññā narānaṃ ratananti ettha cittīkataṭṭhādīhi ratanaṃ veditabbaṃ. |
"Paññā narānaṃ ratanan"ti here, a jewel should be understood by its being esteemed and so on. |
vuttañhetaṃ — |
This has been said: |
♦ “yadi cittīkatanti ratanaṃ, nanu bhagavā cittīkato purisasīho, ye ca loke cittīkatā, tesaṃ cittīkato bhagavā. |
♦ "If 'ratanaṃ' means 'esteemed,' then is not the Blessed One, the lion of men, esteemed? And of those who are esteemed in the world, the Blessed One is the most esteemed. If 'ratanaṃ' means 'delightful,' then is not the Blessed One, the lion of men, delightful? Those who practice according to his word delight in the bliss of the delight of jhāna. If 'ratanaṃ' means 'incomparable,' then is not the Blessed One, the lion of men, incomparable? For it is not possible to compare with qualities one who has gone to the perfection of qualities. If 'ratanaṃ' means 'rare,' then is not the Blessed One, the lion of men, rare? If 'ratanaṃ' means 'for the enjoyment of faultless beings,' then is not the Blessed One faultless in virtue, in concentration, in wisdom, in liberation, in the knowledge and vision of liberation?" |
yadi ratikaranti ratanaṃ, nanu bhagavā ratikaro purisasīho, tassa vacanena carantā jhānaratisukhena abhiramanti. |
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yadi atulyanti ratanaṃ, nanu bhagavā atulo purisasīho. |
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na hi sakkā tuletuṃ guṇehi guṇapāramiṃ gato. |
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yadi dullabhanti ratanaṃ, nanu bhagavā dullabho purisasīho. |
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yadi anomasattaparibhoganti ratanaṃ, nanu bhagavā anomo sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanenā”ti. |
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♦ idha pana dullabhapātubhāvaṭṭhena paññā “ratanan”ti vuttaṃ. |
♦ Here, however, wisdom is called a "jewel" in the sense of its rare appearance. |
puññanti puññacetanā, sā hi arūpattā pariharituṃ na sakkāti. |
"Puññan"ti means "the intention of merit"; for that, being formless, cannot be carried off. |
paṭhamaṃ. |
First. |
♦ 2. ajarasāsuttavaṇṇanā SN 1.52 |
♦ 2. Commentary on the Ajarasā Sutta |
♦ 52. dutiye ajarasāti ajīraṇena, avipattiyāti attho. |
♦ 52. In the second, "ajarasā"ti means "by not decaying," "by not being corrupted," is the meaning. |
sīlañhi avipannameva sādhu hoti, vipannasīlaṃ ācariyupajjhāyādayopi na saṅgaṇhanti, gatagataṭṭhāne niddhamitabbova hotīti. |
For virtue is good only when it is uncorrupted; one whose virtue is corrupted is not supported even by his teachers, preceptors, and so on; wherever he goes, he is to be expelled. |
dutiyaṃ. |
Second. |
♦ 3. mittasuttavaṇṇanā SN 1.53 |
♦ 3. Commentary on the Mitta Sutta |
♦ 53. tatiye satthoti saddhiṃcaro, jaṅghasattho vā sakaṭasattho vā. |
♦ 53. In the third, "sattho"ti means "a fellow-traveler," whether a foot-caravan or a cart-caravan. |
mittanti roge uppanne pāṭaṅkiyā vā aññena vā yānena haritvā khemantasampāpanena mittaṃ. |
Mittan"ti means "a friend, by way of carrying one when a disease has arisen, by a stretcher or some other vehicle, and bringing one to a safe place. |
sake ghareti attano gehe . |
Sake ghare"ti means "in one's own house. |
tathārūpe roge jāte puttabhariyādayo jigucchanti, mātā pana asucimpi candanaṃ viya maññati. |
When such a disease has arisen, sons, wives, and so on are disgusted; but a mother regards even impurity as sandalwood. |
tasmā sā sake ghare mittaṃ. |
Therefore, she is a friend in one's own house. |
sahāyo atthajātassāti uppannakiccassa yo taṃ kiccaṃ vahati nittharati, so kiccesu saha ayanabhāvena sahāyo mittaṃ, surāpānādisahāyā pana na mittā. |
"Sahāyo atthajātassā"ti means "of one for whom a need has arisen, he who bears that need, who carries it through, he is a 'sahāyo' (companion) in needs, by way of going together"; but companions in drinking liquor and so on are not friends. |
samparāyikanti samparāyahitaṃ. |
Samparāyikan"ti means "what is beneficial in the next world. |
tatiyaṃ. |
Third. |
♦ 4. vatthusuttavaṇṇanā SN 1.54 |
♦ 4. Commentary on the Vatthu Sutta |
♦ 54. catutthe puttā vatthūti mahallakakāle paṭijagganaṭṭhena puttā patiṭṭhā. |
♦ 54. In the fourth, "puttā vatthū"ti means "sons are a foundation, in the sense of looking after one in old age." |
paramoti aññesaṃ akathetabbassapi guyhassa kathetabbayuttatāya bhariyā paramo sakhā nāma. |
Paramo"ti means "a wife is called the supreme friend because a secret that is not to be told to others is fit to be told to her. |
catutthaṃ. |
Fourth. |
♦ 5-7. paṭhamajanasuttādivaṇṇanā |
♦ 5-7. Commentary on the Paṭhamajana Sutta and others |
♦ 55. pañcame vidhāvatīti parasamuddādigamanavasena ito cito ca vidhāvati. |
♦ 55. In the fifth, "vidhāvatī"ti means "he runs hither and thither, by way of going to other seas and so on." |
pañcamaṃ. |
Fifth. |
♦ 56. chaṭṭhe dukkhāti vaṭṭadukkhato. |
♦ 56. In the sixth, "dukkhā"ti means "from the suffering of the round of existence." |
chaṭṭhaṃ. |
Sixth. |
♦ 57. sattame parāyaṇanti nipphatti avassayo. |
♦ 57. In the seventh, "parāyaṇan"ti means "the final end, the resort." |
sattamaṃ. |
Seventh. |
♦ 8. uppathasuttavaṇṇanā SN 1.58 |
♦ 8. Commentary on the Uppatha Sutta |
♦ 58. aṭṭhame rāgo uppathoti sugatiñca nibbānañca gacchantassa amaggo. |
♦ 58. In the eighth, "rāgo uppatho"ti means "for one who is going to a good destination and to Nibbāna, passion is a wrong path." |
rattindivakkhayoti rattidivehi, rattidivesu vā khīyati. |
Rattindivakkhayo"ti means "he wanes by nights and days," or "in nights and days. |
itthī malanti sesaṃ bāhiramalaṃ bhasmakhārādīhi dhovitvā sakkā sodhetuṃ, mātugāmamalena duṭṭho pana na sakkā suddho nāma kātunti itthī “malan”ti vuttā. |
Itthī malan"ti means "other external stains can be cleansed by washing with ash, alkali, and so on; but one who is defiled by the stain of a woman cannot be made pure," so a woman is called a "stain. |
etthāti ettha itthiyaṃ pajā sajjati. |
Etthā"ti means "in this," "in a woman, the creature is attached. |
tapoti indriyasaṃvaradhutaṅgaguṇavīriyadukkarakārikānaṃ nāmaṃ, idha pana ṭhapetvā dukkarakārikaṃ sabbāpi kilesasantāpikā paṭipadā vaṭṭati. |
"Tapo"ti is the name for the restraint of the senses, the ascetic qualities, energy, and difficult practices; here, however, having set aside the difficult practices, all the practice that torments the defilements is acceptable. |
brahmacariyanti methunavirati. |
Brahmacariyan"ti means "abstinence from sexual intercourse. |
aṭṭhamaṃ. |
Eighth. |
♦ 9. dutiyasuttavaṇṇanā SN 1.59 |
♦ 9. Commentary on the Dutiya Sutta |
♦ 59. navame kissa cābhiratoti kismiṃ abhirato. |
♦ 59. In the ninth, "kissa cābhirato"ti means "in what does he delight?" |
dutiyāti sugatiñceva nibbānañca gacchantassa dutiyikā. |
Dutiyā"ti means "a second for one going to a good destination and to Nibbāna. |
paññā cenaṃ pasāsatīti paññā etaṃ purisaṃ “idaṃ karohi, idaṃ mākarī”ti anusāsati. |
Paññā cenaṃ pasāsatī"ti means "wisdom instructs this person, 'do this, do not do that.' |
navamaṃ. |
Ninth. |
♦ 10. kavisuttavaṇṇanā SN 1.60 |
♦ 10. Commentary on the Kavi Sutta |
♦ 60. dasame chando nidānanti gāyattiādiko chando gāthānaṃ nidānaṃ. |
♦ 60. In the tenth, "chando nidānan"ti means "the meter, such as Gāyatrī, is the basis of the verses." |
pubbapaṭṭhāpanagāthā ārabhanto hi “kataracchandena hotū”ti ārabhati . |
For one who is beginning a verse that establishes a prior point begins by saying, "with what meter should it be?" |
viyañjananti jananaṃ. |
Viyañjanan"ti means "producing. |
akkharaṃ hi padaṃ janeti, padaṃ gāthaṃ janeti, gāthā atthaṃ pakāsetīti. |
For a letter produces a word, a word produces a verse, and a verse explains the meaning. |
nāmasannissitāti samuddādipaṇṇattinissitā. |
Nāmasannissitā"ti means "dependent on a designation, such as the ocean. |
gāthā ārabhanto hi samuddaṃ vā pathaviṃ vā yaṃ kiñci nāmaṃ nissayitvāva ārabhati. |
For one who is beginning a verse begins by depending on some name or other, such as the ocean or the earth. |
āsayoti patiṭṭhā. |
Āsayo"ti means "foundation. |
kavito hi gāthā pavattanti. |
For verses proceed from a poet. |
so tāsaṃ patiṭṭhā hotīti. |
He is their foundation. |
dasamaṃ. |
Tenth. |
♦ jarāvaggo chaṭṭho. |
♦ The Jarāvaggo, the sixth. |
♦ 7. addhavaggo |
♦ 7. The Addha Vagga |
♦ 1. nāmasuttavaṇṇanā SN 1.61 |
♦ 1. Commentary on the Nāma Sutta |
♦ 61. addhavaggassa paṭhame nāmaṃ sabbaṃ addhabhavīti nāmaṃ sabbaṃ abhibhavati anupatati. |
♦ 61. In the first of the Addha Vagga, "nāmaṃ sabbaṃ addhabhavī"ti means "a name overpowers, follows all." |
opapātikena vā hi kittimena vā nāmena mutto satto vā saṅkhāro vā natthi. |
For there is no being or conditioned thing that is free from a name, whether spontaneously arisen or created. |
yassapi hi rukkhassa vā pāsāṇassa vā “idaṃ nāma nāman”ti na jānanti, anāmakotveva tassa nāmaṃ hoti. |
For even of a tree or a stone of which they do not know, "this is its name," its name is simply "the nameless." |
paṭhamaṃ. |
First. |
♦ 2-3. cittasuttādivaṇṇanā |
♦ 2-3. Commentary on the Citta Sutta and others |
♦ 62. dutiye sabbeva vasamanvagūti ye cittassa vasaṃ gacchanti, tesaṃyeva anavasesapariyādānametaṃ. |
♦ 62. In the second, "sabbeva vasamanvagū"ti means "this is a complete taking of those who go under the power of the mind." |
dutiyaṃ. |
Second. |
♦ 63. tatiyepi eseva nayo. |
♦ 63. In the third also, this is the method. |
tatiyaṃ. |
Third. |
♦ 4-5. saṃyojanasuttādivaṇṇanā |
♦ 4-5. Commentary on the Saṃyojana Sutta and others |
♦ 64. catutthe kiṃ su saṃyojanoti kiṃ saṃyojano kiṃ bandhano? |
♦ 64. In the fourth, "kiṃ su saṃyojano"ti means "what is its fetter? what is its bond?" |
vicāraṇanti vicaraṇā pādāni. |
Vicāraṇan"ti means "its wandering, its feet. |
bahuvacane ekavacanaṃ kataṃ. |
The singular is used for the plural. |
vitakkassa vicāraṇanti vitakko tassa pādā. |
Vitakkassa vicāraṇan"ti means "thought is its feet. |
catutthaṃ. |
Fourth. |
♦ 65. pañcamepi eseva nayo. |
♦ 65. In the fifth also, this is the method. |
pañcamaṃ. |
Fifth. |
♦ 6. attahatasuttavaṇṇanā SN 1.66 |
♦ 6. Commentary on the Attahata Sutta |
♦ 66. chaṭṭhe kenassubbhāhatoti kena abbhāhato. |
♦ 66. In the sixth, "kenassubbhāhato"ti means "by what is it struck?" |
su-kāro nipātamattaṃ. |
The "su" is just a particle. |
icchādhūpāyitoti icchāya āditto. |
Icchādhūpāyito"ti means "kindled by desire. |
chaṭṭhaṃ. |
Sixth. |
♦ 7-9. uḍḍitasuttādivaṇṇanā |
♦ 7-9. Commentary on the Uḍḍita Sutta and others |
♦ 67. sattame taṇhāya uḍḍitoti taṇhāya ullaṅghito. |
♦ 67. In the seventh, "taṇhāya uḍḍito"ti means "impaled by craving." |
cakkhuñhi taṇhārajjunā āvunitvā rūpanāgadante uḍḍitaṃ, sotādīni saddādīsūti taṇhāya uḍḍito loko. |
For the eye is impaled on the elephant-tusks of form, being bound with the rope of craving; the ear and so on, on sounds and so on. Thus, the world is impaled by craving. |
maccunā pihitoti anantare attabhāve kataṃ kammaṃ na dūraṃ ekacittantaraṃ, balavatiyā pana māraṇantikavedanāya pabbatena viya otthaṭattā sattā taṃ na bujjhantīti “maccunā pihito loko”ti vuttaṃ. |
Maccunā pihito"ti means "the kamma done in the next state of existence is not far, it is one mind-moment away; but because it is overwhelmed by the strong feeling at the time of death as if by a mountain, beings do not realize it," so it is said, "the world is covered by death. |
sattamaṃ. |
Seventh. |
♦ 68. aṭṭhame sveva pañho devatāya heṭṭhupariyāyavasena pucchito. |
♦ 68. In the eighth, the same question was asked by the deity by way of up and down. |
aṭṭhamaṃ. |
Eighth. |
♦ 69. navame sabbaṃ uttānameva. |
♦ 69. In the ninth, all is clear. |
navamaṃ. |
Ninth. |
♦ 10. lokasuttavaṇṇanā SN 1.70 |
♦ 10. Commentary on the Loka Sutta |
♦ 70. dasame kismiṃ loko samuppannoti kismiṃ uppanne loko uppannoti pucchati. |
♦ 70. In the tenth, "kismiṃ loko samuppanno"ti means she asks, "When what arises does the world arise?" |
chasūti chasu ajjhattikesu āyatanesu uppannesu uppannoti vuccati. |
Chasū"ti means "when the six internal sense-bases arise, it is said to have arisen. |
chasu kubbatīti tesuyeva chasu santhavaṃ karoti. |
Chasu kubbatī"ti means "in those very six, he makes an association. |
upādāyāti tāniyeva ca upādāya āgamma paṭicca pavattati. |
Upādāyā"ti means "and in dependence on them, relying on them, it proceeds. |
vihaññatīti tesuyeva chasu vihaññati pīḷiyati. |
Vihaññatī"ti means "in those very six, he is afflicted, he is tormented. |
iti ajjhattikāyatanavasena ayaṃ pañho āgato, ajjhattikabāhirānaṃ pana vasena āharituṃ vaṭṭati. |
Thus, this question has come by way of the internal sense-bases; but it is proper to bring it by way of the internal and external. |
chasu hi ajjhattikāyatanesu uppannesu ayaṃ uppanno nāma hoti, chasu bāhiresu santhavaṃ karoti, channaṃ ajjhattikānaṃ upādāya chasu bāhiresu vihaññatīti. |
For when the six internal sense-bases arise, this is said to have arisen; he makes an association in the six external; in dependence on the six internal, he is afflicted in the six external. |
dasamaṃ. |
Tenth. |
♦ addhavaggo sattamo. |
♦ The Addhavaggo, the seventh. |
♦ 8. chetvāvaggo |
♦ 8. The Chetvāvagga |
♦ 1. chetvāsuttavaṇṇanā SN 1.71 |
♦ 1. Commentary on the Chetvā Sutta |
♦ 71. chetvāvaggassa paṭhame chetvāti vadhitvā. |
♦ 71. In the first of the Chetvāvagga, "chetvā"ti means "having killed." |
sukhaṃ setīti kodhapariḷāhena aparidayhamānattā sukhaṃ sayati. |
Sukhaṃ setī"ti means "he sleeps happily, because he is not burning with the fever of anger. |
na socatīti kodhavināsena vinaṭṭhadomanassattā na socati. |
Na socatī"ti means "he does not grieve, because his dejection has been destroyed with the destruction of anger. |
visamūlassāti dukkhavipākassa . |
Visamūlassā"ti means "of that which has a painful result. |
madhuraggassāti kuddhassa paṭikujjhitvā, akkuṭṭhassa paccakkositvā, pahaṭassa ca paṭipaharitvā sukhaṃ uppajjati, taṃ sandhāya madhuraggoti vutto. |
Madhuraggassā"ti means "for one who is angry, happiness arises from being angry back; for one who is reviled, from reviling back; and for one who is struck, from striking back. In reference to that, it is said, 'madhuraggā' (with a sweet end). |
imasmiṃ hi ṭhāne pariyosānaṃ agganti vuttaṃ. |
For in this place, the end is called "agga." |
ariyāti buddhādayo. |
Ariyā"ti means "the Buddhas and so on. |
paṭhamaṃ. |
First. |
♦ 2. rathasuttavaṇṇanā SN 1.72 |
♦ 2. Commentary on the Ratha Sutta |
♦ 72. dutiye paññāyati etenāti paññāṇaṃ. |
♦ 72. In the second, "paññāyati etenā"ti means "paññāṇaṃ" (a sign). |
dhajo rathassāti mahantasmiṃ hi saṅgāmasīse dūratova dhajaṃ disvā “asukarañño nāma ayaṃ ratho”ti ratho pākaṭo hoti. |
Dhajo rathassā"ti means "for on a great battlefield, seeing the banner from afar, the chariot is famous as, 'this is the chariot of such-and-such a king.' |
tena vuttaṃ “dhajo rathassa paññāṇan”ti. |
Therefore it is said: "dhajo rathassa paññāṇan"ti (the banner is the sign of the chariot). |
aggipi dūratova dhūmena paññāyati. |
Fire also is recognized from afar by its smoke. |
coḷaraṭṭhaṃ paṇḍuraṭṭhanti evaṃ raṭṭhampi raññā paññāyati. |
"The Coḷa country, the Pāṇḍu country" — thus, a country is also recognized by its king. |
cakkavattirañño dhītāpi pana itthī “asukassa nāma bhariyā”ti bhattāraṃ patvāva paññāyati. |
And even the daughter of a universal monarch is recognized as "the wife of so-and-so" only after she has gone to her husband. |
tasmā dhūmo paññāṇamagginotiādi vuttaṃ. |
Therefore, it is said, "dhūmo paññāṇamaggino"tiādi (smoke is the sign of fire). |
dutiyaṃ. |
Second. |
♦ 3. vittasuttavaṇṇanā SN 1.73 |
♦ 3. Commentary on the Vitta Sutta |
♦ 73. tatiye saddhīdha vittanti yasmā saddho saddhāya muttamaṇiādīnipi vittāni labhati, tissopi kulasampadā, cha kāmasaggāni, nava brahmaloke patvā pariyosāne amatamahānibbānadassanampi labhati, tasmā maṇimuttādīhi vittehi saddhāvittameva seṭṭhaṃ. |
♦ 73. In the third, "saddhīdha vittan"ti — because a faithful person, by faith, obtains wealth such as pearls and precious gems; and the attainments of clan, the six desire-realm heavens, and having reached the nine Brahma worlds, in the end also obtains the seeing of the great Nibbāna of the deathless; therefore, of wealth such as gems and pearls, the wealth of faith is the best. |
dhammoti dasakusalakammapatho. |
Dhammo"ti means "the ten paths of wholesome kamma. |
sukhamāvahatīti sabbampi sāsavānāsavaṃ asaṃkiliṭṭhasukhaṃ āvahati. |
Sukhamāvahatī"ti means "it brings all happiness, with and without cankers, undefiled. |
sādutaranti lokasmiṃ loṇambilādīnaṃ sabbarasānaṃ saccameva madhurataraṃ. |
Sādutaran"ti means "of all the tastes in the world, such as salt and sour, truth is the sweetest. |
saccasmiṃ hi ṭhitā sīghavegaṃ nadimpi nivattenti, visampi nimmaddenti, aggimpi paṭibāhanti, devampi vassāpenti, tasmā taṃ sabbarasānaṃ madhurataranti vuttaṃ. |
For those who are established in truth turn back even a swift-flowing river, they neutralize even poison, they ward off even fire, they make even a god rain; therefore, it is said to be the sweetest of all tastes. |
paññājīviṃ jīvitamāhu seṭṭhanti yo paññājīvī gahaṭṭho samāno pañcasu sīlesu patiṭṭhāya salākabhattādīni paṭṭhapetvā paññāya jīvati, pabbajito vā pana dhammena uppanne paccaye “idamatthan”ti paccavekkhitvā paribhuñjanto kammaṭṭhānaṃ ādāya vipassanaṃ paṭṭhapetvā ariyaphalādhigamavasena paññāya jīvati, taṃ paññājīviṃ puggalaṃ seṭṭhaṃ jīvitaṃ jīvatīti āhu. |
Paññājīviṃ jīvitamāhu seṭṭhan"ti means "he who is a wisdom-liver, being a householder and established in the five precepts, having established ticket-meals and so on, lives by wisdom; or an ordained person, partaking of the requisites that have arisen by right means, having reflected, 'this is for this purpose,' and having taken up a meditation subject and established insight, lives by wisdom by way of the attainment of the noble fruits; they say that that wisdom-liver lives the best life. |
tatiyaṃ. |
Third. |
♦ 4. vuṭṭhisuttavaṇṇanā SN 1.74 |
♦ 4. Commentary on the Vuṭṭhi Sutta |
♦ 74. catutthe bījanti uppatantānaṃ sattavidhaṃ dhaññabījaṃ seṭṭhaṃ. |
♦ 74. In the fourth, "bījan"ti means "of things that spring up, the sevenfold seed of grain is the best." |
tasmiñhi uggate janapado khemo hoti subhikkho. |
For when that has grown, the country is safe and has abundant food. |
nipatatanti nipatantānaṃ meghavuṭṭhi seṭṭhā. |
Nipatatan"ti means "of things that fall, the rain from the clouds is the best. |
meghavuṭṭhiyañhi sati vividhāni sassāni uppajjanti, janapadā phītā honti khemā subhikkhā. |
For when there is rain from the clouds, various crops spring up, and the countries are prosperous, safe, and have abundant food. |
pavajamānānanti jaṅgamānaṃ padasā caramānānaṃ gāvo seṭṭhā. |
Pavajamānānan"ti means "of those who go on foot, who walk, cows are the best. |
tā nissāya hi sattā pañca gorase paribhuñjamānā sukhaṃ viharanti. |
For in dependence on them, beings, enjoying the five products of the cow, live happily. |
pavadatanti rājakulamajjhādīsu vadantānaṃ putto varo. |
Pavadatan"ti means "of those who speak in the midst of a royal court and so on, a son is the best. |
so hi mātāpitūnaṃ anatthāvahaṃ na vadati. |
For he does not speak what is not beneficial to his parents. |
♦ vijjā uppatataṃ seṭṭhāti purimapañhe kira sutvā samīpe ṭhitā ekā devatā “devate, kasmā tvaṃ etaṃ pañhaṃ dasabalaṃ pucchasi? |
♦ "Vijjā uppatataṃ seṭṭhā"ti — at the first question, it seems, a certain deity standing nearby, having heard, said, "O deity, why do you ask this question of the one with the ten powers? I will tell you," and she answered the question with her own conviction and view. |
ahaṃ te kathessāmī”ti attano khantiyā laddhiyā pañhaṃ kathesi. |
Then the other deity said to her: "How presumptuously you speak, O deity, how bold and talkative you are! I am asking the Buddha, the Blessed One. Why do you speak to me?" Having turned her away, she asked the same question of the one with the ten powers. |
atha naṃ itarā devatā āha — “yāva padhaṃsī vadesi devate yāva pagabbhā mukharā, ahaṃ buddhaṃ bhagavantaṃ pucchāmi. |
Then the Teacher, answering her, said, "vijjā uppatatan"tiādi. |
tvaṃ mayhaṃ kasmā kathesī”ti? |
There, "vijjā"ti means "the knowledge of the four paths." |
nivattetvā tadeva pañhaṃ dasabalaṃ pucchi. |
For that, while springing up, uproots all unwholesome things. |
athassā satthā vissajjento vijjā uppatatantiādimāha. |
Therefore, it is said to be "the best of things that spring up." |
tattha vijjāti catumaggavijjā. |
Avijjā"ti means "the great ignorance which is the root of the round of existence. |
sā hi uppatamānā sabbākusaladhamme samugghāteti. |
For that is the best for those who fall, who sink. |
tasmā “uppatataṃ seṭṭhā”ti vuttā. |
Pavajamānānan"ti means "of those who go on foot, who walk, the Saṅgha, which is a field of unsurpassed merit, is the best. |
avijjāti vaṭṭamūlakamahāavijjā. |
For beings, seeing it here and there, with a confident mind, attain safety. |
sā hi nipatantānaṃ osīdantānaṃ varā. |
Buddho"ti means "whether it be a son or another, of any who speak, the Buddha is the best. |
pavajamānānanti padasā caramānānaṃ jaṅgamānaṃ anomapuññakkhettabhūto saṅgho varo. |
For in dependence on his Dhamma discourse, there is the release from bondage for many hundreds of thousands of beings. |
tañhi tattha tattha disvā pasannacittā sattā sotthiṃ pāpuṇanti. |
Fourth. |
buddhoti yādiso putto vā hotu añño vā, yesaṃ kesañci vadamānānaṃ buddho varo. |
|
tassa hi dhammadesanaṃ āgamma anekasatasahassānaṃ pāṇānaṃ bandhanamokkho hotīti. |
|
catutthaṃ. |
♦ 5. bhītāsuttavaṇṇanā SN 1.75 |
♦ 5. Commentary on the Bhītā Sutta |
♦ 75. pañcame kiṃsūdha bhītāti kiṃ bhītā? |
♦ 75. In the fifth, "kiṃsūdha bhītā"ti means "what are they afraid of?" |
maggo canekāyatanappavuttoti aṭṭhatiṃsārammaṇavasena anekehi kāraṇehi kathito. |
Maggo canekāyatanappavutto"ti means "it is taught for many reasons, by way of the thirty-eight objects. |
evaṃ sante kissa bhītā hutvā ayaṃ janatā dvāsaṭṭhi diṭṭhiyo aggahesīti vadati. |
"If so, being afraid of what has this populace grasped the sixty-two views?", she says. |
b^hūripaññāti bahupañña ussannapañña. |
Bhūripaññā"ti means "O you of much wisdom, of abundant wisdom. |
paralokaṃ na bhāyeti imasmā lokā paraṃ lokaṃ gacchanto na bhāyeyya. |
Paralokaṃ na bhāye"ti means "going from this world to the next, one should not be afraid. |
paṇidhāyāti ṭhapetvā. |
Paṇidhāyā"ti means "having established. |
bahvannapānaṃ gharamāvasantoti anāthapiṇḍikādayo viya bahvannapāne ghare vasanto. |
Bahvannapānaṃ gharamāvasanto"ti means "dwelling in a house with much food and drink, like Anāthapiṇḍika and others. |
saṃvibhāgīti accharāya gahitampi nakhena phāletvā parassa datvāva bhuñjanasīlo. |
Saṃvibhāgī"ti means "one who has the habit of giving to another, having broken off a piece even with his fingernail from what he has taken for himself, and then eating. |
vadaññūti vuttatthameva. |
"Vadaññū"ti has the meaning as stated. |
♦ idāni gāthāya aṅgāni uddharitvā dassetabbāni — “vācan”ti hi iminā cattāri vacīsucaritāni gahitāni, “manenā”tipadena tīṇi manosucaritāni, “kāyenā”ti padena tīṇi kāyasucaritāni. |
♦ Now the limbs of the verse should be taken out and shown: by "vācan"ti, the four kinds of good conduct of speech are taken; by the phrase "manenā," the three kinds of good conduct of mind; by the phrase "kāyenā," the three kinds of good conduct of body. |
iti ime dasa kusalakammapathā pubbasuddhiaṅgaṃ nāma. |
Thus, these ten paths of wholesome kamma are called the limb of prior purity. |
bahvannapānaṃ gharamāvasantoti iminā yaññaupakkharo gahito. |
By "bahvannapānaṃ gharamāvasanto," the requisite for the sacrifice is taken. |
saddhoti ekamaṅgaṃ, mudūti ekaṃ, saṃvibhāgīti ekaṃ, vadaññūti ekaṃ. |
"Saddho" is one limb; "mudū," one; "saṃvibhāgī," one; "vadaññū," one. |
iti imāni cattāri aṅgāni sandhāya “etesu dhammesu ṭhito catūsū”ti āha. |
Thus, in reference to these four limbs, he said, "etesu dhammesu ṭhito catūsū"ti (established in these four dhammas). |
♦ aparopi pariyāyo — vācantiādīni tīṇi aṅgāni, bahvannapānanti iminā yaññaupakkharova gahito, saddho mudū saṃvibhāgī vadaññūti ekaṃ aṅgaṃ. |
♦ Another interpretation: "vācan"tiādi are three limbs; by "bahvannapānaṃ," the requisite for the sacrifice is taken; "saddho mudū saṃvibhāgī vadaññū" is one limb. |
aparo dukanayo nāma hoti. |
Another is the method of pairs. |
“vācaṃ manañcā”ti idamekaṃ aṅgaṃ, “kāyena pāpāni akubbamāno, bahvannapānaṃ gharamāvasanto”ti ekaṃ, “saddho mudū”ti ekaṃ, “saṃvibhāgī vadaññū”ti ekaṃ. |
"Vācaṃ manañcā"ti is one limb; "kāyena pāpāni akubbamāno, bahvannapānaṃ gharamāvasanto" is one; "saddho mudū" is one; "saṃvibhāgī vadaññū" is one. |
etesu catūsu dhammesu ṭhito dhamme ṭhito nāma hoti. |
One who is established in these four dhammas is said to be established in the Dhamma. |
so ito paralokaṃ gacchanto na bhāyati. |
He, going from here to the next world, is not afraid. |
pañcamaṃ. |
Fifth. |
♦ 6. najīratisuttavaṇṇanā SN 1.76 |
♦ 6. Commentary on the Najīrati Sutta |
♦ 76. chaṭṭhe nāmagottaṃ na jīratīti atītabuddhānaṃ yāvajjadivasā nāmagottaṃ kathiyati, tasmā na jīratīti vuccati. |
♦ 76. In the sixth, "nāmagottaṃ na jīratī"ti means "the name and clan of the past Buddhas are spoken of even to this day; therefore, it is said that it does not decay." |
porāṇā pana “addhāne gacchante na paññāyissati, jīraṇasabhāvo pana na hotiyevā”ti vadanti. |
But the ancients say, "In the course of time, it will not be perceived; but its nature of decaying does not exist at all." |
ālasyanti ālasiyaṃ, yena ṭhitaṭṭhāne ṭhitova, nisinnaṭṭhāne nisinnova hoti, telepi uttarante ṭhitiṃ na karoti. |
"Ālasyan"ti means "laziness," by which one remains standing where one stood, and sitting where one sat; even when the oil is running out, one does not make a stand. |
pamādoti niddāya vā kilesavasena vā pamādo. |
Pamādo"ti means "heedlessness, whether by sleep or by way of the defilements. |
anuṭṭhānanti kammasamaye kammakaraṇavīriyābhāvo. |
Anuṭṭhānan"ti means "the absence of energy to do a task at the time for the task. |
asaṃyamoti sīlasaññamābhāvo vissaṭṭhācāratā. |
Asaṃyamo"ti means "the absence of the restraint of virtue, unrestrained conduct. |
niddāti soppabahulatā. |
Niddā"ti means "much sleepiness. |
tāya gacchantopi ṭhitopi nisinnopi niddāyati, pageva nipanno. |
By that, even when walking, standing, and sitting, one falls asleep; how much more so when lying down. |
tandīti aticchātādivasena āgantukālasiyaṃ. |
Tandī"ti means "adventitious laziness, by way of excessive hunger and so on. |
te chiddeti tāni cha chiddāni vivarāni. |
Te chidde"ti means "those six holes, openings. |
sabbasoti sabbākārena. |
Sabbaso"ti means "in every way. |
tanti nipātamattaṃ. |
"Tan"ti is just a particle. |
vivajjayeti vajjeyya jaheyya. |
Vivajjaye"ti means "one should avoid, one should abandon. |
chaṭṭhaṃ. |
Sixth. |
♦ 7. issariyasuttavaṇṇanā SN 1.77 |
♦ 7. Commentary on the Issariya Sutta |
♦ 77. sattame satthamalanti malaggahitasatthaṃ. |
♦ 77. In the seventh, "satthamalan"ti means "a stained weapon." |
kiṃ su harantaṃ vārentīti kaṃ harantaṃ nisedhenti. |
Kiṃ su harantaṃ vārentī"ti means "whom do they prevent from taking? |
vasoti āṇāpavattanaṃ. |
Vaso"ti means "the exercise of authority. |
itthīti avissajjanīyabhaṇḍattā “itthī bhaṇḍānamuttamaṃ, varabhaṇḍan”ti āha. |
"Itthī"ti means "a woman is the best of possessions, a choice possession," because she is a possession not to be given away. |
atha vā sabbepi bodhisattā ca cakkavattino ca mātukucchiyaṃyeva nibbattantīti “itthī bhaṇḍānamuttaman”ti āha. |
Or else, because all Bodhisattas and universal monarchs are born only in a mother's womb, he said, "a woman is the best of possessions." |
kodho satthamalanti kodho malaggahitasatthasadiso, paññāsatthassa vā malanti satthamalaṃ. |
Kodho satthamalan"ti means "anger is like a stained weapon," or "the stain of the weapon of wisdom is anger. |
abbudanti vināsakāraṇaṃ, corā lokasmiṃ vināsakāti attho. |
"Abbūdan"ti means "a cause of destruction"; "thieves are destroyers in the world," is the meaning. |
harantoti salākabhattādīni gahetvā gacchanto. |
Haranto"ti means "one who goes, having taken ticket-meals and so on. |
salākabhattādīni hi paṭṭhapitakāleyeva manussehi pariccattāni. |
For ticket-meals and so on are given up by people at the very time they are established. |
tesaṃ tāni haranto samaṇo piyo hoti, anāharante puññahāniṃ nissāya vippaṭisārino honti. |
The ascetic who takes them is dear; for those who do not, they become remorseful on account of the loss of merit. |
sattamaṃ. |
Seventh. |
♦ 8. kāmasuttavaṇṇanā SN 1.78 |
♦ 8. Commentary on the Kāma Sutta |
♦ 78. aṭṭhame attānaṃ na dadeti parassa dāsaṃ katvā attānaṃ na dadeyya ṭhapetvā sabbabodhisatteti vuttaṃ. |
♦ 78. In the eighth, "attānaṃ na dade"ti means "one should not give oneself as a slave to another," this is said, having set aside all Bodhisattas. |
na pariccajeti sīhabyagghādīnaṃ na pariccajeyya sabbabodhisatte ṭhapetvāyevāti vuttaṃ. |
"Na pariccaje"ti means "one should not abandon oneself to lions, tigers, and so on," this is said, having set aside all Bodhisattas. |
kalyāṇanti saṇhaṃ mudukaṃ. |
Kalyāṇan"ti means "gentle, soft. |
pāpikanti pharusaṃ vācaṃ. |
Pāpikan"ti means "harsh speech. |
aṭṭhamaṃ. |
Eighth. |
♦ 9. pātheyyasuttavaṇṇanā SN 1.79 |
♦ 9. Commentary on the Pātheyya Sutta |
♦ 79. navame saddhā bandhati pātheyyanti saddhaṃ uppādetvā dānaṃ deti, sīlaṃ rakkhati, uposathakammaṃ karoti, tenetaṃ vuttaṃ. |
♦ 79. In the ninth, "saddhā bandhati pātheyyaṃ"ti means "having produced faith, one gives a gift, one keeps the precepts, one performs the Uposatha observance; therefore, this is said." |
sirīti issariyaṃ. |
Sirī"ti means "sovereignty. |
āsayoti vasanaṭṭhānaṃ. |
Āsayo"ti means "a dwelling place. |
issariye hi abhimukhībhūte thalatopi jalatopi bhogā āgacchantiyeva. |
For when sovereignty is at hand, wealth comes from both land and water. |
tenetaṃ vuttaṃ. |
Therefore, this is said. |
parikassatīti parikaḍḍhati. |
Parikassatī"ti means "it draws. |
navamaṃ. |
Ninth. |
♦ 10. pajjotasuttavaṇṇanā SN 1.80 |
♦ 10. Commentary on the Pajjota Sutta |
♦ 80. dasame pajjototi padīpo viya hoti. |
♦ 80. In the tenth, "pajjoto"ti means "it is like a lamp." |
jāgaroti jāgarabrāhmaṇo viya hoti. |
Jāgaro"ti means "he is like a watchful brahmin. |
gāvo kamme sajīvānanti kammena saha jīvantānaṃ gāvova kamme kammasahāyā kammadutiyakā nāma honti. |
Gāvo kamme sajīvānan"ti means "for those who live by their work, cows are indeed their helpers in work, their seconds in work. |
gomaṇḍalehi saddhiṃ kasikammādīni nipphajjanti. |
With herds of cattle, agriculture and so on are accomplished. |
sītassa iriyāpathoti sītaṃ assa sattakāyassa iriyāpatho jīvitavutti. |
Sītassa iriyāpatho"ti means "the plow is the way of life, the livelihood of his body. |
sītanti naṅgalaṃ. |
Sītan"ti means "the plow. |
yassa hi naṅgalehi khettaṃ appamattakampi kaṭṭhaṃ na hoti, so kathaṃ jīvissatīti vadati. |
He says, "He whose field has not been plowed even a little with a plow, how will he live?" |
dasamaṃ. |
Tenth. |
♦ 11. araṇasuttavaṇṇanā SN 1.81 |
♦ 11. Commentary on the Araṇa Sutta |
♦ 81. ekādasame araṇāti nikkilesā. |
♦ 81. In the eleventh, "araṇā"ti means "free from defilements." |
vusitanti vusitavāso. |
Vusitan"ti means "the dwelling has been lived. |
bhojissiyanti adāsabhāvo. |
Bhojissiyan"ti means "the state of not being a slave. |
samaṇāti khīṇāsavasamaṇā. |
Samaṇā"ti means "the ascetics who are destroyers of the cankers. |
te hi ekantena araṇā nāma. |
For they are called "araṇā" in an absolute sense. |
vusitaṃ na nassatīti tesaṃ ariyamaggavāso na nassati. |
Vusitaṃ na nassatī"ti means "their dwelling in the noble path does not perish. |
parijānantīti puthujjanakalyāṇakato paṭṭhāya sekhā lokiyalokuttarāya pariññāya parijānanti. |
Parijānantī"ti means "from the good worldling onwards, the trainees fully understand with worldly and supramundane full understanding. |
bhojissiyanti khīṇāsavasamaṇānaṃyeva niccaṃ bhujissabhāvo nāma. |
Bhojissiyan"ti means "for the ascetics who are destroyers of the cankers, there is indeed a constant state of being a master. |
vandantīti pabbajitadivasato paṭṭhāya vandanti. |
Vandantī"ti means "from the day of their ordination, they pay homage. |
patiṭṭhitanti sīle patiṭṭhitaṃ . |
Patiṭṭhitan"ti means "established in virtue. |
samaṇīdhāti samaṇaṃ idha. |
Samaṇīdhā"ti means "an ascetic here. |
jātihīnanti api caṇḍālakulā pabbajitaṃ. |
Jātihīnan"ti means "even one gone forth from the caṇḍāla clan. |
khattiyāti na kevalaṃ khattiyāva, devāpi sīlasampannaṃ samaṇaṃ vandantiyevāti. |
Khattiyā"ti means "not only khattiyas, but also devas pay homage to an ascetic who is endowed with virtue. |
ekādasamaṃ. |
Eleventh. |
♦ chetvāvaggo aṭṭhamo. |
♦ The Chetvāvaggo, the eighth. |
♦ iti sāratthappakāsiniyā |
♦ Thus in the Sāratthappakāsinī |
♦ saṃyuttanikāya-aṭṭhakathāya |
♦ the commentary on the Saṃyutta Nikāya |
♦ devatāsaṃyuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Devatāsaṃyutta is finished. |
♦ 2. devaputtasaṃyuttaṃ SN 3: SN 2 |
♦ 2. The Devaputta Saṃyutta SN 3: |
1 , |
1 , |
♦ 1. paṭhamavaggo SN 3: |
♦ 1. The Paṭhamavagga SN 3: |
1 , |
1 , |
♦ 1. paṭhamakassapasuttavaṇṇanā SN 3: SN 2.1 |
♦ 1. Commentary on the Paṭhama Kassapa Sutta SN 3: |
1 , |
1 , |
♦ 82. devaputtasaṃyuttassa paṭhame devaputtoti devānañhi aṅke nibbattā purisā devaputtā nāma, itthiyo devadhītaro nāma honti. |
♦ 82. In the first of the Devaputta Saṃyutta, "devaputto"ti — for the males who are born in the laps of the devas are called "devaputtā" (sons of the devas), and the females are called "devadhītaro" (daughters of the devas). |
nāmavasena apākaṭāva “aññatarā devatā”ti vuccati, pākaṭo “itthannāmo devaputto”ti. |
One who is not famous by name is called "a certain devatā"; one who is famous is called "a devaputta of such-and-such a name." |
tasmā heṭṭhā “aññatarā devatā”ti vatvā idha “devaputto”ti vuttaṃ. |
Therefore, having said "a certain devatā" below, here it is said "devaputta." |
anusāsanti anusiṭṭhiṃ. |
Anusāsanti anusiṭṭhin"ti means "they instruct with an instruction. |
ayaṃ kira devaputto bhagavatā sambodhito sattame vasse yamakapāṭihāriyaṃ katvā tidasapure vassaṃ upagamma abhidhammaṃ desentena jhānavibhaṅge — “bhikkhūti samaññāya bhikkhu, paṭiññāya bhikkhū”ti . |
This son of a god, it seems, in the seventh year after the Blessed One's enlightenment, when he, having performed the twin miracle, had gone to the thirty-three heavens for the rains retreat and was teaching the Abhidhamma, in the analysis of jhāna, heard the explanation of "bhikkhu" thus: "a bhikkhu by designation, a bhikkhu by profession." |
evaṃ bhikkhuniddesaṃ kathiyamānaṃ assosi. |
But he did not hear such an admonition to the monks, such an instruction to the monks, as, "Think thus, do not think thus; attend thus, do not attend thus. Abandon this, and having attained that, dwell." |
“evaṃ vitakketha, mā evaṃ vitakkayittha, evaṃ manasikarotha, mā evaṃ manasākattha. |
He, in reference to that, said: "The Blessed One has explained the bhikkhu, but not the instruction to the bhikkhu." |
idaṃ pajahatha, idaṃ upasampajja viharathā”ti . |
|
evarūpaṃ pana bhikkhuovādaṃ bhikkhuanusāsanaṃ na assosi. |
|
so taṃ sandhāya — “bhikkhuṃ bhagavā pakāsesi, no ca bhikkhuno anusāsan”ti āha. |
|
♦ tena hīti yasmā mayā bhikkhuno anusiṭṭhi na pakāsitāti vadasi, tasmā. |
♦ "Tena hī"ti means "because you say that the instruction to the bhikkhu has not been explained by me, therefore." |
taññevettha paṭibhātūti tuyhevesā anusiṭṭhipakāsanā upaṭṭhātūti. |
Taññevettha paṭibhātū"ti means "may that very explanation of the instruction occur to you. |
yo hi pañhaṃ kathetukāmo hoti, na ca sakkoti sabbaññutaññāṇena saddhiṃ saṃsanditvā kathetuṃ. |
For he who wishes to answer a question, but is not able to answer it in comparison with the knowledge of omniscience. |
yo vā na kathetukāmo hoti, sakkoti pana kathetuṃ. |
Or he who does not wish to answer, but is able to answer. |
yo vā neva kathetukāmo hoti, kathetuṃ na ca sakkoti. |
Or he who neither wishes to answer nor is able to answer. |
sabbesampi tesaṃ bhagavā pañhaṃ bhāraṃ na karoti. |
To all of them, the Blessed One does not make the question a burden. |
ayaṃ pana devaputto kathetukāmo ceva, sakkoti ca kathetuṃ. |
But this son of a god both wishes to answer and is able to answer. |
tasmā tasseva bhāraṃ karonto bhagavā evamāha. |
Therefore, making it a burden for him, the Blessed One spoke thus. |
sopi pañhaṃ kathesi. |
He too answered the question. |
♦ tattha subhāsitassa sikkhethāti subhāsitaṃ sikkheyya, catusaccanissitaṃ dasakathāvatthunissitaṃ sattatiṃsabodhipakkhiyanissitaṃ catubbidhaṃ vacīsucaritameva sikkheyya. |
♦ There, "subhāsitassa sikkhethā"ti means "one should train in what is well-spoken"; one should train in the fourfold good conduct of speech, which is based on the four truths and the ten grounds for talk, and is based on the thirty-seven factors of enlightenment. |
samaṇūpāsanassa cāti samaṇehi upāsitabbaṃ samaṇūpāsanaṃ nāma aṭṭhatiṃsabhedaṃ kammaṭṭhānaṃ, tampi sikkheyya bhāveyyāti attho. |
"Samaṇūpāsanassa cā"ti means "and of the attendance on ascetics"; the meditation subject, which is of thirty-eight kinds and is to be attended on by ascetics, is called "samaṇūpāsanaṃ"; that too one should train in, one should cultivate, is the meaning. |
bahussutānaṃ vā bhikkhūnaṃ upāsanampi samaṇūpāsanaṃ. |
Or the attendance on learned monks is also "samaṇūpāsanaṃ." |
tampi ‘kiṃ, bhante, kusalan”tiādinā pañhapucchanena paññāvuddhatthaṃ sikkheyya. |
That too one should train in for the increase of wisdom, by asking questions such as, "What, venerable sir, is wholesome?" |
cittavūpasamassa cāti aṭṭhasamāpattivasena cittavūpasamaṃ sikkheyya. |
"Cittavūpasamassa cā"ti means "and of the calming of the mind"; one should train in the calming of the mind by way of the eight attainments. |
iti devaputtena tisso sikkhā kathitā honti. |
Thus, by the son of a god, the three trainings are spoken of. |
purimapadena hi adhisīlasikkhā kathitā, dutiyapadena adhipaññāsikkhā, cittavūpasamena adhicittasikkhāti evaṃ imāya gāthāya sakalampi sāsanaṃ pakāsitameva hoti. |
For by the first phrase, the training in higher virtue is spoken of; by the second phrase, the training in higher wisdom; and by the calming of the mind, the training in higher mind. Thus, by this verse, the entire dispensation is indeed explained. |
paṭhamaṃ. |
First. |
♦ 2. dutiyakassapasuttavaṇṇanā SN 2.2 |
♦ 2. Commentary on the Dutiya Kassapa Sutta |
♦ 83. dutiye jhāyīti dvīhi jhānehi jhāyī. |
♦ 83. In the second, "jhāyī"ti means "one who meditates with the two kinds of meditation." |
vimuttacittoti kammaṭṭhānavimuttiyā vimuttacitto. |
Vimuttacitto"ti means "with a mind liberated by the liberation of the meditation subject. |
hadayassānupattinti arahattaṃ. |
Hadayassānupattin"ti means "Arahantship. |
lokassāti saṅkhāralokassa. |
Lokassā"ti means "of the world of formations. |
anissitoti taṇhādiṭṭhīhi anissito, taṇhādiṭṭhiyo vā anissito. |
Anissito"ti means "not dependent on craving and views," or "not dependent on craving and views. |
tadānisaṃsoti arahattānisaṃso. |
Tadānisaṃso"ti means "the benefit of Arahantship. |
idaṃ vuttaṃ hoti — arahattānisaṃso bhikkhu arahattaṃ patthento jhāyī bhaveyya, suvimuttacitto bhaveyya, lokassa udayabbayaṃ ñatvā anissito bhaveyya. |
This is what is said: A monk who has the benefit of Arahantship, desiring Arahantship, should be a meditator, he should be one with a well-liberated mind, having known the arising and passing away of the world, he should be one who is not dependent. |
tantidhammo pana imasmiṃ sāsane pubbabhāgoti. |
But the fundamental Dhamma in this dispensation is the preliminary stage. |
dutiyaṃ. |
Second. |
♦ 3-4. māghasuttādivaṇṇanā |
♦ 3-4. Commentary on the Māgha Sutta and others |
♦ 84. tatiye māghoti sakkassetaṃ nāmaṃ. |
♦ 84. In the third, "māgho"ti is a name for Sakka. |
sveva vattena aññe abhibhavitvā devissariyaṃ pattoti vatrabhū, vatranāmakaṃ vā asuraṃ abhibhavatīti vatrabhū. |
"Vatrabhū" because he, having conquered others by his own vow, attained the sovereignty of the devas; or "vatrabhū" because he conquers the asura named Vatra. |
tatiyaṃ. |
Third. |
♦ 85. catutthaṃ vuttatthameva. |
♦ 85. The fourth has the meaning as stated. |
catutthaṃ. |
Fourth. |
♦ 5. dāmalisuttavaṇṇanā SN 3: SN 2.5 |
♦ 5. Commentary on the Dāmali Sutta SN 3: |
4 , |
4 , |
♦ 86. pañcame na tenāsīsate bhavanti tena kāraṇena yaṃ kiñci bhavaṃ na pattheti. |
♦ 86. In the fifth, "na tenāsīsate bhavan"ti means "for that reason, he does not desire any existence whatsoever." |
āyatapaggaho nāmesa devaputto, khīṇāsavassa kiccavosānaṃ natthi. |
This son of a god, named Āyatapaggaho, thinks that there is no end of the duty for a destroyer of the cankers. |
khīṇāsavena hi ādito arahattappattiyā vīriyaṃ kataṃ, aparabhāge mayā arahattaṃ pattanti mā tuṇhī bhavatu, tatheva vīriyaṃ daḷhaṃ karotu parakkamatūti cintetvā evamāha. |
For a destroyer of the cankers has made an effort from the beginning for the attainment of Arahantship; in the latter part, let him not be silent, thinking, "I have attained Arahantship," but let him make his effort firm and strive. Thus thinking, he spoke thus. |
♦ atha bhagavā “ayaṃ devaputto khīṇāsavassa kiccavosānaṃ akathento mama sāsanaṃ aniyyānikaṃ katheti, kiccavosānamassa kathessāmī”ti cintetvā natthi kiccantiādimāha. |
♦ Then the Blessed One, thinking, "This son of a god, not speaking of the end of the duty for a destroyer of the cankers, makes my dispensation out to be non-liberating; I will speak of the end of his duty," said, "natthi kiccan"tiādi. |
tīsu kira piṭakesu ayaṃ gāthā asaṃkiṇṇā. |
In the three Piṭakas, it seems, this verse is unmixed. |
bhagavatā hi aññattha vīriyassa doso nāma dassito natthi. |
For by the Blessed One, a fault of energy has not been shown elsewhere. |
idha pana imaṃ devaputtaṃ paṭibāhitvā “khīṇāsavena pubbabhāge āsavakkhayatthāya araññe vasantena kammaṭṭhānaṃ ādāya vīriyaṃ kataṃ, aparabhāge sace icchati, karotu, no ce icchati, yathāsukhaṃ viharatū”ti khīṇāsavassa kiccavosānadassanatthaṃ evamāha. |
Here, however, refuting this son of a god, he spoke thus for the purpose of showing the end of the duty for a destroyer of the cankers: "A destroyer of the cankers, in the preliminary stage, for the purpose of the destruction of the cankers, dwelling in the forest, has made an effort, having taken up a meditation subject; in the latter part, if he wishes, let him do so; if he does not wish, let him dwell as he pleases." |
tattha gādhanti patiṭṭhaṃ. |
There, "gādhan"ti means "a footing." |
pañcamaṃ. |
Fifth. |
♦ 6. kāmadasuttavaṇṇanā SN 3: SN 2.6 |
♦ 6. Commentary on the Kāmada Sutta SN 3: |
5 , |
5 , |
♦ 87. chaṭṭhe dukkaranti ayaṃ kira devaputto pubbayogāvacaro bahalakilesatāya sappayogena kilese vikkhambhento samaṇadhammaṃ katvā pubbūpanissayamandatāya ariyabhūmiṃ appatvāva kālaṃ katvā devaloke nibbatto. |
♦ 87. In the sixth, "dukkaran"ti — this son of a god, it seems, was a former practitioner of the yoga, and due to the thickness of his defilements, having practiced the ascetic's duties, suppressing the defilements with effort, and not having reached the noble plane due to the weakness of his prior support-condition, died and was reborn in the deva world. |
so “tathāgatassa santikaṃ gantvā dukkarabhāvaṃ ārocessāmī”ti āgantvā evamāha. |
He, thinking, "I will go to the Tathāgata and announce the difficulty," came and spoke thus. |
tattha dukkaranti dasapi vassāni ... pe ... saṭṭhipi yadetaṃ ekantaparisuddhassa samaṇadhammassa karaṇaṃ nāma, taṃ dukkaraṃ. |
There, "dukkaran"ti means "for ten years... for sixty years, that which is the practice of the entirely pure ascetic's duties, that is difficult." |
sekhāti satta sekhā. |
Sekhā"ti means "the seven trainees. |
sīlasamāhitāti sīlena samāhitā samupetā. |
Sīlasamāhitā"ti means "concentrated, endowed with virtue. |
ṭhitattāti patiṭṭhitasabhāvā. |
Ṭhitattā"ti means "of a stable nature. |
evaṃ pucchitapañhaṃ vissajjetvā idāni uparipañhasamuṭṭhāpanatthaṃ anagāriyupetassātiādimāha. |
Having thus answered the question that was asked, now, for the purpose of raising a further question, he said, "anagāriyupetassā"tiādi. |
tattha anagāriyupetassāti anagāriyaṃ niggehabhāvaṃ upetassa. |
There, "anagāriyupetassā"ti means "of one who has gone to the state of homelessness, the state of having no house." |
sattabhūmikepi hi pāsāde vasanto bhikkhu vuḍḍhatarena āgantvā “mayhaṃ idaṃ pāpuṇātī”ti vutte pattacīvaraṃ ādāya nikkhamateva. |
For even a monk dwelling in a seven-storied palace, when an older one comes and says, "This belongs to me," takes his bowl and robes and leaves. |
tasmā “anagāriyupeto”ti vuccati. |
Therefore, he is called "anagāriyupeto" (one who has gone to homelessness). |
tuṭṭhīti catupaccayasantoso. |
Tuṭṭhī"ti means "contentment with the four requisites. |
bhāvanāyāti cittavūpasamabhāvanāya. |
Bhāvanāyā"ti means "by the cultivation of the calming of the mind. |
♦ te chetvā maccuno jālanti ye rattindivaṃ indriyūpasame ratā, te dussamādahaṃ cittaṃ samādahanti. |
♦ "Te chetvā maccuno jālan"ti means "they who, day and night, delight in the calming of the senses, they concentrate the mind that is difficult to concentrate." |
ye ca samāhitacittā, te catupaccayasantosaṃ pūrentā na kilamanti. |
And they who have a concentrated mind, they, fulfilling the contentment with the four requisites, do not become weary. |
ye santuṭṭhā, te sīlaṃ pūrentā na kilamanti . |
They who are content, they, fulfilling virtue, do not become weary. |
ye sīle patiṭṭhitā satta sekhā, te ariyā maccuno jālasaṅkhātaṃ kilesajālaṃ chinditvā gacchanti. |
The seven trainees who are established in virtue, they, the noble ones, having cut the net of death, which is the net of defilements, go. |
duggamoti “saccametaṃ, bhante, ye indriyūpasame ratā, te dussamādahaṃ samādahanti ... pe ... ye sīle patiṭṭhitā, te maccuno jālaṃ chinditvā gacchanti”. |
Duggamo"ti means, "This is true, venerable sir; they who delight in the calming of the senses, they concentrate what is difficult to concentrate... they who are established in virtue, they, having cut the net of death, go. |
kiṃ na gacchissanti? |
Why would they not go? |
ayaṃ pana duggamo bhagavā visamo maggoti āha. |
"But this path, Blessed One, is difficult, it is uneven," he said. |
tattha kiñcāpi ariyamaggo neva duggamo na visamo, pubbabhāgapaṭipadāya panassa bahū parissayā honti. |
There, although the noble path is neither difficult nor uneven, yet in its preliminary stage, there are many dangers. |
tasmā evaṃ vutto. |
Therefore, it is spoken of thus. |
avaṃsirāti ñāṇasirena adhosirā hutvā papatanti. |
Avaṃsirā"ti means "they fall headlong, with the head of wisdom downwards. |
ariyamaggaṃ ārohituṃ asamatthatāyeva ca te anariyamagge papatantīti ca vuccanti. |
And because they are unable to ascend the noble path, they are also said to fall on the ignoble path. |
ariyānaṃ samo maggoti sveva maggo ariyānaṃ samo hoti. |
Ariyānaṃ samo maggo"ti means "that very same path is even for the noble ones. |
visame samāti visamepi sattakāye samāyeva. |
Visame samā"ti means "even in an uneven assembly of beings, they are even. |
chaṭṭhaṃ. |
Sixth. |
♦ 7. pañcālacaṇḍasuttavaṇṇanā SN 3: SN 2.7 |
♦ 7. Commentary on the Pañcālacaṇḍa Sutta SN 3: |
6 , |
6 , |
♦ 88. sattame sambādheti nīvaraṇasambādhaṃ kāmaguṇasambādhanti dve sambādhā. |
♦ 88. In the seventh, "sambādhe"ti — there are two obstructions: the obstruction of the hindrances and the obstruction of sensual pleasures. |
tesu idha nīvaraṇasambādhaṃ adhippetaṃ. |
Of them, here, the obstruction of the hindrances is intended. |
okāsanti jhānassetaṃ nāmaṃ. |
"Okāsan"ti is a name for jhāna. |
paṭilīnanisabhoti paṭilīnaseṭṭho. |
Paṭilīnanisabho"ti means "the best of the secluded. |
paṭilīno nāma pahīnamāno vuccati. |
One whose conceit has been abandoned is called "secluded." |
yathāha — “kathañca, bhikkhave, bhikkhu paṭilīno hoti . |
As he said: "And how, O monks, is a monk secluded? Here, O monks, for a monk, the 'I am' conceit has been abandoned, its root has been cut off, it has been made like a palm-stump, it has been brought to a state of non-existence, it is of a nature not to arise in the future." |
idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo”ti . |
Paccalatthaṃsū"ti means "I have obtained. |
paccalatthaṃsūti paṭilabhiṃsu. |
"Sammā te"ti means "they who, in the attainment of Nibbāna, have obtained mindfulness, they are well-concentrated by the supramundane concentration." A mixed jhāna is spoken of. |
sammā teti ye nibbānapattiyā satiṃ paṭilabhiṃsu, te lokuttarasamādhināpi susamāhitāti missakajjhānaṃ kathitaṃ. |
Seventh. |
sattamaṃ. |
♦ 8. tāyanasuttavaṇṇanā SN 3: SN 2.8 |
♦ 8. Commentary on the Tāyana Sutta SN 3: |
7 , |
7 , |
♦ 89. aṭṭhame purāṇatitthakaroti pubbe titthakaro. |
♦ 89. In the eighth, "purāṇatitthakaro"ti means "a former sectarian teacher." |
ettha ca titthaṃ nāma dvāsaṭṭhi diṭṭhiyo, titthakaro nāma tāsaṃ uppādako satthā. |
Here, a ford is the sixty-two views; a ford-maker is the teacher who produces them. |
seyyathidaṃ nando, vaccho, kiso, saṃkicco. |
For example, Nanda, Vaccha, Kisa, Saṃkicca. |
purāṇādayo pana titthiyā nāma. |
But the ancients and so on are sectarians. |
ayaṃ pana diṭṭhiṃ uppādetvā kathaṃ sagge nibbattoti? |
But how was this one, who produced a view, reborn in heaven? |
kammavāditāya. esa kira uposathabhattādīni adāsi, anāthānaṃ vattaṃ paṭṭhapesi, patissaye akāsi, pokkharaṇiyo khaṇāpesi, aññampi bahuṃ kalyāṇaṃ akāsi. |
By his being a kamma-proponent. This one, it seems, gave Uposatha-meals and so on, he established a custom for the helpless, he made dwellings, he had ponds dug, and he did many other good things. |
so tassa nissandena sagge nibbatto, sāsanassa pana niyyānikabhāvaṃ jānāti. |
By the result of that, he was reborn in heaven; but he knows the liberating nature of the dispensation. |
so tathāgatassa santikaṃ gantvā sāsanānucchavikā vīriyappaṭisaṃyuttā gāthā vakkhāmīti āgantvā chinda sotantiādimāha. |
He, thinking, "I will go to the Tathāgata and speak verses connected with effort, which are in accordance with the dispensation," came and said, "chinda sotan"tiādi. |
♦ tattha chindāti aniyamitāaṇatti. |
♦ There, "chindā"ti is an indefinite command. |
sotanti taṇhāsotaṃ. |
Sotan"ti means "the stream of craving. |
parakkammāti parakkamitvā vīriyaṃ katvā. |
Parakkammā"ti means "having striven, having made an effort. |
kāmeti kilesakāmepi vatthukāmepi. |
Kāme"ti means "both the defilement-pleasures and the object-pleasures. |
panudāti nīhara. |
Panudā"ti means "remove. |
ekattanti jhānaṃ. |
Ekattan"ti means "jhāna. |
idaṃ vuttaṃ hoti — kāme ajahitvā muni jhānaṃ na upapajjati, na paṭilabhatīti attho. |
This is what is said: A sage, not having abandoned sensual pleasures, does not attain, does not obtain jhāna, is the meaning. |
kayirā ce kayirāthenanti yadi vīriyaṃ kareyya, kareyyātha, taṃ vīriyaṃ na osakkeyya. |
Kayirā ce kayirāthenan"ti means "if one should make an effort, one should do it; one should not let that effort flag. |
daḷhamenaṃ parakkameti daḷhaṃ enaṃ kareyya. |
Daḷhamenaṃ parakkame"ti means "one should make it firm. |
sithilo hi paribbājoti sithilagahitā pabbajjā. |
Sithilo hi paribbājo"ti means "a loosely undertaken going-forth. |
bhiyyo ākirate rajanti atirekaṃ upari kilesarajaṃ ākirati. |
Bhiyyo ākirate rajan"ti means "it scatters the dust of the defilements more and more. |
akataṃ dukkaṭaṃ seyyoti dukkaṭaṃ akatameva seyyo. |
Akataṃ dukkaṭaṃ seyyo"ti means "an evil deed not done is better. |
yaṃ kiñcīti na kevalaṃ dukkaṭaṃ katvā katasāmaññameva, aññampi yaṃ kiñci sithilaṃ kataṃ evarūpameva hoti. |
Yaṃ kiñcī"ti means "not only an asceticism done after having done an evil deed, but any other thing that is done loosely is of such a nature. |
saṃkiliṭṭhanti dukkarakārikavataṃ. |
Saṃkiliṭṭhan"ti means "the vow of difficult practice. |
imasmiṃ hi sāsane paccayahetu samādinnadhutaṅgavataṃ saṃkiliṭṭhameva. |
For in this dispensation, the vow of the ascetic practices, undertaken for the sake of the requisites, is defiled. |
saṅkassaranti saṅkāya saritaṃ, “idampi iminā kataṃ bhavissati, idampi iminā”ti evaṃ āsaṅkitaparisaṅkitaṃ. |
"Saṅkassaran"ti means "remembered with doubt"; "this also must have been done by him, this also by him." Thus, suspected and doubted. |
ādibrahmacariyikāti maggabrahmacariyassa ādibhūtā pubbapadhānabhūtā. |
Ādibrahmacariyikā"ti means "the preliminary, the prior striving, which is the beginning of the path of the holy life. |
aṭṭhamaṃ. |
Eighth. |
♦ 9. candimasuttavaṇṇanā SN 2.9 |
♦ 9. Commentary on the Candima Sutta |
♦ 90. navame candimāti candavimānavāsī devaputto. |
♦ 90. In the ninth, "candimā"ti means the son of a god dwelling in the moon-mansion. |
sabbadhīti sabbesu khandhāayatanādīsu. |
"Sabbadhī"ti means "in all," in the aggregates, sense-bases, and so on. |
lokānukampakāti tuyhampi etassapi tādisā eva. |
Lokānukampakā"ti means "they are just like that for you and for this one. |
santaramānovāti turito viya. |
Santaramānovo"ti means "as if in a hurry. |
pamuñcasīti atītatthe vattamānavacanaṃ. |
"Pamuñcasī"ti is a present tense verb in the sense of the past. |
navamaṃ. |
Ninth. |
♦ 10. sūriyasuttavaṇṇanā SN 3: SN 2.10 |
♦ 10. Commentary on the Sūriya Sutta SN 3: |
9 , |
9 , |
♦ 91. dasame sūriyoti sūriyavimānavāsī devaputto. |
♦ 91. In the tenth, "sūriyo"ti means the son of a god dwelling in the sun-mansion. |
andhakāreti cakkhuviññāṇuppattinivāraṇena andhabhāvakaraṇe. |
Andhakāre"ti means "in that which causes blindness by preventing the arising of eye-consciousness. |
virocatīti verocano. |
Virocatī"ti means "shining. |
maṇḍalīti maṇḍalasaṇṭhāno. |
Maṇḍalī"ti means "of a circular shape. |
mā, rāhu, gilī caramantalikkheti antalikkhe caraṃ sūriyaṃ, rāhu, mā gilīti vadati. |
"Mā, rāhu, gilī caramantalikkhe"ti means "Do not, Rāhu, swallow the sun that moves through the sky," he says. |
kiṃ panesa taṃ gilatīti ? |
But does he swallow it? |
āma, gilati. |
Yes, he does. |
rāhussa hi attabhāvo mahā, uccattanena aṭṭhayojanasatādhikāni cattāri yojanasahassāni, bāhantaramassa dvādasayojanasatāni, bahalattena cha yojanasatāni, sīsaṃ nava yojanasataṃ, nalāṭaṃ tiyojanasataṃ, bhamukantaraṃ paṇṇāsayojanaṃ, mukhaṃ dviyojanasataṃ, ghānaṃ tiyojanasataṃ, mukhādhānaṃ tiyojanasatagambhīraṃ hatthatalapādatalāni puthulato dviyojanasatāni . |
For the physical body of Rāhu is huge; in height, it is four thousand eight hundred yojanas; his arm-span is twelve hundred yojanas; in thickness, six hundred yojanas; his head is nine hundred yojanas; his forehead is three hundred yojanas; the space between his eyebrows is fifty yojanas; his mouth is two hundred yojanas; his nose is three hundred yojanas; his lower jaw is three hundred yojanas deep; the soles of his hands and feet are two hundred yojanas wide. |
aṅgulipabbāni paṇṇāsa yojanāni. |
His finger-joints are fifty yojanas. |
so candimasūriye virocamāne disvā issāpakato tesaṃ gamanavīthiṃ otaritvā mukhaṃ vivaritvā tiṭṭhati. |
He, seeing the shining sun and moon, and being jealous, descends into their path of travel and stands with his mouth open. |
candavimānaṃ sūriyavimānaṃ vā tiyojanasatike mahānarake pakkhittaṃ viya hoti. |
The moon-mansion or the sun-mansion is as if thrown into a great hell of three hundred yojanas. |
vimāne adhivatthā devatā maraṇabhayatajjitā ekappahāreneva viravanti. |
The deities dwelling in the mansion, being terrified by the fear of death, cry out with a single cry. |
so pana vimānaṃ kadāci hatthena chādeti, kadāci hanukassa heṭṭhā pakkhipati, kadāci jivhāya parimajjati, kadāci avagaṇḍakārakaṃ bhuñjanto viya kapolantare ṭhapeti. |
But he sometimes covers the mansion with his hand, sometimes he puts it under his chin, sometimes he licks it with his tongue, sometimes he places it in the space between his cheeks as if eating a mouthful. |
vegaṃ pana vāretuṃ na sakkoti. |
But he is not able to stop its speed. |
sace vāressāmīti gaṇḍakaṃ katvā tiṭṭheyya, matthakaṃ tassa bhinditvā nikkhameyya, ākaḍḍhitvā vā naṃ onameyya. |
If he were to stand still as a lump, thinking, "I will stop it," it would break his head and come out, or it would pull him down. |
tasmā vimānena saheva gacchati. |
Therefore, he goes along with the mansion. |
pajaṃ mamanti candimasūriyā kira dvepi devaputtā mahāsamayasuttakathanadivase sotāpattiphalaṃ pattā. |
"Pajaṃ maman"ti — the two devaputtas, Candima and Sūriya, it seems, attained the fruit of stream-entry on the day the Mahāsamaya Sutta was preached. |
tena bhagavā “pajaṃ maman”ti āha, putto mama esoti attho. |
Therefore, the Blessed One said, "pajaṃ maman"ti, meaning "this is my child." |
dasamaṃ. |
Tenth. |
♦ paṭhamo vaggo. |
♦ The first chapter. |
♦ 2. anāthapiṇḍikavaggo SN 3: |
♦ 2. The Anāthapiṇḍika Vagga SN 3: |
11 , |
11 , |
♦ 1. candimasasuttavaṇṇanā SN 3: SN 2.11 |
♦ 1. Commentary on the Candimasa Sutta SN 3: |
11 , |
11 , |
♦ 92. dutiyavaggassa paṭhame kacchevāti kacche viya. |
♦ 92. In the first of the second chapter, "kaccheva"ti means "as in a mountain cave." |
kaccheti pabbatakacchepi nadīkacchepi. |
Kacche"ti means "both in a mountain cave and on a river bank. |
ekodi nipakāti ekaggacittā ceva paññānepakkena ca samannāgatā. |
Ekodi nipakā"ti means "both with a concentrated mind and endowed with the skill of wisdom. |
satāti satimanto. |
Satā"ti means "mindful. |
idaṃ vuttaṃ hoti — ye jhānāni labhitvā ekodī nipakā satā viharanti, te amakase pabbatakacche vā nadīkacche vā magā viya sotthiṃ gamissantīti. |
This is what is said: Those who, having obtained the jhānas, dwell with a concentrated mind, skilled and mindful, they will go in safety like deer in a pathless mountain cave or on a river bank. |
pāranti nibbānaṃ. |
Pāran"ti means "Nibbāna. |
ambujoti maccho. |
Ambujo"ti means "a fish. |
raṇañjahāti kilesañjahā. |
Raṇañjahā"ti means "abandoners of defilement. |
yepi jhānāni labhitvā appamattā kilese jahanti, te suttajālaṃ bhinditvā macchā viya nibbānaṃ gamissantīti vuttaṃ hoti. |
It is said that they who, having obtained the jhānas, heedfully abandon the defilements, they, having broken the net of sleep, will go to Nibbāna like fish. |
paṭhamaṃ. |
First. |
♦ 2. veṇḍusuttavaṇṇanā SN 2.12 |
♦ 2. Commentary on the Veṇḍu Sutta |
♦ 93. dutiye veṇḍūti tassa devaputtassa nāmaṃ. |
♦ 93. In the second, "veṇḍū"ti is the name of that devaputta. |
payirupāsiyāti parirupāsitvā. |
Payirupāsiya"ti means "having attended upon. |
anusikkhareti sikkhanti. |
Anusikkhare"ti means "they train. |
siṭṭhipadeti anusiṭṭhipade. |
Siṭṭhipade"ti means "in the words of instruction. |
kāle te appamajjantāti kāle te appamādaṃ karontā. |
Kāle te appamajjantā"ti means "at the right time, they, being heedful. |
dutiyaṃ. |
Second. |
♦ 3. dīghalaṭṭhisuttavaṇṇanā SN 2.13 |
♦ 3. Commentary on the Dīghalaṭṭhi Sutta |
♦ 94. tatiye dīghalaṭṭhīti devaloke sabbe samappamāṇā tigāvutikāva honti, manussaloke panassa dīghattabhāvatāya evaṃnāmaṃ ahosi. |
♦ 94. In the third, "dīghalaṭṭhī"ti — in the deva world, all are of the same height, three gāvutas; but in the human world, he had this name because of his tallness. |
so puññāni katvā devaloke nibbattopi tatheva paññāyi. |
He, having done meritorious deeds and been reborn in the deva world, was known by the same name. |
tatiyaṃ. |
Third. |
♦ 4. nandanasuttavaṇṇanā SN 3: SN 2.14 |
♦ 4. Commentary on the Nandana Sutta SN 3: |
14 ), |
14 ), |
♦ 95. catutthe gotamāti bhagavantaṃ gottena ālapati. |
♦ 95. In the fourth, "gotamā"ti, he addresses the Blessed One by his clan name. |
anāvaṭanti tathāgatassa hi sabbaññutaññāṇaṃ pesentassa rukkho vā pabbato vā āvarituṃ samattho nāma natthi. |
"Anāvaṭan"ti — for one who directs the knowledge of omniscience of the Tathāgata, there is no tree or mountain that is able to obstruct it. |
tenāha “anāvaṭan”ti. |
Therefore, he said, "anāvaṭan"ti (unobstructed). |
iti tathāgataṃ thometvā devaloke abhisaṅkhatapañhaṃ pucchanto kathaṃvidhantiādimāha. |
Having thus praised the Tathāgata, and asking a question composed in the deva world, he said, "kathaṃvidhan"tiādi. |
tattha dukkhamaticca iriyatīti dukkhaṃ atikkamitvā viharati. |
There, "dukkhamaticca iriyatī"ti means "he dwells, having transcended suffering." |
sīlavāti lokiyalokuttarena sīlena samannāgato khīṇāsavo. |
Sīlavā"ti means "a destroyer of the cankers endowed with worldly and supramundane virtue. |
paññādayopi missakāyeva veditabbā. |
The wisdom-givers should also be known as mixed. |
pūjayantīti gandhapupphādīhi pūjenti. |
Pūjayantī"ti means "they honor with perfumes, flowers, and so on. |
catutthaṃ. |
Fourth. |
♦ 5-6. candanasuttādivaṇṇanā SN 3: |
♦ 5-6. Commentary on the Candana Sutta and others SN 3: |
15 ), |
15 ), |
♦ 96. pañcame appatiṭṭhe anālambeti heṭṭhā apatiṭṭhe upari anālambane. |
♦ 96. In the fifth, "appatiṭṭhe anālambe"ti means "without a footing below, without a support above." |
susamāhitoti appanāyapi upacārenapi suṭṭhu samāhito . |
Susamāhito"ti means "well concentrated by both absorption and access. |
pahitattoti pesitatto. |
Pahitatto"ti means "with a sent-forth self. |
nandīrāgaparikkhīṇoti parikkhīṇanandīrāgo. |
Nandīrāgaparikkhīṇo"ti means "one whose passion for delight is destroyed. |
nandīrāgo nāma tayo kammābhisaṅkhārā. |
The passion for delight is the three volitional formations. |
iti imāya gāthāya kāmasaññāgahaṇena pañcorambhāgiyasaṃyojanāni, rūpasaṃyojanagahaṇena pañca uddhambhāgiyasaṃyojanāni, nandīrāgena tayo kammābhisaṅkhārā gahitā. |
Thus, by this verse, by the taking of the perception of sensual pleasure, the five lower fetters are taken; by the taking of the form-fetter, the five higher fetters; by the passion for delight, the three volitional formations are taken. |
evaṃ yassa dasa saṃyojanāni tayo ca kammābhisaṅkhārā pahīnā, so gambhīre mahoghe na sīdatīti. |
Thus, he for whom the ten fetters and the three volitional formations have been abandoned, he does not sink in the deep great flood. |
kāmasaññāya vā kāmabhavo, rūpasaṃyojanena rūpabhavo gahito, tesaṃ gahaṇena arūpabhavo gahitova, nandīrāgena tayo kammābhisaṅkhārā gahitāti evaṃ yassa tīsu bhavesu tayo saṅkhārā natthi, so gambhīre na sīdatītipi dasseti. |
Or, by the perception of sensual pleasure, the desire-realm existence is taken; by the form-fetter, the form-realm existence is taken; by their taking, the formless-realm existence is also taken; by the passion for delight, the three volitional formations are taken. Thus, he for whom there are no three formations in the three existences, he does not sink in the deep, it also shows. |
pañcamaṃ. |
Fifth. |
♦ 97. chaṭṭhaṃ vuttatthameva. |
♦ 97. The sixth has the meaning as stated. |
chaṭṭhaṃ. |
Sixth. |
♦ 7. subrahmasuttavaṇṇanā SN 2.17 |
♦ 7. Commentary on the Subrahma Sutta |
♦ 98. sattame subrahmāti so kira devaputto accharāsaṅghaparivuto nandanakīḷikaṃ gantvā pāricchattakamūle paññattāsane nisīdi. |
♦ 98. In the seventh, "subrahmā"ti — that devaputta, it seems, surrounded by a host of celestial nymphs, having gone to the Nandana-play, sat down on a prepared seat at the foot of a pāricchattaka tree. |
taṃ pañcasatā devadhītaro parivāretvā nisinnā, pañcasatā rukkhaṃ abhiruḷhā. |
Five hundred daughters of the gods sat down, having surrounded him; five hundred climbed the tree. |
nanu ca devatānaṃ cittavasena yojanasatikopi rukkho onamitvā hatthaṃ āgacchati, kasmā tā abhiruḷhāti. |
But do not the devas, by the power of their minds, make even a hundred-yojana-high tree bend down and come to their hand? Why did they climb it? |
khiḍḍāpasutatāya. abhiruyha pana madhurassarena gāyitvā gāyitvā pupphāni pātenti, tāni gahetvā itarā ekatovaṇṭikamālādivasena ganthenti. |
Out of devotion to play. Having climbed, and having sung with sweet voices, they drop flowers; the others, taking them, weave them into single-stemmed garlands and so on. |
atha rukkhaṃ abhiruḷhā upacchedakakammavasena ekappahāreneva kālaṃ katvā avīcimhi nibbattā mahādukkhaṃ anubhavanti. |
Then those who had climbed the tree, by way of a kamma that cuts short life, died in a single stroke and were reborn in Avīci, experiencing great suffering. |
♦ atha kāle gacchante devaputto “imāsaṃ neva saddo suyyati, na pupphāni pātenti. |
♦ Then, as time went on, the devaputta thought, "Neither is their sound heard, nor do they drop flowers. Where have they gone?" |
kahaṃ nu kho gatā”ti? |
Reflecting, he saw their state of being reborn in hell, and being tormented by grief for his beloved, he thought: "They have gone according to their kamma; what is the measure of my lifespan?" |
āvajjento niraye nibbattabhāvaṃ disvā piyavatthukasokena ruppamāno cintesi — “etā tāva yathākammena gatā, mayhaṃ āyusaṅkhāro kittako”ti. |
He, seeing, "On the seventh day, I too, together with the remaining five hundred, must die and be reborn there," was tormented by even stronger grief. |
so — “sattame divase mayāpi avasesāhi pañcasatāhi saddhiṃ kālaṃ katvā tattheva nibbattitabban”ti disvā balavatarena sokena ruppi. |
He, thinking, "There is no one in the world with its devas, other than the Tathāgata, who is able to dispel this grief of mine," went to the Teacher and spoke the verse, "niccaṃ utrasan"ti (always terrified). |
so — “imaṃ mayhaṃ sokaṃ sadevake loke aññatra tathāgatā niddhamituṃ samattho nāma natthī”ti cintetvā satthu santikaṃ gantvā niccaṃ utrastanti gāthamāha. |
|
♦ tattha idanti attano cittaṃ dasseti. |
♦ There, "idan"ti means he shows his own mind. |
dutiyapadaṃ purimasseva vevacanaṃ. |
The second phrase is a synonym for the first. |
niccanti ca padassa devaloke nibbattakālato paṭṭhāyāti attho na gahetabbo, sokuppattikālato pana paṭṭhāya niccanti veditabbaṃ. |
Niccan"ti — and the meaning of the word "from the time of rebirth in the deva world" should not be taken; but it should be understood as "always from the time of the arising of grief. |
anuppannesu kicchesūti ito sattāhaccayena yāni dukkhāni uppajjissanti, tesu. |
Anuppannesu kicchesū"ti means "in the sufferings that will arise after the passing of seven days from now. |
atho uppatitesu cāti yāni pañcasatānaṃ accharānaṃ niraye nibbattānaṃ diṭṭhāni, tesu cāti evaṃ imesu uppannānuppannesu dukkhesu niccaṃ mama utrastaṃ cittaṃ, abbhantare ḍayhamāno viya homi bhagavāti dasseti. |
"Atho uppatitesu cā"ti means "and in those which have been seen, of the five hundred celestial nymphs who have been reborn in hell"; thus, "in these arisen and unarisen sufferings, my mind is always terrified; I am as if burning within, Blessed One," he shows. |
♦ nāññatra bojjhā tapasāti bojjhaṅgabhāvanañca tapoguṇañca aññatra muñcitvā sotthiṃ na passāmīti attho. |
♦ "Nāññatra bojjhā tapasā"ti means "having set aside the cultivation of the factors of enlightenment and the quality of austerity, I do not see safety," is the meaning. |
sabbanissaggāti nibbānato. |
Sabbanissaggā"ti means "from Nibbāna. |
ettha kiñcāpi bojjhaṅgabhāvanā paṭhamaṃ gahitā, indriyasaṃvaro pacchā, atthato pana indriyasaṃvarova paṭhamaṃ veditabbo. |
Here, although the cultivation of the factors of enlightenment is taken first, and the restraint of the senses later, in terms of meaning, the restraint of the senses should be understood first. |
indiyasaṃvare hi gahite catupārisuddhisīlaṃ gahitaṃ hoti. |
For when the restraint of the senses is taken, the fourfold purity of virtue is taken. |
tasmiṃ patiṭṭhito bhikkhu nissayamuttako dhutaṅgasaṅkhātaṃ tapoguṇaṃ samādāya araññaṃ pavisitvā kammaṭṭhānaṃ bhāvento saha vipassanāya bojjhaṅge bhāveti. |
A monk established in that, free from dependencies, having undertaken the quality of austerity, which is the ascetic practices, and having entered the forest, and cultivating a meditation subject, cultivates the factors of enlightenment together with insight. |
tassa ariyamaggo yaṃ nibbānaṃ ārammaṇaṃ katvā uppajjati, so “sabbanissaggo”ti bhagavā catusaccavasena desanaṃ vinivattesi. |
The noble path which arises for him, having Nibbāna as its object, that is "sabbanissaggo" (all-relinquishing). The Blessed One turned the teaching around by way of the four truths. |
devaputto desanāpariyosāne sotāpattiphale patiṭṭhahīti. |
At the end of the teaching, the devaputta was established in the fruit of stream-entry. |
sattamaṃ. |
Seventh. |
♦ 8-10. kakudhasuttādivaṇṇanā SN 3: |
♦ 8-10. Commentary on the Kakudha Sutta and others SN 3: |
17 , |
17 , |
♦ 99. aṭṭhame kakudho devaputtoti ayaṃ kira kolanagare mahāmoggallānattherassa upaṭṭhākaputto daharakāleyeva therassa santike vasanto jhānaṃ nibbattetvā kālaṅkato, brahmaloke uppajji. |
♦ 99. In the eighth, "kakudho devaputto"ti — this one, it seems, was the son of an attendant of the elder Mahāmoggallāna in the city of Kola; while living with the elder in his youth, he produced a jhāna and, at death, was born in the Brahma world. |
tatrāpi naṃ kakudho brahmātveva sañjānanti. |
There too, they know him as Kakudha Brahmā. |
nandasīti tussasi. |
Nandasī"ti means "you rejoice. |
kiṃ laddhāti tuṭṭhi nāma kiñci manāpaṃ labhitvā hoti, tasmā evamāha. |
Kiṃ laddhā"ti means "delight comes from obtaining something pleasant; therefore, he spoke thus. |
kiṃ jīyitthāti yassa hi kiñci manāpaṃ cīvarādivatthu jiṇṇaṃ hoti, so socati, tasmā evamāha. |
Kiṃ jīyitthā"ti means "he whose pleasant object, such as a robe, has worn out, he grieves; therefore, he spoke thus. |
aratī nābhikīratīti ukkaṇṭhitā nābhibhavati. |
Aratī nābhikīratī"ti means "weariness does not overwhelm. |
aghajātassāti dukkhajātassa, vaṭṭadukkhe ṭhitassāti attho. |
"Aghajātassā"ti means "of one for whom suffering is born"; "of one who stands in the suffering of the round of existence," is the meaning. |
nandījātassāti jātataṇhassa. |
Nandījātassā"ti means "of one for whom craving is born. |
aghanti evarūpassa hi vaṭṭadukkhaṃ āgatameva hoti . |
Aghan"ti means "for such a one, the suffering of the round of existence has indeed come. |
“dukkhī sukhaṃ patthayatī”ti hi vuttaṃ. |
For it is said, "a suffering person desires happiness." |
iti aghajātassa nandī hoti, sukhavipariṇāmena dukkhaṃ āgatamevāti nandījātassa aghaṃ hoti. |
Thus, for one for whom suffering is born, there is delight; by the change of happiness, suffering has indeed come, so for one for whom delight is born, there is suffering. |
aṭṭhamaṃ. |
Eighth. |
♦ 100. navamaṃ vuttatthameva. |
♦ 100. The ninth has the meaning as stated. |
navamaṃ. |
Ninth. |
♦ 101. dasame ānandattherassa anumānabuddhiyā ānubhāvappakāsanatthaṃ aññataroti āha. |
♦ 101. In the tenth, he said "aññataro"ti (a certain one) for the purpose of showing the power of the elder Ānanda's inferential wisdom. |
dasamaṃ. |
Tenth. |
♦ dutiyo vaggo. |
♦ The second chapter. |
♦ 3. nānātitthiyavaggo |
♦ 3. The Nānātitthiya Vagga |
♦ 1-2. sivasuttādivaṇṇanā |
♦ 1-2. Commentary on the Siva Sutta and others |
♦ 102. tatiyavaggassa paṭhamaṃ vuttatthameva. |
♦ 102. The first of the third chapter has the meaning as stated. |
paṭhamaṃ. |
First. |
♦ 103. dutiye paṭikaccevāti paṭhamaṃyeva. |
♦ 103. In the second, "paṭikacceva"ti means "from the very first." |
akkhacchinnovajhāyatīti akkhacchinno avajhāyati, balavacintanaṃ cinteti. |
Akkhacchinnovajhāyatī"ti means "one with a broken axle meditates," "he thinks a strong thought. |
dutiyagāthāya akkhacchinnovāti akkhacchinno viya. |
In the second verse, "akkhacchinnova"ti means "like one with a broken axle." |
dutiyaṃ. |
Second. |
♦ 3-4. serīsuttādivaṇṇanā |
♦ 3-4. Commentary on the Serī Sutta and others |
♦ 104. tatiye dāyakoti dānasīlo. |
♦ 104. In the third, "dāyako"ti means "a giver." |
dānapatīti yaṃ dānaṃ demi, tassa pati hutvā demi, na dāso na sahāyo. |
Dānapatī"ti means "of the gift that I give, I give it being the master, not a slave, not a companion. |
yo hi attanā madhuraṃ bhuñjati, paresaṃ amadhuraṃ deti, so dānasaṅkhātassa deyyadhammassa dāso hutvā deti. |
For he who eats what is sweet himself and gives what is not sweet to others, he gives it being a slave to the thing to be given, which is the gift. |
yo yaṃ attanā bhuñjati, tadeva deti, so sahāyo hutvā deti. |
He who eats what he eats himself, and gives that same thing, he gives it being a companion. |
yo pana attanā yena tena yāpeti, paresaṃ madhuraṃ deti, so pati jeṭṭhako sāmi hutvā deti. |
But he who maintains himself with whatever and gives what is sweet to others, he gives it being a master, a chief, a lord. |
ahaṃ “tādiso ahosin”ti vadati. |
He says, "I was such a one." |
♦ catūsu dvāresuti tassa kira rañño sindhavaraṭṭhaṃ sodhivākaraṭṭhanti dve raṭṭhāni ahesuṃ, nagaraṃ roruvaṃ nāma. |
♦ "Catūsu dvāresū"ti — that king, it seems, had two countries, the Sindhavaraṭṭha and the Sodhivākaraṭṭha; the city was named Roruva. |
tassa ekekasmiṃ dvāre devasikaṃ satasahassaṃ uppajjati, antonagare vinicchayaṭṭhāne satasahassaṃ. |
At each of its gates, a hundred thousand was produced daily; in the judgment hall within the city, a hundred thousand. |
so bahuhiraññasuvaṇṇaṃ rāsibhūtaṃ disvā kammassakatañāṇaṃ uppādetvā catūsu dvāresu dānasālāyo kāretvā tasmiṃ tasmiṃ dvāre uṭṭhitāayena dānaṃ dethāti amacce ṭhapesi. |
He, seeing the mass of gold and silver, and producing the knowledge of the ownership of kamma, had alms-halls made at the four gates and placed ministers there, saying, "Give alms with the income that arises at that respective gate." |
tenāha — “catūsu dvāresu dānaṃ dīyitthā”ti. |
Therefore he said: "catūsu dvāresu dānaṃ dīyitthā"ti (alms were given at the four gates). |
♦ samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānanti ettha samaṇāti pabbajjūpagatā. |
♦ "Samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānan"ti — here, "samaṇā" means those who have gone forth. |
brāhmaṇāti bhovādino. |
Brāhmaṇā" means those who address others as "bho. |
samitapāpabāhitapāpe pana samaṇabrāhmaṇe esa nālattha. |
But this does not apply to the ascetics and brahmins who have pacified and cast out evil. |
kapaṇāti duggatā daliddamanussā kāṇakuṇiādayo. |
"Kapaṇā"ti means the unfortunate, the poor people, the blind, the lame, and so on. |
addhikāti pathāvino. |
"Addhikā"ti means travelers. |
vanibbakāti ye “iṭṭhaṃ, dinnaṃ, kantaṃ, manāpaṃ, kālena, anavajjaṃ dinnaṃ, dadaṃ cittaṃ pasādeyya, gacchatu bhavaṃ brahmalokan”tiādinā nayena dānassa vaṇṇaṃ thomayamānā vicaranti. |
Vanibbakā"ti means those who wander about, praising the quality of the gift in the way, "It is desired, it has been given, it is pleasing, it is agreeable, at the right time, what is blameless has been given; giving, one should gladden the mind; may you go to the Brahma world. |
yācakāti ye “pasatamattaṃ detha, sarāvamattaṃ dethā”tiādīni ca vatvā yācamānā vicaranti. |
"Yācakā"ti means those who wander about, begging, saying, "Give a handful," "Give a bowlful," and so on. |
itthāgārassa dānaṃ dīyitthāti paṭhamadvārassa laddhattā tattha uppajjanakasatasahasse aññampi dhanaṃ pakkhipitvā rañño amacce hāretvā attano amacce ṭhapetvā raññā dinnadānato rājitthiyo mahantataraṃ dānaṃ adaṃsu. |
Itthāgārassa dānaṃ dīyitthā"ti means "from what was obtained from the first gate, and having added other wealth to the hundred thousand that arose there, and having had the king's ministers bring it, and having placed their own ministers, the king's wives gave a greater gift than the gift given by the king. |
taṃ sandhāyevamāha. |
In reference to that, he said this. |
mama dānaṃ paṭikkamīti yaṃ mama dānaṃ tattha dīyittha, taṃ paṭinivatti. |
Mama dānaṃ paṭikkamī"ti means "the gift that was given there by me, that ceased. |
sesadvāresupi eseva nayo. |
In the other gates also, this is the method. |
kocīti katthaci. |
Kocī"ti means "anywhere. |
dīgharattanti asītivassasahassāni. |
Dīgharattan"ti means "for eighty thousand years. |
ettakaṃ kira kālaṃ tassa rañño dānaṃ dīyittha. |
For so long a time, it seems, the gift of that king was given. |
tatiyaṃ. |
Third. |
♦ 105. catutthaṃ vuttatthameva. |
♦ 105. The fourth has the meaning as stated. |
catutthaṃ. |
Fourth. |
♦ 5. jantusuttavaṇṇanā SN 3: SN 2.25 |
♦ 5. Commentary on the Jantu Sutta SN 3: |
23 the World), |
23 the World), |
♦ 106. pañcame kosalesu viharantīti bhagavato santike kammaṭṭhānaṃ gahetvā tattha gantvā viharanti. |
♦ 106. In the fifth, "kosalesu viharantī"ti means "having taken a meditation subject from the Blessed One, they go there and dwell." |
uddhatāti akappiye kappiyasaññitāya ca kappiye akappiyasaññitāya ca anavajje sāvajjasaññitāya ca sāvajje anavajjasaññitāya ca uddhaccapakatikā hutvā. |
Uddhatā"ti means "by having the perception of what is allowable in what is not, and of what is not allowable in what is; of what is blameless in what is blameful, and of what is blameful in what is blameless, they have become of a restless nature. |
unnaḷāti uggatanaḷā, uṭṭhitatucchamānāti vuttaṃ hoti. |
"Unnaḷā"ti means "with raised reeds," "with raised, empty conceit," is what is said. |
capalāti pattacīvaramaṇḍanādinā cāpallena yuttā. |
Capalā"ti means "endowed with the fickleness of adorning their bowls and robes and so on. |
mukharāti mukhakharā, kharavacanāti vuttaṃ hoti. |
"Mukharā"ti means "of harsh mouth," "of harsh speech," is what is said. |
vikiṇṇavācāti asaṃyatavacanā, divasampi niratthakavacanapalāpino. |
Vikiṇṇavācā"ti means "of unrestrained speech," "prattling useless speech even for a day. |
muṭṭhassatinoti naṭṭhassatino sativirahitā, idha kataṃ ettha pamussanti. |
Muṭṭhassatino"ti means "of lost mindfulness," "devoid of mindfulness"; "they forget here what was done there. |
asampajānāti nippaññā. |
Asampajānā"ti means "without wisdom. |
asamāhitāti appanāupacārasamādhirahitā, caṇḍasote baddhanāvāsadisā. |
Asamāhitā"ti means "without the concentration of absorption and access," "like a ship tied in a swift stream. |
vibbhantacittāti anavaṭṭhitacittā, panthāruḷhabālamigasadisā. |
Vibbhantacittā"ti means "with a wandering mind," "like a foolish deer on a path. |
pākatindriyāti saṃvarābhāvena gihikāle viya vivaṭaindriyā. |
Pākatindriyā"ti means "with senses revealed as in the household life, due to the absence of restraint. |
♦ jantūti evaṃnāmako devaputto. |
♦ "Jantū"ti is the name of that devaputta. |
tadahuposatheti tasmiṃ ahu uposathe, uposathadivaseti attho. |
"Tadahuposathe"ti means "on that Uposatha day," "on the Uposatha day," is the meaning. |
pannaraseti cātuddasikādipaṭikkhepo. |
"Pannarase"ti is a rejection of the fourteenth and so on. |
upasaṅkamīti codanatthāya upagato. |
Upasaṅkamī"ti means "he approached for the purpose of admonishing. |
so kira cintesi — “ime bhikkhū satthu santike kammaṭṭhānaṃ gahetvā nikkhantā, idāni pamattā viharanti, na kho panete pāṭiyekkaṃ nisinnaṭṭhāne codiyamānā kathaṃ gaṇhissanti, samāgamanakāle codissāmī”ti uposathadivase tesaṃ sannipatitabhāvaṃ ñatvā upasaṅkami. |
He, it seems, thought: "These monks, having taken a meditation subject from the Teacher, have gone forth; now they dwell heedlessly. But they, being admonished in the place where they are sitting separately, will not take the talk; I will admonish them at the time of their assembly." Knowing their state of having assembled on the Uposatha day, he approached. |
gāthāhi ajjhabhāsīti sabbesaṃ majjhe ṭhatvā gāthā abhāsi. |
Gāthāhi ajjhabhāsī"ti means "standing in the midst of them all, he spoke the verses. |
♦ tattha yasmā guṇakathāya saddhiṃ nigguṇassa aguṇo pākaṭo hoti, tasmā guṇaṃ tāva kathento sukhajīvino pure āsuntiādimāha. |
♦ There, because with the talk of qualities, the lack of quality of the worthless becomes apparent, therefore, first speaking of qualities, he said, "sukhajīvino pure āsun"tiādi. |
tattha sukhajīvino pure āsunti pubbe bhikkhū supposā subharā ahesuṃ, uccanīcakulesu sapadānaṃ caritvā laddhena missakapiṇḍena yāpesunti adhippāyena evamāha. |
There, "sukhajīvino pure āsun"ti means "formerly the monks were easy to support, easy to maintain; they maintained themselves with the mixed alms-food obtained by going on their alms-round in high and low families," with this intention, he spoke thus. |
anicchāti nittaṇhā hutvā. |
Anicchā"ti means "having become free from craving. |
♦ evaṃ porāṇakabhikkhūnaṃ vaṇṇaṃ kathetvā idāni tesaṃ avaṇṇaṃ kathento dupposantiādimāha. |
♦ Having thus spoken the praise of the ancient monks, now, speaking their dispraise, he said, "dupposan"tiādi. |
tattha gāme gāmaṇikā viyāti yathā gāme gāmakuṭā nānappakārena janaṃ pīḷetvā khīradadhitaṇḍulādīni āharāpetvā bhuñjanti, evaṃ tumhepi anesanāya ṭhitā tumhākaṃ jīvikaṃ kappethāti adhippāyena vadati. |
There, "gāme gāmaṇikā viyā"ti means "just as the village chiefs in a village, having afflicted the people in various ways and having had milk, curds, rice, and so on brought, eat, in the same way, you, being established in a wrong search, arrange your livelihood," with this intention, he speaks. |
nipajjantīti uddesaparipucchāmanasikārehi anatthikā hutvā sayanamhi hatthapāde vissajjetvā nipajjanti. |
Nipajjantī"ti means "being without desire for recitation, inquiry, and reflection, having stretched out their hands and feet on their beds, they lie down. |
parāgāresūti paragehesu, kulasuṇhādīsūti attho. |
"Parāgāresū"ti means "in the houses of others"; "in the houses of their daughters-in-law and so on," is the meaning. |
mucchitāti kilesamucchāya mucchitā. |
Mucchitā"ti means "infatuated with the infatuation of the defilements. |
♦ ekacceti vattabbayuttakeyeva. |
♦ "Ekacce"ti means "only those who are fit to be spoken to." |
apaviddhāti chaḍḍitakā. |
Apaviddhā"ti means "cast off. |
anāthāti apatiṭṭhā. |
Anāthā"ti means "without a protector. |
petāti susāne chaḍḍitā kālaṅkatamanussā. |
Petā"ti means "the dead who have been cast off in a charnel ground. |
yathā hi susāne chaḍḍitā nānāsakuṇādīhi khajjanti, ñātakāpi nesaṃ nāthakiccaṃ na karonti, na rakkhanti, na gopayanti, evamevaṃ evarūpāpi ācariyupajjhāyādīnaṃ santikā ovādānusāsaniṃ na labhantīti apaviddhā anāthā, yathā petā, tatheva honti. |
For just as those who have been cast off in a charnel ground are eaten by various birds and so on, and their relatives do not do the duty of a protector for them, do not protect them, do not guard them; in the same way, even these, not receiving the advice and instruction from their teachers, preceptors, and so on, are cast off, without a protector, and are just like the dead. |
pañcamaṃ. |
Fifth. |
♦ 6. rohitassasuttavaṇṇanā SN 3: SN 2.26 |
♦ 6. Commentary on the Rohitassa Sutta SN 3: |
24 , |
24 , |
♦ 107. chaṭṭhe yatthāti cakkavāḷalokassa ekokāse bhummaṃ. |
♦ 107. In the sixth, "yatthā"ti is a locative in the sense of one place in the world-system. |
na cavati na upapajjatīti idaṃ aparāparaṃ cutipaṭisandhivasena gahitaṃ. |
"Na cavati na upapajjatī"ti this is taken in the sense of successive passing away and relinking. |
gamanenāti padagamanena. |
Gamanenā"ti means "by foot-travel. |
nāhaṃ taṃ lokassa antanti satthā saṅkhāralokassa antaṃ sandhāya vadati. |
"Nāhaṃ taṃ lokassa antan"ti the Teacher speaks in reference to the end of the world of formations. |
ñāteyyantiādīsu ñātabbaṃ, daṭṭhabbaṃ, pattabbanti attho. |
Ñāteyyan"tiādīsu means "to be known," "to be seen," "to be reached. |
♦ iti devaputtena cakkavāḷalokassa anto pucchito, satthārā saṅkhāralokassa kathito. |
♦ Thus, the end of the world-system was asked by the devaputta, and the end of the world of formations was spoken of by the Teacher. |
so pana attano pañhena saddhiṃ satthu byākaraṇaṃ sametīti saññāya pasaṃsanto acchariyantiādimāha. |
But he, thinking that the Teacher's explanation agreed with his own question, and praising, said, "acchariyan"tiādi. |
♦ daḷhadhammoti daḷhadhanu, uttamappamāṇena dhanunā samannāgato. |
♦ "Daḷhadhammo"ti means "with a strong bow," "endowed with a bow of the best measure." |
dhanuggahoti dhanuācariyo. |
Dhanuggaho"ti means "a master of the bow. |
susikkhitoti dasa dvādasa vassāni dhanusippaṃ sikkhito. |
Susikkhito"ti means "having learned the art of the bow for ten or twelve years. |
katahatthoti usabhappamāṇepi vālaggaṃ vijjhituṃ samatthabhāvena katahattho. |
Katahattho"ti means "of accomplished hand, by being able to pierce a hair's tip even at the measure of a bull. |
katūpāsanoti katasarakkhepo dassitasippo. |
Katūpāsano"ti means "of accomplished archery-practice," "of displayed skill. |
asanenāti kaṇḍena. |
Asanenā"ti means "with an arrow. |
atipāteyyāti atikkameyya. |
Atipāteyyā"ti means "he would go beyond. |
yāvatā so tālacchāyaṃ atikkameyya, tāvatā kālena ekacakkavāḷaṃ atikkamāmīti attano javasampattiṃ dasseti. |
He shows the accomplishment of his own speed, "in the time that it would take to go beyond that palm-shadow, I go beyond one world-system." |
♦ puratthimā samuddā pacchimoti yathā puratthimasamuddā pacchimasamuddo dūre, evaṃ me dūre padavītihāro ahosīti vadati. |
♦ "Puratthimā samuddā pacchimo"ti means "just as the western ocean is far from the eastern ocean, so was my stride far," he says. |
so kira pācīnacakkavāḷamukhavaṭṭiyaṃ ṭhito pādaṃ pasāretvā pacchimacakkavāḷamukhavaṭṭiyaṃ akkamati, puna dutiyaṃ pādaṃ pasāretvā paracakkavāḷamukhavaṭṭiyaṃ akkamati. |
He, it seems, standing at the rim of the eastern world-system and extending his foot, steps on the rim of the western world-system; again, extending his second foot, he steps on the rim of another world-system. |
icchāgatanti icchā eva. |
Icchāgatan"ti means "desire itself. |
aññatrevāti nippapañcataṃ dasseti. |
"Aññatrevā"ti he shows his freedom from proliferation. |
bhikkhācārakāle kiresa nāgalatādantakaṭṭhaṃ khāditvā anotatte mukhaṃ dhovitvā kāle sampatte uttarakurumhi piṇḍāya caritvā cakkavāḷamukhavaṭṭiyaṃ nisinno bhattakiccaṃ karoti, tattha muhuttaṃ vissamitvā puna javati. |
At the time of his alms-round, it seems, having chewed a nāgalatā tooth-stick and washed his mouth at the Anotatta lake, when the time came, he went for alms in Uttarakuru and, sitting at the rim of the world-system, he performed his meal-duty. Having rested there for a moment, he again sped on. |
vassasatāyukoti tadā dīghāyukakālo hoti, ayaṃ pana vassasatāvasiṭṭhe āyumhi gamanaṃ ārabhi. |
"Vassasatāyuko"ti means "at that time, it was a time of long life"; but this one began his journey when a hundred years of his life remained. |
vassasatajīvīti taṃ vassasataṃ anantarāyena jīvanto. |
Vassasatajīvī"ti means "living that hundred years without interruption. |
antarāva kālaṅkatoti cakkavāḷalokassa antaṃ appatvā antarāva mato. |
Antarāva kālaṅkato"ti means "having died in the middle, without having reached the end of the world-system. |
so pana tattha kālaṃ katvāpi āgantvā imasmiṃyeva cakkavāḷe nibbatti. |
But he, having died there, came and was reborn in this very same world-system. |
appatvāti saṅkhāralokassa antaṃ appatvā. |
Appatvā"ti means "without having reached the end of the world of formations. |
dukkhassāti vaṭṭadukkhassa. |
Dukkhassā"ti means "of the suffering of the round of existence. |
antakiriyanti pariyantakaraṇaṃ. |
Antakiriyan"ti means "the making of an end. |
kaḷevareti attabhāve. |
Kaḷevare"ti means "in the physical body. |
sasaññimhi samanaketi sasaññe sacitte. |
Sasaññimhi samanaketi" means "in that which has perception, in that which has a mind. |
lokanti dukkhasaccaṃ. |
Lokan"ti means "the truth of suffering. |
lokasamudayanti samudayasaccaṃ. |
Lokasamudayan"ti means "the truth of the origin. |
lokanirodhanti nirodhasaccaṃ. |
Lokanirodhan"ti means "the truth of cessation. |
paṭipadanti maggasaccaṃ. |
Paṭipadan"ti means "the truth of the path. |
iti — “nāhaṃ, āvuso, imāni cattāri saccāni tiṇakaṭṭhādīsu paññapemi, imasmiṃ pana cātumahābhūtike kāyasmiṃ yeva paññapemī”ti dasseti. |
Thus, "I, friend, do not declare these four truths in grass, wood, and so on; but I declare them in this very body made of the four great elements," he shows. |
samitāvīti samitapāpo. |
Samitāvī"ti means "one whose evils have been calmed. |
nāsīsatīti na pattheti. |
Nāsīsatī"ti means "he does not desire. |
chaṭṭhaṃ. |
Sixth. |
♦ 108-109. sattamaṭṭhamāni vuttatthāneva. |
♦ 108-109. The seventh and eighth have the meaning as stated. |
sattamaṃ, aṭṭhamaṃ. |
Seventh, eighth. |
♦ 9. susimasuttavaṇṇanā SN 3: SN 2.29 |
♦ 9. Commentary on the Susima Sutta SN 3: |
25 , |
25 , |
♦ 110. navame tuyhampi no, ānanda, sāriputto ruccatīti satthā therassa vaṇṇaṃ kathetukāmo, vaṇṇo ca nāmesa visabhāgapuggalassa santike kathetuṃ na vaṭṭati. |
♦ 110. In the ninth, "tuyhampi no, ānanda, sāriputto ruccatī"ti — the Teacher, desiring to speak the praise of the elder, and since praise is not proper to be spoken in the presence of a dissimilar person. |
tassa santike kathito hi matthakaṃ na pāpuṇāti. |
For if spoken in his presence, it does not reach its culmination. |
so hi “asuko nāma bhikkhu sīlavā”ti vutte. |
For he, when it is said, "Such-and-such a monk is virtuous," |
“kiṃ tassa sīlaṃ? |
"What is his virtue? He is of the virtue of a cow-form. Have you not seen another virtuous one before?", or |
gorūpasīlo so. |
when it is said, "He is wise," "What wise is he? Have you not seen another wise one before?", |
kiṃ tayā añño sīlavā na diṭṭhapubbo”ti vā? |
or, having said such things, he causes an interruption to the talk of praise. |
“paññavā”ti vutte, “kiṃ pañño so? |
But the elder Ānanda is a peer of the elder Sāriputta; having obtained choice things, he gives them to the elder; having had the children of his attendants ordained, he has them take the elder as their preceptor; he gives them the higher ordination. |
kiṃ tayā añño paññavā na diṭṭhapubbo”ti? |
The elder Sāriputta also does the same for the elder Ānanda. |
vā, ādīni vatvā vaṇṇakathāya antarāyaṃ karoti. |
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ānandatthero pana sāriputtattherassa sabhāgo, paṇītāni labhitvā therassa deti, attano upaṭṭhākadārake pabbājetvā therassa santike upajjhaṃ gaṇhāpeti, upasampādeti. |
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sāriputtattheropi ānandattherassa tatheva karoti. |
|
kiṃ kāraṇā? |
For what reason? |
aññamaññassa guṇesu pasīditvā. |
Having been pleased with each other's qualities. |
ānandatthero hi — “amhākaṃ jeṭṭhabhātiko ekaṃ asaṅkhyeyyaṃ satasahassañca kappe pāramiyo pūretvā soḷasavidhaṃ paññaṃ paṭivijjhitvā dhammasenāpatiṭṭhāne ṭhito”ti therassa guṇesu pasīditvāva theraṃ mamāyati. |
For the elder Ānanda, thinking, "Our elder brother, having fulfilled the perfections for one incalculable eon and a hundred thousand eons, and having penetrated the sixteen kinds of wisdom, stands in the position of the general of the Dhamma," and being pleased with the elder's qualities, regards the elder as his own. |
sāriputtattheropi — “sammāsambuddhassa mayā kattabbaṃ mukhodakadānādikiccaṃ sabbaṃ ānando karoti. |
The elder Sāriputta also, thinking, "Ānanda does all the duties that should be done by me for the Perfectly Enlightened One, such as giving water for washing the mouth. In dependence on Ānanda, I am able to attain the desired absorption," and being pleased with the qualities of the venerable Ānanda, regards him as his own. |
ānandaṃ nissāya ahaṃ icchiticchitaṃ samāpattiṃ samāpajjituṃ labhāmī”ti āyasmato ānandassa guṇesu pasīditvāva taṃ mamāyati. |
Therefore, the Blessed One, desiring to speak the praise of the elder Sāriputta, began to speak it in the presence of the elder Ānanda. |
tasmā bhagavā sāriputtattherassa vaṇṇaṃ kathetukāmo ānandattherassa santike kathetuṃ āraddho. |
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♦ tattha tuyhampīti sampiṇḍanattho pi-kāro. |
♦ There, "tuyhampī"ti — the "pi" is a particle in the sense of aggregation. |
idaṃ vuttaṃ hoti — “ānanda, sāriputtassa ācāro gocaro vihāro abhikkamo paṭikkamo ālokitavilokitaṃ samiñjitapasāraṇaṃ mayhaṃ ruccati, asītimahātherānaṃ ruccati, sadevakassa lokassa ruccati. |
This is what is said: "Ānanda, the conduct, the resort, the dwelling, the going forward, the coming back, the looking at, the looking around, the bending, the stretching of Sāriputta is pleasing to me; it is pleasing to the eighty great elders; it is pleasing to the world with its devas. Is it pleasing to you also?" |
tuyhampi ruccatī”ti? |
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♦ tato thero sāṭakantare laddhokāso balavamallo viya tuṭṭhamānaso hutvā — “satthā mayhaṃ piyasahāyassa vaṇṇaṃ kathāpetukāmo. |
♦ Then the elder, like a strong wrestler who has found an opportunity in the hem of a garment, with a delighted mind, thinking, "The Teacher wishes to have the praise of my dear companion spoken. I will now get to speak the praise of the elder Sāriputta, like one who shakes the great Jambu tree, the banner of the island, or like one who brings out and shows the moon from between the clouds," first, with four phrases, removing personal objections, said, "kassa hi nāma, bhante, abālassā"tiādi. |
labhissāmi no ajja, dīpadhajabhūtaṃ mahājambuṃ vidhunanto viya valāhakantarato candaṃ nīharitvā dassento viya sāriputtattherassa vaṇṇaṃ kathetun”ti cintetvā paṭhamataraṃ tāva catūhi padehi puggalapalāpe haranto kassa hi nāma, bhante, abālassātiādimāha. |
For a fool, by his foolishness; a hateful person, by his hatred; a deluded person, by his delusion; and a madman with a deranged mind, by his mental derangement, does not know praise as "praise," or dispraise as "dispraise," or "this is the Buddha, this is a disciple." |
bālo hi bālatāya, duṭṭho dosatāya, mūḷho mohena, vipallatthacitto ummattako cittavipallāsena vaṇṇaṃ “vaṇṇo”ti vā avaṇṇaṃ “avaṇṇe”ti vā, “ayaṃ buddho, ayaṃ sāvako”ti vā na jānāti. |
But the not-foolish and so on know; therefore, he said, "abālassā"tiādi. |
abālādayo pana jānanti, tasmā abālassātiādimāha. |
Na rucceyyā"ti means "he would not be pleasing only to a fool and so on; he would not be unpleasing to any other whatsoever. |
na rucceyyāti bālādīnaṃyeva hi so na rucceyya, na aññassa kassaci na rucceyya. |
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♦ evaṃ puggalapalāpe haritvā idāni soḷasahi padehi yathābhūtaṃ vaṇṇaṃ kathento paṇḍito, bhantetiādimāha. |
♦ Having thus removed personal objections, now, speaking the praise as it really is with sixteen phrases, he said, "paṇḍito, bhante"tiādi. |
tattha paṇḍitoti paṇḍiccena samannāgato, catūsu kosallesu ṭhitassetaṃ nāmaṃ. |
There, "paṇḍito"ti means "endowed with wisdom"; this is the name for one who is established in the four kinds of skill. |
vuttañhetaṃ — “yato kho, ānanda, bhikkhu dhātukusalo ca hoti āyatanakusalo ca paṭiccasamuppādakusalo ca ṭhānāṭṭhānakusalo ca, ettāvatā kho, ānanda, ‘paṇḍito bhikkhū’ti alaṃ vacanāyā”ti . |
This has been said: "When, Ānanda, a monk is skilled in the elements, and skilled in the sense-bases, and skilled in dependent origination, and skilled in the possible and the impossible, to that extent, Ānanda, it is enough to say, 'a wise monk.'" |
mahāpaññotiādīsu mahāpaññādīhi samannāgatoti attho. |
Mahāpañño"tiādīsu means "endowed with great wisdom and so on. |
tatridaṃ mahāpaññādīnaṃ nānattaṃ — katamā mahāpaññā? |
Here is the difference of great wisdom and so on: What is great wisdom? |
mahante sīlakkhandhe pariggaṇhātīti mahāpaññā, mahante samādhikkhandhe, paññākkhandhe, vimuttikkhandhe, vimuttiñāṇadassanakkhandhe pariggaṇhātīti mahāpaññā. |
She comprehends the great aggregates of virtue, so she is "great wisdom"; she comprehends the great aggregates of concentration, of wisdom, of liberation, of the knowledge and vision of liberation, so she is "great wisdom." |
mahantāni ṭhānāṭṭhānāni, mahāvihārasamāpattiyo, mahantāni ariyasaccāni, mahante satipaṭṭhāne, sammappadhāne, iddhipāde, mahantāni indriyāni, balāni, bojjhaṅgāni, mahante ariyamagge, mahantāni sāmaññaphalāni, mahāabhiññāyo, mahantaṃ paramatthaṃ nibbānaṃ pariggaṇhātīti mahāpaññā. |
She comprehends the great possible and impossible, the great attainments of dwelling, the great noble truths, the great foundations of mindfulness, the right strivings, the bases of psychic power, the great faculties, powers, factors of enlightenment, the great noble paths, the great fruits of asceticism, the great supernormal knowledges, the great ultimate goal, Nibbāna, so she is "great wisdom." |
♦ sā pana therassa devorohanaṃ katvā saṅkassanagaradvāre ṭhitena satthārā puthujjanapañcake pañhe pucchite taṃ vissajjentassa pākaṭā jātā. |
♦ And that became apparent for the elder when, having made the descent from the deva world and standing at the gate of the city of Saṅkassa, he answered the five questions on the common person asked by the Teacher. |
♦ katamā puthupaññā? |
♦ What is broad wisdom? |
puthu nānākhandhesu, puthu nānādhātūsu, puthu nānāāyatanesu, puthu nānāpaṭiccasamuppādesu, puthu nānāsuññatamanupalabbhesu, puthu nānāatthesu, dhammesu niruttīsu paṭibhānesu, puthu nānāsīlakkhandhesu, puthu nānāsamādhi-paññāvimutti-vimuttiñāṇadassanakkhandhesu, puthu nānāṭhānāṭṭhānesu, puthu nānāvihārasamāpattīsu, puthu nānāariyasaccesu, puthu nānāsatipaṭṭhānesu, sammappadhānesu, iddhipādesu, indriyesu, balesu, bojjhaṅgesu, puthu nānāariyamaggesu, sāmaññaphalesu, abhiññāsu, puthu nānājanasādhāraṇe dhamme samatikkamma paramatthe nibbāne ñāṇaṃ pavattatīti puthupaññā. |
His knowledge proceeds broadly in the various aggregates, broadly in the various elements, broadly in the various sense-bases, broadly in the various dependent originations, broadly in the various emptinesses that are not to be found, broadly in the various meanings, dhammas, etymologies, and perspicuities; broadly in the various aggregates of virtue, broadly in the various aggregates of concentration, wisdom, liberation, and the knowledge and vision of liberation; broadly in the various possible and impossible, broadly in the various attainments of dwelling, broadly in the various noble truths, broadly in the various foundations of mindfulness, right strivings, bases of psychic power, faculties, powers, factors of enlightenment, broadly in the various noble paths, fruits of asceticism, supernormal knowledges; having gone beyond the Dhamma that is common to various people, his knowledge proceeds in the ultimate goal, Nibbāna, so 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 person, being full of joy, full of gladness, full of delight, full of happiness, fulfills virtue, fulfills the restraint of the senses, fulfills the knowledge of the measure in food, the devotion to 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, so it is "joyful wisdom." |
hāsabahulo pāmojjabahulo ṭhānāṭṭhānaṃ paṭivijjhatīti hāsapaññā. |
Being full of joy, full of happiness, he penetrates the possible and the impossible, so it is "joyful wisdom." |
hāsabahulo vihārasamāpattiyo paripūretīti hāsapaññā. |
Being full of joy, he fulfills the attainments of dwelling, so it is "joyful wisdom." |
hāsabahulo ariyasaccāni paṭivijjhati. |
Being full of joy, he penetrates the noble truths. |
satipaṭṭhāne, sammappadhāne, iddhipāde, indriyāni, balāni, bojjhaṅgāni, ariyamaggaṃ bhāvetīti hāsapaññā. |
He cultivates the foundations of mindfulness, the right strivings, the bases of psychic power, the faculties, the powers, the factors of enlightenment, the noble path, so it is "joyful wisdom." |
hāsabahulo sāmaññaphalāni sacchikaroti, abhiññāyo paṭivijjhatīti hāsapaññā, hāsabahulo vedatuṭṭhipāmojjabahulo paramatthaṃ nibbānaṃ sacchikarotīti hāsapaññā. |
Being full of joy, he realizes the fruits of asceticism, he penetrates the supernormal knowledges, so it is "joyful wisdom"; being full of joy, full of gladness, full of delight, full of happiness, he realizes the ultimate goal, Nibbāna, so it is "joyful wisdom." |
♦ thero ca sarado nāma tāpaso hutvā anomadassissa bhagavato pādamūle aggasāvakapatthanaṃ paṭṭhapesi. |
♦ And the elder, having been the ascetic Sarada, at the feet of the Blessed One Anomadassī, established the aspiration for the chief discipleship. |
taṃkālato paṭṭhāya hāsabahulo sīlaparipūraṇādīni akāsīti hāsapañño. |
From that time on, being full of joy, he fulfilled virtue and so on, so he is "of joyful wisdom." |
♦ katamā javanapaññā? |
♦ What is swift wisdom? |
yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ... pe ... yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato khippaṃ javatīti javanapaññā. |
Whatever form, past, future, or present... whatever is far or near, all form he swiftly penetrates as impermanent, so it is "swift wisdom." |
dukkhato khippaṃ, anattato khippaṃ javatīti javanapaññā. |
He swiftly penetrates as suffering, as non-self, so it is "swift wisdom." |
yā kāci vedanā ... pe ... yā kāci saññā... ye keci saṅkhārā... yaṃkiñci viññāṇaṃ atītānāgatapaccuppannaṃ ... pe ... sabbaṃ viññāṇaṃ aniccato, dukkhato, anattato khippaṃ javatīti javanapaññā. |
Whatever feeling... whatever perception... whatever formations... whatever consciousness, past, future, or present... all consciousness he swiftly penetrates as impermanent, as suffering, as non-self, so it is "swift wisdom." |
cakkhu .. |
The eye... old age and death, past, future, and present, he swiftly penetrates as impermanent, as suffering, as non-self, so it is "swift wisdom." |
. pe .. |
Having weighed, judged, analyzed, and made manifest that form, past, future, and present, is impermanent in the sense of decay, suffering in the sense of fear, and non-self in the sense of being without substance, he swiftly penetrates to Nibbāna, the cessation of form, so it is "swift wisdom." |
. jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato, dukkhato, anattato khippaṃ javatīti javanapaññā. |
Having weighed... judged... analyzed... and made manifest that feeling... perception... formations... consciousness... the eye... old age and death, past, future, and present, is impermanent in the sense of decay... he swiftly penetrates to Nibbāna, the cessation of old age and death, so it is "swift wisdom." |
rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā rūpanirodhe nibbāne khippaṃ javatīti javanapaññā. |
Having weighed, judged, analyzed, and made manifest that form, past, future, and present... consciousness... the eye... old age and death is impermanent, conditioned, dependently arisen, of a nature to decay, to vanish, to fade away, to cease, he swiftly penetrates to Nibbāna, the cessation of old age and death, so it is "swift wisdom." |
vedanā... saññā... saṅkhārā... viññāṇaṃ... cakkhu ... pe ... jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena ... pe ... vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti javanapaññā. |
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rūpaṃ atītānāgatapaccuppannaṃ ... pe ... viññāṇaṃ. |
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cakkhu .. |
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. pe .. |
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. jarāmaraṇaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti javanapaññā. |
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♦ katamā tikkhapaññā? |
♦ What is sharp wisdom? |
khippaṃ kilese chindatīti tikkhapaññā. |
She swiftly cuts the defilements, so she is "sharp 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, byantīkaroti, anabhāvaṃ gametīti tikkhapaññā. |
He does not tolerate an arisen thought of sensual pleasure; an arisen thought of ill will... an arisen thought of cruelty... arisen evil, unwholesome things... arisen passion... hatred... delusion... anger... resentment... hypocrisy... slander... envy... stinginess... deceit... cunning... obstinacy... arrogance... conceit... super-conceit... intoxication... heedlessness... all defilements... all misconduct... all volitional formations... all kamma leading to existence; he abandons, dispels, brings to an end, and brings to a state of non-existence, so it is "sharp wisdom." |
ekasmiṃ āsane cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, catasso ca paṭisambhidāyo, cha ca abhiññāyo adhigatā honti sacchikatā phassitā paññāyāti tikkhapaññā. |
On one seat, the four noble paths, the four fruits of asceticism, the four analytical knowledges, and the six supernormal knowledges are attained, realized, and touched by wisdom, so it is "sharp wisdom." |
♦ thero ca bhāgineyyassa dīghanakhaparibbājakassa vedanāpariggahasutte desiyamāne ṭhitakova sabbakilese chinditvā sāvakapāramiñāṇaṃ paṭividdhakālato paṭṭhāya tikkhapañño nāma jāto. |
♦ And the elder, while the Vedanāpariggaha Sutta was being taught to his nephew, the wanderer Dīghanakha, standing right there, having cut all the defilements, from the time he penetrated the knowledge of the perfection of a disciple, he became one of "sharp wisdom." |
tenāha — “tikkhapañño, bhante, āyasmā sāriputto”ti. |
Therefore he said: "tikkhapañño, bhante, āyasmā sāriputto"ti (of sharp wisdom, venerable sir, is the venerable Sāriputta). |
♦ katamā nibbedhikapaññā? |
♦ What is penetrating wisdom? |
idhekacco sabbasaṅkhāresu ubbegabahulo hoti uttāsabahulo ukkaṇṭhanabahulo aratibahulo anabhiratibahulo bahimukho na ramati sabbasaṅkhāresu, anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāletīti nibbedhikapaññā. |
Here, a certain person is full of disgust for all conditioned things, full of terror, full of weariness, full of aversion, full of discontent; he does not delight in things outside, in all conditioned things; he penetrates and shatters the aggregate of greed, which has not been penetrated or shattered before, so it is "penetrating wisdom." |
anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ... mohakkhandhaṃ... kodhaṃ... upanāhaṃ ... pe ... sabbe bhavagāmikamme nibbijjhati padāletīti nibbedhikapaññā. |
He penetrates and shatters the aggregate of hatred... of delusion... anger... resentment... which has not been penetrated or shattered before... all kamma leading to existence, so it is "penetrating wisdom." |
♦ appicchoti santaguṇaniguhanatā, paccayapaṭiggahaṇe ca mattaññutā, etaṃ appicchalakkhaṇanti iminā lakkhaṇena samannāgato. |
♦ "Appiccho"ti means "of few wishes," the hiding of one's existing qualities, and the knowledge of the measure in the acceptance of the requisites; endowed with this characteristic. |
santuṭṭhoti catūsu paccayesu yathālābhasantoso yathābalasantoso yathāsāruppasantosoti, imehi tīhi santosehi samannāgato. |
"Santuṭṭho"ti means "content," endowed with these three kinds of contentment: contentment with whatever is obtained among the four requisites, contentment according to one's strength, and contentment according to what is suitable. |
pavivittoti kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatānanti, imesaṃ tiṇṇaṃ vivekānaṃ lābhī. |
"Pavivitto"ti means "secluded," a obtainer of these three kinds of seclusion: the bodily seclusion of those who are devoted to renunciation, whose bodies are dedicated to seclusion; the mental seclusion of those whose minds are pure, who have attained the highest purity; and the seclusion from the attachments of those who are without attachments, who have gone to the unconditioned. |
asaṃsaṭṭhoti dassanasaṃsaggo savanasaṃsaggo samullapanasaṃsaggo paribhogasaṃsaggo kāyasaṃsaggoti, imehi pañcahi saṃsaggehi virahito. |
"Asaṃsaṭṭho"ti means "unassociated," devoid of these five kinds of association: association by seeing, association by hearing, association by conversation, association by enjoyment, and bodily association. |
ayañca pañcavidho saṃsaggo rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi upāsakehi upasikāhi bhikkhūhi bhikkhunīhīti aṭṭhahi puggalehi saddhiṃ jāyati, so sabbopi therassa natthīti asaṃsaṭṭho. |
And this fivefold association arises with these eight persons: kings, royal ministers, heretics, disciples of heretics, laymen, laywomen, monks, and nuns; all of that is not for the elder, so he is "unassociated." |
♦ āraddhavīriyoti paggahitavīriyo paripuṇṇavīriyo. |
♦ "Āraddhavīriyo"ti means "of aroused energy," "of fulfilled energy." |
tattha āraddhavīriyo bhikkhu gamane uppannakilesassa ṭhānaṃ pāpuṇituṃ na deti, ṭhāne uppannassa nisajjaṃ, nisajjāya uppannassa seyyaṃ pāpuṇituṃ na deti, tasmiṃ tasmiṃ iriyāpathe uppannaṃ tattha tattheva niggaṇhāti. |
There, a monk of aroused energy does not allow a defilement that has arisen in walking to reach the state of standing; one that has arisen in standing, to reach sitting; one that has arisen in sitting, to reach lying down; he restrains what has arisen in that respective posture right there. |
thero pana catucattālīsa vassāni mañce piṭṭhiṃ na pasāreti. |
But the elder did not stretch his back on a couch for forty-four years. |
taṃ sandhāya “āraddhavīriyo”ti āha. |
In reference to that, he said, "āraddhavīriyo." |
vattāti odhunanavattā. |
Vattā"ti means "a speaker who admonishes. |
bhikkhūnaṃ ajjhācāraṃ disvā “ajja kathessāmi, sve kathessāmī”ti kathāvavatthānaṃ na karoti, tasmiṃ tasmiṃ yeva ṭhāne ovadati anusāsatīti attho. |
Having seen a transgression of the monks, he does not make a postponement of the talk, thinking, "I will speak today, I will speak tomorrow"; he advises and instructs right there in that very place, is the meaning. |
♦ vacanakkhamoti vacanaṃ khamati. |
♦ "Vacanakkhamo"ti means "he endures speech." |
eko hi parassa ovādaṃ deti, sayaṃ pana aññena ovadiyamāno kujjhati. |
For one person gives advice to another, but when he himself is being advised by another, he gets angry. |
thero pana parassapi ovādaṃ deti, sayaṃ ovadiyamānopi sirasā sampaṭicchati. |
But the elder both gives advice to another and, when he himself is being advised, he accepts it with his head. |
ekadivasaṃ kira sāriputtattheraṃ sattavassiko sāmaṇero — “bhante, sāriputta, tumhākaṃ nivāsanakaṇṇo olambatī”ti āha. |
One day, it seems, a seven-year-old novice said to the elder Sāriputta: "Venerable sir, Sāriputta, the corner of your under-robe is hanging down." |
thero kiñci avatvāva ekamantaṃ gantvā parimaṇḍalaṃ nivāsetvā āgamma “ettakaṃ vaṭṭati ācariyā”ti añjaliṃ paggayha aṭṭhāsi. |
The elder, without saying anything, went to one side and, having put on his robe neatly, came and, raising his joined hands, stood, saying, "Is this much proper, teacher?" |
♦ “tadahu pabbajito santo, jātiyā sattavassiko. |
♦ "Though he be newly ordained, of seven years by birth. |
♦ sopi maṃ anusāseyya, sampaṭicchāmi matthake”ti. |
♦ Even he may instruct me; I accept it on my head." |
— |
— |
♦ āha. |
♦ he said. |
♦ codakoti vatthusmiṃ otiṇṇe vā anotiṇṇe vā vītikkamaṃ disvā — “āvuso, bhikkhunā nāma evaṃ nivāsetabbaṃ, evaṃ pārupitabbaṃ, evaṃ gantabbaṃ, evaṃ ṭhātabbaṃ, evaṃ nisīditabbaṃ, evaṃ khāditabbaṃ, evaṃ bhuñjitabban”ti tantivasena anusiṭṭhiṃ deti. |
♦ "Codako"ti means "an admonisher"; having seen a transgression, whether it has been committed or not, he gives an instruction according to the text: "Friend, a monk should put on his under-robe thus, he should put on his outer robe thus, he should walk thus, he should stand thus, he should sit thus, he should chew thus, he should eat thus." |
♦ pāpagarahīti pāpapuggale na passe, na tesaṃ vacanaṃ suṇe, tehi saddhiṃ ekacakkavāḷepi na vaseyyaṃ. |
♦ "Pāpagarahī"ti means "he does not see evil people, he does not hear their speech, he would not live in the same world-system with them." |
♦ “mā me kadāci pāpiccho, kusīto hīnavīriyo. |
♦ "May I never be associated anywhere with one who is evil-wished, lazy, of little energy. |
♦ appassuto anādaro, sameto ahu katthacī”ti. |
♦ Of little learning, and disrespectful." |
— |
— |
♦ evaṃ pāpapuggalepi garahati, “samaṇena nāma rāgavasikena dosamohavasikena na hotabbaṃ, uppanno rāgo doso moho pahātabbo”ti evaṃ pāpadhammepi garahatīti dvīhi kāraṇehi “pāpagarahī, bhante, āyasmā sāriputto”ti vadati. |
♦ Thus he censures evil people; and he censures evil things, "an ascetic should not be one who is under the control of passion, of hatred, of delusion; an arisen passion, hatred, delusion should be abandoned." For these two reasons, he says, "pāpagarahī, bhante, āyasmā sāriputto"ti (a censurer of evil, venerable sir, is the venerable Sāriputta). |
♦ evaṃ āyasmatā ānandena soḷasahi padehi therassa yathābhūtavaṇṇappakāsane kate — “kiṃ ānando attano piyasahāyassa vaṇṇaṃ kathetuṃ na labhati, kathetu kiṃ pana tena kathitaṃ tatheva hoti, kiṃ so sabbaññū”ti? |
♦ Thus, when the praise as it really is, with sixteen phrases, was being spoken by the venerable Ānanda, so that no evil person might say, "Does Ānanda not get to speak the praise of his dear companion? Let him speak, but is what has been spoken by him so? Is he an omniscient one?", the Teacher, making that praise-speech irrefutable, as a speech of the omniscient, and sealing it with the seal of the Jina, said, "evametan"tiādi. |
koci pāpapuggalo vattuṃ mā labhatūti satthā taṃ vaṇṇabhaṇanaṃ akuppaṃ sabbaññubhāsitaṃ karonto jinamuddikāya lañchanto evametantiādimāha. |
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♦ evaṃ tathāgatena ca ānandattherena ca mahātherassa vaṇṇe kathiyamāne bhumaṭṭhakā devatā uṭṭhahitvā eteheva soḷasahi padehi vaṇṇaṃ kathayiṃsu. |
♦ Thus, while the praise of the great elder was being spoken by the Tathāgata and the elder Ānanda, the earth-bound deities rose up and spoke the praise with these same sixteen phrases. |
tato ākāsaṭṭhakadevatā sītavalāhakā uṇhavalāhakā cātumahārājikāti yāva akaniṭṭhabrahmalokā devatā uṭṭhahitvā eteheva soḷasahi padehi vaṇṇaṃ kathayiṃsu. |
Then the sky-bound deities, the cool-cloud deities, the hot-cloud deities, the Cātumahārājikas, up to the Akaniṭṭha Brahma world, the deities rose up and spoke the praise with these same sixteen phrases. |
etenupāyena ekacakkavāḷaṃ ādiṃ katvā dasasu cakkavāḷasahassesu devatā uṭṭhahitvā kathayiṃsu. |
In this way, starting with one world-system, the deities in the ten thousand world-systems rose up and spoke. |
athāyasmato sāriputtassa saddhivihāriko susīmo devaputto cintesi — “imā devatā attano attano nakkhattakīḷaṃ pahāya tattha tattha gantvā mayhaṃ upajjhāyasseva vaṇṇaṃ kathenti, gacchāmi tathāgatassa santikaṃ, gantvā etadeva vaṇṇabhaṇanaṃ devatābhāsitaṃ karomī”ti, so tathā akāsi. |
Then the venerable Sāriputta's co-resident, the devaputta Susīma, thought: "These deities, having abandoned their respective star-plays, having gone here and there, speak only the praise of my preceptor. I will go to the Tathāgata, and having gone, I will make this very praise-speech a speech of the deities." And he did so. |
taṃ dassetuṃ atha kho susīmotiādi vuttaṃ. |
To show that, it is said, "atha kho susīmo"tiādi. |
♦ uccāvacāti aññesu ṭhānesu paṇītaṃ uccaṃ vuccati, hīnaṃ avacaṃ. |
♦ "Uccāvacā"ti means "in other places, the excellent is called 'ucca' (high), the inferior 'avaca' (low)." |
idha pana uccāvacāti nānāvidhā vaṇṇanibhā. |
Here, however, "uccāvacā" means "various kinds of splendor of complexion." |
tassā kira devaparisāya nīlaṭṭhānaṃ atinīlaṃ, pītakaṭṭhānaṃ atipītakaṃ, lohitaṭṭhānaṃ atilohitaṃ, odātaṭṭhānaṃ accodātanti, catubbidhā vaṇṇanibhā pātubhavi. |
For of that assembly of deities, the blue part was exceedingly blue, the yellow part exceedingly yellow, the red part exceedingly red, the white part exceedingly white; a fourfold splendor of complexion appeared. |
teneva seyyathāpi nāmāti catasso upamā āgatā. |
For that very reason, "seyyathāpi nāmā"ti, four similes have come. |
tattha subhoti sundaro. |
There, "subho"ti means "beautiful." |
jātimāti jātisampanno. |
Jātimā"ti means "endowed with good birth. |
suparikammakatoti dhovanādiparikammena suṭṭhu parikammakato. |
Suparikammakato"ti means "well-worked by the work of washing and so on. |
paṇḍukambale nikkhittoti rattakambale ṭhapito. |
Paṇḍukambale nikkhitto"ti means "placed on a red blanket. |
evamevanti rattakambale nikkhittamaṇi viya sabbā ekappahāreneva virocituṃ āraddhā. |
Evamevan"ti means "just as a gem placed on a red blanket, so all began to shine in a single stroke. |
nikkhanti atirekapañcasuvaṇṇena katapiḷandhanaṃ. |
Nikkhan"ti means "an ornament made with five-plus-extra gold. |
tañhi ghaṭṭanamajjanakkhamaṃ hoti. |
For that is able to withstand rubbing and polishing. |
jambonadanti mahājambusākhāya pavattanadiyaṃ nibbattaṃ, mahājambuphalarase vā pathaviyaṃ paviṭṭhe suvaṇṇaṅkurā uṭṭhahanti, tena suvaṇṇena katapiḷandhanantipi attho. |
"Jambonadan"ti means "born in the river that flows from the branch of the great Jambu tree," or "when the juice of the great Jambu fruit has entered the earth, golden sprouts arise; an ornament made with that gold," is also the meaning. |
dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhanti sukusalena kammāraputtena ukkāmukhe pacitvā sampahaṭṭhaṃ. |
Dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhan"ti means "beaten, having been cooked in a furnace, by a skilled smith's son. |
dhātuvibhaṅge akatabhaṇḍaṃ gahitaṃ, idha pana katabhaṇḍaṃ. |
In the Dhātuvibhaṅga, an unwrought article is taken; here, however, a wrought article. |
♦ viddheti dūrībhūte. |
♦ "Viddhe"ti means "in the distance." |
deveti ākāse. |
Deve"ti means "in the sky. |
nabhaṃ abbhussakkamānoti ākāsaṃ abhilaṅghanto. |
Nabhaṃ abbhussakkamāno"ti means "leaping up into the sky. |
iminā taruṇasūriyabhāvo dassito. |
By this, the state of the young sun is shown. |
soratoti soraccena samannāgato. |
Sorato"ti means "endowed with gentleness. |
dantoti nibbisevano. |
Danto"ti means "tamed. |
satthuvaṇṇābhatoti satthārā ābhatavaṇṇo. |
Satthuvaṇṇābhato"ti means "one whose praise has been brought by the Teacher. |
satthā hi aṭṭhaparisamajjhe nisīditvā “sevatha, bhikkhave, sāriputtamoggallāne”tiādinā nayena therassa vaṇṇaṃ āharīti thero ābhatavaṇṇo nāma hoti. |
For the Teacher, sitting in the midst of the eight assemblies, brought the praise of the elder in the way, "Associate, O monks, with Sāriputta and Moggallāna," and so on. Thus, the elder is one whose praise has been brought. |
kālaṃ kaṅkhatīti parinibbānakālaṃ pattheti. |
Kālaṃ kaṅkhatī"ti means "he desires the time of final Nibbāna. |
khīṇāsavo hi neva maraṇaṃ abhinandati, na jīvitaṃ pattheti, divasasaṅkhepaṃ vetanaṃ gahetvā ṭhitapuriso viya kālaṃ pana pattheti, olokento tiṭṭhatīti attho. |
For a destroyer of the cankers neither delights in death nor desires life; but like a hired servant who has received his wages and awaits the end of the day, he desires the time, he stands looking, is the meaning. |
tenevāha — |
Therefore he said: |
♦ “nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ. |
♦ "I do not delight in death, I do not delight in life. |
♦ kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā”ti. |
♦ But I await the time, like a hired servant for his wages." |
. navamaṃ. |
. Ninth. |
♦ 10. nānātitthiyasāvakasuttavaṇṇanā SN 2.30 |
♦ 10. Commentary on the Nānātitthiyasāvaka Sutta |
♦ 111. dasame nānātitthiyasāvakāti te kira kammavādino ahesuṃ, tasmā dānādīni puññāni katvā sagge nibbattā, te “attano attano satthari pasādena nibbattamhā”ti saññino hutvā “gacchāma dasabalassa santike ṭhatvā amhākaṃ satthārānaṃ vaṇṇaṃ kathessāmā”ti āgantvā paccekagāthāhi kathayiṃsu. |
♦ 111. In the tenth, "nānātitthiyasāvakā"ti — they, it seems, were proponents of kamma; therefore, having done meritorious deeds such as giving, they were reborn in heaven. They, thinking, "we have been reborn by our confidence in our respective teachers," and thinking, "Let us go and, standing in the presence of the one with the ten powers, speak the praise of our teachers," came and spoke with individual verses. |
tattha chinditamāriteti chindite ca mārite ca. |
There, "chinditamārite"ti means "in cutting and in killing." |
hatajānīsūti pothane ca dhanajānīsu ca. |
Hatajānīsū"ti means "in beating and in the loss of wealth. |
puññaṃ vā panāti attano puññampi na samanupassati, saṅkhepato puññāpuññānaṃ vipāko natthīti vadati. |
Puññaṃ vā panā"ti means "he does not see his own merit either"; in short, he says, "there is no result of merit and demerit. |
sa ve vissāsamācikkhīti so — “evaṃ katapāpānampi katapuññānampi vipāko natthī”ti vadanto sattānaṃ vissāsaṃ avassayaṃ patiṭṭhaṃ ācikkhati, tasmā mānanaṃ vandanaṃ pūjanaṃ arahatīti vadati. |
"Sa ve vissāsamācikkhī"ti means "he, saying, 'Thus, even for those who have done evil and those who have done good, there is no result,' he explains a confidence, a reliance, a foundation for beings; therefore, he is worthy of respect, honor, and veneration," he says. |
♦ tapojigucchāyāti kāyakilamathatapena pāpajigucchanena. |
♦ "Tapojigucchāyā"ti means "by the austerity of bodily mortification, by the abhorrence of evil." |
susaṃvutattoti samannāgato pihito vā. |
Susaṃvutatto"ti means "endowed or covered. |
jegucchīti tapena pāpajigucchako. |
Jegucchī"ti means "an abhorrer of evil by austerity. |
nipakoti paṇḍito. |
Nipako"ti means "wise. |
cātuyāmasusaṃvutoti cātuyāmena susaṃvuto. |
Cātuyāmasusaṃvuto"ti means "well-restrained by the fourfold restraint. |
cātuyāmo nāma sabbavārivārito ca hoti sabbavāriyutto ca sabbavāridhuto ca sabbavāriphuṭo cāti ime cattāro koṭṭhāsā. |
The fourfold restraint is these four portions: he is restrained from all water, he is yoked with all that wards off evil, he has shaken off all evil by that which wards off evil, and he is touched by all that wards off evil. |
tattha sabbavārivāritoti vāritasabbaudako, paṭikkhittasabbasītodakoti attho. |
There, "sabbavārivārito"ti means "one who has restrained all water," "one who has rejected all cold water," is the meaning. |
so kira sītodake sattasaññī hoti, tasmā taṃ na valañjeti. |
He, it seems, has the perception of a being in cold water; therefore, he does not use it. |
sabbavāriyuttoti sabbena pāpavāraṇena yuto. |
Sabbavāriyutto"ti means "yoked with all that wards off evil. |
sabbavāridhutoti sabbena pāpavāraṇena dhutapāpo . |
Sabbavāridhuto"ti means "one whose evil has been shaken off by all that wards off evil. |
sabbavāriphuṭoti sabbena pāpavāraṇena phuṭṭho. |
Sabbavāriphuṭo"ti means "touched by all that wards off evil. |
diṭṭhaṃ sutañca ācikkhanti diṭṭhaṃ “diṭṭhaṃ me”ti sutaṃ “sutaṃ me”ti ācikkhanto, na niguhanto. |
Diṭṭhaṃ sutañca ācikkhan"ti means "he who explains what has been seen as 'seen by me,' and what has been heard as 'heard by me,' not hiding it. |
na hi nūna kibbisīti evarūpo satthā kibbisakārako nāma na hoti. |
Na hi nūna kibbisī"ti means "such a teacher is not a doer of evil. |
♦ nānātitthiyeti so kira nānātitthiyānaṃyeva upaṭṭhāko, tasmā te ārabbha vadati. |
♦ "Nānātitthiye"ti — he, it seems, was an attendant only of the various heretics; therefore, he speaks in reference to them. |
pakudhako kātiyānoti pakudho kaccāyano. |
Pakudhako kātiyāno"ti means "Pakudha Kaccāyana. |
nigaṇṭhoti nāṭaputto. |
Nigaṇṭho"ti means "Nāṭaputta. |
makkhalipūraṇāseti makkhali ca pūraṇo ca. |
Makkhalipūraṇāse"ti means "Makkhali and Pūraṇa. |
sāmaññappattāti samaṇadhamme koṭippattā. |
Sāmaññappattā"ti means "having reached the pinnacle in the ascetic's duties. |
na hi nūna teti sappurisehi na dūre, teyeva loke sappurisāti vadati. |
"Na hi nūna te"ti means "they are not far from good people"; "they are the good people in the world," he says. |
paccabhāsīti “ayaṃ ākoṭako imesaṃ nagganissirikānaṃ dasabalassa santike ṭhatvā vaṇṇaṃ kathetīti tesaṃ avaṇṇaṃ kathessāmī”ti patiabhāsīti. |
"Paccabhāsī"ti means, thinking, "This reviler, standing in the presence of the one with the ten powers, speaks the praise of these naked, wretched ones; I will speak their dispraise," he replied. |
♦ tattha sahācaritenāti saha caritamattena. |
♦ There, "sahācaritenā"ti means "by the mere association." |
chavo sigāloti lāmako kālasigālo. |
Chavo sigālo"ti means "a wretched jackal. |
kotthukoti tasseva vevacanaṃ. |
"Kotthuko"ti is a synonym for that. |
saṅkassarācāroti āsaṅkitasamācāro. |
Saṅkassarācāro"ti means "of suspected conduct. |
na sataṃ sarikkhoti paṇḍitānaṃ sappurisānaṃ sadiso na hoti, kiṃ tvaṃ kālasigālasadise titthiye sīhe karosīti? |
Na sataṃ sarikkho"ti means "he is not like the wise, the good people. Why do you make heretics who are like jackals into lions? |
♦ anvāvisitvāti “ayaṃ evarūpānaṃ satthārānaṃ avaṇṇaṃ katheti, teneva naṃ mukhena vaṇṇaṃ kathāpessāmī”ti cintetvā tassa sarīre anuāvisi adhimucci, evaṃ anvāvisitvā. |
♦ "Anvāvisitvā"ti means, thinking, "This one speaks the dispraise of such teachers; I will make him speak their praise with his own mouth," he entered, he possessed him in his body. Thus, having possessed. |
āyuttāti tapojigucchane yuttapayuttā. |
Āyuttā"ti means "yoked and applied to the abhorrence of austerity. |
pālayaṃ pavivekiyanti pavivekaṃ pālayantā. |
Pālayaṃ pavivekiyan"ti means "protecting their seclusion. |
te kira “nhāpitapavivekaṃ pālessāmā”ti sayaṃ kese luñcanti. |
They, it seems, thinking, "We will protect the seclusion of the barber," pluck out their own hair. |
“cīvarapavivekaṃ pātessāmā”ti naggā vicaranti. |
Thinking, "We will protect the seclusion of the robe," they wander naked. |
“piṇḍapātapavivekaṃ pālessāmā”ti sunakhā viya bhūmiyaṃ vā bhuñjanti hatthesu vā. |
Thinking, "We will protect the seclusion of the alms-food," they eat either on the ground like dogs or in their hands. |
“senāsanapavivekaṃ pālessāmā”ti kaṇṭakaseyyādīni kappenti. |
Thinking, "We will protect the seclusion of the dwelling," they prepare beds of thorns and so on. |
rūpe niviṭṭhāti taṇhādiṭṭhīhi rūpe patiṭṭhitā. |
Rūpe niviṭṭhā"ti means "established in form with craving and views. |
devalokābhinandinoti devalokapatthanakāmā. |
Devalokābhinandino"ti means "desirous of rebirth in the deva world. |
mātiyāti maccā, te ve maccā paralokatthāya sammā anusāsantīti vadati. |
"Mātiyā"ti means "mortals"; "they indeed, mortals, instruct rightly for the sake of the next world," he says. |
♦ iti viditvāti “ayaṃ paṭhamaṃ etesaṃ avaṇṇaṃ kathetvā idāni vaṇṇaṃ katheti, ko nu kho eso”ti āvajjento jānitvāva. |
♦ "Iti viditvā"ti means "having known this," and thinking, "This one, having first spoken their dispraise, now speaks their praise; who can this be?", having reflected, he knew. |
ye cantalikkhasmiṃ pabhāsavaṇṇāti ye antalikkhe candobhāsasūriyobhāsasañjhārāgaindadhanutārakarūpānaṃ pabhāsavaṇṇā. |
Ye cantalikkhasmiṃ pabhāsavaṇṇā"ti means "the splendors of complexion of the moon's light, the sun's light, the twilight's redness, the rainbow, and the forms of the stars in the sky. |
sabbeva te teti sabbeva te tayā. |
Sabbeva te te"ti means "all of them, by you. |
namucīti māraṃ ālapati. |
"Namucī"ti he said, addressing Māra. |
āmisaṃva macchānaṃ vadhāya khittāti yathā macchānaṃ vadhatthāya baḷisalaggaṃ āmisaṃ khipati, evaṃ tayā pasaṃsamānena ete rūpā sattānaṃ vadhāya khittāti vadati. |
"Āmisaṃva macchānaṃ vadhāya khittā"ti means "just as a bait is thrown on a hook for the purpose of killing fish, in the same way, by you praising them, these forms have been thrown for the purpose of the destruction of beings," he says. |
♦ māṇavagāmiyoti ayaṃ kira devaputto buddhupaṭṭhāko. |
♦ "Māṇavagāmiyo"ti — this devaputta, it seems, was an attendant of the Buddha. |
rājagahīyānanti rājagahapabbatānaṃ. |
Rājagahīyānan"ti means "of the mountains of Rājagaha. |
setoti kelāso. |
Seto"ti means "Kelāso. |
aghagāminanti ākāsagāmīnaṃ. |
Aghagāminan"ti means "of those who go through the sky. |
udadhinanti udakanidhānānaṃ. |
Udadhinan"ti means "of the reservoirs of water. |
idaṃ vuttaṃ hoti — yathā rājagahīyānaṃ pabbatānaṃ vipulo seṭṭho, himavantapabbatānaṃ kelāso, ākāsagāmīnaṃ ādicco, udakanidhānānaṃ samuddo, nakkhattānaṃ cando, evaṃ sadevakassa lokassa buddho seṭṭhoti. |
This is what is said: Just as among the mountains of Rājagaha, Vipula is the best; among the mountains of the Himalayas, Kelāso; among those who go through the sky, the sun; among the reservoirs of water, the ocean; among the stars, the moon; in the same way, among the world with its devas, the Buddha is the best. |
dasamaṃ. |
Tenth. |
♦ nānātitthiyavaggo tatiyo. |
♦ The Nānātitthiyavaggo, the third. |
♦ iti sāratthappakāsiniyā |
♦ Thus in the Sāratthappakāsinī |
♦ saṃyuttanikāya-aṭṭhakathāya |
♦ the commentary on the Saṃyutta Nikāya |
♦ devaputtasaṃyuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Devaputta Saṃyutta is finished. |
♦ 3. kosalasaṃyuttaṃ SN 3 |
♦ 3. The Kosala Saṃyutta |
♦ 1. paṭhamavaggo |
♦ 1. The Paṭhama Vagga |
♦ 1. daharasuttavaṇṇanā SN 3.1 |
♦ 1. Commentary on the Dahara Sutta |
♦ 112. kosalasaṃyuttassa paṭhame bhagavatā saddhiṃ sammodīti yathā khamanīyādīni pucchanto bhagavā tena, evaṃ sopi bhagavatā saddhiṃ samappavattamodo ahosi. |
♦ 112. In the first of the Kosala Saṃyutta, "bhagavatā saddhiṃ sammodī"ti means just as the Blessed One was with him, asking about his well-being and so on, in the same way, he was of an equal delight with the Blessed One. |
sītodakaṃ viya uṇhodakena sammoditaṃ ekībhāvaṃ agamāsi. |
Like cold water mixed with hot water, it went to a state of oneness. |
yāya ca — “kacci, bho gotama, khamanīyaṃ, kacci yāpanīyaṃ, kacci bhoto ca gotamassa sāvakānañca appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāro”tiādikāya kathāya sammodi, taṃ pītipāmojjasaṅkhātasammodajananato sammodituṃ yuttabhāvato ca sammodanīyaṃ, atthabyañjanamadhuratāya cirampi kālaṃ sāretuṃ nirantaraṃ pavattetuṃ araharūpato saritabbabhāvato ca sāraṇīyaṃ. |
And the conversation with which he delighted, such as, "Is it well, good Gotama? Is it supportable? Is there little illness and little affliction, lightness of being, strength, and a comfortable abiding for the good Gotama and his disciples?", that, because it generates the delight which is joy and gladness, is fit to be delighted in, and because it is of a nature fit to be remembered, being sweet in meaning and expression and worthy of being maintained continuously for a long time, is memorable. |
suyyamānasukhato ca sammodanīyaṃ, anussariyamānasukhato sāraṇīyaṃ. |
And from the pleasure of being heard, it is delightful; from the pleasure of being remembered, it is memorable. |
tathā byañjanaparisuddhatāya sammodanīyaṃ, atthaparisuddhatāya sāraṇīyanti evaṃ anekehi pariyāyehi sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā pariyosāpetvā niṭṭhapetvā ito pubbe tathāgatassa adiṭṭhattā guṇāguṇavasena gambhīrabhāvaṃ vā uttānabhāvaṃ vā ajānanto ekamantaṃ nisīdi, ekamantaṃ nisinno kho yaṃ ovaṭṭikasāraṃ katvā āgato lokanissaraṇabhavokkantipañhaṃ satthu sammāsambuddhataṃ pucchituṃ bhavampi notiādimāha. |
Thus, from the purity of its expression, it is delightful; from the purity of its meaning, it is memorable. Thus, having exchanged a conversation that was delightful and memorable in many ways, having finished it, and not having seen the Tathāgata before this, not knowing his profundity or shallowness in terms of his good and bad qualities, he sat down to one side. Having sat down to one side, he, for the purpose of asking the question about the renunciation of the world and the entering of existence, which he had made the core of his purpose, and to ask about the Teacher's perfect enlightenment, said, "bhavampi no"tiādi. |
♦ tattha bhavampīti pi-kāro sampiṇḍanatthe nipāto, tena ca cha satthāre sampiṇḍeti. |
♦ There, "bhavampī"ti — the particle "pi" is a particle in the sense of aggregation; and with that, he aggregates the six teachers. |
yathā pūraṇādayo “sammāsambuddhamhā”ti paṭijānanti, evaṃ bhavampi nu paṭijānātīti attho. |
The meaning is, "Just as Pūraṇa and others profess, 'we are perfectly enlightened,' do you also profess?" |
idaṃ pana rājā na attano laddhiyā, loke mahājanena gahitapaṭiññāvasena pucchati. |
This, however, the king does not ask from his own view, but by way of the profession held by the great populace in the world. |
atha bhagavā buddhasīhanādaṃ nadanto yaṃ hi taṃ mahārājātiādimāha. |
Then the Blessed One, roaring the Buddha's lion's roar, said, "yaṃ hi taṃ mahārājā"tiādi. |
tattha ahaṃ hi mahārājāti anuttaraṃ sabbaseṭṭhaṃ sabbaññutaññāṇasaṅkhātaṃ sammāsambodhiṃ ahaṃ abhisambuddhoti attho. |
There, "ahaṃ hi mahārājā"ti means "I am enlightened with the unsurpassed perfect enlightenment, which is the knowledge of omniscience, the best of all." |
samaṇabrāhmaṇāti pabbajjūpagamanena samaṇā, jātivasena brāhmaṇā. |
Samaṇabrāhmaṇā"ti means "ascetics by their going forth, brahmins by their birth. |
saṅghinotiādīsu pabbajitasamūhasaṅkhāto saṅgho etesaṃ atthīti saṅghino. |
Saṅghino"tiādīsu means "they who have a saṅgha, which is an assembly of ascetics, are 'saṅghino'. |
sveva gaṇo etesaṃ atthīti gaṇino. |
The same is a 'gaṇa' for them, so they are 'gaṇino'. |
ācārasikkhāpanavasena tassa gaṇassa ācariyāti gaṇācariyā. |
By way of teaching the conduct, they are the teachers of that group, so they are 'gaṇācariyā'. |
ñātāti paññātā pākaṭā. |
Ñātā"ti means "known, famous. |
“appicchā santuṭṭhā appicchatāya vatthampi na nivāsentī”ti evaṃ samuggato yaso etesaṃ atthīti yasassino. |
Appicchā santuṭṭhā appicchatāya vatthampi na nivāsentī"ti means "they have a fame that has arisen thus, 'they are of few wishes, content, and out of few wishes, they do not even wear a cloth,' so they are 'yasassino' (famous). |
titthakarāti laddhikarā. |
Titthakarā"ti means "makers of a doctrine. |
sādhusammatāti “santo sappurisā”ti evaṃ sammatā. |
Sādhusammatā"ti means "regarded as 'good, good people.' |
bahujanassāti assutavato andhabālaputhujjanassa. |
Bahujanassā"ti means "of the great populace, of the unlearned, blind, common person. |
pūraṇotiādīni tesaṃ nāmagottāni. |
"Pūraṇo"tiādi are their names and clans. |
pūraṇoti hi nāmameva. |
For "Pūraṇo" is just a name. |
tathā, makkhalīti. |
Likewise, "Makkhalī." |
so pana gosālāya jātattā gosāloti vutto. |
But he was called "Gosālo" because he was born in a cow-shed. |
nāṭaputtoti nāṭassa putto. |
Nāṭaputto"ti means "the son of Nāṭa. |
belaṭṭhaputtoti belaṭṭhassa putto. |
Belaṭṭhaputto"ti means "the son of Belaṭṭha. |
kaccāyanoti pakudhassa gottaṃ. |
"Kaccāyano"ti is the clan of Pakudha. |
kesakambalassa dhāraṇato ajito kesakambaloti vutto. |
Ajita was called "Kesakambalo" from his wearing a hair-blanket. |
♦ tepi mayāti kappakolāhalaṃ buddhakolāhalaṃ cakkavattikolāhalanti tīṇi kolāhalāni. |
♦ "Tepi mayā"ti — there are three uproars: the eon-uproar, the Buddha-uproar, and the universal monarch-uproar. |
tattha “vassasatasahassamatthake kappuṭṭhānaṃ bhavissatī”ti kappakolāhalaṃ nāma hoti — “ito vassasatasahassamatthake loko vinassissati, mettaṃ mārisā, bhāvetha, karuṇaṃ muditaṃ upekkhan”ti manussappathe devatā ghosentiyo vicaranti. |
There, "at the end of a hundred thousand years, the rising of the eon will be," this is called the "eon-uproar." "At the end of a hundred thousand years from now, the world will be destroyed; cultivate loving-kindness, sirs, compassion, gladness, and equanimity," the deities wander about, announcing in the path of humans. |
“vassasahassamatthake pana buddho uppajjissatī”ti buddhakolāhalaṃ nāma hoti — “ito vassasahassamatthake buddho uppajjitvā dhammānudhammapaṭipadaṃ paṭipannena saṅgharatanena parivārito dhammaṃ desento vicarissatī”ti devatā ugghosenti. |
"But at the end of a thousand years, a Buddha will arise," this is called the "Buddha-uproar." "At the end of a thousand years from now, a Buddha will arise and, surrounded by the jewel of the Saṅgha, who have entered upon the practice of the Dhamma in accordance with the Dhamma, he will wander about, teaching the Dhamma," the deities announce. |
“vassasatamatthake pana cakkavattī uppajjissatī”ti cakkavattikolāhalaṃ nāma hoti — “ito vassasatamatthake sattaratanasampanno catuddīpissaro sahassa puttaparivāro vehāsaṅgamo cakkavattirājā uppajjissatī”ti devatā ugghosenti. |
"But at the end of a hundred years, a universal monarch will arise," this is called the "universal monarch-uproar." "At the end of a hundred years from now, a universal monarch, endowed with the seven jewels, the lord of the four continents, surrounded by a thousand sons, who goes through the air, will arise," the deities announce. |
♦ imesu tīsu kolāhalesu ime cha satthāro buddhakolāhalaṃ sutvā ācariye payirupāsitvā cintāmāṇivijjādīni uggaṇhitvā — “mayaṃ buddhamhā”ti paṭiññaṃ katvā mahājanaparivutā janapadaṃ vicarantā anupubbena sāvatthiyaṃ pattā. |
♦ Among these three uproars, these six teachers, having heard the Buddha-uproar and having attended on their teachers, and having learned the gem of thought-reading and so on, and having made the profession, "We are Buddhas," and surrounded by a great populace, wandering through the country, gradually reached Sāvatthī. |
tesaṃ upaṭṭhākā rājānaṃ upasaṅkamitvā, “mahārāja, pūraṇo kassapo ... pe ... ajito kesakambalo buddho kira sabbaññū kirā”ti ārocesuṃ. |
Their attendants, having approached the king, announced: "Great king, Pūraṇa Kassapa... Ajita Kesakambala is a Buddha, it is said, an omniscient one, it is said." |
rājā “tumheva ne nimantetvā ānethā”ti āha . |
The king said, "You yourselves invite them and bring them." |
te gantvā tehi, “rājā vo nimanteti. |
They, having gone, and having been told by them, "The king invites you. Take alms in the king's house," they do not dare to go. Being told again and again, for the sake of preserving the minds of their attendants, they consented and all went together. |
rañño gehe bhikkhaṃ gaṇhathā”ti vuttā gantuṃ na ussahanti, punappunaṃ vuccamānā upaṭṭhākānaṃ cittānurakkhaṇatthāya adhivāsetvā sabbe ekatova agamaṃsu. |
The king had seats prepared and said, "Let them be seated." |
rājā āsanāni paññāpetvā “nisīdantū”ti āha. |
The heat of royalty affects the bodies of the worthless; they, being unable to sit on the precious seats, sat on planks and on the ground. |
nigguṇānaṃ attabhāve rājusmā nāma pharati, te mahārahesu āsanesu nisīdituṃ asakkontā phalakesu ceva bhūmiyaṃ ca nisīdiṃsu. |
|
♦ rājā “ettakeneva natthi tesaṃ anto sukkadhammo”ti vatvā āhāraṃ adatvāva tālato patitaṃ muggarena pothento viya “tumhe buddhā, na buddhā”ti pañhaṃ pucchi. |
♦ The king, saying, "By this much, there is no white Dhamma within them," and without having given them food, as if striking a fallen palm-fruit with a mallet, asked the question, "Are you Buddhas or not?" |
te cintayiṃsu — “sace ‘buddhamhā’ti vakkhāma, rājā buddhavisaye pañhaṃ pucchitvā kathetuṃ asakkonte ‘tumhe mayaṃ buddhāti mahājanaṃ vañcetvā āhiṇḍathā’ti jivhampi chindāpeyya, aññampi anatthaṃ kareyyā”ti sakapaṭiññāya eva ‘na mayaṃ buddhā’ti vadiṃsu. |
They thought: "If we say, 'we are Buddhas,' the king, having asked a question in the domain of the Buddha, and we being unable to answer, he might have our tongues cut out, saying, 'You wander about, deceiving the great populace, saying you are Buddhas,' and he might do some other harm." By their own profession, they said, "We are not Buddhas." |
atha ne rājā gehato nikaḍḍhāpesi. |
Then the king had them thrown out of the house. |
te rājagharato nikkhante upaṭṭhākā pucchiṃsu — “kiṃ ācariyā rājā tumhe pañhaṃ pucchitvā sakkārasammānaṃ akāsī”ti? |
When they came out of the king's house, their attendants asked: "What, teachers, did the king ask you a question and do you honor and respect?" |
rājā “buddhā tumhe”ti pucchi, tato mayaṃ — “sace ayaṃ rājā buddhavisaye pañhaṃ kathiyamānaṃ ajānanto amhesu manaṃ padosessati, bahuṃ apuññaṃ pasavissatī”ti rañño anukampāya ‘na mayaṃ buddhā’ti vadimhā, mayaṃ pana buddhā eva, amhākaṃ buddhabhāvo, udakena dhovitvāpi harituṃ na sakkāti. |
The king asked, "Are you Buddhas?" Then we, thinking, "If this king, not knowing the question in the domain of the Buddha being answered, should become angry with us, he will produce much demerit," out of compassion for the king, said, "We are not Buddhas." "But we are indeed Buddhas; our Buddhahood, even if washed with water, cannot be taken away." |
iti bahiddhā ‘buddhamhā’ti āhaṃsu — rañño santike ‘na mayaṃ buddhā’ti vadiṃsūti, idaṃ gahetvā rājā evamāha. |
Thus, outside, they said, "We are Buddhas" — in the presence of the king, they said, "We are not Buddas." Taking this, the king spoke thus. |
tattha kiṃ pana bhavaṃ gotamo daharo ceva jātiyā, navo ca pabbajjāyāti idaṃ attano paṭiññaṃ gahetvā vadati. |
There, "kiṃ pana bhavaṃ gotamo daharo ceva jātiyā, navo ca pabbajjāyā"ti — this he says, taking his own profession. |
tattha kinti paṭikkhepavacanaṃ. |
There, "kin"ti is a word of rejection. |
ete jātimahallakā ca cirapabbajitā ca “buddhamhā”ti na paṭijānanti, bhavaṃ gotamo jātiyā ca daharo pabbajjāya ca navo kiṃ paṭijānāti? |
The meaning is, "These, who are old in birth and long-ordained, do not profess, 'we are Buddhas'; what does the good Gotama, who is young in birth and new in ordination, profess? Do not profess." |
mā paṭijānāhīti attho. |
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♦ na uññātabbāti na avajānitabbā. |
♦ "Na uññātabbā"ti means "they are not to be despised." |
na paribhotabbāti na paribhavitabbā. |
Na paribhotabbā"ti means "they are not to be disrespected. |
katame cattāroti kathetukamyatāpucchā. |
"Katame cattāro"ti is a question of desiring to speak. |
khattiyoti rājakumāro. |
Khattiyo"ti means "a royal prince. |
uragoti āsīviso. |
Urago"ti means "a venomous snake. |
aggīti aggiyeva. |
Aggī"ti means "fire itself. |
bhikkhūti imasmiṃ pana pade desanākusalatāya attānaṃ abbhantaraṃ katvā sīlavantaṃ pabbajitaṃ dasseti. |
"Bhikkhū"ti — but in this phrase, by his skill in teaching, having made himself included, he shows a virtuous ascetic. |
ettha ca daharaṃ rājakumāraṃ disvā, ukkamitvā maggaṃ adento, pārupanaṃ anapanento, nisinnāsanato anuṭṭhahanto, hatthipiṭṭhādīhi anotaranto, heṭṭhā katvā maññanavasena aññampi evarūpaṃ anācāraṃ karonto khattiyaṃ avajānāti nāma. |
And here, seeing a young royal prince, and not making way for him, and not removing one's upper garment, and not rising from one's seat, and not dismounting from an elephant's back and so on, and doing any other such improper act by way of thinking him inferior, one is said to despise a khattiya. |
“bhaddako vatāyaṃ rājakumāro, mahākaṇḍo mahodaro — kiṃ nāma yaṃkiñci corūpaddavaṃ vūpasametuṃ yattha katthaci ṭhāne rajjaṃ anusāsituṃ sakkhissatī”tiādīni vadanto paribhoti nāma. |
Saying, "A fine royal prince, indeed, of great neck and great belly — what, indeed, will he be able to do to calm any disturbance of thieves, to rule the kingdom in any place whatsoever?", and so on, one is said to disrespect him. |
añjanisalākamattampi āsīvisapotakaṃ kaṇṇādīsu piḷandhanto aṅgulimpi jivhampi ḍaṃsāpento uragaṃ avajānāti nāma . |
Taking a venomous snake-ling even the size of an antimony-stick and wearing it in one's ear and so on, and making it bite one's finger or tongue, one is said to despise a snake. |
“bhaddako vatāyaṃ āsīviso udakadeḍḍubho viya kiṃ nāma kiñcideva ḍaṃsituṃ kassacideva kāye visaṃ pharituṃ sakkhissatī”tiādīni vadanto paribhoti nāma. |
Saying, "A fine venomous snake, indeed, like a water-snake — what, indeed, will it be able to bite, to spread its venom in anyone's body?", and so on, one is said to disrespect it. |
khajjopanakamattampi aggiṃ gahetvā hatthena kīḷanto bhaṇḍukkhalikāya khipanto cūḷāya vā sayanapiṭṭhasāṭakapasibbakādīsu vā ṭhapento aggiṃ avajānāti nāma. |
Taking a fire even the size of a firefly and playing with it in one's hand, and throwing it into a pot, or placing it on a couch, a bed, a garment, a bag, and so on, one is said to despise a fire. |
“bhaddako vatāyaṃ aggi kataraṃ nu kho yāgubhattaṃ pacissati, kataraṃ macchamaṃsaṃ, kassa sītaṃ vinodessatī”tiādīni vadanto paribhoti nāma. |
Saying, "A fine fire, indeed — what gruel or rice will it cook? What fish or meat? Whose cold will it dispel?", and so on, one is said to disrespect it. |
daharasāmaṇerampi pana disvā ukkamitvā maggaṃ adentoti rājakumāre vuttaṃ anācāraṃ karonto bhikkhuṃ avajānāti nāma. |
But seeing even a young novice and not making way for him, and doing the improper act spoken of in the case of a royal prince, one is said to despise a monk. |
“bhaddako vatāyaṃ sāmaṇero mahākaṇṭho mahodaro yaṃkiñci buddhavacanaṃ uggahetuṃ yaṃkiñci araññaṃ ajjhogāhetvā vasituṃ sakkhissati, saṅghattherakāle manāpo bhavissatī”tiādīni vadanto paribhoti nāma. |
Saying, "A fine novice, indeed, of great neck and great belly — whatever word of the Buddha he will be able to learn, whatever forest he will be able to enter and dwell in, he will be pleasing at the time of being the elder of the Saṅgha," and so on, one is said to disrespect him. |
taṃ sabbampi na kātabbanti dassento na uññātabbo na paribhotabboti āha. |
Showing that all of that should not be done, he said, "na uññātabbo na paribhotabbo"ti. |
♦ etadavocāti etaṃ gāthābandhaṃ avoca. |
♦ "Etadavocā"ti means "he spoke this verse-structure." |
gāthā ca nāmetā tadatthadīpanāpi honti visesatthadīpanāpi, tatrimā tadatthampi visesatthampi dīpentiyeva. |
And these verses are both explanations of that meaning and explanations of a special meaning; here, they explain both that meaning and a special meaning. |
tattha khattiyanti khettānaṃ adhipatiṃ. |
There, "khattiyan"ti means "the lord of the fields." |
vuttañhetaṃ “khettānaṃ adhipatīti kho, vāseṭṭha, ‘khattiyo khattiyo’tveva dutiyaṃ akkharaṃ upanibbattan”ti . |
This has been said: "The lord of the fields, Vāseṭṭha, is a 'khattiya'; 'khattiyo' is the second letter that has arisen." |
jātisampannanti tāyeva khattiyajātiyā jātisampannaṃ. |
Jātisampannan"ti means "endowed with birth by that very khattiya-birth. |
abhijātanti tīṇi kulāni atikkamitvā jātaṃ. |
Abhijātan"ti means "born, having surpassed the three clans. |
♦ ṭhānaṃ hīti kāraṇaṃ vijjati. |
♦ "Ṭhānaṃ hī"ti means "a reason exists." |
manujindoti manussajeṭṭhako. |
Manujindo"ti means "the chief of men. |
rājadaṇḍenāti rañño uddhaṭadaṇḍena, so appako nāma na hoti, dasasahassavīsatisahassappamāṇo hotiyeva. |
Rājadaṇḍenā"ti means "by the king's lifted staff"; "that is not small; it is of the measure of ten thousand or twenty thousand. |
tasmiṃ pakkamate bhusanti tasmiṃ puggale balavaupakkamaṃ upakkamati. |
Tasmiṃ pakkamate bhusan"ti means "it attacks that person with strong force. |
rakkhaṃ jīvitamattanoti attano jīvitaṃ rakkhamāno taṃ khattiyaṃ parivajjeyya na ghaṭṭeyya. |
Rakkhaṃ jīvitamattano"ti means "protecting one's own life, one should avoid that khattiya, one should not attack him. |
♦ uccāvacehīti nānāvidhehi. |
♦ "Uccāvacehī"ti means "by various." |
vaṇṇehīti saṇṭhānehi. |
Vaṇṇehī"ti means "by forms. |
yena yena hi vaṇṇena caranto gocaraṃ labhati, yadi sappavaṇṇena, yadi deḍḍubhavaṇṇena, yadi dhamanivaṇṇena, antamaso kalandakavaṇṇenapi caratiyeva. |
For with whatever form it goes about and obtains its prey, whether with the form of a snake, or the form of a frog, or the form of a grass-snake, it goes about even with the form of a chameleon. |
āsajjāti patvā. |
Āsajjā"ti means "having come upon. |
bālanti yena bālena ghaṭṭito, taṃ bālaṃ naraṃ vā nāriṃ vā ḍaṃseyya. |
Bālan"ti means "the fool by whom it was attacked, that fool, whether a man or a woman, it would bite. |
♦ pahūtabhakkhanti bahubhakkhaṃ. |
♦ "Pahūtabhakkhan"ti means "much-eating." |
aggissa hi abhakkhaṃ nāma natthi. |
For there is nothing that fire does not eat. |
jālinanti jālavantaṃ. |
Jālinan"ti means "having flames. |
pāvakanti aggiṃ. |
Pāvakan"ti means "fire. |
pāvagantipi pāṭho. |
The reading "pāvaganti" also exists. |
kaṇhavattaninti vattanīti maggo, agginā gatamaggo kaṇho hoti kāḷako, tasmā “kaṇhavattanī”ti vuccati. |
Kaṇhavattanin"ti means "vattanī" is a path; the path gone over by fire is black, dark; therefore, it is called "kaṇhavattanī. |
♦ mahā hutvānāti mahanto hutvā. |
♦ "Mahā hutvānā"ti means "having become great." |
aggi hi ekadā yāvabrahmalokappamāṇopi hoti. |
For fire at one time can be of the measure of even the Brahma world. |
jāyanti tattha pārohāti tattha agginā daḍḍhavane pārohā jāyanti. |
Jāyanti tattha pārohā"ti means "there, in the forest burnt by fire, shoots arise. |
pārohāti tiṇarukkhādayo vuccanti. |
"Pārohā"ti means grass, trees, and so on. |
te hi agginā daḍḍhaṭṭhāne mūlamattepi avasiṭṭhe pādato rohanti jāyanti vaḍḍhanti, tasmā “pārohā”ti vuccanti. |
For they, in a place burnt by fire, if even a mere root remains, they grow from the foot, they are born, they increase; therefore, they are called "pārohā." |
puna rohanatthena vā pārohā. |
Or, from the meaning of growing again, they are "pārohā." |
ahorattānamaccayeti rattindivānaṃ atikkame. |
Ahorattānamaccaye"ti means "at the passing of nights and days. |
nidāghepi deve vuṭṭhamatte jāyanti. |
Even in the hot season, as soon as it rains, they arise. |
♦ bhikkhu ḍahati tejasāti ettha akkosantaṃ paccakkosanto bhaṇḍantaṃ paṭibhaṇḍanto paharantaṃ paṭipaharanto bhikkhu nāma kiñci bhikkhutejasā ḍahituṃ na sakkoti. |
♦ "Bhikkhu ḍahati tejasā"ti — here, a monk who reviles one who reviles, who scolds one who scolds, who strikes one who strikes, cannot burn anything with the radiance of a monk. |
yo pana akkosantaṃ na paccakkosati, bhaṇḍantaṃ na paṭibhaṇḍati. |
But he who does not revile one who reviles, does not scold one who scolds. |
paharantaṃ na paṭipaharati, tasmiṃ vippaṭipanno tassa sīlatejena ḍayhati. |
He does not strike one who strikes; one who has transgressed against him is burned by the radiance of his virtue. |
tenevetaṃ vuttaṃ. |
Therefore this is said. |
na tassa puttā pasavoti tassa puttadhītaropi gomahiṃsakukkuṭasūkarādayo pasavopi na bhavanti, vinassantīti attho. |
"Na tassa puttā pasavo"ti means "his sons and daughters, and his cattle, buffaloes, chickens, pigs, and so on, and his offspring are not; they are destroyed," is the meaning. |
dāyādā vindare dhananti tassa dāyādāpi dhanaṃ na vindanti. |
Dāyādā vindare dhanan"ti means "his heirs also do not find his wealth. |
tālāvatthū bhavanti teti te bhikkhutejasā daḍḍhā vatthumattāvasiṭṭho matthakacchinnatālo viya bhavanti, puttadhītādivasena na vaḍḍhantīti attho. |
"Tālāvatthū bhavanti te"ti means "they, having been burned by the radiance of the monk, become like a palm tree whose top has been cut off, with only the base remaining; they do not grow by way of sons, daughters, and so on," is the meaning. |
♦ tasmāti yasmā samaṇatejena daḍḍhā matthakacchinnatālo viya aviruḷhidhammā bhavanti, tasmā. |
♦ "Tasmā"ti means "because those who are burned by the radiance of an ascetic become of a non-growing nature, like a palm tree whose top has been cut off, therefore." |
sammadeva samācareti sammā samācareyya. |
Sammadeva samācare"ti means "one should conduct oneself rightly. |
sammā samācarantena pana kiṃ kātabbanti? |
But what should be done by one who conducts oneself rightly? |
khattiyaṃ tāva nissāya laddhabbaṃ gāmanigamayānavāhanādiānisaṃsaṃ, uragaṃ nissāya tassa kīḷāpanena laddhabbaṃ vatthahiraññasuvaṇṇādiānisaṃsaṃ aggiṃ nissāya tassānubhāvena pattabbaṃ yāgubhattapacanasītavinodanādiānisaṃsaṃ, bhikkhuṃ nissāya tassa vasena pattabbaṃ asutasavanasutapariyodapana-saggamaggādhigamādiānisaṃsaṃ sampassamānena “ete nissāya pubbe vuttappakāro ādīnavo atthi. |
The benefit of obtaining a village, a town, a vehicle, a conveyance, and so on, in dependence on a khattiya; the benefit of obtaining cloth, gold, silver, and so on, by making a snake play, in dependence on it; the benefit of obtaining the cooking of gruel and rice, the dispelling of cold, and so on, by the power of fire, in dependence on it; the benefit of obtaining the hearing of what has not been heard, the clarification of what has been heard, the attainment of heaven and the path, and so on, by way of a monk, in dependence on him; seeing these, one should not abandon them entirely, thinking, "There is a danger of the kind mentioned before in dependence on these. What is the use of them?" |
kiṃ imehī”ti? |
But one who desires sovereignty should please a khattiya prince by means of such as rising before him and lying down after him, without doing the despising and disrespecting of the kind mentioned before; thus, he will obtain sovereignty from him. |
na sabbaso pahātabbā. |
A snake-charmer should conduct himself by not placing trust in a snake, by reciting the snake-charm, by seizing it by the neck with a goat's-foot staff, by washing its fangs with a poison-removing root, by putting it in a basket, and by making it play. |
issariyatthikena pana vuttappakāraṃ avajānanañca paribhavanañca akatvā pubbuṭṭhāyipacchānipātitādīhi upāyehi khattiyakumāro tosetabbo, evaṃ tato issariyaṃ adhigamissati. |
Thus, in dependence on it, he will obtain food, clothing, and so on. |
ahituṇḍikena urage vissāsaṃ akatvā nāgavijjaṃ parivattetvā ajapadena daṇḍena gīvāya gahetvā visaharena mūlena dāṭhā dhovitvā peḷāyaṃ pakkhipitvā kīḷāpentena caritabbaṃ. |
One who wishes to do cooking of gruel and so on should not throw fire with confidence into a pot and so on, and not touch it with his hands, but having lit it with cow-dung powder and so on, he should do the cooking of gruel and so on; thus, in dependence on it, he will obtain the benefit. |
evaṃ taṃ nissāya ghāsacchādanādīni labhissati. |
And one who desires the hearing of what has not been heard and so on should not employ a monk in medical work, new work, and so on with excessive confidence, but should attend on him with respect with the four requisites; thus, in dependence on him, he will obtain the word of the Buddha that has not been heard before, the resolution of a question that has not been heard before, the welfare in this life and the next, the three attainments of clan, the six desire-realm heavens, and having reached the nine Brahma worlds, he will also obtain the seeing of the great Nibbāna of the deathless. In reference to this meaning, he said, "sammadeva samācareti." |
yāgupacanādīni kattukāmena aggiṃ vissāsena bhaṇḍukkhalikādīsu apakkhipitvā hatthehi anāmasantena gomayacuṇṇādīhi jāletvā yāgupacanādīni kattabbāni, evaṃ taṃ nissāya ānisaṃsaṃ labhissati. |
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asutasavanādīni patthayantenapi bhikkhuṃ ativissāsena vejjakammanavakammādīsu ayojetvā catūhi paccayehi sakkaccaṃ upaṭṭhātabbo, evaṃ taṃ nissāya asutapubbaṃ buddhavacanaṃ asutapubbaṃ pañhāvinicchayaṃ diṭṭhadhammikasamparāyikaṃ atthaṃ tisso kulasampattiyo cha kāmasaggāni nava ca brahmaloke patvā amatamahānibbānadassanampi labhissatīti imamatthaṃ sandhāya sammadeva samācareti āha. |
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♦ etadavocāti dhammadesanaṃ sutvā pasanno pasādaṃ āvikaronto etaṃ “abhikkantan”tiādivacanaṃ avoca. |
♦ "Etadavocā"ti — having heard the Dhamma discourse and being pleased, showing his pleasure, he spoke this word, "abhikkantan"tiādi. |
tattha abhikkantanti abhikantaṃ atīṭṭhaṃ atimanāpaṃ, atisundaranti attho. |
There, "abhikkantan"ti means "excellent, very desired, very pleasing," "very beautiful," is the meaning. |
ettha ekena abhikkantasaddena desanaṃ thometi “abhikkantaṃ, bhante, yadidaṃ bhagavato dhammadesanā”ti. |
Here, with one word "abhikkanta," he praises the teaching: "Excellent, venerable sir, is this Dhamma discourse of the Blessed One." |
ekena attano pasādaṃ “abhikkantaṃ, bhante, yadidaṃ bhagavato dhammadesanaṃ āgamma mama pasādo”ti. |
With one, his own confidence: "Excellent, venerable sir, is my confidence that has arisen on account of the Blessed One's Dhamma discourse." |
♦ tato paraṃ catūhi upamāhi desanaṃyeva thometi. |
♦ After that, he praises the teaching itself with four similes. |
tattha nikkujjitanti adhomukhaṭhapitaṃ, heṭṭhāmukhajātaṃ vā. |
There, "nikkujjitan"ti means "placed upside down," or "having become face down." |
ukkujjeyyāti uparimukhaṃ kareyya. |
Ukkujjeyyā"ti means "he would make it face up. |
paṭicchannanti tiṇapaṇṇādichāditaṃ. |
Paṭicchannan"ti means "covered with grass, leaves, and so on. |
vivareyyāti ugghāṭeyya. |
Vivareyyā"ti means "he would uncover. |
mūḷhassāti disāmūḷhassa. |
Mūḷhassā"ti means "of one who has lost his way. |
maggaṃ ācikkheyyāti hatthe gahetvā “esa maggo”ti vadeyya. |
Maggaṃ ācikkheyyā"ti means "he would say, 'this is the path,' taking him by the hand. |
andhakāreti kāḷapakkhacātuddasī aḍḍharattaghanavanasaṇḍa meghapaṭalehi caturaṅge tame. |
Andhakāre"ti means "in the fourfold darkness of the fourteenth day of the dark fortnight, the dead of night, a dense forest grove, and a layer of clouds. |
idaṃ vuttaṃ hoti — yathā koci nikkujjitaṃ ukkujjeyya, evaṃ saddhammavimukhaṃ asaddhamme patitaṃ maṃ asaddhammā vuṭṭhāpentena, yathā paṭicchannaṃ vivareyya, evaṃ kassapassa bhagavato sāsanantaradhānā pabhuti micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantena, yathā mūḷhassa maggaṃ ācikkheyya, evaṃ kummaggamicchāmaggapaṭipannassa me saggamokkhamaggaṃ āvikarontena, yathā andhakāre telapajjotaṃ dhāreyya, evaṃ mohandhakāre nimuggassa me buddhādiratanarūpāni apassato tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotaṃ dhārentena mayhaṃ bhagavatā etehi pariyāyehi pakāsitattā anekapariyāyena dhammo pakāsitoti. |
This is what is said: Just as someone would turn up what is overturned, so turning me up from the bad Dhamma, who was averted from the good Dhamma and had fallen into the bad Dhamma; just as one would uncover what is covered, so uncovering the dispensation which has been covered by the thicket of wrong views since the disappearance of the dispensation of the Blessed One Kassapa; just as one would point out the path to one who has lost his way, so making clear the path to heaven and liberation for me who had entered upon a wrong path, a false path; just as one would hold an oil lamp in the darkness, so for me who was sunk in the darkness of delusion and did not see the forms of the jewels of the Buddha and so on, holding the lamp of the teaching that dispels the darkness of delusion that conceals them; because it has been explained to me by the Blessed One in these ways, the Dhamma has been explained in many ways. |
♦ evaṃ desanaṃ thometvā imāya desanāya ratanattaye pasannacitto pasannākāraṃ karonto esāhantiādimāha. |
♦ Having thus praised the teaching, with his mind pleased with the Triple Gem by this teaching, and making a pleased appearance, he said, "esāhan"tiādi. |
tattha esāhanti eso ahaṃ. |
There, "esāhan"ti means "eso ahaṃ" (I). |
bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañcāti bhagavantañca dhammañca bhikkhusaṅghañcāti imaṃ ratanattayaṃ saraṇaṃ gacchāmi. |
Bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañcā"ti means "I go for refuge to this Triple Gem: the Blessed One, the Dhamma, and the community of monks. |
upāsakaṃ maṃ, bhante, bhagavā dhāretūti maṃ bhagavā ‘upāsako ayan’ti evaṃ dhāretu, jānātūti attho. |
"Upāsakaṃ maṃ, bhante, bhagavā dhāretū"ti means "may the Blessed One hold me, know me, as 'this is a layman,'" is the meaning. |
ajjataggeti ajjataṃ ādiṃ katvā. |
Ajjatagge"ti means "from today onwards. |
ajjadaggeti vā pāṭho, da-kāro padasandhikaro, ajja aggaṃ katvāti attho. |
Or the reading is "ajjadagge," the "da" is for euphonic junction; the meaning is, "making today the beginning." |
pāṇupetanti pāṇehi upetaṃ yāva me jīvitaṃ pavattati, tāva upetaṃ anaññasatthukaṃ tīhi saraṇagamanehi saraṇaṃ gataṃ upāsakaṃ kappiyakārakaṃ maṃ bhagavā dhāretūti ayamettha saṅkhepo, vitthāro pana sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya sāmaññaphalasutte sabbākārena vuttoti. |
"Pāṇupetan"ti means "endowed with life," "as long as my life lasts, so long endowed, with no other teacher, having gone for refuge to the three refuges, may the Blessed One hold me as a layman, a doer of what is allowable." This is the summary here; the details are given in all respects in the Sāmaññaphala Sutta in the commentary on the Dīgha Nikāya, the Sumaṅgalavilāsinī. |
paṭhamaṃ. |
First. |
♦ 2. purisasuttavaṇṇanā SN 3.2 |
♦ 2. Commentary on the Purisa Sutta |
♦ 113. dutiye abhivādetvāti purimasutte saraṇagatattā idha abhivādesi. |
♦ 113. In the second, "abhivādetvā"ti means "he paid homage here, because he had gone for refuge in the previous sutta." |
ajjhattanti niyakajjhattaṃ, attano santāne uppajjantīti attho. |
"Ajjhattan"ti means "in his own self"; "they arise in his own continuity," is the meaning. |
lobhādīsu lubbhanalakkhaṇo lobho, dussanalakkhaṇo doso, muyhanalakkhaṇo mohoti. |
Among greed and so on, greed has the characteristic of being greedy; hatred, the characteristic of being hateful; delusion, the characteristic of being deluded. |
hiṃsantīti viheṭhenti nāsenti vināsenti. |
Hiṃsantī"ti means "they afflict, they destroy, they ruin. |
attasambhūtāti attani sambhūtā. |
Attasambhūtā"ti means "born in oneself. |
tacasāraṃva samphalanti yathā tacasāraṃ veḷuṃ vā naḷaṃ vā attano phalaṃ hiṃsati vināseti, evaṃ hiṃsanti vināsentīti. |
Tacasāraṃva samphalan"ti means "just as its own fruit harms and destroys the tacasāra, whether bamboo or reed, in the same way, they harm and destroy. |
dutiyaṃ. |
Second. |
♦ 3. jarāmaraṇasuttavaṇṇanā SN 3.3 |
♦ 3. Commentary on the Jarāmaraṇa Sutta |
♦ 114. tatiye aññatra jarāmaraṇāti jarāmaraṇato mutto nāma atthīti vuccati. |
♦ 114. In the third, "aññatra jarāmaraṇā"ti means "it is said that there is one who is free from old age and death." |
khattiyamahāsālāti khattiyamahāsālā nāma mahāsārappattā khattiyā. |
"Khattiyamahāsālā"ti "khattiyamahāsālā" are khattiyas who have attained great wealth. |
yesaṃ hi khattiyānaṃ heṭṭhimantena koṭisataṃ nidhānagataṃ hoti, tayo kahāpaṇakumbhā valañjanatthāya gehamajjhe rāsiṃ katvā ṭhapitā honti, te khattiyamahāsālā nāma. |
For those khattiyas who have at the very least a hundred crores of buried treasure, and for whom three pots of kahāpaṇas are kept in a pile in the middle of the house for use, they are called "khattiyamahāsālā." |
yesaṃ brāhmaṇānaṃ asītikoṭidhanaṃ nihitaṃ hoti, diyaḍḍho kahāpaṇakumbho valañjanatthāya gehamajjhe rāsiṃ katvā ṭhapito hoti, te brāhmaṇamahāsālā nāma. |
Those brahmins for whom eighty crores of wealth is buried, and for whom one and a half pots of kahāpaṇas are kept in a pile in the middle of the house for use, they are called "brāhmaṇamahāsālā." |
yesaṃ gahapatīnaṃ cattālīsakoṭidhanaṃ nihitaṃ hoti, kahāpaṇakumbho valañjanatthāya gehamajjhe rāsiṃ katvā ṭhapito hoti, te gahapatimahāsālā nāma. |
Those householders for whom forty crores of wealth is buried, and for whom a pot of kahāpaṇas is kept in a pile in the middle of the house for use, they are called "gahapatimahāsālā." |
♦ aḍḍhāti issarā. |
♦ "Aḍḍhā"ti means "rich." |
nidhānagatadhanassa mahantatāya mahaddhanā. |
"Mahaddhanā" because of the greatness of their buried wealth. |
suvaṇṇarajatabhājanādīnaṃ upabhogabhaṇḍānaṃ mahantatāya mahābhogā. |
"Mahābhogā" because of the greatness of their articles of enjoyment, such as gold and silver vessels. |
anidhānagatassa jātarūparajatassa pahūtatāya, pahūtajātarūparajatā . |
"Pahūtajātarūparajatā" because of the abundance of their unwrought gold and silver. |
vittūpakaraṇassa tuṭṭhikaraṇassa pahūtatāya pahūtavittūpakaraṇā. |
"Pahūtavittūpakaraṇā" because of the abundance of their equipment of wealth, which is a cause for delight. |
godhanādīnañca sattavidhadhaññānañca pahūtatāya pahūtadhanadhaññā. |
"Pahūtadhanadhaññā" because of the abundance of their wealth of cattle and so on, and of the seven kinds of grain. |
tesampi jātānaṃ natthi aññatra jarāmaraṇāti tesampi evaṃ issarānaṃ jātānaṃ nibbattānaṃ natthi aññatra jarāmaraṇā, jātattāyeva jarāmaraṇato mokkho nāma natthi, antojarāmaraṇeyeva hoti. |
Tesampi jātānaṃ natthi aññatra jarāmaraṇā"ti means "even for them, who are so rich, who have been born, there is nothing other than old age and death; precisely because they have been born, there is no such thing as escape from old age and death; they are within old age and death. |
♦ arahantotiādīsu ārakā kilesehīti arahanto. |
♦ "Arahanto"tiādīsu means "they are far from the defilements," so they are "arahants." |
khīṇā etesaṃ cattāro āsavāti khīṇāsavā. |
Khīṇā etesaṃ cattāro āsavā"ti means "for them, the four cankers are destroyed," so they are "khīṇāsavā. |
brahmacariyavāsaṃ vuṭṭhā pariniṭṭhitavāsāti vusitavanto. |
"Vusitavanto" because they have lived the holy life, their dwelling is completed. |
catūhi maggehi karaṇīyaṃ etesaṃ katanti katakaraṇīyā. |
"Katakaraṇīyā" because their duty has been done by the four paths. |
khandhabhāro kilesabhāro abhisaṅkhārabhāro kāmaguṇabhāroti, ime ohitā bhārā etesanti ohitabhārā. |
"Ohitabhārā" because these burdens have been laid down by them: the burden of the aggregates, the burden of the defilements, the burden of volitional formations, and the burden of sensual pleasures. |
anuppatto arahattasaṅkhāto sako attho etesanti anuppattasadatthā. |
"Anuppattasadatthā" because their own goal, which is Arahantship, has been attained by them. |
dasavidhampi parikkhīṇaṃ bhavasaṃyojanaṃ etesanti parikkhīṇabhavasaṃyojanā. |
"Parikkhīṇabhavasaṃyojanā" because the tenfold fetter of existence has been destroyed for them. |
sammā kāraṇehi jānitvā vimuttāti sammadaññāvimuttā. |
Sammadaññāvimuttā" means "liberated, having known by right reasons. |
maggapaññāya catusaccadhammaṃ ñatvā phalavimuttiyā vimuttāti attho. |
The meaning is, "having known the Dhamma of the four truths with the wisdom of the path, they are liberated by the liberation of the fruit." |
bhedanadhammoti bhijjanasabhāvo. |
Bhedanadhammo"ti means "of a nature to break. |
nikkhepanadhammoti nikkhipitabbasabhāvo. |
Nikkhepanadhammo"ti means "of a nature to be laid down. |
khīṇāsavassa hi ajīraṇadhammopi atthi, ārammaṇato paṭividdhaṃ nibbānaṃ, taṃ hi na jīrati. |
For a destroyer of the cankers, there is also a Dhamma that does not decay: Nibbāna, which has been penetrated as an object; for that does not decay. |
idha panassa jīraṇadhammaṃ dassento evamāha. |
Here, however, showing his Dhamma of decaying, he spoke thus. |
atthuppattiko kirassa suttassa nikkhepo. |
The origin of the sutta, it seems, is a particular occasion. |
sivikasālāya nisīditvā kathitanti vadanti. |
They say it was spoken while he was sitting in a palanquin-hall. |
tattha bhagavā citrāni rathayānādīni disvā diṭṭhameva upamaṃ katvā, “jīranti ve rājarathā”ti gāthamāha. |
There, the Blessed One, seeing the various chariots, vehicles, and so on, and making a simile of what he had seen, spoke the verse, "jīranti ve rājarathā"ti (indeed, the royal chariots decay). |
♦ tattha jīrantīti jaraṃ pāpuṇanti. |
♦ There, "jīrantī"ti means "they reach old age." |
rājarathāti rañño abhirūhanarathā. |
Rājarathā"ti means "the chariots for the king to ride in. |
sucittāti suvaṇṇarajatādīhi suṭṭhu cittitā. |
Sucittā"ti means "well-adorned with gold, silver, and so on. |
atho sarīrampi jaraṃ upetīti evarūpesu anupādiṇṇakesu sāradārumayesu rathesu jīrantesu imasmiṃ ajjhattike upādiṇṇake maṃsalohitādimaye sarīre kiṃ vattabbaṃ? |
"Atho sarīrampi jaraṃ upetī"ti means "when these inanimate, strong wooden, jewel-adorned chariots decay, what is to be said of this internal, acquired body made of flesh, blood, and so on? The body also indeed reaches old age," is the meaning. |
sarīrampi jaraṃ upetiyevāti attho. |
Santo have sabbhi pavedayantī"ti means "the good, with the good, proclaim thus, 'the Dhamma of the good does not reach old age.' |
santo have sabbhi pavedayantīti santo sabbhīhi saddhiṃ sataṃ dhammo na jaraṃ upetīti evaṃ pavedayanti. |
The meaning is, "The Dhamma of the good is Nibbāna; that does not decay; it is ageless, deathless.' Thus they speak." |
“sataṃ dhammo nāma nibbānaṃ, taṃ na jīrati, ajaraṃ amatanti evaṃ kathentī”ti attho. |
Or, because in dependence on Nibbāna, the defilements, which are of a nature to sink, are broken, therefore it is called "sabbhī." |
yasmā vā nibbānaṃ āgamma sīdanasabhāvā kilesā bhijjanti, tasmā taṃ sabbhīti vuccati. |
Thus, showing the reason for the first phrase, he said, "santo have sabbhi pavedayantī"ti. |
iti purimapadassa kāraṇaṃ dassento “santo have sabbhi pavedayantī”ti āha. |
For this is what is said: The Dhamma of the good does not reach old age; therefore, the good proclaim with the good. |
idaṃ hi vuttaṃ hoti — sataṃ dhammo na jaraṃ upeti, tasmā santo sabbhi pavedayanti. |
They declare that the ageless Nibbāna is the Dhamma of the good, is the meaning. |
ajaraṃ nibbānaṃ sataṃ dhammoti ācikkhantīti attho. |
Or this "sabbhī"ti is a designation of beauty. |
sundarādhivacanaṃ vā etaṃ sabbhīti. |
The meaning is also that the Dhamma of the good, which is the Nibbāna that is in the nature of the good Dhamma, which the good proclaim and teach, does not reach old age. |
yaṃ sabbhidhammabhūtaṃ nibbānaṃ santo pavedayanti kathayanti, so sataṃ dhammo na jaraṃ upetītipi attho. |
Third. |
tatiyaṃ. |
♦ 4. piyasuttavaṇṇanā SN 3.4 |
♦ 4. Commentary on the Piya Sutta |
♦ 115. catutthe rahogatassāti rahasi gatassa. |
♦ 115. In the fourth, "rahogatassā"ti means "of one who has gone into solitude." |
paṭisallīnassāti nilīnassa ekībhūtassa. |
Paṭisallīnassā"ti means "of one who is secluded, who has become one. |
evametaṃ, mahārājāti idha bhagavā imaṃ suttaṃ sabbaññubhāsitaṃ karonto āha. |
"Evametaṃ, mahārājā"ti here, the Blessed One, making this sutta a speech of the omniscient, said. |
antakenādhipannassāti maraṇena ajjhotthaṭassa. |
Antakenādhipannassā"ti means "of one who is overwhelmed by the end-maker, by death. |
catutthaṃ. |
Fourth. |
♦ 5. attarakkhitasuttavaṇṇanā SN 3.5 |
♦ 5. Commentary on the Attarakkhita Sutta |
♦ 116. pañcame hatthikāyoti hatthighaṭā. |
♦ 116. In the fifth, "hatthikāyo"ti means "a troop of elephants." |
sesesupi eseva nayo. |
In the other cases also, this is the method. |
saṃvaroti pidahanaṃ. |
Saṃvaro"ti means "restraint. |
sādhu sabbattha saṃvaroti iminā kammapathabhedaṃ apattassa kammassa saṃvaraṃ dasseti. |
"Sādhu sabbattha saṃvaro"ti by this he shows the restraint of a kamma that has not reached the division of the paths of action. |
lajjīti hirimā. |
Lajjī"ti means "one with shame. |
lajjīgahaṇena cettha ottappampi gahitameva hoti. |
And by the taking of "lajjī," moral dread is also taken. |
pañcamaṃ. |
Fifth. |
♦ 6. appakasuttavaṇṇanā SN 3.6 |
♦ 6. Commentary on the Appaka Sutta |
♦ 117. chaṭṭhe uḷāre uḷāreti paṇīte ca bahuke ca. |
♦ 117. In the sixth, "uḷāre uḷāre"ti means "in the choice and the many." |
majjantīti mānamajjanena majjanti. |
Majjantī"ti means "they are intoxicated with the intoxication of conceit. |
atisāranti atikkamaṃ. |
Atisāran"ti means "a transgression. |
kūṭanti pāsaṃ. |
Kūṭan"ti means "a trap. |
pacchāsanti pacchā tesaṃ. |
Pacchāsan"ti means "afterwards, for them. |
chaṭṭhaṃ. |
Sixth. |
♦ 7. aḍḍakaraṇasuttavaṇṇanā SN 3.7 |
♦ 7. Commentary on the Aḍḍakaraṇa Sutta |
♦ 118. sattame kāmahetūti kāmamūlakaṃ. |
♦ 118. In the seventh, "kāmahetū"ti means "having sensual pleasure as its root." |
kāmanidānanti kāmapaccayā. |
Kāmanidānan"ti means "on account of sensual pleasure. |
kāmādhikaraṇanti kāmakāraṇā. |
Kāmādhikaraṇan"ti means "because of sensual pleasure. |
sabbāni hetāni aññamaññavevacanāneva. |
All of these are synonyms for one another. |
bhadramukhoti sundaramukho. |
Bhadramukho"ti means "of beautiful face. |
ekadivasaṃ kira rājā aḍḍakaraṇe nisīdi. |
One day, it seems, the king sat in the judgment hall. |
tattha paṭhamataraṃ lañjaṃ gahetvā nisinnā amaccā assāmikepi sāmike kariṃsu. |
There, the ministers who were sitting, having first taken a bribe, made what was not their own their own. |
rājā taṃ ñatvā — “mayhaṃ tāva pathavissarassa sammukhāpete evaṃ karonti, parammukhā kiṃ nāma na karissanti? |
The king, knowing that, thought: "If they do thus in my presence, who am the lord of the earth, what will they not do behind my back? The general Viṭaṭūbha will now be known by his own kingdom; what have I to do with sitting in one place with such bribe-takers and liars?" |
paññāyissati dāni viṭaṭūbho senāpati sakena rajjena, kiṃ mayhaṃ evarūpehi lañjakhādakehi musāvādīhi saddhiṃ ekaṭṭhāne nisajjāyā”ti cintesi. |
Therefore, he spoke thus. |
tasmā evamāha. |
Khippaṃva oḍḍitan"ti means "it is set like a fish-trap. |
khippaṃva oḍḍitanti kuminaṃ viya oḍḍitaṃ. |
Just as fish, entering a fish-trap that has been set, do not know, in the same way, beings, transgressing the sensual pleasure of the object with the sensual pleasure of the defilement, do not know, is the meaning. |
yathā macchā oḍḍitaṃ kuminaṃ pavisantā na jānanti, evaṃ sattā kilesakāmena vatthukāmaṃ vītikkamantā na jānantīti attho. |
Seventh. |
sattamaṃ. |
♦ 8. mallikāsuttavaṇṇanā SN 4: SN 3.8 |
♦ 8. Commentary on the Mallikā Sutta SN 4: |
8 , |
8 , |
♦ 119. aṭṭhame atthi nu kho te malliketi kasmā pucchati? |
♦ 119. In the eighth, "atthi nu kho te mallike"ti why does he ask? |
ayaṃ kira mallikā duggatamālākārassa dhītā, ekadivasaṃ āpaṇato pūvaṃ gahetvā “mālārāmaṃ gantvāva khādissāmī”ti gacchantī paṭipathe bhikkhusaṅghaparivāraṃ bhagavantaṃ bhikkhācāraṃ pavisantaṃ disvā pasannacittā taṃ bhagavato adāsi. |
This Mallikā, it seems, was the daughter of a poor garland-maker. One day, having taken a cake from a shop, and thinking, "I will eat it only after going to the garland-park," while going, she saw on the path the Blessed One, surrounded by the community of monks, entering for alms, and with a confident mind, she gave it to the Blessed One. |
satthā nisīdanākāraṃ dassesi. |
The Teacher showed the sign of sitting down. |
ānandatthero cīvaraṃ paññāpetvā adāsi. |
The elder Ānanda, having arranged a robe, gave it. |
bhagavā tattha nisīditvā taṃ pūvaṃ paribhuñjitvā mukhaṃ vikkhāletvā sitaṃ pātvākāsi. |
The Blessed One, having sat there and partaken of that cake, and having rinsed his mouth, showed a smile. |
thero “imissā, bhante, ko vipāko bhavissatī”ti pucchi. |
The elder asked, "What, venerable sir, will be the result for this one?" |
ānanda, ajjesā tathāgatassa paṭhamabhojanaṃ adāsi, ajjeva kosalarañño aggamahesī bhavissatīti. |
Ānanda, today she gave the first meal to the Tathāgata; today she will become the chief queen of the king of Kosala. |
taṃdivasameva ca rājā kāsigāme bhāgineyyena yuddhena parājito palāyitvā nagaraṃ āgacchanto mālārāmaṃ pavisitvā balakāyassa āgamanaṃ āgamesi. |
And on that very day, the king, having been defeated in battle by his nephew at a village in Kasi, and having fled, and while coming to the city, entered the garland-park and awaited the arrival of his army. |
tassa sā vattaṃ akāsi. |
She performed the duties for him. |
so tāya vatte pasīditvā taṃ antepūraṃ atihārāpetvā taṃ aggamahesiṭṭhāne ṭhapesi. |
He, being pleased with her service, had her brought into the inner palace and established her in the position of chief queen. |
♦ athekadivasaṃ cintesi — “mayā imissā duggatakulassa dhītuyā mahantaṃ issariyaṃ dinnaṃ, yaṃnūnāhaṃ imaṃ puccheyyaṃ ‘ko te piyo’ti? |
♦ Then one day he thought: "I have given great sovereignty to this daughter of a poor family; what if I were to ask her, 'Who is dear to you?' She, having said, 'You are dear to me, great king,' will ask me again. Then I will say to her, 'You are dear to me too.'" |
sā ‘tvaṃ me, mahārāja, piyo’ti vatvā puna maṃ pucchissati. |
Thus he, speaking a pleasant conversation for the purpose of generating mutual confidence, asks. |
athassāhaṃ ‘mayhampi tvaṃyeva piyā’ti vakkhāmī”ti. |
But that queen was wise, an attendant of the Buddha, an attendant of the Dhamma, an attendant of the Saṅgha, of great wisdom; therefore, she thought thus: "This question is not to be answered by looking at the king's face." |
iti so aññamaññaṃ vissāsajananatthaṃ sammodanīyaṃ kathaṃ kathento pucchati. |
She, having spoken truthfully, asked the king. |
sā pana devī paṇḍitā buddhupaṭṭhāyikā dhammupaṭṭhāyikā saṅghupaṭṭhāyikā mahāpaññā, tasmā evaṃ cintesi — “nāyaṃ pañho rañño mukhaṃ oloketvā kathetabbo”ti. |
The king, because she had spoken truthfully, not being able to turn back, himself also having spoken truthfully, and thinking, "This has a reason; I will tell it to the Tathāgata," went and told the Blessed One. |
sā saraseneva kathetvā rājānaṃ pucchi. |
"Nevajjhagā"ti means "na adhigacchati" (he does not find). |
rājā tāya sarasena kathitattā nivattituṃ alabhanto sayampi saraseneva kathetvā “sakāraṇaṃ idaṃ, tathāgatassa naṃ ārocessāmī”ti gantvā bhagavato ārocesi. |
"Evaṃ piyo puthu attā paresan"ti means "just as one's own self is dear to oneself, so the self is dear to other various beings," is the meaning. |
nevajjhagāti nādhigacchati. |
Eighth. |
evaṃ piyo puthu attā paresanti yathā ekassa attā piyo, evaṃ paresaṃ puthusattānampi attā piyoti attho. |
|
aṭṭhamaṃ. |
♦ 9. yaññasuttavaṇṇanā SN 3.9 |
♦ 9. Commentary on the Yañña Sutta |
♦ 120. navame thūṇūpanītānīti thūṇaṃ upanītāni, thūṇāya baddhāni honti. |
♦ 120. In the ninth, "thūṇūpanītānī"ti means "brought to the post," "they are tied to the post." |
parikammāni karontīti ettāvatā tehi bhikkhūhi rañño āraddhayañño tathāgatassa ārocito. |
"Parikammāni karontī"ti by this much, the sacrifice begun by the king was told to the Tathāgata by those monks. |
kasmā pana raññā ayaṃ yañño āraddho? |
But why was this sacrifice begun by the king? |
dussupinapaṭighātāya. ekadivasaṃ kira rājā sabbālaṅkārappaṭimaṇḍito hatthikkhandhavaragato nagaraṃ anusañcaranto vātapānaṃ vivaritvā olokayamānaṃ ekaṃ itthiṃ disvā tassā paṭibaddhacitto tatova paṭinivattitvā antepuraṃ pavisitvā ekassa purisassa tamatthaṃ ārocetvā “gaccha tassā sassāmikabhāvaṃ vā assāmikabhāvaṃ vā jānāhī”ti pesesi. |
For the counteraction of a bad dream. One day, it seems, the king, fully adorned with all ornaments and seated on the back of a royal elephant, while going around the city, saw a certain woman looking out of an open window, and with his mind attached to her, he turned back from there and, having entered the inner palace, and having told the matter to a certain man, he sent him, saying, "Go and find out whether she has a husband or not." |
so gantvā pucchi. |
He went and asked. |
sā “eso me sāmiko āpaṇe nisinno”ti dassesi. |
She showed him, "This is my husband, sitting in the shop." |
rājapuriso rañño tamatthaṃ ācikkhi. |
The king's man told the matter to the king. |
rājā taṃ purisaṃ pakkosāpetvā “maṃ upaṭṭhahā”ti āha. |
The king, having had that man summoned, said, "Attend on me." |
“nāhaṃ, deva, upaṭṭhahituṃ jānāmī”ti ca vutte “upaṭṭhānaṃ nāma na ācariyassa santike uggahetabban”ti balakkārena āvudhaphalakaṃ gāhāpetvā upaṭṭhākaṃ akāsi. |
And when he said, "I do not know how to attend, O king," he, saying, "Attendance is not to be learned from a teacher," by force, having had a weapon and a shield given to him, made him an attendant. |
upaṭṭhahitvā gehaṃ gatamattameva ca naṃ puna pakkosāpetvā “upaṭṭhākena nāma rañño vacanaṃ kattabbaṃ, gaccha ito yojanamatte amhākaṃ sīsadhovanapokkharaṇī atthi, tato aruṇamattikañca lohituppalamālañca gaṇhitvā ehi. |
And as soon as he had gone home after attending, he had him summoned again and sent him, saying, "An attendant must do the king's word; go from here, at the distance of a yojana, there is our head-washing pond; from there, having taken morning-clay and a garland of red lotuses, come. If you do not come today, I will inflict the king's punishment." |
sace ajjeva nāgacchasi, rājadaṇḍaṃ karissāmī”ti vatvā pesesi. |
He, out of fear of the king, went out and went. |
so rājabhayena nikkhamitvā gato. |
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♦ rājāpi tasmiṃ gate dovārikaṃ pakkosāpetvā, “ajja sāyanheyeva dvāraṃ pidahitvā ‘ahaṃ rājadūto’ti vā ‘uparājadūto’ti vā bhaṇantānampi mā vivarī”ti āha. |
♦ The king also, when he had gone, had the doorkeeper summoned and said, "Close the door this very evening, and do not open it even for those who say, 'I am a king's messenger,' or 'a viceroy's messenger.'" |
so puriso mattikañca uppalāni ca gahetvā dvāre pihitamatte āgantvā bahuṃ vadantopi dvāraṃ alabhitvā parissayabhayena jetavanaṃ gato. |
That man, having taken the clay and the lotuses, came just as the door was being closed, and though he said much, not obtaining the door, out of fear of danger, he went to the Jetavana. |
rājāpi rāgapariḷāhena abhibhūto kāle nisīdati, kāle tiṭṭhati, kāle nipajjati, sanniṭṭhānaṃ alabhanto yattha katthaci nisinnakova makkaṭaniddāya niddāyati. |
The king also, overwhelmed by the fever of passion, sits down at times, stands up at times, lies down at times; not obtaining a firm resolve, wherever he sits, he sleeps the sleep of a monkey. |
♦ pubbe ca tasmiṃyeva nagare cattāro seṭṭhiputtā paradārikakammaṃ katvā nandopanandāya nāma lohakumbhiyā nibbattiṃsu. |
♦ And formerly, in that very city, four sons of merchants, having committed adultery, were reborn in the iron-cauldron hell named Nandopananda. |
te pheṇuddehakaṃ paccamānā tiṃsavassasahassāni heṭṭhā gacchantā kumbhiyā talaṃ pāpuṇanti, tiṃsavassasahassāni upari gacchantā matthakaṃ pāpuṇanti. |
They, being boiled in the rising foam, go down for thirty thousand years and reach the bottom of the cauldron; going up for thirty thousand years, they reach the top. |
te taṃ divasaṃ ālokaṃ oloketvā attano dukkaṭabhayena ekekaṃ gāthaṃ vattukāmā vattuṃ asakkontā ekekaṃ akkharameva āhaṃsu. |
They, on that day, seeing the light, and out of fear of their own evil deeds, desiring to speak one verse each, but being unable to speak, said only one letter each. |
eko sa-kāraṃ, eko so-kāraṃ, eko na-kāraṃ, eko du-kāraṃ āha. |
One said the letter "sa," one the letter "so," one the letter "na," one the letter "du." |
rājā tesaṃ nerayikasattānaṃ saddaṃ sutakālato paṭṭhāya sukhaṃ avindamānova taṃrattāvasesaṃ vītināmesi. |
The king, from the time he heard the sound of those hell-beings, without finding any happiness, passed the rest of that night. |
♦ aruṇe uṭṭhite purohito āgantvā taṃ sukhaseyyaṃ pucchi. |
♦ When the dawn arose, the purohita came and asked him about his pleasant sleep. |
so “kuto me, ācariya, sukhan”ti ? |
He, saying, "From where for me, teacher, is happiness?", and having told, "I heard such sounds in a dream," he related. |
vatvā, “supine evarūpe sadde assosin”ti ācikkhi. |
The brahmin, thinking, "By this dream of this king, there is neither increase nor decrease; but whatever is in his house, that becomes for the ascetic Gotama, it becomes for the disciples of Gotama; the brahmins do not get anything; I will produce an alms-giving for the brahmins," said, "This is a serious dream, great king; one of three misfortunes is perceived: there will be either a danger to the kingdom or a danger to life, or a god will not rain." |
brāhmaṇo — “imassa rañño iminā supinena vuḍḍhi vā hāni vā natthi, apica kho pana yaṃ imassa gehe atthi, taṃ samaṇassa gotamassa hoti, gotamasāvakānaṃ hoti, brāhmaṇā kiñci na labhanti, brāhmaṇānaṃ bhikkhaṃ uppādessāmī”ti, “bhāriyo ayaṃ, mahārāja, supino tīsu jānīsu ekā paññāyati, rajjantarāyo vā bhavissati jīvitantarāyo vā, devo vā na vassissatī”ti āha. |
How can there be safety, teacher? |
kathaṃ sotthi bhaveyya ācariyāti? |
It can be known by consulting, great king. |
“mantetvā ñātuṃ sakkā, mahārājāti. |
Go, with the teachers, having consulted, bring about our safety. |
gacchatha ācariyehi saddhiṃ mantetvā amhākaṃ sotthiṃ karothā”ti. |
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♦ so sivikasālāyaṃ brāhmaṇe sannipātetvā tamatthaṃ ārocetvā, “visuṃ visuṃ gantvā evaṃ vadathā”ti tayo vagge akāsi . |
♦ He, having assembled the brahmins in the palanquin-hall, and having told them the matter, and having said, "Go separately and speak thus," he made three groups. |
brāhmaṇā pavisitvā rājānaṃ sukhaseyyaṃ pucchiṃsu. |
The brahmins, having entered, asked the king about his pleasant sleep. |
rājā purohitassa kathitaniyāmeneva kathetvā “kathaṃ sotthi bhaveyyā”ti pucchi. |
The king, having spoken in the same way as he had told the purohita, asked, "How can there be safety?" |
mahābrāhmaṇā — “sabbapañcasataṃ yaññaṃ yajitvā etassa kammassa sotthi bhaveyya, evaṃ, mahārāja, ācariyā kathentī”ti āhaṃsu. |
The great brahmins said: "Having performed the all-five-hundred sacrifice, there can be safety from this kamma; thus, great king, the teachers say." |
rājā tesaṃ sutvā anabhinanditvā appaṭikkositvā tuṇhī ahosi. |
The king, having heard them, without delighting and without scorning, was silent. |
atha dutiyavaggabrāhmaṇāpi āgantvā tattheva kathesuṃ. |
Then the brahmins of the second group also came and spoke in the same way. |
tathā tatiyavaggabrāhmaṇāpi. |
Likewise the brahmins of the third group. |
atha rājā “yaññaṃ karontū”ti āṇāpesi. |
Then the king commanded, "Let them perform the sacrifice." |
tato paṭṭhāya brāhmaṇā usabhādayo pāṇe āharāpesuṃ. |
From then on, the brahmins had bulls and other animals brought. |
nagare mahāsaddo udapādi . |
A great sound arose in the city. |
taṃ pavattiṃ ñatvā mallikā rājānaṃ tathāgatassa santikaṃ pesesi. |
Knowing that event, Mallikā sent the king to the Tathāgata. |
so gantvā bhagavantaṃ vanditvā ekamantaṃ nisīdi. |
He went and, having paid homage to the Blessed One, sat down to one side. |
atha naṃ bhagavā — “handa kuto nu tvaṃ, mahārāja, āgacchasi divādivassā”ti āha. |
Then the Blessed One said to him: "Well now, from where do you come, great king, in the middle of the day?" |
rājā — “ajja me, bhante, supinake cattāro saddā sutā, sohaṃ brāhmaṇe pucchiṃ. |
The king said: "Today, venerable sir, four sounds were heard by me in a dream; I asked the brahmins. The brahmins, saying, 'It is serious, great king; we will perform a counter-measure by performing the all-five-hundred sacrifice,' have begun." |
brāhmaṇā ‘bhāriyo, mahārāja, supino, sabbapañcasataṃ yaññaṃ yajitvā paṭikammaṃ karomāti āraddhā’”ti āha. |
What sounds were heard by you, great king? |
kinti te, mahārāja, saddā sutāti. |
He related what he had heard. |
so yathāsutaṃ ārocesi. |
Then the Blessed One said to him: "Formerly, great king, in this very city, four sons of merchants, having been adulterers, were reborn in the iron-cauldron hell of Nandopananda; having risen to the top after sixty thousand years." |
atha naṃ bhagavā āha — pubbe, mahārāja, imasmiṃyeva nagare cattāro seṭṭhiputtā paradārikā hutvā nandopanandāya lohakumbhiyā nibbattā saṭṭhivassasahassamatthake uggacchiṃsu. |
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♦ tattha eko — |
♦ There, one — |
♦ “saṭṭhivassasahassāni, paripuṇṇāni sabbaso. |
♦ "Sixty thousand years, fully complete in every way. |
♦ niraye paccamānānaṃ, kadā anto bhavissatī”ti. |
♦ For us who are burning in hell, when will there be an end?" |
— |
— |
♦ imaṃ gāthaṃ vatthukāmo ahosi. |
♦ desired to speak this verse. |
dutiyo — |
The second — |
♦ “sohaṃ nūna ito gantvā, yoniṃ laddhāna mānusiṃ. |
♦ "I, indeed, having gone from here, and obtained a human womb. |
♦ vadaññū sīlasampanno, kāhāmi kusalaṃ bahun”ti. |
♦ Being generous and endowed with virtue, I will do much good." |
— |
— |
♦ imaṃ gāthaṃ vatthukāmo ahosi. |
♦ desired to speak this verse. |
tatiyo — |
The third — |
♦ “natthi anto kuto anto, na anto paṭidissati. |
♦ "There is no end, from where an end? No end is to be seen. |
♦ tadā hi pakataṃ pāpaṃ, mama tuyhañca mārisā”ti. |
♦ For then the evil was done, by me and by you, sirs." |
— |
— |
♦ imaṃ gāthaṃ vatthukāmo ahosi. |
♦ desired to speak this verse. |
catuttho — |
The fourth — |
♦ “dujjīvitamajīvimhā, ye sante na dadamhase. |
♦ "A bad life we lived, who, having, did not give. |
♦ vijjamānesu bhogesu, dīpaṃ nākamha attano”ti. |
♦ While our wealth existed, we did not make a refuge for ourselves." |
— |
— |
♦ imaṃ . |
♦ this. |
te imā gāthā vattuṃ asakkontā ekekaṃ akkharaṃ vatvā tattheva nimuggā. |
They, being unable to speak these verses, having spoken one letter each, sank right there. |
iti, mahārāja, te nerayikasattā yathākammena viraviṃsu. |
"Thus, great king, those hell-beings cried out according to their kamma. On account of hearing that sound, there is neither loss nor gain for you. But the act of killing so many animals is serious." Having terrified him with the fear of hell, he gave a Dhamma talk. |
tassa saddassa sutapaccayā tuyhaṃ hāni vā vuḍḍhi vā natthi. |
The king, being pleased with the one with the ten powers, said, "I release them, I give them their lives; let them eat fresh grass and drink cool water, and let a cool wind blow on them." And he commanded his men, "Go and release them." |
ettakānaṃ pana pasūnaṃ ghātanakammaṃ nāma bhāriyanti nirayabhayena tajjetvā dhammakathaṃ kathesi. |
They went and, having driven away the brahmins, and having released that host of animals from their bonds, had the drum of the Dhamma beaten in the city. |
rājā dasabale pasīditvā, “muñcāmi, nesaṃ jīvitaṃ dadāmi, haritāni ceva tiṇāni khādantu, sītalāni ca pānīyāni pivantu, sīto ca nesaṃ vāto upavāyatū”ti vatvā, “gacchatha hārethā”ti manusse āṇāpesi. |
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te gantvā brāhmaṇe palāpetvā taṃ pāṇasaṅghaṃ bandhanato mocetvā nagare dhammabheriṃ carāpesuṃ. |
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♦ atha rājā dasabalassa santike nisinno āha — “bhante, ekaratti nāma tiyāmā hoti, mayhaṃ pana ajja dve rattiyo ekato ghaṭitā viya ahesun”ti. |
♦ Then the king, sitting in the presence of the one with the ten powers, said: "Venerable sir, one night is of three watches; but for me today, two nights were as if joined together." |
sopi puriso tattheva nisinno āha — “bhante, yojanaṃ nāma catugāvutaṃ hoti, mayhaṃ pana ajja dve yojanāni ekato katāni viya ahesun”ti. |
That man also, sitting right there, said: "Venerable sir, a yojana is four gāvutas; but for me today, two yojanas were as if made into one." |
atha bhagavā — “jāgarassa tāva rattiyā dīghabhāvo pākaṭo, santassa yojanassa dīghabhāvo pākaṭo, vaṭṭapatitassa pana bālaputhujjanassa anamataggasaṃsāravaṭṭaṃ ekantadīghamevā”ti rājānañca tañca purisaṃ nerayikasatte ca ārabbha dhammapade imaṃ gāthaṃ abhāsi — |
Then the Blessed One, thinking, "For one who is awake, the longness of the night is apparent; for one who is weary, the longness of a yojana is apparent; but for a foolish worldling who has fallen into the round of existence, the beginningless round of saṃsāra is exclusively long," and in reference to the king, that man, and the hell-beings, he spoke this verse in the Dhammapada: |
♦ “dīghā jāgarato ratti, dīghaṃ santassa yojanaṃ. |
♦ "Long is the night for one who is awake, long is a yojana for one who is weary. |
♦ dīgho bālānaṃ saṃsāro, saddhammaṃ avijānatan”ti. |
♦ Long is saṃsāra for the foolish, who do not know the good Dhamma." |
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. |
♦ gāthāpariyosāne so itthisāmiko puriso sotāpattiphale patiṭṭhahi. |
♦ At the end of the verse, that woman's husband was established in the fruit of stream-entry. |
etamatthaṃ viditvāti etaṃ kāraṇaṃ jānitvā. |
Etamatthaṃ viditvā"ti means "having known this reason. |
♦ assamedhantiādīsu — porāṇarājakāle kira sassamedhaṃ purisamedhaṃ sammāpāsaṃ vācāpeyyanti cattāri saṅgahavatthūni ahesuṃ, yehi rājāno lokaṃ saṅgaṇhiṃsu. |
♦ "Assamedhan"tiādi — in the time of the ancient kings, it seems, there were four bases of sympathy: the grain-sacrifice, the man-sacrifice, the binding-throw, and the drink-word, by which the kings won over the world. |
tattha nipphannasassato dasamabhāgaggahaṇaṃ sassamedhaṃ nāma, sassasampādane medhāvitāti attho. |
There, the taking of a tenth part from the produced grain is called the "grain-sacrifice"; the meaning is, "he is wise in the production of grain." |
mahāyodhānaṃ chamāsikaṃ bhatta-vetanānuppadānaṃ purisamedhaṃ nāma, purisasaṅgaṇhane medhāvitāti attho. |
The granting of food and wages for six months to the great warriors is called the "man-sacrifice"; the meaning is, "he is wise in winning over men." |
daliddamanussānaṃ hatthato lekhaṃ gahetvā tīṇi vassāni vināva vaḍḍhiyā sahassadvisahassamattadhanānuppadānaṃ sammāpāsaṃ nāma. |
The granting of a loan of a thousand or two thousand, without interest for three years, having taken a written document from the hands of the poor people, is called the "binding-throw." |
tañhi sammā manusse pāseti, hadaye bandhitvā viya ṭhapeti, tasmā sammāpāsanti vuccati. |
For that binds the people rightly, it keeps them as if bound in the heart; therefore, it is called the "binding-throw." |
“tāta mātulā”tiādinā nayena saṇhavācābhaṇanaṃ vācāpeyyaṃ nāma, piyavācāti attho. |
The speaking of gentle words in the way, "father, uncle," and so on, is called the "drink-word"; "pleasant speech," is the meaning. |
evaṃ catūhi saṅgahavatthūhi saṅgahitaṃ raṭṭhaṃ iddhañceva hoti phītañca pahūtānnapānaṃ khemaṃ nirabbudaṃ. |
A kingdom won over by these four bases of sympathy is both prosperous and flourishing, with abundant food and drink, safe, and free from trouble. |
manussā mudā modamānā ure putte naccentā apārutagharadvārā viharanti. |
The people, delighting with joy, and dancing with their sons on their chests, dwell with their house-doors open. |
idaṃ gharadvāresu aggaḷānaṃ abhāvato niraggaḷanti vuccati. |
This is called "niraggaḷaṃ" (without a bolt) because of the absence of bolts on the house-doors. |
ayaṃ porāṇikā paveṇī. |
This is the ancient tradition. |
♦ aparabhāge pana okkākarājakāle brāhmaṇā imāni cattāri saṅgahavatthūni imañca raṭṭhasampattiṃ parivattetvā uddhaṃmūlakaṃ katvā assamedhaṃ purisamedhanti ādike pañca yaññe nāma akaṃsu. |
♦ But in a later part, in the time of the Okkāka kings, the brahmins, having changed these four bases of sympathy and this prosperity of the kingdom, and having made it upside down, performed what are called the five sacrifices, beginning with the horse-sacrifice and the man-sacrifice. |
tesu assamettha medhanti vadhantīti assamedho. |
Among them, "assamettha medhanti" (they kill a horse here) is "assamedho" (horse-sacrifice). |
dvīhi pariyaññehi yajitabbassa ekavīsatiyūpassa ekasmiṃ majjhimadivaseyeva sattanavutipañcapasusataghātabhiṃsanassa ṭhapetvā bhūmiñca purise ca avasesasabbavibhavadakkhiṇassa yaññassetaṃ adhivacanaṃ. |
This is a designation for the sacrifice of one who is to be sacrificed with two surrounding-sacrifices, of a twenty-one-post sacrifice, of the terrible killing of five hundred and ninety-seven animals on one middle day itself, and of the gift of all possessions except the earth and the men. |
purisamettha medhantīti purisamedho. |
"Purisamettha medhanti" (they kill a man here) is "purisamedho" (man-sacrifice). |
catūhi pariyaññehi yajitabbassa saddhiṃ bhūmiyā assamedhe vuttavibhavadakkhiṇassa yaññassetaṃ adhivacanaṃ. |
This is a designation for the sacrifice of one who is to be sacrificed with four surrounding-sacrifices, and with the gift of the possessions mentioned in the horse-sacrifice, together with the earth. |
sammamettha pāsentīti sammāpāso. |
"Sammamettha pāsentī" (they throw a peg here) is "sammāpāso" (peg-throw). |
divase divase sammaṃ khipitvā tassa patitokāse vediṃ katvā saṃhārimehi yūpādīhi sarassatinadiyā nimuggokāsato pabhuti paṭilomaṃ gacchantena yajitabbassa satrayāgassetaṃ adhivacanaṃ. |
This is a designation for the satra-sacrifice of one who, having thrown a peg day after day, and having made an altar in the place where it has fallen, and with movable posts and so on, is to be sacrificed, going upstream from the place where one has submerged in the Sarasvati river. |
vājamettha pivantīti vājapeyyo. |
"Vājamettha pivanti" (they drink strength here) is "vājapeyyo" (drink-of-strength). |
ekena pariyaññena sattarasahi pasūhi yajitabbassa beluvayūpassa sattarasakadakkhiṇassa yaññassetaṃ adhivacanaṃ. |
This is a designation for the sacrifice of one who is to be sacrificed with one surrounding-sacrifice and with seventeen animals, of a beluva-post, and of a seventeen-fold gift. |
natthi ettha aggaḷāti niraggaḷo. |
"Natthi ettha aggaḷā" (there is no bolt here) is "niraggaḷo" (without-a-bolt). |
navahi pariyaññehi yajitabbassa saddhiṃ bhūmiyā ca purisehi ca assamedhe vuttavibhavadakkhiṇassa sabbamedhapariyāyanāmassa assamedhavikappassevetaṃ adhivacanaṃ. |
This is a designation for a variation of the horse-sacrifice, which has the alternative name of "sabbamedha" (all-sacrifice), of one who is to be sacrificed with nine surrounding-sacrifices, and with the gift of the possessions mentioned in the horse-sacrifice, together with the earth and the men. |
mahārambhāti mahākiccā mahākaraṇīyā. |
Mahārambhā"ti means "of great undertaking, of great doing. |
sammaggatāti sammā paṭipannā buddhādayo. |
Sammaggatā"ti means "the well-gone, such as the Buddha. |
nirārambhāti appatthā appakiccā. |
Nirārambhā"ti means "of little striving, of little doing. |
yajanti anukulanti anukulesu yajanti, yaṃ niccabhattādi pubbapurisehi paṭṭhapitaṃ, taṃ aparāparaṃ anupacchinnattā manussā dadantīti attho. |
"Yajanti anukulan"ti means "they sacrifice in families"; "whatever, such as the daily meal, has been established by their ancestors, that, being uninterrupted by their descendants, the people give," is the meaning. |
navamaṃ. |
Ninth. |
♦ 10. bandhanasuttavaṇṇanā SN 3.10 |
♦ 10. Commentary on the Bandhana Sutta |
♦ 121. dasame idha, bhante, raññāti idaṃ te bhikkhū tesu manussesu ānandattherassa sukatakāraṇaṃ ārocentā ārocesuṃ. |
♦ 121. In the tenth, "idha, bhante, raññā"ti — this those monks told, relating the good deed of the elder Ānanda among those people. |
rañño kira sakkena kusarājassa dinno aṭṭhavaṅko maṇi paveṇiyā āgato. |
The king, it seems, had an eight-faceted gem, given to King Kusarāja by Sakka, which had come down by tradition. |
rājā alaṅkaraṇakāle taṃ maṇiṃ āharathāti āha. |
The king, at the time of adorning himself, said, "Bring that gem." |
manussā “ṭhapitaṭṭhāne na passāmā”ti ārocesuṃ. |
The men announced, "We do not see it in the place where it was kept." |
rājā antogharacārino “maṇiṃ pariyesitvā dethā”ti bandhāpesi. |
The king had the house-servants bound, saying, "Search for the gem and give it." |
ānandatthero te disvā maṇipaṭisāmakānaṃ ekaṃ upāyaṃ ācikkhi . |
The elder Ānanda, seeing them, taught a certain device to the jewel-keepers. |
te rañño ārocesuṃ. |
They told the king. |
rājā “paṇḍito thero, therassa vacanaṃ karothā”ti. |
The king said, "The elder is wise; do the elder's word." |
paṭisāmakamanussā rājaṅgaṇe udakacāṭiṃ ṭhapetvā sāṇiyā parikkhipāpetvā te manusse āhaṃsu — “sāṭakaṃ pārupitvā ettha gantvā hatthaṃ otārethā”ti. |
The keeper-men placed a water-jar in the royal courtyard and, having surrounded it with a curtain, said to those men: "Having put on a cloth, go there and put your hand in." |
maṇicoro cintesi — “rājabhaṇḍaṃ vissajjetuṃ vā valañjetuṃ vā na sakkā”ti. |
The gem-thief thought: "It is not possible to give up or to use the king's property." |
so gehaṃ gantvā maṇiṃ upakacchake ṭhapetvā sāṭakaṃ pārupitvā āgamma udakacāṭiyaṃ pakkhipitvā pakkāmi. |
He went home and, having placed the gem in his armpit, and having put on a cloth, came and, having thrown it into the water-jar, went away. |
mahājane paṭikkante rājamanussā cāṭiyaṃ hatthaṃ otāretvā maṇiṃ disvā āharitvā rañño adaṃsu. |
When the great crowd had departed, the king's men, having put their hand into the jar, and having seen the gem, brought it and gave it to the king. |
“ānandattherena kira dassitanayena maṇi diṭṭho”ti mahājano kolāhalaṃ akāsi. |
"The gem was seen, it seems, by the device shown by the elder Ānanda," the great crowd made an uproar. |
te bhikkhū taṃ kāraṇaṃ tathāgatassa ārocentā imaṃ pavattiṃ ārocesuṃ. |
Those monks, relating that reason to the Tathāgata, related this event. |
satthā — “anacchariyaṃ, bhikkhave, yaṃ ānando manussānaṃ hatthāruḷhamaṇiṃ āharāpeyya, yattha pubbe paṇḍitā attano ñāṇe ṭhatvā ahetukapaṭisandhiyaṃ nibbattānaṃ tiracchānagatānampi hatthāruḷhaṃ bhaṇḍaṃ āharāpetvā rañño adaṃsū”ti vatvā — |
The Teacher, saying, "It is not wonderful, monks, that Ānanda should have a jewel that was in the hands of men brought back; where formerly the wise, standing on their own knowledge, had an article that was in the hands of even animals who were born in a causeless rebirth brought back and gave it to the king," he told the |
♦ “ukkaṭṭhe sūramicchanti, mantīsu akutūhalaṃ. |
♦ "In an extremity, they want a hero; in councils, one who is not agitated. |
♦ piyañca annapānamhi, atthe jāte ca paṇḍitan”ti. |
♦ And a beloved one in food and drink; and in a matter that has arisen, a wise man." |
— |
— |
♦ mahāsārajātakaṃ kathesi. |
♦ Mahāsāra Jātaka. |
♦ na taṃ daḷhanti taṃ bandhanaṃ thiranti na kathenti. |
♦ "Na taṃ daḷhan"ti means "they do not say that that bond is strong." |
yadāyasanti yaṃ āyasā kataṃ. |
Yadāyasan"ti means "what is made of iron. |
sārattarattāti suṭṭhu rattarattā, sārattena vā rattā sārattarattā, sāraṃ idanti maññanāya rattāti attho. |
Sārattarattā"ti means "exceedingly dyed with passion"; or "dyed with what is essential, sārattarattā"; the meaning is, "dyed with the thought, 'this is the essence.' |
apekkhāti ālayo nikanti. |
Apekkhā"ti means "attachment, delight. |
āhūti kathenti. |
Āhū"ti means "they say. |
ohārinanti catūsu apāyesu ākaḍḍhanakaṃ. |
Ohārinan"ti means "that which pulls down into the four lower realms. |
sithilanti na āyasādibandhanaṃ viya iriyāpathaṃ nivāretvā ṭhitaṃ. |
Sithilan"ti means "it is not, like a bond of iron and so on, that stands, preventing a posture. |
tena hi bandhanena baddhā paradesampi gacchantiyeva. |
For those who are bound by that bond go even to other countries. |
duppamuñcanti aññatra lokuttarañāṇena muñcituṃ asakkuṇeyyanti. |
Duppamuñcan"ti means "it is impossible to be released except by the supramundane knowledge. |
dasamaṃ. |
Tenth. |
♦ paṭhamo vaggo. |
♦ The first chapter. |
♦ 2. dutiyavaggo |
♦ 2. The Dutiya Vagga |
♦ 1. sattajaṭilasuttavaṇṇanā SN 3.11 |
♦ 1. Commentary on the Sattajaṭila Sutta |
♦ 122. dutiyavaggassa paṭhame pubbārāme migāramātupāsādeti pubbārāmasaṅkhāte vihāre migāramātuyā pāsāde. |
♦ 122. In the first of the second chapter, "pubbārāme migāramātupāsāde"ti means "in the monastery called Pubbārāma, in the palace of Migāramātā." |
tatrāyaṃ anupubbikathā — atīte satasahassakappamatthake ekā upāsikā padumuttaraṃ bhagavantaṃ nimantetvā buddhappamukhassa bhikkhusaṅghassa satasahassadānaṃ datvā bhagavato pādamūle nipajjitvā — “anāgate tumhādisassa buddhassa aggupaṭṭhāyikā homī”ti patthanaṃ akāsi. |
Here is the connected story: In the past, at the end of a hundred thousand eons, a certain laywoman, having invited the Blessed One Padumuttara, and having given a gift of a hundred thousand to the community of monks headed by the Buddha, fell at the feet of the Blessed One and made an aspiration: "In the future, may I be the chief female attendant of a Buddha like you." |
sā kappasatasahassaṃ devesu ca manussesu ca saṃsaritvā amhākaṃ bhagavato kāle bhaddiyanagare meṇḍakaputtassa dhanañcayaseṭṭhino gehe sumanadeviyā kucchismiṃ paṭisandhiṃ gaṇhi . |
She, having wandered for a hundred thousand eons among devas and humans, in the time of our Blessed One, took relinking in the womb of Sumanadevī in the house of the merchant Dhanañcaya, the son of Meṇḍaka, in the city of Bhaddiya. |
jātakāle cassā visākhāti nāmaṃ akaṃsu. |
At the time of her birth, they gave her the name Visākhā. |
sā yadā bhagavā bhaddiyanagaraṃ agamāsi, tadā pañcahi dārikāsatehi saddhiṃ bhagavato paccuggamanaṃ gatā paṭhamadassanamhiyeva sotāpannā ahosi. |
She, when the Blessed One went to the city of Bhaddiya, went to meet the Blessed One with five hundred maidens and became a stream-enterer at the very first sight. |
aparabhāge sāvatthiyaṃ migāraseṭṭhiputtassa puṇṇavaḍḍhanakumārassa gehaṃ gatā. |
In a later part, she went to the house of Puṇṇavaḍḍhana Kumāra, the son of the merchant Migāra, in Sāvatthī. |
tattha naṃ migāraseṭṭhi mātiṭṭhāne ṭhapesi, tasmā migāramātāti vuccati. |
There, the merchant Migāra placed her in the position of a mother; therefore, she is called Migāramātā. |
tāya kārite pāsāde. |
In the palace built by her. |
♦ bahi dvārakoṭṭhaketi pāsādadvārakoṭṭhakassa bahi, na vihāradvārakoṭṭhakassa. |
♦ "Bahi dvārakoṭṭhake"ti means "outside the gatehouse of the palace," not of the monastery gatehouse. |
so kira pāsādo lohapāsādo viya samantā catudvārakoṭṭhakayuttena pākārena parikkhitto. |
That palace, it seems, was surrounded by a wall with four gatehouses on all sides, like the Lohapāsāda. |
tesu pācīnadvārakoṭṭhakassa bahi pāsādacchāyāyaṃ pācīnalokadhātuṃ olokento paññatte varabuddhāsane nisinno hoti. |
Of them, he was sitting on a choice Buddha-seat prepared in the shade of the palace outside the eastern gatehouse, looking at the eastern world-sphere. |
♦ parūḷhakacchanakhalomāti parūḷhakacchā parūḷhanakhā parūḷhalomā, kacchādīsu dīghalomā dīghanakhā cāti attho. |
♦ "Parūḷhakacchanakhalomā"ti means "with overgrown armpit-hair, overgrown nails, and overgrown body-hair"; "with long hair in the armpits and so on, and with long nails," is the meaning. |
khārivividhanti vividhakhāriṃ nānappakārakaṃ pabbajitaparikkhārabhaṇḍakaṃ. |
Khārivividhan"ti means "a various shoulder-pole"; "various kinds of articles of an ascetic's requisites. |
avidūre atikkamantīti avidūramaggena nagaraṃ pavisanti. |
Avidūre atikkamantī"ti means "they enter the city by a path that is not far. |
rājāhaṃ, bhanteti ahaṃ, bhante, rājā pasenadi kosalo, mayhaṃ nāmaṃ tumhe jānāthāti. |
Rājāhaṃ, bhante"ti means "I, venerable sir, am King Pasenadi of Kosala; you know my name. |
kasmā pana rājā loke aggapuggalassa santike nisinno evarūpānaṃ naggabhogganissirikānaṃ añjaliṃ paggaṇhātīti. |
But why does the king, sitting in the presence of the foremost person in the world, raise his joined hands to such naked, wretched, miserable ones? |
saṅgaṇhanatthāya. evaṃ hissa ahosi — “sacāhaṃ ettakampi etesaṃ na karissāmi, ‘mayaṃ puttadāraṃ pahāya etassatthāya dubbhojanadukkhaseyyādīni anubhoma, ayaṃ amhākaṃ añjalimattampi na karotī’ti attanā diṭṭhaṃ sutaṃ paṭicchādetvā na katheyyuṃ. |
For the purpose of winning them over. Thus, it seems, it was for him: "If I do not do even this much for them, they, thinking, 'We, having abandoned our sons and wives, experience poor food, uncomfortable beds, and so on for his sake, and this one does not do even so much as join his hands to us,' having concealed what they have seen and heard, would not tell it. But if this is done, they will speak without hiding." |
evaṃ kate pana anigūhitvā kathessantī”ti. |
Therefore, he did so. |
tasmā evamakāsi. |
Moreover, he did so for the purpose of knowing the Teacher's disposition. |
apica satthu ajjhāsayajānanatthaṃ evamakāsi. |
|
♦ kāsikacandananti saṇhacandanaṃ. |
♦ "Kāsikacandananti" means "fine sandalwood." |
mālāgandhavilepananti vaṇṇagandhatthāya mālaṃ, sugandhabhāvatthāya gandhaṃ, vaṇṇagandhatthāya vilepanañca dhārentena. |
Mālāgandhavilepanan"ti means "by one who wears a garland for the sake of color and fragrance, perfume for the sake of a sweet smell, and an unguent for the sake of color and fragrance. |
♦ saṃvāsenāti sahavāsena. |
♦ "Saṃvāsena"ti means "by living together." |
sīlaṃ veditabbanti ayaṃ susīlo vā dussīlo vāti saṃvasantena upasaṅkamantena jānitabbo. |
Sīlaṃ veditabban"ti means "whether this one is virtuous or immoral is to be known by one who lives with him, who approaches him. |
tañca kho dīghena addhunā na ittaranti tañca sīlaṃ dīghena kālena veditabbaṃ, na ittarena. |
Tañca kho dīghena addhunā na ittaran"ti means "and that virtue is to be known by a long time, not a short one. |
dvīhatīhañhi saṃyatākāro ca saṃvutindriyākāro ca na sakkā dassetuṃ. |
For an appearance of restraint and of guarded senses cannot be shown for two or three days. |
manasikarotāti sīlamassa pariggahessāmīti manasikarontena paccavekkhanteneva sakkā jānituṃ, na itarena. |
Manasikarotā"ti means "it can be known only by one who reflects, who considers, 'I will comprehend his virtue,' not by another. |
paññavatāti tampi sappaññeneva paṇḍitena. |
Paññavatā"ti means "and that by a wise person, a sage. |
bālo hi manasikarontopi jānituṃ na sakkoti. |
For a fool, even while reflecting, is not able to know. |
♦ saṃvohārenāti kathanena. |
♦ "Saṃvohārenā"ti means "by conversation." |
♦ “yo hi koci manussesu, vohāraṃ upajīvati. |
♦ "He who among men lives by trade. |
♦ evaṃ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo”ti. |
♦ Know thus, Vāseṭṭha, he is a merchant, not a brahmin." |
— |
— |
♦ ettha hi byavahāro vohāro nāma. |
♦ Here, trade is called "vohāro." |
“cattāro ariyavohārā cattāro anariyavohārā”ti ettha cetanā. |
In "four noble conventions, four ignoble conventions," it is intention. |
“saṅkhā samaññā paññatti vohāro”ti ettha paññatti. |
In "numbering, common term, designation, convention," it is designation. |
“vohāramattena so vohareyyā”ti ettha kathā vohāro. |
In "he would use it only as a convention," conversation is "vohāro." |
idhāpi esova adhippeto. |
Here too, this very one is intended. |
ekaccassa hi sammukhā kathā parammukhāya kathāya na sameti, parammukhā kathā ca sammukhāya kathāya, tathā purimakathā ca pacchimakathāya, pacchimakathā ca purimakathāya. |
For of a certain person, the conversation in presence does not agree with the conversation in absence; and the conversation in absence with the conversation in presence; likewise, the former conversation with the latter, and the latter with the former. |
so kathenteneva sakkā jānituṃ “asuci eso puggalo”ti. |
He can be known only by his conversation as "this person is impure." |
sucisīlassa pana purimaṃ pacchimena, pacchimañca purimena sameti, sammukhākathitaṃ parammukhākathitena, parammukhākathitañca sammukhākathitena, tasmā kathentena sakkā sucibhāvo jānitunti pakāsento evamāha. |
But of a person of pure virtue, the former agrees with the latter, and the latter with the former; what is said in presence with what is said in absence, and what is said in absence with what is said in presence. Therefore, the state of purity can be known by one who speaks, he shows, speaking thus. |
♦ thāmoti ñāṇathāmo. |
♦ "Thāmo"ti means "the strength of knowledge." |
yassa hi ñāṇathāmo natthi, so uppannesu upaddavesu gahetabbaggahaṇaṃ katabbakiccaṃ apassanto advāragharaṃ paviṭṭho viya carati. |
For he whose strength of knowledge is not, he, when dangers have arisen, not seeing the grasp to be grasped, the deed to be done, goes about like one who has entered a house without a door. |
tenāha āpadāsu kho, mahārāja, thāmo veditabboti. |
Therefore he said: "āpadāsu kho, mahārāja, thāmo veditabbo"ti (in calamities, great king, strength is to be known). |
sākacchāyāti saṃkathāya. |
Sākacchāyā"ti means "by discussion. |
duppaññassa hi kathā udake geṇḍu viya uppalavati, paññavato kathentassa paṭibhānaṃ anantaraṃ hoti. |
For the talk of an unwise person floats up like a ball on water; but for a wise person who is speaking, his perspicuity is uninterrupted. |
udakavipphanditeneva hi maccho khuddako vā mahanto vāti ñāyati. |
For by the stirring of the water, a fish is known as either small or large. |
ocarakāti heṭṭhācarakā. |
Ocarakā"ti means "those who wander below. |
carā hi pabbatamatthakena carantāpi heṭṭhā — carakāva honti. |
For spies, even when wandering on a mountain top, are still "ocaraka" (those who wander below). |
ocaritvāti avacaritvā vīmaṃsitvā, taṃ taṃ pavattiṃ ñatvāti attho. |
"Ocaritvā"ti means "having not spied, having investigated"; "having known that particular behavior," is the meaning. |
rajojallanti rajañca jallañca. |
Rajojallan"ti means "dust and dirt. |
vaṇṇarūpenāti vaṇṇasaṇṭhānena. |
Vaṇṇarūpenā"ti means "by the form of the complexion. |
ittaradassanenāti lahukadassanena. |
Ittaradassanenā"ti means "by a slight seeing. |
viyañjanenāti parikkhārabhaṇḍakena. |
Viyañjanenā"ti means "by the article of requisites. |
patirūpako mattikākuṇḍalovāti suvaṇṇakuṇḍalapatirūpako mattikākuṇḍalova. |
Patirūpako mattikākuṇḍalovā"ti means "a counterfeit earring of clay is like a gold earring. |
lohaḍḍhamāsoti lohaḍḍhamāsako. |
Lohaḍḍhamāso"ti means "a half-māsa of bronze. |
paṭhamaṃ. |
First. |
♦ 2. pañcarājasuttavaṇṇanā SN 3.12 |
♦ 2. Commentary on the Pañcarāja Sutta |
♦ 123. dutiye rūpāti nīlapītādibhedaṃ rūpārammaṇaṃ. |
♦ 123. In the second, "rūpā"ti means "the form-object, with its divisions of blue, yellow, and so on." |
kāmānaṃ agganti etaṃ kāmānaṃ uttamaṃ seṭṭhanti rūpagaruko āha. |
"Kāmānaṃ aggan"ti means "this is the best, the highest of sensual pleasures," said the one who esteemed form. |
sesesupi eseva nayo. |
In the other cases also, this is the method. |
yatoti yadā. |
Yato"ti means "when. |
manāpapariyantanti manāpanipphattikaṃ manāpakoṭikaṃ. |
Manāpapariyantan"ti means "having a pleasing end, having a pleasing pinnacle. |
tattha dve manāpāni puggalamanāpaṃ sammutimanāpañca. |
There, there are two kinds of pleasing: pleasing to a person and conventionally pleasing. |
puggalamanāpaṃ nāma yaṃ ekassa puggalassa iṭṭhaṃ kantaṃ hoti, tadeva aññassa aniṭṭhaṃ akantaṃ. |
Pleasing to a person is that which is desired and pleasing to one person, and that very same thing is undesired and unpleasing to another. |
paccantavāsīnañhi gaṇḍuppādāpi iṭṭhā honti kantā manāpā, majjhimadesavāsīnaṃ atijegucchā. |
For the border-dwellers, even goiters are desired, pleasing, and agreeable; but for the middle-country dwellers, they are very disgusting. |
tesañca moramaṃsādīni iṭṭhāni honti, itaresaṃ tāni atijegucchāni. |
And for them, peacock-flesh and so on are desired; but for the others, those are very disgusting. |
idaṃ puggalamanāpaṃ. |
This is pleasing to a person. |
itaraṃ sammutimanāpaṃ. |
The other is conventionally pleasing. |
♦ iṭṭhāniṭṭhārammaṇaṃ nāma loke paṭivibhattaṃ natthi, vibhajitvā pana dassetabbaṃ. |
♦ A desired and undesired object is not divided in the world; but it should be shown by analyzing. |
vibhajantena ca na atīssarānaṃ mahāsammatamahāsudassanadhammāsokādīnaṃ vasena vibhajitabbaṃ. |
And when analyzing, it should not be analyzed by way of the very powerful, such as Mahāsammata, Mahāsudassana, and Dhammāsoka. |
tesañhi dippakappampi ārammaṇaṃ amanāpaṃ upaṭṭhāti. |
For them, even a divine object appears as unpleasing. |
atiduggatānaṃ dullabhannapānānaṃ vasenapi na vibhajitabbaṃ. |
And it should not be analyzed by way of the very poor, for whom food and drink are difficult to obtain. |
tesañhi kaṇājakabhattasitthānipi pūtimaṃsassa rasopi atimadhuro amatasadiso hoti. |
For them, even the rice-gruel and rice-scum, and the taste of putrid meat, are very sweet, like nectar. |
majjhimānaṃ pana gaṇakamahāmattaseṭṭhi kuṭumbikavāṇijādīnaṃ kālena iṭṭhaṃ kālena aniṭṭhaṃ labhamānānaṃ vasena vibhajitabbaṃ. |
But it should be analyzed by way of the middle ones, such as accountants, ministers, merchants, householders, and traders, who at times obtain what is desired and at times what is not. |
tañca panetaṃ ārammaṇaṃ javanaṃ paricchindituṃ na sakkoti. |
And that object cannot be defined by the impulsion-moment. |
javanañhi iṭṭhepi rajjati aniṭṭhepi, iṭṭhepi dussati aniṭṭhepi. |
For the impulsion-moment is pleased with both the desired and the undesired, and it is displeased with both the desired and the undesired. |
ekantato pana vipākacittaṃ iṭṭhāniṭṭhaṃ paricchindati. |
But in an absolute sense, the resultant mind defines the desired and the undesired. |
kiñcāpi hi micchādiṭṭhikā buddhaṃ vā saṅghaṃ vā mahācetiyādīni vā uḷārāni ārammaṇāni disvā akkhīni pidahanti domanassaṃ āpajjanti, dhammasaddaṃ sutvā kaṇṇe thakenti, cakkhuviññāṇasotaviññāṇāni pana tesaṃ kusalavipākāneva honti. |
For although those of wrong view, seeing the Buddha, or the Saṅgha, or great cetiyas and so on, which are sublime objects, close their eyes and fall into dejection; and hearing the sound of the Dhamma, they plug their ears; yet their eye-consciousness and ear-consciousness are only wholesome-resultants. |
kiñcāpi gūthasūkarādayo gūthagandhaṃ ghāyitvā khādituṃ labhissāmāti somanassajātā honti, gūthadassane pana nesaṃ cakkhuviññāṇaṃ, tassa gandhaghāyane ghānaviññāṇaṃ, rasasāyane jivhāviññāṇañca akusalavipākameva hoti. |
And although dung-pigs and so on, smelling the smell of dung, become joyful, thinking, "We will get to eat," yet at the sight of the dung, their eye-consciousness; and at the smelling of its smell, their nose-consciousness; and at the tasting of its taste, their tongue-consciousness are only unwholesome-resultants. |
bhagavā pana puggalamanāpataṃ sandhāya te ca, mahārāja, rūpātiādimāha. |
But the Blessed One, in reference to what is pleasing to a person, said, "te ca, mahārāja, rūpā"tiādi. |
♦ candanaṅgalikoti idaṃ tassa upāsakassa nāmaṃ. |
♦ "Candanaṅgaliko"ti this is the name of that layman. |
paṭibhāti maṃ bhagavāti bhagavā mayhaṃ ekaṃ kāraṇaṃ upaṭṭhāti paññāyati. |
Paṭibhāti maṃ bhagavā"ti means "a certain reason occurs to me, Blessed One, it appears to me. |
tassa te pañca rājāno āmuttamaṇikuṇḍale sajjitāya āpānabhūmiyā nisinnavaseneva mahatā rājānubhāvena paramena issariyavibhavena āgantvāpi dasabalassa santike ṭhitakālato paṭṭhāya divā padīpe viya udakābhisitte aṅgāre viya sūriyuṭṭhāne khajjopanake viya ca hatappabhe hatasobhe taṃ tathāgatañca tehi sataguṇena sahassaguṇena virocamānaṃ disvā, “mahantā vata bho buddhā nāmā”ti paṭibhānaṃ udapādi. |
For him, seeing those five kings, who, though they had come with great royal power and with the highest sovereignty and wealth, as was seen from their sitting on the drinking-ground, adorned with jeweled earrings, yet from the time they stood in the presence of the one with the ten powers, were shorn of their splendor and their beauty, like lamps in the daytime, like embers doused with water, or like fireflies at sunrise; and seeing the Tathāgata shining with a hundredfold, a thousandfold splendor more than them, the perspicuity arose, "Great indeed, sirs, are the Buddhas." |
tasmā evamāha. |
Therefore, he spoke thus. |
♦ kokanadanti padumassevetaṃ vevacanaṃ. |
♦ "Kokanadan"ti this is a synonym for the lotus. |
pātoti kālasseva. |
Pāto"ti means "of the morning. |
siyāti bhaveyya. |
Siyā"ti means "it would be. |
avītagandhanti avigatagandhaṃ. |
Avītagandhan"ti means "with unfaded scent. |
aṅgīrasanti sammāsambuddhaṃ. |
Aṅgīrasan"ti means "the Perfectly Enlightened One. |
bhagavato hi aṅgato rasmiyo nikkhamanti, tasmā aṅgīrasoti vuccati. |
For rays issue from the limbs of the Blessed One; therefore, he is called "Aṅgīrasa." |
yathā kokanadasaṅkhātaṃ padumaṃ pātova phullaṃ avītagandhaṃ siyā, evameva bhagavantaṃ aṅgīrasaṃ tapantaṃ ādiccamiva antalikkhe virocamānaṃ passāti ayamettha saṅkhepattho. |
The summary meaning here is, "Just as a lotus, called kokanada, blossoming in the morning, would be of unfaded scent, in the same way, see the Blessed One, the Aṅgīrasa, shining like the sun in the sky." |
bhagavantaṃ acchādesīti bhagavato adāsīti attho. |
"Bhagavantaṃ acchādesī"ti means "he gave to the Blessed One," is the meaning. |
lokavohārato panettha īdisaṃ vacanaṃ hoti. |
From the worldly convention, such a word is used here. |
so kira upāsako — “ete tathāgatassa guṇesu pasīditvā mayhaṃ pañca uttarāsaṅge denti, ahampi te bhagavatova dassāmī”ti cintetvā adāsi. |
That layman, it seems, thought: "These, being pleased with the qualities of the Tathāgata, are giving me five upper-robes; I too will give them to the Blessed One." |
dutiyaṃ. |
Second. |
♦ 3. doṇapākasuttavaṇṇanā SN 4: SN 3.13 |
♦ 3. Commentary on the Doṇapāka Sutta SN 4: |
13 , |
13 , |
♦ 124. tatiye doṇapākakuranti doṇapākaṃ kuraṃ, doṇassa taṇḍulānaṃ pakkabhattaṃ tadūpiyañca sūpabyañjanaṃ bhuñjatīti attho. |
♦ 124. In the third, "doṇapākakuran"ti means "he eats a doṇa-measure of boiled rice, the cooked rice of a doṇa of rice-grains, and the soup and curry that is suitable for that." |
bhuttāvīti pubbe bhattasammadaṃ vinodetvā muhuttaṃ vissamitvā buddhupaṭṭhānaṃ gacchati, taṃdivasaṃ pana bhuñjantova dasabalaṃ saritvā hatthe dhovitvā agamāsi. |
Bhuttāvī"ti means "formerly, having dispelled the intoxication of the meal and having rested for a moment, he goes to attend on the Buddha; but on that day, while still eating, he remembered the one with the ten powers and, having washed his hands, he went. |
mahassāsīti tassa gacchato balavā bhattaparīḷāho udapādi, tasmā mahantehi assāsehi assasati, gattatopissa sedabindūni muccanti, tamenaṃ ubhosu passesu ṭhatvā yamakatālavaṇṭehi bījanti, buddhagāravena pana nipajjituṃ na ussahatīti idaṃ sandhāya “mahassāsī”ti vuttaṃ. |
Mahassāsī"ti means "as he was going, a strong fever of the meal arose; therefore, he breathes with great breaths; and from his limbs, drops of sweat are released; men standing on both sides fan him with twin palm-leaf fans. But out of respect for the Buddha, he does not dare to lie down." In reference to this, it is said, "mahassāsī. |
imaṃ gāthaṃ abhāsīti, rājā bhojane amattaññutāya kilamati, phāsu vihāraṃ dānissa karissāmīti cintetvā abhāsi. |
"Imaṃ gāthaṃ abhāsī"ti, he thought, "The king is afflicted by not knowing the measure in food; I will make a comfortable abiding for him," and he spoke. |
manujassāti sattassa. |
Manujassā"ti means "of a being. |
kahāpaṇasatanti pātarāse paṇṇāsaṃ sāyamāse paṇṇāsanti evaṃ kahāpaṇasataṃ. |
Kahāpaṇasatan"ti means "a hundred kahāpaṇas," "fifty at breakfast and fifty at the evening meal. |
pariyāpuṇitvāti raññā saddhiṃ thokaṃ gantvā “imaṃ maṅgalāsiṃ kassa dammi, mahārājā”ti? |
"Pariyāpuṇitvā"ti means "having gone a little way with the king, and saying, 'To whom shall I give this royal sword, great king?', and being told, 'Give it to so-and-so,' he, having given that sword, came to the presence of the one with the ten powers, paid homage, and while still standing, said, 'Speak the verse, good Gotama,' and having heard what was spoken by the Blessed One, he mastered it," is the meaning. |
asukassa nāma dehīti so taṃ asiṃ datvā dasabalassa santikaṃ āgamma vanditvā ṭhitakova “gāthaṃ vadatha, bho gotamā”ti vatvā bhagavatā vuttaṃ pariyāpuṇitvāti attho. |
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♦ bhattābhihāre sudaṃ bhāsatīti kathaṃ bhāsati? |
♦ "Bhattābhihāre sudaṃ bhāsatī"ti how does he speak? |
bhagavatā anusiṭṭhiniyāmena. |
By the instruction given by the Blessed One. |
bhagavā hi naṃ evaṃ anusāsi — “māṇava, imaṃ gāthaṃ naṭo viya pattapattaṭṭhāne mā avaca, rañño bhuñjanaṭṭhāne ṭhatvā paṭhamapiṇḍādīsupi avatvā vosānapiṇḍe gahite vadeyyāsi, rājā sutvāva bhattapiṇḍaṃ chaḍḍessati. |
For the Blessed One instructed him thus: "Young man, do not speak this verse at every meal like an actor; but standing in the king's dining place, and not speaking at the first morsels and so on, when the last morsel has been taken, you should speak. The king, having heard, will drop the morsel of rice. Then, when the king's hands have been washed, and the plate has been removed, having counted the rice-grains and known the suitable curry, on the next day you should have that many rice-grains brought. And having spoken at breakfast, do not speak at the evening meal." |
atha rañño hatthesu dhotesu pātiṃ apanetvā sitthāni gaṇetvā tadupiyaṃ byañjanaṃ ñatvā punadivase tāvatake taṇḍule hāreyyāsi, pātarāse ca vatvā sāyamāse mā vadeyyāsī”ti. |
He, saying "Good," and having agreed, because the king had eaten his breakfast on that day, at the evening meal, by the instruction of the Blessed One, he spoke the verse. |
so sādhūti paṭissuṇitvā taṃdivasaṃ rañño pātarāsaṃ bhutvā gatattā sāyamāse bhagavato anusiṭṭhiniyāmena gāthaṃ abhāsi . |
The king, remembering the word of the one with the ten powers, dropped the morsel of rice right into the plate. |
rājā dasabalassa vacanaṃ saritvā bhattapiṇḍaṃ pātiyaṃyeva chaḍḍesi. |
When the king's hands had been washed, and the plate had been removed, having counted the rice-grains and known the suitable curry, on the next day they brought that many rice-grains. |
rañño hatthesu dhotesu pātiṃ apanetvā sitthāni gaṇetvā tadupiyaṃ byañjanaṃ ñatvā punadivase tattake taṇḍule hariṃsu. |
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♦ nāḷikodanaparamatāya saṇṭhāsīti so kira māṇavo divase divase tathāgatassa santikaṃ gacchati, dasabalassa vissāsiko ahosi. |
♦ "Nāḷikodanaparamatāya saṇṭhāsī"ti — that young man, it seems, went to the presence of the Tathāgata day after day; he became a confidant of the one with the ten powers. |
atha naṃ ekadivasaṃ pucchi “rājā kittakaṃ bhuñjatī”ti? |
Then one day he asked, "How much does the king eat?" |
so “nāḷikodanan”ti āha. |
He said, "A nāḷika of rice." |
vaṭṭissati ettāvatā purisabhāgo esa, ito paṭṭhāya gāthaṃ mā vadīti. |
That will be enough; that is a man's portion. From now on, do not speak the verse. |
iti rājā tattheva saṇṭhāsi. |
Thus, the king was established right there. |
diṭṭhadhammikena ceva atthena samparāyikena cāti ettha sallikhitasarīratā diṭṭhadhammikattho nāma, sīlaṃ samparāyikattho. |
"Diṭṭhadhammikena ceva atthena samparāyikena cā"ti — here, the state of having a lean body is called the benefit in this life; virtue is the benefit in the next. |
bhojane mattaññutā hi sīlaṅgaṃ nāma hotīti. |
For the knowledge of the measure in food is called a limb of virtue. |
tatiyaṃ. |
Third. |
♦ 4. paṭhamasaṅgāmasuttavaṇṇanā SN 3.14 |
♦ 4. Commentary on the Paṭhama Saṅgāma Sutta |
♦ 125. catutthe vedehiputtoti vedehīti paṇḍitādhivacanametaṃ, paṇḍititthiyā puttoti attho. |
♦ 125. In the fourth, "vedehiputto"ti — "vedehī" is a designation for a wise person; the meaning is, "the son of a wise woman." |
caturaṅgininti hatthiassarathapattisaṅkhātehi catūhi aṅgehi samannāgataṃ. |
Caturaṅginin"ti means "endowed with the four limbs, which are the elephant, horse, chariot, and foot-soldier. |
sannayhitvāti cammapaṭimuñcanādīhi sannāhaṃ kāretvā. |
Sannayhitvā"ti means "having had the armor put on, such as the binding of the leather. |
saṅgāmesunti yujjhiṃsu. |
Saṅgāmesun"ti means "they fought. |
kena kāraṇena? |
For what reason? |
mahākosalaraññā kira bimbisārassa dhītaraṃ dentena dvinnaṃ rajjānaṃ antare satasahassuṭṭhāno kāsigāmo nāma dhītu dinno. |
King Mahākosala, it seems, when giving his daughter to Bimbisāra, gave a village in Kasi with an income of a hundred thousand, situated between the two kingdoms, to his daughter. |
ajātasattunā ca pitari mārite mātāpissa rañño viyogasokena nacirasseva matā. |
And when Ajātasattu killed his father, his mother also died shortly after from grief over the king's separation. |
tato rājā pasenadi kosalo — “ajātasattunā mātāpitaro māritā, mayhaṃ pitu santako gāmo”ti tassatthāya aḍḍaṃ karoti. |
Then King Pasenadi of Kosala, thinking, "Ajātasattu has killed his mother and father, the village belonging to my father's property is mine," makes a claim for its sake. |
ajātasattupi “mayhaṃ mātu santako”ti tassa gāmassatthāya dvepi mātulabhāgineyyā yujjhiṃsu. |
Ajātasattu also, thinking, "it belongs to my mother's property," for the sake of that village, both the maternal uncle and the nephew fought. |
♦ pāpā devadattādayo mittā assāti pāpamitto. |
♦ "Pāpamitto" means "he whose friends are evil, such as Devadatta." |
teyevassa sahāyāti pāpasahāyo. |
Teyevassa sahāyā"ti means "they are his companions," so "pāpasahāyo. |
tesvevassa cittaṃ ninnaṃ sampavaṅkanti pāpasampavaṅko. |
Tesvevassa cittaṃ ninnaṃ sampavaṅkan"ti means "his mind is inclined and bent towards them," so "pāpasampavaṅko. |
pasenadissa sāriputtattherādīnaṃ vasena kalyāṇamittāditā veditabbā. |
The state of Pasenadi's having good friends and so on should be known by way of the elder Sāriputta and others. |
dukkhaṃ setīti jitāni hatthiādīni anusocanto dukkhaṃ sayissati. |
Dukkhaṃ setī"ti means "he will sleep unhappily, lamenting the elephants and so on that have been captured. |
idaṃ bhagavā puna tassa jayakāraṇaṃ disvā āha. |
This the Blessed One said, having seen the cause of his victory again. |
jayaṃ veraṃ pasavatīti jinanto veraṃ pasavati, veripuggalaṃ labhati. |
Jayaṃ veraṃ pasavatī"ti means "one who conquers begets enmity; he obtains an enemy. |
catutthaṃ. |
Fourth. |
♦ 5. dutiyasaṅgāmasuttavaṇṇanā SN 3.15 |
♦ 5. Commentary on the Dutiya Saṅgāma Sutta |
♦ 126. pañcame abbhuyyāsīti parājaye garahappatto “ārāmaṃ gantvā bhikkhūnaṃ kathāsallāpaṃ suṇāthā”ti rattibhāge buddharakkhitena nāma vuḍḍhapabbajitena dhammarakkhitassa vuḍḍhapabbajitassa “sace rājā imañca upāyaṃ katvā gaccheyya, puna jineyyā”ti vuttajayakāraṇaṃ sutvā abhiuyyāsi. |
♦ 126. In the fifth, "abbhuyyāsī"ti means "having been censured for his defeat, he, having gone to the park and heard the conversation of the monks, and having heard the reason for victory spoken by a certain old ordained man named Buddharakkhita to the old ordained man Dhammarakkhita at night, 'If the king were to go, having made this device, he would win again,' he went out again." |
♦ yāvassa upakappatīti yāva tassa upakappati sayhaṃ hoti. |
♦ "Yāvassa upakappatī"ti means "as long as it is suitable for him, as it is bearable." |
yadā caññeti yadā aññe. |
Yadā caññe"ti means "when others. |
vilumpantīti taṃ vilumpitvā ṭhitapuggalaṃ vilumpanti. |
Vilumpantī"ti means "they plunder him," "they plunder the person who stands, having plundered. |
vilumpatīti vilumpiyati. |
Vilumpatī"ti means "he is plundered. |
ṭhānaṃ hi maññatīti “kāraṇan”ti hi maññati. |
Ṭhānaṃ hi maññatī"ti means "he thinks it is a 'reason.' |
yadāti yasmiṃ kāle. |
Yadā"ti means "at the time when. |
jetāraṃ labhate jayanti jayanto puggalo pacchā jetārampi labhati. |
Jetāraṃ labhate jayan"ti means "a person who conquers also afterwards obtains a conqueror. |
rosetāranti ghaṭṭetāraṃ. |
Rosetāran"ti means "an attacker. |
rosakoti ghaṭṭako. |
Rosako"ti means "an attacker. |
kammavivaṭṭenāti kammapariṇāmena, tassa vilumpanakammassa vipākadānena. |
Kammavivaṭṭenā"ti means "by the turning of kamma," "by the giving of the result of that plundering kamma. |
so vilutto viluppatīti so vilumpako vilumpiyati. |
So vilutto viluppatī"ti means "that plunderer is plundered. |
pañcamaṃ. |
Fifth. |
♦ 6. mallikāsuttavaṇṇanā SN 3.16 |
♦ 6. Commentary on the Mallikā Sutta |
♦ 127. chaṭṭhe upasaṅkamīti mallikāya deviyā gabbhavuṭṭhānakāle sūtigharaṃ paṭijaggāpetvā ārakkhaṃ datvā upasaṅkami. |
♦ 127. In the sixth, "upasaṅkamī"ti means "at the time of Queen Mallikā's giving birth, having had the delivery room prepared and having given a guard, he approached." |
anattamano ahosīti, “duggatakulassa me dhītu mahantaṃ issariyaṃ dinnaṃ, sace puttaṃ alabhissa, mahantaṃ sakkāraṃ adhigamissa, tato dāni parihīnā”ti anattamano ahosi. |
"Anattamano ahosī"ti, "I have given great sovereignty to this daughter of a poor family; if she had not obtained a son, she would have obtained great honor; now she is deprived of that," he was displeased. |
seyyāti dandhapaññasmā elamūgaputtato ekaccā itthīyeva seyyā. |
Seyyā"ti means "a certain woman is better than a dull-witted, mute-tongued son. |
posāti posehi. |
Posā"ti means "by men. |
janādhipāti janādhibhuṃ rājānaṃ ālapati. |
"Janādhipā"ti he said, addressing the king, the lord of the people. |
sassudevāti sassusasuradevatā. |
Sassudevā"ti means "the father-in-law and mother-in-law. |
disampatīti disājeṭṭhakā. |
Disampatī"ti means "the chiefs of the directions. |
tādisā subhagiyāti tādisāya subhariyāya. |
Tādisā subhagiyā"ti means "of such a good wife. |
chaṭṭhaṃ. |
Sixth. |
♦ 7. appamādasuttavaṇṇanā SN 3.17 |
♦ 7. Commentary on the Appamāda Sutta |
♦ 128. sattame samadhiggayhāti samadhiggaṇhitvā, ādiyitvāti attho. |
♦ 128. In the seventh, "samadhiggayhā"ti means "having fully grasped," "having taken," is the meaning. |
appamādoti kārāpakāppamādo. |
Appamādo"ti means "heedfulness that causes action. |
samodhānanti samavadhānaṃ upakkhepaṃ. |
Samodhānan"ti means "a coming together, an inclusion. |
evameva khoti hatthipadaṃ viya hi kārāpakāppamādo, sesapadajātāni viya avasesā catubhūmakā kusaladhammā. |
Evameva kho"ti means "just as the elephant's footprint, so is the heedfulness that causes action; just as the other various footprints, so are the remaining wholesome dhammas of the four planes. |
te hatthipade sesapadāni viya appamāde samodhānaṃ gacchanti, appamādassa anto parivattanti. |
They go to a coming together in heedfulness, just as the other footprints in the elephant's footprint; they revolve within heedfulness. |
yathā ca hatthipadaṃ sesapadānaṃ aggaṃ seṭṭhaṃ, evaṃ appamādo sesadhammānanti dasseti. |
And just as the elephant's footprint is the chief, the best of the other footprints, so is heedfulness of the other dhammas, he shows. |
mahaggatalokuttaradhammānampi hesa paṭilābhakaṭṭhena lokiyopi samāno aggova hoti. |
For this, even though worldly, by being a means for the attainment of the great and supramundane dhammas, is indeed the chief. |
♦ appamādaṃ pasaṃsantīti “etāni āyuādīni patthayantena appamādova kātabbo”ti appamādameva pasaṃsanti. |
♦ "Appamādaṃ pasaṃsantī"ti means "they praise heedfulness, 'by one who desires these, longevity and so on, heedfulness should be practiced.'" |
yasmā vā puññakiriyāsu paṇḍitā appamādaṃ pasaṃsanti, tasmā āyuādīni patthayantena appamādova kātabboti attho. |
Or, because the wise praise heedfulness in meritorious deeds, therefore, by one who desires longevity and so on, heedfulness should be practiced, is the meaning. |
atthābhisamayāti atthapaṭilābhā. |
Atthābhisamayā"ti means "for the attainment of the goal. |
sattamaṃ. |
Seventh. |
♦ 8. kalyāṇamittasuttavaṇṇanā SN 3.18 |
♦ 8. Commentary on the Kalyāṇamitta Sutta |
♦ 129. aṭṭhame so ca kho kalyāṇamittassāti so cāyaṃ dhammo kalyāṇamittasseva svākkhāto nāma hoti, na pāpamittassāti. |
♦ 129. In the eighth, "so ca kho kalyāṇamittassā"ti means "and that Dhamma is said to be well-expounded only for one with good friends, not for one with bad friends." |
kiñcāpi hi dhammo sabbesampi svākkhātova, kalyāṇamittassa pana sussūsantassa saddahantassa atthaṃ pūreti bhesajjaṃ viya vaḷañjantassa na itarassāti. |
For although the Dhamma is well-expounded for all, yet for one with good friends who is obedient and believing, it fulfills the purpose, like medicine for one who uses it, not for another. |
tenetaṃ vuttaṃ. |
Therefore this is said. |
dhammoti cettha desanādhammo veditabbo. |
And here, the Dhamma of teaching should be understood. |
♦ upaḍḍhamidanti thero kira rahogato cintesi — “ayaṃ samaṇadhammo nāma ovādake anusāsake kalyāṇamitte sati paccattapurisakāre ṭhitassa sampajjati, upaḍḍhaṃ kalyāṇamittato hoti, upaḍḍhaṃ paccattapurisakārato”ti. |
♦ "Upaḍḍhamidan"ti — the elder, it seems, having gone into solitude, thought: "This ascetic's duty is accomplished for one who is established in individual effort, when there is a good friend who advises and instructs; half is from the good friend, half is from the individual effort." |
athassa etadahosi — “ahaṃ padesañāṇe ṭhito nippadesaṃ cintetuṃ na sakkomi, satthāraṃ pucchitvā nikkaṅkho bhavissāmī”ti. |
Then it occurred to him: "I, standing in partial knowledge, am not able to think of what is without parts; having asked the Teacher, I will become free from doubt." |
tasmā satthāraṃ upasaṅkamitvā evamāha. |
Therefore, having approached the Teacher, he spoke thus. |
brahmacariyassāti ariyamaggassa. |
Brahmacariyassā"ti means "of the noble path. |
yadidaṃ kalyāṇamittatāti yā esā kalyāṇamittatā nāma, sā upaḍḍhaṃ, tato upaḍḍhaṃ āgacchatīti attho. |
"Yadidaṃ kalyāṇamittatā"ti means "that which is this state of having good friends, that is a half; a half comes from that," is the meaning. |
iti therena “upaḍḍhupaḍḍhā sammādiṭṭhiādayo kalyāṇamittato āgacchanti, upaḍḍhupaḍḍhā paccattapurisakārato”ti vuttaṃ. |
Thus, by the elder it was said, "Half and half of right view and so on come from a good friend; half and half from individual effort." |
kiñcāpi therassa ayaṃ manoratho, yathā pana bahūhi silāthambhe ussāpite, “ettakaṃ ṭhānaṃ asukena ussāpitaṃ, ettakaṃ asukenā”ti vinibbhogo natthi, yathā ca mātāpitaro nissāya uppannesu puttesu “ettakaṃ mātito nibbattaṃ, ettakaṃ pitito”ti vinibbhogo natthi, evaṃ idhāpi avinibbhogadhammo hesa, “ettakaṃ sammādiṭṭhiādīnaṃ kalyāṇamittato nibbattaṃ, ettakaṃ paccattapurisakārato”ti na sakkā laddhuṃ, kalyāṇamittatāya pana upaḍḍhaguṇo labbhatīti therassa ajjhāsayena upaḍḍhaṃ nāma jātaṃ, sakalaguṇo paṭilabbhatīti bhagavato ajjhāsayena sakalaṃ nāma jātaṃ. |
Although this was the elder's thought, just as when a stone pillar is raised by many, there is no division, "this much was raised by so-and-so, this much by so-and-so"; and just as in sons born in dependence on a mother and a father, there is no division, "this much was produced from the mother, this much from the father"; in the same way here also, this is a Dhamma without division; it is not possible to obtain, "this much of right view and so on was produced from a good friend, this much from individual effort." But because a half-quality is obtained by the state of having a good friend, it is called a "half" by the elder's disposition; because the whole quality is obtained, it is called the "whole" by the Blessed One's disposition. |
kalyāṇamittatāti cetaṃ pubbabhāgapaṭilābhaṅgaṃ nāmāti gahitaṃ. |
And this "kalyāṇamittatā" is taken as the limb for the attainment of the preliminary stage. |
atthato kalyāṇamittaṃ nissāya laddhā sīlasamādhivipassanāvasena cattāro khandhā. |
In terms of meaning, the four aggregates obtained in dependence on a good friend, by way of virtue, concentration, and insight. |
saṅkhārakkhandhotipi vadantiyeva. |
They also say "the aggregate of formations." |
♦ mā hevaṃ, ānandāti, ānanda, mā evaṃ abhaṇi, bahussuto tvaṃ sekhapaṭisambhidappatto aṭṭha vare gahetvā maṃ upaṭṭhahasi, catūhi acchariyabbhutadhammehi samannāgato, tādisassa evaṃ kathetuṃ na vaṭṭati. |
♦ "Mā hevaṃ, ānandā"ti, "Do not, Ānanda, speak thus; you are learned, you have attained the analytical knowledges of a trainee, you attend on me, having taken the eight boons, you are endowed with the four wonderful and marvelous qualities; it is not proper for such a one to speak thus." |
sakalameva hidaṃ, ānanda, brahmacariyaṃ, yadidaṃ kalyāṇamittatāti idaṃ bhagavā — “cattāro maggā cattāri phalāni tisso vijjā cha abhiññā sabbaṃ kalyāṇamittamūlakameva hotī”ti sandhāyāha. |
Sakalam_eva_h'idaṃ, ānanda, brahmacariyaṃ yadidaṃ kalyāṇamittatā"ti this the Blessed One said in reference to, "The four paths, the four fruits, the three knowledges, the six supernormal powers, all have a good friend as their root. |
idāni vacībhedeneva kāraṇaṃ dassento kalyāṇamittassetantiādimāha. |
Now, showing the reason by a division of speech, he said, "kalyāṇamittasse"tan"tiādi. |
tattha pāṭikaṅkhanti pāṭikaṅkhitabbaṃ icchitabbaṃ, avassaṃbhāvīti attho. |
There, "pāṭikaṅkhan"ti means "to be expected, to be desired"; "it is inevitable," is the meaning. |
♦ idhāti imasmiṃ sāsane. |
♦ "Idhā"ti means "in this dispensation." |
sammādiṭṭhiṃ bhāvetītiādīsu aṭṭhannaṃ ādipadānaṃyeva tāva ayaṃ saṅkhepavaṇṇanā — sammā dassanalakkhaṇā sammādiṭṭhi. |
"Sammādiṭṭhiṃ bhāvetī"tiādīsu — first, this is the summary commentary on the eight initial phrases: 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 arising. |
sammā vodāpanalakkhaṇā 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 placing. |
♦ tesu ekekassa tīṇi kiccāni honti. |
♦ Of them, each has three functions. |
seyyāthidaṃ — sammādiṭṭhi tāva aññehipi attano paccanīkakilesehi saddhiṃ micchādiṭṭhiṃ pajahati, nirodhaṃ ārammaṇaṃ karoti, sampayuttadhamme ca passati tappaṭicchādakamohavidhamanavasena asammohato. |
For example, right view abandons wrong view along with other defilements that are its opponents; it makes cessation its object; and it sees the associated dhammas by dispelling the delusion that conceals them, from non-delusion. |
sammāsaṅkappādayopi tatheva micchāsaṅkappādīni ca pajahanti, nirodhañca ārammaṇaṃ karonti. |
Right intention and so on also in the same way abandon wrong intention and so on, and they make cessation their object. |
visesato panettha sammādiṭṭhi sahajātadhamme sammā dasseti . |
But here, in particular, right view rightly shows the co-nascent dhammas. |
sammāsaṅkappo sahajātadhamme abhiniropeti, sammāvācā sammā pariggaṇhāti, sammākammanto sammā samuṭṭhāpeti, sammāājīvo sammā vodāpeti, sammāvāyāmo sammā paggaṇhāti, sammāsati sammā upaṭṭhāpeti, sammāsamādhi sammā dahati. |
Right intention rightly applies the co-nascent dhammas; right speech rightly grasps; right action rightly gives rise; right livelihood rightly purifies; right effort rightly exerts; right mindfulness rightly establishes; right concentration rightly places. |
♦ apicesā sammādiṭṭhi nāma pubbabhāge nānākhaṇā nānārammaṇā hoti, maggakāle ekakkhaṇā ekārammaṇā. |
♦ Moreover, this right view, in the preliminary stage, is of various moments and various objects; at the time of the path, it is of a single moment and a single object. |
kiccato pana sammādiṭṭhi dukkhe ñāṇantiādīni cattāri nāmāni labhati. |
But in terms of function, right view obtains the four names, "knowledge in suffering," and so on. |
sammāsaṅkappādayopi pubbabhāge nānākhaṇā nānārammaṇā honti, maggakāle ekakkhaṇā ekārammaṇā. |
Right intention and so on also, in the preliminary stage, are of various moments and various objects; at the time of the path, they are of a single moment and a single object. |
tesu sammāsaṅkappo kiccato nekkhammasaṅkappotiādīni tīṇi nāmāni labhati. |
Among them, right intention, in terms of function, obtains the three names, "thought of renunciation," and so on. |
sammāvācādayo tayo viratiyopi honti cetanāyopi, maggakkhaṇe pana viratiyova. |
Right speech and so on, the three, are also abstinences and also intentions; but at the moment of the path, they are only abstinences. |
sammāvāyāmo sammāsatīti idampi dvayaṃ kiccato sammappadhānasatipaṭṭhānavasena cattāri nāmāni labhati. |
Right effort and right mindfulness, this pair also, in terms of function, obtains the four names by way of the right strivings 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 just right concentration. |
♦ evaṃ tāva “sammādiṭṭhin”tiādinā nayena vuttānaṃ aṭṭhannaṃ ādipadānaṃyeva atthavaṇṇanaṃ ñatvā idāni bhāveti vivekanissitantiādīsu evaṃ ñātabbo. |
♦ Thus, first, having known the commentary on the meaning of the eight initial phrases, "sammādiṭṭhin"tiādi, now, in "bhāveti vivekanissitan"tiādi, it should be known thus. |
bhāvetīti vaḍḍheti, attano cittasantāne punappunaṃ janeti, abhinibbattetīti attho. |
"Bhāvetī"ti means "he develops," "he produces again and again in his own stream of mind," "he brings into being," is the meaning. |
vivekanissitanti vivekaṃ nissitaṃ, viveke vā nissitanti vivekanissitaṃ. |
Vivekanissitan"ti means "dependent on seclusion," or "dependent in seclusion," so "vivekanissitaṃ. |
vivekoti vivittatā. |
Viveko"ti means "seclusion. |
vivittatā cāyaṃ tadaṅgaviveko, vikkhambhana-samuccheda-paṭippassaddhi-nissaraṇavivekoti pañcavidho. |
And this seclusion is of five kinds: seclusion by substitution, by suppression, by cutting off, by tranquillization, and by escape. |
evametasmiṃ pañcavidhe viveke. |
Thus, in this fivefold seclusion. |
vivekanissitanti tadaṅgavivekanissitaṃ samucchedavivekanissitaṃ nissaraṇavivekanissitañca sammādiṭṭhiṃ bhāvetīti ayamattho veditabbo. |
The meaning should be understood as, "he cultivates a right view that is dependent on seclusion by substitution, dependent on seclusion by cutting off, and dependent on seclusion by escape." |
tathā hi ayaṃ ariyamaggabhāvanānuyutto yogī vipassanākkhaṇe kiccato tadaṅgavivekanissitaṃ, ajjhāsayato nissaraṇavivekanissitaṃ, maggakāle pana kiccato samucchedavivekanissitaṃ, ārammaṇato nissaraṇavivekanissitaṃ sammādiṭṭhiṃ bhāveti. |
For this yogi, who is devoted to the cultivation of the noble path, at the moment of insight, in terms of function, cultivates a right view that is dependent on seclusion by substitution; in terms of disposition, dependent on seclusion by escape; but at the time of the path, in terms of function, dependent on seclusion by cutting off; and in terms of object, dependent on seclusion by escape. |
esa nayo virāganissitādīsu. |
This is the method in "virāganissitā"di. |
vivekatthā eva hi virāgādayo . |
For dispassion and so on have the meaning of seclusion. |
♦ kevalañcettha vossaggo duvidho pariccāgavossaggo ca pakkhandanavossaggo cāti. |
♦ But here, "vossaggo" (relinquishment) is of two kinds: relinquishment by abandoning and relinquishment by plunging into. |
tattha pariccāgavossaggoti vipassanākkhaṇe ca tadaṅgavasena, maggakkhaṇe ca samucchedavasena kilesappahānaṃ. |
There, relinquishment by abandoning is the abandoning of the defilements, at the moment of insight by way of substitution, and at the moment of the path by way of cutting off. |
pakkhandanavossaggoti vipassanākkhaṇe tanninnabhāvena, maggakkhaṇe pana ārammaṇakaraṇena nibbānapakkhandanaṃ, tadubhayampi imasmiṃ lokiyalokuttaramissake atthavaṇṇanānaye vaṭṭati. |
Relinquishment by plunging into is the plunging into Nibbāna, at the moment of insight by its being inclined towards that, but at the moment of the path by making it the object. Both of these are applicable in this mixed worldly and supramundane commentary on the meaning. |
tathā hi ayaṃ sammādiṭṭhi yathāvuttena pakārena kilese ca pariccajati, nibbānañca pakkhandati. |
For this right view, in the way described, both abandons the defilements and plunges into Nibbāna. |
♦ vossaggapariṇāminti iminā pana sakalena vacanena vossaggatthaṃ pariṇamantaṃ pariṇatañca, paripaccantaṃ paripakkañcāti idaṃ vuttaṃ hoti. |
♦ "Vossaggapariṇāmin"ti — but by this whole phrase, this is what is said: "maturing and matured for the purpose of relinquishment," "ripening and ripened." |
ayañhi ariyamaggabhāvanānuyutto bhikkhu yathā sammādiṭṭhi kilesapariccāgavossaggatthaṃ nibbānapakkhandanavossaggatthañca paripaccati, yathā ca paripakkā hoti, tathā naṃ bhāvetīti. |
For this monk, who is devoted to the cultivation of the noble path, cultivates right view in such a way that it ripens for the purpose of the relinquishment by abandoning the defilements and for the purpose of the relinquishment by plunging into Nibbāna, and in such a way that it is ripened. |
esa nayo sesamaggaṅgesu. |
This is the method in the other limbs of the path. |
♦ āgammāti ārabbha sandhāya paṭicca. |
♦ "Āgammā"ti means "in dependence on," "in reference to," "on account of." |
jātidhammāti jātisabhāvā jātipakatikā. |
Jātidhammā"ti means "of the nature of birth," "of the character of birth. |
tasmāti yasmā sakalo ariyamaggopi kalyāṇamittaṃ nissāya labbhati, tasmā. |
Tasmā"ti means "because the entire noble path is also obtained in dependence on a good friend, therefore. |
handāti vavassaggatthe nipāto. |
"Handā"ti is a particle in the sense of resolve. |
appamādaṃ pasaṃsantīti appamādaṃ vaṇṇayanti, tasmā appamādo kātabbo. |
Appamādaṃ pasaṃsantī"ti means "they praise heedfulness; therefore, heedfulness should be practiced. |
atthābhisamayāti atthapaṭilābhā. |
Atthābhisamayā"ti means "for the attainment of the goal. |
aṭṭhamaṃ. |
Eighth. |
♦ 9. paṭhamāputtakasuttavaṇṇanā SN 4: SN 3.19 |
♦ 9. Commentary on the Paṭhama Aputtaka Sutta SN 4: |
19 , |
19 , |
♦ 130. navame divā divassāti divasassa divā, majjhanhikasamayeti attho. |
♦ 130. In the ninth, "divā divassā"ti means "at the day of the day," "at the time of midday," is the meaning. |
sāpateyyanti dhanaṃ. |
Sāpateyyan"ti means "wealth. |
ko pana vādo rūpiyassāti suvaṇṇarajatatambalohakāḷalohaphālakacchapakādibhedassa ghanakatassa ceva paribhogabhājanādibhedassa ca rūpiyabhaṇḍassa pana ko vādo? |
Ko pana vādo rūpiyassā"ti means "but what is to be said of silver goods, which are divided into solid and into articles of enjoyment, such as gold, silver, copper, bronze, and dark-bronze, and shell and tortoise? |
“ettakaṃ nāmā”ti kā paricchedakathāti attho. |
"What is the talk of definition, 'this much is its name'?", is the meaning. |
kaṇājakanti sakuṇḍakabhattaṃ. |
Kaṇājakan"ti means "rice with husk. |
bilaṅgadutiyanti kañjikadutiyaṃ. |
Bilaṅgadutiyan"ti means "with sour gruel as the second. |
sāṇanti sāṇavākamayaṃ . |
Sāṇan"ti means "made of hemp-fiber. |
tipakkhavasananti tīṇi khaṇḍāni dvīsu ṭhānesu sibbitvā katanivāsanaṃ. |
Tipakkhavasanan"ti means "an under-robe made by sewing three pieces together in two places. |
♦ asappurisoti lāmakapuriso. |
♦ "Asappuriso"ti means "a base person." |
uddhaggikantiādīsu uparūparibhūmīsu phaladānavasena uddhaṃ aggamassāti uddhaggikā. |
"Uddhaggikan"tiādīsu means "upwards, having its top," by giving its fruit in higher and higher planes. |
saggassa hitā tatrupapattijananatoti sovaggikā. |
"Sovaggikā" because they are beneficial for heaven, by producing rebirth there. |
nibbattaṭṭhānesu sukho vipāko assāti sukhavipākā. |
"Sukhavipākā" because its result is happy in the place where it is produced. |
suṭṭhu aggānaṃ dibbavaṇṇādīnaṃ visesānaṃ nibbattanato saggasaṃvattanikā. |
"Saggasaṃvattanikā" because it leads to rebirth in heaven, from the producing of the special qualities of divine complexion and so on, which are exceedingly good. |
evarūpaṃ dakkhiṇadānaṃ na patiṭṭhāpetīti. |
He does not establish such a gift of a worthy offering. |
♦ sātodakāti madhurodakā. |
♦ "Sātodakā"ti means "of sweet water." |
settodakāti vīcīnaṃ bhinnaṭṭhāne udakassa setatāya setodakā. |
Settodakā"ti means "of white water, because of the whiteness of the water at the place where the waves break. |
supatitthāti sundaratitthā. |
Supatitthā"ti means "with good fords. |
taṃ janoti yena udakena sātodakā, taṃ udakaṃ jano bhājanāni pūretvā neva hareyya. |
Taṃ jano"ti means "that water, which is of sweet water, the people would not take, having filled their vessels. |
na yathāpaccayaṃ vā kareyyāti, yaṃ yaṃ udakena udakakiccaṃ kātabbaṃ, taṃ taṃ na kareyya. |
Na yathāpaccayaṃ vā kareyyā"ti, "whatever water-duty is to be done with the water, that they would not do. |
tadapeyyamānanti taṃ apeyyamānaṃ. |
Tadapeyyamānan"ti means "that, being undrinkable. |
kiccakaro ca hotīti attanā kattabbakiccakaro ceva kusalakiccakaro ca, bhuñjati ca, kammante ca payojeti, dānañca detīti attho. |
"Kiccakaro ca hotī"ti means "he is a doer of what is to be done by himself, and a doer of wholesome deeds; he both enjoys and employs in his works, and he gives a gift," is the meaning. |
navamaṃ. |
Ninth. |
♦ 10. dutiyāputtakasuttavaṇṇanā SN 4: SN 3.20 |
♦ 10. Commentary on the Dutiya Aputtaka Sutta SN 4: |
20 , |
20 , |
♦ 131. dasame piṇḍapātena paṭipādesīti piṇḍapātena saddhiṃ saṃyojesi, piṇḍapātaṃ adāsīti attho. |
♦ 131. In the tenth, "piṇḍapātena paṭipādesī"ti means "he joined him with alms-food"; "he gave him alms-food," is the meaning. |
pakkāmīti kenacideva rājupaṭṭhānādinā kiccena gato. |
Pakkāmī"ti means "he went away on some business, such as attending on the king. |
pacchā vippaṭisārī ahosīti so kira aññesupi divasesu taṃ paccekasambuddhaṃ passati, dātuṃ panassa cittaṃ na uppajjati. |
"Pacchā vippaṭisārī ahosī"ti — that one, it seems, saw that paccekabuddha on other days as well, but the thought to give did not arise for him. |
tasmiṃ pana divase ayaṃ padumavatideviyā tatiyaputto taggarasikhī paccekabuddho gandhamādanapabbate phalasamāpattisukhena vītināmetvā pubbaṇhasamaye vuṭṭhāya anotattadahe mukhaṃ dhovitvā manosilātale nivāsetvā kāyabandhanaṃ bandhitvā pattacīvaramādāya abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā iddhiyā vehāsaṃ abbhuggantvā nagaradvāre oruyha cīvaraṃ pārupitvā pattamādāya nagaravāsīnaṃ gharadvāresu sahassabhaṇḍikaṃ ṭhapento viya pāsādikehi abhikkantādīhi anupubbena seṭṭhino gharadvāraṃ sampatto. |
But on that day, this Tagarasikhī paccekabuddha, the third son of Queen Padumavatī, having passed the time at the Gandhāmadana mountain in the bliss of the fruit-attainment, and having risen in the morning, and having washed his mouth at the Anotatta lake, and having put on his robe at the Manosilā rock, and having tied his waist-band, and having taken his bowl and robes, and having entered the fourth jhāna, which is the basis for psychic power, and having risen into the air by psychic power, and having descended at the city gate, and having put on his outer robe, and having taken his bowl, as if placing a thousand-fold treasure at the house-doors of the city-dwellers, with a graceful going forward and so on, in due course he reached the house-door of the merchant. |
taṃdivasañca seṭṭhi pātova uṭṭhāya paṇītabhojanaṃ bhuñjitvā, gharadvārakoṭṭhake āsanaṃ paññāpetvā, dantantarāni sodhento nisinno hoti. |
And on that day, the merchant, having risen early and eaten a choice meal, and having had a seat prepared in the gatehouse of his house, was sitting, cleaning the spaces between his teeth. |
so paccekabuddhaṃ disvā, taṃdivasaṃ pāto bhutvā nisinnattā dānacittaṃ uppādetvā, bhariyaṃ pakkosāpetvā, “imassa samaṇassa piṇḍapātaṃ dehī”ti vatvā pakkāmi. |
He, seeing the paccekabuddha, and because he was sitting, having eaten early on that day, and having produced the thought to give, and having had his wife summoned, and having said, "Give alms-food to this ascetic," he went away. |
♦ seṭṭhibhariyā cintesi — “mayā ettakena kālena imassa ‘dethā’ti vacanaṃ na sutapubbaṃ, dāpentopi ca ajja na yassa vā tassa vā dāpeti, vītarāgadosamohassa vantakilesassa ohitabhārassa paccekabuddhassa dāpeti, yaṃ vā taṃ vā adatvā paṇītaṃ piṇḍapātaṃ dassāmī”ti, gharā nikkhamma paccekabuddhaṃ pañcapatiṭṭhitena vanditvā pattaṃ ādāya antonivesane paññattāsane nisīdāpetvā suparisuddhehi sālitaṇḍulehi bhattaṃ sampādetvā tadanurūpaṃ khādanīyaṃ byañjanaṃ supeyyañca sallakkhetvā pattaṃ pūretvā bahi gandhehi samalaṅkaritvā paccekabuddhassa hatthesu patiṭṭhapetvā vandi. |
♦ The merchant's wife thought: "For so long a time, I have not heard his word, 'give'; and even when having something given, today he does not have it given to just anyone, but he has it given to a paccekabuddha who is free from passion, hatred, and delusion, who has cast off his burden, whose defilements have been vomited; I will not give just anything, but I will give a choice alms-food." Having come out of the house, and having paid homage to the paccekabuddha with the fivefold prostration, and having taken his bowl, and having made him sit on a prepared seat inside the house, and having prepared rice from well-purified sālī-grains, and having noted the suitable eatables, curry, and drink, and having filled the bowl, and having adorned it outside with perfumes, and having placed it in the hands of the paccekabuddha, she paid homage. |
paccekabuddho — “aññesampi paccekabuddhānaṃ saṅgahaṃ karissāmī”ti aparibhuñjitvāva anumodanaṃ katvā pakkāmi. |
The paccekabuddha, thinking, "I will support other paccekabuddhas as well," without having partaken of it, and having given a blessing, went away. |
sopi kho seṭṭhi bāhirato āgacchanto paccekabuddhaṃ disvā mayaṃ “tumhākaṃ piṇḍapātaṃ dethā”ti vatvā pakkantā, api vo laddhoti? |
And that merchant, coming from outside, and seeing the paccekabuddha, said, "We, having said, 'Give alms-food to you,' went away; did you receive it?" |
āma, seṭṭhi laddhoti. |
Yes, merchant, I did. |
“passāmī”ti gīvaṃ ukkhipitvā olokesi. |
"Let me see," he said, and raised his neck and looked. |
athassa piṇḍapātagandho uṭṭhahitvā nāsāpuṭaṃ pahari. |
Then the smell of the alms-food rose up and struck his nostrils. |
so cittaṃ saṃyametuṃ asakkonto pacchā vippaṭisārī āhosīti. |
He, being unable to control his mind, became remorseful afterwards. |
♦ varametantiādi vippaṭisārassa uppannākāradassanaṃ. |
♦ "Varametan"tiādi is a showing of the way in which the remorse arose. |
bhātu ca pana ekaputtakaṃ sāpateyyassa kāraṇā jīvitā voropesīti tadā kirassa avibhatteyeva kuṭumbe mātāpitaro ca jeṭṭhabhātā ca kālamakaṃsu. |
"Bhātu ca pana ekaputtakaṃ sāpateyyassa kāraṇā jīvitā voropesī"ti — at that time, it seems, in his undivided family, his parents and his elder brother died. |
so bhātujāyāya saddhiṃyeva saṃvāsaṃ kappesi. |
He cohabited with his brother's wife. |
bhātu panassa eko putto hoti, taṃ vīthiyā kīḷantaṃ manussā vadanti — “ayaṃ dāso ayaṃ dāsī idaṃ yānaṃ idaṃ dhanaṃ tava santakan”ti. |
But his brother had one son; the people, seeing him playing in the street, would say: "This slave, this slave-girl, this vehicle, this wealth is yours." |
so tesaṃ kathaṃ gahetvā — “ayaṃ dāso mayhaṃ santakan”tiādīni katheti. |
He, taking their talk, would say such things as, "This slave is mine." |
♦ athassa cūḷapitā cintesi — “ayaṃ dārako idāneva evaṃ kathesi, mahallakakāle kuṭumbaṃ majjhe bhindāpeyya, idānevassa kattabbaṃ karissāmī”ti ekadivasaṃ vāsiṃ ādāya — “ehi putta, araññaṃ gacchāmā”ti taṃ araññaṃ netvā viravantaṃ viravantaṃ māretvā āvāṭe pakkhipitvā paṃsunā paṭicchādesi. |
♦ Then his younger uncle thought: "This boy speaks thus even now; when he is old, he will have the family split in the middle; I will do what should be done to him now." One day, having taken an axe, and saying, "Come, son, let us go to the forest," he took him to the forest, and while he was crying out and crying out, he killed him, threw him into a pit, and covered him with soil. |
idaṃ sandhāyetaṃ vuttaṃ. |
This is said in reference to that. |
sattakkhattunti sattavāre. |
Sattakkhattun"ti means "seven times. |
pubbapacchimacetanāvasena cettha attho veditabbo. |
Here, the meaning should be understood by way of the preceding and subsequent intentions. |
ekapiṇḍapātadānasmiñhi ekāva cetanā dve paṭisandhiyo na deti, pubbapacchimacetanāhi panesa sattakkhattuṃ sagge, sattakkhattuṃ seṭṭhikule nibbatto. |
For in the giving of a single alms-food, a single intention does not give two rebirths; but by the preceding and subsequent intentions, he was reborn seven times in heaven and seven times in a merchant's family. |
purāṇanti paccekasambuddhassa dinnapiṇḍapātacetanākammaṃ. |
Purāṇan"ti means "the kamma of the intention of the alms-food given to the paccekabuddha. |
♦ pariggahanti pariggahitavatthu. |
♦ "Pariggahan"ti means "a possessed thing." |
anujīvinoti ekaṃ mahākulaṃ nissāya paṇṇāsampi saṭṭhipi kulāni jīvanti, te manusse sandhāyetaṃ vuttaṃ. |
Anujīvino"ti means "in dependence on one great family, fifty or sixty families live; this is said in reference to those people. |
sabbaṃ nādāya gantabbanti sabbametaṃ na ādiyitvā gantabbaṃ. |
Sabbaṃ nādāya gantabban"ti means "all this is not to be taken when one goes. |
sabbaṃ nikkhippagāminanti sabbametaṃ nikkhippasabhāvaṃ, pariccajitabbasabhāvamevāti attho. |
"Sabbaṃ nikkhippagāminan"ti means "all this is of a nature to be laid down," "it is of a nature to be relinquished," is the meaning. |
dasamaṃ. |
Tenth. |
♦ dutiyo vaggo. |
♦ The second chapter. |
♦ 3. tatiyavaggo SN 4: |
♦ 3. The Tatiya Vagga SN 4: |
21 , |
21 , |
♦ 1. puggalasuttavaṇṇanā SN 4: SN 3.21 |
♦ 1. Commentary on the Puggala Sutta SN 4: |
21 , |
21 , |
♦ 132. tatiyavaggassa paṭhame “nīce kule paccājāto”tiādikena tamena yuttoti tamo. |
♦ 132. In the first of the third chapter, "nīce kule paccājāto"tiādikena tamena yuttoti tamo (born in a low family... endowed with darkness, so 'darkness'). |
kāyaduccaritādīhi puna nirayatamūpagamanato tamaparāyaṇo. |
"Tamaparāyaṇo" because of again going to the darkness of hell by bodily misconduct and so on. |
iti ubhayenapi khandhatamova kathito hoti. |
Thus, by both, the darkness of the aggregates is spoken of. |
“ucce kule paccājāto”tiādikena jotinā yuttato joti, ālokībhūtoti vuttaṃ hoti. |
"Ucce kule paccājāto"tiādikena jotinā yuttato joti, ālokībhūtoti vuttaṃ hoti (born in a high family... endowed with light, so 'light'; 'become light,' is what is said). |
kāyasucaritādīhi puna saggūpapattijotibhāvūpagamanato jotiparāyaṇo. |
"Jotiparāyaṇo" because of going to the state of the light of rebirth in heaven by bodily good conduct and so on. |
iminā nayena itarepi dve veditabbā. |
In this way, the other two should also be known. |
♦ venakuleti vilīvakārakule. |
♦ "Venakule"ti means "in the family of a bamboo-worker." |
nesādakuleti migaluddakādīnaṃ kule. |
Nesādakule"ti means "in the family of a hunter and so on. |
rathakārakuleti cammakārakule. |
Rathakārakule"ti means "in the family of a leather-worker. |
pukkusakuleti pupphachaḍḍakakule. |
Pukkusakule"ti means "in the family of a flower-sweeper. |
kasiravuttiketi dukkhavuttike. |
Kasiravuttike"ti means "of a difficult livelihood. |
dubbaṇṇoti paṃsupisācako viya jhāmakhāṇuvaṇṇo. |
Dubbaṇṇo"ti means "of a color like a dust-demon or a burnt stump. |
duddasikoti vijātamātuyāpi amanāpadassano . |
Duddasiko"ti means "of an unpleasant sight even to his own mother. |
okoṭimakoti lakuṇḍako. |
Okoṭimako"ti means "a dwarf. |
kāṇoti ekakkhikāṇo vā ubhayakkhikāṇo vā. |
Kāṇo"ti means "blind in one eye or in both. |
kuṇīti ekahatthakuṇī vā ubhayahatthakuṇī vā. |
Kuṇī"ti means "crippled in one hand or in both. |
khañjoti ekapādakhañjo vā ubhayapādakhañjo vā. |
Khañjo"ti means "lame in one foot or in both. |
pakkhahatoti hatapakkho pīṭhasappī. |
Pakkhahato"ti means "paralyzed in one side," "a crawler. |
padīpeyyassāti telakapallakādino padīpaupakaraṇassa. |
Padīpeyyassā"ti means "of the equipment for a lamp, such as a saucer for oil. |
evaṃ kho, mahārājāti ettha eko puggalo bahiddhā ālokaṃ adisvā mātukucchismiṃyeva kālaṃ katvā apāyesu nibbattanto sakalaṃ kappampi saṃsarati, sopi tamotamaparāyaṇova. |
"Evaṃ kho, mahārājā"ti — here, a certain person, not seeing the light outside, and having died in his mother's womb, and being reborn in the lower realms, wanders for a whole eon; he is also one whose destiny is from darkness to darkness. |
so pana kuhakapuggalo bhaveyya. |
But that would be a hypocritical person. |
kuhakassa hi evarūpā nibbatti hotīti vuttaṃ. |
For it is said that such a rebirth is for a hypocrite. |
♦ ettha ca “nīce kule paccājāto hoti caṇḍālakule vā”tiādīhi āgamanavipatti ceva pubbuppannapaccayavipatti ca dassitā. |
♦ And here, by "nīce kule paccājāto hoti caṇḍālakule vā"tiādi, the misfortune of arrival and the misfortune of a previously produced condition are shown. |
daliddetiādīhi pavattapaccayavipatti. |
By "dalidde"tiādi, the misfortune of the present condition. |
kasiravuttiketiādīhi ājīvupāyavipatti. |
By "kasiravuttike"tiādi, the misfortune of the means of livelihood. |
dubbaṇṇotiādīhi attabhāvavipatti. |
By "dubbaṇṇo"tiādi, the misfortune of the physical being. |
bavhābādhotiādīhi dukkhakāraṇasamāyogo. |
By "bavhābādho"tiādi, the conjunction with a cause of suffering. |
na lābhītiādīhi sukhakāraṇavipatti ceva upabhogavipatti ca. |
By "na lābhī"tiādi, the misfortune of a cause of happiness and the misfortune of enjoyment. |
kāyena duccaritantiādīhi tamaparāyaṇabhāvassa kāraṇasamāyogo. |
By "kāyena duccaritan"tiādi, the conjunction with a cause for the state of being destined for darkness. |
kāyassa bhedātiādīhi samparāyikatamūpagamo. |
By "kāyassa bhedā"tiādi, the going to the darkness of the next world. |
sukkapakkho vuttapaṭipakkhanayena veditabbo. |
The white side should be known by the opposite of what has been said. |
♦ akkosatīti dasahi akkosavatthūhi akkosati. |
♦ "Akkosatī"ti means "he reviles with the ten grounds of abuse." |
paribhāsatīti, “kasmā tiṭṭhatha? |
"Paribhāsatī"ti, "Why do you stand? Have you done our agriculture and so on for us?", and so on. |
kiṃ tumhehi amhākaṃ kasikammādīni katānī”tiādīhi? |
Paribhavavacanehi paribhāsati" means "he insults with words of disrespect. |
paribhavavacanehi paribhāsati. |
Rosako"ti means "an attacker. |
rosakoti ghaṭṭako. |
Abyaggamanaso"ti means "with a concentrated mind. |
abyaggamanasoti ekaggacitto. |
First. |
paṭhamaṃ. |
|
| ♦ 2. Commentary on the Ayyikā Sutta |
♦ 2. ayyikāsuttavaṇṇanā SN 3.22 |
♦ 133. In the second, "jiṇṇā"ti means "old from age." |
♦ 133. dutiye jiṇṇāti jarājiṇṇā. |
Vuḍḍhā"ti means "old in years. |
vuḍḍhāti vayovuḍḍhā. |
Mahallikā"ti means "old in birth. |
mahallikāti jātimahallikā. |
Addhagatā"ti means "gone a long way," "passed a long time. |
addhagatāti addhaṃ cirakālaṃ atikkantā. |
Vayoanuppattā"ti means "having reached the last age. |
vayoanuppattāti pacchimavayaṃ sampattā. |
"Piyā manāpā"ti — the king's grandmother, it seems, when his mother died, looked after him, having stood in the place of his mother; therefore, a strong love for his grandmother arose in him. |
piyā manāpāti rañño kira mātari matāya ayyikā mātuṭṭhāne ṭhatvā paṭijaggi, tenassa ayyikāya balavapemaṃ uppajji. |
Therefore, he spoke thus. |
tasmā evamāha. |
Hatthiratanenā"ti means "an elephant worth a hundred thousand, adorned with an ornament worth a hundred thousand, is called a 'hatthiratana' (elephant-jewel). |
hatthiratanenāti satasahassagghanako hatthī satasahassagghanakena alaṅkārena alaṅkato hatthiratanaṃ nāma. |
In the case of the horse-jewel also, this is the method. |
assaratanepi eseva nayo. |
Gāmavaro"pi means "a choice village with an income of a hundred thousand. |
gāmavaropi satasahassuṭṭhānakagāmova. |
"Sabbāni tāni bhedanadhammānī"ti — for among them, something breaks while being made; something, as soon as it is finished, even before it is taken from the wheel; something, as soon as it is taken off and placed on the ground; something after that. In the same way, among beings, some die having just taken relinking; some, in the mother's womb which has a dead embryo, without ever coming out; some, as soon as they have come out; some after that. |
sabbāni tāni bhedanadhammānīti tesu hi kiñci kariyamānameva bhijjati, kiñci katapariyositaṃ cakkato anapanītameva, kiñci apanetvā bhūmiyaṃ ṭhapitamattaṃ, kiñci tato paraṃ, evameva sattesupi koci paṭisandhiṃ gahetvā marati, koci mūḷhagabbhāya mātari mātukucchito anikkhantova, koci nikkhantamatto, koci tato paranti. |
Therefore, he spoke thus. |
tasmā evamāha. |
Second. |
dutiyaṃ. |
|
♦ 134. tatiye sabbaṃ uttānameva. |
♦ 134. In the third, all is clear. |
tatiyaṃ. |
Third. |
♦ 4. issattasuttavaṇṇanā SN 3.24 |
♦ 4. Commentary on the Issatta Sutta |
♦ 135. catutthassa aṭṭhuppattiko nikkhepo. |
♦ 135. The fourth has its origin in a specific incident. |
bhagavato kira paṭhamabodhiyaṃ mahālābhasakkāro udapādi bhikkhusaṅghassa ca. |
It seems that in the early days of the Buddha's enlightenment, great gain and honor arose for the Blessed One and for the community of monks. |
titthiyā hatalābhasakkārā hutvā kulesu evaṃ kanthentā vicaranti — “samaṇo gotamo evamāha, ‘mayhameva dānaṃ dātabbaṃ, na aññesaṃ dānaṃ dātabbaṃ. |
The heretics, having lost their gain and honor, went about in the families, saying thus: "The ascetic Gotama has said this: 'A gift should be given only to me; a gift should not be given to others. |
mayhameva sāvakānaṃ dānaṃ dātabbaṃ, na aññesaṃ sāvakānaṃ dānaṃ dātabbaṃ. |
A gift should be given only to my disciples; a gift should not be given to the disciples of others. |
mayhameva dinnaṃ mahapphalaṃ, na aññesaṃ dinnaṃ mahapphalaṃ. |
What is given only to me is of great fruit; what is given to others is not of great fruit. |
mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, na aññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti. |
What is given only to my disciples is of great fruit; what is given to the disciples of others is not of great fruit.' |
yuttaṃ nu kho sayampi bhikkhācāranissitena paresaṃ bhikkhācāranissitānaṃ catunnaṃ paccayānaṃ antarāyaṃ kātuṃ, ayuttaṃ karoti ananucchavikan”ti. |
Is it proper, indeed, for one who is himself dependent on alms-round to cause an obstacle to the four requisites of others who are dependent on alms-round? He does what is improper, what is unbecoming." |
sā kathā pattharamānā rājakulaṃ sampattā. |
That talk, spreading, reached the royal court. |
rājā sutvā cintesi — “aṭṭhānametaṃ yaṃ tathāgato paresaṃ lābhantarāyaṃ kareyya. |
The king, having heard, thought: "It is impossible that the Tathāgata would cause an obstacle to the gain of others. These are striving for the non-gain and dishonor of the Tathāgata. |
ete tathāgatassa alābhāya ayasāya parisakkanti. |
If I, standing right here, were to say, 'Do not speak thus; the Teacher does not speak thus,' that talk would not be settled. I will have it settled at a time when this great populace has assembled." Awaiting a certain festival day, he was silent. |
sacāhaṃ idheva ṭhatvā ‘mā evaṃ avocuttha, na satthā evaṃ kathetī’ti vadeyyaṃ, evaṃ sā kathā nijjhattiṃ na gaccheyya, imassa mahājanassa sannipatitakāleyeva naṃ nijjhāpessāmī”ti ekaṃ chaṇadivasaṃ āgamento tuṇhī ahosi. |
|
♦ aparena samayena mahāchaṇe sampatte “ayaṃ imassa kālo”ti nagare bheriṃ carāpesi — “saddhā vā assaddhā vā sammādiṭṭhikā vā micchādiṭṭhikā vā geharakkhake dārake vā mātugāme vā ṭhapetvā avasesā ye vihāraṃ nāgacchanti, paññāsaṃ daṇḍo”ti. |
♦ On another occasion, when a great festival had arrived, thinking, "This is the time for this," he had a drum beaten in the city: "Whether faithful or faithless, whether of right view or of wrong view, having placed children or women to guard the house, of the remaining, those who do not come to the monastery, the fine is fifty." |
sayampi pātova nhatvā katapātarāso sabbābharaṇapaṭimaṇḍito mahatā balakāyena saddhiṃ vihāraṃ agamāsi. |
He himself also, having bathed early in the morning and having had his morning meal, adorned with all his ornaments, went to the monastery with a great force. |
gacchanto ca cintesi — “bhagavā tumhe kira evaṃ vadatha ‘mayhameva dānaṃ dātabbaṃ ... pe ... na aññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti evaṃ pucchituṃ ayuttaṃ, pañhameva pucchissāmi, pañhaṃ kathento ca me bhagavā avasāne titthiyānaṃ vādaṃ bhañjissatī”ti. |
And while going, he thought: "It is improper to ask, 'Did you, Blessed One, indeed say this, "A gift should be given only to me... what is given to the disciples of others is not of great fruit"?' I will just ask a question, and while I am asking the question, the Blessed One, at the end, will break the argument of the heretics." |
so pañhaṃ pucchanto kattha nu kho, bhante, dānaṃ dātabbanti āha. |
He, asking the question, said, "Where, indeed, venerable sir, should a gift be given?" |
yatthāti yasmiṃ puggale cittaṃ pasīdati, tasmiṃ dātabbaṃ, tassa vā dātabbanti attho. |
"Yatthā"ti means "in whatever person the mind is pleased, to him it should be given," or "for him it should be given," is the meaning. |
♦ evaṃ vutte rājā yehi manussehi titthiyānaṃ vacanaṃ ārocitaṃ, te olokesi. |
♦ When this was said, the king looked at the men by whom the words of the heretics had been reported. |
te raññā olokitamattāva maṅkubhūtā adhomukhā pādaṅguṭṭhakena bhūmiṃ lekhamānā aṭṭhaṃsu. |
They, as soon as they were looked at by the king, being crestfallen and with their heads bowed, stood scratching the ground with their big toes. |
rājā — “ekapadeneva, bhante, hatā titthiyā”ti mahājanaṃ sāvento mahāsaddena abhāsi. |
The king, saying, "With a single word, venerable sir, the heretics have been slain," speaking with a great voice, made it known to the great populace. |
evañca pana bhāsitvā — “bhagavā cittaṃ nāma nigaṇṭhācelakaparibbājakādīsu yattha katthaci pasīdati, kattha pana, bhante, dinnaṃ mahapphalan”ti pucchi. |
And having spoken thus, he asked, "The Blessed One says the mind is pleased with just anyone, such as the Nigaṇṭhas, Ācelakas, and Paribbājakas; but where, venerable sir, does what is given have great fruit?" |
aññaṃ kho etanti, “mahārāja, aññaṃ tayā paṭhamaṃ pucchitaṃ, aññaṃ pacchā, sallakkhehi etaṃ, pañhākathanaṃ pana mayhaṃ bhāro”ti vatvā sīlavato khotiādimāha. |
"Aññaṃ kho etan"ti, "Great king, one thing was asked by you first, another afterwards; take note of that. But the answering of the question is my responsibility," he said, and spoke, "sīlavato kho"tiādi. |
tattha idha tyassāti idha te assa. |
There, "idha tyassā"ti means "idha te assa" (here for you there would be). |
samupabyūḷhoti rāsibhūto. |
Samupabyūḷho"ti means "piled up. |
asikkhitoti dhanusippe asikkhito. |
Asikkhito"ti means "untrained in the art of the bow. |
akatahatthoti muṭṭhibandhādivasena asampāditahattho. |
Akatahattho"ti means "of unmade hand, by way of not having accomplished the tying of the fist and so on. |
akatayoggoti tiṇapuñjamattikāpuñjādīsu akataparicayo. |
Akatayoggo"ti means "of unmade practice in a bundle of grass, a lump of clay, and so on. |
akatūpāsanoti rājarājamahāmattānaṃ adassitasarakkhepo. |
Akatūpāsano"ti means "of unshown archery-practice to the king and the king's great ministers. |
chambhīti pavedhitakāyo. |
Chambhī"ti means "with a trembling body. |
♦ kāmacchando pahīnotiādīsu arahattamaggena kāmacchando pahīno hoti, anāgāmimaggena byāpādo, arahattamaggeneva thinamiddhaṃ, tathā uddhaccaṃ, tatiyeneva kukkuccaṃ, paṭhamamaggena vicikicchā pahīnā hoti. |
♦ "Kāmacchando pahīno"tiādi — by the path of Arahantship, sensual desire is abandoned; by the path of the non-returner, ill will; by the path of Arahantship, torpor and drowsiness; likewise, restlessness; by the third, worry; by the first path, doubt is abandoned. |
asekkhena sīlakkhandhenāti asekkhassa sīlakkhandho asekkho sīlakkhandho nāma. |
"Asekkhena sīlakkhandhenā"ti means "of one no longer in training, the aggregate of virtue"; "the aggregate of virtue of one no longer in training" is the name. |
esa nayo sabbattha. |
This is the method everywhere. |
ettha ca purimehi catūhi padehi lokiyalokuttarasīlasamādhipaññāvimuttiyo kathitā. |
And here, by the former four phrases, worldly and supramundane virtue, concentration, wisdom, and liberation are spoken of. |
vimuttiñāṇadassanaṃ paccavekkhaṇañāṇaṃ hoti, taṃ lokiyameva. |
The knowledge and vision of liberation is the knowledge of reflection; that is only worldly. |
♦ issattanti ususippaṃ. |
♦ "Issattan"ti means "the art of the bow." |
balavīriyanti ettha balaṃ nāma vāyodhātu, vīriyaṃ kāyikacetasikavīriyameva. |
"Balavīriyan"ti — here, "balaṃ" (strength) is the wind-element; "vīriyaṃ" (energy) is physical and mental energy. |
bhareti bhareyya. |
"Bhare"ti means "bhareyya" (he would support). |
nāsūraṃ jātipaccayāti, “ayaṃ jātisampanno”ti evaṃ jātikāraṇā asūraṃ na bhareyya. |
Nāsūraṃ jātipaccayā"ti, he would not support one who is not brave for the reason of birth, thinking, "This one is endowed with good birth. |
♦ khantisoraccanti ettha khantīti adhivāsanakhanti, soraccanti arahattaṃ. |
♦ "Khantisoraccan"ti — here, "khantī" is the forbearance of endurance; "soraccan"ti is Arahantship. |
dhammāti ete dve dhammā. |
Dhammā"ti means "these two things. |
assameti āvasathe. |
Assame"ti means "in a hermitage. |
vivaneti araññaṭṭhāne, nirudake araññe caturassapokkharaṇiādīni kārayeti attho. |
"Vivane"ti means "in a forest place"; "he would have square ponds and so on made in a waterless forest," is the meaning. |
duggeti visamaṭṭhāne. |
Dugge"ti means "in an uneven place. |
saṅkamanānīti paṇṇāsahatthasaṭṭhihatthāni samokiṇṇaparisuddhavālikāni saṅkamanāni kareyya. |
Saṅkamanānī"ti means "he would have walking paths of fifty or sixty hands' length, covered with pure sand, made. |
♦ idāni etesu araññasenāsanesu vasantānaṃ bhikkhūnaṃ bhikkhācāravattaṃ ācikkhanto annaṃ pānantiādimāha. |
♦ Now, explaining the proper conduct of the alms-round for the monks who dwell in these forest dwellings, he said, "annaṃ pānan"tiādi. |
tattha senāsanānīti mañcapīṭhādīni. |
There, "senāsanānī"ti means "couches, chairs, and so on." |
vippasannenāti khīṇāsavassa dentopi sakaṅkhena kilesamalinena cittena adatvā vippasanneneva cittena dadeyya. |
"Vippasannenā"ti — even when giving to a destroyer of the cankers, one should not give with a mind that is doubting and stained with defilements, but one should give with a clear mind. |
thanayanti gajjanto. |
Thanayan"ti means "thundering. |
satakkakūti satasikharo, anekakūṭoti attho. |
"Satakkakū"ti means "with a hundred peaks"; "with many peaks," is the meaning. |
abhisaṅkhaccāti abhisaṅkharitvā samodhānetvā rāsiṃ katvā. |
Abhisaṅkhaccā"ti means "having composed, having combined, having made a heap. |
♦ āmodamānoti tuṭṭhamānaso hutvā. |
♦ "Āmodamāno"ti means "being with a delighted mind." |
pakiretīti dānagge vicirati, pakiranto viya vā dānaṃ deti. |
Pakiretī"ti means "he moves about in the alms-hall"; or "he gives a gift as if scattering. |
puññadhārāti anekadānacetanāmayā puññadhārā. |
Puññadhārā"ti means "the streams of merit made of many giving-intentions. |
dātāraṃ abhivassatīti yathā ākāse samuṭṭhitameghato nikkhantā udakadhārā pathaviṃ sinehayantī tementī kiledayantī abhivassati, evameva ayampi dāyakassa abbhantare uppannā puññadhārā tameva dātāraṃ anto sineheti pūreti abhisandeti. |
Dātāraṃ abhivassatī"ti means "just as the streams of water that issue from a cloud that has arisen in the sky, moistening, wetting, and soaking the earth, rain down; in the same way, this stream of merit that has arisen within the giver moistens, fills, and suffuses that very giver within. |
tena vuttaṃ “dātāraṃ abhivassatī”ti. |
Therefore it is said: "dātāraṃ abhivassatī"ti (it rains down on the giver). |
catutthaṃ. |
Fourth. |
♦ 5. pabbatūpamasuttavaṇṇanā SN 3.25 |
♦ 5. Commentary on the Pabbatūpama Sutta |
♦ 136. pañcame muddhāvasittānanti khattiyābhisekena muddhani avasittānaṃ katābhisekānaṃ. |
♦ 136. In the fifth, "muddhāvasittānan"ti means "of those on whose head it has been poured, by the royal consecration of a khattiya," "of those who have been consecrated." |
kāmagedhapariyuṭṭhitānanti kāmesu gedhena pariyuṭṭhitānaṃ abhibhūtānaṃ. |
Kāmagedhapariyuṭṭhitānan"ti means "of those who are obsessed with, overcome by, greed for sensual pleasures. |
janapadatthāvariyappattānanti janapade thirabhāvappattānaṃ. |
Janapadatthāvariyappattānan"ti means "of those who have attained a stable state in the country. |
rājakaraṇīyānīti rājakammāni rājūhi kattabbakiccāni. |
Rājakaraṇīyānī"ti means "the royal duties, the duties to be done by kings. |
tesu khvāhanti tesu ahaṃ. |
Tesu khvāhan"ti means "in them I. |
usukkamāpannoti byāpāraṃ āpanno. |
Usukkamāpanno"ti means "I have undertaken the business. |
esa kira rājā divasassa tikkhattuṃ bhagavato upaṭṭhānaṃ gacchati, antarāgamanāni bahūnipi honti. |
This king, it seems, goes to attend on the Blessed One three times a day; and the goings in between are many. |
tassa nibaddhaṃ gacchato balakāyo mahāpi hoti appopi. |
For him who goes regularly, the force is sometimes large and sometimes small. |
athekadivasaṃ pañcasatā corā cintayiṃsu — “ayaṃ rājā avelāya appena balena samaṇassa gotamassa upaṭṭhānaṃ gacchati, antarāmagge naṃ gahetvā rajjaṃ gaṇhissāmā”ti. |
Then one day, five hundred robbers thought: "This king goes to attend on the ascetic Gotama at an improper time, with a small force; we will seize him on the way and take the kingdom." |
te andhavane nilīyiṃsu. |
They hid in the Andhavana. |
rājāno ca nāma mahāpuññā honti. |
And kings are of great merit. |
atha tesaṃyeva abbhantarato eko puriso nikkhamitvā rañño ārocesi. |
Then a certain man from among them came out and told the king. |
rājā mahantaṃ balakāyaṃ ādāya andhavanaṃ parivāretvā te sabbe gahetvā andhavanato yāva nagaradvārā maggassa ubhosu passesu yathā aññamaññaṃ cakkhunā cakkhuṃ upanibandhitvā olokenti, evaṃ āsannāni sūlāni ropāpetvā sūlesu uttāsesi. |
The king, having taken a large force and surrounded the Andhavana, and having seized all of them, and from the Andhavana up to the city gate, on both sides of the road, had stakes planted so close that they looked at one another with joined eyes, and had them impaled on the stakes. |
idaṃ sandhāya evamāha. |
In reference to this, he spoke thus. |
♦ atha satthā cintesi — “sacāhaṃ vakkhāmi, ‘mahārāja, mādise nāma sammāsambuddhe dhuravihāre vasante tayā evarūpaṃ dāruṇaṃ kammaṃ kataṃ, ayuttaṃ te katan’ti, athāyaṃ rājā maṅku hutvā santhambhituṃ na sakkuṇeyya, pariyāyena dhammaṃ kathentasseva me sallakkhessatī”ti dhammadesanaṃ ārabhanto taṃ kiṃ maññasītiādimāha. |
♦ Then the Teacher thought: "If I were to say, 'Great king, while a Perfectly Enlightened One like me is dwelling in the vicinity, such a cruel deed has been done by you; what you have done is improper,' then this king, being ashamed, would not be able to stand firm. It is when I am speaking the Dhamma by way of an analogy that he will take note." Beginning the Dhamma discourse, he said, "taṃ kiṃ maññasī"tiādi. |
tattha saddhāyikoti saddhātabbo, yassa tvaṃ vacanaṃ saddahasīti attho. |
There, "saddhāyiko"ti means "to be believed"; "he whose word you believe," is the meaning. |
paccayikoti tasseva vevacanaṃ, yassa vacanaṃ pattiyāyasīti attho. |
"Paccayiko"ti is a synonym for that; "he whose word you trust," is the meaning. |
abbhasamanti ākāsasamaṃ. |
Abbhasaman"ti means "equal to the sky. |
nippothento āgacchatīti pathavitalato yāva akaniṭṭhabrahmalokā sabbe satte saṇhakaraṇīyaṃ tiṇacuṇṇaṃ viya karonto pisanto āgacchati. |
Nippothento āgacchatī"ti means "it comes, crushing and grinding all beings from the surface of the earth up to the Akaniṭṭha Brahma world like a fine powder of grass. |
♦ aññatra dhammacariyāyāti ṭhapetvā dhammacariyaṃ aññaṃ kātabbaṃ natthi, dasakusalakammapathasaṅkhātā dhammacariyāva kattabbā, bhanteti — samacariyādīni tasseva vevacanāni. |
♦ "Aññatra dhammacariyāyā"ti means "having set aside the practice of the Dhamma, there is nothing else to be done; only the practice of the Dhamma, which is the ten paths of wholesome kamma, is to be done, venerable sir" — "samacariyādīni" are synonyms for that. |
ārocemīti ācikkhāmi. |
Ārocemī"ti means "I declare. |
paṭivedayāmīti jānāpemi. |
Paṭivedayāmī"ti means "I make known. |
adhivattatīti ajjhottharati. |
Adhivattatī"ti means "it overwhelms. |
hatthiyuddhānīti nāḷāgirisadise hemakappane nāge abhiruyha yujjhitabbayuddhāni. |
Hatthiyuddhānī"ti means "the battles to be fought, having mounted elephants with golden trappings, like Nāḷāgiri. |
gatīti nipphatti. |
Gatī"ti means "refuge. |
visayoti okāso, samatthabhāvo vā. |
Visayo"ti means "domain," or "state of being able. |
na hi sakkā tehi jarāmaraṇaṃ paṭibāhituṃ . |
For it is not possible for them to ward off old age and death. |
mantino mahāmattāti mantasampannā mahosadhavidhurapaṇḍitādisadisā mahāamaccā. |
Mantino mahāmattā"ti means "wise great ministers, like the wise Mahosadha and Vidhura. |
bhūmigatanti mahālohakumbhiyo pūretvā bhūmiyaṃ ṭhapitaṃ. |
Bhūmigatan"ti means "what has been placed in the ground, having filled great iron cauldrons. |
vehāsaṭṭhanti cammapasibbake pūretvā tulāsaṅghāṭādīsu laggetvā ceva niyyuhādīsu ca pūretvā ṭhapitaṃ. |
Vehāsaṭṭhan"ti means "what has been placed, having filled leather bags, and attached to the balance-beam and so on, and having filled the projections and so on. |
upalāpetunti aññamaññaṃ bhindituṃ. |
Upalāpetun"ti means "to make them break one another. |
yathā dve janā ekena maggena na gacchanti evaṃ kātuṃ. |
To act in such a way that two people do not go by one path. |
♦ nabhaṃ āhaccāti ākāsaṃ pūretvā. |
♦ "Nabhaṃ āhaccā"ti means "having filled the sky." |
evaṃ jarā ca maccu cāti idha dveyeva pabbatā gahitā, rājovāde pana “jarā āgacchati sabbayobbanaṃ vilumpamānā”ti evaṃ jarā maraṇaṃ byādhi vipattīti cattāropete āgatāva. |
"Evaṃ jarā ca maccu cā"ti here, only two mountains are taken, old age and death; but in the royal admonition, "old age comes, plundering all youth," thus these four have come: old age, death, sickness, and misfortune. |
tasmāti yasmā hatthiyuddhādīhi jarāmaraṇaṃ jinituṃ na sakkā, tasmā. |
Tasmā"ti means "because it is not possible to conquer old age and death by elephant-battles and so on, therefore. |
saddhaṃ nivesayeti saddhaṃ niveseyya, patiṭṭhāpeyyāti. |
"Saddhaṃ nivesaye"ti means "one should establish faith," "one should place it," he says. |
pañcamaṃ. |
Fifth. |
♦ tatiyo vaggo. |
♦ The third chapter. |
♦ iti sāratthappakāsiniyā |
♦ Thus in the Sāratthappakāsinī |
♦ saṃyuttanikāya-aṭṭhakathāya |
♦ the commentary on the Saṃyutta Nikāya |
♦ kosalasaṃyuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Kosala Saṃyutta is finished. |
♦ 4. mārasaṃyuttaṃ SN 5: SN 4 |
♦ 4. The Māra Saṃyutta SN 5: |
1 , |
1 , |
♦ 1. paṭhamavaggo SN 5: |
♦ 1. The Paṭhamavagga SN 5: |
1 , |
1 , |
♦ 1. tapokammasuttavaṇṇanā SN 5: SN 4.1 |
♦ 1. Commentary on the Tapokamma Sutta SN 5: |
1 , |
1 , |
♦ 137. mārasaṃyuttassa paṭhame uruvelāyaṃ viharatīti paṭividdhasabbaññutaññāṇo uruvelagāmaṃ upanissāya viharati. |
♦ 137. In the first of the Māra Saṃyutta, "uruvelāyaṃ viharatī"ti means "having penetrated the knowledge of omniscience, he dwells in dependence on the village of Uruvelā." |
paṭhamābhisambuddhoti abhisambuddho hutvā paṭhamaṃ antosattāhasmiṃyeva. |
Paṭhamābhisambuddho"ti means "having been enlightened, in the very first seven days. |
dukkarakārikāyāti chabbassāni katāya dukkarakārikāya. |
Dukkarakārikāyā"ti means "by the difficult practice done for six years. |
māro pāpimāti attano visayaṃ atikkamituṃ paṭipanne satte māretīti māro. |
Māro pāpimā"ti means "he who kills beings who have entered upon the path to go beyond his domain is Māra. |
pāpe niyojeti, sayaṃ vā pāpe niyuttoti pāpimā. |
He yokes them to evil, or he himself is yoked to evil," so "pāpimā. |
aññānipissa kaṇho, adhipati, vasavattī, antako, namuci, pamattabandhūtiādīni bahūni nāmāni, idha pana nāmadvayameva gahitaṃ. |
His other many names are Kaṇha, Adhipati, Vasavattī, Antako, Namuci, Pamattabandhu, and so on; here, however, only two names are taken. |
upasaṅkamīti — “ayaṃ samaṇo gotamo ‘muttosmī’ti maññati, amuttabhāvamassa kathessāmī”ti cintetvā upasaṅkami. |
"Upasaṅkamī"ti — thinking, "This ascetic Gotama thinks, 'I am liberated'; I will tell him of his state of not being liberated," he approached. |
♦ tapokammā apakkammāti tapokammato apakkamitvā. |
♦ "Tapokammā apakkammā"ti means "having departed from the austerity-practice." |
aparaddhoti “dūre tvaṃ suddhimaggā”ti vadati. |
"Aparaddho"ti means "you are far from the path of purity," he says. |
amaraṃ tapanti amaratapaṃ amarabhāvatthāya kataṃ lūkhatapaṃ, attakilamathānuyogo. |
Amaraṃ tapan"ti means "the austerity for immortality, the rough austerity done for the sake of the deathless state," "the addiction to self-mortification. |
sabbānatthāvahaṃ hotīti, “sabbaṃ tapaṃ mayhaṃ atthāvahaṃ na bhavatī”ti ñatvā. |
Sabbānatthāvahaṃ hotī"ti, "having known, 'all austerity is not conducive to my welfare.' |
phiyārittaṃva dhammanīti araññe thale phiyārittaṃ viya. |
Phiyārittaṃva dhammanī"ti means "like a ship's oar on dry land in the forest. |
idaṃ vuttaṃ hoti — yathā araññe thale nāvaṃ ṭhapetvā bhaṇḍassa pūretvā mahājanā abhirūhitvā phiyārittaṃ gahetvā saṃkaḍḍheyyuṃ ceva uppīleyyuṃ ca, so mahājanassa vāyāmo ekaṅguladvaṅgulamattampi nāvāya gamanaṃ asādhento niratthako bhaveyya na anatthāvaho, evameva ahaṃ ‘sabbaṃ amaraṃ tapaṃ anatthāvahaṃ hotī’ti ñatvā vissajjesinti. |
This is what is said: Just as if, having placed a ship on dry land in the forest, and having filled it with goods, and with many people having boarded it, they were to take the ship's oar and both pull and push, and that effort of the great populace, not bringing about the movement of the ship even by a single or double finger's breadth, would be fruitless, not conducive to welfare; in the same way, I, having known, 'all immortal austerity is not conducive to welfare,' have renounced it. |
♦ idāni taṃ amaraṃ tapaṃ pahāya yena maggena buddho jāto, taṃ dassento sīlantiādimāha . |
♦ Now, having abandoned that immortal austerity, and showing the path by which he became a Buddha, he said, "sīlan"tiādi. |
tattha sīlanti vacanena sammāvācākammantājīvā gahitā, samādhinā sammāvāyāmasatisamādhayo, paññāya sammādiṭṭhisaṅkappā. |
There, by the word "sīlan," right speech, action, and livelihood are taken; by "samādhi," right effort, mindfulness, and concentration; by "paññā," right view and intention. |
maggaṃ bodhāya bhāvayanti imaṃ aṭṭhaṅgikameva ariyamaggaṃ bodhatthāya bhāvayanto. |
Maggaṃ bodhāya bhāvayan"ti means "cultivating this very eightfold noble path for the sake of awakening. |
ettha ca bodhāyāti maggatthāya. |
Here, "bodhāyā"ti means "for the sake of the path." |
yathā hi yāgutthāya yāgumeva pacanti, pūvatthāya pūvameva pacanti, na aññaṃ kiñci karonti, evaṃ maggameva maggatthāya bhāveti. |
For just as for the sake of gruel, they cook only gruel; for the sake of a cake, they cook only a cake, they do not do anything else; in the same way, he cultivates the path itself for the sake of the path. |
tenāha “maggaṃ bodhāya bhāvayan”ti. |
Therefore he said: "maggaṃ bodhāya bhāvayan"ti (cultivating the path for the sake of awakening). |
paramaṃ suddhinti arahattaṃ. |
Paramaṃ suddhin"ti means "Arahantship. |
nihatoti tvaṃ mayā nihato parājito. |
Nihato"ti means "you have been defeated, you have been vanquished by me. |
paṭhamaṃ. |
First. |
♦ 2. hatthirājavaṇṇasuttavaṇṇanā SN 5: SN 4.2 |
♦ 2. Commentary on the Hatthirājavaṇṇa Sutta SN 5: |
2 , |
2 , |
♦ 138. dutiye rattandhakāratimisāyanti rattiṃ andhabhāvakārake mahātame caturaṅge tamasi. |
♦ 138. In the second, "rattandhakāratimisāyan"ti means "in the fourfold darkness of the night, in the great darkness that causes blindness." |
abbhokāse nisinno hotīti gandhakuṭito nikkhamitvā caṅkamanakoṭiyaṃ pāsāṇaphalake mahācīvaraṃ sīse ṭhapetvā padhānaṃ pariggaṇhamāno nisinno hoti. |
Abbhokāse nisinno hotī"ti means "having come out of the fragrant chamber and having placed his great robe on his head at the end of the walking path on a stone slab, he was sitting, undertaking the striving. |
♦ nanu ca tathāgatassa abhāvito vā maggo, appahīnā vā kilesā, appaṭividdhaṃ vā akuppaṃ, asacchikato vā nirodho natthi, kasmā evamakāsīti? |
♦ But for the Tathāgata, is there an uncultivated path, or unabandoned defilements, or an unpenetrated unshakable, or an unrealized cessation? Why did he do so? |
anāgate kulaputtānaṃ aṅkusatthaṃ. |
As a goad for the sons of good family in the future. |
“anāgate hi kulaputtā mayā gatamaggaṃ āvajjitvā abbhokāsavāsaṃ vasitabbaṃ maññamānā padhānakammaṃ karissantī”ti sampassamāno satthā evamakāsi. |
The Teacher did so, seeing, "In the future, sons of good family, reflecting on the path gone by me, and thinking, 'I should dwell in the open air,' will do the work of striving." |
mahāti mahanto. |
Mahā"ti means "great. |
ariṭṭhakoti kāḷako. |
Ariṭṭhako"ti means "black. |
maṇīti pāsāṇo. |
Maṇī"ti means "a rock. |
evamassa sīsaṃ hotīti evarūpaṃ tassa kāḷavaṇṇaṃ kūṭāgārappamāṇaṃ mahāpāsāṇasadisaṃ sīsaṃ hoti. |
Evamassa sīsaṃ hotī"ti means "his head is of such a black color, like a great rock the size of a pinnacle-house. |
♦ subhāsubhanti dīghamaddhānaṃ saṃsaranto sundarāsundaraṃ vaṇṇaṃ katvā āgatosīti vadati. |
♦ "Subhāsubhan"ti means "wandering for a long time, you have come, having made a beautiful and an ugly form," he says. |
atha vā saṃsaranti saṃsaranto āgacchanto. |
Or, "saṃsaran"ti means "wandering, coming." |
dīghamaddhānanti vasavattiṭṭhānato yāva uruvelāya dīghamaggaṃ, pure bodhāya vā chabbassāni dukkarakārikasamayasaṅkhātaṃ dīghakālaṃ. |
Dīghamaddhānan"ti means "the long path from the place of sovereignty up to Uruvelā," or "the long time of the six years of the period of difficult practice before enlightenment. |
vaṇṇaṃ katvā subhāsubhanti sundarañca asundarañca nānappakāraṃ vaṇṇaṃ katvā anekavāraṃ mama santikaṃ āgatosīti attho. |
The meaning is, "you have come to me many times, having made various beautiful and ugly forms." |
so kira vaṇṇo nāma natthi, yena vaṇṇena māro vibhiṃsakatthāya bhagavato santikaṃ na āgatapubbo. |
For there is no form, it seems, with which form Māra has not come to the presence of the Blessed One for the purpose of frightening him. |
tena taṃ bhagavā evamāha. |
Therefore, the Blessed One spoke to him thus. |
alaṃ te tenāti alaṃ tuyhaṃ etena māravibhiṃsākāradassanabyāpārena. |
Alaṃ te tenā"ti means "enough for you with this business of showing a frightening form of Māra. |
dutiyaṃ. |
Second. |
♦ 3. subhasuttavaṇṇanā SN 5: SN 4.3 |
♦ 3. Commentary on the Subha Sutta SN 5: |
3 , |
3 , |
♦ 139. tatiye susaṃvutāti supihitā. |
♦ 139. In the third, "susaṃvutā"ti means "well-closed." |
na te māravasānugāti, māra, te tuyhaṃ vasānugā na honti. |
Na te māravasānugā"ti, "Māra, they are not followers of your power. |
na te mārassa baddhagūti te tuyhaṃ mārassa baddhacarā sissā antevāsikā na honti. |
Na te mārassa baddhagū"ti means "they are not your, Māra's, bound followers, pupils, disciples. |
tatiyaṃ. |
Third. |
♦ 4. paṭhamamārapāsasuttavaṇṇanā SN 5: SN 4.4 |
♦ 4. Commentary on the Paṭhama Mārapāsa Sutta SN 5: |
4 , |
4 , |
♦ 140. catutthe yoniso manasikārāti upāyamanasikārena. |
♦ 140. In the fourth, "yoniso manasikārā"ti means "by wise attention to the method." |
yoniso sammappadhānāti upāyavīriyena kāraṇavīriyena. |
Yoniso sammappadhānā"ti means "by wise effort, by causal effort. |
vimuttīti arahattaphalavimutti. |
Vimuttī"ti means "the liberation of the fruit of Arahantship. |
ajjhabhāsīti “ayaṃ attanā vīriyaṃ katvā arahattaṃ patvāpi na tussati, idāni aññesampi ‘pāpuṇāthā’ti ussāhaṃ karoti, paṭibāhessāmi nan”ti cintetvā abhāsi. |
"Ajjhabhāsī"ti means, thinking, "This one, having made an effort and attained Arahantship, is not satisfied; now he encourages others also, 'attain it'; I will hinder him," he spoke. |
♦ mārapāsenāti kilesapāsena. |
♦ "Mārapāsena"ti means "by the snare of the defilements." |
ye dibbā ye ca mānusāti ye dibbā kāmaguṇasaṅkhātā mānusā kāmaguṇasaṅkhātā ca mārapāsā nāma atthi, sabbehi tehi tvaṃ baddhoti vadati. |
"Ye dibbā ye ca mānusā"ti means "the divine and the human snares of Māra, which are the strands of sensual pleasure; you are bound by all of them," he says. |
mārabandhanabaddhoti mārabandhanena baddho, mārabandhane vā baddho. |
Mārabandhanabaddho"ti means "bound by the bond of Māra," or "bound in the bond of Māra. |
na me samaṇa mokkhasīti samaṇa tvaṃ mama visayato na muccissasi. |
Na me samaṇa mokkhasī"ti means "ascetic, you will not be released from my domain. |
catutthaṃ. |
Fourth. |
♦ 5. dutiyamārapāsasuttavaṇṇanā SN 5: SN 4.5 |
♦ 5. Commentary on the Dutiya Mārapāsa Sutta SN 5: |
5 , |
5 , |
♦ 141. pañcame muttāhanti mutto ahaṃ. |
♦ 141. In the fifth, "muttāhan"ti means "mutto ahaṃ" (I am liberated). |
purimaṃ suttaṃ antovasse vuttaṃ, idaṃ pana pavāretvā vuṭṭhavassakāle. |
The previous sutta was spoken during the rains retreat; but this one at the time of having come out, having performed the Pavāraṇā. |
cārikanti anupubbagamanacārikaṃ. |
Cārikan"ti means "a tour of successive going. |
divase divase yojanaparamaṃ gacchantā carathāti vadati. |
He says, "Go, traveling at most a yojana day by day." |
mā ekena dveti ekamaggena dve janā mā agamittha. |
Mā ekena dve"ti means "let not two people go by one road. |
evañhi gatesu ekasmiṃ dhammaṃ desente, ekena tuṇhībhūtena ṭhātabbaṃ hoti. |
For if they go thus, when one is teaching the Dhamma, one has to stand silent. |
tasmā evamāha. |
Therefore, he spoke thus. |
♦ ādikalyāṇanti ādimhi kalyāṇaṃ sundaraṃ bhaddakaṃ. |
♦ "Ādikalyāṇan"ti means "good in the beginning, excellent." |
tathā majjhapariyosānesu. |
Likewise in the middle and the end. |
ādimajjhapariyosānañca nāmetaṃ sāsanassa ca desanāya ca vasena duvidhaṃ. |
And this beginning, middle, and end is of two kinds: by way of the dispensation and by way of the teaching. |
tattha sāsanassa sīlaṃ ādi, samathavipassanāmaggā majjhaṃ, phalanibbānāni pariyosānaṃ. |
There, of the dispensation, virtue is the beginning; calm, insight, and the path are the middle; the fruit and Nibbāna are the end. |
sīlasamādhayo vā ādi, vipassanāmaggā majjhaṃ, phalanibbānāni pariyosānaṃ. |
Or virtue and concentration are the beginning; insight and the path are the middle; the fruit and Nibbāna are the end. |
sīlasamādhivipassanā vā ādi, maggo majjhaṃ, phalanibbānāni pariyosānaṃ. |
Or virtue, concentration, and insight are the beginning; the path is the middle; the fruit and Nibbāna are the end. |
desanāya pana catuppadikāya gāthāya tāva paṭhamapādo ādi, dutiyatatiyā majjhaṃ, catuttho pariyosānaṃ. |
But of the teaching, of a four-lined verse, the first line is the beginning; the second and third are the middle; the fourth is the end. |
pañcapadachappadānaṃ paṭhamapādo ādi, avasānapādo pariyosānaṃ, avasesā majjhaṃ. |
Of a five- or six-lined one, the first line is the beginning; the last line is the end; the remaining are the middle. |
ekānusandhikasuttassa nidānaṃ ādi, “idamavocā”ti pariyosānaṃ, sesaṃ majjhaṃ. |
Of a sutta with a single connection, the introduction is the beginning; "thus he spoke" is the end; the rest is the middle. |
anekānusandhikassa majjhe bahūpi anusandhi majjhameva, nidānaṃ ādi, “idamavocā”ti pariyosānaṃ. |
Of one with many connections, even the many connections in the middle are the middle; the introduction is the beginning; "thus he spoke" is the end. |
♦ sātthanti sātthakaṃ katvā desetha. |
♦ "Sātthan"ti means "teach it, having made it meaningful." |
sabyañjananti byañjanehi ceva padehi ca paripūraṃ katvā desetha. |
Sabyañjanan"ti means "teach it, having made it complete with expressions and with phrases. |
kevalaparipuṇṇanti sakalaparipuṇṇaṃ. |
Kevalaparipuṇṇan"ti means "entirely complete. |
parisuddhanti nirupakkilesaṃ. |
Parisuddhan"ti means "undefiled. |
brahmacariyanti sikkhattayasaṅgahaṃ sāsanabrahmacariyaṃ. |
Brahmacariyan"ti means "the holy life of the dispensation, the collection of the three trainings. |
pakāsethāti āvikarotha. |
Pakāsethā"ti means "make it manifest. |
♦ apparajakkhajātikāti paññācakkhumhi appakilesarajasabhāvā, dukūlasāṇiyā paṭicchannā viya catuppadikagāthāpariyosāne arahattaṃ pattuṃ samatthā santīti attho. |
♦ "Apparajakkhajātikā"ti means "of a nature with little dust of defilements in the eye of wisdom"; "like one covered with a fine silk cloth, there are those who are capable of attaining Arahantship at the end of a four-lined verse," is the meaning. |
assavanatāti assavanatāya. |
Assavanatā"ti means "by not hearing. |
parihāyantīti alābhaparihāniyā dhammato parihāyanti. |
Parihāyantī"ti means "they decline from the Dhamma by the decline of gain. |
senānigamoti paṭhamakappikānaṃ senāya niviṭṭhokāse patiṭṭhitagāmo, sujātāya vā pitu senānī nāma nigamo. |
Senānigamo"ti means "a village established in a place where the army of the first-eon people had encamped," or "a market town named Senānī of Sujātā's father. |
tenupasaṅkamissāmīti nāhaṃ tumhe uyyojetvā pariveṇādīni kāretvā upaṭṭhākādīhi paricariyamāno viharissāmi, tiṇṇaṃ pana jaṭilānaṃ aḍḍhuḍḍhāni pāṭihāriyasahassāni dassetvā dhammameva desetuṃ upasaṅkamissāmīti. |
Tenupasaṅkamissāmī"ti means "I will not, having sent you away, and having had monasteries and so on built, and being served by attendants and so on, dwell; but having shown three thousand five hundred miracles to the three ascetics, I will approach to teach only the Dhamma. |
tenupasaṅkamīti, “ayaṃ samaṇo gotamo mahāyuddhaṃ vicārento viya, ‘mā ekena dve agamittha, dhammaṃ desethā’ti saṭṭhi jane uyyojeti, imasmiṃ pana ekasmimpi dhammaṃ desente mayhaṃ cittassādaṃ natthi, evaṃ bahūsu desentesu kuto bhavissati, paṭibāhāmi nan”ti cintetvā upasaṅkami. |
"Tenupasaṅkamī"ti, thinking, "This ascetic Gotama, as if planning a great war, sends out sixty people, saying, 'Let not two go by one road; teach the Dhamma.' But when even this one teaches the Dhamma, there is no pleasure for my mind; when so many are teaching, from where will there be? I will hinder him," he approached. |
pañcamaṃ. |
Fifth. |
♦ 6. sappasuttavaṇṇanā SN 5: SN 4.6 |
♦ 6. Commentary on the Sappa Sutta SN 5: |
6 , |
6 , |
♦ 142. chaṭṭhe soṇḍikākilañjanti surākārakānaṃ piṭṭhapattharaṇakakilañjaṃ. |
♦ 142. In the sixth, "soṇḍikākilañjan"ti means "the mat for spreading grain of the liquor-makers." |
kosalikā kaṃsapātīti kosalarañño rathacakkappamāṇā paribhogapāti . |
Kosalikā kaṃsapātī"ti means "the bowl for enjoyment of the king of Kosala, of the size of a chariot-wheel. |
gaḷagaḷāyanteti gajjante. |
Gaḷagaḷāyante"ti means "roaring. |
kammāragaggariyāti kammāruddhanapaṇāḷiyā. |
Kammāragaggariyā"ti means "of the pipe of a smith's furnace. |
dhamamānāyāti bhastavātena pūriyamānāya. |
Dhamamānāyā"ti means "of that which is being filled by the wind of the bellows. |
iti viditvāti — “samaṇo gotamo padhānamanuyutto sukhena nisinno, ghaṭṭayissāmi nan”ti vuttappakāraṃ attabhāvaṃ māpetvā niyāmabhūmiyaṃ ito cito ca sañcarantaṃ vijjulatālokena disvā, “ko nu kho eso satto”ti? |
"Iti viditvā"ti — "The ascetic Gotama is sitting happily, devoted to striving; I will attack him." Having created an appearance of the kind described, and seeing him wandering hither and thither on the ground of the rule, with the light of lightning, "Who can this being be?", reflecting, "This is Māra," thus having known. |
āvajjento, “māro ayan”ti evaṃ viditvā. |
|
♦ suññagehānīti suññāgārāni. |
♦ "Suññagehānī"ti means "empty dwellings." |
seyyāti seyyatthāya. |
Seyyā"ti means "for the sake of lying down. |
ṭhassāmi caṅkamissāmi nisīdissāmi nipajjissāmīti etadatthāya yo suññāgārāni sevatīti attho. |
The meaning is, "he who frequents empty dwellings for the purpose of 'I will stand, I will walk, I will sit, I will lie down.'" |
so muni attasaññatoti so buddhamuni hatthapādakukkuccābhāvena saṃyatattabhāvo. |
So muni attasaññato"ti means "that Buddha-sage is of a self-restrained nature, due to the absence of fidgeting of the hands and feet. |
vossajja careyya tattha soti so tasmiṃ attabhāve ālayaṃ nikantiṃ vossajjitvā pahāya careyya. |
Vossajja careyya tattha so"ti means "he, having relinquished, having abandoned attachment and delight in that physical body, would go about. |
patirūpaṃ hi tathāvidhassa tanti tādisassa taṃsaṇṭhitassa buddhamunino taṃ attabhāve nikantiṃ vossajjitvā caraṇaṃ nāma patirūpaṃ yuttaṃ anucchavikaṃ. |
Patirūpaṃ hi tathāvidhassa tan"ti means "for such a one, for one of such a nature, for a Buddha-sage, that wandering, having relinquished attachment in the physical body, is indeed proper, suitable, becoming. |
♦ carakāti sīhabyagghādikā sañcaraṇasattā. |
♦ "Carakā"ti means "wandering beings such as lions and tigers." |
bheravāti saviññāṇakāviññāṇakabheravā. |
Bheravā"ti means "sentient and insentient frightening things. |
tattha saviññāṇakā sīhabyagghādayo, aviññāṇakā rattibhāge khāṇuvammikādayo. |
There, the sentient are lions, tigers, and so on; the insentient are stumps, anthills, and so on at night. |
tepi hi tasmiṃ kāle yakkhā viya upaṭṭhahanti, rajjuvalliyādīni sabbāni sappā viya upaṭṭhahanti. |
For even they, at that time, appear like yakkhas; and all ropes, creepers, and so on appear like snakes. |
tatthāti tesu bheravesu suññāgāragato buddhamuni lomacalanamattakampi na karoti. |
Tatthā"ti means "in those frightening things, a Buddha-sage who has gone to an empty dwelling does not make even a movement of a body-hair. |
♦ idāni aṭṭhānaparikappaṃ dassento nabhaṃ phaleyyātiādimāha. |
♦ Now, showing an impossible conception, he said, "nabhaṃ phaleyyā"tiādi. |
tattha phaleyyāti kākapadaṃ viya hīrahīraso phaleyya. |
There, "phaleyyā"ti means "it would split into fissures like a crow's foot." |
caleyyāti pokkharapatte vātāhato udakabindu viya caleyya. |
Caleyyā"ti means "it would tremble like a drop of water on a lotus leaf struck by the wind. |
sallampi ce urasi pakappayeyyunti tikhiṇasattisallaṃ cepi urasmiṃ cāreyeyyuṃ. |
Sallampi ce urasi pakappayeyyun"ti means "even if they were to place a sharp spear-dart on his chest. |
upadhīsūti khandhūpadhīsu. |
Upadhīsū"ti means "in the attachments of the aggregates. |
tāṇaṃ na karontīti tikhiṇe salle urasmiṃ cāriyamāne bhayena gumbantarakandarādīni pavisantā tāṇaṃ karonti nāma. |
Tāṇaṃ na karontī"ti means "when a sharp dart is placed on their chest, they, out of fear, enter the thickets of bushes, caves, and so on, and make a protection. |
buddhā pana samucchinnasabbabhayā evarūpaṃ tāṇaṃ nāma na karonti. |
But the Buddhas, whose all fear has been cut off, do not make such a protection. |
chaṭṭhaṃ. |
Sixth. |
♦ 7. supatisuttavaṇṇanā SN 5: SN 4.7 |
♦ 7. Commentary on the Supati Sutta SN 5: |
7 , |
7 , |
♦ 143. sattame pāde pakkhāletvāti utugāhāpanatthaṃ dhovitvā. |
♦ 143. In the seventh, "pāde pakkhāletvā"ti means "having washed them for the purpose of adjusting to the temperature." |
buddhānaṃ pana sarīre rajojallaṃ na upalimpati, udakampi pokkharapatte pakkhittaṃ viya vivaṭṭitvā gacchati. |
But on the body of the Tathāgata, dust and dirt do not stick; and water rolls off like that which has been thrown onto a lotus leaf. |
apica kho dhotapādake gehe pāde dhovitvā pavisanaṃ pabbajitānaṃ vattaṃ. |
And yet, entering a house with washed feet is the proper conduct for the ordained. |
tattha buddhānaṃ vattabhedo nāma natthi, vattasīse pana ṭhatvā dhovanti. |
There, for the Buddhas, there is no such thing as a breach of conduct; but they wash, standing at the head of the conduct. |
sace hi tathāgato neva nhāyeyya, na pāde dhoveyya, “nāyaṃ manusso”ti vadeyyuṃ. |
For if the Tathāgata were not to bathe or to wash his feet, they would say, "This is not a human." |
tasmā manussakiriyaṃ amuñcanto dhovati. |
Therefore, not abandoning human action, he washes. |
sato sampajānoti soppapariggāhakena satisampajaññena samannāgato. |
Sato sampajāno"ti means "endowed with the mindfulness and clear comprehension that comprehends sleep. |
upasaṅkamīti samaṇo gotamo sabbarattiṃ abbhokāse caṅkamitvā gandhakuṭiṃ pavisitvā niddāyati, ativiya sukhasayito bhavissati, ghaṭṭayissāmi nanti cintetvā upasaṅkami. |
"Upasaṅkamī"ti — thinking, "The ascetic Gotama, having walked in the open air all night, has entered the fragrant chamber and is sleeping; he must be very soundly asleep; I will attack him," he approached. |
♦ kiṃ soppasīti kiṃ supasi, kiṃ soppaṃ nāmidaṃ tavāti vadati. |
♦ "Kiṃ soppasī"ti means "why do you sleep? what is this sleep of yours?", he says. |
kiṃ nu soppasīti kasmā nu supasi? |
Kiṃ nu soppasī"ti means "why indeed do you sleep? |
dubbhago viyāti mato viya, visaññī viya ca. |
Dubbhago viyā"ti means "like one who is dead," "and like one who is unconscious. |
suññamagāranti suññaṃ me gharaṃ laddhanti soppasīti vadati. |
"Suññamagāran"ti means "you sleep, thinking, 'I have found an empty house,'" he says. |
sūriye uggateti sūriyamhi uṭṭhite. |
Sūriye uggate"ti means "when the sun has risen. |
idāni hi aññe bhikkhū sammajjanti, pānīyaṃ upaṭṭhapenti, bhikkhācāragamanasajjā bhavanti, tvaṃ kasmā soppasiyeva. |
Now the other monks are sweeping, they are setting out water, they are ready to go for alms; why do you just sleep? |
♦ jālinīti tayo bhave ajjhottharitvā ṭhitena “ajjhattikassupādāya aṭṭhārasataṇhāvicaritānī”tiādinā tena tena attano koṭṭhāsabhūtena jālena jālinī. |
♦ "Jālinī"ti means "by the net of its own respective portions, such as 'by way of the internal basis, there are eighteen wanderings of craving,' which stands, having overwhelmed the three existences, she is 'jālinī' (net-like)." |
visattikāti rūpādīsu tattha tattha visattatāya visamūlatāya visaparibhogatāya ca visattikā. |
Visattikā"ti means "she is 'visattikā' because of her entanglement in objects such as form here and there, because of her poisonous root, and because of her poisonous enjoyment. |
kuhiñci netaveti katthaci netuṃ. |
Kuhiñci netave"ti means "to lead anywhere. |
sabbūpadhi parikkhayāti sabbesaṃ khandhakilesābhisaṅkhārakāmaguṇabhedānaṃ upadhīnaṃ parikkhayā. |
Sabbūpadhi parikkhayā"ti means "by the destruction of all the attachments, which are divided into the aggregates, the defilements, the volitional formations, and the sensual pleasures. |
kiṃ tavettha, mārāti, māra, tuyhaṃ kiṃ ettha? |
Kiṃ tavettha, mārā"ti, "Māra, what is it to you here? Why do you wander about, complaining incessantly, like a small fly that cannot settle on hot gruel? |
kasmā tvaṃ uṇhayāguyaṃ nilīyituṃ asakkontī khuddakamakkhikā viya antanteneva ujjhāyanto āhiṇḍasīti. |
Seventh. |
sattamaṃ. |
♦ 8. nandatisuttavaṇṇanā SN 5: SN 4.8 |
♦ 8. Commentary on the Nandati Sutta SN 5: |
8 , |
8 , |
♦ 144. aṭṭhamaṃ devatāsaṃyutte vuttatthameva. |
♦ 144. The eighth has the meaning as stated in the Devatāsaṃyutta. |
aṭṭhamaṃ. |
Eighth. |
♦ 9. paṭhamāayusuttavaṇṇanā SN 5: SN 4.9 |
♦ 9. Commentary on the Paṭhama Āyu Sutta SN 5: |
9 , |
9 , |
♦ 145. navame appaṃ vā bhiyyoti bhiyyo jīvanto aparaṃ vassasataṃ jīvituṃ na sakkoti, paṇṇāsaṃ vā saṭṭhi vā vassāni jīvati. |
♦ 145. In the ninth, "appaṃ vā bhiyyo"ti means "living longer, he is not able to live another hundred years; he lives for fifty or sixty years." |
ajjhabhāsīti samaṇo gotamo “manussānaṃ appamāyū”ti katheti, dīghabhāvamassa kathessāmīti paccanīkasātatāya abhibhavitvā abhāsi. |
"Ajjhabhāsī"ti means, "The ascetic Gotama says, 'The lifespan of humans is short'; I will speak of its longness," he spoke, being of a contrary nature, having overpowered him. |
♦ na naṃ hīḷeti taṃ āyuṃ “appakamidan”ti na hīḷeyya. |
♦ "Na naṃ hīḷe"ti means "one should not despise that lifespan, 'this is short.'" |
khīramatto vāti yathā daharo kumāro uttānaseyyako khīraṃ pivitvā dukūlacumbaṭake nipanno asaññī viya niddāyati, kassaci āyuṃ appaṃ vā dīghaṃ vāti na cinteti, evaṃ sappuriso. |
Khīramatto vā"ti means "just as a young boy, lying on his back, having drunk milk, and lying on a silk cushion, sleeps as if unconscious, and does not think of anyone's lifespan as short or long; in the same way, a good person. |
careyyādittasīso vāti āyuṃ parittanti ñatvā pajjalitasīso viya careyya. |
Careyyādittasīso vā"ti means "knowing that the lifespan is short, he should go about as if his head were on fire. |
navamaṃ. |
Ninth. |
♦ 10. dutiyāayusuttavaṇṇanā SN 5: SN 4.10 |
♦ 10. Commentary on the Dutiya Āyu Sutta SN 5: |
10 , |
10 , |
♦ 146. dasame nemīva rathakubbaranti yathā divasaṃ gacchantassa rathassa cakkanemi kubbaraṃ anupariyāyati na vijahati, evaṃ āyu anupariyāyatīti. |
♦ 146. In the tenth, "nemīva rathakubbaran"ti means "just as the rim of the wheel of a chariot that is going day by day follows the hub, it does not leave it; in the same way, life follows," he says. |
dasamaṃ. |
Tenth. |
♦ paṭhamo vaggo. |
♦ The first chapter. |
♦ 2. dutiyavaggo |
♦ 2. The Dutiya Vagga |
♦ 1. pāsāṇasuttavaṇṇanā SN 4.11 |
♦ 1. Commentary on the Pāsāṇa Sutta |
♦ 147. dutiyavaggassa paṭhame nisinnoti pubbe vuttanayeneva padhānaṃ pariggaṇhanto nisinno. |
♦ 147. In the first of the second chapter, "nisinno"ti means "he was sitting, undertaking the striving in the way previously mentioned." |
māropissa sukhanisinnabhāvaṃ ñatvā ghaṭṭayissāmīti upasaṅkamanto. |
Māra also, knowing his state of sitting comfortably, and thinking, "I will attack him," approached. |
padālesīti pabbatapiṭṭhe ṭhatvā pavijjhi. |
Padālesī"ti means "standing on the mountain ridge, he hurled it. |
pāsāṇā nirantarā aññamaññaṃ abhihanantā patanti. |
Pāsāṇā nirantarā aññamaññaṃ abhihanantā patan"ti means "the rocks fall, striking one another without a gap. |
kevalanti sakalaṃ. |
Kevalan"ti means "the whole. |
sabbanti tasseva vevacanaṃ. |
"San"ti is a synonym for that. |
paṭhamaṃ. |
First. |
♦ 2. kinnusīhasuttavaṇṇanā SN 4.12 |
♦ 2. Commentary on the Kinnusīha Sutta |
♦ 148. dutiye vicakkhukammāyāti parisāya paññācakkhuṃ vināsetukamyatāya. |
♦ 148. In the second, "vicakkhukammāyā"ti means "with the desire to destroy the eye of wisdom of the assembly." |
buddhānaṃ panesa paññācakkhuṃ vināsetuṃ na sakkoti, parisāya bheravārammaṇaṃ sāvento vā dassento vā sakkoti. |
But he is not able to destroy this eye of wisdom of the Buddhas; but he is able to, by making a frightening object heard or seen by the assembly. |
vijitāvī nu maññasīti kiṃ nu tvaṃ “vijitavijayo ahan”ti maññasi? |
Vijitāvī nu maññasī"ti means "do you indeed think, 'I am a victor of victory'? |
mā evaṃ maññi, natthi te jayo. |
Do not think so; there is no victory for you. |
parisāsūti, aṭṭhasu parisāsu. |
Parisāsū"ti, "in the eight assemblies. |
balappattāti dasabalappattā. |
Balappattā"ti means "having attained the ten powers. |
dutiyaṃ. |
Second. |
♦ 3. sakalikasuttavaṇṇanā SN 4.13 |
♦ 3. Commentary on the Sakalika Sutta |
♦ 149. tatiye mandiyā nūti mandabhāvena momūhabhāvena. |
♦ 149. In the third, "mandiyā nū"ti means "by dullness, by bewilderment." |
udāhu kāveyyamattoti udāhu yathā kavi kabbaṃ cintento tena kabbakaraṇena matto sayati, evaṃ sayasi. |
Udāhu kāveyyamatto"ti means "or just as a poet, thinking of a poem, and being intoxicated by that poem-making, sleeps, in the same way, you sleep. |
sampacurāti bahavo. |
Sampacurā"ti means "many. |
kimidaṃ soppase vāti kasmā idaṃ soppaṃ soppasiyeva? |
Kimidaṃ soppase vā"ti means "why do you sleep this sleep at all? |
atthaṃ sameccāti atthaṃ samāgantvā pāpuṇitvā. |
Atthaṃ sameccā"ti means "having come to the goal, having reached it. |
mayhaṃ hi asaṅgaho nāma saṅgahavipanno vā attho natthi. |
For me, there is no lack of attainment, or an attainment that has gone wrong. |
sallanti tikhiṇaṃ sattisallaṃ. |
Sallan"ti means "a sharp spear-dart. |
jaggaṃ na saṅketi yathā ekacco sīhapathādīsu jagganto saṅkati, tathā ahaṃ jaggantopi na saṅkāmi. |
Jaggaṃ na saṅke"ti means "just as a certain person, being watchful on a lion-path and so on, is suspicious, in the same way, I, even while being watchful, am not suspicious. |
napi bhemi sottunti yathā ekacco sīhapathādīsuyeva supituṃ bhāyati, evaṃ ahaṃ supitumpi na bhāyāmi. |
Napi bhemi sottun"ti means "just as a certain person is afraid to sleep on a lion-path and so on, in the same way, I am not afraid to sleep either. |
nānutapanti māmanti yathā ācariyassa vā antevāsikassa vā aphāsuke jāte uddesaparipucchāya ṭhitattā antevāsiṃ rattindivā atikkamantā anutapanti, evaṃ maṃ nānutapanti. |
Nānutapanti māman"ti means "just as when a teacher or a disciple is unwell, they, being established in recitation and inquiry, are tormented as the day and night pass, in the same way, they do not torment me. |
na hi mayhaṃ kiñci apariniṭṭhitakammaṃ nāma atthi. |
For me, there is no such thing as an unfinished task. |
tenevāha hāniṃ na passāmi kuhiñci loketi. |
Therefore he said: "hāniṃ na passāmi kuhiñci loke"ti (I see no loss anywhere in the world). |
tatiyaṃ. |
Third. |
♦ 4. patirūpasuttavaṇṇanā SN 4.14 |
♦ 4. Commentary on the Patirūpa Sutta |
♦ 150. catutthe anurodhavirodhesūti rāgapaṭighesu. |
♦ 150. In the fourth, "anurodhavirodhesū"ti means "in attachment and aversion." |
mā sajjittho tadācaranti evaṃ dhammakathaṃ ācaranto mā laggi. |
Mā sajjittho tadācaran"ti means "do not, while practicing such a Dhamma talk, get stuck. |
dhammakathaṃ kathentassa hi ekacce sādhukāraṃ dadanti, tesu rāgo uppajjati. |
For of one who is giving a Dhamma talk, some give their approval; in them, passion arises. |
ekacce asakkaccaṃ suṇanti, tesu paṭigho uppajjati. |
Some listen disrespectfully; towards them, aversion arises. |
iti dhammakathiko anurodhavirodhesu sajjati nāma. |
Thus, a Dhamma-talker is said to get stuck in attachment and aversion. |
tvaṃ evaṃ mā sajjitthoti vadati. |
"You should not get stuck thus," he says. |
yadaññamanusāsatīti yaṃ aññaṃ anusāsati, taṃ. |
Yadaññamanusāsatī"ti means "that which he instructs another. |
sambuddho hitānukampī hitena anupakampati. |
Sambuddho hitānukampī"ti means "the Perfectly Enlightened One is compassionate for their welfare. |
yasmā ca hitānukampī, tasmā anurodhavirodhehi vippamutto tathāgatoti. |
And because he is compassionate for their welfare, therefore the Tathāgata is liberated from attachment and aversion. |
catutthaṃ. |
Fourth. |
♦ 5. mānasasuttavaṇṇanā SN 4.15 |
♦ 5. Commentary on the Mānasa Sutta |
♦ 151. pañcame ākāse carantepi bandhatīti antalikkhacaro. |
♦ 151. In the fifth, "ākāse carantepi bandhatī"ti means "he who wanders in the sky." |
pāsoti rāgapāso. |
Pāso"ti means "the snare of passion. |
mānasoti manasampayutto. |
Mānaso"ti means "conjoined with the mind. |
pañcamaṃ. |
Fifth. |
♦ 6. pattasuttavaṇṇanā SN 4.16 |
♦ 6. Commentary on the Patta Sutta |
♦ 152. chaṭṭhe pañcannaṃ upādānakkhandhānaṃ upādāyāti pañca upādānakkhandhe ādiyitvā, sabhāvasāmaññalakkhaṇavasena nānappakārato vibhajitvā dassento. |
♦ 152. In the sixth, "pañcannaṃ upādānakkhandhānaṃ upādāyā"ti means "having taken the five aggregates of grasping, and showing them by analyzing them in various ways by way of their common and specific characteristics." |
sandassetīti khandhānaṃ sabhāvalakkhaṇādīni dasseti. |
Sandassetī"ti means "he shows the specific characteristics and so on of the aggregates. |
samādapetīti gaṇhāpeti. |
Samādapetī"ti means "he makes them grasp. |
samuttejetīti samādānamhi ussāhaṃ janeti. |
Samuttejetī"ti means "he generates enthusiasm in the undertaking. |
sampahaṃsetīti paṭividdhaguṇena vodāpeti jotāpeti. |
Sampahaṃsetī"ti means "he purifies and illuminates them with the quality that has been realized. |
aṭṭhiṃ katvāti atthikaṃ katvā, “ayaṃ no adhigantabbo attho”ti evaṃ sallakkhetvā tāya desanāya atthikā hutvā. |
"Aṭṭhiṃ katvā"ti means "having made it a concern"; "this is the goal to be attained by us." Thus, having become concerned with that teaching. |
manasi katvāti citte ṭhapetvā. |
Manasi katvā"ti means "having placed it in the mind. |
sabbacetaso samannāharitvāti sabbena tena kammakārakacittena samannāharitvā. |
Sabbacetaso samannāharitvā"ti means "having applied oneself with the whole of that kamma-doing mind. |
ohitasotāti ṭhapitāsotā. |
Ohitasotā"ti means "with ears established. |
abbhokāse nikkhittāti otāpanatthāya ṭhapitā. |
Abbhokāse nikkhittā"ti means "placed in the open for the purpose of drying. |
♦ rūpaṃ vedayitaṃ saññānti, ete rūpādayo tayo khandhā. |
♦ "Rūpaṃ vedayitaṃ saññān"ti, these three are the aggregates of form and so on. |
yañca saṅkhatanti iminā saṅkhārakkhandho gahito. |
"Yañca saṅkhatan"ti by this, the aggregate of formations is taken. |
evaṃ tattha virajjatīti “eso ahaṃ na homi, etaṃ mayhaṃ na hotī”ti passanto evaṃ tesu khandhesu virajjati. |
Evaṃ tattha virajjatī"ti means "seeing, 'this I am not, this is not mine,' he thus becomes dispassionate towards those aggregates. |
khemattanti khemībhūtaṃ attabhāvaṃ. |
Khemattan"ti means "the state of being safe. |
iminā phalakkhaṇaṃ dasseti. |
By this, he shows the moment of the fruit. |
anvesanti bhavayonigatiṭhitisattāvāsasaṅkhātesu sabbaṭṭhānesu pariyesamānā. |
Anvesan"ti means "searching in all places: in the existences, wombs, destinies, stations, and abodes of beings. |
nājjhagāti na passīti. |
"Nājjhagā"ti means "na passi"ti (he did not see). |
chaṭṭhaṃ. |
Sixth. |
♦ 7. chaphassāyatanasuttavaṇṇanā SN 4.17 |
♦ 7. Commentary on the Chaphassāyatana Sutta |
♦ 153. sattame phassāyatanānanti sañjātisamosaraṇaṭṭhena chadvārikassa phassassa āyatanānaṃ. |
♦ 153. In the seventh, "phassāyatanānan"ti means "of the bases of the six-doored contact, in the sense of arising and meeting." |
bhayabheravaṃ saddanti meghadundubhiasanipātasaddasadisaṃ bhayajanakaṃ saddaṃ. |
Bhayabheravaṃ saddan"ti means "a fear-producing sound, like the sound of a cloud-drum or a thunderbolt. |
pathavī maññe undrīyatīti ayaṃ mahāpathavī paṭapaṭasaddaṃ kurumānā viya ahosi. |
Pathavī maññe undrīyatī"ti means "this great earth was as if making a cracking sound. |
ettha loko vimucchitoti etesu chasu ārammaṇesu loko adhimucchito. |
Ettha loko vimucchito"ti means "in these six objects, the world is infatuated. |
māradheyyanti mārassa ṭhānabhūtaṃ tebhūmakavaṭṭaṃ. |
Māradheyyan"ti means "the three-realmed round of existence, which is the domain of Māra. |
sattamaṃ. |
Seventh. |
♦ 8. piṇḍasuttavaṇṇanā SN 4.18 |
♦ 8. Commentary on the Piṇḍa Sutta |
♦ 154. aṭṭhame pāhunakāni bhavantīti tathārūpe nakkhatte tattha tattha pesetabbāni pāhunakāni bhavanti, āgantukapaṇṇākāradānāni vā. |
♦ 154. In the eighth, "pāhunakāni bhavantī"ti means "at such a festival, there are gifts to be sent here and there," or "gifts of presents for visitors." |
sayaṃcaraṇadivase samavayajātigottā kumārakā tato tato sannipatanti. |
On the day of the self-willed wandering, youths of the same class, birth, and clan assemble from here and there. |
kumārikāyopi attano attano vibhavānurūpena alaṅkatā tahaṃ tahaṃ vicaranti. |
The maidens also, adorned according to their respective means, wander here and there. |
tatra kumārikāyopi yathārucikānaṃ kumārakānaṃ paṇṇākāraṃ pesenti, kumārakāpi kumārikānaṃ aññasmiṃ asati antamaso mālāguḷenapi parikkhipanti. |
There, the maidens also send a present to the youths of their choice, and the youths to the maidens; if there is nothing else, they surround them with at least a garland of flowers. |
anvāviṭṭhāti anu āviṭṭhā. |
"Anvāviṭṭhā"ti means "anu āviṭṭhā" (possessed by). |
taṃdivasaṃ kira pañcasatā kumārikāyo uyyānakīḷaṃ gacchantiyo paṭipathe satthāraṃ disvā chaṇapūvaṃ dadeyyuṃ. |
On that day, it seems, five hundred maidens, going to play in the park, would see the Teacher on the path and give him a festival-cake. |
satthā tāsaṃ dānānumodanatthaṃ pakiṇṇakadhammadesanaṃ deseyya, desanāpariyosāne sabbāpi sotāpattiphale patiṭṭhaheyyuṃ. |
The Teacher, for the purpose of giving a blessing for their gift, would give a miscellaneous Dhamma discourse; at the end of the discourse, all would be established in the fruit of stream-entry. |
māro tāsaṃ sampattiyā antarāyaṃ karissāmīti anvāvisi. |
Māra, thinking, "I will cause an obstacle to their attainment," possessed them. |
pāḷiyaṃ pana mā samaṇo gotamo piṇḍamalatthāti ettakaṃyeva vuttanti. |
But in the Pāḷi, only this much is said: "mā samaṇo gotamo piṇḍamalatthā"ti (let not the ascetic Gotama get an alms-food). |
♦ kiṃ pana satthā mārāvaṭṭanaṃ ajānitvā paviṭṭhoti? |
♦ But did the Teacher enter, not knowing Māra's possession? |
āma ajānitvā. |
Yes, not knowing. |
kasmā? anāvajjanatāya. |
Why? |
buddhānañhi — “asukaṭṭhāne bhattaṃ labhissāma, na labhissāmā”ti āvajjanaṃ na ananucchavikaṃ. |
Because of not reflecting. |
paviṭṭho pana manussānaṃ upacārabhedaṃ disvā, “kiṃ idan”ti? |
For it is not becoming for the Buddhas to reflect, "Will we get food in such-and-such a place, or will we not?" |
āvajjento ñatvā, “āmisatthaṃ mārāvaṭṭanaṃ bhindituṃ ananucchavikan”ti abhinditvāva nikkhanto. |
But having entered, and seeing the difference in the behavior of the people, and thinking, "What is this?", and reflecting, and knowing, and thinking, "It is not becoming to break Māra's possession for the sake of material things," he went out without having broken it. |
♦ upasaṅkamīti amittavijayena viya tuṭṭho sakalagāme kaṭacchumattampi bhattaṃ alabhitvā gāmato nikkhamantaṃ bhagavantaṃ gāmiyamanussavesena upasaṅkami. |
♦ "Upasaṅkamī"ti means "he approached in the guise of a villager, the Blessed One who was coming out of the village without having obtained even a ladleful of rice in the whole village, delighted as if by the victory of an enemy." |
tathāhaṃ karissāmīti idaṃ so musā bhāsati. |
"Tathāhaṃ karissāmī"ti this he speaks falsely. |
evaṃ kirassa ahosi — “mayā evaṃ vutte puna pavisissati, atha naṃ gāmadārakā ‘sakalagāme caritvā kaṭacchubhikkhampi alabhitvā gāmato nikkhamma puna paviṭṭhosī’tiādīni vatvā uppaṇḍessantī”ti. |
Thus, it seems, it was for him: "When I have spoken thus, he will enter again; then the village boys, saying, 'Having gone through the whole village and not having obtained even a ladleful of alms, and having come out of the village, you have entered again,' and so on, will mock him." |
bhagavā pana — “sacāyaṃ maṃ evaṃ viheṭhessati muddhamasseva sattadhā phalissatī”ti tasmiṃ anukampāya apavisitvā gāthādvayamāha. |
But the Blessed One, thinking, "If this one were to harass me thus, his head would surely split into seven pieces," out of compassion for him, without entering, he spoke two verses. |
♦ tattha pasavīti janesi nipphādesi. |
♦ There, "pasavī"ti means "you have produced, you have brought forth." |
āsajjāti āsādetvā ghaṭṭetvā. |
Āsajjā"ti means "having attacked, having assailed. |
na me pāpaṃ vipaccatīti mama pāpaṃ na paccati. |
Na me pāpaṃ vipaccatī"ti means "my evil does not ripen. |
nipphalaṃ etanti kiṃ nu tvaṃ evaṃ maññasi? |
"Nipphalaṃ etan"ti means "do you indeed think thus? Do not think so; there is a fruit for the evil done by you," he shows. |
mā evaṃ maññi, atthi tayā katassa pāpassa phalanti dīpeti. |
Kiñcanan"ti means "the mass of defilements, such as the attachment of passion, which is able to crush. |
kiñcananti maddituṃ samatthaṃ rāgakiñcanādi kilesajātaṃ. |
Ābhassarā yathā"ti means "just as the Ābhassarā devas, subsisting on the jhāna with joy, are said to have joy as their food, in the same way, we will be. |
ābhassarā yathāti yathā ābhassarā devā sappītikajjhānena yāpentā pītibhakkhā nāma honti, evaṃ bhavissāmāti. |
Eighth. |
aṭṭhamaṃ. |
♦ 9. kassakasuttavaṇṇanā SN 4.19 |
♦ 9. Commentary on the Kassaka Sutta |
♦ 155. navame nibbānapaṭisaṃyuttāyāti nibbānaṃ apadisitvā pavattāya. |
♦ 155. In the ninth, "nibbānapaṭisaṃyuttāyā"ti means "connected with Nibbāna," "proceeding, having referred to Nibbāna." |
haṭahaṭakesoti purimakese pacchato, pacchimakese purato vāmapassakese dakkhiṇato, dakkhiṇapassakese vāmato pharitvā pharitvā vippakiṇṇakeso. |
Haṭahaṭakeso"ti means "with hair disheveled, having scattered the front hair to the back, the back hair to the front, the left-side hair to the right, and the right-side hair to the left. |
mama cakkhusamphassaviññāṇāyatananti cakkhuviññāṇena sampayutto cakkhusamphassopi viññāṇāyatanampi mamevāti. |
Mama cakkhusamphassaviññāṇāyatanan"ti means "the eye-contact associated with eye-consciousness and the consciousness-base are also mine. |
ettha ca cakkhusamphassena viññāṇasampayuttakā dhammā gahitā, viññāṇāyatanena sabbānipi cakkhudvāre uppannāni āvajjanādiviññāṇāni. |
And here, by eye-contact, the dhammas associated with consciousness are taken; by the consciousness-base, all the consciousnesses, beginning with advertence, that have arisen at the eye-door. |
sotadvārādīsupi eseva nayo. |
In the other sense-doors also, this is the method. |
manodvāre pana manoti sāvajjanakaṃ bhavaṅgacittaṃ. |
But at the mind-door, "mano"ti is the advertent, functional mind-moment. |
dhammāti ārammaṇadhammā. |
"Dhammā"ti are the object-dhammas. |
manosamphassoti sāvajjanena bhavaṅgena sampayuttaphasso. |
"Manosamphasso"ti is the contact associated with the advertent, functional mind. |
viññāṇāyatananti javanacittaṃ tadārammaṇampi vaṭṭati. |
"Viññāṇāyatanan"ti is the impulsion-mind; the object of that is also acceptable. |
♦ taveva pāpima, cakkhūti yaṃ loke timirakācādīhi upaddutaṃ anekarogāyatanaṃ upakkavipakkaṃ antamaso kāṇacakkhupi, sabbaṃ taṃ taveva bhavatu. |
♦ "Taveva pāpima, cakkhū"ti means "whatever eye in the world is afflicted with film, cataract, and so on, is a basis for many diseases, is old and decrepit, even a blind eye, let all that be yours." |
rūpādīsupi eseva nayo. |
In the case of form and so on too, this is the method. |
♦ yaṃ vadantīti yaṃ bhaṇḍakaṃ “mama idan”ti vadanti. |
♦ "Yaṃ vadantī"ti means "whatever article they say, 'this is mine.'" |
ye vadanti mamanti cāti ye ca puggalā “maman”ti vadanti. |
Ye vadanti maman"ti cā"ti means "and whatever persons say, 'mine.' |
ettha ce te mano atthīti etesu ca ṭhānesu yadi cittaṃ atthi. |
Ettha ce te mano atthī"ti means "and if there is a mind for you in these things. |
na me samaṇa mokkhasīti samaṇa mayhaṃ visayato na muccissasi. |
Na me samaṇa mokkhasī"ti means "ascetic, you will not be released from my domain. |
yaṃ vadantīti yaṃ bhaṇḍakaṃ vadanti, na taṃ mayhaṃ. |
Yaṃ vadantī"ti means "whatever article they say, that is not mine. |
ye vadantīti yepi puggalā evaṃ vadanti, na te ahaṃ. |
Ye vadantī"ti means "and whatever persons speak thus, they are not I. |
na me maggampi dakkhasīti bhavayonigatiādīsu mayhaṃ gatamaggampi na passasi. |
Na me maggampi dakkhasī"ti means "you do not see even my path in the existences, wombs, destinies, and so on. |
navamaṃ. |
Ninth. |
♦ 10. rajjasuttavaṇṇanā SN 4.20 |
♦ 10. Commentary on the Rajja Sutta |
♦ 156. dasame ahanaṃ aghātayanti ahanantena aghātayantena. |
♦ 156. In the tenth, "ahanaṃ aghātayan"ti means "not killing, not having killed." |
ajinaṃ ajāpayanti parassa dhanajāniṃ akarontena akārāpentena. |
Ajinaṃ ajāpayan"ti means "not causing a loss of wealth to another, not having it caused. |
asocaṃ asocāpayanti asocantena asocāpayantena. |
Asocaṃ asocāpayan"ti means "not grieving, not causing to grieve. |
iti bhagavā adhammikarājūnaṃ rajje vijite daṇḍakarapīḷite manusse disvā kāruññavasena evaṃ cintesi. |
Thus, the Blessed One, having seen the people in the kingdoms of unrighteous kings oppressed by taxes and punishments, out of compassion, thought thus. |
upasaṅkamīti “samaṇo gotamo ‘sakkā nu kho rajjaṃ kāretun’ti cintesi, rajjaṃ kāretukāmo bhavissati, rajjañca nāmetaṃ pamādaṭṭhānaṃ, rajjaṃ kārente sakkā otāraṃ labhituṃ, gacchāmi ussāhamassa janessāmī”ti cintetvā upasaṅkami. |
"Upasaṅkamī"ti — thinking, "The ascetic Gotama thought, 'Is it possible to rule a kingdom?'; he must be desirous of ruling a kingdom; and a kingdom is a place of heedlessness; for one who rules a kingdom, it is possible to find an opportunity; I will go and generate enthusiasm in him," he approached. |
iddhipādāti ijjhanakakoṭṭhāsā . |
Iddhipādā"ti means "the portions that lead to success. |
bhāvitāti vaḍḍhitā. |
Bhāvitā"ti means "developed. |
bahulīkatāti punappunaṃ katā. |
Bahulīkatā"ti means "done again and again. |
yānīkatāti yuttayānaṃ viya katā. |
Yānīkatā"ti means "made like a yoked vehicle. |
vatthukatāti patiṭṭhaṭṭhenavatthukatā. |
Vatthukatā"ti means "made a basis, in the sense of a foundation. |
anuṭṭhitāti avijahitā niccānubaddhā. |
Anuṭṭhitā"ti means "not abandoned, constantly attended to. |
paricitāti sātaccakiriyāya suparicitā katā issāsassa avirādhitavedhihattho viya. |
Paricitā"ti means "well-practiced by constant doing, like the unerring-striking hand of an archer. |
susamāraddhāti suṭṭhu samāraddhā paripuṇṇabhāvanā. |
Susamāraddhā"ti means "well begun, of fulfilled cultivation. |
adhimucceyyāti cinteyya. |
Adhimucceyyā"ti means "he would think. |
♦ pabbatassāti pabbato bhaveyya. |
♦ "Pabbatassā"ti means "it would be a mountain." |
dvittāvāti tiṭṭhatu eko pabbato, dvikkhattumpi tāva mahanto suvaṇṇapabbato ekassa nālaṃ, na pariyattoti attho. |
"Dvittāvā"ti means "let alone one mountain; even if it were a golden mountain twice as large, it would not be enough for one, it would not be sufficient," is the meaning. |
iti vidvā samañcareti evaṃ jānanto samaṃ careyya. |
Iti vidvā samañcare"ti means "thus knowing, one should go about evenly. |
yatonidānanti dukkhaṃ nāma pañcakāmaguṇanidānaṃ, taṃ yatonidānaṃ hoti, evaṃ yo adakkhi. |
Yatonidānan"ti means "suffering is rooted in the five strands of sensual pleasure; he who has seen that from which it is rooted. |
kathaṃ nameyyāti so jantu tesu dukkhassa nidānabhūtesu kāmesu kena kāraṇena nameyya. |
Kathaṃ nameyyā"ti means "for what reason would that creature bend towards those sensual pleasures which are the root of suffering? |
upadhiṃ viditvāti kāmaguṇaupadhiṃ “saṅgo eso, lagganametan”ti evaṃ viditvā. |
Upadhiṃ viditvā"ti means "having known the attachment of sensual pleasures as 'this is a bond, this is a clinging.' |
tasseva jantu vinayāya sikkheti tasseva upadhissa vinayāya sikkheyya. |
Tasseva jantu vinayāya sikkhe"ti means "one should train for the discipline of that very attachment. |
dasamaṃ. |
Tenth. |
♦ dutiyo vaggo. |
♦ The second chapter. |
♦ 3. tatiyavaggo |
♦ 3. The Tatiya Vagga |
♦ 1. sambahulasuttavaṇṇanā SN 4.21 |
♦ 1. Commentary on the Sambahula Sutta |
♦ 157. tatiyavaggassa paṭhame jaṭaṇḍuvenāti jaṭācumbaṭakena. |
♦ 157. In the first of the third chapter, "jaṭaṇḍuvenā"ti means "with a topknot of matted hair." |
ajinakkhipanivatthoti sakhuraṃ ajinacammaṃ ekaṃ nivattho ekaṃ pāruto. |
Ajinakkhipanivattho"ti means "one wearing a deer-skin with the hoofs, one as an under-robe, one as an upper. |
udumbaradaṇḍanti appicchabhāvappakāsanatthaṃ īsakaṃ vaṅkaṃ udumbaradaṇḍaṃ gahetvā. |
Udumbaradaṇḍan"ti means "for the purpose of showing fewness of wishes, having taken a slightly bent udumbara-staff. |
etadavocāti loke brāhmaṇassa vacanaṃ nāma sussūsanti, brāhmaṇesupi pabbajitassa, pabbajitesupi mahallakassāti mahallakabrāhmaṇassa pabbajitavesaṃ gahetvā padhānabhūmiyaṃ kammaṃ karonte te bhikkhū upasaṅkamitvā hatthaṃ ukkhipitvā etaṃ “daharā bhavanto”tiādivacanaṃ avoca. |
"Etadavocā"ti — "In the world, they listen to the word of a brahmin; and among brahmins, of an ascetic; and among ascetics, of an old one." Having taken the guise of an old brahmin ascetic, and having approached those monks who were doing their work in the striving-ground, and having raised his hand, he spoke this word, "daharā bhavanto"tiādi. |
okampetvāti hanukena uraṃ paharanto adhonataṃ katvā. |
Okampetvā"ti means "having struck his chest with his chin, having made it bent down. |
jivhaṃ nillāletvāti kabaramahājivhaṃ nīharitvā uddhamadho ubhayapassesu ca lāletvā. |
Jivhaṃ nillāletvā"ti means "having brought out his large, mottled tongue, and having licked it up, down, and on both sides. |
tivisākhanti tisākhaṃ. |
Tivisākhan"ti means "three-pronged. |
nalāṭikanti bhakuṭiṃ, nalāṭe uṭṭhitaṃ valittayanti attho. |
"Nalāṭikan"ti means "a frown"; "a wrinkle that has arisen on the forehead," is the meaning. |
pakkāmīti tumhe jānantānaṃ vacanaṃ akatvā attanova tele paccissathāti vatvā ekaṃ maggaṃ gahetvā gato. |
"Pakkāmī"ti means "you, not having done the word of those who know, will be boiled in your own oil," he said, and having taken a certain path, he went. |
paṭhamaṃ. |
First. |
♦ 2. samiddhisuttavaṇṇanā SN 4.22 |
♦ 2. Commentary on the Samiddhi Sutta |
♦ 158. dutiye lābhā vata me, suladdhaṃ vata meti evarūpassa satthu ceva dhammassa ca sabrahmacārīnañca laddhattā mayhaṃ lābhā mayhaṃ suladdhanti. |
♦ 158. In the second, "lābhā vata me, suladdhaṃ vata me"ti means "a gain for me indeed, a well-gained for me indeed," because of having obtained such a Teacher, Dhamma, and fellow-monks. |
so kirāyasmā pacchā mūlakammaṭṭhānaṃ sammasitvā “arahattaṃ gahessāmī”ti pāsādikaṃ tāva kammaṭṭhānaṃ gahetvā buddhadhammasaṅghaguṇe āvajjetvā cittakallataṃ uppādetvā cittaṃ hāsetvā tosetvā nisinno. |
That venerable one, it seems, having afterwards reflected on his root meditation subject, and thinking, "I will attain Arahantship," and having taken a graceful meditation subject, and having reflected on the qualities of the Buddha, the Dhamma, and the Saṅgha, and having produced a joyousness of mind, sat down, having gladdened and delighted his mind. |
tenassa evamahosi. |
Therefore, it occurred to him thus. |
upasaṅkamīti “ayaṃ samiddhi bhikkhu pāsādikaṃ kammaṭṭhānaṃ gahetvā nisinnasadiso, yāva mūlakammaṭṭhānaṃ gahetvā arahattaṃ na gaṇhāti, tāvassa antarāyaṃ karissāmī”ti upasaṅkami. |
"Upasaṅkamī"ti — thinking, "This monk Samiddhi, having taken a graceful meditation subject, seems to be sitting; as long as he does not take the root meditation subject and attain Arahantship, I will cause an obstacle for him," he approached. |
gaccha tvanti satthā sakalajambudīpaṃ olokento “tasmiṃyeva ṭhāne tassa kammaṭṭhānaṃ sappāyaṃ bhavissatī”ti addasa, tasmā evamāha. |
"Gaccha tvan"ti — the Teacher, looking over the whole of Jambudīpa, saw, "In that very place, his meditation subject will be suitable." Therefore, he spoke thus. |
satipaññā ca me buddhāti mayā sati ca paññā ca ñātā. |
Satipaññā ca me buddhā"ti means "mindfulness and wisdom have been known by me. |
karassu rūpānīti bahūnipi vibhiṃsakārahāni rūpāni karassu. |
Karassu rūpānī"ti means "make even many terrifying forms. |
neva maṃ byādhayissasīti maṃ neva vedhayissasi na kampassesi. |
Neva maṃ byādhayissasī"ti means "you will not make me tremble, you will not make me shake. |
dutiyaṃ. |
Second. |
♦ 3. godhikasuttavaṇṇanā SN 4.23 |
♦ 3. Commentary on the Godhika Sutta |
♦ 159. tatiye isigilipasseti isigilissa nāma pabbatassa passe. |
♦ 159. In the third, "isigilipasse"ti means "on the slope of the mountain named Isigili." |
kāḷasilāyanti kāḷavaṇṇāya silāyaṃ. |
Kāḷasilāyan"ti means "on a black-colored rock. |
sāmayikaṃ cetovimuttinti appitappitakkhaṇe paccanīkadhammehi vimuccati, ārammaṇe ca adhimuccatīti lokiyasamāpatti sāmayikā cetovimutti nāma. |
Sāmayikaṃ cetovimuttin"ti — "at the moment it is applied, it is liberated from the opposing dhammas, and it is intent on the object"; the worldly attainment is called "temporary liberation of the mind. |
phusīti paṭilabhi. |
Phusī"ti means "he obtained. |
parihāyīti kasmā yāva chaṭṭhaṃ parihāyi? |
"Parihāyī"ti — but why did he decline up to the sixth time? |
sābādhattā. therassa kira vātapittasemhavasena anusāyiko ābādho atthi, tena samādhissa sappāye upakārakadhamme pūretuṃ na sakkoti, appitappitāya samāpattiyā parihāyati. |
Because of his being sickly. The elder, it seems, had a chronic illness due to wind, bile, and phlegm; because of that, he was not able to fulfill the dhammas that are supportive and beneficial for concentration; he declines from the attainment that has been applied. |
♦ yaṃnūnāhaṃ satthaṃ āhareyyanti so kira cintesi, yasmā parihīnajjhānassa kālaṅkaroto anibaddhā gati hoti, aparihīnajjhānassa nibaddhā gati hoti, brahmaloke nibbattati, tasmā satthaṃ āharitukāmo ahosi. |
♦ "Yaṃnūnāhaṃ satthaṃ āhareyyan"ti — that one, it seems, thought, "Because for one who dies with a declined jhāna, the destination is not fixed; but for one with an undelined jhāna, the destination is fixed; he is reborn in the Brahma world. Therefore, he was desirous of taking a knife." |
upasaṅkamīti — “ayaṃ samaṇo satthaṃ āharitukāmo, satthāharaṇañca nāmetaṃ kāye ca jīvite ca anapekkhassa hoti. |
"Upasaṅkamī"ti — thinking, "This ascetic is desirous of taking a knife; and this taking of a knife is for one who is without concern for his body and his life. He who is thus without concern for his body and his life is able to attain Arahantship, having reflected on his root meditation subject. But this one, even if hindered by me, will not stop; if hindered by the Teacher, he will stop." As if desirous of the elder's welfare, he went to the Blessed One. |
yo evaṃ kāye ca jīvite ca anapekkho hoti, so mūlakammaṭṭhānaṃ sammasitvā arahattampi gahetuṃ samattho hoti, mayā pana paṭibāhitopi esa na oramissati, satthārā paṭibāhito oramissatī”ti therassa atthakāmo viya hutvā yena bhagavā tenupasaṅkami. |
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♦ jalāti jalamānā. |
♦ "Jalan"ti means "blazing." |
pāde vandāmi cakkhumāti pañcahi cakkhūhi cakkhumā tava pāde vandāmi. |
Pāde vandāmi cakkhumā"ti means "I pay homage at the feet of you who have the five eyes. |
jutindharāti ānubhāvadharā. |
Jutindharā"ti means "bearers of radiance. |
appattamānasoti appattārahatto. |
Appattamānaso"ti means "one who has not attained Arahantship. |
sekhoti sīlādīni sikkhamāno sakaraṇīyo. |
Sekho"ti means "one who is training in virtue and so on," "one who has a duty. |
jane sutāti jane vissutā. |
Jane sutā"ti means "famous among people. |
satthaṃ āharitaṃ hotīti thero kira “kiṃ mayhaṃ iminā jīvitenā”ti? |
"Satthaṃ āharitaṃ hotī"ti — the elder, it seems, thinking, "What have I to do with this life?", lay down on his back and cut his throat-pipe with a knife. Painful feelings arose. |
uttāno nipajjitvā satthena galanāḷiṃ chindi, dukkhā vedanā uppajjiṃsu. |
The elder, having suppressed the feeling, and having comprehended that very feeling, and having established mindfulness, and reflecting on his root meditation subject, attained Arahantship and passed into final Nibbāna as a "samasīsī" (one of equal head). |
thero vedanaṃ vikkhambhetvā taṃyeva vedanaṃ pariggahetvā satiṃ upaṭṭhapetvā mūlakammaṭṭhānaṃ sammasanto arahattaṃ patvā samasīsī hutvā parinibbāyi. |
A "samasīsī" is of three kinds: one of equal head in posture, one of equal head in sickness, and one of equal head in life. |
samasīsī nāma tividho hoti iriyāpathasamasīsī, rogasamasīsī, jīvitasamasīsīti. |
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♦ tattha yo ṭhānādīsu iriyāpathesu aññataraṃ adhiṭṭhāya — “imaṃ akopetvāva arahattaṃ pāpuṇissāmī”ti vipassanaṃ paṭṭhapeti, athassa arahattappatti ca iriyāpathakopanañca ekappahāreneva hoti. |
♦ There, he who, having resolved on one of the postures of standing and so on, "Without breaking this, I will attain Arahantship," establishes insight; then for him, the attainment of Arahantship and the breaking of the posture happen in a single stroke. |
ayaṃ iriyāpathasamasīsī nāma. |
This one is called "iriyāpathasamasīsī." |
yo pana cakkhurogādīsu aññatarasmiṃ sati — “ito anuṭṭhitova arahattaṃ pāpuṇissāmī”ti vipassanaṃ paṭṭhapeti, athassa arahattappatti ca rogato vuṭṭhānañca ekappahāreneva hoti. |
But he who, while having one of the eye diseases and so on, "Without rising from this, I will attain Arahantship," establishes insight; then for him, the attainment of Arahantship and the rising from the sickness happen in a single stroke. |
ayaṃ rogasamasīsī nāma. |
This one is called "rogasamasīsī." |
keci pana tasmiṃyeva iriyāpathe tasmiñca roge parinibbānavasenettha samasīsitaṃ paññāpenti. |
But some explain the state of being "samasīsī" here by way of final Nibbāna in that very posture and in that sickness. |
yassa pana āsavakkhayo ca jīvitakkhayo ca ekappahāreneva hoti. |
But he for whom the destruction of the cankers and the destruction of life happen in a single stroke. |
ayaṃ jīvitasamasīsī nāma. |
This one is called "jīvitasamasīsī." |
vuttampi cetaṃ — “yassa puggalassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca, ayaṃ vuccati puggalo samasīsī”ti . |
This has also been said: "The person for whom there is a non-preceded and non-succeeded relinquishing of the cankers and relinquishing of life, this is called a 'samasīsī' person." |
♦ ettha ca pavattisīsaṃ kilesasīsanti dve sīsāni. |
♦ And here, there are two heads: the head of existence and the head of the defilements. |
tattha pavattisīsaṃ nāma jīvitindriyaṃ, kilesasīsaṃ nāma avijjā. |
There, the head of existence is the life-faculty; the head of the defilements is ignorance. |
tesu jīvitindriyaṃ cuticittaṃ khepeti, avijjā maggacittaṃ. |
Of them, the death-consciousness brings the life-faculty to an end; the path-consciousness, ignorance. |
dvinnaṃ cittānaṃ ekato uppādo natthi. |
There is no simultaneous arising of the two consciousnesses. |
maggānantaraṃ pana phalaṃ, phalānantaraṃ bhavaṅgaṃ, bhavaṅgato vuṭṭhāya paccavekkhaṇaṃ, taṃ paripuṇṇaṃ vā hoti aparipuṇṇaṃ vā. |
But after the path is the fruit; after the fruit, the functional mind; having emerged from the functional mind is reflection; that is either complete or incomplete. |
tikhiṇena asinā sīse chijjantepi hi eko vā dve vā paccavekkhaṇavārā avassaṃ uppajjantiyeva, cittānaṃ pana lahuparivattitāya āsavakkhayo ca jīvitapariyādānañca ekakkhaṇe viya paññāyati. |
For even when one's head is being cut off with a sharp sword, one or two moments of reflection certainly arise; but because of the swift revolution of the consciousnesses, the destruction of the cankers and the relinquishing of life appear as if at one moment. |
♦ samūlaṃ taṇhamabbuyhāti avijjāmūlena samūlakaṃ taṇhaṃ arahattamaggena uppāṭetvā. |
♦ "Samūlaṃ taṇhamabbuyhā"ti means "having uprooted the craving that has a root, with ignorance as its root, with the path of Arahantship." |
parinibbutoti anupādisesanibbānena parinibbuto. |
Parinibbuto"ti means "extinguished by the Nibbāna without residue. |
♦ vivattakkhandhanti parivattakkhandhaṃ. |
♦ "Vivattakkhandhan"ti means "the turned-around aggregate." |
semānanti uttānaṃ hutvā sayitaṃ hoti. |
Semānan"ti means "it is lying, having been lying on its back. |
thero pana kiñcāpi uttānako sayito, tathāpissa dakkhiṇena passena paricitasayanattā sīsaṃ dakkhiṇatova parivattitvā ṭhitaṃ. |
But the elder, although he was lying on his back, yet because of his habit of lying on his right side, his head was turned to the right. |
dhūmāyitattanti dhūmāyitabhāvaṃ. |
Dhūmāyitattan"ti means "the state of being smoky. |
tasmiṃ hi khaṇe dhūmavalāhakā viya timiravalāhakā viya ca uṭṭhahiṃsu. |
At that moment, it is said, things like smoke-clouds and mist-clouds arose. |
viññāṇaṃ samanvesatīti paṭisandhicittaṃ pariyesati. |
Viññāṇaṃ samanvesatī"ti means "he searches for the relinking-consciousness. |
appatiṭṭhitenāti paṭisandhiviññāṇena appatiṭṭhitena, appatiṭṭhitakāraṇāti attho. |
"Appatiṭṭhitenā"ti means "by the relinking-consciousness not being established," "because of the cause not being established," is the meaning. |
beluvapaṇḍuvīṇanti beluvapakkaṃ viya paṇḍuvaṇṇaṃ suvaṇṇamahāvīṇaṃ. |
Beluvapaṇḍuvīṇan"ti means "a great golden lute, of a pale color like a ripe beluva fruit. |
ādāyāti kacche ṭhapetvā. |
Ādāyā"ti means "having placed it in his armpit. |
upasaṅkamīti “godhikattherassa nibbattaṭṭhānaṃ na jānāmi, samaṇaṃ gotamaṃ pucchitvā nikkaṅkho bhavissāmī”ti khuddakadārakavaṇṇī hutvā upasaṅkami. |
"Upasaṅkamī"ti — thinking, "I do not know the place of rebirth of the elder Godhika; I will ask the ascetic Gotama and become free from doubt," having taken the form of a young boy, he approached. |
nādhigacchāmīti na passāmi. |
Nādhigacchāmī"ti means "I do not see. |
sokaparetassāti sokena phuṭṭhassa. |
Sokaparetassā"ti means "of one who is afflicted with grief. |
abhassathāti pādapiṭṭhiyaṃ patitā. |
Abhassathā"ti means "it fell on the instep. |
tatiyaṃ. |
Third. |
♦ 4. sattavassānubandhasuttavaṇṇanā SN 4.24 |
♦ 4. Commentary on the Sattavassānubandha Sutta |
♦ 160. catutthe satta vassānīti pure bodhiyā chabbassāni, bodhito pacchā ekaṃ vassaṃ. |
♦ 160. In the fourth, "satta vassānī"ti means "six years before enlightenment, and one year after enlightenment." |
otārāpekkhoti “sace samaṇassa gotamassa kāyadvārādīsu kiñcideva ananucchavikaṃ passāmi, codessāmi nan”ti evaṃ vivaraṃ apekkhamāno. |
"Otārāpekkho"ti means, "If I see any unbecoming thing in the ascetic Gotama's body-door and so on, I will admonish him," thus expecting an opening. |
alabhamānoti rathareṇumattampi avakkhalitaṃ apassanto. |
Alabhamāno"ti means "not seeing even a fault the size of a chariot's dust-particle. |
tenāha — |
Therefore he said: |
♦ “satta vassāni bhagavantaṃ, anubandhiṃ padāpadaṃ. |
♦ "For seven years I followed the Blessed One, step by step. |
♦ otāraṃ nādhigacchissaṃ, sambuddhassa satīmato”ti. |
♦ I did not find an opening in the enlightened, mindful one." |
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. |
♦ upasaṅkamīti “ajja samaṇaṃ gotamaṃ atigahetvā gamissāmī”ti upasaṅkami. |
♦ "Upasaṅkamī"ti — thinking, "Today I will go, having taken the ascetic Gotama to task," he approached. |
♦ jhāyasīti jhāyanto avajjhāyanto nisinnosīti vadati. |
♦ "Jhāyasī"ti means "you were sitting, meditating and contemplating," he says. |
vittaṃ nu jīnoti sataṃ vā sahassaṃ vā jitosi nu. |
Vittaṃ nu jīno"ti means "have you lost a hundred or a thousand? |
āguṃ nu gāmasminti, kiṃ nu antogāme pamāṇātikkantaṃ pāpakammaṃ akāsi, yena aññesaṃ mukhaṃ oloketuṃ avisahanto araññe vicarasi? |
Āguṃ nu gāmasmin"ti, "Did you do any evil deed that transgressed the limit in the village, because of which, being unable to look at the faces of others, you wander in the forest? |
sakkhinti mittabhāvaṃ. |
Sakkhin"ti means "friendship. |
♦ palikhāyāti khaṇitvā. |
♦ "Palikhāyā"ti means "having dug." |
bhavalobhajappanti bhavalobhasaṅkhātaṃ taṇhaṃ. |
Bhavalobhajappan"ti means "the craving which is the greed for existence. |
anāsavo jhāyāmīti nittaṇho hutvā dvīhi jhānehi jhāyāmi. |
Anāsavo jhāyāmī"ti means "having become free from craving, I meditate with the two kinds of meditation. |
pamattabandhūti māraṃ ālapati. |
"Pamattabandhū"ti he said, addressing Māra. |
so hi yekeci loke pamattā, tesaṃ bandhu. |
For he is the friend of whoever in the world is heedless. |
♦ sace maggaṃ anubuddhanti yadi tayā maggo anubuddho. |
♦ "Sace maggaṃ anubuddhan"ti means "if you have understood the path." |
apehīti apayāhi. |
Apehī"ti means "depart. |
amaccudheyyanti maccuno anokāsabhūtaṃ nibbānaṃ. |
Amaccudheyyan"ti means "Nibbāna, which is not the domain of death. |
pāragāminoti yepi pāraṃ gatā, tepi pāragāmino. |
Pāragāmino"ti means "they who have gone to the far shore are also 'pāragāmino'. |
yepi pāraṃ gacchissanti, yepi pāraṃ gantukāmā, tepi pāragāmino. |
And they who will go to the far shore, and they who are desirous of going to the far shore, they are also "pāragāmino." |
♦ visūkāyikānīti māravisūkāni. |
♦ "Visūkāyikānī"ti means "the writhings of Māra." |
visevitānīti viruddhasevitāni, “appamāyu manussānaṃ, accayanti ahorattā”ti vutte. |
Visevitānī"ti means "practiced in a contrary way," "while it is said, 'The lifespan of humans is short, days and nights pass by.' |
“dīghamāyu manussānaṃ, nāccayanti ahorattā”tiādīni paṭilomakāraṇāni. |
The contrary reasons are, "The lifespan of humans is long, days and nights do not pass by," and so on. |
vipphanditānīti, tamhi tamhi kāle hatthirājavaṇṇasappavaṇṇādidassanāni. |
Vipphanditānī"ti, "the seeings of the form of a royal elephant, the form of a snake, and so on at that time. |
nibbejanīyāti ukkaṇṭhanīyā. |
Nibbejanīyā"ti means "to be wearied of. |
♦ anupariyagātiādīsu kiñcāpi atītavacanaṃ kataṃ, attho pana vikappavasena veditabbo. |
♦ "Anupariyagā"tiādi — although the past tense is used, the meaning should be understood by way of an alternative. |
idaṃ vuttaṃ hoti — yathā medavaṇṇaṃ pāsāṇaṃ vāyaso disvā — “api nāmettha muduṃ vindeyyāma, api assādo siyā”ti anuparigaccheyya, atha so tattha assādaṃ alabhitvāva vāyaso etto apakkameyya, tato pāsāṇā apagaccheyya, evaṃ mayampi so kāko viya selaṃ gotamaṃ āsajja assādaṃ vā santhavaṃ vā alabhantā gotamā nibbinditvā apagacchāma. |
This is what is said: Just as a crow, seeing a rock of the color of fat, would go around it, thinking, "Perhaps we might find something soft here, perhaps there might be some flavor." Then that crow, not finding any flavor there, would depart from there, it would go away from that rock. In the same way, we also, like that crow, having come upon Gotama, who is like a rock, and not finding any flavor or friendship, being wearied of Gotama, we depart. |
catutthaṃ. |
Fourth. |
♦ 5. māradhītusuttavaṇṇanā SN 4.25 |
♦ 5. Commentary on the Māradhītu Sutta |
♦ 161. pañcame abhāsitvāti ettha a-kāro nipātamattaṃ, bhāsitvāti attho. |
♦ 161. In the fifth, "abhāsitvā"ti — here, the "a" is just a particle; the meaning is "bhāsitvā" (having spoken). |
abhāsayitvātipi pāṭho. |
The reading "abhāsayitvā"tipi also exists. |
upasaṅkamiṃsūti “gopālakadārakaṃ viya daṇḍakena bhūmiṃ lekhaṃ datvā ativiya dummano hutvā nisinno. |
"Upasaṅkamiṃsū"ti — thinking, "Like a cowherd boy, he is sitting, drawing a line on the ground with a stick, very dejected. 'What can be the reason?', having asked, we will know," they approached. |
‘kinnu kho kāraṇan’ti? |
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pucchitvā, jānissāmā”ti upasaṅkamiṃsu. |
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♦ socasīti cintesi. |
♦ "Socasī"ti means "you are thinking." |
āraññamiva kuñjaranti yathā araññato pesitagaṇikārahatthiniyo āraññakaṃ kuñjaraṃ itthikuttadassanena palobhetvā bandhitvā ānayanti, evaṃ ānayissāma. |
Āraññamiva kuñjaran"ti means "just as courtesans sent from the forest, having tempted a wild elephant with the sight of a female form, having bound it, bring it; in the same way, we will bring him. |
māradheyyanti tebhūmakavaṭṭaṃ. |
Māradheyyan"ti means "the three-realmed round of existence. |
♦ upasaṅkamiṃsūti — “tumhe thokaṃ adhivāsetha, mayaṃ taṃ ānessāmā”ti pitaraṃ samassāsetvā upasaṅkamiṃsu. |
♦ "Upasaṅkamiṃsū"ti — having consoled their father, "You wait a little, we will bring him," they approached. |
uccāvacāti nānāvidhā. |
Uccāvacā"ti means "various. |
ekasataṃ ekasatanti ekekaṃ sataṃ sataṃ katvā. |
Ekasataṃ ekasatan"ti means "having made a hundred a hundred. |
kumārivaṇṇasatanti iminā nayena kumāriattabhāvānaṃ sataṃ. |
"Kumārivaṇṇasatan"ti means "a hundred of the forms of a maiden's body," in this way. |
♦ atthassa pattiṃ hadayassa santinti, dvīhipi padehi arahattameva kathesi. |
♦ "Atthassa pattiṃ hadayassa santin"ti, by both phrases, he spoke only of Arahantship. |
senanti kilesasenaṃ. |
Senan"ti means "the army of the defilements. |
sā hi piyarūpasātarūpā nāma. |
For that is called "dear-formed and pleasant-formed." |
ekāhaṃ jhāyanti eko ahaṃ jhāyanto. |
Ekāhaṃ jhāyan"ti means "I, alone, meditating. |
sukhamanubodhinti arahattasukhaṃ anubujjhiṃ. |
Sukhamanubodhin"ti means "I experienced the bliss of Arahantship. |
idaṃ vuttaṃ hoti — piyarūpaṃ sātarūpaṃ senaṃ jinitvā ahaṃ eko jhāyanto “atthassa pattiṃ hadayassa santin”ti saṅkhaṃ gataṃ arahattasukhaṃ anubujjhiṃ. |
This is what is said: Having conquered the army of the dear-formed and the pleasant-formed, I, alone, meditating, experienced the bliss of Arahantship, which is called "the attainment of the goal, the peace of the heart." |
tasmā janena mittasanthavaṃ na karomi, teneva ca me kāraṇena kenaci saddhiṃ sakkhī na sampajjatīti. |
Therefore, I do not make a friendly association with people; and for that very reason, no friendship is formed for me with anyone. |
♦ kathaṃvihārībahuloti katamena vihārena bahulaṃ viharanto. |
♦ "Kathaṃvihārībahulo"ti means "dwelling much in what kind of dwelling." |
aladdhāti alabhitvā. |
Aladdhā"ti means "without having obtained. |
yoti nipātamattaṃ. |
"Yo"ti is just a particle. |
idaṃ vuttaṃ hoti — katamena jhānena bahulaṃ jhāyantaṃ taṃ puggalaṃ kāmasaññā alabhitvāva paribāhirā hontīti. |
This is what is said: A person, while meditating much with what kind of jhāna, do the perceptions of sensual pleasure, without having obtained him, become external to him? |
♦ passaddhakāyoti catutthajjhānena assāsapassāsakāyassa passaddhattā passaddhakāyo. |
♦ "Passaddhakāyo"ti means "with a tranquillized body," because of the tranquillization of the in-and-out-breathing body by the fourth jhāna. |
suvimuttacittoti arahattaphalavimuttiyā suṭṭhu vimuttacitto. |
Suvimuttacitto"ti means "with a mind well-liberated by the liberation of the fruit of Arahantship. |
asaṅkharānoti tayo kammābhisaṅkhāre anabhisaṅkharonto. |
Asaṅkharāno"ti means "not forming the three volitional formations. |
anokoti anālayo. |
Anoko"ti means "without an abode. |
aññāya dhammanti catusaccadhammaṃ jānitvā. |
Aññāya dhamman"ti means "having known the Dhamma of the four truths. |
avitakkajhāyīti avitakkena catutthajjhānena jhāyanto. |
Avitakkajhāyī"ti means "meditating with the fourth jhāna, which is without thought. |
na kuppatītiādīsu dosena na kuppati, rāgena na sarati, mohena na thīno. |
Na kuppatī"tiādīsu means "he is not angry with hatred, he is not passionate with passion, he is not torpid with delusion. |
imesu tīsu mūlakilesesu gahitesu diyaḍḍhakilesasahassaṃ gahitameva hoti. |
When these three root-defilements are taken, the one thousand five hundred defilements are also taken. |
paṭhamapadena vā byāpādanīvaraṇaṃ gahitaṃ, dutiyena kāmacchandanīvaraṇaṃ, tatiyena thinaṃ ādiṃ katvā sesanīvaraṇāni. |
Or, by the first phrase, the hindrance of ill will is taken; by the second, the hindrance of sensual desire; by the third, the remaining hindrances, beginning with torpor. |
iti iminā nīvaraṇappahānena khīṇāsavaṃ dasseti. |
Thus, by this, he shows the destroyer of the cankers by the abandoning of the hindrances. |
♦ pañcoghatiṇṇoti pañcadvārikaṃ kilesoghaṃ tiṇṇo. |
♦ "Pañcoghatiṇṇo"ti means "having crossed the five-doored flood of the defilements." |
chaṭṭhanti manodvārikampi chaṭṭhaṃ kilesoghaṃ atari. |
Chaṭṭhan"ti means "he has crossed also the sixth, the mind-doored flood of the defilements. |
pañcoghaggahaṇena vā pañcorambhāgiyāni saṃyojanāni, chaṭṭhaggahaṇena pañcuddhambhāgiyāni veditabbāni. |
Or, by the taking of the five floods, the five lower fetters are to be known; by the taking of the sixth, the five higher fetters. |
gaṇasaṅghacārīti gaṇe ca saṅghe ca caratīti satthā gaṇasaṅghacārī nāma. |
Gaṇasaṅghacārī"ti means "he who wanders in a group and in a community," so the Teacher is called "gaṇasaṅghacārī. |
addhā carissantīti aññepi saddhā bahujanā ekaṃsena carissanti. |
Addhā carissantī"ti means "other faithful, numerous people will certainly wander. |
ayanti ayaṃ satthā. |
Ayan"ti means "this Teacher. |
anokoti anālayo. |
Anoko"ti means "without an abode. |
♦ acchejja nessatīti acchinditvā nayissati, maccurājassa hatthato acchinditvā nibbānapāraṃ nayissatīti vuttaṃ hoti. |
♦ "Acchejja nessatī"ti means "having cut, he will lead"; "having cut from the hands of the king of death, he will lead to the far shore of Nibbāna," is what is said. |
nayamānānanti nayamānesu. |
Nayamānan"ti means "of those who are being led. |
♦ selaṃva sirasūhacca, pātāle gādhamesathāti mahantaṃ kūṭāgārappamāṇaṃ silaṃ sīse ṭhapetvā pātāle patiṭṭhagavesanaṃ viya. |
♦ "Selaṃva sirasūhacca, pātāle gādhamesathā"ti means "like searching for a footing in the abyss, having placed a great rock the size of a pinnacle-house on one's head." |
khāṇuṃva urasāsajjāti urasi khāṇuṃ paharitvā viya. |
Khāṇuṃva urasāsajjā"ti means "like having struck a stump with one's chest. |
apethāti apagacchatha. |
Apethā"ti means "depart. |
imasmiṃ ṭhāne saṅgītikārā “idamavocā”ti desanaṃ niṭṭhapetvā daddallamānāti gāthaṃ āhaṃsu. |
At this point, the compilers of the council, having finished the teaching, "idamavocā"ti, spoke the verse, "daddallamānā"ti. |
tattha daddallamānāti ativiya jalamānā sobhamānā. |
There, "daddallamānā"ti means "shining exceedingly, glowing." |
āgañchunti āgatā. |
Āgañchun"ti means "they came. |
panudīti nīhari. |
Panudī"ti means "he drove away. |
tūlaṃ bhaṭṭhaṃva mālutoti yathā phalato bhaṭṭhaṃ simbalitūlaṃ vā poṭakitūlaṃ vā vāto panudati nīharati, evaṃ panudīti. |
Tūlaṃ bhaṭṭhaṃva mālutoti" means "just as the wind drives away and removes the cotton of the silk-cotton tree that has fallen from the pod, or carded cotton, in the same way, he drove them away. |
pañcamaṃ. |
Fifth. |
♦ tatiyo vaggo. |
♦ The third chapter. |
♦ iti sāratthappakāsiniyā |
♦ Thus in the Sāratthappakāsinī |
♦ saṃyuttanikāya-aṭṭhakathāya |
♦ the commentary on the Saṃyutta Nikāya |
♦ mārasaṃyuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Māra Saṃyutta is finished. |
♦ 5. bhikkhunīsaṃyuttaṃ SN 6: SN 5 |
♦ 5. The Bhikkhunī Saṃyutta SN 6: |
1 , |
1 , |
♦ 1. āḷavikāsuttavaṇṇanā SN 6: SN 5.1 |
♦ 1. Commentary on the Āḷavikā Sutta SN 6: |
1 , |
1 , |
♦ 162. bhikkhunīsaṃyuttassa paṭhame āḷavikāti āḷaviyaṃ jātā āḷavinagaratoyeva ca nikkhamma pabbajitā. |
♦ 162. In the first of the Bhikkhunī Saṃyutta, "āḷavikā"ti means "born in Āḷavī and having gone forth from the city of Āḷavī." |
andhavananti kassapasammāsambuddhassa cetiye navakammatthāya dhanaṃ samādapetvā āgacchantassa yasodharassa nāma dhammabhāṇakassa ariyapuggalassa akkhīni uppāṭetvā tattheva akkhibhedappattehi pañcahi corasatehi nivutthattā tato paṭṭhāya “andhavanan”ti saṅkhaṃ gataṃ vanaṃ. |
Andhavanan"ti means "a forest which came to be known as 'Andhavana' from then on, because it was inhabited by five hundred robbers who had attained the state of having their eyes plucked out, having had their eyes plucked out by a certain noble person, a speaker on the Dhamma named Yasodhara, who was coming, having collected wealth for the new work on the cetiya of the Perfectly Enlightened One Kassapa. |
taṃ kira sāvatthito dakkhiṇapasse gāvutamatte hoti rājārakkhāya guttaṃ. |
That, it seems, is at the distance of a gāvuta on the southern side from Sāvatthī, guarded by the king's guard. |
tattha pavivekakāmā bhikkhū ca bhikkhuniyo ca gacchanti. |
There, monks and nuns who desire seclusion go. |
tasmā ayampi kāyavivekatthinī yena taṃ vanaṃ, tenupasaṅkami. |
Therefore, she too, desiring bodily seclusion, went to that forest. |
nissaraṇanti nibbānaṃ. |
Nissaraṇan"ti means "Nibbāna. |
paññāyāti paccavekkhaṇañāṇena. |
Paññāyā"ti means "by the knowledge of reflection. |
na tvaṃ jānāsi taṃ padanti tvaṃ etaṃ nibbānapadaṃ vā nibbānagāmimaggapadaṃ vā na jānāsi. |
Na tvaṃ jānāsi taṃ padan"ti means "you do not know that state of Nibbāna or the path that leads to Nibbāna. |
sattisūlūpamāti vinivijjhanatthena sattisūlasadisā. |
Sattisūlūpamā"ti means "like a spear and a stake in the sense of piercing. |
khandhāsaṃ adhikuṭṭanāti khandhā tesaṃ adhikuṭṭanabhaṇḍikā. |
Khandhāsaṃ adhikuṭṭanan"ti means "the aggregates are their chopping block. |
paṭhamaṃ. |
First. |
♦ 2. somāsuttavaṇṇanā SN 6: SN 5.2 |
♦ 2. Commentary on the Somā Sutta SN 6: |
2 , |
2 , |
♦ 163. dutiye ṭhānanti arahattaṃ. |
♦ 163. In the second, "ṭhānan"ti means "Arahantship." |
durabhisambhavanti duppasahaṃ. |
Durabhisambhavan"ti means "difficult to endure. |
dvaṅgulapaññāyāti parittapaññāya. |
Dvaṅgulapaññāyā"ti means "by the two-finger wisdom. |
yasmā vā dvīhi aṅgulehi kappāsavaṭṭiṃ gahetvā suttaṃ kantanti, tasmā itthī “dvaṅgulapaññā”ti vuccati. |
Or, because they spin thread, having taken a cotton-roll with two fingers, therefore a woman is called "one of two-finger wisdom." |
ñāṇamhi vattamānamhīti phalasamāpattiñāṇe pavattamāne. |
Ñāṇamhi vattamānamhī"ti means "while the knowledge of the fruit-attainment is proceeding. |
dhammaṃ vipassatoti catusaccadhammaṃ vipassantassa, pubbabhāge vā vipassanāya ārammaṇabhūtaṃ khandhapañcakameva. |
"Dhammaṃ vipassato"ti means "of one who sees the Dhamma of the four truths with insight"; or, in the preliminary stage, the five aggregates themselves, which are the object of insight. |
kiñci vā pana aññasmīti aññaṃ vā kiñci “ahaṃ asmī”ti taṇhāmānadiṭṭhivasena yassa siyā. |
Kiñci vā pana aññasmī"ti means "or whatever other thing of another, 'I am,' by way of craving, conceit, and views, one who would have. |
dutiyaṃ. |
Second. |
♦ 3. kisāgotamīsuttavaṇṇanā SN 5.3 |
♦ 3. Commentary on the Kisāgotamī Sutta |
♦ 164. tatiye kisāgotamīti appamaṃsalohitatāya kisā, gotamīti panassā nāmaṃ. |
♦ 164. In the third, "kisāgotamī"ti means "lean because of little flesh and blood"; but "Gotamī" is her name. |
pubbe kira sāvatthiyaṃ ekasmiṃ kule asītikoṭidhanaṃ sabbaṃ aṅgārāva jātaṃ. |
Formerly, it seems, in a certain family in Sāvatthī, eighty crores of wealth all turned into charcoal. |
kuṭumbiko aṅgārajātāni anīharitvā — “avassaṃ koci puññavā bhavissati, tassa puññena puna pākatikaṃ bhavissatī”ti suvaṇṇahiraññassa cāṭiyo pūretvā āpaṇe ṭhapetvā samīpe nisīdi. |
The householder, not having the charcoal removed, thought: "There will certainly be some meritorious person; by his merit, it will become as it was before." Having filled jars with gold and silver, he placed them in his shop and sat nearby. |
athekā duggatakulassa dhītā — “aḍḍhamāsakaṃ gahetvā dārusākaṃ āharissāmī”ti vīthiṃ gatā taṃ disvā kuṭumbikaṃ āha — “āpaṇe tāva dhanaṃ ettakaṃ, gehe kittakaṃ bhavissatī”ti. |
Then a certain daughter of a poor family, thinking, "Having taken half a māsaka, I will bring firewood and vegetables," having gone to the street, saw him and said to the householder: "In the shop, there is so much wealth; how much must there be in the house?" |
kiṃ disvā amma evaṃ kathesīti? |
Having seen what, mother, do you speak thus? |
imaṃ hiraññasuvaṇṇanti. |
This gold and silver. |
so “puññavatī esā bhavissatī”ti tassā vasanaṭṭhānaṃ pucchitvā āpaṇe bhaṇḍaṃ paṭisāmetvā tassā mātāpitaro upasaṅkamitvā evamāha — “amhākaṃ gehe vayappatto dārako atthi, tassetaṃ dārikaṃ dethā”ti. |
He, thinking, "She must be a meritorious one," having asked her dwelling place, and having arranged the goods in the shop, approached her parents and said thus: "In our house, there is a youth who has come of age; give this maiden to him." |
kiṃ sāmi duggatehi saddhiṃ keḷiṃ karosīti? |
Why, master, do you make a joke with the poor? |
mittasanthavo nāma duggatehipi saddhiṃ hoti, detha naṃ, kuṭumbasāminī bhavissatīti naṃ gahetvā gharaṃ ānesi. |
"Friendly association is also with the poor; give her, she will be the lady of the house." He took her and brought her home. |
sā saṃvāsamanvāya puttaṃ vijātā. |
She, having cohabited, gave birth to a son. |
putto padasā āhiṇḍanakāle kālamakāsi. |
When the son was at the age of walking on his feet, he died. |
sā duggatakule uppajjitvā mahākulaṃ gantvāpi “puttavināsaṃ pattāmhī”ti uppannabalavasokā puttassa sarīrakiccaṃ vāretvā taṃ matakaḷevaraṃ ādāya nagare vippalapantī carati. |
She, having been born in a poor family and having gone to a great family, and thinking, "I have suffered the loss of my son," being overcome by strong grief, having prevented the funeral rites of her son, and having taken that dead body, she wandered about in the city, wailing. |
♦ ekadivasaṃ mahatiyā buddhavīthiyā dasabalassa santikaṃ gantvā — “puttassa me arogabhāvatthāya bhesajjaṃ detha bhagavā”ti āha. |
♦ One day, having gone to the presence of the one with the ten powers by the great Buddha-path, she said: "Give me a medicine for the health of my son, Blessed One." |
gaccha sāvatthiṃ āhiṇḍitvā yasmiṃ gehe matapubbo natthi, tato siddhatthakaṃ āhara, puttassa te bhesajjaṃ bhavissatīti. |
Go, wander through Sāvatthī, and from whatever house in which no one has died before, bring a mustard seed; it will be a medicine for your son. |
sā nagaraṃ pavisitvā dhuragehato paṭṭhāya bhagavatā vuttanayena gantvā siddhatthakaṃ yācantī ghare ghare, “kuto tvaṃ evarūpaṃ gharaṃ passissasī”ti vuttā katipayāni gehāni āhiṇḍitvā — “sabbesampi kirāyaṃ dhammatā, na mayhaṃ puttassevā”ti sālāyaṃ chavaṃ chaḍḍetvā pabbajjaṃ yāci. |
She, having entered the city and having gone from house to house from the main gate in the way said by the Blessed One, and asking for a mustard seed, and being told in house after house, "From where will you see such a house?", having wandered through several houses, and thinking, "This is indeed the nature of all; it is not only of my son," she threw the corpse in the charnel ground and asked for ordination. |
satthā “imaṃ pabbājetū”ti bhikkhuniupassayaṃ pesesi. |
The Teacher sent her to the nunnery, saying, "Ordain this one." |
sā khuraggeyeva arahattaṃ pāpuṇi. |
She attained Arahantship at the very tip of the razor. |
imaṃ theriṃ sandhāya “atha kho kisāgotamī”ti vuttaṃ. |
In reference to this nun, it is said, "atha kho kisāgotamī." |
♦ ekamāsīti ekā āsi. |
♦ "Ekamāsī"ti means "ekā āsi" (she was one). |
rudammukhīti rudamānamukhī viya. |
Rudammukhī"ti means "like one with a weeping face. |
accantaṃ mataputtāmhīti ettha antaṃ atītaṃ accantaṃ, bhāvanapuṃsakametaṃ. |
"Accantaṃ mataputtāmhī"ti — here, "accantaṃ" means "gone beyond the end"; this is a neuter noun in the adverbial sense. |
idaṃ vuttaṃ hoti — yathā puttamaraṇaṃ antaṃ atītaṃ hoti, evaṃ mataputtā ahaṃ, idāni mama puna puttamaraṇaṃ nāma natthi. |
This is what is said: Just as the death of a son has gone beyond the end, so "I am one whose son is dead"; now for me there is no more death of a son. |
purisā etadantikāti purisāpi me etadantikāva . |
Purisā etadantikā"ti means "men are also of this end. |
yo me puttamaraṇassa anto, purisānampi me esevanto, abhabbā ahaṃ idāni purisaṃ gavesitunti. |
Whatever is the end of my son's death, that is also the end for men for me; I am unable to search for a man now. |
sabbattha vihatā nandīti sabbesu khandhāyatanadhātubhavayonigatiṭhitinivāsesu mama taṇhānandī vihatā. |
Sabbattha vihatā nandī"ti means "in all the aggregates, sense-bases, elements, existences, wombs, destinies, stations, and abodes, my delight in craving has been destroyed. |
tamokkhandhoti avijjākkhandho. |
Tamokkhandho"ti means "the aggregate of ignorance. |
padālitoti ñāṇena bhinno. |
Padālito"ti means "broken by knowledge. |
tatiyaṃ. |
Third. |
♦ 4. vijayāsuttavaṇṇanā SN 5.4 |
♦ 4. Commentary on the Vijayā Sutta |
♦ 165. catutthe pañcaṅgikenāti ātataṃ vitataṃ ātatavitataṃ ghanaṃ susiranti evaṃ pañcaṅgasamannāgatena. |
♦ 165. In the fourth, "pañcaṅgikena"ti means "endowed with the five limbs, thus: stretched, covered, stretched-and-covered, solid, and hollow." |
niyyātayāmi tuyhevāti sabbe tuyhaṃyeva demi. |
Niyyātayāmi tuyhevā"ti means "I give all to you. |
nāhaṃ tenatthikāti nāhaṃ tena atthikā. |
Nāhaṃ tenatthikā"ti means "I have no need of that. |
pūtikāyenāti suvaṇṇavaṇṇopi kāyo niccaṃ uggharitapaggharitaṭṭhena pūtikāyova, tasmā evamāha. |
Pūtikāyenā"ti means "even a golden-colored body, because of its constant oozing and trickling, is just a foul body; therefore, she spoke thus. |
bhindanenāti bhijjanasabhāvena. |
Bhindanenā"ti means "by its nature of breaking. |
pabhaṅgunāti cuṇṇavicuṇṇaṃ āpajjanadhammena. |
Pabhaṅgunā"ti means "by its nature of falling into dust and pieces. |
aṭṭīyāmīti aṭṭā pīḷitā homi. |
Aṭṭīyāmī"ti means "I am afflicted, I am tormented. |
harāyāmīti lajjāmi. |
Harāyāmī"ti means "I am ashamed. |
santā samāpattīti aṭṭhavidhā lokiyasamāpatti ārammaṇasantatāya aṅgasantatāya ca santāti vuttā. |
Santā samāpattī"ti means "the eightfold worldly attainment is said to be 'calm' because of the calmness of its object and the calmness of its limbs. |
sabbatthāti sabbesu rūpārūpabhavesu, tesaṃ dvinnaṃ bhavānaṃ gahitattā gahite kāmabhave aṭṭhasu ca samāpattīsūti etesu sabbesu ṭhānesu mayhaṃ avijjātamo vihatoti vadati. |
"Sabbatthā"ti means "in all the form and formless existences; because those two existences have been taken, in the desire-realm existence which has been taken, and in the eight attainments; in all these places, my darkness of ignorance has been destroyed," she says. |
catutthaṃ. |
Fourth. |
♦ 5. uppalavaṇṇāsuttavaṇṇanā SN 5.5 |
♦ 5. Commentary on the Uppalavaṇṇā Sutta |
♦ 166. pañcame supupphitagganti aggato paṭṭhāya suṭṭhu pupphitaṃ sālarukkhaṃ. |
♦ 166. In the fifth, "supupphitaggan"ti means "a sāla-tree well-blossomed from the top." |
na catthi te dutiyā vaṇṇadhātūti tava vaṇṇadhātusadisā dutiyā vaṇṇadhātu natthi, tayā sadisā aññā bhikkhunī natthīti vadati. |
"Na catthi te dutiyā vaṇṇadhātū"ti means "there is no second complexion-element like your complexion-element; there is no other nun like you," he says. |
idhāgatā tādisikā bhaveyyunti yathā tvaṃ idhāgatā kiñci santhavaṃ vā sinehaṃ vā na labhasi, evamevaṃ tepi tayāva sadisā bhaveyyuṃ. |
Idhāgatā tādisikā bhaveyyun"ti means "just as you, having come here, do not obtain any association or affection, in the same way, may they also be like you. |
pakhumantarikāyanti dvinnaṃ akkhīnaṃ majjhe nāsavaṃsepi tiṭṭhantiṃ maṃ na passasi. |
Pakhumantarikāyan"ti means "you do not see me standing even on the bridge of the nose between the two eyes. |
vasībhūtamhīti vasībhūtā asmi. |
"Vasībhūtamhī"ti means "vasībhūtā asmi" (I am one who has mastery). |
pañcamaṃ. |
Fifth. |
♦ 6. cālāsuttavaṇṇanā SN 5.6 |
♦ 6. Commentary on the Cālā Sutta |
♦ 167. chaṭṭhe ko nu taṃ idamādapayīti ko nu mandabuddhi bālo taṃ evaṃ gāhāpesi? |
♦ 167. In the sixth, "ko nu taṃ idamādapayī"ti means "what dull-witted fool has made you take this up?" |
pariklesanti aññampi nānappakāraṃ upaddavaṃ. |
Pariklesan"ti means "and other various troubles. |
idāni yaṃ māro āha — “ko nu taṃ idamādapayī”ti, taṃ maddantī — “na maṃ andhabālo ādapesi, loke pana aggapuggalo satthā dhammaṃ desesī”ti dassetuṃ, buddhotiādimāha. |
Now, refuting what Māra said, "ko nu taṃ idamādapayī"ti, "No blind fool made me take it up; but in the world, the foremost person, the Teacher, taught the Dhamma," to show this, she said, "buddho"tiādi. |
tattha sacce nivesayīti paramatthasacce nibbāne nivesesi. |
There, "sacce nivesayī"ti means "he established me in the ultimate truth, Nibbāna." |
nirodhaṃ appajānantāti nirodhasaccaṃ ajānantā. |
Nirodhaṃ appajānantā"ti means "not knowing the truth of cessation. |
chaṭṭhaṃ. |
Sixth. |
♦ 7. upacālāsuttavaṇṇanā SN 5.7 |
♦ 7. Commentary on the Upacālā Sutta |
♦ 168. sattame enti māravasaṃ punāti punappunaṃ maraṇamārakilesamāradevaputtamārānaṃ vasaṃ āgacchanti. |
♦ 168. In the seventh, "enti māravasaṃ punā"ti means "they come under the power of the Māra of death, the Māra of defilements, and the Māra devaputta, again and again." |
padhūpitoti santāpito. |
Padhūpito"ti means "tormented. |
agati yattha mārassāti yattha tuyhaṃ mārassa agati. |
Agati yattha mārassā"ti means "where there is no access for you, Māra. |
tatthāti tasmiṃ nibbāne. |
"Tatthā"ti means "in that," in Nibbāna. |
sattamaṃ. |
Seventh. |
♦ 8. sīsupacālāsuttavaṇṇanā SN 5.8 |
♦ 8. Commentary on the Sīsupacālā Sutta |
♦ 169. aṭṭhame samaṇī viya dissasīti samaṇisadisā dissasi. |
♦ 169. In the eighth, "samaṇī viya dissasī"ti means "you appear like an ascetic." |
kimiva carasi momūhāti kiṃ kāraṇā momūhā viya carasi? |
Kimiva carasi momūhā"ti means "for what reason do you wander about like one who is bewildered? |
ito bahiddhāti imamhā sāsanā bahi. |
Ito bahiddhā"ti means "outside this dispensation. |
pāsaṃ ḍentīti pāsaṇḍā, sattānaṃ cittesu diṭṭhipāsaṃ khipantīti attho. |
"Pāsaṃ ḍentī"ti means "pāsaṇḍā" (heretics); "they who throw the snare of views into the minds of beings," is the meaning. |
sāsanaṃ pana pāse moceti, tasmā pāsaṇḍoti na vuccati, ito bahiddhāyeva pāsaṇḍā honti. |
But the dispensation releases from the snare; therefore, it is not called "pāsaṇḍa"; only those outside this are "pāsaṇḍā." |
pasīdantīti saṃsīdanti lagganti. |
Pasīdantī"ti means "they sink, they get stuck. |
♦ idāni “kaṃ nu uddissa muṇḍāsī”ti pañhaṃ kathentī atthi sakyakule jātotiādimāha. |
♦ Now, answering the question, "kaṃ nu uddissa muṇḍāsī," she said, "atthi sakyakule jāto"tiādi. |
tattha sabbābhibhūti sabbāni khandhāyatanadhātubhavayonigatiādīni abhibhavitvā ṭhito. |
There, "sabbābhibhū"ti means "one who stands, having overcome all the aggregates, sense-bases, elements, existences, wombs, destinies, and so on." |
maraṇamārādayo nudi nīharīti māranudo. |
Maraṇamārādayo nudi nīharī"ti means "he who has driven away, who has removed the Māras of death and so on," is "māranudo. |
sabbatthamaparājitoti sabbesu rāgādīsu vā mārayuddhe vā ajito. |
Sabbattha_m_aparājito"ti means "unconquered in all things, in passion and so on, or in the battle with Māra. |
sabbattha muttoti sabbesu khandhādīsu mutto. |
Sabbattha mutto"ti means "liberated in all things, in the aggregates and so on. |
asitoti taṇhādiṭṭhinissayena anissito. |
Asito"ti means "not dependent on the dependencies of craving and views. |
sabbakammakkhayaṃ pattoti sabbakammakkhayasaṅkhātaṃ arahattaṃ patto. |
Sabbakammakkhayaṃ patto"ti means "having reached Arahantship, which is the destruction of all kamma. |
upadhisaṅkhayeti upadhisaṅkhayasaṅkhāte nibbāne ārammaṇato vimutto. |
Upadhisaṅkhaye"ti means "liberated in terms of its object in Nibbāna, which is the destruction of the attachments. |
aṭṭhamaṃ. |
Eighth. |
♦ 9. selāsuttavaṇṇanā SN 5.9 |
♦ 9. Commentary on the Selā Sutta |
♦ 170. navame kenidaṃ pakatanti kena idaṃ kataṃ. |
♦ 170. In the ninth, "kenidaṃ pakatan"ti means "by whom has this been made?" |
bimbanti attabhāvaṃ sandhāya vadati. |
"Bimban"ti means she speaks in reference to the physical body. |
aghanti dukkhapatiṭṭhānattā attabhāvameva vadati. |
"Aghan"ti means she speaks of the physical body itself, because it is a foundation for suffering. |
hetubhaṅgāti hetunirodhena paccayavekallena. |
Hetubhaṅgā"ti means "by the breaking of the cause," "by the lack of a condition. |
navamaṃ. |
Ninth. |
♦ 10. vajirāsuttavaṇṇanā SN 5.10 |
♦ 10. Commentary on the Vajirā Sutta |
♦ 171. dasame nayidha sattupalabbhatīti imasmiṃ suddhasaṅkhārapuñje paramatthato satto nāma na upalabbhati. |
♦ 171. In the tenth, "nayidha sattupalabbhatī"ti means "in this mere heap of formations, in the ultimate sense, no being is to be found." |
khandhesu santesūti pañcasu khandhesu vijjamānesu tena tenākārena vavatthitesu. |
Khandhesu santesū"ti means "when the five aggregates exist, being established in this or that manner. |
sammutīti sattoti samaññāmattameva hoti. |
Sammutī"ti means "it is just a common term, a convention, 'a being.' |
dukkhanti pañcakkhandhadukkhaṃ. |
Dukkhan"ti means "the suffering of the five aggregates. |
nāññatra dukkhāti ṭhapetvā dukkhaṃ añño neva sambhoti na nirujjhatīti. |
Nāññatra dukkhā"ti means "having set aside suffering, nothing else either comes to be or ceases. |
dasamaṃ. |
Tenth. |
♦ iti sāratthappakāsiniyā |
♦ Thus in the Sāratthappakāsinī |
♦ saṃyuttanikāya-aṭṭhakathāya |
♦ the commentary on the Saṃyutta Nikāya |
♦ bhikkhunīsaṃyuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Bhikkhunīsaṃyutta is finished. |
♦ 6. brahmasaṃyuttaṃ SN 6 |
♦ 6. The Brahma Saṃyutta |
♦ 1. paṭhamavaggo |
♦ 1. The Paṭhamavagga |
♦ 1. brahmāyācanasuttavaṇṇanā SN 6.1 |
♦ 1. Commentary on the Brahmāyācanā Sutta |
♦ 172. brahmasaṃyuttassa paṭhame parivitakko udapādīti sabbabuddhānaṃ āciṇṇasamāciṇṇo ayaṃ cetaso vitakko udapādi. |
♦ 172. In the first of the Brahma Saṃyutta, "parivitakko udapādī"ti means "this reflection of the mind, which is the customary and habitual practice of all Buddhas, arose." |
kadā udapādīti? |
When did it arise? |
buddhabhūtassa aṭṭhame sattāhe rājāyatanamūle sakkena devānamindena ābhataṃ dantakaṭṭhañca osadhaharītakañca khāditvā mukhaṃ dhovitvā catūhi lokapālehi upanīte paccagghe selamayapatte tapussabhallikānaṃ piṇḍapātaṃ paribhuñjitvā puna paccāgantvā ajapālanigrodhe nisinnamattassa. |
In the eighth week of his Buddhahood, at the foot of the Rājāyatana tree, after having chewed the tooth-stick and the medicinal myrobalan brought by Sakka, the king of the devas, and having washed his mouth, and having partaken of the alms-food of Tapussa and Bhallika in the priceless bowl of stone offered by the four world-guardians, and having returned again, as soon as he had sat down at the Ajapāla Banyan. |
♦ adhigatoti paṭividdho. |
♦ "Adhigato"ti means "penetrated." |
dhammoti catusaccadhammo. |
Dhammo"ti means "the Dhamma of the four truths. |
gambhīroti uttānapaṭikkhepavacanametaṃ. |
"Gambhīro"ti this is a rejection of shallowness. |
duddasoti gambhīrattāva duddaso dukkhena daṭṭhabbo, na sakkā sukhena daṭṭhuṃ. |
Duddaso"ti means "because it is profound, it is difficult to see; it cannot be seen easily. |
duddasattāva duranubodho dukkhena avabujjhitabbo, na sakkā sukhena avabujjhituṃ. |
Duddasattāva duranubodho"ti means "because it is difficult to see, it is difficult to understand; it cannot be understood easily. |
santoti nibbuto. |
Santo"ti means "extinguished. |
paṇītoti atappako. |
Paṇīto"ti means "unexcelled. |
idaṃ dvayaṃ lokuttarameva sandhāya vuttaṃ. |
This pair is said in reference to the supramundane alone. |
atakkāvacaroti takkena avacaritabbo ogāhitabbo na hoti, ñāṇeneva avacaritabbo. |
Atakkāvacaro"ti means "it is not to be fathomed, to be entered, by logic; it is to be fathomed only by knowledge. |
nipuṇoti saṇho. |
Nipuṇo"ti means "subtle. |
paṇḍitavedanīyoti sammāpaṭipadaṃ paṭipannehi paṇḍitehi veditabbo. |
Paṇḍitavedanīyo"ti means "to be known by the wise who have entered upon the right path. |
ālayarāmāti sattā pañcasu kāmaguṇesu allīyanti, tasmā te ālayāti vuccanti. |
Ālayarāmā"ti means "beings cling to the five strands of sensual pleasure; therefore, they are called 'ālaya' (clinging). |
aṭṭhasatataṇhāvicaritāni vā allīyanti, tasmāpi ālayāti vuccanti. |
Or, the one hundred and eight wanderings of craving cling; therefore, they are also called "ālaya." |
tehi ālayehi ramantīti ālayarāmā. |
They delight in those clingings," so "ālayarāmā. |
ālayesu ratāti ālayaratā. |
Ālayesu ratā"ti means "delighting in the clingings. |
ālayesu suṭṭhu muditāti ālayasammuditā. |
Ālayesu suṭṭhu muditā"ti means "exceedingly joyful in the clingings. |
yatheva hi susajjitaṃ pupphaphalabharitarukkhādisampannaṃ uyyānaṃ paviṭṭho rājā tāya tāya sampattiyā ramati, sammudito āmoditapamodito hoti, na ukkaṇṭhati, sāyampi nikkhamituṃ na icchati, evamimehipi kāmālayataṇhālayehi sattā ramanti, saṃsāravaṭṭe sammuditā anukkaṇṭhitā vasanti. |
Just as a king who has entered a well-adorned park endowed with trees laden with flowers and fruits delights in this or that attainment, is exceedingly joyful and happy, is not weary, and does not wish to leave even in the evening; in the same way, beings delight in these clingings of sensual pleasure and clingings of craving; they dwell in the round of saṃsāra, exceedingly joyful and unworried. |
tena tesaṃ bhagavā duvidhaṃ ālayaṃ uyyānabhūmiṃ viya dassento “ālayarāmā”tiādimāha. |
Therefore, the Blessed One, showing the twofold clinging as a pleasure-ground, said, "ālayarāmā"tiādi. |
♦ tattha yadidanti nipāto, tassa ṭhānaṃ sandhāya “yaṃ idan”ti, paṭiccasamuppādaṃ sandhāya “yo ayan”ti evamattho daṭṭhabbo. |
♦ There, "yadidan"ti is a particle; in reference to its position, the meaning should be understood as "yaṃ idaṃ" (this which); in reference to dependent origination, as "yo ayaṃ" (this which). |
idappaccayatāpaṭiccasamuppādoti imesaṃ paccayā idappaccayā, idappaccayā eva idappaccayatā, idappaccayatā ca sā paṭiccasamuppādo cāti idappaccayatāpaṭiccasamuppādo. |
Idappaccayatāpaṭiccasamuppādo"ti means "the conditions for these are 'idappaccayā'; 'idappaccayā' itself is 'idappaccayatā'; and that which is 'idappaccayatā' and is also 'paṭiccasamuppādo' is 'idappaccayatāpaṭiccasamuppādo'. |
saṅkhārādipaccayānaṃ etaṃ adhivacanaṃ. |
This is a designation for the conditions of formations and so on. |
sabbasaṅkhārasamathotiādi sabbaṃ nibbānameva. |
"Sabbasaṅkhārasamatho"tiādi is all just Nibbāna. |
yasmā hi taṃ āgamma sabbasaṅkhāravipphanditāni samanti, vūpasammanti, tasmā sabbasaṅkhārasamathoti vuccati. |
For because in dependence on it all the stirrings of the formations are calmed, are stilled, therefore it is called "the calming of all formations." |
yasmā ca taṃ āgamma sabbe upadhayo paṭinissaṭṭhā honti, sabbā taṇhā khīyanti, sabbe kilesarāgā virajjanti, sabbaṃ dukkhaṃ nirujjhati, tasmā sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodhoti vuccati. |
And because in dependence on it all attachments are relinquished, all cravings are destroyed, all defilements of passion fade away, all suffering ceases, therefore it is called "the relinquishing of all attachments, the destruction of craving, dispassion, and cessation." |
yā panesā taṇhā bhavena bhavaṃ, phalena vā saddhiṃ kammaṃ vinati saṃsibbatīti katvā vānanti vuccati, tato nikkhantaṃ vānatoti nibbānaṃ. |
But that craving which weaves and interweaves existence with existence, or the fruit with kamma, is called "vāna"; that which has gone out from that is "nibbāna." |
so mamassa kilamathoti yā ajānantānaṃ desanā nāma, so mama kilamatho assa, sā mama vihesā assāti attho. |
"So mamassa kilamatho"ti means "that which is the teaching to those who do not know, that would be a weariness for me; that would be a vexation for me," is the meaning. |
kāyakilamatho ceva kāyavihesā ca assāti vuttaṃ hoti. |
"Both a bodily weariness and a bodily vexation would there be," is what is said. |
citte pana ubhayampetaṃ buddhānaṃ natthi. |
But in the mind, both of these are not for the Buddhas. |
apissūti anubrūhanatthe nipāto. |
"Apissū"ti is a particle in the sense of addition. |
so “na kevalaṃ ayaṃ parivitakko udapādi, imāpi gāthā paṭibhaṃsū”ti dīpeti. |
It shows, "Not only did this reflection arise, but these verses also came to mind." |
anacchariyāti anuacchariyā. |
Anacchariyā"ti means "not un-wonderful. |
paṭibhaṃsūti paṭibhānasaṅkhātassa ñāṇassa gocarā ahesuṃ, parivitakkayitabbataṃ pāpuṇiṃsu. |
Paṭibhaṃsū"ti means "they became the domain of the knowledge which is perspicuity"; "they reached a state of being fit to be reflected upon. |
♦ kicchenāti dukkhena, na dukkhāya paṭipadāya. |
♦ "Kicchenā"ti means "with difficulty," not "by a painful path." |
buddhānaṃ hi cattāropi maggā sukhapaṭipadāva honti. |
For for the Buddhas, all four paths are of a pleasant practice. |
pāramīpūraṇakāle pana sarāgasadosasamohasseva sato āgatāgatānaṃ yācakānaṃ alaṅkatapaṭiyattaṃ sīsaṃ kantitvā galalohitaṃ nīharitvā suañjitāni akkhīni uppāṭetvā kulavaṃsappadīpaṃ puttaṃ manāpacāriniṃ bhariyanti evamādīni dentassa aññāni ca khantivādisadisesu attabhāvesu chejjabhejjādīni pāpuṇantassa āgamanīyapaṭipadaṃ sandhāyetaṃ vuttaṃ. |
But at the time of fulfilling the perfections, this is said in reference to the path of approach of one who, being with passion, hatred, and delusion, gives to the beggars who come again and again his adorned and prepared head, and having brought out the blood from his throat, and having plucked out his well-anointed eyes, and gives his son, the lamp of the family lineage, and his pleasing wife, and other things like that; and in existences such as that of Khantivādī, reaches a state of being cut, broken, and so on. |
halanti ettha ha-kāro nipātamatto, alanti attho. |
"Halan"ti — here, the "ha" is just a particle; the meaning is "alaṃ" (enough). |
pakāsitunti desituṃ, evaṃ kicchena adhigatassa alaṃ desituṃ pariyattaṃ desituṃ. |
Pakāsitun"ti means "to teach"; "enough of teaching what has been attained with such difficulty; it is sufficient to teach. |
ko attho desitenāti vuttaṃ hoti? |
What is the use of teaching? is what is said. |
rāgadosaparetehīti rāgadosaphuṭṭhehi rāgadosānugatehi vā. |
Rāgadosaparetehī"ti means "by those who are afflicted with passion and hatred," or "by those who are given to passion and hatred. |
♦ paṭisotagāminti niccādīnaṃ paṭisotaṃ, “aniccaṃ dukkhamanattā asubhan”ti evaṃ gataṃ catusaccadhammaṃ. |
♦ "Paṭisotagāmin"ti means "the Dhamma of the four truths, which has gone against the stream of permanence and so on, as 'impermanent, suffering, non-self, and foul.'" |
rāgarattāti kāmarāgena bhavarāgena diṭṭhirāgena ca rattā. |
Rāgarattā"ti means "dyed with the passion of sensual pleasure, the passion of existence, and the passion of views. |
na dakkhantīti aniccaṃ dukkhamanattā asubhanti iminā sabhāvena na passissanti, te apassante ko sakkhissati evaṃ gāhāpetuṃ. |
Na dakkhantī"ti means "they will not see with this nature of 'impermanent, suffering, non-self, and foul'; who will be able to make them grasp it, when they do not see? |
tamokhandhena āvuṭāti avijjārāsinā ajjhotthaṭā. |
Tamokhandhena āvuṭā"ti means "overwhelmed by the mass of ignorance. |
♦ appossukkatāyāti nirussukkabhāvena, adesetukāmatāyāti attho. |
♦ "Appossukkatāyā"ti means "by the state of being without enthusiasm," "by the desire not to teach," is the meaning. |
kasmā panassa evaṃ cittaṃ nami? |
But why did his mind incline thus? |
nanu esa mutto mocessāmi, tiṇṇo tāressāmi — |
Did he not, having been liberated, "I will liberate"; having crossed, "I will take across" — |
♦ “kiṃ me aññātavesena, dhammaṃ sacchikatenidha. |
♦ "What is there for me with an unknown form, having realized the Dhamma here. |
♦ sabbaññutaṃ pāpuṇitvā, tārayissaṃ sadevakan”ti. |
♦ Having attained omniscience, I will ferry across the world with its devas." |
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♦ patthanaṃ katvā pāramiyo pūretvā sabbaññutaṃ pattoti? |
♦ having made the aspiration and fulfilled the perfections, attain omniscience? |
saccametaṃ, tadevaṃ paccavekkhaṇānubhāvena panassa evaṃ cittaṃ nami. |
This is true; but his mind inclined thus by the power of his reflection. |
tassa hi sabbaññutaṃ patvā sattānaṃ kilesagahanataṃ, dhammassa ca gambhīrataṃ paccavekkhantassa sattānaṃ kilesagahanatā ca dhammagambhīratā ca sabbākārena pākaṭā jātā. |
For him, having attained omniscience and reflecting on the denseness of the defilements of beings and the profundity of the Dhamma, the denseness of the defilements of beings and the profundity of the Dhamma became apparent in all respects. |
athassa — “ime sattā kañjiyapuṇṇā lābu viya, takkabharitā cāṭi viya, vasātelapītapilotikā viya, añjanamakkhitahattho viya ca kilesabharitā atisaṃkiliṭṭhā rāgarattā dosaduṭṭhā mohamūḷhā, te kiṃ nāma paṭivijjhissantī”ti? |
Then for him, thinking, "These beings, like a gourd full of gruel, like a jar full of whey, like a cloth soaked in grease and oil, and like a hand smeared with antimony, are full of defilements, exceedingly defiled, dyed with passion, corrupted with hatred, deluded with delusion; what indeed will they penetrate?" |
cintayato kilesagahanapaccavekkhaṇānubhāvenāpi evaṃ cittaṃ nami. |
His mind inclined thus also by the power of his reflection on the denseness of the defilements. |
♦ “ayañca dhammo pathavīsandhārakaudakakkhandho viya gambhīro, pabbatena paṭicchādetvā ṭhapito sāsapo viya duddaso, satadhā bhinnassa vālassa koṭiyā koṭipaṭipādanaṃ viya duranubodho. |
♦ "And this Dhamma is profound like the mass of water that supports the earth; it is difficult to see like a mustard seed placed, having been covered by a mountain; it is difficult to understand like the giving of a tip-to-tip explanation of a hair that has been split a hundred times. Indeed, by me, while striving to penetrate this Dhamma, there is no gift that has not been given, there is no virtue that has not been kept, there is no perfection that has not been fulfilled. For me, even while dispelling the power of Māra as if without effort, the earth did not tremble; in the first watch, even while recollecting past lives, it did not tremble; in the middle watch, even while purifying the divine eye, it did not tremble; but in the last watch, as soon as I penetrated dependent origination, the ten-thousand-world-system trembled. Thus, even by me with my sharp knowledge, this Dhamma was penetrated only with difficulty. How will the worldly great populace penetrate it?" |
nanu mayā hi imaṃ dhammaṃ paṭivijjhituṃ vāyamantena adinnaṃ dānaṃ nāma natthi, arakkhitaṃ sīlaṃ nāma natthi, aparipūritā kāci pāramī nāma natthi, 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. |
His mind inclined thus also by the power of his reflection on the profundity of the Dhamma, it should be known. |
iti mādisenāpi tikkhañāṇena kicchenevāyaṃ dhammo paṭividdho. |
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taṃ lokiyamahājanā kathaṃ paṭivijjhissantī”ti? |
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dhammagambhīrapaccavekkhaṇānubhāvenāpi evaṃ cittaṃ namīti veditabbaṃ. |
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♦ apica brahmunā yācite desetukāmatāyapissa evaṃ cittaṃ nami. |
♦ Moreover, his mind inclined thus also because of his desire to teach when requested by Brahmā. |
jānāti hi bhagavā — “mama appossukkatāya citte namamāne maṃ mahābrahmā dhammadesanaṃ yācissati, ime ca sattā brahmagarukā. |
For the Blessed One knows: "When my mind inclines to lack of enthusiasm, the great Brahmā will request me to teach the Dhamma; and these beings have respect for Brahmā. They, thinking, 'The Teacher, it seems, was not desirous of teaching the Dhamma. Then the great Brahmā, having requested him, had him teach. Good, indeed, is the Dhamma; excellent, indeed, is the Dhamma,' will listen attentively." |
te ‘satthā kira dhammaṃ na desetukāmo ahosi. |
His mind inclined to lack of enthusiasm also on account of this reason; it was not in regard to the teaching of the Dhamma, it should be known. |
atha naṃ mahābrahmā yācitvā desāpesi. |
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santo vata bho dhammo, paṇīto vata bho dhammo’ti maññamānā sussūsissantī”ti. |
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idampissa kāraṇaṃ paṭicca appossukkatāya cittaṃ nami, no dhammadesanāyāti veditabbaṃ. |
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♦ sahampatissāti so kira kassapassa bhagavato sāsane sahako nāma thero paṭhamajjhānaṃ nibbattetvā paṭhamajjhānabhūmiyaṃ kappāyukabrahmā hutvā nibbatto. |
♦ "Sahampatissā"ti — that one, it seems, was the elder Sahaka in the dispensation of the Blessed One Kassapa; having produced the first jhāna, he was reborn as a Brahmā with an eon-lifespan in the first jhāna-plane. |
tatra naṃ “sahampatibrahmā”ti paṭisañjānanti. |
There, they know him as "Sahampati Brahmā." |
taṃ sandhāyāha “brahmuno sahampatissā”ti. |
In reference to that, he said, "brahmuno sahampatissā"ti. |
nassati vata bhoti so kira imaṃ saddaṃ tathā nicchāresi, yathā dasasahassilokadhātubrahmāno sutvā sabbe sannipatiṃsu. |
"Nassati vata bho"ti — that one, it seems, uttered this sound in such a way that the Brahmās of the ten-thousand-world-system, having heard, all assembled. |
yatra hi nāmāti yasmiṃ nāma loke. |
Yatra hi nāmā"ti means "in whatever world. |
purato pāturahosīti tehi dasahi brahmasahassehi saddhiṃ pāturahosi. |
Purato pāturahosī"ti means "he appeared in front with those ten thousand Brahmās. |
apparajakkhajātikāti paññāmaye akkhimhi appaṃ parittaṃ rāgadosamoharajaṃ etesaṃ evaṃsabhāvāti apparajakkhajātikā. |
Apparajakkhajātikā"ti means "they whose passion-hatred-delusion dust in the eye of wisdom is little, of little amount, of such a nature are they. |
assavanatāti assavanatāya. |
Assavanatā"ti means "by not hearing. |
bhavissantīti purimabuddhesu dasapuññakiriyavasena katādhikārā paripākagatā padumāni viya sūriyarasmisamphassaṃ, dhammadesanaṃyeva ākaṅkhamānā catuppadikagāthāvasāne ariyabhūmiṃ okkamanārahā na eko, na dve, anekasatasahassā dhammassa aññātāro bhavissantīti dasseti. |
"Bhavissantī"ti — he shows that those who, in the time of the former Buddhas, have made their aspiration by way of the ten meritorious deeds, whose faculties have ripened, who, like lotuses awaiting the touch of the sun's rays, are awaiting only the Dhamma discourse, who are worthy of entering the noble plane at the end of a four-lined verse, are not one, not two, but many hundreds of thousands who will be knowers of the Dhamma. |
♦ pāturahosīti pātubhavi. |
♦ "Pāturahosī"ti means "pātubhavi" (he appeared). |
samalehi cintitoti samalehi chahi satthārehi cintito. |
Samalehi cintito"ti means "thought of by the six stained teachers. |
te hi puretaraṃ uppajjitvā sakalajambudīpe kaṇṭake pattharamānā viya, visaṃ siñcamānā viya ca samalaṃ micchādiṭṭhidhammaṃ desayiṃsu. |
For they, having arisen earlier, taught a stained, wrong-view Dhamma throughout the entire Jambudīpa, as if scattering thorns and sprinkling poison. |
apāpuretanti vivaraṃ etaṃ. |
Apāpuretan"ti means "open this. |
amatassa dvāranti amatassa nibbānassa dvārabhūtaṃ ariyamaggaṃ. |
Amatassa dvāran"ti means "the noble path, which is the door to the deathless Nibbāna. |
suṇantu dhammaṃ vimalenānubuddhanti ime sattā rāgādimalānaṃ abhāvato vimalena sammāsambuddhena anubuddhaṃ catusaccadhammaṃ suṇantu tāva bhagavāti yācati. |
Suṇantu dhammaṃ vimalenānubuddhan"ti he requests, "May these beings hear the Dhamma of the four truths, understood by the Perfectly Enlightened One who is free from the stains of passion and so on, at least, Blessed One. |
♦ sele yathā pabbatamuddhaniṭṭhitoti selamaye ekagghane pabbatamuddhani yathāṭhitova. |
♦ "Sele yathā pabbatamuddhaniṭṭhito"ti means "just as one standing on the peak of a mountain made of a single solid rock." |
na hi tassa ṭhitassa dassanatthaṃ gīvukkhipanapasāraṇādikiccaṃ atthi. |
For for one who is standing there, there is no need to raise or stretch the neck and so on for the purpose of seeing. |
tathūpamanti tappaṭibhāgaṃ selapabbatūpamaṃ. |
Tathūpaman"ti means "like that," "like a mountain of rock. |
ayaṃ panettha saṅkhepattho — yathā selapabbatamuddhani ṭhitova cakkhumā puriso samantato janataṃ passeyya, tathā tvampi sumedha sundarapañña sabbaññutañāṇena samantacakkhu bhagavā dhammamayaṃ pāsādamāruyha sayaṃ apetasoko sokāvatiṇṇaṃ jātijarābhibhūtaṃ janataṃ avekkhassu upadhāraya upaparikkha. |
This is the summary meaning here: Just as a man with good eyesight, standing on the peak of a rock-mountain, would see the populace all around, in the same way, you, O wise one of good wisdom, O Blessed One with the universal eye of omniscience, having ascended the palace of Dhamma, yourself free from sorrow, look upon the populace that has fallen into sorrow, that is overwhelmed by birth and old age; consider, examine. |
ayaṃ panettha adhippāyo — yathā hi pabbatapāde samantā mahantaṃ khettaṃ katvā, tattha kedārapāḷīsu kuṭikāyo katvā rattiṃ aggiṃ jāleyyuṃ, caturaṅgasamannāgatañca andhakāraṃ assa, atha tassa pabbatassa matthake ṭhatvā cakkhumato purisassa bhūmiṃ olokayato neva khettaṃ na kedārapāḷiyo na kuṭiyo na tattha sayitamanussā paññāyeyyuṃ. |
This is the intention here: Just as if one were to make a great field all around at the foot of a mountain, and having made huts on the banks of the paddy fields there, and were to light a fire at night, and there were a fourfold darkness; then for a man with good eyesight standing on the top of that mountain and looking at the ground, neither the field, nor the paddy-field banks, nor the huts, nor the people sleeping there would be perceived. |
kuṭikāsu pana aggijālāmattakameva paññāyeyya, evaṃ dhammapāsādaṃ āruyha sattanikāyaṃ olokayato tathāgatassa ye te akatakalyāṇā sattā, te ekavihāre dakkhiṇajāṇupasse nisinnāpi buddhacakkhussa āpāthaṃ nāgacchanti, rattiṃ khittā sarā viya honti. |
But in the huts, only the mere flame of the fire would be perceived. In the same way, for the Tathāgata, having ascended the palace of the Dhamma and looking at the assembly of beings, those beings who have not done good, even if they are sitting on the right thigh in one monastery, do not come into the range of the Buddha's eye; they are like arrows shot in the night. |
ye pana katakalyāṇā veneyyapuggalā, te evassa dūrepi ṭhitā āpāthaṃ āgacchanti so aggi viya himavantapabbato viya ca. |
But those good people who have done good, the individuals to be guided, even if they are standing far away, come into his range; he is like a fire, like the Himalaya mountain. |
vuttampi cetaṃ — |
This has also been said: |
♦ “dūre santo pakāsenti, himavantova pabbato. |
♦ "The good shine from afar, like the Himalaya mountain. |
♦ asantettha na dissanti, rattiṃ khittā yathā sarā”ti. |
♦ The bad are not seen here, like arrows shot in the night." |
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♦ ajjhesananti yācanaṃ. |
♦ "Ajjhesanan"ti means "a request." |
buddhacakkhunāti indriyaparopariyattañāṇena ca āsayānusayañāṇena ca. |
Buddhacakkhunā"ti means "by the knowledge of the superiority and inferiority of the faculties and by the knowledge of the inclinations and latent tendencies. |
imesaṃ hi dvinnaṃ ñāṇānaṃ “buddhacakkhū”ti nāmaṃ, sabbaññutaññāṇassa “samantacakkhū”ti, tiṇṇaṃ maggañāṇānaṃ “dhammacakkhū”ti. |
For these two knowledges are called the "Buddha's eye"; the knowledge of omniscience is called the "universal eye"; the knowledge of the three paths is called the "Dhamma-eye." |
apparajakkhetiādīsu yesaṃ vuttanayeneva paññācakkhumhi rāgādirajaṃ appaṃ, te apparajakkhā. |
Apparajakkhe"tiādīsu — they for whom, in the way described, the dust of passion, hatred, and delusion in the eye of wisdom is little, they are "of little dust. |
yesaṃ taṃ mahantaṃ, te mahārajakkhā. |
They for whom it is great, they are "of great dust." |
yesaṃ saddhādīni indriyāni tikkhāni, te tikkhindriyā. |
They whose faculties of faith and so on are sharp, they are "of sharp faculties." |
yesaṃ tāni mudūni, te mudindriyā. |
They whose faculties are dull, they are "of dull faculties." |
yesaṃ teyeva saddhādayo ākārā sundarā, te svākārā. |
They whose very characters of faith and so on are beautiful, they are "of good character." |
ye kathitakāraṇaṃ sallakkhenti, sukhena sakkā honti viññāpetuṃ, te suviññāpayā. |
They who take note of the reason that has been stated, who can be made to understand easily, they are "easy to instruct." |
ye paralokañceva vajjañca bhayato passanti, te paralokavajjabhayadassāvino nāma. |
They who see the next world and transgression with fear, they are called "seers of the next world and transgression with fear." |
♦ ayaṃ panettha pāḷi — “saddho puggalo apparajakkho, assaddho puggalo mahārajakkho. |
♦ This is the Pāḷi here: "A faithful person is of little dust; |
āraddhavīriyo, kusīto. |
a faithless person is of great dust. |
upaṭṭhitassati, muṭṭhassati. |
One of aroused energy; |
samāhito, asamāhito. |
a lazy one. |
paññavā, duppañño puggalo mahārajakkho. |
One of established mindfulness; |
tathā saddho puggalo tikkhindriyo ... pe ... paññavā puggalo paralokavajjabhayadassāvī, duppañño puggalo na paralokavajjabhayadassāvī. |
one of lost mindfulness. |
lokoti khandhaloko, āyatanaloko, dhātuloko, sampattibhavaloko, sampattisambhavaloko, vipattibhavaloko, vipattisambhavaloko. |
One who is concentrated; |
eko loko sabbe sattā āhāraṭṭhitikā. |
one who is unconcentrated. |
dve lokā nāmañca rūpañca. |
A wise person; |
tayo lokā tisso vedanā. |
a person of little wisdom is of great dust. |
cattāro lokā cattāro āhārā. |
Thus, a faithful person is of sharp faculties... a wise person is a seer of the next world and transgression with fear; |
pañca lokā pañcupādānakkhandhā. |
a person of little wisdom is not a seer of the next world and transgression with fear. |
cha lokā cha ajjhattikāni āyatanāni. |
The world is the world of the aggregates, the world of the sense-bases, the world of the elements, the world of the attainment-existence, the world of the attainment-arising, the world of the misfortune-existence, the world of the misfortune-arising. |
satta lokā satta viññāṇaṭṭhitiyo. |
One world is all beings subsisting on food. |
aṭṭha lokā aṭṭha lokadhammā. |
Two worlds are name and form. |
nava lokā nava sattāvāsā. |
Three worlds are the three feelings. |
dasa lokā dasāyatanāni. |
Four worlds are the four foods. |
dvādasa lokā dvādasāyatanāni. |
Five worlds are the five aggregates of grasping. |
aṭṭhārasa lokā aṭṭhārasa dhātuyo. |
Six worlds are the six internal sense-bases. |
vajjanti sabbe kilesā vajjā, sabbe duccaritā vajjā, sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā, iti imasmiñca loke imasmiñca vajje tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi ukkhittāsike vadhake. |
Seven worlds are the seven stations of consciousness. |
imehi paññāsāya ākārehi imāni pañcindriyāni jānāti passati aññāsi paṭivijjhi. |
Eight worlds are the eight worldly conditions. |
idaṃ tathāgatassa indriyaparopariyatte ñāṇan”ti . |
Nine worlds are the nine abodes of beings. |
| Ten worlds are the ten sense-bases. | |
| Twelve worlds are the twelve sense-bases. | |
| Eighteen worlds are the eighteen elements. | |
| Transgression is all the defilements are transgressions, all misconducts are transgressions, all volitional formations are transgressions, all kamma leading to existence is a transgression. | |
| Thus, in this world and in this transgression, a sharp perception of fear is present, like in a murderer with a raised sword. | |
| With these fifty modes, he knows, he sees, he has known, he has penetrated these five faculties. | |
| This is the Tathāgata's knowledge of the superiority and inferiority of the faculties." | |
♦ uppaliniyanti uppalavane. |
♦ "Uppaliniyan"ti means "in a lotus-pond." |
itaresupi eseva nayo. |
In the other cases also, this is the method. |
antonimuggaposīnīti yāni anto nimuggāneva posiyanti. |
Antonimuggaposīnī"ti means "those which are nurtured while still submerged within. |
udakaṃ accuggamma ṭhitānī ti udakaṃ atikkamitvā ṭhitāni. |
Udakaṃ accuggamma ṭhitānī" ti means "those which stand, having gone beyond the water. |
tattha yāni accuggamma ṭhitāni, tāni sūriyarasmisamphassaṃ āgamayamānāni ṭhitāni ajja pupphanakāni. |
There, those which stand, having gone beyond, are those which, awaiting the touch of the sun's rays, are to blossom today. |
yāni pana samodakaṃ ṭhitāni, tāni sve pupphanakāni. |
But those which stand at the same level as the water are those which are to blossom tomorrow. |
yāni udakānuggatāni antonimuggaposīni, tāni tatiyadivase pupphanakāni. |
And those which have not emerged from the water, which are nurtured while still submerged within, are those which are to be blossomed on the third day. |
udakā pana anuggatāni aññānipi sarogauppalādīni nāma atthi, yāni neva pupphissanti, macchakacchapabhakkhāneva bhavissanti, tāni pāḷiṃ nāruḷhāni. |
But there are also other diseased lotuses and so on which have not emerged from the water, which will never blossom, but will be food for fish and tortoises; they have not been included in the Pāḷi. |
āharitvā pana dīpetabbānīti dīpitāni. |
But having been brought, they should be explained, so they are explained. |
yatheva hi tāni catubbidhāni pupphāni, evamevaṃ ugghaṭitaññū vipañcitaññū neyyo padaparamoti cattāro puggalā. |
For just as those four kinds of flowers, in the same way, the quick-witted, the one to be guided by detailed explanation, the one to be guided, and the one for whom the letter is the highest, are the four persons. |
♦ tattha “yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti, ayaṃ vuccati puggalo ugghaṭitaññū. |
♦ There, "the person for whom there is the comprehension of the Dhamma at the very moment it is uttered, this is called a quick-witted person. The person for whom there is the comprehension of the Dhamma when the meaning of what has been said in brief is being analyzed in detail, this is called a person to be guided by detailed explanation. The person for whom there is the comprehension of the Dhamma in due course, from recitation, from inquiry, from wise attention, from serving, attending, and frequenting good friends, this is called a person to be guided. The person for whom there is no comprehension of the Dhamma in that life, even though he hears much, speaks much, retains much, and recites much, this is called a person for whom the letter is the highest. There, the Blessed One, looking at the ten-thousand-world-system, which is like a lotus-pond and so on, saw, 'Like the flowers that are to blossom today are the quick-witted; like the flowers that are to blossom tomorrow are those to be guided by detailed explanation; like the flowers that are to be blossomed on the third day is the one to be guided; like the flowers that are food for fish and tortoises is the one for whom the letter is the highest.' And while seeing, he saw in all respects, 'so many are of little dust, so many are of great dust; and there too, so many are quick-witted.'" |
yassa puggalassa saṃkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti, ayaṃ vuccati puggalo vipañcitaññū. |
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yassa puggalassa uddesato paripucchato yoniso manasikaroto kalyāṇamitte sevato bhajato payirupāsato anupubbena dhammābhisamayo hoti, ayaṃ vuccati puggalo neyyo. |
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yassa puggalassa bahumpi suṇato bahumpi bhaṇato bahumpi dhārayato bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti, ayaṃ vuccati puggalo padaparamo . |
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tattha bhagavā uppalavanādisadisaṃ dasasahassilokadhātuṃ olokento — “ajja pupphanakāni viya ugghaṭitaññū, sve pupphanakāni viya vipañcitaññū, tatiyadivase pupphanakāni viya neyyo, macchakacchapabhakkhāni pupphāni viya padaparamo”ti addassa. |
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passanto ca “ettakā apparajakkhā, ettakā mahārajakkhā, tatrāpi ettakā ugghaṭitaññū”ti evaṃ sabbākāratova addasa. |
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♦ tattha tiṇṇaṃ puggalānaṃ imasmiṃyeva attabhāve bhagavato dhammadesanā atthaṃ sādheti. |
♦ There, for three persons, the Dhamma discourse of the Blessed One accomplishes the goal in this very life. |
padaparamānaṃ anāgatatthāya vāsanā hoti. |
For those for whom the letter is the highest, there is a potential for the future. |
atha bhagavā imesaṃ catunnaṃ puggalānaṃ atthāvahaṃ dhammadesanaṃ viditvā desetukamyataṃ uppādetvā puna sabbepi tīsu bhavesu satte bhabbābhabbavasena dve koṭṭhāse akāsi. |
Then the Blessed One, having known the Dhamma discourse that is beneficial for these four persons, and having produced the desire to teach, again made two portions of all beings in the three existences by way of the capable and the incapable. |
ye sandhāya vuttaṃ — “katame sattā abhabbā? |
In reference to which it is said: "What beings are incapable? Those beings who are endowed with the obstruction of kamma, endowed with the obstruction of the defilements, endowed with the obstruction of the result, who are faithless, without desire, of little wisdom, incapable of entering the certainty, the rightness in wholesome things; these are the incapable beings. What beings are capable? Those beings who are not endowed with the obstruction of kamma... these are the capable beings." |
ye te sattā kammāvaraṇena samannāgatā kilesāvaraṇena samannāgatā vipākāvaraṇena samannāgatā assaddhā acchandikā duppaññā abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ, ime te sattā abhabbā. |
There, having abandoned all incapable persons and having comprehended only the capable persons with his knowledge, he made six portions: "so many are of a passionate character, so many of a hateful, a deluded character, a speculative, a faithful, an intelligent character." |
katame sattā bhabbā? |
Having done so, he thought, "I will teach the Dhamma." |
ye te sattā na kammāvaraṇena ... pe ... ime te sattā bhabbā”ti . |
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tattha sabbepi abhabbapuggale pahāya bhabbapuggaleyeva ñāṇena pariggahetvā, “ettakā rāgacaritā ettakā dosa-mohacaritā vitakka-saddhā-buddhicaritā”ti cha koṭṭhāse akāsi. |
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evaṃ katvā dhammaṃ desessāmīti cintesi. |
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♦ paccabhāsīti patiabhāsi. |
♦ "Paccabhāsī"ti means "patiabhāsi" (he replied). |
apārutāti vivaṭā. |
Apārutā"ti means "open. |
amatassa dvārāti ariyamaggo. |
Amatassa dvārā"ti means "the noble path. |
so hi amatasaṅkhātassa nibbānassa dvāraṃ, so mayā vivaritvā ṭhapitoti dasseti. |
For that is the door to the deathless Nibbāna; "that has been opened by me," he shows. |
pamuñcantu saddhanti sabbe attano saddhaṃ pamuñcantu vissajjentu. |
Pamuñcantu saddhan"ti means "let all release, let them give up their own faith. |
pacchimapadadvaye ayamattho — ahañhi attano paguṇaṃ suppavattitampi imaṃ paṇītaṃ uttamaṃ dhammaṃ kāyavācākilamathasaññī hutvā na bhāsiṃ. |
In the last two phrases, this is the meaning: I did not speak this excellent, supreme Dhamma, which is well-established by me, being of the view that it would be a weariness and a vexation for my body and speech. |
idāni pana sabbo jano saddhābhājanaṃ upanetu, pūressāmi tesaṃ saṅkappanti. |
But now, let every person bring the vessel of faith; I will fill their aspirations. |
♦ antaradhāyīti satthāraṃ gandhamālādīhi pūjetvā antarahito, sakaṭṭhānameva gatoti attho. |
♦ "Antaradhāyī"ti means "having honored the Teacher with perfumes, garlands, and so on, he disappeared"; "he went to his own place," is the meaning. |
gate ca pana tasmiṃ bhagavā “kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyan”ti? |
And when he had gone, the Blessed One, thinking, "To whom, indeed, should I teach the Dhamma first?", and knowing the state of Āḷāra and Udaka having passed away, and the state of the group of five being of great help, and desiring to teach the Dhamma to them, having gone to Isipatana in Bārāṇasī, he set the wheel of the Dhamma in motion. |
āḷārudakānaṃ kālaṅkatabhāvaṃ, pañcavaggiyānañca bahūpakārabhāvaṃ ñatvā tesaṃ dhammaṃ desetukāmo bārāṇasiyaṃ isipatanaṃ gantvā dhammacakkaṃ pavattesīti. |
First. |
paṭhamaṃ. |
♦ 2. gāravasuttavaṇṇanā SN 7: SN 6.2 |
♦ 2. Commentary on the Gārava Sutta SN 7: |
2 , |
2 , |
♦ 173. dutiye udapādīti ayaṃ vitakko pañcame sattāhe udapādi. |
♦ 173. In the second, "udapādī"ti means "this reflection arose in the fifth week." |
agāravoti aññasmiṃ gāravarahito, kañci garuṭṭhāne aṭṭhapetvāti attho. |
"Agāravo"ti means "without respect for another"; "not having placed anyone in a position of respect," is the meaning. |
appatissoti patissayarahito, kañci jeṭṭhakaṭṭhāne aṭṭhapetvāti attho. |
"Appatisso"ti means "without deference"; "not having placed anyone in the position of an elder," is the meaning. |
♦ sadevaketiādīsu saddhiṃ devehi sadevake. |
♦ "Sadevake"tiādīsu means "saddhiṃ devehi sadevake" (in the world with its devas). |
devaggahaṇena cettha mārabrahmesu gahitesupi māro nāma vasavattī sabbesaṃ upari vasaṃ vatteti, brahmā nāma mahānubhāvo ekaṅguliyā ekasmiṃ cakkavāḷasahasse ālokaṃ pharati. |
And here, by the taking of "deva," although Māra and Brahmā are taken, Māra is Vasavattī, who exercises power over all; and Brahmā is of great power, with one finger he pervades one world-system with light. With two... with ten fingers he pervades ten world-systems with light. So that he might not be able to say, "This one is more endowed with virtue," it is said separately, "samārake sabrahmake" (with its Māras and Brahmās). |
dvīhi dvīsu ... pe ... dasahi aṅgulīhi dasasupi cakkavāḷasahassesu ālokaṃ pharati, so iminā sīlasampannataroti vattuṃ mā labhatūti samārake sabrahmaketi visuṃ vuttaṃ. |
Likewise, ascetics are learned in one Nikāya and so on, are virtuous, are wise; and brahmins are also learned and wise in the knowledge of the basis and so on. So that they might not be able to say, "This one is more endowed with virtue," it is said, "sassamaṇabrāhmaṇiyā pajāya" (with its ascetics and brahmins). |
tathā samaṇā nāma ekanikāyādivasena bahussutā sīlavanto paṇḍitā, brāhmaṇāpi vatthuvijjādivasena bahussutā paṇḍitā, te iminā sīlasampannatarāti vattuṃ mā labhantūti sassamaṇabrāhmaṇiyā pajāyāti vuttaṃ. |
"Sadevamanussāyā"ti this is said, having taken what has already been taken, for the purpose of showing it without remainder. |
sadevamanussāyāti idaṃ pana nippadesato dassanatthaṃ gahitameva gahetvā vuttaṃ. |
And here, by "purimāni tīṇi padāni," the world is spoken of; by "pacchimāni dve," the people. |
apicettha purimāni tīṇi padāni lokavasena vuttāni, pacchimāni dve pajāvasena. |
"Sīlasampannataran"ti means "more endowed with virtue," "more superior," is the meaning. |
sīlasampannataranti sīlena sampannataraṃ, adhikataranti attho. |
In the other cases also, this is the method. |
sesesupi eseva nayo. |
And here, the four dhammas, virtue and so on, are spoken of as worldly and supramundane; the knowledge and vision of liberation is only worldly. |
ettha ca sīlādayo cattāro dhammā lokiyalokuttarā kathitā, vimuttiñāṇadassanaṃ lokiyameva. |
For this is the knowledge of reflection. |
paccavekkhaṇañāṇaṃ hetaṃ. |
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♦ pāturahosīti — “ayaṃ satthā avīcito yāva bhavaggā sīlādīhi attanā adhikataraṃ apassanto ‘mayā paṭividdhaṃ navalokuttaradhammameva sakkatvā garuṃ katvā upanissāya viharissāmī’ti cinteti, kāraṇaṃ bhagavā cinteti, atthaṃ vuḍḍhivisesaṃ cinteti, gacchāmissa ussāhaṃ janessāmī”ti cintetvā purato pākaṭo ahosi, abhimukhe aṭṭhāsīti attho. |
♦ "Pāturahosī"ti — thinking, "This Teacher, not seeing anyone superior to himself in virtue and so on from Avīci up to the peak of existence, thinks, 'I will dwell, having made the ninefold supramundane Dhamma which I have penetrated my veneration and my respect.' The Blessed One thinks of a reason, he thinks of an excellent increase. I will go and generate enthusiasm in him," he appeared in front; "he stood in front," is the meaning. |
♦ viharanti cāti ettha yo vadeyya “viharantīti vacanato paccuppannepi bahū buddhā”ti, so “bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho”ti iminā vacanena paṭibāhitabbo. |
♦ "Viharanti cā"ti — here, he who would say, "from 'viharantīti,' there are many Buddhas even in the present," he should be refuted by this word, "bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho"ti (the Blessed One, venerable sir, is now an Arahant, a perfectly enlightened one). |
♦ “na me ācariyo atthi, sadiso me na vijjati. |
♦ "Na me ācariyo atthi, sadiso me na vijjati. |
♦ sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo”ti. |
♦ Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo"ti. |
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♦ ādīhi cassa suttehi aññesaṃ buddhānaṃ abhāvo dīpetabbo. |
♦ The absence of other Buddhas should be shown by this sutta and others. |
tasmāti yasmā sabbepi buddhā saddhammagaruno, tasmā. |
Tasmā"ti means "because all Buddhas have the good Dhamma as their veneration, therefore. |
mahattamabhikaṅkhatāti mahantabhāvaṃ patthayamānena. |
Mahattamabhikaṅkhatā"ti means "by one who desires greatness. |
saraṃ buddhāna-sāsananti buddhānaṃ sāsanaṃ sarantena. |
Saraṃ buddhāna-sāsananti" means "remembering the teaching of the Buddhas. |
dutiyaṃ. |
Second. |
♦ 3. brahmadevasuttavaṇṇanā SN 6.3 |
♦ 3. Commentary on the Brahmadeva Sutta |
♦ 174. tatiye ekoti ṭhānādīsu iriyāpathesu ekako, ekavihārīti attho. |
♦ 174. In the third, "eko"ti means "alone in the postures of standing and so on"; "one who dwells alone," is the meaning. |
vūpakaṭṭhoti kāyena vūpakaṭṭho nissaṭo. |
Vūpakaṭṭho"ti means "secluded by the body, detached. |
appamattoti satiyā avippavāse ṭhito. |
Appamatto"ti means "established in the non-lapse of mindfulness. |
ātāpīti vīriyātāpena samannāgato. |
Ātāpī"ti means "endowed with the heat of energy. |
pahitattoti pesitatto. |
Pahitatto"ti means "with a sent-forth self. |
kulaputtāti ācārakulaputtā. |
Kulaputtā"ti means "sons of good family in conduct. |
sammadevāti na iṇaṭṭā na bhayaṭṭā na jīvitapakatā hutvā, yathā vā tathā vā pabbajitāpi ye anulomapaṭipadaṃ pūrenti, te sammadeva agārasmā anagāriyaṃ pabbajanti nāma. |
Sammadevā"ti means "not on account of debt, not on account of fear, not having made it a livelihood; but they who, however they have gone forth, fulfill the corresponding practice, they are said to go forth rightly from the home to the homeless state. |
brahmacariyapariyosānanti maggabrahmacariyassa pariyosānabhūtaṃ ariyaphalaṃ. |
Brahmacariyapariyosānan"ti means "the noble fruit which is the end of the holy life of the path. |
diṭṭheva dhammeti imasmiṃyeva attabhāve. |
Diṭṭheva dhammetī"ti means "in this very life. |
sayaṃ abhiññā sacchikatvāti sāmaṃ jānitvā paccakkhaṃ katvā. |
Sayaṃ abhiññā sacchikatvā"ti means "having known for oneself, having made it manifest. |
upasampajjāti paṭilabhitvā sampādetvā vihāsi. |
Upasampajjā"ti means "having obtained, having accomplished, he dwelt. |
evaṃ viharanto ca khīṇā jāti ... pe ... abbhaññāsīti. |
And dwelling thus, "birth is destroyed... he understood," he said. |
etenassa paccavekkhaṇabhūmi dassitā. |
By this, the plane of his reflection is shown. |
♦ katamā panassa jāti khīṇā, kathañca naṃ abbhaññāsīti? |
♦ But what birth of his is destroyed, and how did he understand it? |
vuccate, na tāvassa atītā jāti khīṇā pubbeva khīṇattā, na anāgatā tattha vāyāmābhāvato, na paccuppannā vijjamānattā. |
It is said: Not his past birth is destroyed, because it was already destroyed before; not his future, because he has no effort there; not his present, because it exists. |
maggassa pana abhāvitattā yā uppajjeyya ekacatupañcavokārabhavesu ekacatupañcakkhandhappabhedā jāti. |
But the birth which would have arisen in the one-, four-, or five-constituent existences, with its divisions of one, four, or five aggregates, because the path has not been cultivated. |
sā maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā. |
That, because the path has been cultivated, having reached a state of not arising, is destroyed. |
taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā — “kilesābhāve vijjamānampi kammaṃ āyatiṃ appaṭisandhikaṃ hotī”ti jānanto jānāti. |
He, having reflected on the defilements that have been abandoned by the cultivation of the path, knows, "Even though kamma exists, in the absence of the defilements, it becomes one that does not relink in the future." |
♦ vusitanti vutthaṃ parivutthaṃ, kataṃ caritaṃ niṭṭhāpitanti attho. |
♦ "Vusitan"ti means "lived," "fully lived," "done, practiced, finished," is the meaning. |
brahmacariyanti maggabrahmacariyaṃ . |
Brahmacariyan"ti means "the holy life of the path. |
kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyabhāvanāvasena soḷasavidhampi kiccaṃ niṭṭhāpitanti attho. |
"Kataṃ karaṇīyan"ti means "the sixteenfold duty in the four truths, by way of full understanding, abandoning, realizing, and cultivating, with the four paths, has been finished," is the meaning. |
nāparaṃ itthattāyāti idāni puna itthabhāvāya, evaṃ soḷasakiccabhāvāya, kilesakkhayāya vā katamaggabhāvanā natthīti. |
Nāparaṃ itthattāyā"ti means "now again, for this state, for this state of sixteen duties, or for the destruction of the defilements, there is no cultivation of the path to be done. |
atha vā itthattāyāti itthattabhāvato, imasmā evaṃpakārā idāni vattamānakkhandhasantānā aparaṃ khandhasantānaṃ natthi, ime pana pañcakkhandhā pariññātā tiṭṭhanti chinnamūlako rukkho viyāti abbhaññāsi. |
Or, "itthattāyā"ti means "from this state"; "from this present stream of aggregates of such a kind, there is no other stream of aggregates; but these five aggregates stand, having been fully understood, like a tree whose root has been cut," he understood. |
aññataroti eko. |
Aññataro"ti means "one. |
arahatanti arahantānaṃ, bhagavato sāvakānaṃ arahataṃ abbhantaro ahosi. |
Arahatan"ti means "of the Arahants"; "he was among the Arahants, the disciples of the Blessed One. |
♦ sapadānanti sapadānacāraṃ, sampattagharaṃ anukkamma paṭipāṭiyā caranto. |
♦ "Sapadānan"ti means "the alms-round of successive houses"; "walking in order through the houses that have been reached." |
upasaṅkamīti upasaṅkamanto. |
Upasaṅkamī"ti means "while he was approaching. |
mātā panassa puttaṃ disvāva gharā nikkhamma pattaṃ gahetvā antonivesanaṃ pavesetvā paññattāsane nisīdāpesi. |
But his mother, as soon as she saw her son, came out of the house and, having taken his bowl, and having led him into the house, made him sit on a prepared seat. |
♦ āhutiṃ niccaṃ paggaṇhātīti niccakāle āhutipiṇḍaṃ paggaṇhāti. |
♦ "Āhutiṃ niccaṃ paggaṇhātī"ti means "she always offers the sacrificial food." |
taṃ divasaṃ pana tasmiṃ ghare bhūtabalikammaṃ hoti. |
But on that day, there was a ghost-offering ceremony in that house. |
sabbagehaṃ haritupalittaṃ vippakiṇṇalājaṃ vanamālaparikkhittaṃ ussitaddhajapaṭākaṃ tattha tattha puṇṇaghare ṭhapetvā daṇḍadīpikā jāletvā gandhacuṇṇamālādīhi alaṅkataṃ, samantato sañchādiyamānā dhūmakaṭacchu ahosi. |
The whole house was smeared with fresh cow-dung, with parched grain scattered, surrounded by forest-garlands, with raised flags and banners, with full pots placed here and there, and with staff-lamps lit, it was adorned with powdered perfumes, garlands, and so on; and from all sides, incense-bowls were being fanned. |
sāpi brāhmaṇī kālasseva vuṭṭhāya soḷasahi gandhodakaghaṭehi nhāyitvā sabbālaṅkārena attabhāvaṃ alaṅkari. |
And that brahmin lady, having risen early, and having bathed with sixteen pots of scented water, adorned her body with all her ornaments. |
sā tasmiṃ samaye mahākhīṇāsavaṃ nisīdāpetvā, yāgūḷuṅkamattampi adatvā, “mahābrahmaṃ bhojessāmī”ti suvaṇṇapātiyaṃ pāyāsaṃ pūretvā sappimadhusakkharādīhi yojetvā nivesanassa pacchābhāge haritupalittabhāvādīhi alaṅkatā bhūtapīṭhikā atthi. |
She, at that time, having made the great destroyer of the cankers sit down, and not having given even a ladleful of gruel, and thinking, "I will feed the great Brahmā," and having filled a golden plate with milk-rice, and having mixed it with ghee, honey, sugar, and so on, there was a ghost-altar in the back part of the house, adorned with a fresh cow-dung smear and so on. |
sā taṃ pātiṃ ādāya, tattha gantvā, catūsu koṇesu majjhe ca ekekaṃ pāyāsapiṇḍaṃ ṭhapetvā, ekaṃ piṇḍaṃ hatthena gahetvā, yāva kapparā sappinā paggharantena pathaviyaṃ jāṇumaṇḍalaṃ patiṭṭhāpetvā “bhuñjatu bhavaṃ mahābrahmā, sāyatu bhavaṃ mahābrahmā, tappetu bhavaṃ mahābrahmā”ti vadamānā brahmānaṃ bhojeti. |
She, taking that plate, and having gone there, and having placed one lump of milk-rice at each of the four corners and in the middle, and having taken one lump in her hand, with ghee dripping from it up to her elbow, and having placed her knee-cap on the ground, and saying, "May the venerable great Brahmā eat, may the venerable great Brahmā enjoy, may the venerable great Brahmā be satisfied," she fed the Brahmās. |
♦ etadahosīti mahākhīṇāsavassa sīlagandhaṃ chadevaloke ajjhottharitvā brahmalokaṃ upagataṃ ghāyamānassa etaṃ ahosi. |
♦ "Etadahosī"ti — this occurred to the great destroyer of the cankers, who was smelling the fragrance of virtue that, having overwhelmed the six deva-worlds, had gone up to the Brahma world. |
saṃvejeyyanti codeyyaṃ, sammāpaṭipattiyaṃ yojeyyaṃ. |
Saṃvejeyyan"ti means "I would admonish," "I would yoke him to the right practice. |
‘ayaṃ hi evarūpaṃ aggadakkhiṇeyyaṃ mahākhīṇāsavaṃ nisīdāpetvā yāgūḷuṅkamattampi adatvā, “mahābrahmaṃ bhojessāmī”ti tulaṃ pahāya hatthena tulayantī viya, bheriṃ pahāya kucchiṃ vādentī viya, aggiṃ pahāya khajjopanakaṃ dhamamānā viya bhūtabaliṃ kurumānā āhiṇḍati. |
"For this one, having made such a supreme recipient of offerings, a great destroyer of the cankers, sit down, and not having given even a ladleful of gruel, and thinking, 'I will feed the great Brahmā,' like one who, having abandoned a balance, weighs with his hand; like one who, having abandoned a drum, beats his belly; like one who, having abandoned a fire, blows on a firefly, she wanders about, making a ghost-offering. I will go and, having broken her wrong view, and having lifted her from the path to the lower realms, I will act in such a way that she, having scattered her eighty crores of wealth in the Buddha's dispensation, ascends the path to heaven," is what is said. |
gacchāmissā micchādassanaṃ bhinditvā apāyamaggato uddharitvā yathā asītikoṭidhanaṃ buddhasāsane vippakiritvā saggamaggaṃ ārohati, tathā karomīti vuttaṃ hoti. |
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♦ dūre itoti imamhā ṭhānā dūre brahmaloko. |
♦ "Dūre ito"ti means "the Brahma world is far from this place." |
tato hi kūṭāgāramattā silā pātitā ekena ahorattena aṭṭhacattālīsayojanasahassāni khepayamānā catūhi māsehi pathaviyaṃ patiṭṭhaheyya, sabbaheṭṭhimopi brahmaloko evaṃ dūre. |
For from there, a rock the size of a pinnacle-house, being dropped, and covering forty-eight thousand yojanas in one day and night, would establish itself on the earth in four months; even the lowest Brahma world is so far. |
yassāhutinti yassa brahmuno āhutiṃ paggaṇhāsi, tassa brahmaloko dūreti attho. |
"Yassāhutin"ti means "the Brahma for whom you offer the sacrifice, his Brahma world is far," is the meaning. |
brahmapathanti ettha brahmapatho nāma cattāri kusalajjhānāni, vipākajjhānāni pana nesaṃ jīvitapatho nāma, taṃ brahmapathaṃ ajānantī tvaṃ kiṃ jappasi vippalapasi? |
Brahmapathan"ti — here, the Brahma-path is the four wholesome jhānas; but the resultant jhānas are their path of life. "Not knowing that Brahma-path, what do you mutter and prattle? For the Brahmās subsist on the jhāna with joy; they do not eat this gruel cooked with sesame seeds. Do not weary yourself for no reason. |
brahmāno hi sappītikajjhānena yāpenti, na etaṃ tiṇabījāni pakkhipitvā randhaṃ goyūsaṃ khādanti, mā akāraṇā kilamasīti. |
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♦ evaṃ vatvā puna so mahābrahmā añjaliṃ paggayha avakujjo hutvā theraṃ upadisanto eso hi te brāhmaṇi brahmadevotiādimāha. |
♦ Having spoken thus, again that great Brahmā, having raised his joined hands and having bent down, and indicating the elder, said, "eso hi te brāhmaṇi brahmadevo"tiādi. |
tattha nirūpadhikoti kilesābhisaṅkhārakāmaguṇopadhīhi virahito. |
There, "nirūpadhiko"ti means "devoid of the attachments of the defilements, the volitional formations, and the sensual pleasures." |
atidevapattoti devānaṃ atidevabhāvaṃ brahmānaṃ atibrahmabhāvaṃ patto. |
Atidevapattoti" means "having reached the state of being a super-deva of the devas, a super-brahmā of the brahmās. |
anaññaposīti ṭhapetvā imaṃ attabhāvaṃ aññassa attabhāvassa vā puttadārassa vā aposanatāya anaññaposī. |
Anaññaposī"ti means "not supporting another, having set aside this physical body, of another physical body or of a son or wife. |
♦ āhuneyyoti āhunapiṇḍaṃ paṭiggahetuṃ yutto. |
♦ "Āhuneyyo"ti means "worthy to receive the sacrificial alms-food." |
vedagūti catumaggasaṅkhātehi vedehi dukkhassantaṃ gato. |
Vedagū"ti means "one who has gone to the end of suffering with the Vedas, which are the four paths. |
bhāvitattoti attānaṃ bhāvetvā vaḍḍhetvā ṭhito. |
Bhāvitatto"ti means "one who stands, having cultivated and developed himself. |
anūpalittoti taṇhādīhi lepehi ālitto. |
Anūpalitto"ti means "not smeared with the smears of craving and so on. |
ghāsesanaṃ iriyatīti āhārapariyesanaṃ carati. |
Ghāsesanaṃ iriyatī"ti means "he goes about on the search for food. |
♦ na tassa pacchā na puratthamatthīti pacchā vuccati atītaṃ, puratthaṃ vuccati anāgataṃ, atītānāgatesu khandhesu chandarāgavirahitassa pacchā vā puratthaṃ vā natthīti vadati. |
♦ "Na tassa pacchā na puratthamatthī"ti means "pacchā" is said to be the past; "puratthaṃ" is said to be the future. For one who is devoid of desire-passion for the aggregates in the past and the future, there is no past or future, he says. |
santotiādīsu rāgādisantatāya santo. |
Santo"tiādīsu means "calm, by the calming of passion and so on. |
kodhadhūmavigamā vidhūmo, dukkhābhāvā anīgho, kattaradaṇḍādīni gahetvā vicarantopi vadhakacetanāya abhāvā nikkhittadaṇḍo. |
"Vidhūmo" by the departure of the smoke of anger; "anīgho" by the absence of suffering; "nikkhittadaṇḍo" even while wandering about, having taken a staff and so on, by the absence of the intention to kill. |
tasathāvaresūti ettha pana puthujjanā tasā nāma, khīṇāsavā thāvarā nāma. |
"Tasathāvaresū"ti — here, the common people are called "tasā" (trembling); the destroyers of the cankers are called "thāvarā" (stable). |
satta pana sekhā tasāti vattuṃ na sakkā, thāvarā na honti, bhajamānā pana thāvarapakkhameva bhajanti. |
But the seven trainees cannot be called "tasā"; they are not "thāvarā"; but inclining, they incline to the side of the stable. |
so tyāhutinti so te āhutiṃ. |
"So tyāhutin"ti means "so te āhutiṃ" (he, your offering). |
♦ visenibhūtoti kilesasenāya viseno jāto. |
♦ "Visenibhūto"ti means "he has become one whose army of defilements is scattered." |
anejoti nittaṇho. |
Anejo"ti means "free from craving. |
susīloti khīṇāsavasīlena susīlo. |
Susīlo"ti means "of good virtue, by the virtue of a destroyer of the cankers. |
suvimuttacittoti phalavimuttiyā suṭṭhu vimuttacitto. |
Suvimuttacitto"ti means "with a mind well-liberated by the liberation of the fruit. |
oghatiṇṇanti cattāro oghe tiṇṇaṃ. |
Oghatiṇṇan"ti means "one who has crossed the four floods. |
ettakena kathāmaggena brahmā therassa vaṇṇaṃ kathento āyatane brāhmaṇiṃ niyojesi. |
With this much of a talk, the Brahmā, speaking the praise of the elder, directed the brahmin lady to the refuge. |
avasānagāthā pana saṅgītikārehi ṭhapitā. |
The concluding verse was placed by the compilers of the council. |
patiṭṭhapesi dakkhiṇanti catupaccayadakkhiṇaṃ patiṭṭhapesi. |
Patiṭṭhapesi dakkhiṇan"ti means "she established the offering of the four requisites. |
sukhamāyatikanti sukhāyatikaṃ āyatiṃ sukhavipākaṃ, sukhāvahanti attho. |
"Sukhamāyatikan"ti means "a happy future," "a future with a happy result," "bringing happiness," is the meaning. |
tatiyaṃ. |
Third. |
♦ 4. bakabrahmasuttavaṇṇanā SN 6.4 |
♦ 4. Commentary on the Bakabrahma Sutta |
♦ 175. catutthe pāpakaṃ diṭṭhigatanti lāmikā sassatadiṭṭhi. |
♦ 175. In the fourth, "pāpakaṃ diṭṭhigatan"ti means "a base wrong view of eternalism." |
idaṃ niccanti idaṃ saha kāyena brahmaṭṭhānaṃ aniccaṃ “niccan”ti vadati. |
Idaṃ niccan"ti means "this Brahma-abode, together with the body, which is impermanent, he calls 'permanent.' |
dhuvādīni tasseva vevacanāni. |
"Dhuvā"dīni are synonyms for that. |
tattha dhuvanti thiraṃ. |
There, "dhuvan"ti means "stable." |
sassatanti sadā vijjamānaṃ. |
Sassatan"ti means "always existing. |
kevalanti akhaṇḍaṃ sakalaṃ. |
Kevalan"ti means "unbroken, whole. |
acavanadhammanti acavanasabhāvaṃ. |
Acavanadhamman"ti means "of a nature not to pass away. |
idaṃ hi na jāyatītiādīsu imasmiṃ ṭhāne koci jāyanako vā jīyanako vā mīyanako vā cavanako vā upapajjanako vā natthi, taṃ sandhāya vadati. |
"Idaṃ hi na jāyatī"tiādi — "in this place, there is no one who is born, or grows old, or dies, or passes away, or is reborn"; he speaks in reference to that. |
ito ca panaññanti ito sahakāyā brahmaṭṭhānā uttari aññaṃ nissaraṇaṃ nāma natthīti. |
Ito ca panaññan"ti means "and from this Brahma-abode, together with the body, there is no other escape. |
evamassa thāmagatā sassatadiṭṭhi uppannā hoti. |
Thus, a firmly-held wrong view of eternalism has arisen for him. |
evaṃvādī ca pana so upari tisso jhānabhūmiyo cattāro magge cattāri phalāni nibbānanti sabbaṃ paṭibāhati. |
And he who speaks thus rejects the three jhāna-planes above, the four paths, the four fruits, and Nibbāna, all of them. |
kadā panassa sā diṭṭhi uppannāti? |
But when did that view arise for him? |
paṭhamajjhānabhūmiyaṃ nibbattakāle. |
At the time of his rebirth in the first jhāna-plane. |
dutiyajjhānabhūmiyanti eke. |
Some say, in the second jhāna-plane. |
♦ tatrāyaṃ anupubbikathā — heṭṭhupapattiko kiresa brahmā anuppanne buddhuppāde isipabbajjaṃ pabbajitvā kasiṇaparikammaṃ katvā samāpattiyo nibbattetvā aparihīnajjhāno kālaṃ katvā catutthajjhānabhūmiyaṃ vehapphalabrahmaloke pañcakappasatikaṃ āyuṃ gahetvā nibbatti. |
♦ Here is the connected story: This brahmā, it seems, in a period when a Buddha had not arisen, having gone forth as a seer and having practiced on the kasinas, and having produced the attainments, and having died with his jhāna not declined, was reborn in the fourth jhāna-plane, in the Vehapphala Brahma world, having taken a lifespan of five hundred eons. |
tattha yāvatāyukaṃ ṭhatvā heṭṭhupapattikaṃ katvā tatiyajjhānaṃ paṇītaṃ bhāvetvā subhakiṇhabrahmaloke catusaṭṭhikappaṃ āyuṃ gahetvā nibbatti. |
Having stood there for the whole lifespan, and having made a lower rebirth, and having cultivated the excellent third jhāna, he was reborn in the Subhakiṇha Brahma world, having taken a lifespan of sixty-four eons. |
tattha dutiyajjhānaṃ bhāvetvā ābhassare aṭṭha kappe āyuṃ gahetvā nibbatti. |
There, having cultivated the second jhāna, he was reborn in the Ābhassara world, having taken a lifespan of eight eons. |
tattha paṭhamajjhānaṃ bhāvetvā, paṭhamajjhānabhūmiyaṃ kappāyuko hutvā nibbatti . |
There, having cultivated the first jhāna, he was reborn in the first jhāna-plane, having become one with an eon-lifespan. |
so paṭhamakāle attanā katakammañca nibbattaṭṭhānañca aññāsi, kāle pana gacchante gacchante ubhayaṃ pamussitvā sassatadiṭṭhiṃ uppādesi. |
He, in the first period, knew both the kamma he had done and the place where he was reborn; but as time went on, having forgotten both, he produced the wrong view of eternalism. |
♦ avijjāgatoti avijjāya gato samannāgato aññāṇī andhībhūto. |
♦ "Avijjāgato"ti means "gone to ignorance," "endowed with ignorance," "ignorant," "blinded." |
yatra hi nāmāti yo nāma. |
"Yatra hi nāmā"ti means "yo nāma" (he who). |
vakkhatīti bhaṇati. |
"Vakkhatī"ti means "bhaṇati" (he says). |
“yatrā”ti nipātayogena pana anāgatavacanaṃ kataṃ. |
But by the connection with "yatrā," the future tense is used. |
♦ evaṃ vutte so brahmā yathā nāma maggacoro dve tayo pahāre adhivāsento sahāye anācikkhitvāpi uttariṃ pahāraṃ pahariyamāno “asuko ca asuko ca mayhaṃ sahāyo”ti ācikkhati, evameva bhagavatā santajjiyamāno satiṃ labhitvā, “bhagavā mayhaṃ padānupadaṃ pekkhanto maṃ nippīḷitukāmo”ti bhīto attano sahāye ācikkhanto dvāsattatītiādimāha. |
♦ When this was said, that brahmā, just as a thief on the road, while enduring two or three blows and not confessing his companions, but when being struck with a further blow, confesses, "So-and-so and so-and-so are my companions"; in the same way, being threatened by the Blessed One, and having regained mindfulness, and thinking, "The Blessed One, looking at me step by step, is desirous of squeezing me," being afraid, confessed his companions, saying, "dvāsattatī"tiādi. |
tassattho — bho gotama, mayaṃ dvāsattati janā puññakammā tena puññakammena idha nibbattā. |
The meaning of that is: Good Gotama, we are seventy-two persons, of meritorious kamma; by that meritorious kamma, we have been reborn here. |
vasavattino sayaṃ aññesaṃ vase avattitvā pare attano vase vattema, jātiñca jarañca atītā, ayaṃ no vedehi gatattā “vedagū”ti saṅkhaṃ gatā bhagavā antimā brahmupapatti. |
We are masters of ourselves, we do not fall under the power of others, but we make others fall under our own power; we have gone beyond birth and old age; this, which has been reached by the Vedas, is called "vedagū" (a knower of the Veda); Blessed One, this is our last Brahma-rebirth. |
asmābhijappanti janā anekāti anekajanā amhe abhijappanti. |
Many people pray to us; they desire and long for us, saying, "This venerable Brahmā, the great Brahmā, is the overlord, the unconquered, the all-seeing, the master of himself, the lord, the creator, the maker, the best, the fashioner, the master, the father of what has been and what will be." |
“ayaṃ kho bhavaṃ brahmā, mahābrahmā, abhibhū, anabhibhūto, aññadatthudaso, vasavattī, issaro, kattā, nimmātā, seṭṭho, sajitā, vasī, pitā bhūtabhabyānan”ti evaṃ patthenti pihentīti. |
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♦ atha naṃ bhagavā appaṃ hi etantiādimāha. |
♦ Then the Blessed One said to him, "appaṃ hi etan"tiādi. |
tattha etanti yaṃ tvaṃ idha tava āyuṃ “dīghan”ti maññasi, etaṃ appaṃ parittakaṃ. |
There, "etan"ti means "that which you think here is your long lifespan, that is short, it is little." |
sataṃ sahassānaṃ nirabbudānanti nirabbudagaṇanāya satasahassanirabbudānaṃ. |
Sataṃ sahassānaṃ nirabbudānan"ti means "of a hundred thousand nirabbudas, by the nirabbuda-count. |
āyuṃ pajānāmīti, “idāni tava avasiṭṭhaṃ ettakaṃ āyū”ti ahaṃ jānāmi. |
Āyuṃ pajānāmī"ti, "I know that this much is the lifespan that now remains for you. |
anantadassī bhagavā hamasmīti, bhagavā, tumhe “ahaṃ anantadassī jātiādīni upātivatto”ti vadatha. |
Anantadassī bhagavā hamasmī"ti, "Blessed One, you say, 'I am one who sees the endless, I have gone beyond birth and so on.' |
kiṃ me purāṇanti, yadi tvaṃ anantadassī, evaṃ sante idaṃ me ācikkha, kiṃ mayhaṃ purāṇaṃ? |
Kiṃ me purāṇan"ti, "If you are one who sees the endless, in that case, tell me this: what is my past? |
vatasīlavattanti sīlameva vuccati. |
Vatasīlavattan"ti means "virtue itself is spoken of. |
yamahaṃ vijaññāti yaṃ ahaṃ tayā kathitaṃ jāneyyaṃ, taṃ me ācikkhāti vadati. |
"Yamahaṃ vijaññā"ti means "that which I might know, having been told by you, tell me that," he says. |
♦ idānissa ācikkhanto bhagavā yaṃ tvaṃ apāyesītiādimāha. |
♦ Now, explaining it to him, the Blessed One said, "yaṃ tvaṃ apāyesī"tiādi. |
tatrāyaṃ adhippāyo — pubbe kiresa kulaghare nibbattitvā kāmesu ādīnavaṃ disvā — “jātijarāmaraṇassa antaṃ karissāmī”ti nikkhamma isipabbajjaṃ pabbajitvā samāpattiyo nibbattetvā abhiññāpādakajjhānassa lābhī hutvā gaṅgātīre paṇṇasālaṃ kāretvā jhānaratiyā vītināmeti. |
Here is the intention: Formerly, it seems, this one, having been born in a family and having seen the danger in sensual pleasures, and thinking, "I will make an end of birth, old age, and death," went forth and, having gone forth as a seer, and having produced the attainments, and being a obtainer of the jhāna which is the basis for supernormal power, made a leaf-hut on the bank of the Ganges and passed the time in the delight of jhāna. |
tadā ca kālenakālaṃ satthavāhā pañcahi sakaṭasatehi marukantāraṃ paṭipajjanti. |
And at that time, from time to time, caravans with five hundred carts used to travel through a desert. |
marukantāre pana divā na sakkā gantuṃ, rattiṃ gamanaṃ hoti. |
But in the desert, it is not possible to go by day; the journey is at night. |
atha purimasakaṭassa aggayuge yuttabalibaddā gacchantā gacchantā nivattitvā āgatamaggābhimukhā ahesuṃ, sabbasakaṭāni tatheva nivattitvā aruṇe uggate nivattitabhāvaṃ jāniṃsu. |
Then the oxen yoked to the front yoke of the first cart, while going, turned around and faced the path they had come by; all the carts, having turned around in the same way, knew at the rising of the dawn their state of having turned back. |
tesañca tadā kantāraṃ atikkamanadivaso ahosi. |
And for them, that was the day for crossing the desert. |
sabbaṃ dārudakaṃ parikkhīṇaṃ — tasmā “natthi dāni amhākaṃ jīvitan”ti cintetvā, goṇe cakkesu bandhitvā, manussā sakaṭacchāyaṃ pavisitvā nipajjiṃsu. |
All their firewood and water was exhausted; therefore, thinking, "Now there is no life for us," they tied the oxen to the wheels, and the men, having entered the shade of the carts, lay down. |
♦ tāpasopi kālasseva paṇṇasālato nikkhamitvā paṇṇasāladvāre nisinno gaṅgaṃ olokayamāno addasa gaṅgaṃ mahatā udakoghena pūriyamānaṃ pavattitamaṇikkhandhaṃ viya āgacchantaṃ, disvā cintesi — “atthi nu kho imasmiṃ loke evarūpassa madhurodakassa alābhena kilissamānā sattā”ti? |
♦ The ascetic also, having come out of his leaf-hut early, and sitting at the door of the leaf-hut and looking at the Ganges, saw the Ganges coming, being filled with a great flood of water, as if a moving mass of jewels. Having seen, he thought: "Are there any beings in this world who are afflicted by the lack of such sweet water?" |
so evaṃ āvajjento marukantāre taṃ satthaṃ disvā ‘ime sattā mā nassantū’ti “ito cito ca mahāudakakkhandho chijjitvā marukantāre satthābhimukho gacchatū”ti abhiññācittena adhiṭṭhāsi. |
He, reflecting thus, and seeing that caravan in the desert, thought, "May these beings not be destroyed," and he resolved with his supernormal-power-mind, "Let the great mass of water from here and there be cut off and go towards the caravan in the desert." |
saha cittuppādena mātikāruḷhaṃ viya udakaṃ tattha agamāsi. |
With the arising of the mind, the water went there as if led by a channel. |
manussā udakasaddena vuṭṭhāya udakaṃ disvā haṭṭhatuṭṭhā nhāyitvā pivitvā goṇepi pāyetvā sotthinā icchitaṭṭhānaṃ agamaṃsu. |
The men, having got up at the sound of the water, and having seen the water, being happy and pleased, bathed and drank, and having given water to the oxen also, they went in safety to their desired destination. |
satthā taṃ brahmuno pubbakammaṃ dassento paṭhamaṃ gāthamāha. |
The Teacher, showing that past kamma of the brahmā, spoke the first verse. |
tattha apāyesīti pāyesi. |
There, "apāyesī"ti means "he gave to drink." |
a-kāro nipātamattaṃ. |
The "a" is just a particle. |
gammanīti gimhe. |
Gammanī"ti means "in the summer. |
sampareteti gimhātapena phuṭṭhe anugate. |
Samparete"ti means "afflicted, followed by the heat of the summer. |
♦ aparasmimpi samaye tāpaso gaṅgātīre paṇṇasālaṃ māpetvā araññagāmakaṃ nissāya vasati. |
♦ On another occasion, the ascetic, having had a leaf-hut built on the bank of the Ganges, dwelt in dependence on a forest-village. |
tena ca samayena corā taṃ gāmaṃ paharitvā hatthasāraṃ gahetvā gāviyo ca karamare ca gahetvā gacchanti. |
And at that time, robbers, having attacked that village and having taken the best things, and having taken the cattle and the captives, were going. |
gāvopi sunakhāpi manussāpi mahāviravaṃ viravanti. |
Both the cattle, and the dogs, and the men cried out a great cry. |
tāpaso taṃ saddaṃ sutvā “kinnu kho etan”ti? |
The ascetic, having heard that sound, and thinking, "What can that be?", and reflecting, and knowing, "A danger has arisen for the people," and thinking, "May these beings not be destroyed while I am watching," and having entered the jhāna which is the basis for supernormal power, and having emerged, he created a four-limbed army on the path of the robbers with his supernormal-power-mind. |
āvajjento “manussānaṃ bhayaṃ uppannan”ti ñatvā “mayi passante ime sattā mā nassantū”ti abhiññāpādakajjhānaṃ samāpajjitvā vuṭṭhāya abhiññācittena corānaṃ paṭipathe caturaṅginiṃ senaṃ māpesi. |
The robbers, coming, ready for action, saw it and, thinking, "The king must have come," having dropped their plunder, they fled. |
kammasajjā āgacchantā corā disvā, “rājā maññe āgato”ti vilopaṃ chaḍḍetvā pakkamiṃsu. |
The ascetic resolved, "Whatever belongs to whom, let that be for him," and it was so. |
tāpaso “yaṃ yassa santakaṃ, taṃ tasseva hotū”ti adhiṭṭhāsi, taṃ tatheva ahosi. |
The great populace attained safety. |
mahājano sotthibhāvaṃ pāpuṇi. |
The Teacher, showing this past kamma of his also, spoke the second verse. |
satthā idampi tassa pubbakammaṃ dassento dutiyaṃ gāthamāha. |
There, "eṇikūlasmin"ti means "on the bank of the Ganges." |
tattha eṇikūlasminti gaṅgātīre. |
"Gayhakaṃ nīyamānan"ti means "being led, having been taken"; "being led as a captive," is also the meaning. |
gayhakaṃ nīyamānanti gahetvā nīyamānaṃ, karamaraṃ nīyamānantipi attho. |
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♦ puna ekasmiṃ samaye uparigaṅgāvāsikaṃ ekaṃ kulaṃ heṭṭhāgaṅgāvāsikena kulena saddhiṃ mittasanthavaṃ katvā, nāvāsaṅghāṭaṃ bandhitvā, bahuṃ khādanīyañceva bhojanīyañca gandhamālādīni ca āropetvā gaṅgāsotena āgacchati. |
♦ Again, at one time, a certain family of the upper Ganges dwellers, having made a friendly association with a family of the lower Ganges dwellers, and having tied a raft of boats together, and having loaded much eatables and food, and perfumes, garlands, and so on, was coming down the stream of the Ganges. |
manussā khādamānā bhuñjamānā naccantā gāyantā devavimānena gacchantā viya balavasomanassā ahesuṃ. |
The men, eating and drinking, dancing and singing, were of a very joyful mind, as if they were going in a celestial mansion. |
gaṅgeyyako nāgo disvā kupito “ime mayi saññampi na karonti. |
A Ganges nāga, seeing this, and being angry, "These do not even have a perception of me. Now I will send them to the very ocean," and having created a great body, and having split the water in two, he rose up and, having made a hood, stood hissing. |
idāni ne samuddameva pāpessāmī”ti mahantaṃ attabhāvaṃ māpetvā udakaṃ dvidhā bhinditvā uṭṭhāya phaṇaṃ katvā, susukāraṃ karonto aṭṭhāsi. |
The great crowd, seeing this, being afraid, made a cry of alarm. |
mahājano disvā bhīto vissaramakāsi. |
The ascetic, sitting in his leaf-hut, heard it and, thinking, "These were coming, singing and dancing, of a joyful mind. But now they have cried out a cry of fear; what can it be?", and reflecting, and seeing the nāga king, and thinking, "May beings not be destroyed while I am watching," and having entered the jhāna which is the basis for supernormal power, and having abandoned his own body, he created the form of a supaṇṇa and showed it to the nāga king. |
tāpaso paṇṇasālāyaṃ nisinno sutvā, “ime gāyantā naccantā somanassajātā āgacchanti. |
The nāga king, being afraid, drew in his hood and entered the water; the great populace attained safety. |
idāni pana bhayaravaṃ raviṃsu, kinnu kho”ti? |
The Teacher, showing this past kamma of his also, spoke the third verse. |
āvajjento nāgarājaṃ disvā, “mayi passante sattā mā nassantū”ti abhiññāpādakajjhānaṃ samāpajjitvā attabhāvaṃ pajahitvā supaṇṇavaṇṇaṃ māpetvā nāgarājassa dassesi. |
There, "luddenā"ti means "by the cruel." |
nāgarājā bhīto phaṇaṃ saṃharitvā udakaṃ paviṭṭho, mahājano sotthibhāvaṃ pāpuṇi. |
"Manussakamyā"ti means "by the desire for men"; "by the desire to harass men," is the meaning. |
satthā idampi tassa pubbakammaṃ dassento tatiyaṃ gāthamāha. |
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tattha luddenāti dāruṇena. |
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manussakamyāti manussakāmatāya, manusse viheṭhetukāmatāyāti attho. |
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♦ aparasmimpi samaye esa isipabbajjaṃ pabbajitvā kesavo nāma tāpaso ahosi. |
♦ On another occasion, this one, having gone forth as a seer, was an ascetic named Kesava. |
tena samayena amhākaṃ bodhisatto kappo nāma māṇavo kesavassa baddhacaro antevāsiko hutvā ācariyassa kiṃkārapaṭissāvī manāpacārī buddhisampanno atthacaro ahosi. |
At that time, our Bodhisattva was a young man named Kappa, a constant attendant of Kesava, an obedient pupil, of pleasing conduct, endowed with intelligence, and a doer of good. |
kesavo tena vinā vasituṃ na sakkoti, taṃ nissāyeva jīvikaṃ kappesi. |
Kesava was not able to live without him; he made his livelihood only in dependence on him. |
satthā idampi tassa pubbakammaṃ dassento catutthaṃ gāthamāha. |
The Teacher, showing this past kamma of his also, spoke the fourth verse. |
♦ tattha baddhacaroti antevāsiko, so pana jeṭṭhantevāsiko ahosi. |
♦ There, "baddhacaro"ti means "a disciple"; but he was the chief disciple. |
sambuddhimantaṃ vatinaṃ amaññīti, “sammā buddhimā vatasampanno ayan”ti evaṃ maññamāno kappo tava antevāsiko ahosiṃ ahaṃ so tena samayenāti dasseti. |
"Sambuddhimantaṃ vatinaṃ amaññī"ti, "He is rightly intelligent, endowed with vows," thus thinking, "I, Kappa, was your disciple at that time," he shows. |
aññepi jānāsīti na kevalaṃ mayhaṃ āyumeva, aññepi tvaṃ jānāsiyeva. |
Aññepi jānāsī"ti means "not only my lifespan, but you know other things also. |
tathā hi buddhoti tathā hi tvaṃ buddho, yasmā buddho, tasmā jānāsīti attho. |
"Tathā hi buddho"ti means "for you are a Buddha"; "because you are a Buddha, therefore you know," is the meaning. |
tathā hi tyāyaṃ jalitānubhāvoti yasmā ca tvaṃ buddho, tasmā te ayaṃ jalito ānubhāvo. |
Tathā hi tyāyaṃ jalitānubhāvo"ti means "and because you are a Buddha, therefore this blazing power of yours. |
obhāsayaṃ tiṭṭhatīti sabbaṃ brahmalokaṃ obhāsayanto tiṭṭhati. |
Obhāsayaṃ tiṭṭhatī"ti means "it stands, illuminating the entire Brahma world. |
catutthaṃ. |
Fourth. |
♦ 5. aññatarabrahmasuttavaṇṇanā SN 6.5 |
♦ 5. Commentary on the Aññatarabrahma Sutta |
♦ 176. pañcame tejodhātuṃ samāpajjitvāti tejokasiṇaparikammaṃ katvā pādakajjhānato vuṭṭhāya, “sarīrato jālā nikkhamantū”ti adhiṭṭhahanto adhiṭṭhānacittānubhāvena sakalasarīrato jālā nikkhamanti, evaṃ tejodhātuṃ samāpanno nāma hoti, tathā samāpajjitvā. |
♦ 176. In the fifth, "tejodhātuṃ samāpajjitvā"ti — having practiced on the fire-kasina and having emerged from the basic jhāna, and resolving, "Let flames issue from my body," by the power of the resolution-mind, flames issue from the whole body. Thus, one is said to have entered the fire-element; having so entered. |
tasmiṃ brahmaloketi kasmā thero tattha agamāsi? |
"Tasmiṃ brahmaloke"ti — but why did the elder go there? |
therassa kira tejodhātuṃ samāpajjitvā tassa brahmuno upari nisinnaṃ tathāgataṃ disvā “aṭṭhivedhī ayaṃ puggalo, mayāpettha gantabban”ti ahosi, tasmā agamāsi. |
The elder, it seems, having entered the fire-element, and seeing the Tathāgata sitting above that brahmā, thought, "This person is an eight-fold piercer; I too must go there." Therefore, he went. |
sesānaṃ gamanepi eseva nayo. |
In the going of the others also, this is the method. |
so hi brahmā tathāgatassa ceva tathāgatasāvakānañca ānubhāvaṃ adisvā abhabbo vinayaṃ upagantuṃ, tena so sannipāto ahosi. |
For that brahmā, not having seen the power of the Tathāgata and the disciples of the Tathāgata, was incapable of coming to discipline; therefore, that assembly was. |
tattha tathāgatassa sarīrato uggatajālā sakalabrahmalokaṃ atikkamitvā ajaṭākāse pakkhandā, tā ca pana chabbaṇṇā ahesuṃ, tathāgatassa sāvakānaṃ ābhā pakativaṇṇāva. |
There, the flames that issued from the body of the Tathāgata, having gone beyond the entire Brahma world, entered the empty space; and those were of six colors; but the radiance of the disciples of the Tathāgata was of its natural color. |
♦ passasi vītivattantanti imasmiṃ brahmaloke aññabrahmasarīravimānālaṅkārādīnaṃ pabhā atikkamamānaṃ buddhassa bhagavato pabhassaraṃ pabhaṃ passasīti pucchati. |
♦ "Passasi vītivattantan"ti means he asks, "Do you see the brilliant radiance of the Buddha, which surpasses the radiance of the bodies, mansions, ornaments, and so on of the other brahmās in this Brahma world?" |
na me, mārisa, sā diṭṭhīti yā mesā, “idhāgantuṃ samattho añño samaṇo vā brāhmaṇo vā natthī”ti pure diṭṭhi, natthi me sā. |
Na me, mārisa, sā diṭṭhī"ti means "that which was my view before, 'there is no other ascetic or brahmin who is able to come here,' that is not my view. |
kathaṃ vajjanti kena kāraṇena vadeyyaṃ. |
Kathaṃ vajjan"ti means "for what reason would I say? |
niccomhi sassatoti imassa kira brahmuno laddhidiṭṭhi sassatadiṭṭhi cāti dve diṭṭhiyo. |
"Niccomhi sassato"ti — for this brahmā, it seems, there were two views: the view of his own doctrine and the view of eternalism. |
tatrāssa tathāgatañceva tathāgatasāvake ca passato laddhidiṭṭhi pahīnā. |
There, for him, seeing the Tathāgata and the disciples of the Tathāgata, the view of his own doctrine was abandoned. |
bhagavā panettha mahantaṃ dhammadesanaṃ desesi. |
The Blessed One gave a great Dhamma discourse here. |
brahmā desanāpariyosāne sotāpattiphale patiṭṭhahi. |
At the end of the discourse, the brahmā was established in the fruit of stream-entry. |
itissa maggena sassatadiṭṭhi pahīnā, tasmā evamāha. |
Thus, for him, the view of eternalism was abandoned by the path; therefore, he spoke thus. |
♦ brahmapārisajjanti brahmapāricārikaṃ. |
♦ "Brahmapārisajjan"ti means "the attendant of the brahmā." |
therānañhi bhaṇḍagāhakadaharā viya brahmānampi pārisajjā brahmāno nāma honti. |
For just as the young men who are the store-keepers of the elders, so also the attendant brahmās of the brahmās are called "pārisajjā." |
tenupasaṅkamāti kasmā therasseva santikaṃ pesesi? |
"Tenupasaṅkamā"ti — but why did he send him only to the presence of the elder? |
there kirassa tattakeneva kathāsallāpena vissāso udapādi, tasmā tasseva santikaṃ pesesi aññepīti yathā tumhe cattāro janā, kinnu kho evarūpā aññepi atthi, udāhu tumhe cattāro eva mahiddhikāti? |
In the elder, it seems, by that much of a conversation, confidence arose; therefore, he sent him only to his presence. |
tevijjāti pubbenivāsadibbacakkhuāsavakkhayasaṅkhātāhi tīhi vijjāhi samannāgatā. |
Aññepī"ti means "just as you four persons, are there any others like this, or are you only four so powerful? |
iddhipattāti iddhividhañāṇaṃ pattā. |
Tevijjā"ti means "endowed with the three knowledges, which are the recollection of past lives, the divine eye, and the destruction of the cankers. |
cetopariyāyakovidāti paresaṃ cittācāre kusalā. |
Iddhipattā"ti means "having attained the knowledge of the various psychic powers. |
evamettha pañca abhiññāpi sarūpena vuttā. |
Cetopariyāyakovidā"ti means "skilled in the ways of the minds of others. |
dibbasotaṃ pana tāsaṃ vasena āgatameva hoti. |
Thus, here, the five supernormal knowledges are also spoken of by their own nature. |
bahūti evarūpā chaḷabhiññā buddhasāvakā bahū gaṇanapathaṃ atikkantā, sakalaṃ jambudīpaṃ kāsāvapajjotaṃ katvā vicarantīti. |
But the divine ear is also included by way of them. |
pañcamaṃ. |
Bahū"ti means "many such disciples of the Buddha with the six supernormal knowledges, who have gone beyond the path of calculation, wander about, making the entire Jambudīpa a single light of the saffron robe. |
| Fifth. |
♦ 6. brahmalokasuttavaṇṇanā SN 7: SN 6.6 |
♦ 6. Commentary on the Brahmaloka Sutta SN 7: |
6 , |
6 , |
♦ 177. chaṭṭhe paccekaṃ dvārabāhanti ekeko ekekaṃ dvārabāhaṃ nissāya dvārapālā viya aṭṭhaṃsu. |
♦ 177. In the sixth, "paccekaṃ dvārabāhan"ti means "each one, leaning on a doorpost, stood like a doorkeeper." |
iddhoti jhānasukhena samiddho. |
Iddho"ti means "prosperous with the bliss of jhāna. |
phītoti abhiññāpupphehi supupphito. |
Phīto"ti means "well-blossomed with the flowers of the supernormal powers. |
anadhivāsentoti asahanto. |
Anadhivāsento"ti means "not enduring. |
etadavocāti etesaṃ nimmitabrahmānaṃ majjhe nisinno etaṃ “passasi me”tiādivacanaṃ avoca. |
Etadavocā"ti means "sitting in the midst of those created brahmās, he spoke this word, 'passasi me'tiādi. |
♦ tayo supaṇṇāti gāthāya pañcasatāti satapadaṃ rūpavasena vā pantivasena vā yojetabbaṃ. |
♦ "Tayo supaṇṇā"ti — in the verse, "pañcasatā"ti, the word "sata" (hundred) should be applied by way of form or by way of a row. |
rūpavasena tāva tayo supaṇṇāti tīṇi supaṇṇarūpasatāni. |
By way of form, first, "tayo supaṇṇā"ti means "three hundred supaṇṇa-forms." |
caturo ca haṃsāti cattārihaṃsarūpasatāni. |
Caturo ca haṃsā"ti means "four hundred haṃsa-forms. |
bugghīnisā pañcasatāti byagghasadisā ekacce migā byagghīnisā nāma, tesaṃ byagghīnisārūpakānaṃ pañcasatāni, pantivasena tayo supaṇṇāti tīṇi supaṇṇapantisatāni, caturo haṃsāti cattāri haṃsapantisatāni. |
Byagghīnisā pañcasatā"ti means "certain beasts like tigers are called 'byagghīnisā'; five hundred of those byagghīnisā-forms." By way of a row, "tayo supaṇṇā"ti means "three hundred supaṇṇa-rows"; "caturo haṃsā"ti means "four hundred haṃsa-rows. |
byagghīnisā pañcasatāti pañca byagghīnisā pantisatāni. |
Byagghīnisā pañcasatā"ti means "five hundred byagghīnisā-rows. |
jhāyinoti jhāyissa mayhaṃ vimāne ayaṃ vibhūtīti dasseti. |
"Jhāyino"ti means "of me who am a meditator, this is my splendor in my mansion," he shows. |
obhāsayanti obhāsayamānaṃ. |
Obhāsayan"ti means "illuminating. |
uttarassaṃ disāyanti taṃ kira kanakavimānaṃ tesaṃ mahābrahmānaṃ ṭhitaṭṭhānato uttaradisāyaṃ hoti. |
"Uttarassaṃ disāyan"ti — that golden mansion, it seems, is in the northern direction from the place where those great brahmās are standing. |
tasmā evamāha. |
Therefore, he spoke thus. |
ayaṃ panassa adhippāyo — evarūpe kanakavimāne vasanto ahaṃ kassa aññassa upaṭṭhānaṃ gamissāmīti. |
But this is his intention: I, who dwell in such a golden mansion, to whose attendance would I go? |
rūpe raṇaṃ disvāti rūpamhi jātijarābhaṅgasaṅkhātaṃ dosaṃ disvā. |
Rūpe raṇaṃ disvā"ti means "having seen the fault in form, which is birth, old age, and dissolution. |
sadā pavedhitanti sītādīhi ca niccaṃ pavedhitaṃ calitaṃ ghaṭṭitaṃ rūpaṃ disvā. |
Sadā pavedhitan"ti means "having seen the form which is always shaken, moved, and struck by cold and so on. |
tasmā na rūpe ramati sumedhoti yasmā rūpe raṇaṃ passati, sadā pavedhitañca rūpaṃ passati, tasmā sumedho sundarapañño so satthā rūpe na ramatīti. |
Tasmā na rūpe ramati sumedho"ti means "because he sees the fault in form, and he sees the form which is always shaken, therefore the wise one of good wisdom, that Teacher, does not delight in form. |
chaṭṭhaṃ. |
Sixth. |
♦ 7. kokālikasuttavaṇṇanā SN 6.7 |
♦ 7. Commentary on the Kokālika Sutta |
♦ 178. sattame appameyyaṃ paminantoti appameyyaṃ khīṇāsavapuggalaṃ “ettakaṃ sīlaṃ, ettako samādhi, ettakā paññā”ti evaṃ minanto. |
♦ 178. In the seventh, "appameyyaṃ paminanto"ti means "measuring the immeasurable person, the destroyer of the cankers, thus: 'this much is his virtue, this much his concentration, this much his wisdom.'" |
kodhavidvā vikappayeti ko idha vidvā medhāvī vikappeyya, khīṇāsavova khīṇāsavaṃ minanto kappeyyāti dīpeti. |
"Kodhavidvā vikappaye"ti means "who here, being a wise man, a sage, would analyze? A destroyer of the cankers, measuring a destroyer of the cankers, would evaluate," he shows. |
nivutaṃ taṃ maññeti yo pana puthujjano taṃ pametuṃ ārabhati, taṃ nivutaṃ avakujjapaññaṃ maññāmīti. |
Nivutaṃ taṃ maññe"ti means "he who, a common person, begins to measure that, him I think to be one whose wisdom is covered, overturned. |
sattamaṃ. |
Seventh. |
♦ 8. katamodakatissasuttavaṇṇanā SN 6.8 |
♦ 8. Commentary on the Katamodakatissa Sutta |
♦ 179. aṭṭhame akissavanti kissavā vuccati paññā, nippaññoti attho. |
♦ 179. In the eighth, "akissavan"ti means "kissava" is said to be wisdom; "without wisdom," is the meaning. |
aṭṭhamaṃ. |
Eighth. |
♦ 9. turūbrahmasuttavaṇṇanā SN 6.9 |
♦ 9. Commentary on the Turūbrahma Sutta |
♦ 180. navame ābādhikoti “sāsapamattīhi pīḷakāhī”tiādinā nayena anantarasutte āgatena ābādhena ābādhiko. |
♦ 180. In the ninth, "ābādhiko"ti means "sick with the sickness that came in the following sutta, in the way, 'with boils the size of mustard seeds.'" |
bāḷhagilānoti adhimattagilāno. |
Bāḷhagilāno"ti means "exceedingly sick. |
turūti kokālikassa upajjhāyo turutthero nāma anāgāmiphalaṃ patvā brahmaloke nibbatto. |
Turū"ti means "Kokālika's preceptor, the elder named Turu, having attained the fruit of the non-returner, was reborn in the Brahma world. He, having heard the evil kamma of Kokālika, which had reached the Brahma world in succession, starting from the earth-bound deities, 'An improper thing has been done by Kokālika, who has accused the chief disciples of a final offense,' and thinking, 'May this wretch not be destroyed while I am watching; I will admonish him for the sake of his mind's confidence in the elders,' came and stood before him. In reference to that, it is said, 'turū paccekabrahmā'ti. |
so bhūmaṭṭhakadevatā ādiṃ katvā, “ayuttaṃ kokālikena kataṃ aggasāvake antimavatthunā abbhācikkhantenā”ti paramparāya brahmalokasampattaṃ kokālikassa pāpakammaṃ sutvā — “mā mayhaṃ passantasseva varāko nassi, ovadissāmi naṃ theresu cittapasādatthāyā”ti āgantvā tassa purato aṭṭhāsi. |
Pesalā"ti means "of pleasant virtue. |
taṃ sandhāya vuttaṃ “turū paccekabrahmā”ti. |
Kosi tvaṃ, āvuso"ti means "lying down, he opened his mottled eyes and spoke thus. |
pesalāti piyasīlā. |
"Passa yāvañca te"ti means "see how much you have offended; not seeing the great tumor on your own forehead, you think I am to be reproached for a boil the size of a mustard seed," he said. |
kosi tvaṃ, āvusoti nipannakova kabarakkhīni ummīletvā evamāha. |
|
passa yāvañca teti passa yattakaṃ tayā aparaddhaṃ, attano nalāṭe mahāgaṇḍaṃ apassanto sāsapamattāya pīḷakāya maṃ codetabbaṃ maññasīti āha. |
|
♦ atha naṃ “adiṭṭhippatto ayaṃ varāko, gilaviso viya kassaci vacanaṃ na karissatī”ti ñatvā purisassa hītiādimāha. |
♦ Then, knowing, "This wretch has attained a wrong view; like one who has swallowed poison, he will not do the word of anyone," he said, "purisassa hī"tiādi. |
tattha kuṭhārīti kuṭhārisadisā pharusā vācā. |
There, "kuṭhārī"ti means "harsh speech, like an axe." |
chindatīti kusalamūlasaṅkhāte mūleyeva nikantati. |
Chindatī"ti means "it cuts right at the root, which is the root of wholesomeness. |
nindiyanti ninditabbaṃ dussīlapuggalaṃ. |
Nindiyan"ti means "the immoral person who is to be blamed. |
pasaṃsatīti uttamatthe sambhāvetvā khīṇāsavoti vadati. |
Pasaṃsatī"ti means "he speaks of him as a destroyer of the cankers, having esteemed him in the highest sense. |
taṃ vā nindati yo pasaṃsiyoti, yo vā pasaṃsitabbo khīṇāsavo, taṃ antimavatthunā codento “dussīlo ayan”ti vadati. |
Taṃ vā nindati yo pasaṃsiyo"ti, "or he who is to be praised, a destroyer of the cankers, him, accusing him of a final offense, he says, 'This one is immoral.' |
vacināti mukhena so kalinti, so taṃ aparādhaṃ mukhena vicināti nāma. |
Vacināti mukhena so kalin"ti, "he indeed seeks that offense with his mouth. |
kalinā tenāti tena aparādhena sukhaṃ na vindati. |
Kalinā tenā"ti means "by that offense, he does not find happiness. |
nindiyapasaṃsāya hi pasaṃsiyanindāya ca samakova vipāko. |
For the result of praising the blameworthy and blaming the praiseworthy is the same. |
♦ sabbassāpi sahāpi attanāti sabbena sakenapi attanāpi saddhiṃ yo akkhesu dhanaparājayo nāma, ayaṃ appamattako aparādho. |
♦ "Sabbassāpi sahāpi attanā"ti means "the loss of wealth at dice, together with all one's possessions and oneself, this is a minor offense." |
yo sugatesūti yo pana sammaggatesu puggalesu cittaṃ padusseyya, ayaṃ cittapadosova tato kalito mahantataro kali. |
Yo sugatesū"ti means "he who would corrupt his mind towards individuals who have fared well, this defilement of the mind itself is a greater quarrel than that. |
♦ idāni tassa mahantatarabhāvaṃ dassento sataṃ sahassānantiādimāha. |
♦ Now, showing the greatness of it, he said, "sataṃ sahassānan"tiādi. |
tattha sataṃ sahassānanti nirabbudagaṇanāya satasahassaṃ. |
There, "sataṃ sahassānan"ti means "a hundred thousand by the nirabbuda-count." |
chattiṃsatīti aparāni chattiṃsati nirabbudāni. |
Chattiṃsatī"ti means "another thirty-six nirabbudas. |
pañca cāti abbudagaṇanāya pañca abbudāni. |
Pañca cā"ti means "and five abbudas by the abbuda-count. |
yamariyagarahīti yaṃ ariye garahanto nirayaṃ upapajjati, tattha ettakaṃ āyuppamāṇanti. |
Yamariyagarahī"ti means "he who, reviling the noble ones, is reborn in hell, there the lifespan is of this duration. |
navamaṃ. |
Ninth. |
♦ 10. kokālikasuttavaṇṇanā SN 6.10 |
♦ 10. Commentary on the Kokālika Sutta |
♦ 181. dasame kokāliko bhikkhu yena bhagavā tenupasaṅkamīti, ko ayaṃ kokāliko, kasmā ca upasaṅkami? |
♦ 181. In the tenth, "kokāliko bhikkhu yena bhagavā tenupasaṅkamī"ti, "who is this Kokālika, and why did he approach?" |
ayaṃ kira kokālikaraṭṭhe kokālikanagare kokālikaseṭṭhissa putto pabbajitvā pitarā kārāpite vihāre paṭivasati cūḷakokālikoti nāmena, na devadattassa sisso. |
This one, it seems, was the son of the merchant Kokālika in the city of Kokālika in the country of Kokālika; having gone forth, he lived in a monastery built by his father, by the name of Cūḷakokālika, not a disciple of Devadatta. |
so hi brāhmaṇaputto mahākokāliko nāma. |
For that one was a brahmin's son named Mahākokālika. |
bhagavati pana sāvatthiyaṃ viharante dve aggasāvakā pañcamattehi bhikkhusatehi saddhiṃ janapadacārikaṃ caramānā upakaṭṭhāya vassūpanāyikāya vivekāvāsaṃ vasitukāmā te bhikkhū uyyojetvā attano pattacīvaramādāya tasmiṃ janapade taṃ nagaraṃ patvā taṃ vihāraṃ agamaṃsu. |
But while the Blessed One was dwelling at Sāvatthī, the two chief disciples, together with about five hundred monks, while wandering on a tour of the countryside, desiring to live in a secluded dwelling during the approaching rains retreat, sent those monks away and, taking their own bowl and robes, went to that city in that country and to that monastery. |
tattha nesaṃ kokāliko vattaṃ dassesi. |
There, Kokālika showed them the proper conduct. |
te tena saddhiṃ sammoditvā, “āvuso, mayaṃ idha temāsaṃ vasissāma, mā kassaci ārocehī”ti paṭiññaṃ gahetvā vasiṃsu. |
They, having exchanged friendly greetings with him, and having taken a promise, "Friend, we will stay here for three months; do not tell anyone," they stayed. |
vasitvā pavāraṇādivase pavāretvā, “gacchāma mayaṃ, āvuso”ti kokālikaṃ āpucchiṃsu. |
Having stayed, on the day of the Pavāraṇā ceremony, having performed the Pavāraṇā, they took leave of Kokālika, saying, "We are going, friend." |
kokāliko “ajjekadivasaṃ, āvuso, vasitvā sve gamissathā”ti vatvā dutiyadivase nagaraṃ pavisitvā manusse āmantesi — “āvuso, tumhe aggasāvake idhāgantvā vasamānepi na jānātha, na ne koci paccayenāpi nimantetī”ti. |
Kokālika, having said, "Today, one day, friends, stay and go tomorrow," on the second day entered the city and addressed the people: "Friends, you do not even know that the chief disciples came here and are staying; no one has invited them with any requisites." |
nagaravāsino, “kahaṃ, bhante, therā, kasmā no na ārocayitthā”ti? |
The city-dwellers, "Where, venerable sir, are the elders? Why did you not tell us?" |
kiṃ āvuso ārocitena, kiṃ na passatha dve bhikkhū therāsane nisīdante, ete aggasāvakāti. |
What is there to tell, friends? Don't you see the two monks sitting on the elders' seat? These are the chief disciples. |
te khippaṃ sannipatitvā sappiphāṇitādīni ceva cīvaradussāni ca saṃhariṃsu. |
They quickly assembled and collected ghee, molasses, and so on, as well as bolts of cloth for robes. |
♦ kokāliko cintesi — “paramappicchā aggasāvakā payuttavācāya uppannaṃ lābhaṃ na sādiyissanti, asādiyantā ‘āvāsikassa dethā’ti vakkhantī”ti. |
♦ Kokālika thought: "The chief disciples have very few wishes; they will not accept a gain that has arisen from persuasive speech. Not accepting, they will say, 'Give it to the resident monk.'" |
taṃ taṃ lābhaṃ gāhāpetvā therānaṃ santikaṃ agamāsi. |
Having had that gain brought, he went to the elders. |
therā disvāva “ime paccayā neva amhākaṃ, na kokālikassa kappantī”ti paṭikkhipitvā pakkamiṃsu. |
The elders, upon seeing it, rejected it, saying, "These requisites are not allowable for us, nor for Kokālika," and they departed. |
kokāliko “kathaṃ hi nāma attanā agaṇhantā mayhampi adāpetvā pakkamissantī”ti? |
Kokālika, "How is it that they, not taking it themselves, depart without even allowing it to be given to me?" |
āghātaṃ uppādesi. |
conceived a grudge. |
tepi bhagavato santikaṃ gantvā bhagavantaṃ vanditvā puna attano parisaṃ ādāya janapadacārikaṃ carantā anupubbena tasmiṃ raṭṭhe tameva nagaraṃ paccāgamiṃsu. |
They too, having gone to the Blessed One and paid homage to the Blessed One, again taking their retinue and wandering on a tour of the countryside, gradually returned to that same city in that country. |
nāgarā there sañjānitvā saha parikkhārehi dānaṃ sajjitvā nagaramajjhe maṇḍapaṃ katvā dānaṃ adaṃsu, therānañca parikkhāre upanāmesuṃ. |
The citizens, recognizing the elders, and having prepared a gift with the requisites, and having made a pavilion in the middle of the city, gave the gift, and they presented the requisites to the elders. |
therā bhikkhusaṅghassa niyyādayiṃsu. |
The elders assigned them to the community of monks. |
taṃ disvā kokāliko cintesi — “ime pubbe appicchā ahesuṃ, idāni pāpicchā jātā, pubbepi appicchasantuṭṭhapavivittasadisā maññe”ti there upasaṅkamitvā, “āvuso, tumhe pubbe appicchā viya, idāni pana pāpabhikkhū jātā”ti vatvā “mūlaṭṭhāneyeva nesaṃ patiṭṭhaṃ bhindissāmī”ti taramānarūpo nikkhamitvā sāvatthiṃ gantvā yena bhagavā tenupasaṅkami. |
Seeing that, Kokālika thought: "Formerly they had few wishes, now they have become evil-wished. I think they were only like those with few wishes, contented, and secluded before." He approached the elders and, having said, "Friends, formerly you were like those with few wishes, but now you have become evil monks," and thinking, "I will break their foundation at the very root," he departed in a hurry and, having gone to Sāvatthī, he went to the Blessed One. |
ayameva kokāliko iminā ca kāraṇena upasaṅkamīti veditabbo. |
This very Kokālika, and for this reason he approached, it should be understood. |
♦ bhagavā taṃ turitaturitaṃ āgacchantaṃ disvāva āvajjento aññāsi — “ayaṃ aggasāvake akkositukāmo āgato”ti. |
♦ The Blessed One, seeing him coming in great haste, reflected and knew: "This one has come wishing to revile the chief disciples." |
“sakkā nu kho paṭisedhetun”ti ca āvajjento, “na sakkā paṭisedhetuṃ, theresu aparajjhitvā kālaṅkato ekaṃsena padumaniraye nibbattissatī”ti disvā, “sāriputtamoggallānepi nāma garahantaṃ sutvā na nisedhetī”ti vādamocanatthaṃ ariyūpavādassa ca mahāsāvajjabhāvadassanatthaṃ mā hevanti tikkhattuṃ paṭisedhesi. |
And reflecting, "Is it possible to prevent him?", and seeing, "It is not possible to prevent him; having offended against the elders and having died, he will certainly be reborn in the Paduma hell," and for the purpose of avoiding the criticism, "He does not prevent one who he hears is reviling even Sāriputta and Moggallāna," and for the purpose of showing the great blameworthiness of slandering the noble ones, he forbade him three times, saying, "Do not do so." |
tattha mā hevanti mā evaṃ abhaṇi. |
There, "mā hevan"ti means "mā evaṃ abhaṇi" (do not speak thus). |
saddhāyikoti saddhāya ākaro pasādāvaho saddhātabbavacano vā. |
Saddhāyiko"ti means "a source of faith, an inspirer of confidence," or "one whose words are to be believed. |
paccayikoti pattiyāyitabbavacano. |
Paccayiko"ti means "one whose words are to be relied upon. |
♦ pakkāmīti kammānubhāvena codiyamāno pakkāmi. |
♦ "Pakkāmī"ti means "urged on by the power of his kamma, he departed." |
okāsakataṃ hi kammaṃ na sakkā paṭibāhituṃ, taṃ tassa tattha ṭhātuṃ na adāsi. |
For kamma that has been given an opportunity cannot be thwarted; it did not allow him to stay there. |
acirapakkantassāti pakkantassa sato na cireneva. |
Acirapakkantassā"ti means "of him who had departed, not long after. |
sabbo kāyo phuṭo ahosīti kesaggamattampi okāsaṃ āvajjetvā sakalasarīraṃ aṭṭhīni bhinditvā uggatāhi pīḷakāhi ajjhotthaṭaṃ ahosi. |
Sabbo kāyo phuṭo ahosī"ti means "without leaving a space even the size of a hair's tip, his entire body was overcome with boils that had arisen, breaking the bones. |
yasmā pana buddhānubhāvena tathārūpaṃ kammaṃ buddhānaṃ sammukhībhāve vipākaṃ na deti, dassanūpacāre vijahitamatte deti, tasmā tassa acirapakkantassa pīḷakā uṭṭhahiṃsu. |
But because, by the power of the Buddha, such kamma does not give its result in the presence of the Buddhas, it gives it as soon as one has left the range of their sight; therefore, not long after he had departed, the boils arose on him. |
kalāyamattiyoti caṇakamattiyo. |
Kalāyamattiyo"ti means "the size of chickpeas. |
beluvasalāṭukamattiyoti taruṇabeluvamattiyo. |
Beluvasalāṭukamattiyo"ti means "the size of young beluva fruits. |
pabhijjiṃsūti bhijjiṃsu. |
pabhijjiṃsū"ti means "they burst. |
tāsu bhinnāsu sakalasarīraṃ panasapakkaṃ viya ahosi. |
When they burst, his whole body became like a ripe jackfruit. |
so pakkena gattena jetavanadvārakoṭṭhake visagilito maccho viya kadalipattesu sayi. |
He, with his festering body, lay on banana leaves at the gatehouse of the Jetavana monastery like a poisoned fish. |
atha dhammasavanatthaṃ āgatāgatā manussā — “dhi kokālika, dhi kokālika, ayuttamakāsi, attanoyeva mukhaṃ nissāya anayabyasanaṃ patto”ti āhaṃsu. |
Then the people who came and went to hear the Dhamma said: "Fie on Kokālika, fie on Kokālika, you have done what is improper; on account of your own mouth, you have come to ruin and disaster." |
tesaṃ sutvā ārakkhadevatā dhi-kāraṃ akaṃsu. |
Having heard them, the guardian deities reviled him. |
ārakkhakadevatānaṃ ākāsadevatāti iminā upāyena yāva akaniṭṭhabhavanā ekadhikāro udapādi. |
From the guardian deities to the sky deities, in this way, a single cry of condemnation arose up to the Akanittha heaven. |
athassa upajjhāyo āgantvā ovādaṃ agaṇhantaṃ ñatvā garahitvā pakkāmi. |
Then his preceptor came and, knowing that he would not take advice, having censured him, departed. |
♦ kālamakāsīti upajjhāye pakkante kālamakāsi. |
♦ "Kālamakāsī"ti means "when his preceptor had departed, he died." |
padumaṃ nirayanti pāṭiyekko padumanirayo nāma natthi, avīcimahānirayamhiyeva pana padumagaṇanāya paccitabbe ekasmiṃ ṭhāne nibbatti. |
Padumaṃ nirayan"ti means "there is no separate hell named Paduma; but he was reborn in one place in the great Avīci hell where one is to be tortured for a period counted in Padumas. |
♦ vīsatikhārikoti māgadhakena patthena cattāro patthā kosalaraṭṭhe ekapattho hoti, tena patthena cattāro patthā āḷhakaṃ, cattāri āḷhakāni doṇaṃ, catudoṇā mānikā, catumānikā khārī, tāya khāriyā vīsatikhāriko. |
♦ "Vīsatikhāriko"ti means "by the Magadhan pattha, four patthas are one pattha in the Kosala country; by that pattha, four patthas are an āḷhaka, four āḷhakas are a doṇa, four doṇas are a mānikā, four mānikās are a khārī; of that khārī, it is a twenty-khāri measure." |
tilavāhoti māgadhakānaṃ sukhumatilānaṃ tilasakaṭaṃ. |
Tilavāho"ti means "a cart of fine Magadhan sesame seeds. |
abbudo nirayoti abbudo nāma pāṭiyekko nirayo natthi. |
Abbudo nirayo"ti means "there is no separate hell named Abbuda. |
avīcimhiyeva pana abbudagaṇanāya paccitabbaṭṭhānassetaṃ nāmaṃ. |
But it is the name of a place in Avīci where one is to be tortured for a period counted in Abbudas. |
nirabbudādīsupi eseva nayo. |
In the case of Nirabbuda and so on too, this is the method. |
♦ vassagaṇanāpi panettha evaṃ veditabbā — yatheva hi sataṃ satasahassāni koṭi hoti, evaṃ sataṃ satasahassakoṭiyo pakoṭi nāma hoti, sataṃ satasahassapakoṭiyo koṭipakoṭi nāma, sataṃ satasahassakoṭipakoṭiyo nahutaṃ, sataṃ satasahassanahutāni ninnahutaṃ, sataṃ satasahassaninnahutāni ekaṃ abbudaṃ, tato vīsatiguṇaṃ nirabbudaṃ. |
♦ The counting of years should also be understood here in this way: just as a hundred hundred-thousands is a koṭi, so a hundred hundred-thousand koṭis is called a pakoṭi; a hundred hundred-thousand pakoṭis is a koṭipakoṭi; a hundred hundred-thousand koṭipakoṭis is a nahuta; a hundred hundred-thousand nahutas is a ninnahuta; a hundred hundred-thousand ninnahutas is one abbuda; twenty times that is a nirabbuda. |
eseva nayo sabbatthāti. |
This is the method everywhere. |
dasamaṃ. |
Tenth. |
♦ paṭhamo vaggo. |
♦ The first chapter. |
♦ 2. dutiyavaggo |
♦ 2. The Dutiya Vagga |
♦ 1. sanaṅkumārasuttavaṇṇanā SN 6.11 |
♦ 1. Commentary on the Sanaṅkumāra Sutta |
♦ 182. dutiyavaggassa paṭhame sappinītīreti sappinīnāmikāya nadiyā tīre. |
♦ 182. In the first of the second chapter, "sappinītīre"ti means "on the bank of the river named Sappinī." |
sanaṅkumāroti so kira pañcasikhakumārakakāle jhānaṃ bhāvetvā brahmaloke nibbatto kumārakavaṇṇeneva vicarati. |
"Sanaṅkumāro"ti — that one, it seems, in the time of the youth Pañcasikha, having cultivated jhāna, was reborn in the Brahma world and wanders about with the form of a youth. |
tena naṃ “kumāro”ti sañjānanti, porāṇakattā pana “sanaṅkumāro”ti vuccati. |
Therefore, they know him as "kumāra" (youth); but because he is ancient, he is called "sanaṅkumāra." |
janetasminti janitasmiṃ, pajāyāti attho. |
"Janetasminti" means "in that which is born," "in a creature," is the meaning. |
ye gottapaṭisārinoti ye janetasmiṃ gottaṃ paṭisaranti tesu loke gottapaṭisārīsu khattiyo seṭṭho. |
Ye gottapaṭisārino"ti means "those who follow the clan in that which is born," "among them, in the world, among the followers of the clan, the khattiya is the best. |
vijjācaraṇasampannoti bhayabheravasuttapariyāyena pubbenivāsādīhi vā tīhi, ambaṭṭhasuttapariyāyena vipassanāñāṇaṃ manomayiddhi cha abhiññāyoti imāhi vā aṭṭhahi vijjāhi, sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satta saddhammā cattāri rūpāvacarajjhānānīti evaṃ pannarasadhammabhedena caraṇena ca samannāgato. |
"Vijjācaraṇasampanno"ti — by way of the Bhayabherava Sutta, he is endowed with the three knowledges, beginning with the recollection of past lives; or by way of the Ambaṭṭha Sutta, with these eight knowledges: the knowledge of insight, the mind-made psychic power, and the six supernormal powers; and with the conduct, which is divided into the fifteen dhammas: the fulfillment of the precepts, the guardedness of the sense-doors, the knowledge of the measure in food, the devotion to wakefulness, the seven good dhammas, and the four form-realm jhānas. |
so seṭṭho devamānuseti so khīṇāsavabrāhmaṇo devesu ca manussesu ca seṭṭho uttamoti. |
So seṭṭho devamānuse"ti means "that brahmin who is a destroyer of the cankers is the best, the supreme, among devas and humans. |
paṭhamaṃ. |
First. |
♦ 2. devadattasuttavaṇṇanā SN 6.12 |
♦ 2. Commentary on the Devadatta Sutta |
♦ 183. dutiye acirapakkanteti saṅghaṃ bhinditvā nacirasseva veḷuvanato gayāsīsaṃ gate. |
♦ 183. In the second, "acirapakkante"ti means "when he had gone to Gayāsīsa from Veḷuvana not long after having split the Saṅgha." |
assatarinti gadrabhassa vaḷavāya jātaṃ. |
Assatarin"ti means "born of a she-ass and a donkey. |
dutiyaṃ. |
Second. |
♦ 3. andhakavindasuttavaṇṇanā SN 6.13 |
♦ 3. Commentary on the Andhakavinda Sutta |
♦ 184. tatiye andhakavindanti evaṃnāmakaṃ gāmaṃ. |
♦ 184. In the third, "andhakavindan"ti means "the village of that name." |
upasaṅkamīti “satthā idānipi vīriyaṃ karoti padhānamanuyuñjati, gacchāmissa santike ṭhatvā sāsanānucchavikaṃ vīriyapaṭisaṃyuttaṃ gāthaṃ vakkhāmī”ti upasaṅkami. |
"Upasaṅkamī"ti — thinking, "The Teacher is now also making an effort, he is devoted to striving; I will go to his presence and speak a verse connected with effort, which is in accordance with the dispensation," he approached. |
♦ pantānīti janataṃ atikkamitvā manussānaṃ anupacāre ṭhitāni. |
♦ "Pantānī"ti means "having gone beyond the populace, they are in places not frequented by humans." |
saṃyojanavippamokkhāti tāni ca senāsanāni sevamāno na cīvarādīnaṃ atthāya seveyya, atha kho dasasaṃyojanavippamokkhatthāya careyya. |
Saṃyojanavippamokkhā"ti means "and he, frequenting those dwellings, should not frequent them for the sake of robes and so on; but he should go about for the purpose of liberation from the ten fetters. |
saṅghe vaseti tesu senāsanesu ratiṃ alabhanto upaṭṭhākādīnaṃ cittānurakkhaṇatthaṃ gadrabhapiṭṭhe rajaṃ viya uppatanto araññe acaritvā saṅghamajjhe vaseyya. |
Saṅghe vase"ti means "he, not finding delight in those dwellings, and for the purpose of preserving the minds of his attendants and so on, rising up like dust on a donkey's back, and not wandering in the forest, should dwell in the midst of the Saṅgha. |
rakkhitatto satīmāti tattha ca vasanto sagavacaṇḍo goṇo viya sabrahmacārino avijjhanto aghaṭṭento rakkhitatto satipaṭṭhānaparāyaṇo hutvā vaseyya. |
Rakkhitatto satīmā"ti means "and dwelling there, like a fierce bull with its own cows, not piercing or striking his fellow-monks, he should dwell with a protected self, devoted to the foundations of mindfulness. |
♦ idāni saṅghe vasamānassa bhikkhuno bhikkhācāravattaṃ ācikkhanto kulākulantiādimāha. |
♦ Now, explaining the proper conduct of the alms-round for a monk who dwells in the Saṅgha, he said, "kulākulan"tiādi. |
tattha piṇḍikāya carantoti piṇḍatthāya caramāno. |
There, "piṇḍikāya caranto"ti means "while going for alms." |
sevetha pantāni senāsanānīti saṅghamajjhaṃ otaritvā vasamānopi dhurapariveṇe tālanāḷikerāadīni ropetvā upaṭṭhākādisaṃsaṭṭho na vaseyya, cittakallataṃ pana janetvā cittaṃ hāsetvā tosetvā puna pantasenāsane vaseyyāti araññasseva vaṇṇaṃ katheti. |
"Sevetha pantāni senāsanānī"ti means "even while dwelling, having descended into the midst of the Saṅgha, he should not dwell in a main monastery, having planted talipot palms and coconut trees, and being associated with attendants and so on; but having generated a joyousness of mind, and having gladdened and delighted his mind, he should again dwell in a remote dwelling." Thus, he speaks the praise of the forest. |
bhayāti vaṭṭabhayato. |
Bhayā"ti means "from the fear of the round of existence. |
abhayeti nibbāne. |
Abhaye"ti means "in Nibbāna. |
vimuttoti adhimutto hutvā vaseyya. |
Vimutto"ti means "he should dwell, having been liberated, having become intent. |
♦ yattha bheravāti yasmiṃ ṭhāne bhayajanakā saviññāṇakā sīhabyagghādayo, aviññāṇakā rattibhāge khāṇuvalliādayo bahū atthi. |
♦ "Yattha bheravā"ti means "in whatever place there are many fear-producing things, sentient, such as lions and tigers, and insentient, such as stumps and creepers at night." |
sarīsapāti dīghajātikādisarīsapā. |
Sarīsapā"ti means "long-bodied reptiles and so on. |
nisīdi tattha bhikkhūti tādise ṭhāne bhikkhu nisinno. |
Nisīdi tattha bhikkhū"ti means "in such a place, a monk sat. |
iminā idaṃ dīpeti — bhagavā yathā tumhe etarahi tatraṭṭhakabheravārammaṇāni ceva sarīsape ca vijjunicchāraṇādīni ca amanasikatvā nisinnā, evamevaṃ padhānamanuyuttā bhikkhū nisīdantīti. |
By this, it is shown: The Blessed One, just as you are now sitting, not thinking of the frightening objects and the reptiles that are there, in the same way, monks who are devoted to striving sit. |
♦ jātu me diṭṭhanti ekaṃsena mayā diṭṭhaṃ. |
♦ "Jātu me diṭṭhan"ti means "it has been seen by me for certain." |
na yidaṃ itihītihanti idaṃ itiha itihāti na takkahetu vā nayahetu vā piṭakasampadānena vā ahaṃ vadāmi. |
Na yidaṃ itihītihan"ti means "this is not from 'thus it has been said'; I do not speak from a reason of logic, or a reason of method, or by the tradition of the Piṭakas. |
ekasmiṃ brahmacariyasminti ekāya dhammadesanāya. |
Ekasmiṃ brahmacariyasmin"ti means "in one Dhamma discourse. |
dhammadesanā hi idha brahmacariyanti adhippetā. |
For here, a Dhamma discourse is intended by "brahmacariya." |
maccuhāyinanti maraṇapariccāginaṃ khīṇāsavānaṃ. |
Maccuhāyinan"ti means "of the destroyers of the cankers who have cast off death. |
♦ dasā ca dasadhā dasāti ettha dasāti daseva, dasadhā dasāti sataṃ, aññe ca dasuttaraṃ sekhasataṃ passāmīti vadati. |
♦ "Dasā ca dasadhā dasā"ti — here, "dasā" means "ten itself"; "dasadhā dasā" means "a hundred"; "and another hundred and ten trainees I see," he says. |
sotasamāpannāti maggasotaṃ samāpannā. |
Sotasamāpannā"ti means "having entered the stream of the path. |
atiracchānagāminoti desanāmattametaṃ, avinipātadhammāti attho. |
Atiracchānagāmino"ti this is just a teaching; the meaning is, "of a nature not to be reborn in a bad destination. |
saṅkhātuṃ nopi sakkomīti musāvādabhayena ettakā nāma puññabhāgino sattāti gaṇetuṃ na sakkomīti bahuṃ brahmadhammadesanaṃ sandhāya evamāha. |
"Saṅkhātuṃ nopi sakkomī"ti means "out of fear of lying, I am not able to count, 'so many are beings who have a share of merit.'" Thus, in reference to many Brahma-Dhamma discourses, he spoke thus. |
tatiyaṃ. |
Third. |
♦ 4. aruṇavatīsuttavaṇṇanā SN 7: SN 6.14 |
♦ 4. Commentary on the Aruṇavatī Sutta SN 7: |
14 , |
14 , |
♦ 185. catutthe abhibhūsambhavanti abhibhū ca sambhavo ca. |
♦ 185. In the fourth, "abhibhūsambhavan"ti means "Abhibhū and Sambhava." |
tesu abhibhūthero sāriputtatthero viya paññāya aggo, sambhavatthero mahāmoggallāno viya samādhinā aggo. |
Of them, the elder Abhibhū was foremost in wisdom, like the elder Sāriputta; the elder Sambhava was foremost in concentration, like Mahāmoggallāna. |
ujjhāyantīti avajjhāyanti, lāmakato vā cintenti. |
Ujjhāyantī"ti means "avajjhāyanti" (they complain), or "they think of as base. |
khiyyantīti, kinnāmetaṃ kinnāmetanti? |
Khiyyantī"ti, "what is this, what is this? |
aññamaññaṃ kathenti. |
They speak to one another. |
vipācentīti vitthārayantā punappunaṃ kathenti. |
Vipācentī"ti means "explaining, they speak again and again. |
heṭṭhimena upaḍḍhakāyenāti nābhito paṭṭhāya heṭṭhimakāyena. |
Heṭṭhimena upaḍḍhakāyenā"ti means "with the lower half of the body, from the navel downwards. |
pāḷiyaṃ ettakameva āgataṃ. |
In the Pāḷi, only this much has come. |
thero pana “pakativaṇṇaṃ vijahitvā nāgavaṇṇaṃ gahetvā dasseti, supaṇṇavaṇṇaṃ gahetvā vā dassetī”tiādinā nayena āgataṃ anekappakāraṃ iddhivikubbanaṃ dassesi. |
But the elder showed the various kinds of psychic transformations that have come in the way, "having abandoned his natural form, he shows it, having taken the form of a nāga, or having taken the form of a supaṇṇa." |
imā gāthāyo abhāsīti thero kira cintesi — “kathaṃ desitā nu kho dhammadesanā sabbesaṃ piyā assa manāpā”ti. |
Imā gāthāyo abhāsī"ti — the elder, it seems, thought: "How indeed, when taught, would the Dhamma discourse be pleasing and agreeable to all? |
tato āvajjento — “sabbepi pāsaṇḍā sabbe devamanussā attano attano samaye purisakāraṃ vaṇṇayanti, vīriyassa avaṇṇavādī nāma natthi, vīriyapaṭisaṃyuttaṃ katvā desessāmi, evaṃ ayaṃ dhammadesanā sabbesaṃ piyā bhavissati manāpā”ti ñatvā tīsu piṭakesu vicinitvā imā gāthā abhāsi. |
Then, reflecting, and knowing, "All the heretics, all the gods and men, praise human effort in their respective doctrines; there is none who speaks dispraise of energy. I will teach, having made it connected with energy; thus, this Dhamma discourse will be pleasing and agreeable to all," he, having searched in the three Piṭakas, spoke these verses. |
♦ tattha ārambhathāti ārambhavīriyaṃ karotha. |
♦ There, "ārambhathā"ti means "make the effort of beginning." |
nikkamathāti nikkamavīriyaṃ karotha. |
Nikkamathā"ti means "make the effort of going forth. |
yuñjathāti payogaṃ karotha parakkamatha. |
Yuñjathā"ti means "make an application, strive. |
maccuno senanti maccuno senā nāma kilesasenā, taṃ dhunātha. |
Maccuno senan"ti means "the army of death is the army of the defilements; shake that. |
jātisaṃsāranti jātiñca saṃsārañca, jātisaṅkhātaṃ vā saṃsāraṃ. |
Jātisaṃsāran"ti means "birth and saṃsāra," or "the saṃsāra which is birth. |
dukkhassantaṃ karissatīti vaṭṭadukkhassa paricchedaṃ karissati. |
Dukkhassantaṃ karissatī"ti means "he will make an end of the suffering of the round of existence. |
kiṃ pana katvā thero sahassilokadhātuṃ viññāpesīti? |
But having done what did the elder make the thousand-world-system know? |
nīlakasiṇaṃ tāva samāpajjitvā sabbattha ālokaṭṭhāne andhakāraṃ phari, odātakasiṇaṃ samāpajjitvā andhakāraṭṭhāne obhāsaṃ. |
First, having entered the blue kasina, he pervaded all the places of light with darkness; having entered the white kasina, he pervaded the places of darkness with brightness. |
tato “kimidaṃ andhakāran”ti? |
Then, when the beings paid attention, "What is this darkness?", he showed the light. |
sattānaṃ ābhoge uppanne ālokaṃ dassesi. |
In the place of light, there is no work for light. To those who were investigating, "What light is this?", he showed himself. |
ālokaṭṭhāne ālokakiccaṃ natthi, “kiṃ āloko ayan”ti? |
Then, to those who were saying, "It is the elder," he spoke these verses. All of them heard the sound as if of one sitting in the midst of a seated assembly, teaching the Dhamma. |
vicinantānaṃ attānaṃ dassesi. |
And the meaning became clear to them. |
atha tesaṃ theroti vadantānaṃ imā gāthāyo abhāsi, sabbe osaṭāya parisāya majjhe nisīditvā dhammaṃ desentassa viya saddaṃ suṇiṃsu. |
Fourth. |
atthopi nesaṃ pākaṭo ahosi. |
|
catutthaṃ. |
♦ 5. parinibbānasuttavaṇṇanā SN 6.15 |
♦ 5. Commentary on the Parinibbāna Sutta |
♦ 186. pañcame upavattane mallānaṃ sālavaneti yatheva hi kadambanadītīrato rājamātuvihāradvārena thūpārāmaṃ gantabbaṃ hoti, evaṃ hiraññavatikāya nāma nadiyā pārimatīrato sālavanaṃ uyyānaṃ. |
♦ 186. In the fifth, "upavattane mallānaṃ sālavane"ti — just as from the bank of the Kadamba river, one has to go to the Thūpārāma by the gate of the King's Mother's Monastery, in the same way, from the other bank of the river named Hiraññavatī is the sāla-grove park. |
yathā anurādhapurassa thūpārāmo, evaṃ taṃ kusinārāya hoti. |
Just as the Thūpārāma is to Anurādhapura, so was that to Kusinārā. |
yathā thūpārāmato dakkhiṇadvārena nagaraṃ pavisanamaggo pācīnamukho gantvā uttarena nivattati, evaṃ uyyānato sālapanti pācīnamukhā gantvā uttarena nivattā. |
Just as from the Thūpārāma, the path for entering the city by the southern gate goes eastward and then turns north, in the same way, from the park, the row of sāla-trees goes eastward and then turns north. |
tasmā taṃ “upavattanan”ti vuccati. |
Therefore, it is called "upavattanan" (the turning). |
tasmiṃ upavattane mallānaṃ sālavane. |
In that Upavattana, in the sāla-grove of the Mallas. |
antarena yamakasālānanti mūlakkhandhaviṭapapattehi aññamaññaṃ saṃsibbitvā ṭhitasālānaṃ antarikāya. |
Antarena yamakasālānanti" means "in the space between the twin sāla-trees that stood, interwoven with one another by their roots, trunks, branches, and leaves. |
appamādena sampādethāti satiavippavāsena kattabbakiccāni sampādayatha. |
Appamādena sampādethā"ti means "accomplish the duties to be done with the non-lapse of mindfulness. |
iti bhagavā yathā nāma maraṇamañce nipanno mahaddhano kuṭumbiko puttānaṃ dhanasāraṃ ācikkheyya, evamevaṃ parinibbānamañce nipanno pañcacattālīsa vassāni dinnaṃ ovādaṃ sabbaṃ ekasmiṃ appamādapadeyeva pakkhipitvā abhāsi. |
Thus, the Blessed One, just as a wealthy householder, lying on his deathbed, would tell his sons of the essence of his wealth, in the same way, lying on his final Nibbāna-bed, he, having placed the entire advice given for forty-five years into the single word "heedfulness," spoke. |
ayaṃ tathāgatassa pacchimā vācāti idaṃ pana saṅgītikārānaṃ vacanaṃ. |
"Ayaṃ tathāgatassa pacchimā vācā"ti this is the word of the compilers of the council. |
♦ ito paraṃ yaṃ parinibbānaparikammaṃ katvā bhagavā parinibbuto, taṃ dassetuṃ, atha kho bhagavā paṭhamaṃ jhānantiādi vuttaṃ. |
♦ After this, to show that the Blessed One, having performed the preparations for final Nibbāna, passed into final Nibbāna, it is said, "atha kho bhagavā paṭhamaṃ jhānan"tiādi. |
tattha saññāvedayitanirodhaṃ samāpanne bhagavati assāsapassāsānaṃ appavattiṃ disvā, “parinibbuto satthā”ti saññāya devamanussā ekappahārena viraviṃsu, ānandattheropi — “parinibbuto nu kho, bhante, anuruddha bhagavā”ti theraṃ pucchi. |
There, when the Blessed One had entered the cessation of perception and feeling, the gods and men, seeing the non-occurrence of the in-and-out breaths, and with the perception, "The Teacher has passed into final Nibbāna," cried out with a single stroke. The elder Ānanda also asked the elder, "Has the Blessed One, venerable sir, Anuruddha, passed into final Nibbāna?" |
thero “na kho, āvuso ānanda, tathāgato parinibbuto, apica saññāvedayitanirodhaṃ samāpanno”ti āha. |
The elder said, "Not yet, friend Ānanda, has the Tathāgata passed into final Nibbāna; but he has entered the cessation of perception and feeling." |
kathaṃ pana so aññāsi? |
But how did he know? |
thero kira satthārā saddhiṃyeva taṃ taṃ samāpattiṃ samāpajjanto yāva nevasaññānāsaññāyatanavuṭṭhānaṃ, tāva gantvā, “idāni bhagavā nirodhaṃ samāpanno, antonirodhe ca kālaṃkiriyā nāma natthī”ti aññāsi. |
The elder, it seems, while entering that very same attainment along with the Teacher, having gone up to the emergence from the base of neither perception nor non-perception, knew, "Now the Blessed One has entered cessation, and there is no such thing as dying within cessation." |
♦ atha kho bhagavā saññāvedayitanirodhasamāpattito vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji ... pe ... tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajjīti ettha pana bhagavā catuvīsatiyā ṭhānesu paṭhamaṃ jhānaṃ samāpajji, terasasu ṭhānesu dutiyaṃ jhānaṃ... tathā tatiyaṃ... pannarasasu ṭhānesu catutthaṃ jhānaṃ samāpajji. |
♦ Then the Blessed One, having emerged from the attainment of the cessation of perception and feeling, entered the base of neither perception nor non-perception... and so on... having emerged from the third jhāna, he entered the fourth jhāna. Here, however, the Blessed One entered the first jhāna in twenty-four instances; in thirteen instances, the second jhāna... likewise the third... in fifteen instances, he entered the fourth jhāna. |
kathaṃ? dasasu asubhesu dvattiṃsākāre aṭṭhasu kasiṇesu mettākaruṇāmuditesu ānāpāne paricchedākāseti imesu tāva catuvīsatiyā ṭhānesu paṭhamaṃ jhānaṃ samāpajji. |
How? |
ṭhapetvā pana dvattiṃsākārañca dasa ca asubhāni sesesu terasasu dutiyaṃ jhānaṃ... tesuyeva tatiyaṃ jhānaṃ samāpajji. |
In the ten foulnesses, in the thirty-two parts, in the eight kasinas, in loving-kindness, compassion, and gladness, in the in-and-out breathing, and in the defining of space — in these twenty-four instances, he entered the first jhāna. |
aṭṭhasu pana kasiṇesu upekkhābrahmavihāre ānāpāne paricchedākāse catūsu arūpesūti imesu pannarasasu ṭhānesu catutthaṃ jhānaṃ samāpajji. |
But having set aside the thirty-two parts and the ten foulnesses, in the remaining thirteen, the second jhāna... in those very same, he entered the third jhāna. |
ayampi ca saṅkhepakathāva. |
But in the eight kasinas, in the Brahma-vihāra of equanimity, in the in-and-out breathing, in the defining of space, and in the four formless states — in these fifteen instances, he entered the fourth jhāna. |
nibbānapuraṃ pavisanto pana bhagavā dhammassāmi sabbāpi catuvīsatikoṭisatasahassasaṅkhā samāpattiyo pavisitvā videsaṃ gacchanto ñātijanaṃ āliṅgetvā viya sabbasamāpattisukhaṃ anubhavitvā paviṭṭho. |
This too is a summary talk. |
| But the Blessed One, the lord of the Dhamma, while entering the city of Nibbāna, having entered all the attainments, numbering twenty-four hundred thousand crores, and having embraced them like a relative who is going to a foreign country, and having experienced the bliss of all the attainments, he entered. | |
♦ catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyīti ettha ca jhānasamanantaraṃ paccavekkhaṇasamanantaranti, dve samanantarāni. |
♦ "Catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyī"ti — and here, there are two immediacies: the immediacy of jhāna and the immediacy of reflection. |
catutthajjhānā vuṭṭhāya bhavaṅgaṃ otiṇṇassa tattheva parinibbānaṃ jhānasamanantaraṃ nāma, catutthajjhānā vuṭṭhahitvā puna jhānaṅgāni paccavekkhitvā bhavaṅgaṃ otiṇṇassa tattheva parinibbānaṃ paccavekkhaṇasamanantaraṃ nāma. |
For one who, having emerged from the fourth jhāna, has descended into the functional mind, the final Nibbāna right there is called "the immediacy of jhāna"; for one who, having emerged from the fourth jhāna, and having again reflected on the jhāna-factors, has descended into the functional mind, the final Nibbāna right there is called "the immediacy of reflection." |
imāni dvepi samanantarāneva. |
Both of these are immediacies. |
bhagavā pana jhānaṃ samāpajjitvā jhānā vuṭṭhāya jhānaṅgāni paccavekkhitvā bhavaṅgacittena abyākatena dukkhasaccena parinibbāyi. |
But the Blessed One, having entered a jhāna, and having emerged from the jhāna, and having reflected on the jhāna-factors, passed into final Nibbāna with the indeterminate, functional mind of the truth of suffering. |
ye hi keci buddhā vā paccekabuddhā vā ariyasāvakā vā antamaso kunthakipillikaṃ upādāya sabbe bhavaṅgacitteneva abyākatena dukkhasaccena kālaṃ karonti. |
For any Buddhas, or Paccekabuddhas, or noble disciples, down to the last ant, all die with an indeterminate, functional mind of the truth of suffering. |
♦ bhūtāti sattā. |
♦ "Bhūtā"ti means "beings." |
appaṭipuggaloti paṭibhāgapuggalavirahito. |
Appaṭipuggalo"ti means "devoid of a counterpart. |
balappattoti dasavidhaṃ ñāṇabalaṃ patto. |
Balappatto"ti means "having attained the tenfold knowledge-power. |
uppādavayadhamminoti uppādavayasabhāvā. |
Uppādavayadhammino"ti means "of a nature to arise and pass away. |
tesaṃ vūpasamoti tesaṃ saṅkhārānaṃ vūpasamo. |
Tesaṃ vūpasamo"ti means "the calming of those formations. |
sukhoti asaṅkhataṃ nibbānameva sukhanti attho. |
"Sukho"ti means "the unconditioned Nibbāna itself is happiness," is the meaning. |
tadāsīti “saha parinibbānā mahābhūmicālo ahosī”ti evaṃ mahāparinibbāne vuttaṃ bhūmicālaṃ sandhāyāha. |
"Tadāsī"ti — "with the final Nibbāna, there was a great earthquake," he says, in reference to the earthquake spoken of in the Mahāparinibbāna Sutta. |
so hi lomahaṃsanako ca bhiṃsanako ca āsi. |
For that was both hair-raising and frightening. |
sabbākāravarūpeteti sabbākāravaraguṇūpete. |
Sabbākāravarūpete"ti means "endowed with the best qualities of all kinds. |
nāhu assāsapassāsoti na jāto assāsapassāso. |
Nāhu assāsapassāso"ti means "there was no in-and-out breath. |
anejoti taṇhāsaṅkhātāya ejāya abhāvena anejo. |
Anejo"ti means "unwavering, by the absence of the wavering which is craving. |
santimārabbhāti anupādisesaṃ nibbānaṃ ārabbha paṭicca sandhāya. |
Santimārabbhā"ti means "in reference to, on account of, in dependence on, the Nibbāna without residue. |
cakkhumāti pañcahi cakkhūhi cakkhumā. |
Cakkhumā"ti means "the one with the five eyes. |
parinibbutoti khandhaparinibbānena parinibbuto. |
Parinibbuto"ti means "extinguished by the Nibbāna of the aggregates. |
asallīnenāti anallīnena asaṅkuṭitena suvikasiteneva cittena. |
Asallīnenā"ti means "with a mind that was not contracted, not shrunk, but well-expanded. |
vedanaṃ ajjhavāsayīti vedanaṃ adhivāsesi, na vedanānuvattī hutvā ito cito samparivatti. |
Vedanaṃ ajjhavāsaye"ti means "he endured the feeling"; "he did not, following the feeling, toss and turn hither and thither. |
vimokkhoti kenaci dhammena anāvaraṇavimokkho sabbaso apaññattibhāvūpagamo pajjotanibbānasadiso jātoti. |
Vimokkho"ti means "the liberation that is not obstructed by any dhamma, the entering into a state of no-designation at all, became like the extinguishing of a lamp. |
pañcamaṃ. |
Fifth. |
♦ dutiyo vaggo. |
♦ The second chapter. |
♦ iti sāratthappakāsiniyā |
♦ Thus in the Sāratthappakāsinī |
♦ saṃyuttanikāya-aṭṭhakathāya |
♦ the commentary on the Saṃyutta Nikāya |
♦ brahmasaṃyuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Brahma Saṃyutta is finished. |
♦ 7. brāhmaṇasaṃyuttaṃ SN 7 |
♦ 7. The Brāhmaṇa Saṃyutta |
♦ 1. arahantavaggo |
♦ 1. The Arahanta Vagga |
♦ 1. dhanañjānīsuttavaṇṇanā SN 7.1 |
♦ 1. Commentary on the Dhanañjānī Sutta |
♦ 187. brāhmaṇasaṃyuttassa paṭhame dhanañjānīti dhanañjānigottā. |
♦ 187. In the first of the Brāhmaṇa Saṃyutta, "dhanañjānī"ti means "of the Dhanañjāni clan." |
ukkaṭṭhagottā kiresā. |
This, it seems, is a high clan. |
sesabrāhmaṇā kira brahmuno mukhato jātā, dhanañjānigottā matthakaṃ bhinditvā nikkhantāti tesaṃ laddhi. |
Other brahmins, it seems, are born from the mouth of Brahmā; but their belief is that those of the Dhanañjāni clan have come out, having split the crown of the head. |
udānaṃ udānesīti kasmā udānesi? |
"Udānaṃ udānesī"ti — but why did she utter an utterance of inspiration? |
so kira brāhmaṇo micchādiṭṭhiko “buddho dhammo saṅgho”ti vutte kaṇṇe pidahati, thaddho khadirakhāṇusadiso. |
That brahmin, it seems, was of wrong view; when "Buddha, Dhamma, Saṅgha" was said, he would cover his ears, he was stiff like a khadira-stump. |
brāhmaṇī pana sotāpannā ariyasāvikā. |
But the brahmin lady was a stream-enterer, a noble disciple. |
brāhmaṇo dānaṃ dento pañcasatānaṃ brāhmaṇānaṃ appodakaṃ pāyāsaṃ deti, brāhmaṇī buddhappamukhassa saṅghassa nānārasabhojanaṃ. |
The brahmin, when giving a gift, gives a milk-rice with little water to five hundred brahmins; the brahmin lady, a meal of various flavors to the community of monks headed by the Buddha. |
brāhmaṇassa dānadivase brāhmaṇī tassa vasavattitāya pahīnamaccheratāya ca sahatthā parivisati. |
On the day of the brahmin's gift, the brahmin lady, due to her being under his power and her state of having abandoned stinginess, serves with her own hands. |
brāhmaṇiyā pana dānadivase brāhmaṇo pātova gharā nikkhamitvā palāyati. |
But on the day of the brahmin lady's gift, the brahmin, having left the house early, flees. |
athekadivasaṃ brāhmaṇo brāhmaṇiyā saddhiṃ asammantetvā pañcasate brāhmaṇe nimantetvā brāhmaṇiṃ āha — “sve bhoti amhākaṃ ghare pañcasatā brāhmaṇā bhuñjissantī”ti. |
Then one day, the brahmin, without having consulted with the brahmin lady, having invited five hundred brahmins, said to the brahmin lady: "Tomorrow, my lady, five hundred brahmins will eat in our house." |
mayā kiṃ kātabbaṃ brāhmaṇāti? |
What is to be done by me, brahmin? |
tayā aññaṃ kiñci kātabbaṃ natthi, sabbaṃ pacanaparivesanaṃ aññe karissanti. |
Nothing else is to be done by you; others will do all the cooking and serving. But that which you, whether standing or sitting, whether having sneezed or having coughed, do, the paying of homage to that shaven-headed ascetic, 'homage to the Buddha,' that you must not do for just one day tomorrow. For having heard that, the brahmins are displeased; do not break me with the brahmins. |
yaṃ pana tvaṃ ṭhitāpi nisinnāpi khipitvāpi ukkāsitvāpi “namo buddhassā”ti tassa muṇḍakassa samaṇakassa namakkāraṃ karosi, taṃ sve ekadivasamattaṃ mā akāsi. |
Whether you are broken by the brahmins or by the devas, I, having recollected the Teacher, am not able to stand without paying homage. |
taṃ hi sutvā brāhmaṇā anattamanā honti, mā maṃ brāhmaṇehi bhindasīti. |
My lady, in a village of a hundred families, they try to close even the village gate; you are not able to close your mouth, which is to be closed with two fingers, for just the time of the brahmins' meal? |
tvaṃ brāhmaṇehi vā bhijja devehi vā, ahaṃ pana satthāraṃ anussaritvā na sakkomi anamassamānā saṇṭhātunti. |
Thus, though he spoke again and again, being unable to prevent her, he took the circular-bladed sword that was placed at the head of the bed and spoke this verse: "My lady, if tomorrow, when the brahmins are seated, you pay homage to that shaven-headed ascetic, with this sword, from the sole of your foot up to the crown of your head, I will chop you like a bamboo shoot and make a pile of you." |
bhoti kulasatike gāme gāmadvārampi tāva pidahituṃ vāyamanti, tvaṃ dvīhaṅgulehi pidahitabbaṃ mukhaṃ brāhmaṇānaṃ bhojanakālamattaṃ pidahituṃ na sakkosīti. |
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evaṃ punappunaṃ kathetvāpi so nivāretuṃ asakkonto ussīsake ṭhapitaṃ maṇḍalaggakhaggaṃ gahetvā — “bhoti sace sve brāhmaṇesu nisinnesu taṃ muṇḍasamaṇakaṃ namassasi, iminā taṃ khaggena pādatalato paṭṭhāya yāva kesamatthakā kaḷīraṃ viya koṭṭetvā rāsiṃ karissāmī”ti imaṃ gāthaṃ abhāsi — |
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♦ “iminā maṇḍalaggena, pādato yāva matthakā. |
♦ "With this circular blade, from the foot up to the head. |
♦ kaḷīramiva chejjāmi, yadi micchaṃ na kāhasi. |
♦ I will cut you like a bamboo shoot, if you will not do my will. |
♦ “sace buddhoti bhaṇasi, sace dhammoti bhāsasi. |
♦ "If you say 'Buddha,' if you speak 'Dhamma.' |
♦ sace saṅghoti kittesi, jīvantī me nivesane”ti. |
♦ If you praise 'Saṅgha,' you will not live in my house." |
♦ ariyasāvikā pana pathavī viya duppakampā, sineru viya dupparivattiyā. |
♦ But the noble disciple was unshakable like the earth, unmovable like Sineru. |
sā tena naṃ evamāha — |
She said this to him: |
♦ “sace me aṅgamaṅgāni, kāmaṃ chejjasi brāhmaṇa. |
♦ "If my limbs, you may cut them as you wish, brahmin. |
♦ nevāhaṃ viramissāmi, buddhaseṭṭhassa sāsanā. |
♦ I will never desist from the teaching of the supreme Buddha. |
♦ “nāhaṃ okkā varadharā, sakkā rodhayituṃ jinā. |
♦ "I am not Okkā, the bearer of the best, the Jinas cannot be hindered. |
♦ dhītāhaṃ buddhaseṭṭhassa, chinda vā maṃ vadhassu vā”ti. |
♦ I am the daughter of the supreme Buddha; cut me or kill me." |
♦ evaṃ dhanañjānigajjitaṃ nāma gajjantī pañca gāthāsatāni abhāsi. |
♦ Thus, roaring the Dhanañjāni-roar, she spoke five hundred verses. |
brāhmaṇo brāhmaṇiṃ parāmasituṃ vā paharituṃ vā asakkonto “bhoti yaṃ te ruccati, taṃ karohī”ti vatvā khaggaṃ sayane khipi. |
The brahmin, being unable to touch or strike the brahmin lady, said, "My lady, do what you please," and threw the sword on the bed. |
punadivase gehaṃ haritupalittaṃ kārāpetvā lājāpuṇṇaghaṭamālāgandhādīhi tattha tattha alaṅkārāpetvā pañcannaṃ brāhmaṇasatānaṃ navasappisakkharamadhuyuttaṃ appodakapāyāsaṃ paṭiyādāpetvā kālaṃ ārocāpesi. |
On the next day, having had the house smeared with fresh cow-dung, and having had it adorned here and there with full pots of parched grain, garlands, perfumes, and so on, and having had a milk-rice with little water, mixed with fresh ghee, sugar, and honey, prepared for the five hundred brahmins, he had the time announced. |
♦ brāhmaṇīpi pātova gandhodakena sayaṃ nhāyitvā sahassagghanakaṃ ahatavatthaṃ nivāsetvā pañcasatagghanakaṃ ekaṃsaṃ katvā sabbālaṅkārapaṭimaṇḍitā suvaṇṇakaṭacchuṃ gahetvā bhattagge brāhmaṇe parivisamānā tehi saddhiṃ ekapantiyaṃ nisinnassa tassa brāhmaṇassa bhattaṃ upasaṃharantī dunnikkhitte dārubhaṇḍe pakkhali. |
♦ The brahmin lady also, having bathed herself early with scented water, and having put on a new cloth worth a thousand, and having made a single shoulder-covering worth five hundred, adorned with all her ornaments, and having taken a golden ladle, and while serving the brahmins at the head of the meal, she stumbled on a poorly placed piece of firewood while bringing the meal for that brahmin who was sitting in the same row with them. |
pakkhalanaghaṭṭanāya dukkhā vedanā uppajji. |
At the striking of the stumble, a painful feeling arose. |
tasmiṃ samaye dasabalaṃ sari. |
At that moment, she remembered the one with the ten powers. |
satisampannatāya pana pāyāsapātiṃ achaḍḍetvā saṇikaṃ otāretvā bhūmiyaṃ saṇṭhapetvā pañcannaṃ brāhmaṇasatānaṃ majjhe sirasi añjaliṃ ṭhapetvā yena veḷuvanaṃ, tenañjaliṃ paṇāmetvā imaṃ udānaṃ udānesi. |
But because of her established mindfulness, not having dropped the milk-rice plate, and having lowered it slowly and placed it on the ground, and having placed her joined hands on her head in the midst of the five hundred brahmins, and having directed her joined hands towards the Veḷuvana, she uttered this utterance of inspiration. |
♦ tasmiñca samaye tesu brāhmaṇesu keci bhuttā honti, keci bhuñjamānā, keci hatthe otāritamattā, kesañci bhojanaṃ purato ṭhapitamattaṃ hoti. |
♦ And at that time, among those brahmins, some had eaten, some were eating, some had just lowered their hands, and for some, the food had just been placed in front of them. |
te taṃ saddaṃ sutvāva sinerumattena muggarena sīse pahaṭā viya kaṇṇesu sūlena viddhā viya dukkhadomanassaṃ paṭisaṃvediyamānā “iminā aññaladdhikena mayaṃ gharaṃ pavesitā”ti kujjhitvā hatthe piṇḍaṃ chaḍḍetvā mukhena gahitaṃ niṭṭhubhitvā dhanuṃ disvā kākā viya brāhmaṇaṃ akkosamānā disāvidisā pakkamiṃsu. |
They, as soon as they heard that sound, as if struck on the head with a Sineru-sized mallet, as if pierced in the ears with a stake, experiencing pain and dejection, and being angry, "We have been brought into the house by this follower of another doctrine," having dropped the food in their hands and having spat out what they had taken in their mouths, and seeing a bow, they, reviling the brahmin like crows, departed in all directions. |
brāhmaṇo evaṃ bhijjitvā gacchante brāhmaṇe disvā brāhmaṇiṃ sīsato paṭṭhāya oloketvā, “idameva bhayaṃ sampassamānā mayaṃ hiyyo paṭṭhāya bhotiṃ yācantā na labhimhā”ti nānappakārehi brāhmaṇiṃ akkositvā, etaṃ “evamevaṃ panā”tiādivacanaṃ avoca. |
The brahmin, seeing the brahmins thus breaking up and going, and looking at the brahmin lady from head to foot, and having reviled the brahmin lady in various ways, "Seeing this very fear, we, begging you from yesterday, did not obtain it," he spoke this word, "evamevaṃ panā"tiādi. |
♦ upasaṅkamīti “samaṇo gotamo gāmanigamaraṭṭhapūjito, na sakkā gantvā yaṃ vā taṃ vā vatvā santajjetuṃ, ekameva naṃ pañhaṃ pucchissāmī”ti gacchantova “kiṃsu chetvā”ti gāthaṃ abhisaṅkharitvā — “sace ‘asukassa nāma vadhaṃ rocemī’ti vakkhati, atha naṃ ‘ye tuyhaṃ na ruccanti, te māretukāmosi, lokavadhāya uppanno, kiṃ tuyhaṃ samaṇabhāvenā’ti? |
♦ "Upasaṅkamī"ti — thinking, "The ascetic Gotama is honored by villages, towns, and countries; it is not possible to go and threaten him, saying whatever one pleases; I will ask him just one question," and while going, having composed the verse, "kiṃsu chetvā," and thinking, "If he says, 'I approve of the killing of so-and-so,' then I will refute him, 'You desire to kill those whom you do not like; you have arisen for the destruction of the world; what have you to do with the state of an ascetic?' If he says, 'I do not approve of the killing of anyone,' then I will refute him, 'You do not desire the killing of even passion and so on. Why do you wander about as an ascetic?' Thus, this two-horned question the ascetic Gotama will be able to neither swallow nor spit out," he approached. |
niggahessāmi. sace ‘na kassaci vadhaṃ rocemī’ti vakkhati, atha naṃ ‘tvaṃ rāgādīnampi vadhaṃ na icchasi. |
Sammodī"ti means "by his wisdom, not showing his state of anger, and speaking a sweet talk, he delighted. |
kasmā samaṇo hutvā āhiṇḍasī’ti? |
The question was asked in the Devatāsaṃyutta. |
niggahessāmī. iti imaṃ ubhatokoṭikaṃ pañhaṃ samaṇo gotamo neva gilituṃ na uggilituṃ sakkhissatī”ti cintetvā upasaṅkami . |
The rest has been detailed below. |
sammodīti attano paṇḍitatāya kuddhabhāvaṃ adassetvā madhurakathaṃ kathento sammodi. |
First. |
pañho devatāsaṃyutte kathito. |
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sesampi heṭṭhā vitthāritamevāti. |
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paṭhamaṃ. |
♦ 2. akkosasuttavaṇṇanā SN 7.2 |
♦ 2. Commentary on the Akkosa Sutta |
♦ 188. dutiye akkosakabhāradvājoti bhāradvājova so, pañcamattehi pana gāthā satehi tathāgataṃ akkosanto āgatoti. |
♦ 188. In the second, "akkosakabhāradvājo"ti means "he is a Bhāradvāja, but he came, reviling the Tathāgata with about five hundred verses." |
“akkosakabhāradvājo”ti tassa saṅgītikārehi nāmaṃ gahitaṃ. |
"Akkosakabhāradvājo" was the name given to him by the compilers of the council. |
kupito anattamanoti “samaṇena gotamena mayhaṃ jeṭṭhakabhātaraṃ pabbājentena jāni katā, pakkho bhinno”ti kodhena kupito domanassena ca anattamano hutvāti attho. |
"Kupito anattamanoti" means "angry because 'by the ascetic Gotama, my elder brother has been made to go forth, my party has been broken'; and displeased with dejection," is the meaning. |
akkosatīti “corosi, bālosi, mūḷhosi, thenosi, oṭṭhosi, meṇḍosi, goṇosi, gadrabhosi, tiracchānagatosi, nerayikosī”ti dasahi akkosavatthūhi akkosati. |
Akkosatī"ti means "he reviles with the ten grounds of abuse: 'you are a thief, you are a fool, you are deluded, you are a rogue, you are a camel, you are a ram, you are an ox, you are a donkey, you are an animal, you are a hell-being.' |
paribhāsatīti “hotu muṇḍakasamaṇaka, ‘adaṇḍo ahan’ti karosi, idāni te rājakulaṃ gantvā daṇḍaṃ āropessāmī”tiādīni vadanto paribhāsati nāma. |
"Paribhāsatī"ti means "let it be, shaven-headed ascetic, you act as if 'I am unpunishable'; now I will go to the royal court and have a punishment imposed on you," and so on, speaking thus, he is said to insult. |
♦ sambhuñjatīti ekato bhuñjati. |
♦ "Sambhuñjatī"ti means "he eats together." |
vītiharatīti katassa paṭikāraṃ karoti. |
Vītiharatī"ti means "he makes a return for what has been done. |
bhagavantaṃ kho, gotamanti kasmā evamāha? |
"Bhagavantaṃ kho, gotaman"ti — but why did he speak thus? |
“tavevetaṃ, brāhmaṇa, tavevetaṃ, brāhmaṇā”ti kirassa sutvā. |
Having heard, it seems, "tavevetaṃ, brāhmaṇa, tavevetaṃ, brāhmaṇā"ti ("it is yours, brahmin, it is yours, brahmin"). |
“isayo nāma kupitā sapanaṃ denti kisavacchādayo viyā”ti anussavavasena “sapati maṃ maññe samaṇo gotamo”ti bhayaṃ uppajji. |
"Sages, it is said, when angry, give a curse, like Kisavaccha and others." By hearsay, "The ascetic Gotama is cursing me, I think," fear arose. |
tasmā evamāha. |
Therefore, he spoke thus. |
♦ dantassāti nibbisevanassa. |
♦ "Dantassā"ti means "of one who is tamed." |
tādinoti tādilakkhaṇaṃ pattassa. |
Tādino"ti means "of one who has reached the state of being 'such-like'. |
tasseva tena pāpiyoti tasseva puggalassa tena kodhena pāpaṃ hoti. |
Tasseva tena pāpiyo"ti means "for that very person, by that anger, there is evil. |
sato upasammatīti satiyā samannāgato hutvā adhivāseti. |
Sato upasammatī"ti means "being endowed with mindfulness, he endures. |
ubhinnaṃ tikicchantānanti ubhinnaṃ tikicchantaṃ. |
Ubhinnaṃ tikicchantānan"ti means "of the two who are treating. |
ayameva vā pāṭho. |
Or this is the reading. |
yo puggalo sato upasammati, ubhinnamatthaṃ carati tikicchati sādheti, taṃ puggalaṃ janā bāloti maññanti. |
The person who, being mindful, calms himself, he acts for the welfare of both, he treats, he accomplishes; people think that person is a fool. |
kīdisā janā? |
What kind of people? |
ye dhammassa akovidā. |
They who are not skilled in the Dhamma. |
dhammassāti pañcakkhandhadhammassa vā catusaccadhammassa vā. |
Dhammassā"ti means "of the Dhamma of the five aggregates, or of the Dhamma of the four truths. |
akovidāti tasmiṃ dhamme akusalā andhabālaputhujjanā. |
Akovidā"ti means "unskilled in that Dhamma," "the blind, foolish, common people. |
dutiyaṃ. |
Second. |
♦ 3. asurindakasuttavaṇṇanā SN 7.3 |
♦ 3. Commentary on the Asurindaka Sutta |
♦ 189. tatiye asurindakabhāradvājoti akkosakabhāradvājassa kaniṭṭho. |
♦ 189. In the third, "asurindakabhāradvājo"ti means "the younger brother of Akkosakabhāradvāja." |
kupitoti teneva kāraṇena kuddho. |
Kupito"ti means "angry for that very reason. |
jayañcevassa taṃ hotīti asseva taṃ jayaṃ hoti, so jayo hotīti attho . |
"Jayañcevassa taṃ hotī"ti means "that is indeed his victory; that is his victory," is the meaning. |
katamassāti? yā titikkhā vijānato adhivāsanāya guṇaṃ vijānantassa titikkhā adhivāsanā, ayaṃ tassa vijānatova jayo. |
Katamassā"ti? "That which is forbearance, the forbearance of one who knows, who knows the quality of endurance; this is the victory of that very one who knows. |
bālo pana pharusaṃ bhaṇanto “mayhaṃ jayo”ti kevalaṃ jayaṃ maññati. |
But a fool, speaking harshly, thinks, "My victory," just a mere victory. |
tatiyaṃ. |
Third. |
♦ 4. bilaṅgīkasuttavaṇṇanā SN 8: SN 7.4 |
♦ 4. Commentary on the Bilaṅgīka Sutta SN 8: |
4 ), |
4 ), |
♦ 190. catutthe bilaṅgikabhāradvājoti bhāradvājova so, nānappakāraṃ pana suddhañca sambhārayuttañca kañjikaṃ kāretvā vikkiṇāpento bahudhanaṃ saṅkharīti “bilaṅgikabhāradvājo”ti tassa saṅgītikārehi nāmaṃ gahitaṃ. |
♦ 190. In the fourth, "bilaṅgikabhāradvājo"ti — he is a Bhāradvāja, but having had various kinds of both pure and mixed sour gruel made and sold, he amassed much wealth. "Bilaṅgikabhāradvājo" was the name given to him by the compilers of the council. |
tuṇhībhūtoti “tayo me jeṭṭhakabhātaro iminā pabbājitā”ti ativiya kuddho kiñci vattuṃ asakkonto tuṇhībhūto aṭṭhāsi. |
"Tuṇhībhūto"ti — "My three elder brothers have been made to go forth by this one." Being very angry and unable to say anything, he stood silent. |
gāthā pana devatāsaṃyutte kathitāva. |
But the verses have been spoken in the Devatāsaṃyutta. |
catutthaṃ. |
Fourth. |
♦ 5. ahiṃsakasuttavaṇṇanā SN 7.5 |
♦ 5. Commentary on the Ahiṃsaka Sutta |
♦ 191. pañcame ahiṃsakabhāradvājoti bhāradvājovesa, ahiṃsakapañhaṃ pana pucchi, tenassetaṃ saṅgītikārehi nāmaṃ gahitaṃ. |
♦ 191. In the fifth, "ahiṃsakabhāradvājo"ti — this is a Bhāradvāja, but he asked a question about non-harming; therefore, this name was given to him by the compilers of the council. |
nāmena vā esa ahiṃsako, gottena bhāradvājo. |
Or by name he is Ahiṃsaka, by clan Bhāradvāja. |
ahiṃsakāhanti ahiṃsako ahaṃ, iti me bhavaṃ gotamo jānātūti āha. |
"Ahiṃsakāhan"ti means "I am Ahiṃsaka (Non-harming); thus may the good Gotama know me," he said. |
tathā cassāti tathā ce assa, bhaveyyāsīti attho. |
"Tathā cassā"ti means "tathā ce assa," "may you be," is the meaning. |
na hiṃsatīti na viheṭheti na dukkhāpeti. |
Na hiṃsatī"ti means "he does not afflict, he does not cause suffering. |
pañcamaṃ. |
Fifth. |
♦ 6. jaṭāsuttavaṇṇanā SN 7.6 |
♦ 6. Commentary on the Jaṭā Sutta |
♦ 192. chaṭṭhe jaṭābhāradvājoti bhāradvājovesa, jaṭāpañhassa pana pucchitattā saṅgītikārehi evaṃ vutto. |
♦ 192. In the sixth, "jaṭābhāradvājo"ti — this is a Bhāradvāja, but because of his asking a question about the tangle, he was called thus by the compilers of the council. |
sesaṃ devatāsaṃyutte kathitameva. |
The rest has been spoken in the Devatāsaṃyutta. |
chaṭṭhaṃ. |
Sixth. |
♦ 7. suddhikasuttavaṇṇanā SN 7.7 |
♦ 7. Commentary on the Suddhika Sutta |
♦ 193. sattame suddhikabhāradvājoti ayampi bhāradvājova, suddhikapañhassa pana pucchitattā saṅgītikārehi evaṃ vutto. |
♦ 193. In the seventh, "suddhikabhāradvājo"ti — this is also a Bhāradvāja, but because of his asking a question about purity, he was called thus by the compilers of the council. |
sīlavāpi tapokaranti sīlasampannopi tapokammaṃ karonto. |
Sīlavāpi tapokaran"ti means "even one endowed with virtue, while doing an austerity. |
vijjācaraṇasampannoti ettha vijjāti tayo vedā. |
"Vijjācaraṇasampanno"ti — here, "vijjā" is the three Vedas. |
caraṇanti gottacaraṇaṃ. |
Caraṇan"ti means "the conduct of the clan. |
so sujjhati na aññā itarā pajāti so tevijjo brāhmaṇo sujjhati, ayaṃ pana aññā nāmikā pajā na sujjhatīti vadati. |
"So sujjhati na aññā itarā pajā"ti means "that brahmin who knows the three Vedas is purified; but this other, common populace is not purified," he says. |
bahumpi palapaṃ jappanti bahumpi palapaṃ jappanto, “brāhmaṇova sujjhatī”ti evaṃ vacanasahassampi bhaṇantoti attho. |
"Bahumpi palapaṃ jappan"ti means "even while muttering much prattle," "even while saying a thousand times, 'Only a brahmin is purified,'" is the meaning. |
antokasambūti anto kilesapūtisabhāvena pūtiko. |
Antokasambū"ti means "inside, by its nature of being putrid with defilements, it is foul. |
saṃkiliṭṭhoti kiliṭṭhehi kāyakammādīhi samannāgato. |
Saṃkiliṭṭho"ti means "endowed with defiled bodily actions and so on. |
sattamaṃ. |
Seventh. |
♦ 8. aggikasuttavaṇṇanā SN 7.8 |
♦ 8. Commentary on the Aggika Sutta |
♦ 194. aṭṭhame aggikabhāradvājoti ayampi bhāradvājova, aggi paricaraṇavasena panassa saṅgītikārehi etaṃ nāmaṃ gahitaṃ. |
♦ 194. In the eighth, "aggikabhāradvājo"ti — this is also a Bhāradvāja, but this name was given to him by the compilers of the council by way of his tending the fire. |
sannihito hotīti saṃyojito hoti. |
Sannihito hotī"ti means "it is arranged. |
aṭṭhāsīti kasmā tattha aṭṭhāsi? |
"Aṭṭhāsī"ti — but why did he stand there? |
bhagavā kira paccūsasamaye lokaṃ olokento imaṃ brāhmaṇaṃ disvā cintesi — “ayaṃ brāhmaṇo evarūpaṃ aggapāyāsaṃ gahetvā ‘mahābrahmānaṃ bhojemī’ti aggimhi jhāpento aphalaṃ karoti apāyamaggaṃ okkamati, imaṃ laddhiṃ avissajjanto apāyapūrakova bhavissati, gacchāmissa dhammadesanāya, micchādiṭṭhiṃ bhinditvā pabbājetvā cattāro magge ceva cattāri ca phalāni demī”ti, tasmā pubbaṇhasamaye rājagahaṃ pavisitvā tattha aṭṭhāsi. |
The Blessed One, it seems, at the early morning hour, looking over the world, saw this brahmin and thought: "This brahmin, having taken such excellent milk-rice and, thinking, 'I am feeding the great Brahmās,' and burning it in the fire, does a fruitless act and enters upon the path to the lower realms. Not abandoning this view, he will be a filler of the lower realms. I will go and, by a Dhamma discourse, having broken his wrong view, and having had him ordained, I will give him the four paths and the four fruits." Therefore, at the morning hour, he entered Rājagaha and stood there. |
♦ tīhi vijjāhīti tīhi vedehi. |
♦ "Tīhi vijjāhī"ti means "by the three Vedas." |
jātimāti yāva sattamā pitāmahayugā parisuddhāya jātiyā samannāgato. |
Jātimā"ti means "endowed with pure birth up to the seventh paternal great-grandfather. |
sutavā bahūti bahu nānappakāre ganthe sutavā. |
Sutavā bahū"ti means "one who has heard many various texts. |
somaṃ bhuñjeyyāti so tevijjo brāhmaṇo imaṃ pāyāsaṃ bhuñjituṃ yutto, tumhākaṃ panesa pāyāso ayuttoti vadati. |
"Somaṃ bhuñjeyyā"ti means "that brahmin who knows the three Vedas is worthy to eat this milk-rice; but for you, this milk-rice is not proper," he says. |
♦ vedīti pubbenivāsañāṇena jāni paṭivijjhi. |
♦ "Vedī"ti means "he knew, he penetrated, with the knowledge of past lives." |
saggāpāyanti dibbena cakkhunā saggampi apāyampi passati. |
Saggāpāyan"ti means "he sees both heaven and the lower realms with the divine eye. |
jātikkhayanti arahattaṃ. |
Jātikkhayan"ti means "Arahantship. |
abhiññāvositoti jānitvā vositavosāno. |
Abhiññāvosito"ti means "one who, having known, has dwelt, who has reached the end of his task. |
brāhmaṇo bhavanti avīcito yāva bhavaggā bhotā gotamena sadiso jātisampanno khīṇāsavabrāhmaṇo natthi, bhavaṃyeva brāhmaṇoti. |
Brāhmaṇo bhavan"ti means "from Avīci up to the peak of existence, there is no brahmin who is a destroyer of the cankers, endowed with birth, equal to the good Gotama; you are the brahmin. |
♦ evañca pana vatvā suvaṇṇapātiṃ pūretvā dasabalassa pāyāsaṃ upanāmesi. |
♦ And having spoken thus, and having filled a golden plate, he offered the milk-rice to the one with the ten powers. |
satthā uppattiṃ dīpetvā bhojanaṃ paṭikkhipanto gāthābhigītaṃ metiādimāha. |
The Teacher, showing its origin and rejecting the food, said, "gāthābhigītaṃ me"tiādi. |
tattha gāthābhigītanti gāthāhi abhigītaṃ. |
There, "gāthābhigītan"ti means "sung over with verses." |
abhojaneyyanti abhuñjitabbaṃ . |
Abhojaneyyan"ti means "not to be eaten. |
idaṃ vuttaṃ hoti — tvaṃ, brāhmaṇa, mayhaṃ ettakaṃ kālaṃ bhikkhācāravattena ṭhitassa kaṭacchumattampi dātuṃ nāsakkhi, idāni pana mayā tuyhaṃ kilañjamhi tile vitthārentena viya sabbe buddhaguṇā pakāsitā, iti gāyanena gāyitvā laddhaṃ viya idaṃ bhojanaṃ hoti, tasmā idaṃ gāthābhigītaṃ me abhojaneyyanti. |
This is what is said: You, brahmin, for so long a time, for me who have been established in the conduct of the alms-round, were not able to give even a ladleful; but now, all the qualities of a Buddha have been explained by me, like spreading sesame seeds on your mat. Thus, this food is like what has been obtained by singing a song; therefore, this sung-over food is not to be eaten by me. |
sampassataṃ, brāhmaṇa, nesa dhammoti, brāhmaṇa, atthañca dhammañca sampassantānaṃ “evarūpaṃ bhojanaṃ bhuñjitabban”ti esa dhammo na hoti. |
Sampassataṃ, brāhmaṇa, nesa dhammo"ti, "Brahmin, for those who see both the meaning and the Dhamma, this is not the law, that such food should be eaten. |
sudhābhojanampi gāthābhigītaṃ panudanti buddhā, gāthāhi gāyitvā laddhaṃ buddhā nīharantiyeva. |
Sudhābhojanampi gāthābhigītaṃ panudanti buddhā," "the Buddhas indeed reject food that has been obtained by singing verses, even if it be nectar. |
dhamme sati, brāhmaṇa, vuttiresāti, brāhmaṇa, dhamme sati dhammaṃ apekkhitvā dhamme patiṭṭhāya jīvitaṃ kappentānaṃ esā vutti ayaṃ ājīvo — evarūpaṃ nīharitvā dhammaladdhameva bhuñjitabbanti. |
Dhamme sati, brāhmaṇa, vuttiresā"ti, "Brahmin, when the Dhamma exists, for those who arrange their life in dependence on the Dhamma, established in the Dhamma, this is the way, this is the livelihood — having rejected such, to eat only what is obtained by right means. |
♦ atha brāhmaṇo cintesi — ahaṃ pubbe samaṇassa gotamassa guṇe vā aguṇe vā na jānāmi. |
♦ Then the brahmin thought: I formerly did not know the qualities or the lack of qualities of the ascetic Gotama. |
idāni panassāhaṃ guṇe ñatvā mama gehe asītikoṭimattaṃ dhanaṃ sāsane vippakiritukāmo jāto, ayañca “mayā dinnapaccayā akappiyā”ti vadati. |
But now, having known his qualities, I have become desirous of scattering my eighty crores of wealth in the dispensation; and this one says, "The requisites given by me are not allowable." |
appaṭiggayho ahaṃ samaṇena gotamenāti. |
I am not to be accepted by the ascetic Gotama. |
atha bhagavā sabbaññutaññāṇaṃ pesetvā tassa cittācāraṃ vīmaṃsanto, “ayaṃ sabbepi attanā dinnapaccaye ‘akappiyā’ti sallakkheti. |
Then the Blessed One, having sent forth his knowledge of omniscience and examining his mental process, "This one thinks that all the requisites given by him are 'not allowable.' But only the food about which the talk has arisen is not proper; the rest is blameless." Showing the door of giving the four requisites to the brahmin, he said, "aññena cā"tiādi. |
yaṃ hi bhojanaṃ ārabbha kathā uppannā, etadeva na vaṭṭati, sesā niddosā”ti brāhmaṇassa catunnaṃ paccayānaṃ dānadvāraṃ dassento aññena cātiādimāha. |
There, "kukkuccavūpasantan"ti means "one whose worry has been calmed, by way of fidgeting of the hands and so on." |
tattha kukkuccavūpasantanti hatthakukkuccādīnaṃ vasena vūpasantakukkuccaṃ. |
"Annena pānenā"ti this is just a teaching. |
annena pānenāti desanāmattametaṃ . |
But this is the meaning: "Attend on me with other requisites, such as robes, which you have determined, 'I will give up.'" |
ayaṃ panattho — aññehi tayā “pariccajissāmī”ti sallakkhitehi cīvarādīhi paccayehi upaṭṭhahassu. |
Khettaṃ hi taṃ puññapekkhassa hotī"ti means "this dispensation of the Tathāgata, for you who are desirous of merit, who are in need of merit, is prepared like a good field that gives much fruit of grain for even a little seed. |
khettaṃ hi taṃ puññapekkhassa hotīti etaṃ tathāgatasāsanaṃ nāma puññapekkhassa puññatthikassa tuyhaṃ appepi bīje bahusassaphaladāyakaṃ sukhettaṃ viya paṭiyattaṃ hoti. |
Eighth. |
aṭṭhamaṃ. |
♦ 9. sundarikasuttavaṇṇanā SN 7.9 |
♦ 9. Commentary on the Sundarika Sutta |
♦ 195. navame sundarikabhāradvājoti sundarikāya nadiyā tīre aggijuhaṇena evaṃladdhanāmo. |
♦ 195. In the ninth, "sundarikabhāradvājo"ti means "one who got this name from his fire-worship on the bank of the Sundarikā river." |
sundarikāyāti evaṃnāmikāya nadiyā. |
Sundarikāyā"ti means "of the river of that name. |
aggiṃ juhatīti āhutiṃ pakkhipanena jāleti . |
Aggiṃ juhatī"ti means "he lights it by throwing in an offering. |
aggihuttaṃ paricaratīti agyāyatanaṃ sammajjanupalepanabalikammādinā payirupāsati. |
Aggihuttaṃ paricaratī"ti means "he attends on the fire-hall by sweeping, smearing, making offerings, and so on. |
ko nu kho imaṃ habyasesaṃ bhuñjeyyāti so kira brāhmaṇo aggimhi hutāvasesaṃ pāyāsaṃ disvā cintesi — “aggimhi tāva pakkhittapāyāso mahābrahmunā bhutto, ayaṃ pana avaseso atthi, taṃ yadi brahmuno mukhato jātassa brāhmaṇassa dadeyyaṃ, evaṃ me pitarā saha puttopi santappito bhaveyya, suvisodhito cassa brahmalokagāmimaggo”ti. |
Ko nu kho imaṃ habyasesaṃ bhuñjeyyā"ti — that brahmin, it seems, seeing the milk-rice that was left over from being offered in the fire, thought: "The milk-rice thrown into the fire has been eaten by the great Brahmā; but this remainder is there. If I were to give that to a brahmin born from the mouth of Brahmā, thus my father and son would be satisfied, and the path to the Brahma world would be well-cleared. |
so brāhmaṇassa dassanatthaṃ uṭṭhāyāsanā catuddisā anuvilokesi, “ko nu kho imaṃ habyasesaṃ bhuñjeyyā”ti? |
He, having risen from his seat for the purpose of seeing a brahmin, looked in the four directions, "Who, indeed, will eat this remainder of the offering?" |
♦ rukkhamūleti tasmiṃ vanasaṇḍe jeṭṭhakarukkhassa mūle. |
♦ "Rukkhamūle"ti means "at the foot of the chief tree in that forest grove." |
sasīsaṃ pārutaṃ nisinnanti saha sīsena pārutakāyaṃ nisinnaṃ. |
Sasīsaṃ pārutaṃ nisinnan"ti means "sitting with his body covered, together with his head. |
kasmā pana bhagavā tattha nisīdi? |
But why did the Blessed One sit there? |
bhagavā kira paccūsasamaye lokaṃ olokento imaṃ brāhmaṇaṃ disvā cintesi — ayaṃ brāhmaṇo evarūpaṃ aggapāyāsaṃ gahetvā “mahābrahmānaṃ bhojemī”ti aggimhi jhāpento aphalaṃ karoti ... pe ... cattāro magge ceva cattāri ca phalāni demīti. |
The Blessed One, it seems, at the early morning hour, looking over the world, saw this brahmin and thought: This brahmin, having taken such excellent milk-rice and, thinking, "I am feeding the great Brahmās," and burning it in the fire, does a fruitless act... and so on... I will give him the four paths and the four fruits. |
tasmā kālasseva vuṭṭhāya sarīrapaṭijagganaṃ katvā pattacīvaraṃ ādāya gantvā vuttanayena tasmiṃ rukkhamūle nisīdi. |
Therefore, having risen early and having done the care of his body, and having taken his bowl and robes, he went and sat at the foot of that tree in the way described. |
atha kasmā sasīsaṃ pārupīti? |
But why did he cover his head? |
himapātassa ca sītavātassa ca paṭibāhaṇatthaṃ, paṭibalova etaṃ tathāgato adhivāsetuṃ. |
For the purpose of warding off the falling of dew and the cold wind; the Tathāgata is able to endure that. |
sace pana apārupitvā nisīdeyya, brāhmaṇo dūratova sañjānitvā nivatteyya, evaṃ sati kathā nappavatteyya. |
But if he were to sit without covering himself, the brahmin, recognizing him from afar, would turn back; if so, the conversation would not proceed. |
iti bhagavā — “brāhmaṇe āgate sīsaṃ vivarissāmi, atha maṃ so disvā kathaṃ pavattessati, tassāhaṃ kathānusārena dhammaṃ desessāmī”ti kathāpavattanatthaṃ evamakāsi. |
Thus, the Blessed One, thinking, "When the brahmin has come, I will uncover my head; then he, having seen me, will start a conversation, and I, in accordance with his talk, will teach him the Dhamma," did so for the purpose of starting a conversation. |
♦ upasaṅkamīti brāhmaṇo — “ayaṃ sasīsaṃ pārupitvā sabbarattiṃ padhānamanuyutto. |
♦ "Upasaṅkamī"ti — the brahmin, thinking, "This one has been devoted to striving all night, with his head covered. I will give him the water of dedication and give him this remainder of the offering," and being of the perception of a brahmin, approached. |
imassa dakkhiṇodakaṃ datvā imaṃ habyasesaṃ dassāmī”ti, brāhmaṇasaññī hutvā upasaṅkami. |
"Muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhavan"ti — as soon as the head was uncovered, seeing the short hair, he said, "muṇḍo" (shaven-headed). |
muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhavanti sīse vivaritamatte nīcakesantaṃ disvā “muṇḍo”ti āha. |
Then, looking more closely, and not seeing even a tuft of hair that had grown, and despising, he said, "muṇḍako" (shaveling). |
tato suṭṭhutaraṃ olokento pavattamattampi sikhaṃ adisvā hīḷento “muṇḍako”ti āha. |
Tatovā"ti means "from that very place where he stood and saw. |
tatovāti yattha ṭhito addasa, tamhāva padesā. |
Muṇḍāpi hī"ti means "they are also shaven-headed for some reason. |
muṇḍāpi hīti kenaci kāraṇena muṇḍitasīsāpi honti. |
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♦ mā jātiṃ pucchāti yadi dānassa mahapphalataṃ paccāsīsasi, jātiṃ mā puccha. |
♦ "Mā jātiṃ pucchā"ti means "if you expect a great fruit from the gift, do not ask about birth." |
akāraṇaṃ hi dakkhiṇeyyabhāvassa jāti. |
For birth is not a reason for being a worthy recipient of offerings. |
caraṇañca pucchāti apica kho sīlādiguṇabhedaṃ caraṇaṃ puccha. |
Caraṇañca pucchā"ti means "but ask about the conduct, which is divided into virtue and other qualities. |
etaṃ hi dakkhiṇeyyabhāvassa kāraṇaṃ. |
For that is the reason for being a worthy recipient of offerings. |
idānissa tamatthaṃ vibhāvento kaṭṭhā have jāyati jātavedotiādimāha . |
Now, explaining that meaning, he said, "kaṭṭhā have jāyati jātavedo"tiādi. |
tatrāyaṃ adhippāyo — idha kaṭṭhā aggi jāyati, na ca so sālādikaṭṭhā jātova aggikiccaṃ karoti, sāpāna-doṇiādikaṭṭhā jāto na karoti, attano pana acciyādiguṇasampattiyā yato vā tato vā jāto karotiyeva. |
Here is the intention: Here, fire is born from wood; and that, being born from sāla-wood, does the work of fire; but being born from soap-wood, boat-wood, and so on, it does not. By its own endowment with the qualities of flame and so on, from whatever it is born, it does it. |
evaṃ na brāhmaṇakulādīsu jātova dakkhiṇeyyo hoti, caṇḍālakulādīsu jāto na hoti, apica kho nīcakulinopi uccakulinopi khīṇāsava-muni dhitimā hirīnisedho ājānīyo hoti. |
In the same way, one born in a brahmin family and so on is not a worthy recipient of offerings; one born in a caṇḍāla family and so on is not not one. But a destroyer of the cankers, a sage, a resolute one, a shame-restrainer, a thoroughbred, whether of low birth or of high birth. |
imāya dhitihiripamokkhāya guṇasampattiyā jātimā uttamadakkhiṇeyyo hoti. |
By this endowment with the qualities of resolution and shame, which are the foremost, he is one of good birth, a supreme worthy recipient of offerings. |
so hi dhitiyā guṇe dhāreti, hiriyā dose nisedhetīti. |
For he, by resolution, holds on to the qualities; by shame, he restrains the faults. |
apicettha munīti monadhammena samannāgato. |
And here, "munī"ti means "endowed with the Dhamma of a sage." |
dhitimāti vīriyavā. |
Dhitimā"ti means "one with energy. |
ājānīyoti kāraṇākāraṇajānanako. |
Ājānīyo"ti means "one who knows the reason and the non-reason. |
hirīnisedhoti hiriyā pāpāni nisedhetvā ṭhito. |
Hirīnisedho"ti means "one who stands, having restrained evils with shame. |
♦ saccena dantoti paramatthasaccena danto. |
♦ "Saccena danto"ti means "tamed by the ultimate truth." |
damasā upetoti indriyadamena upeto. |
Damasā upeto"ti means "endowed with the taming of the senses. |
vedantagūti catunnaṃ maggavedānaṃ antaṃ, catūhi vā maggavedehi kilesānaṃ antaṃ gato. |
Vedantagū"ti means "one who has gone to the end of the defilements with the four Vedas of the path, or to the end of the defilements by the four Vedas of the path. |
vusitabrahmacariyoti maggabrahmacariyavāsaṃ vuttho. |
Vusitabrahmacariyo"ti means "one who has lived the holy life of the path. |
yaññopanītoti upanītayañño paṭiyāditayañño ca. |
Yaññopanīto"ti means "one for whom the sacrifice has been brought," "and for whom the sacrifice has been prepared. |
tamupavhayethāti yena yañño paṭiyādito, so taṃ paramatthabrāhmaṇaṃ avhayeyya. |
Tamupavhayethā"ti means "he by whom the sacrifice has been prepared, he should invite that ultimate brahmin. |
“indamavhayāma, somamavhayāma, varuṇamavhayāma, īsānamavhayāma, yāmamavhayāmā”ti idaṃ pana avhānaṃ niratthakaṃ. |
But this invitation, "We invite Indra, we invite Soma, we invite Varuṇa, we invite Īsāna, we invite Yāma," is fruitless. |
kālenāti avhayanto ca “kālo, bhante, niṭṭhitaṃ bhattan”ti antomajjhanhikakāleyeva taṃ upavhayeyya. |
Kālenā"ti means "and while inviting, 'It is time, venerable sir, the meal is ready,' he should invite him only at the time within the midday. |
so juhati dakkhiṇeyyeti yo evaṃ kāle khīṇāsavaṃ āmantetvā tattha catupaccayadakkhiṇaṃ patiṭṭhapeti, so dakkhiṇeyye juhati nāma, na acetane aggimhi pakkhipanto. |
So juhati dakkhiṇeyye"ti means "he who, having invited a destroyer of the cankers at the right time, establishes an offering of the four requisites in him, he is said to offer in a worthy recipient, not by throwing it into an inanimate fire. |
♦ iti brāhmaṇo bhagavato kathaṃ suṇanto pasīditvā idāni attano pasādaṃ āvikaronto addhā suyiṭṭhantiādimāha. |
♦ Thus, the brahmin, listening to the Blessed One's talk and being pleased, now, showing his pleasure, said, "addhā suyiṭṭhan"tiādi. |
tassattho — addhā mama yidaṃ idāni suyiṭṭhañca suhutañca bhavissati, pubbe pana aggimhi jhāpitaṃ niratthakaṃ ahosīti. |
The meaning of that is: Surely this of mine will now be well-sacrificed and well-offered; but what was formerly burned in the fire was fruitless. |
añño janoti “ahaṃ brāhmaṇo, ahaṃ brāhmaṇo”ti vadanto andhabālaputhujjano. |
Añño jano"ti means "another person," "the blind, foolish, common person who says, 'I am a brahmin, I am a brahmin.' |
habyasesanti hutasesaṃ. |
Habyasesan"ti means "the remainder of the offering. |
bhuñjatu bhavantiādi purimasutte vuttanayeneva veditabbaṃ. |
"Bhuñjatu bhavan"tiādi should be known in the way stated in the previous sutta. |
♦ na khvāhanti na kho ahaṃ. |
♦ "Na khvāhan"ti means "na kho ahaṃ" (I indeed do not). |
kasmā panevamāhāti? |
But why did he speak thus? |
tasmiṃ kira bhojane upahaṭamatteva “satthā bhuñjissatī”ti saññāya catūsu mahādīpesu dvīsu parittadīpasahassesu devatā pupphaphalādīni ceva sappinavanītatelamadhuphāṇitādīni ca ādāya madhupaṭalaṃ pīḷetvā madhuṃ gaṇhantiyo viya dibbānubhāvena nibbattitojameva gahetvā pakkhipiṃsu. |
At the very moment that food was offered, it seems, with the perception, "The Teacher will eat," the deities in the four great continents and in the two thousand minor islands, having taken flowers, fruits, and so on, and ghee, butter, oil, honey, and molasses, and like those who squeeze a honeycomb and take the honey, having taken only the nutritive essence produced by their divine power, they put it in. |
tena taṃ sukhumattaṃ gataṃ, manussānañca oḷārikaṃ vatthūti tesaṃ tāva oḷārikavatthutāya sammā pariṇāmaṃ na gacchati. |
Because of that, it became subtle; and for humans, the substance is gross. So for them, because of the grossness of the substance, it does not digest properly. |
goyūse pana tilabījāni pakkhipitvā pakkattā oḷārikamissakaṃ jātaṃ, devānañca sukhumaṃ vatthūti tesaṃ sukhumavatthutāya sammā pariṇāmaṃ na gacchati. |
But being cooked, having thrown sesame seeds into cow's whey, it became a gross mixture; and for the devas, the substance is subtle. So for them, because of the subtleness of the substance, it does not digest properly. |
sukkhavipassakakhīṇāsavassāpi kucchiyaṃ na pariṇamati. |
For a destroyer of the cankers who is a dry-insight practitioner, it also does not digest in the stomach. |
aṭṭhasamāpattilābhīkhīṇāsavassa pana samāpattibalena pariṇāmeyya. |
But for a destroyer of the cankers who is a obtainer of the eight attainments, it would digest by the power of the attainment. |
bhagavato pana pākatikeneva kammajatejena pariṇāmeyya. |
But for the Blessed One, it would digest by the natural power of the kamma-produced heat. |
♦ appahariteti aharite. |
♦ "Appaharite"ti means "in that which is not green." |
sace hi haritesu tiṇesu pakkhipeyya, siniddhapāyāsena tiṇāni pūtīni bhaveyyuṃ. |
For if he were to throw it on green grass, the grass would rot from the rich milk-rice. |
buddhā ca bhūtagāmasikkhāpadaṃ na vītikkamanti, tasmā evamāha. |
And the Buddhas do not transgress the training rule concerning the vegetable-kingdom; therefore, he spoke thus. |
yattha pana galappamāṇāni mahātiṇāni, tādise ṭhāne pakkhipituṃ vaṭṭati. |
But in a place where there is tall grass, up to the neck, it is proper to throw it in such a place. |
appāṇaketi sappāṇakasmiṃ hi parittake udake pakkhitte pāṇakā maranti, tasmā evamāha. |
Appāṇake"ti means "for if it were thrown into a small amount of water with living beings, the living beings would die; therefore, he spoke thus. |
yaṃ pana gambhīraṃ mahāudakaṃ hoti, pātisatepi pātisahassepi pakkhitte na āluḷati, tathārūpe udake vaṭṭati. |
But in water which is deep and great, which is not stirred up even when a hundred or a thousand bowls are thrown in, in such water it is proper. |
opilāpesīti suvaṇṇapātiyā saddhiṃyeva nimujjāpesi. |
Opilāpesī"ti means "he made it sink, together with the golden plate. |
cicciṭāyati ciṭiciṭāyatīti evarūpaṃ saddaṃ karoti. |
Cicciṭāyati" means "it makes a sound like 'cicciṭa.' |
kiṃ panesa pāyāsassa ānubhāvo, udāhu tathāgatassāti? |
But is this the power of the milk-rice, or of the Tathāgata? |
tathāgatassa. ayaṃ hi brāhmaṇo taṃ pāyāsaṃ opilāpetvā ummaggaṃ āruyha satthu santikaṃ anāgantvāva gaccheyya, atha bhagavā — “ettakaṃ acchariyaṃ disvā mama santikaṃ āgamissati. |
Of the Tathāgata. If this brahmin, having had that milk-rice sunk, were to go away without coming to the presence of the Teacher, having ascended the bank, then the Blessed One, thinking, "Having seen such a wonder, he will come to my presence. Then I, by a Dhamma discourse, having broken his hold on wrong view, and having established him in the dispensation, I will make him drink the drink of the deathless," by the power of his resolution, did so. |
athassāhaṃ dhammadesanāya micchādiṭṭhigahaṇaṃ bhinditvā sāsane otāretvā amatapānaṃ pāyessāmī”ti adhiṭṭhānabalena evamakāsi. |
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♦ dāru samādahānoti dāruṃ jhāpayamāno. |
♦ "Dāru samādahāno"ti means "kindling the wood." |
bahiddhā hi etanti etaṃ dārujjhāpanaṃ nāma ariyadhammato bahiddhā. |
Bahiddhā hi etan"ti means "this kindling of wood is indeed outside the noble Dhamma. |
yadi etena suddhi bhaveyya, ye davaḍāhakādayo bahūni dārūni jhāpenti, te paṭhamataraṃ sujjheyyuṃ. |
If there were purity by this, then those who burn great pyres and so on, who burn much wood, they would be purified first. |
kusalāti khandhādīsu kusalā. |
Kusalā"ti means "skilled in the aggregates and so on. |
ajjhattamevujjalayāmi jotinti niyakajjhatte attano santānasmiṃyeva ñāṇajotiṃ jālemi. |
Ajjhattamevujjalayāmi jotin"ti means "I kindle the light of knowledge within my own self, in my own continuity. |
niccagginīti āvajjanapaṭibaddhena sabbaññutaññāṇena niccaṃ pajjalitaggi. |
Niccagginī"ti means "with a fire always burning, with the knowledge of omniscience that is connected with advertence. |
niccasamāhitattoti niccaṃ sammā ṭhapitacitto. |
Niccasamāhitatto"ti means "with a mind always rightly established. |
brahmacariyaṃ carāmīti bodhimaṇḍe caritaṃ brahmacariyaṃ gahetvā evaṃ vadati. |
Brahmacariyaṃ carāmī"ti means "he speaks thus, having taken the holy life practiced at the Bodhimaṇḍa. |
♦ māno hi te, brāhmaṇa, khāribhāroti yathā khāribhāro khandhena vayhamāno upari ṭhitopi akkantakkantaṭṭhāne pathaviyā saddhiṃ phuseti, evameva jātigottakulādīni mānavatthūni nissāya ussāpito mānopi tattha tattha issaṃ uppādento catūsu apāyesu saṃsīdāpeti. |
♦ "Māno hi te, brāhmaṇa, khāribhāro"ti means "just as a shoulder-pole-load, being carried on the shoulder, even though it is above, touches the ground at every step; in the same way, conceit, being raised up in dependence on the grounds for conceit, such as birth, clan, and family, and producing envy here and there, makes one sink in the four lower realms." |
tenāha “māno hi te, brāhmaṇa, khāribhāro”ti . |
Therefore he said: "māno hi te, brāhmaṇa, khāribhāro"ti (conceit, brahmin, is your shoulder-pole-load). |
kodho dhūmoti tava ñāṇaggissa upakkilesaṭṭhena kodho dhumo. |
Kodho dhūmo"ti means "anger, in the sense of a defilement for your fire of knowledge, is smoke. |
tena hi te upakkiliṭṭho ñāṇaggi na virocati. |
For by that, your fire of knowledge, being defiled, does not shine. |
bhasmani mosavajjanti nirojaṭṭhena musāvādo chārikā nāma. |
Bhasmani mosavajjan"ti means "falsehood, in the sense of being without radiance, is called ashes. |
yathā hi chārikāya paṭicchanno aggi na joteti, evaṃ te musāvādena paṭicchannaṃ ñāṇanti dasseti. |
For just as a fire covered by ashes does not shine, in the same way, he shows, "your knowledge is covered by falsehood." |
jivhā sujāti yathā tuyhaṃ suvaṇṇarajatalohakaṭṭhamattikāsu aññataramayā yāgayajanatthāya sujā hoti, evaṃ mayhaṃ dhammayāgaṃ yajanatthāya pahūtajivhā sujāti vadati. |
"Jivhā sujā"ti means "just as your ladle for offering the sacrifice, which is made of one of gold, silver, bronze, wood, or clay, is so; in the same way, my abundant tongue for offering the Dhamma-sacrifice is a ladle," he says. |
hadayaṃ jotiṭṭhānanti yathā tuyhaṃ nadītīre jotiṭṭhānaṃ, evaṃ mayhaṃ dhammayāgassa yajanaṭṭhānatthena sattānaṃ hadayaṃ jotiṭṭhānaṃ. |
Hadayaṃ jotiṭṭhānan"ti means "just as for you, the place of the fire is on the river bank, in the same way, for me, the heart of beings, in the sense of a place for offering the Dhamma-sacrifice, is the place of the fire. |
attāti cittaṃ. |
"Attā"ti means "citta" (mind). |
♦ dhammo rahadoti yathā tvaṃ aggiṃ paricaritvā dhūmachārikasedakiliṭṭhasarīro sundarikaṃ nadiṃ otaritvā nhāyasi, evaṃ mayhaṃ sundarikāsadisena bāhirena rahadena attho natthi, aṭṭhaṅgikamaggadhammo pana mayhaṃ rahado, tatrāhaṃ pāṇasatampi pāṇasahassampi caturāsītipāṇasahassānipi ekappahārena nhāpemi. |
♦ "Dhammo rahado"ti means "just as you, having tended the fire, and with your body defiled by the smoke, ashes, and sweat, having descended into the Sundarikā river, bathe; in the same way, I have no need of an external lake like the Sundarikā; but the Dhamma of the eightfold path is my lake; there I bathe a hundred beings, a thousand beings, eighty-four thousand beings in a single stroke." |
sīlatitthoti tassa pana me dhammarahadassa catupārisuddhisīlaṃ titthanti dasseti. |
"Sīlatittho"ti means "but of that, my Dhamma-lake, the fourfold purity of virtue is the ford," he shows. |
anāviloti yathā tuyhaṃ sundarikā nadī catūhi pañcahi ekato nhāyantehi heṭṭhupariyavālikā āluḷā hoti, na evaṃ mayhaṃ rahado, anekasatasahassesupi pāṇesu otaritvā nhāyantesu so anāvilo vippasannova hoti. |
Anāvilo"ti means "just as your Sundarikā river is stirred up with mud from below and above by four or five bathing together; not so my lake; even when many hundreds of thousands of beings have descended and are bathing, it is unstirred, very clear. |
sabbhi sataṃ pasatthoti paṇḍitehi paṇḍitānaṃ pasaṭṭho. |
Sabbhi sataṃ pasattho"ti means "praised by the wise of the wise. |
uttamatthena vā so sabbhīti vuccati, paṇḍitehi pasatthattā sataṃ pasattho. |
Or, from its supreme meaning, it is called "sabbhī"; because it is praised by the wise, it is "praised of the good." |
taranti pāranti nibbānapāraṃ gacchanti. |
Taranti pāran"ti means "they go to the far shore of Nibbāna. |
♦ idāni ariyamaggarahadassa aṅgāni uddharitvā dassento saccaṃ dhammotiādimāha. |
♦ Now, taking out the limbs of the noble path-lake, he showed, "saccaṃ dhammo"tiādi. |
tattha saccanti vacīsaccaṃ. |
There, "saccan"ti means "truthfulness of speech." |
dhammoti iminā diṭṭhisaṅkappavāyāmasatisamādhayo dasseti. |
"Dhammo"ti — by this, view, intention, effort, mindfulness, and concentration are shown. |
saṃyamoti iminā kammantājīvā gahitā. |
"Saṃyamo"ti — by this, speech, action, and livelihood are taken. |
saccanti vā iminā maggasaccaṃ gahitaṃ. |
Or, by "saccan"ti, the truth of the path is taken. |
sā atthato sammādiṭṭhi. |
That, in terms of meaning, is right view. |
vuttañhetaṃ — “sammādiṭṭhi maggo ceva hetu cā”ti . |
This has been said: "Right view is both the path and the cause." |
sammādiṭṭhiyā pana gahitāya taggatikattā sammāsaṅkappo gahitova hoti. |
But when right view has been taken, right intention, because it follows that, is also taken. |
dhammoti iminā vāyāmasatisamādhayo. |
"Dhammo"ti — by this, effort, mindfulness, and concentration. |
saṃyamoti iminā vācākammantājīvā. |
"Saṃyamo"ti — by this, speech, action, and livelihood. |
evampi aṭṭhaṅgiko maggo dassito hoti. |
In this way also, the eightfold path is shown. |
atha vā saccanti paramatthasaccaṃ, taṃ atthato nibbānaṃ. |
Or, "saccan"ti is the ultimate truth; that, in terms of meaning, is Nibbāna. |
dhammotipadena diṭṭhi saṅkappo vāyāmo sati samādhīti pañcaṅgāni gahitāni. |
By the word "dhammo," the five limbs, view, intention, effort, mindfulness, and concentration, are taken. |
saṃyamoti vācā kammanto ājīvoti tīṇi. |
"Saṃyamo"ti, the three: speech, action, and livelihood. |
evampi aṭṭhaṅgiko maggo dassito hoti. |
In this way also, the eightfold path is shown. |
brahmacariyanti etaṃ brahmacariyaṃ nāma. |
Brahmacariyan"ti means "this is the holy life. |
majjhe sitāti sassatucchede vajjetvā majjhe nissitā. |
Majjhe sitā"ti means "dependent on the middle, having avoided the extremes of eternalism and annihilationism. |
brahmapattīti seṭṭhapatti. |
Brahmapattī"ti means "the attainment of the best. |
sa tujjubhūtesu namo karohīti ettha ta-kāro padasandhikaro, sa tvaṃ ujubhūtesu khīṇāsavesu namo karohīti attho. |
Sa tujjubhūtesu namo karohī"ti — here, the "ta" is for euphonic junction; the meaning is, "You pay homage to those who have become straight, the destroyers of the cankers. |
tamahaṃ naraṃ dhammasārīti brūmīti yo evaṃ paṭipajjati, tamahaṃ puggalaṃ “dhammasārī eso dhammasāriyā paṭicchanno”ti ca “kusaladhammehi akusaladhamme sāretvā ṭhito”ti vāti vadāmīti. |
Tamahaṃ naraṃ dhammasārīti brūmī"ti means "he who practices thus, that person I call 'a Dhamma-traveler, he is covered with the Dhamma-bark,' or 'one who stands, having made the unwholesome dhammas have the wholesome dhammas as their essence.' |
navamaṃ. |
Ninth. |
♦ 10. bahudhītarasuttavaṇṇanā SN 7.10 |
♦ 10. Commentary on the Bahudhītara Sutta |
♦ 196. dasame aññatarasmiṃ vanasaṇḍeti paccūsasamaye lokaṃ olokento tassa brāhmaṇassa arahattassa upanissayaṃ disvā “gacchāmissa saṅgahaṃ karissāmī”ti gantvā tasmiṃ vanasaṇḍe viharati. |
♦ 196. In the tenth, "aññatarasmiṃ vanasaṇḍe"ti — at the early morning hour, looking over the world, and having seen the support-condition for the Arahantship of that brahmin, and thinking, "I will go and support him," having gone, he dwells in that forest grove. |
naṭṭhā hontīti kasitvā vissaṭṭhā aṭavimukhā caramānā brāhmaṇe bhuñjituṃ gate palātā honti. |
Naṭṭhā hontī"ti means "having been plowed and released, and wandering at the edge of the forest, they have run away while the brahmins have gone to eat. |
pallaṅkanti samantato ūrubaddhāsanaṃ. |
Pallaṅkan"ti means "a seat with the thighs bound all around. |
ābhujitvāti bandhitvā . |
Ābhujitvā"ti means "having bound. |
ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā, aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. |
Ujuṃ kāyaṃ paṇidhāyā"ti means "having placed the upper body straight," "having made the eighteen vertebrae of the back correspond, tip to tip. |
parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā, mukhasamīpe vā katvāti attho. |
"Parimukhaṃ satiṃ upaṭṭhapetvā"ti means "having placed the mindfulness facing the meditation subject," 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 sign of the mouth; therefore, it is said, 'having established mindfulness in front of the face.'" |
atha vā “parīti pariggahaṭṭho. |
Or, "parī" is in the sense of grasping. "Mukhan"ti is in the sense of outlet. "Satī"ti is in the sense of establishment. Therefore it is said, 'having established mindfulness in front of the face.'" Thus, the meaning should be understood here in the way stated in the Paṭisambhidā. |
mukhanti niyyānaṭṭho. |
Here is the summary: "Having made mindfulness the grasped outlet." |
satīti upaṭṭhānaṭṭho. |
And while sitting thus, he sat, emitting the six-colored, solid Buddha-rays. |
tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti evaṃ paṭisambhidāyaṃ vuttanayenapettha attho daṭṭhabbo. |
Upasaṅkamī"ti means "overwhelmed by dejection, he wandered about and, thinking, 'How happily this ascetic is sitting,' he approached. |
tatrāyaṃ saṅkhepo — “pariggahitaniyyānaṃ satiṃ katvā”ti. |
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evaṃ nisīdanto ca pana chabbaṇṇā ghanabuddharasmiyo vissajjetvā nisīdi. |
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upasaṅkamīti domanassābhibhūto āhiṇḍanto, “sukhena vatāyaṃ samaṇo nisinno”ti cintetvā upasaṅkami. |
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♦ ajjasaṭṭhiṃ na dissantīti ajja chadivasamattakā paṭṭhāya na dissanti. |
♦ "Ajjasaṭṭhiṃ na dissantī"ti means "from today, for about six days, they are not to be seen." |
pāpakāti lāmakā tilakhāṇukā. |
Pāpakā"ti means "base, sesame-stumps. |
tena kira tilakhette vapite tadaheva devo vassitvā tile paṃsumhi osīdāpesi, pupphaṃ vā phalaṃ vā gahetuṃ nāsakkhiṃsu. |
It seems that when his sesame field was sown, on that very day a god rained and made the sesame seeds sink into the mud; they were not able to produce a flower or a fruit. |
yepi vaḍḍhiṃsu, tesaṃ upari pāṇakā patitvā paṇṇāni khādiṃsu, ekapaṇṇadupaṇṇā khāṇukā avasissiṃsu. |
And even of those that grew, insects fell on them and ate the leaves; stumps of one or two leaves remained. |
brāhmaṇo khettaṃ oloketuṃ gato te disvā — “vaḍḍhiyā me tilā gahitā, tepi naṭṭhā”ti domanassajāto ahosi, taṃ gahetvā imaṃ gāthamāha. |
The brahmin, having gone to look at the field, and having seen them, thought, "My sesame seeds were taken on interest; they too are lost," and he became dejected. Taking that, he spoke this verse. |
♦ ussoḷhikāyāti ussāhena kaṇṇanaṅguṭṭhādīni ukkhipitvā vicarantā uppatanti. |
♦ "Ussoḷhikāyā"ti means "with energy, they spring up, moving their ears, tails, and so on." |
tassa kira anupubbena bhogesu parikkhīṇesu pakkhipitabbassa abhāvena tucchakoṭṭhā ahesuṃ. |
For him, it seems, when his possessions had gradually been exhausted, because of the absence of anything to put in them, the granaries were empty. |
tassa ito cito ca sattahi gharehi āgatā mūsikā te tucchakoṭṭhe pavisitvā uyyānakīḷaṃ kīḷantā viya naccanti, taṃ gahetvā evamāha. |
For him, mice that had come from seven houses here and there, having entered those empty granaries, dance as if playing a garden-game. Taking that, he spoke thus. |
♦ uppāṭakehi sañchannoti uppāṭakapāṇakehi sañchanno. |
♦ "Uppāṭakehi sañchanno"ti means "covered with bedbugs." |
tassa kira brāhmaṇassa sayanatthāya santhataṃ tiṇapaṇṇasanthāraṃ koci antarantarā paṭijagganto natthi. |
For that brahmin, it seems, there was no one to look after the spread of grass and leaves that had been spread for him to sleep on. |
so divasaṃ araññe kammaṃ katvā sāyaṃ āgantvā tasmiṃ nipajjati. |
He, having done his work in the forest during the day, comes in the evening and lies down on it. |
athassa uppāṭakapāṇakā sarīraṃ ekacchannaṃ karontā khādanti, taṃ gahetvā evamāha. |
Then the bedbugs, making his body one single cover, eat him. Taking that, he spoke thus. |
♦ vidhavāti matapatikā. |
♦ "Vidhavā"ti means "a widow." |
yāva kira tassa brāhmaṇassa gehe vibhavamattā ahosi, tāva tā vidhavāpi hutvā patikulesu vasituṃ labhiṃsu. |
As long as that brahmin had some wealth in his house, so long they, even though widows, were able to live in their husbands' families. |
yadā pana so niddhano jāto, tadā tā “pitugharaṃ gacchathā”ti sassusasurādīhi nikkaḍḍhitā tato tasseva gharaṃ āgantvā vasantiyo brāhmaṇassa bhojanakāle “gacchatha ayyakena saddhiṃ bhuñjathā”ti putte pesenti, tehi pātiyaṃ hatthesu otāritesu brāhmaṇo hatthassa okāsaṃ na labhati. |
But when he became poor, then they, having been driven out by their fathers-in-law and so on, saying, "Go to your father's house," having come from there and dwelling in his house, at the brahmin's meal-time, send their sons, saying, "Go and eat with your grandfather." When they have put their hands in the plate, the brahmin does not get a space for his hand. |
taṃ gahetvā imaṃ gāthamāha. |
Taking that, he spoke this verse. |
♦ piṅgalāti kaḷārapiṅgalā. |
♦ "Piṅgalā"ti means "tawny." |
tilakāhatāti kāḷasetādivaṇṇehi tilakehi āhatagattā. |
Tilakāhatā"ti means "with a body marked with spots of black, white, and so on. |
sottaṃ pādena bodhetīti niddaṃ okkantaṃ pādena paharitvā pabodheti. |
Sottaṃ pādena bodhetī"ti means "when he has fallen asleep, she wakes him by striking him with her foot. |
ayaṃ kira brāhmaṇo mūsikasaddena ubbāḷho uppāṭakehi ca khajjamāno sabbarattiṃ niddaṃ alabhitvā paccūsakāle niddāyati. |
This brahmin, it seems, being annoyed by the sound of the mice and being eaten by the bedbugs, and not getting any sleep all night, falls asleep at the early morning hour. |
atha naṃ akkhīsu nimmilitamattesveva — “kiṃ karosi, brāhmaṇa, pacchā ca pubbe ca gahitassa iṇassa? |
Then, as soon as he has closed his eyes, she wakes him by striking him with her foot, saying, "What are you doing, brahmin, about the debt taken before and after? The interest has reached the principal; seven daughters are to be supported. Now the creditors will come and surround the house; go and do your work." |
vaḍḍhi matthakaṃ pattā, satta dhītaro posetabbā. |
Taking that, he spoke this verse. |
idāni iṇāyikā āgantvā gehaṃ parivāressanti, gaccha kammaṃ karohī”ti pādena paharitvā pabodheti. |
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taṃ gahetvā imaṃ gāthamāha. |
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♦ iṇāyikāti yesaṃ anena hatthato iṇaṃ gahitaṃ. |
♦ "Iṇāyikā"ti means "those from whose hands he has taken a debt." |
so kira kassaci hatthato ekaṃ kahāpaṇaṃ kassaci dve kassaci dasa ... pe ... kassaci satanti evaṃ bahūnaṃ hatthato iṇaṃ aggahesi. |
He, it seems, took a debt from the hands of many: from one, a kahāpaṇa; from another, two; from another, ten; from another, a hundred. |
te divā brāhmaṇaṃ apassantā “gehato taṃ nikkhantameva gaṇhissāmā”ti balavapaccūse gantvā codenti. |
They, not seeing the brahmin during the day, thinking, "We will seize him as soon as he has left the house," go at a very early hour and dun him. |
taṃ gahetvā imaṃ gāthamāha. |
Taking that, he spoke this verse. |
♦ bhagavā tena brāhmaṇena imāhi sattahi gāthāhi dukkhe kathite “yaṃ yaṃ, brāhmaṇa, tayā dukkhaṃ kathitaṃ, sabbametaṃ mayhaṃ natthī”ti dassento paṭigāthāhi brāhmaṇassa dhammadesanaṃ vaḍḍhesi. |
♦ The Blessed One, when the suffering had been spoken of by that brahmin with these seven verses, showing, "Whatever suffering has been spoken of by you, brahmin, all that is not for me," increased the Dhamma discourse for the brahmin with counter-verses. |
brāhmaṇo tā gāthā sutvā bhagavati pasanno saraṇesu patiṭṭhāya pabbajitvā arahattaṃ pāpuṇi. |
The brahmin, having heard those verses, and being pleased with the Blessed One, and having been established in the refuges, and having gone forth, attained Arahantship. |
taṃ dassetuṃ evaṃ vutte bhāradvājagottotiādi vuttaṃ. |
To show that, it is said, "evaṃ vutte bhāradvājagotto"tiādi. |
tattha alatthāti labhi. |
There, "alatthā"ti means "labhi" (he obtained). |
♦ tañca pana brāhmaṇaṃ bhagavā pabbājetvā ādāya jetavanaṃ gantvā punadivase tena therena pacchāsamaṇena kosalarañño gehadvāraṃ agamāsi . |
♦ And that brahmin, the Blessed One, having ordained him and taken him, went to the Jetavana. On the next day, with that elder as his attendant, he went to the house-door of the king of Kosala. |
rājā “satthā āgato”ti sutvā pāsādā oruyha vanditvā hatthato pattaṃ gahetvā tathāgataṃ uparipāsādaṃ āropetvā varāsane nisīdāpetvā gandhodakena pāde dhovitvā satapākatelena makkhetvā yāguṃ āharāpetvā rajatadaṇḍaṃ suvaṇṇakaṭacchuṃ gahetvā satthu upanāmesi. |
The king, having heard, "The Teacher has come," having descended from the palace, paid homage and, having taken the bowl from his hand, and having had the Tathāgata ascend to the upper palace, and having made him sit on a choice seat, and having washed his feet with scented water, and having anointed them with hundred-times-cooked oil, and having had gruel brought, and having taken a silver staff and a golden ladle, offered it to the Teacher. |
satthā pattaṃ pidahi. |
The Teacher covered his bowl. |
rājā tathāgatassa pādesu patitvā, “sace me, bhante, doso atthi, khamathā”ti āha. |
The king, having fallen at the feet of the Tathāgata, said: "If there is any fault of mine, venerable sir, forgive me." |
natthi, mahārājāti. |
There is none, great king. |
atha kasmā yāguṃ na gaṇhathāti? |
Then why do you not take the gruel? |
palibodho atthi, mahārājāti. |
There is an encumbrance, great king. |
kiṃ pana, bhante, yāguṃ agaṇhanteheva labhitabbo esa palibodho, paṭibalo ahaṃ palibodhaṃ dātuṃ, gaṇhatha, bhanteti. |
But what, venerable sir, is this encumbrance that is to be obtained by not taking the gruel? I am able to give the encumbrance; take it, venerable sir. |
satthā aggahesi. |
The Teacher took it. |
mahallakattheropi dīgharattaṃ chāto yāvadatthaṃ yāguṃ pivi. |
The old elder also, being hungry for a long time, drank the gruel to his fill. |
rājā khādanīyabhojanīyaṃ datvā bhattakiccāvasāne bhagavantaṃ vanditvā āha — “bhagavā tumhe paveṇiyā āgate okkākavaṃse uppajjitvā cakkavattisiriṃ pahāya pabbajitvā loke aggataṃ patto, ko nāma, bhante, tumhākaṃ palibodho”ti? |
The king, having given eatables and food, at the end of the meal, having paid homage to the Blessed One, said: "Blessed One, you, having been born in the Okkāka lineage, which has come down by tradition, and having abandoned the splendor of a universal monarch, and having gone forth, have attained the highest in the world; what, indeed, venerable sir, is your encumbrance?" |
mahārāja, etassa mahallakattherassa palibodho amhākaṃ palibodhasadisovāti. |
Great king, the encumbrance of this old elder is like our encumbrance. |
♦ rājā theraṃ vanditvā — “ko, bhante, tumhākaṃ palibodho”ti pucchi? |
♦ The king, having paid homage to the elder, asked: "What, venerable sir, is your encumbrance?" |
iṇapalibodho, mahārājāti. |
The encumbrance of debt, great king. |
kittako, bhanteti? |
How much, venerable sir? |
gaṇehi, mahārājāti. |
Count it, great king. |
rañño “ekaṃ dve sataṃ sahassan”ti gaṇentassa aṅguliyo nappahonti. |
While the king was counting, "one, two, a hundred, a thousand," his fingers were not enough. |
athekaṃ purisaṃ pakkositvā, “gaccha, bhaṇe, nagare bheriṃ carāpehi ‘sabbe bahudhītikabrāhmaṇassa iṇāyikā rājaṅgaṇe sannipatantū”ti. |
Then, having summoned a certain man, he said, "Go, sir, have a drum beaten in the city, 'Let all the creditors of the Bahudhītika brahmin assemble in the royal courtyard.'" |
manussā bheriṃ sutvā sannipatiṃsu. |
The men, having heard the drum, assembled. |
rājā tesaṃ hatthato paṇṇāni āharāpetvā sabbesaṃ anūnaṃ dhanamadāsi. |
The king, having had the documents brought from their hands, gave the full amount of wealth to all of them. |
tattha suvaṇṇameva satasahassagghanakaṃ ahosi. |
There, the gold alone was worth a hundred thousand. |
puna rājā pucchi — “aññopi atthi, bhante, palibodho”ti. |
Again, the king asked: "Is there any other encumbrance, venerable sir?" |
iṇaṃ nāma, mahārāja, datvā muccituṃ sakkā, etā pana satta dārikā mahāpalibodhā mayhanti. |
A debt, great king, can be discharged by giving; but these seven daughters are a great encumbrance for me. |
rājā yānāni pesetvā tassa dhītaro āharāpetvā attano dhītaro katvā taṃ taṃ kulagharaṃ pesetvā, “aññopi, bhante, atthi palibodho”ti pucchi? |
The king, having sent vehicles and had his daughters brought, and having made them his own daughters, and having sent them to this or that family, again asked: "Is there any other encumbrance, venerable sir?" |
brāhmaṇī, mahārājāti. |
The brahmin lady, great king. |
rājā yānaṃ pesetvā, tassa brāhmaṇiṃ āharāpetvā, ayyikaṭṭhāne ṭhapetvā puna pucchi — “aññopi, bhante, atthi palibodho”ti? |
The king, having sent a vehicle and had his brahmin lady brought, and having established her in the position of his grandmother, again asked: "Is there any other encumbrance, venerable sir?" |
natthi, mahārājāti vutte rājāpi cīvaradussāni dāpetvā, “bhante, mama santakaṃ tumhākaṃ bhikkhubhāvaṃ jānāthā”ti āha. |
When he said, "There is not, great king," the king also, having had bolts of cloth for robes given, said, "Venerable sir, know that your state as a monk belongs to me." |
āma, mahārājāti. |
Yes, great king. |
atha naṃ rājā āha — “bhante, cīvarapiṇḍapātādayopi sabbe paccayā amhākaṃ santakā bhavissanti. |
Then the king said to him: "Venerable sir, all the requisites, such as robes and alms-food, will be ours. You, having taken the mind of the Tathāgata, do the ascetic's duties." |
tumhe tathāgatassa manaṃ gahetvā samaṇadhammaṃ karothā”ti. |
The elder, being just so heedful and doing the ascetic's duties, not long after attained the destruction of the cankers. |
thero tatheva appamatto samaṇadhammaṃ karonto nacirasseva āsavakkhayaṃ pattoti. |
Tenth. |
dasamaṃ. |
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♦ paṭhamo vaggo. |
♦ The first chapter. |
♦ 2. upāsakavaggo |
♦ 2. The Upāsaka Vagga |
♦ 1. kasibhāradvājasuttavaṇṇanā SN 7.11 |
♦ 1. Commentary on the Kasibhāradvāja Sutta |
♦ 197. dutiyavaggassa paṭhame magadhesūti evaṃnāmake janapade. |
♦ 197. In the first of the second chapter, "magadhesū"ti means "in the country of that name." |
dakkhiṇāgirisminti rājagahaṃ parivāretvā ṭhitassa girino dakkhiṇabhāge janapado atthi, tasmiṃ janapade, tattha vihārassāpi tadeva nāmaṃ. |
Dakkhiṇāgirismin"ti means "in the southern part of the mountain that surrounds Rājagaha, there is a country; in that country; and there, the monastery also has the same name. |
ekanāḷāyaṃ brāhmaṇagāmeti ekanāḷāti tassa gāmassa nāmaṃ. |
Ekanāḷāyaṃ brāhmaṇagāme"ti means "Ekanāḷā is the name of that village. |
brāhmaṇā panettha sambahulā paṭivasanti, brāhmaṇabhogo eva vā so. |
Many brahmins live here, or it is a brahmin's property. |
tasmā “brāhmaṇagāmo”ti vuccati. |
Therefore, it is called a "brahmin-village." |
♦ tena kho pana samayenāti yaṃ samayaṃ bhagavā magadharaṭṭhe ekanāḷaṃ brāhmaṇagāmaṃ upanissāya dakkhiṇagirimahāvihāre brāhmaṇassa indriyaparipākaṃ āgamayamāno viharati, tena samayena. |
♦ "Tena kho pana samayenā"ti means "at the time when the Blessed One was dwelling near the brahmin village of Ekanāḷa in the Magadha country, in the Dakkhiṇagiri mahāvihāra, awaiting the ripening of the faculties of the brahmin." |
kasibhāradvājassāti so brāhmaṇo kasiṃ nissāya jīvati, bhāradvājoti cassa gottaṃ. |
Kasibhāradvājassā"ti means "that brahmin lives in dependence on agriculture, and Bhāradvāja is his clan. |
pañcamattānīti pañca pamāṇāni, anūnāni anadhikāni pañcanaṅgalasatānīti vuttaṃ hoti. |
"Pañcamattānī"ti means "five measures," "not less than, not more than five hundred plows," is what is said. |
payuttānīti yojitāni, balībaddānaṃ khandhesu ṭhapetvā yuge yottehi yojitānīti attho. |
"Payuttānī"ti means "yoked"; "yoked with yokes on the shoulders of the oxen," is the meaning. |
♦ vappakāleti vappanakāle bījanikkhepasamaye. |
♦ "Vappakāle"ti means "at the time of sowing, at the time of depositing the seed." |
tattha dve vappāni kalalavappañca paṃsuvappañca. |
There, there are two kinds of sowing: sowing in mud and sowing in soil. |
paṃsuvappaṃ idha adhippetaṃ, tañca kho paṭhamadivase maṅgalavappaṃ. |
Here, sowing in soil is intended; and that, on the first day, the ceremonial sowing. |
tatthāyaṃ upakaraṇasampadā — tīṇi balibaddasahassāni upaṭṭhāpitāni honti, sabbesaṃ suvaṇṇamayāni siṅgāni paṭimukkāni, rajatamayā khurā, sabbe setamālāhi ceva gandhapañcaṅgulīhi ca alaṅkatā paripuṇṇapañcaṅgā sabbalakkhaṇasampannā, ekacce kāḷā añjanavaṇṇā, ekacce setā phalikavaṇṇā, ekacce rattā pavāḷavaṇṇā, ekacce kammāsā masāragallavaṇṇā. |
Here is the accomplishment of the equipment: three thousand oxen have been arranged; for all of them, golden sheaths are placed on their horns, and silver ones on their hoofs; all are adorned with white garlands and with five-fingered marks of perfume, complete in all five limbs, endowed with all the marks; some are black, of the color of antimony; some are white, of the color of crystal; some are red, of the color of coral; some are dappled, of the color of masāragalla. |
evaṃ pañcasatā kassakā sabbe ahatasetavatthā gandhamālālaṅkatā dakkhiṇāṃsakūṭesu patiṭṭhitapupphacumbaṭakā haritālamanosilālañjanujjalagattā dasa dasa naṅgalā ekekagumbā hutvā gacchanti. |
Thus, five hundred farmers, all in new white clothes, adorned with garlands of perfume, with bunches of flowers placed on their right shoulder-blades, with their bodies resplendent with yellow orpiment, red arsenic, and vermilion, go, ten plows forming one group. |
naṅgalānaṃ sīsañca yugañca patodā ca suvaṇṇakhacitā . |
The heads of the plows, and the yokes, and the goads are inlaid with gold. |
paṭhamanaṅgale aṭṭha balībaddā yuttā, sesesu cattāro cattāro, avasesā kilantaparivattanatthaṃ ānītā. |
On the first plow, eight oxen are yoked; on the rest, four each; the remaining have been brought for the purpose of changing the tired ones. |
ekekagumbe ekekabījasakaṭaṃ ekeko kasati, ekeko vappati. |
In each group, one cart of seed; one plows, one sows. |
♦ brāhmaṇo pana pageva massukammaṃ kārāpetvā nhāyitvā sugandhagandhehi vilitto pañcasatagghanakaṃ vatthaṃ nivāsetvā sahassagghanakaṃ ekaṃsaṃ karitvā ekekissā aṅguliyā dve dveti vīsati aṅgulimuddikāyo kaṇṇesu sīhakuṇḍalāni sīse brahmaveṭhanaṃ paṭimuñcitvā suvaṇṇamālaṃ kaṇṭhe katvā brāhmaṇagaṇaparivuto kammantaṃ vosāsati. |
♦ The brahmin, however, having had his beard-work done early, and having bathed, and being anointed with fragrant perfumes, and having put on a cloth worth five hundred, and having made a single shoulder-covering worth a thousand, and having put two rings on each finger, twenty finger-rings, and lion-earrings in his ears, and having tied a Brahma-turban on his head, and having placed a golden garland on his neck, surrounded by a group of brahmins, he supervises the work. |
athassa brāhmaṇī anekasatabhājanesu pāyāsaṃ pacāpetvā mahāsakaṭesu āropetvā gandhodakena nhāyitvā sabbālaṅkāravibhūsitā brāhmaṇīgaṇaparivutā kammantaṃ agamāsi. |
Then his brahmin wife, having had milk-rice cooked in many hundreds of vessels, and having had it loaded onto great carts, and having bathed with scented water, adorned with all her ornaments, surrounded by a group of brahmin ladies, went to the work-site. |
gehampissa haritupalittaṃ vippakiṇṇalājaṃ puṇṇaghaṭakadalidhajapaṭākāhi alaṅkataṃ gandhapupphādīhi sukatabalikammaṃ, khettañca tesu tesu ṭhānesu samussitaddhajapaṭākaṃ ahosi. |
And his house was smeared with fresh cow-dung, with parched grain scattered, adorned with full pots, banana trees, flags, and banners, with offerings of perfumes, flowers, and so on well-made; and the field had flags and banners hoisted in various places. |
parijanakammakārehi saddhiṃ osaṭaparisā aḍḍhateyyasahassā ahosi, sabbe ahatavatthā, sabbesaṃ pāyāsabhojanameva paṭiyattaṃ. |
The assembly of servants and workers, together, was two and a half thousand; all were in new clothes; for all, a meal of milk-rice was prepared. |
♦ atha brāhmaṇo suvaṇṇapātiṃ dhovāpetvā pāyāsassa pūretvā sappimadhuphāṇitehi abhisaṅkharitvā naṅgalabalikammaṃ kārāpesi. |
♦ Then the brahmin, having had a golden plate washed and filled with milk-rice, and having prepared it with ghee, honey, and molasses, had the plow-offering made. |
brāhmaṇī pañcannaṃ kassakasatānaṃ suvaṇṇarajatakaṃsatambalohamayāni bhājanāni dāpetvā suvaṇṇakaṭacchuṃ gahetvā pāyāsena parivisantī gacchati. |
The brahmin lady, having had vessels of gold, silver, bronze, and copper given to the five hundred farmers, and having taken a golden ladle, goes about, serving the milk-rice. |
brāhmaṇo pana balikammaṃ kāretvā rattabandhikāyo upāhanāyo ārohitvā rattasuvaṇṇadaṇḍakaṃ gahetvā, “idha pāyāsaṃ detha, idha sappiṃ detha, idha sakkharaṃ dethā”ti vosāsamāno vicarati. |
But the brahmin, having had the offering made, and having put on red-striped sandals, and having taken a red-gold staff, wanders about, supervising, "Give milk-rice here, give ghee here, give sugar here." |
ayaṃ tāva kammante pavatti. |
This is the activity at the work-site. |
♦ vihāre pana yattha yattha buddhā vasanti, tattha tattha nesaṃ devasikaṃ pañca kiccāni bhavanti, seyyathidaṃ — purebhattakiccaṃ pacchābhattakiccaṃ purimayāmakiccaṃ majjhimayāmakiccaṃ pacchimayāmakiccanti. |
♦ But in the monastery, wherever the Buddhas dwell, there for them there are five daily duties, that is to say: the duty before the meal, the duty after the meal, the duty of the first watch, the duty of the middle watch, and the duty of the last watch. |
♦ tatridaṃ purebhattakiccaṃ — bhagavā hi pātova uṭṭhāya upaṭṭhākānuggahatthaṃ sarīraphāsukatthañca mukhadhovanādiparikammaṃ katvā yāva bhikkhācāravelā, tāva vivittāsane vītināmetvā bhikkhācāravelāya nivāsetvā kāyabandhanaṃ bandhitvā cīvaraṃ pārupitvā pattamādāya kadāci ekako kadāci bhikkhusaṅghaparivuto gāmaṃ vā nigamaṃ vā piṇḍāya pavisati kadāci pakatiyā, kadāci anekehi pāṭihāriyehi vattamānehi. |
♦ Here is the duty before the meal: The Blessed One, having risen early, and having done the work of rinsing the mouth and so on for the purpose of supporting his attendants and for the comfort of his body, and having passed the time until the alms-round time in a secluded seat, at the alms-round time, having put on his under-robe, and having tied his waist-band, and having put on his outer robe, and having taken his bowl, sometimes alone, sometimes surrounded by the community of monks, he enters a village or a town for alms, sometimes naturally, sometimes with many wonders occurring. |
seyyathidaṃ — piṇḍāya pavisato lokanāthassa purato purato gantvā mudugatiyo vātā pathaviṃ sodhenti, valāhakā udakaphusitāni muñcantā magge reṇuṃ vūpasametvā upari vitānaṃ hutvā tiṭṭhanti, apare vātā pupphāni upaharitvā magge okiranti. |
For example, when the Lord of the world enters for alms, soft-moving winds go before him and clean the path; clouds, releasing drops of water, calm the dust on the path and stand above like a canopy; other winds bring flowers and scatter them on the path. |
unnatā bhūmippadesā onamanti, onatā unnamanti. |
The high places of the ground become low, and the low become high. |
pādanikkhepasamaye samāva bhūmi hoti, sukhasamphassāni padumapupphāni vā pāde sampaṭicchanti. |
At the time of placing the foot, the ground is even, and lotus flowers with a pleasant touch receive his feet. |
indakhīlassa anto ṭhapitamatte dakkhiṇapāde sarīrā chabbaṇṇarasmiyo nikkhamitvā suvaṇṇarasasiñcanāni viya citrapaṭaparikkhittāni viya ca pāsādakūṭāgārādīni karontiyo ito cito ca vidhāvanti. |
As soon as the right foot is placed inside the threshold of the Indra's pillar, six-colored rays issue from his body and, like sprinklings of golden liquid and like things surrounded by a painted cloth, making the palaces, pinnacles, and so on, they flash hither and thither. |
hatthiassavihaṅgādayo sakasakaṭṭhānesu ṭhitāyeva madhurenākārena saddaṃ karonti, tathā bherivīṇādīni tūriyāni manussānañca kāyūpagāni ābharaṇāni. |
Elephants, horses, birds, and so on, standing in their respective places, make a sound in a sweet manner; likewise the musical instruments, such as drums and lutes, and the ornaments worn on the bodies of humans. |
tena saññāṇena manussā jānanti “ajja bhagavā idha piṇḍāya paviṭṭho”ti. |
By that sign, the 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, amhākaṃ bhikkhusataṃ dethā”ti yācitvā bhagavatopi pattaṃ gahetvā āsanaṃ paññāpetvā sakkaccaṃ piṇḍapātena paṭimānenti. |
They, well-dressed and well-robed, having taken perfumes, flowers, and so on, having come out of their houses and entered the street, and having honored the Blessed One with respect with perfumes, flowers, and so on, and having paid homage, and having begged, "For us, venerable sir, ten monks; for us, twenty; for us, a hundred monks, give," and having taken the Blessed One's bowl, and having prepared a seat, they wait on him with respect with alms-food. |
♦ bhagavā katabhattakicco tesaṃ santānāni oloketvā tathā dhammaṃ deseti, yathā keci saraṇagamane patiṭṭhahanti, keci pañcasu sīlesu, keci sotāpattisakadāgāmianāgāmiphalānaṃ aññatarasmiṃ, keci pabbajitvā aggaphale arahatteti . |
♦ The Blessed One, having finished his meal, looking at their continuities, teaches the Dhamma in such a way that some are established in the going for refuge, some in the five precepts, some in one of the fruits of stream-entry, once-returning, and non-returning, and some, having gone forth, in the highest fruit, Arahantship. |
evaṃ mahājanaṃ anuggahetvā uṭṭhāyāsanā vihāraṃ gacchati. |
Having thus supported the great populace, he rises from his seat and goes to the monastery. |
tattha gandhamaṇḍalamāḷe paññattavarabuddhāsane nisīdati bhikkhūnaṃ bhattakiccapariyosānaṃ āgamayamāno. |
There, he sits on the choice Buddha-seat prepared in the fragrant-circle-hall, awaiting the end of the monks' meal-duty. |
tato bhikkhūnaṃ bhattakiccapariyosāne upaṭṭhāko bhagavato nivedeti. |
Then, at the end of the monks' meal-duty, the attendant informs the Blessed One. |
atha bhagavā gandhakuṭiṃ pavisati. |
Then the Blessed One enters the fragrant chamber. |
idaṃ tāva purebhattakiccaṃ. |
This is the duty before the meal. |
♦ atha bhagavā evaṃ katapurebhattakicco gandhakuṭiyā upaṭṭhāne nisīditvā pāde pakkhāletvā pādapīṭhe ṭhatvā bhikkhusaṅghaṃ ovadati — “bhikkhave, appamādena sampādetha, dullabho buddhuppādo lokasmiṃ, dullabho manussattapaṭilābho, dullabhā saddhāsampatti, dullabhā pabbajjā, dullabhaṃ saddhammassavanan”ti. |
♦ Then the Blessed One, having thus done his pre-meal duty, and sitting on the attendant's seat in the fragrant chamber, and having washed his feet, and standing on the foot-stool, advises the community of monks: "Monks, strive with heedfulness; rare is the appearance of a Buddha in the world, rare is the attainment of a human state, rare is the attainment of faith, rare is the 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. |
bhagavā tesaṃ attano cariyānurūpaṃ kammaṭṭhānaṃ deti. |
The Blessed One gives them a meditation subject suitable for their own practice. |
tato sabbepi bhagavantaṃ vanditvā attano attano rattiṭṭhānadivāṭṭhānāni gacchanti, keci araññaṃ, keci rukkhamūlaṃ, keci pabbatādīnaṃ aññataraṃ, keci cātumahārājikabhavanaṃ ... pe ... keci vasavattibhavananti. |
Then all, having paid homage to the Blessed One, go to their respective night and day quarters; some 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 Cātumahārājikas... some to the realm of Vasavattī. |
tato bhagavā gandhakuṭiṃ pavisitvā sace ākaṅkhati, dakkhiṇena passena sato sampajāno muhuttaṃ sīhaseyyaṃ kappeti. |
Then the Blessed One, having entered the fragrant chamber, and if he wishes, lying down on his right side, mindful and clearly comprehending, he takes the lion's posture for a moment. |
atha samassāsitakāyo uṭṭhahitvā dutiyabhāge lokaṃ voloketi. |
Then, with his body refreshed, he rises and, in the second part, he 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 populace of whatever village or town he is dwelling near, having given alms in the morning, in the afternoon, well-dressed and well-robed, having taken perfumes, flowers, and so on, assembles in the monastery. |
tato bhagavā sampattaparisāya anurūpena pāṭihāriyena gantvā dhammasabhāyaṃ paññattavarabuddhāsane nisajja dhammaṃ deseti kālayuttaṃ samayayuttaṃ. |
Then the Blessed One, having gone to the assembled assembly with a suitable wonder, and having sat down on the choice Buddha-seat prepared in the Dhamma-hall, teaches the Dhamma, suitable for the time and the occasion. |
atha kālaṃ viditvā parisaṃ uyyojeti, manussā bhagavantaṃ vanditvā pakkamanti. |
Then, having known the time, he dismisses the assembly; the people, having paid homage to the Blessed One, depart. |
idaṃ pacchābhattakiccaṃ. |
This is the duty after the meal. |
♦ so evaṃ niṭṭhitapacchābhattakicco sace gattāni osiñcitukāmo hoti, buddhāsanā vuṭṭhāya nhānakoṭṭhakaṃ pavisitvā upaṭṭhākena paṭiyāditaudakena gattāni utuṃ gāhāpeti . |
♦ He who has thus finished his after-meal duty, if he wishes to bathe his limbs, having risen from the Buddha-seat, enters the bathing-house and lets his limbs adjust to the temperature with the water prepared by the attendant. |
upaṭṭhākopi buddhāsanaṃ ānetvā papphoṭetvā gandhakuṭipariveṇe paññāpeti. |
The attendant also, having brought the Buddha-seat and shaken it out, prepares it in the fragrant-chamber-monastery. |
bhagavā surattadupaṭṭaṃ nivāsetvā kāyabandhanaṃ bandhitvā uttarāsaṅgaṃ katvā tattha āgantvā nisīdati ekakova muhuttaṃ paṭisallīno. |
The Blessed One, having put on a fine red double-robe, and having tied his waist-band, and having made an upper-robe, and having gone there, sits down, alone for a moment in seclusion. |
atha bhikkhū tato tato āgamma bhagavato upaṭṭhānaṃ gacchanti. |
Then the monks, having come from here and there, go to attend on the Blessed One. |
tattha ekacce pañhaṃ pucchanti, ekacce kammaṭṭhānaṃ, ekacce dhammassavanaṃ yācanti. |
There, some ask a question, some a meditation subject, some request a hearing of the Dhamma. |
bhagavā tesaṃ adhippāyaṃ sampādento purimayāmaṃ vītināmeti. |
The Blessed One, fulfilling their desires, passes the first watch. |
idaṃ purimayāmakiccaṃ. |
This is the duty of the first watch. |
♦ purimayāmakiccapariyosāne pana bhikkhūsu bhagavantaṃ vanditvā pakkamantesu sakaladasasahassilokadhātudevatāyo okāsaṃ labhamānā bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti yathābhisaṅkhataṃ antamaso caturakkharampi. |
♦ But at the end of the duty of the first watch, when the monks have paid homage to the Blessed One and have departed, the deities of the entire ten-thousand-world-system, having obtained an opportunity, approach the Blessed One and ask a question as they have composed it, even if it be of only four syllables. |
bhagavā tāsaṃ tāsaṃ devatānaṃ pañhaṃ vissajjento majjhimayāmaṃ vītināmeti. |
The Blessed One, answering the questions of those respective deities, passes the middle watch. |
idaṃ majjhimayāmakiccaṃ. |
This is the duty of the middle watch. |
♦ pacchimayāmaṃ pana tayo koṭṭhāse katvā purebhattato paṭṭhāya nisajjāpīḷitassa sarīrassa kilāsubhāvamocanatthaṃ ekaṃ koṭṭhāsaṃ caṅkamena vītināmeti. |
♦ But the last watch, having made three portions, for the purpose of releasing the weariness of his body, which has been afflicted by sitting since before the meal, he passes one portion in walking. |
dutiyakoṭṭhāse gandhakuṭiṃ pavisitvā dakkhiṇena passena sato sampajāno sīhaseyyaṃ kappeti. |
In the second portion, having entered the fragrant chamber, he takes the lion's posture on his right side, mindful and clearly comprehending. |
tatiyakoṭṭhāse paccuṭṭhāya nisīditvā purimabuddhānaṃ santike dānasīlādivasena katādhikārapuggaladassanatthaṃ buddhacakkhunā lokaṃ oloketi. |
In the third portion, having risen and sat down, for the purpose of seeing the persons who have made their aspiration in the presence of the former Buddhas by way of giving, virtue, and so on, he surveys the world with the Buddha-eye. |
idaṃ pacchimayāmakiccaṃ. |
This is the duty of the last watch. |
♦ tadāpi evaṃ olokento kasibhāradvājaṃ brāhmaṇaṃ arahattassa upanissayasampannaṃ disvā — “tattha mayi gate kathā pavattissati, kathāvasāne dhammadesanaṃ sutvā eso brāhmaṇo saputtadāro tīsu saraṇesu patiṭṭhāya asītikoṭidhanaṃ mama sāsane vippakiritvā aparabhāge nikkhamma pabbajitvā arahattaṃ pāpuṇissatī”ti ñatvā tattha gantvā kathaṃ samuṭṭhāpetvā dhammaṃ desesi. |
♦ At that time also, looking thus, he saw the brahmin Kasibhāradvāja, endowed with the support-condition for Arahantship. "When I have gone there, a conversation will arise; at the end of the conversation, having heard the Dhamma discourse, that brahmin, with his son and wife, having been established in the three refuges, and having scattered his eighty crores of wealth in my dispensation, will in a later part go forth and attain Arahantship," he knew. Having gone there, and having started a conversation, he taught the Dhamma. |
etamatthaṃ dassetuṃ atha kho bhagavātiādi vuttaṃ. |
To show that meaning, it is said, "atha kho bhagavā"tiādi. |
♦ tattha pubbaṇhasamayanti bhummatthe upayogavacanaṃ, pubbaṇhasamayeti attho. |
♦ There, "pubbaṇhasamayan"ti is an accusative in the sense of a locative; the meaning is "pubbaṇhasamaye." |
nivāsetvāti paridahitvā. |
Nivāsetvā"ti means "having dressed. |
vihāracīvaraparivattanavasenetaṃ vuttaṃ. |
This is said by way of changing the monastery-robe. |
pattacīvaramādāyāti pattaṃ hatthehi, cīvaraṃ kāyena ādiyitvā, sampaṭicchitvā dhāretvāti attho. |
"Pattacīvaramādāyā"ti means "having taken the bowl with his hands and the robe with his body"; "having accepted and worn," is the meaning. |
bhagavato kira piṇḍāya pavisitukāmassa bhamaro viya vikasitapadumadvayamajjhaṃ, indanīlamaṇivaṇṇaselamayapatto hatthadvayamajjhaṃ āgacchati. |
For the Blessed One, it seems, when he wishes to enter for alms, a bowl of stone of the color of an indanīla-gem, like a bee into the middle of a pair of blossomed lotuses, comes into the middle of his two hands. |
taṃ evamāgataṃ pattaṃ hatthehi sampaṭicchitvā cīvarañca parimaṇḍalaṃ pārutaṃ kāyena dhāretvāti vuttaṃ hoti. |
The meaning is, having accepted that bowl which has thus come, with his hands, and having worn the robe neatly around his body. |
tenupasaṅkamīti yena maggena kammanto gantabbo, tena ekakova upasaṅkami. |
Tenupasaṅkamī"ti means "he approached alone by the path by which the work-site was to be gone to. |
kasmā pana naṃ bhikkhū nānubandhiṃsūti? |
But why did the monks not follow him? |
yadā hi bhagavā ekakova katthaci gantukāmo hoti, yāva bhikkhācāravelā dvāraṃ pidahitvā antogandhakuṭiyaṃ nisīdati. |
For when the Blessed One wishes to go anywhere alone, he closes the door until the alms-round time and sits inside the fragrant chamber. |
bhikkhū tāya saññāya jānanti “ajja bhagavā ekakova piṇḍāya caritukāmo, addhā kañci eva vinetabbapuggalaṃ addasā”ti. |
The monks, by that sign, know, "Today the Blessed One wishes to go for alms alone; surely he has seen some person to be guided." |
te attano pattacīvaraṃ gahetvā gandhakuṭiṃ padakkhiṇaṃ katvā vanditvā bhikkhācāraṃ gacchanti. |
They, having taken their own bowl and robes, and having circumambulated the fragrant chamber, and having paid homage, go for alms. |
tadā ca bhagavā evamakāsi, tasmā bhikkhū nānubandhiṃsūti. |
And at that time, the Blessed One did so; therefore, the monks did not follow. |
♦ parivesanā vattatīti tesaṃ suvaṇṇabhājanādīni gahetvā nisinnānaṃ pañcasatānaṃ kassakānaṃ parivisanā vippakatā hoti. |
♦ "Parivesanā vattatī"ti means "the serving for the five hundred farmers who were sitting, having taken the golden vessels and so on, was in progress." |
ekamantaṃ aṭṭhāsīti yattha ṭhitaṃ brāhmaṇo passati, tathārūpe dassanūpacāre kathāsavanaphāsuke uccaṭṭhāne aṭṭhāsi. |
Ekamantaṃ aṭṭhāsī"ti means "he stood on high ground, in a suitable place for hearing the talk, within the range of sight, in such a place where the brahmin would see him standing. |
ṭhatvā ca rajatasuvaṇṇarasapiñjaraṃ candimasūriyānaṃ pabhaṃ atirocamānaṃ samantato sarīrappabhaṃ muñci, yāya ajjhotthaṭattā brāhmaṇassa kammantasālābhittirukkhakasitamattikapiṇḍādayo suvaṇṇamayā viya ahesuṃ. |
And standing, he released his all-around bodily radiance, surpassing the radiance of the moon and the sun, which are of a silver and golden rayed-cage. Because it was overwhelmed by that, the walls of the work-shed, the trees, and the lumps of plowed earth of the brahmin became as if made of gold. |
atha manussā bhuñjantā ca kasantā ca sabbakiccāni pahāya asītianubyañjanaparivāraṃ dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitaṃ sarīraṃ byāmappabhāparikkhepavibhūsitaṃ bāhuyugalaṃ jaṅgamaṃ viya padumasaraṃ, rasmijālasamujjalitatārāgaṇamiva gaganatalaṃ, vijjulatāvinaddhamiva ca kanakasikharaṃ siriyā jalamānaṃ sammāsambuddhaṃ ekamantaṃ ṭhitaṃ disvā hatthapāde dhovitvā añjaliṃ paggayha samparivāretvā aṭṭhaṃsu. |
Then the men, both eating and plowing, having abandoned all their duties, and seeing the Perfectly Enlightened One standing to one side, adorned with the thirty-two marks of a great man, surrounded by the fathom-wide halo, with his pair of arms like a moving lotus-pond, his body like the sky studded with a net of rays and a host of stars, and shining with splendor like a golden peak entwined with lightning, washed their hands and feet, raised their joined hands, and stood, having surrounded him. |
evaṃ tehi samparivāritaṃ addasā kho kasibhāradvājo brāhmaṇo bhagavantaṃ piṇḍāya ṭhitaṃ, disvāna bhagavantaṃ etadavoca — ahaṃ kho, samaṇa, kasāmi ca vapāmi cāti. |
The brahmin Kasibhāradvāja saw the Blessed One, surrounded by them thus, standing for alms. Having seen, he said this to the Blessed One: "I, ascetic, both plow and sow." |
♦ kasmā panāyaṃ evamāha, kiṃ samantapāsādike pasādanīye uttamadamathasamathamanuppattepi tathāgate appasādena, udāhu aḍḍhatiyānaṃ janasahassānaṃ pāyāsaṃ paṭiyādetvāpi kaṭacchubhikkhāya maccherenāti? |
♦ But why did he speak thus? Was it from displeasure with the Tathāgata, who was endowed with all grace and worthy of respect, who had attained the highest taming and calming? Or was it from stinginess for a ladleful of alms, even though he had prepared milk-rice for two and a half thousand people? |
ubhayathāpi no, bhagavato panassa dassanena atittaṃ nikkhittakammantaṃ janaṃ disvā “kammabhaṅgaṃ me kātuṃ āgato”ti anattamanatā ahosi, tasmā evamāha. |
In neither way; but seeing the people who had abandoned their work, being captivated by the sight of the Blessed One, he became displeased, thinking, "He has come to cause a break in my work." Therefore, he spoke thus. |
bhagavato ca lakkhaṇasampattiṃ disvā — “sacāyaṃ kammante appayojayissa, sakalajambudīpe manussānaṃ sīse cūḷāmaṇi viya abhavissa, ko nāmassa attho na sampajjissati, evamevaṃ alasatāya kammante appayojetvā vappamaṅgalādīsu piṇḍāya caratī”tipissa anattamanatā ahosi. |
And seeing the accomplishment of the Blessed One's form, "If this one had not applied himself to the work-site, he would have been like a crest-jewel on the heads of the people of all Jambudīpa; what attainment would not be his? Just so, out of laziness, not applying himself to the work-site, he wanders for alms at the sowing-ceremonies and so on," he became displeased. |
tenāha — “ahaṃ kho, samaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī”ti. |
Therefore he said: "ahaṃ kho, samaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī"ti (I, ascetic, both plow and sow; and having plowed and sown, I eat). |
♦ ayaṃ kirassa adhippāyo — mayhampi tāva kammantā na byāpajjanti, na camhi yathā tvaṃ evaṃ lakkhaṇasampanno, tvampi kasitvā ca vapitvā ca bhuñjassu, ko te attho na sampajjeyya evaṃ lakkhaṇasampannassāti. |
♦ This was his intention: Even for me, the work-sites do not fail; and I am not endowed with such marks as you. You also, having plowed and sown, should eat; what attainment would not be yours, being endowed with such marks? |
apicāyaṃ assosi — “sakyarājakule kira kumāro uppanno, so cakkavattirajjaṃ pahāya pabbajito”ti. |
Moreover, he had heard: "A prince, it seems, has been born in the Sākya royal family; he, having abandoned the sovereignty of a universal monarch, has gone forth." |
tasmā idāni “ayaṃ so”ti ñatvā “cakkavattirajjaṃ pahāya kilantosī”ti upārambhaṃ āropento evamāha. |
Therefore, now, knowing, "This is he," he spoke thus, making a reproach, "You are afflicted, having abandoned the sovereignty of a universal monarch." |
apica tikkhapañño esa brāhmaṇo, na bhagavantaṃ apasādento bhaṇati, bhagavato pana rūpasampattiṃ disvā puññasampattiṃ sambhāvayamāno kathāpavattanatthampi evamāha. |
Moreover, this brahmin was of sharp wisdom; he does not speak, disparaging the Blessed One. But seeing the accomplishment of the Blessed One's form, and esteeming the accomplishment of his merit, he spoke thus also for the purpose of starting a conversation. |
atha bhagavā veneyyavasena sadevake loke aggakassakavappakabhāvaṃ attano dassento ahampi kho brāhmaṇotiādimāha. |
Then the Blessed One, showing his own state of being the foremost farmer and sower in the world with its devas, for the sake of the person to be guided, said, "ahampi kho brāhmaṇo"tiādi. |
♦ atha brāhmaṇo cintesi — “ayaṃ samaṇo” ‘ahampi kasāmi ca vapāmi cā’ti bhaṇati. |
♦ Then the brahmin thought: "This ascetic says, 'I too plow and sow.' And I do not see his agricultural implements, such as a gross yoke and plow. Does he indeed speak falsely?" Looking at the Blessed One from the soles of his feet up to the tips of his hair, and because he had made an aspiration in the science of bodily marks, and having known his endowment with the thirty-two excellent marks, and thinking, "It is impossible that such a one would speak falsely," and with great respect having arisen for the Blessed One, having abandoned the ascetic-talk, and addressing the Blessed One by his clan name, he said, "na kho pana mayaṃ passāma bhoto gotamassā"tiādi. |
na cassa oḷārikāni yuganaṅgalādīni kasibhaṇḍāni passāmi, kiṃ nu kho musā bhaṇatī”ti? |
But the Blessed One, because the speaking with the prior Dhamma as a counterpart is the power of the Buddhas, therefore, displaying the Buddha's power, said, "saddhā bījan"tiādi. |
bhagavantaṃ pādatalato paṭṭhāya yāva kesaggā olokayamāno, aṅgavijjāya katādhikārattā dvattiṃsavaralakkhaṇasampattimassa ñatvā, “aṭṭhānametaṃ yaṃ evarūpo musā bhaṇeyyā”ti sañjātabahumāno bhagavati samaṇavādaṃ pahāya gottena bhagavantaṃ samudācaramāno na kho pana mayaṃ passāma bhoto gotamassātiādimāha. |
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bhagavā pana yasmā pubbadhammasabhāgatāya kathanaṃ nāma buddhānaṃ ānubhāvo, tasmā buddhānubhāvaṃ dīpento saddhā bījantiādimāha. |
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♦ kā panettha pubbadhammasabhāgatā? |
♦ What is the counterpart of the prior Dhamma here? |
nanu brāhmaṇena bhagavā naṅgalādikasisambhārasamāyogaṃ puṭṭho apucchitassa bījassa sabhāgatāya āha “saddhā bījan”ti, evañca sati kathāpi ananusandhikā hoti? |
Was not the Blessed One asked by the brahmin about agriculture in the sense of the collection of implements, such as the yoke and plow? With the counterpart of the seed, which was not asked, he said, "saddhā bījan"ti; and if so, the talk is also without connection. |
na hi buddhānaṃ ananusandhikakathā nāma atthi, napi pubbadhammassa asabhāgatāya kathenti. |
For there is no such thing as an unconnected talk for the Buddhas; nor do they speak without the counterpart of the prior Dhamma. |
evaṃ panettha anusandhi veditabbā — brāhmaṇena hi bhagavā yuganaṅgalādikasisambhāravasena kasiṃ pucchito. |
Here, the connection should be known thus: For the Blessed One was asked by the brahmin about agriculture in the sense of the collection of implements, such as the yoke and plow. |
so tassa anukampāya “idaṃ apucchitan”ti aparihāpetvā samūlaṃ saupakāraṃ sasambhāraṃ saphalaṃ kasiṃ paññāpetuṃ mūlato paṭṭhāya dassento “saddhā bījan”tiādimāha. |
He, out of compassion for him, not having dismissed it, "this was not asked," in order to make known the agriculture that is complete with its root, its support, and its fruit, starting from the root, he showed, "saddhā bījan"tiādi. |
tattha bījaṃ kasiyā mūlaṃ, tasmiṃ sati kattabbato, asati akattabbato, tappamāṇena ca kattabbato. |
There, the seed is the root of the agriculture; because it is to be done when it exists, and not to be done when it does not exist; and because it is to be done according to its measure. |
bīje hi sati kasiṃ karonti, na asati. |
For when there is seed, they do the agriculture; not when there is not. |
bījappamāṇena ca kusalā kassakā khettaṃ kasanti, na ūnaṃ “mā no sassaṃ parihāyī”ti, na adhikaṃ “mā no mogho vāyāmo ahosī”ti. |
And skilled farmers plow the field according to the measure of the seed; not less, "lest our crop should fail"; not more, "lest our effort should be in vain." |
yasmā ca bījameva mūlaṃ, tasmā bhagavā mūlato paṭṭhāya kasisambhāraṃ dassento tassa brāhmaṇassa kasiyā pubbadhammassa bījassa sabhāgatāya attano kasiyā pubbadhammaṃ dassento āha “saddhā bījan”ti. |
And because the seed is the root, therefore the Blessed One, showing the collection of agricultural implements from the root, and showing the prior Dhamma of his own agriculture with the counterpart of the seed, which is the prior Dhamma of the brahmin's agriculture, said, "saddhā bījan"ti. |
evamettha pubbadhammasabhāgatāpi veditabbā. |
Thus, the counterpart of the prior Dhamma should be known here. |
♦ pucchitaṃyeva vatvā apucchitaṃ pacchā kiṃ na vuttanti ce? |
♦ If it be asked, why was what was asked not spoken of, and what was not asked spoken of afterwards? |
tassa upakārabhāvato ca dhammasambandhasamatthabhāvato ca. |
Because of its being beneficial, and because of its being able to be connected with the Dhamma. |
ayaṃ hi brāhmaṇo paññavā, micchādiṭṭhikule pana jātattā saddhārahito, saddhārahito ca paññavā paresaṃ saddhāya attano avisaye apaṭipajjamāno visesaṃ nādhigacchati, kilesakālussiyaparāmaṭṭhāpi cassa dubbalā saddhā balavatiyā paññāya sahasā vattamānā atthasiddhiṃ na karoti hatthinā saddhiṃ ekadhure yutto goṇo viya. |
For this brahmin is wise, but having been born in a family of wrong view, he is without faith. And a wise person who is without faith, not practicing in a domain that is not his own, by the faith of others, does not attain a distinction. And his weak faith, even though it exists, being overcome by his strong wisdom, does not bring about the accomplishment of the goal, like an ox yoked in a single yoke with an elephant. |
itissa saddhā upakārikāti taṃ brāhmaṇaṃ saddhāya patiṭṭhāpentena pacchāpi vattabbo ayamattho desanākusalatāya pubbe vutto. |
Thus, faith is beneficial for him. Thus, this meaning, which should have been spoken afterwards, was spoken before by the one who is skilled in teaching, in order to establish the brahmin in faith. |
bījassa ca upakārikā vuṭṭhi, sā tadanantaraṃyeva vuccamānā samatthā hoti. |
And the rain is beneficial for the seed; and being spoken of immediately after it, it is effective. |
evaṃ dhammasambandhasamatthabhāvato pacchāpi vattabbo ayamattho, añño ca evarūpo īsāyottādi pubbe vuttoti veditabbo. |
Thus, this meaning, which should have been spoken afterwards, and another such, like the yoke-pole and the yoke-rope, was spoken before, it should be known. |
♦ tattha sampasādalakkhaṇā saddhā, okappanalakkhaṇā vā. |
♦ There, faith has the characteristic of clear confidence, or the characteristic of conviction. |
bījanti pañcavidhaṃ bījaṃ mūlabījaṃ khandhabījaṃ phalubījaṃ aggabījaṃ bījabījameva pañcamanti. |
Bījan"ti means "the fivefold seed: root-seed, stem-seed, joint-seed, tip-seed, and seed-seed as the fifth. |
taṃ sabbampi viruhaṇaṭṭhena bījanteva saṅkhaṃ gacchati. |
All of that, in the sense of sprouting, is included as just "seed." |
♦ tattha yathā brāhmaṇassa kasiyā mūlabhūtaṃ bījaṃ dve kiccāni karoti, heṭṭhā mūlena patiṭṭhāti, upari aṅkuraṃ uṭṭhāpeti, evaṃ bhagavato kasiyā mūlabhūtā saddhā heṭṭhā sīlamūlena patiṭṭhāti, upari samathavipassanaṅkuraṃ uṭṭhāpeti. |
♦ There, just as the seed, which is the root of the brahmin's agriculture, does two tasks: it establishes itself with its root below, and it sends up a sprout above; in the same way, faith, which is the root of the Blessed One's agriculture, establishes itself with the root of virtue below, and it sends up the sprout of calm and insight above. |
yathā ca taṃ mūlena pathavirasaṃ āporasaṃ gahetvā nāḷena dhaññaparipākagahaṇatthaṃ vaḍḍhati, evamayaṃ sīlamūlena samathavipassanārasaṃ gahetvā ariyamagganāḷena ariyaphaladhaññaparipākagahaṇatthaṃ vaḍḍhati. |
And just as that, having taken the essence of the earth and the essence of water with its root, grows with its stalk for the purpose of receiving the ripening of the grain; in the same way, this, having taken the essence of calm and insight with the root of virtue, grows with the stalk of the noble path for the purpose of receiving the ripening of the grain of the noble fruit. |
yathā ca taṃ subhūmiyaṃ patiṭṭhahitvā mūlaṅkurapaṇṇanāḷakaṇḍapasavehi vuddhiṃ virūḷhiṃ vepullaṃ patvā khīraṃ janetvā anekasāliphalabharitaṃ sālisīsaṃ nipphādeti, evamesā cittasantāne patiṭṭhahitvā chahi visuddhīhi vuddhiṃ virūḷhiṃ vepullaṃ patvā ñāṇadassanavisuddhikhīraṃ janetvā anekapaṭisambhidābhiññābharitaṃ arahattaphalaṃ nipphādeti. |
And just as that, having established itself in good soil, and having reached growth, increase, and abundance by its root, sprout, leaf, stalk, and ear, produces milk and brings forth an ear of rice laden with many rice-grains; in the same way, this, having established itself in the stream of mind, and having reached growth, increase, and abundance by the six purifications, produces the milk of the knowledge and vision of purity and brings forth the fruit of Arahantship, laden with many analytical knowledges and supernormal powers. |
tena vuttaṃ “saddhā bījan”ti. |
Therefore it is said: "saddhā bījan"ti (faith is the seed). |
♦ kasmā pana aññesu paropaññāsāya kusaladhammesu ekato uppajjamānesu saddhāva “bījan”ti vuttāti ce? |
♦ But if it be asked, why, among the fifty-plus wholesome dhammas that arise together, is faith alone called the "seed"? |
bījakiccakaraṇato. yathā hi tesu viññāṇaṃyeva vijānanakiccaṃ karoti, evaṃ saddhā bījakiccaṃ. |
Because it does the work of a seed. For just as among them, consciousness itself does the work of knowing, in the same way, faith does the work of a seed. |
sā ca sabbakusalānaṃ mūlabhūtā. |
And that is the root of all wholesome things. |
yathāha — “saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati ... pe ... paññāya ca naṃ ativijjha passatī”ti . |
As he said: "One who has faith approaches; approaching, he attends... and with wisdom he penetrates it and sees." |
♦ akusaladhamme ceva kāyañca tapatīti tapo. |
♦ "Tapo" means "it heats the unwholesome dhammas and the body." |
indriyasaṃvaravīriyadhutaṅgadukkarakārikānaṃ etaṃ adhivacanaṃ, idha pana indriyasaṃvaro adhippeto. |
This is a designation for the restraint of the senses, energy, the ascetic practices, and difficult practices; here, however, the restraint of the senses is intended. |
vuṭṭhīti vassavuṭṭhi vātavuṭṭhītiādi anekavidhā, idha vassavuṭṭhi adhippetā. |
"Vuṭṭhī"ti means "rain," "rain of rain, rain of wind," and so on are many kinds; here, the rain of rain is intended. |
yathā hi brāhmaṇassa vassavuṭṭhisamanuggahitaṃ bījaṃ bījamūlakañca sassaṃ viruhati na milāyati nipphattiṃ gacchati, evaṃ bhagavato indriyasaṃvarasamanuggahitā saddhā, saddhāmūlā ca sīlādayo dhammā viruhanti, na milāyanti nipphattiṃ gacchanti. |
For just as for the brahmin, the seed, supported by the rain of rain, and the crop rooted in the seed, sprouts, does not wither, and reaches fruition; in the same way, for the Blessed One, faith, supported by the restraint of the senses, and the dhammas such as virtue, rooted in faith, sprout, do not wither, and reach fruition. |
tenāha “tapo vuṭṭhī”ti. |
Therefore he said: "tapo vuṭṭhī"ti (austerity is the rain). |
♦ paññā meti ettha vutto me-saddo purimapadesupi yojetabbo “saddhā me bījaṃ, tapo me vuṭṭhī”ti tena kiṃ dīpeti? |
♦ "Paññā me"ti — here, the word "me" that has been spoken should be applied to the preceding phrases as well: "saddhā me bījaṃ, tapo me vuṭṭhī"ti. What does he show by that? |
yathā, brāhmaṇa, tayā vapite khette sace vuṭṭhi atthi, iccetaṃ kusalaṃ. |
Just as, brahmin, in the field sown by you, if there is rain, it is well. |
no ce atthi, udakampi tāva dātabbaṃ hoti. |
If there is not, water must be given. |
tathā mayā hirīise paññāyuganaṅgale manoyottena ekābaddhe kate vīriyabalībadde yojetvā satipācanena vijjhitvā attano cittasantānakhettamhi saddhābīje vapite vuṭṭhiyā abhāvo nāma natthi, ayaṃ pana me niccakālaṃ indriyasaṃvaratapo vuṭṭhīti. |
In the same way, for me, when the yoke and plow of wisdom have been tied with the yoke-rope of the mind to the shame-pole, and the oxen of energy have been yoked, and having been pierced with the goad of mindfulness, and the seed of faith has been sown in the field of my own stream of mind, there is no such thing as an absence of rain; but this, my constant restraint of the senses, is the austerity, the rain. |
♦ paññāti kāmāvacarādibhedato anekavidhā. |
♦ "Paññā"ti means "it is of many kinds, divided into the desire-sphere and so on." |
idha pana saha vipassanāya maggapaññā adhippetā. |
Here, however, the path-wisdom, together with insight, is intended. |
yuganaṅgalanti yugañca naṅgalañca yuganaṅgalaṃ. |
"Yuganaṅgalan"ti means "yugañca naṅgalañca yuganaṅgalaṃ" (the yoke and the plow is the yoke-plow). |
yathā hi brāhmaṇassa yuganaṅgalaṃ, evaṃ bhagavato duvidhāpi vipassanā paññā ca. |
For just as the brahmin has a yoke and a plow, so the Blessed One has both insight and wisdom. |
tattha yathā yugaṃ īsāya upanissayaṃ hoti, purato ca īsābaddhaṃ hoti, yottānaṃ nissayaṃ hoti, balībaddānaṃ ekato gamanaṃ dhāreti, evaṃ paññā hirippamukhānaṃ dhammānaṃ upanissayā hoti. |
There, just as the yoke is a support for the pole, and is tied in front of the pole, and is a support for the yoke-ropes, and holds the oxen so that they go together; in the same way, wisdom is a support for the dhammas, which have shame as their foremost. |
yathāha — “paññuttarā sabbe kusalā dhammā”ti ca, “paññā hi seṭṭhā kusalā vadanti, nakkhattarājāriva tārakānan”ti ca. |
As he said: "Paññuttarā sabbe kusalā dhammā"ti (All wholesome dhammas have wisdom as their foremost), and "paññā hi seṭṭhā kusalā vadanti, nakkhattarājāriva tārakānan"ti (The wholesome say wisdom is the best, like the king of the stars among the stars). |
kusalānaṃ dhammānaṃ pubbaṅgamaṭṭhena purato ca hoti. |
And by being the forerunner of the wholesome dhammas, it is in front. |
yathāha — “sīlaṃ sirī cāpi satañca dhammo, anvāyikā paññavato bhavantī”ti hirivippayogena anuppattito pana īsābaddho hoti. |
As he said: "sīlaṃ sirī cāpi satañca dhammo, anvāyikā paññavato bhavantī"ti (Virtue, and splendor, and the Dhamma of the good, follow one who has wisdom). And by the absence of shame, it is tied to the pole. |
manosaṅkhātassa samādhiyottassa nissayapaccayato yottānaṃ nissayo hoti. |
By being the support-condition for the yoke-rope, which is the mind, it is the support for the yoke-ropes. |
accāraddhātilīnabhāvapaṭisedhanato vīriyabalībaddānaṃ ekato gamanaṃ dhāreti, yathā ca naṅgalaṃ phālayuttaṃ kasanakāle pathavighanaṃ bhindati, mūlasantānakāni padāleti, evaṃ satiyuttā paññā vipassanākāle dhammānaṃ santatisamūhakiccārammaṇaghanaṃ bhindati, sabbakilesamūlasantānakāni padāleti. |
By prohibiting the states of over-exertion and indolence, it holds the oxen of energy so that they go together. And just as the plow, yoked with a plowshare, at the time of plowing, breaks the denseness of the earth and tears up the root-networks; in the same way, wisdom, yoked with mindfulness, at the time of insight, breaks the denseness of the continuity, the mass, the function, and the object of the dhammas, and tears up all the root-networks of the defilements. |
sā ca kho lokuttarāva, itarā pana lokikāpi siyā. |
And that is only the supramundane; but the other may also be worldly. |
tenāha “paññā me yuganaṅgalan”ti. |
Therefore he said: "paññā me yuganaṅgalan"ti (wisdom is my yoke and plow). |
♦ hirīyati pāpakehi dhammehīti hirī. |
♦ "Hirī" means "he is ashamed of evil things," so "hirī." |
taggahaṇena tāya avippayuttaṃ ottappampi gahitameva hoti. |
By taking that, the moral dread that is inseparably connected with it is also taken. |
īsāti yuganaṅgalasandhārikā rukkhalaṭṭhi. |
Īsā"ti means "the wooden shaft that holds the yoke and the plow together. |
yathā hi brāhmaṇassa īsā yuganaṅgalaṃ dhāreti, evaṃ bhagavatopi hirī lokiyalokuttarapaññāsaṅkhātaṃ yuganaṅgalaṃ dhāreti hiriabhāve paññāya abhāvato. |
For just as for the brahmin, the shaft holds the yoke and the plow, in the same way, for the Blessed One also, shame holds the yoke and the plow, which are the worldly and supramundane wisdom; for in the absence of shame, there is an absence of wisdom. |
yathā ca īsāpaṭibaddhayuganaṅgalaṃ kiccakaraṃ hoti acalaṃ asithilaṃ, evaṃ hiripaṭibaddhā ca paññā kiccakārī hoti acalā asithilā abbokiṇṇā ahirikena. |
And just as a yoke and plow that are tied to a shaft are effective, stable, and not loose; in the same way, a wisdom that is tied to shame is effective, stable, not loose, and not mixed with shamelessness. |
tenāha “hirī īsā”ti. |
Therefore he said: "hirī īsā"ti (shame is the pole). |
munātīti mano, cittassetaṃ nāmaṃ. |
"Munātī"ti means "mano," this is a name for the mind. |
idha pana manosīsena taṃsampayutto samādhi adhippeto. |
Here, however, by the heading of "mano," the concentration associated with it is intended. |
yottanti rajjubandhanaṃ. |
Yottan"ti means "the rope-binding. |
taṃ tividhaṃ īsāya saha yugassa bandhanaṃ, yugena saha balībaddānaṃ bandhanaṃ, sārathinā saha balībaddānaṃ ekābandhananti. |
That is of three kinds: the binding of the yoke with the shaft, the binding of the oxen with the yoke, and the single binding of the oxen with the charioteer. |
tattha yathā brāhmaṇassa yottaṃ īsāyugabalībadde ekābaddhe katvā sakakicce paṭipādeti, evaṃ bhagavato samādhi sabbeva te hiripaññāvīriyadhamme ekārammaṇe avikkhepasabhāvena bandhitvā sakakicce paṭipādeti. |
There, just as for the brahmin, the yoke-rope, having made the shaft, the yoke, and the oxen a single binding, directs them to their respective tasks; in the same way, for the Blessed One, concentration, having bound all those dhammas of shame, wisdom, and energy in a single object with a nature of non-distraction, directs them to their respective tasks. |
tenāha “mano yottan”ti. |
Therefore he said: "mano yottan"ti (the mind is the yoke-rope). |
♦ cirakatādimatthaṃ saratīti sati. |
♦ "Saratī"ti means "sati" (mindfulness). |
phāletīti phālo. |
"Phāletī"ti means "phālo" (a plowshare). |
pājenti etenāti pājanaṃ. |
"Pājenti etenā"ti means "pājanaṃ" (a goad). |
taṃ idha “pācanan”ti vuttaṃ. |
That is here said as "pācanaṃ." |
patodassetaṃ nāmaṃ. |
This is a name for the goad. |
phālo ca pācanañca phālapācanaṃ. |
"Phālo ca pācanañca phālapācanaṃ" (the plowshare and the goad is the plowshare-goad). |
yathā hi brāhmaṇassa phālapācanaṃ, evaṃ bhagavato vipassanāsampayuttā maggasampayuttā ca sati. |
For just as for the brahmin, there is a plowshare and a goad, so for the Blessed One, there is the mindfulness associated with insight and the mindfulness associated with the path. |
tattha yathā phālo naṅgalaṃ anurakkhati, purato cassa gacchati, evaṃ sati kusalākusalānaṃ dhammānaṃ gatiyo samanvesamānā ārammaṇe vā upaṭṭhāpayamānā paññānaṅgalaṃ rakkhati. |
There, just as the plowshare protects the plow and goes in front of it; in the same way, mindfulness, investigating the courses of the wholesome and unwholesome dhammas, or establishing them in the object, protects the plow of wisdom. |
tenevesā “satārakkhena cetasā viharatī”tiādīsu viya ārakkhāti vuttā. |
Therefore, this is called a "guard," as in "satārakkhena cetasā viharatī"tiādi (he dwells with a mind guarded by mindfulness). |
appamussanavasena cassā purato hoti. |
And by its being not forgotten, it is in front. |
satiparicite hi dhamme paññā pajānāti, no pamuṭṭhe. |
For wisdom knows the dhammas that are familiar through mindfulness, not those that are forgotten. |
yathā ca pācanaṃ balībaddānaṃ vijjhanabhayaṃ dassentaṃ saṃsīdituṃ na deti, uppathagamanaṃ vāreti, evaṃ sati vīriyabalībaddānaṃ apāyabhayaṃ dassentī kosajjasaṃsīdanaṃ na deti, kāmaguṇasaṅkhāte agocare cāraṃ nivāretvā kammaṭṭhāne niyojentī uppathagamanaṃ vāreti. |
And just as the goad, showing the fear of being pierced to the oxen, does not let them sink down, and prevents them from going on a wrong path; in the same way, mindfulness, showing the fear of the lower realms to the oxen of energy, does not let them sink into laziness, and having prevented them from wandering in the wrong resort, which is the strands of sensual pleasure, and having yoked them to the meditation subject, prevents them from going on a wrong path. |
tenāha “sati me phālapācanan”ti. |
Therefore he said: "sati me phālapācanan"ti (mindfulness is my plowshare and goad). |
♦ kāyaguttoti tividhena kāyasucaritena gutto. |
♦ "Kāyagutto"ti means "guarded by the threefold good conduct of the body." |
vacīguttoti catubbidhena vacīsucaritena gutto. |
Vacīgutto"ti means "guarded by the fourfold good conduct of speech. |
ettāvatā pātimokkhasaṃvarasīlaṃ vuttaṃ. |
By this much, the virtue of the restraint of the Pātimokkha is spoken of. |
āhāre udare yatoti ettha āhāramukhena sabbapaccayānaṃ gahitattā catubbidhepi paccaye yato saṃyato nirupakkilesoti attho. |
Āhāre udare yato"ti — here, because all requisites are taken by the mouth of food, the meaning is, "restrained, self-controlled, undefiled in all four kinds of requisites. |
iminā ājīvapārisuddhisīlaṃ vuttaṃ. |
By this, the virtue of the purity of livelihood is spoken of. |
udare yatoti udare yato saṃyato mitabhojī, āhāre mattaññūti vuttaṃ hoti. |
"Udare yato"ti means "restrained, self-controlled in the belly," "of moderate food"; "one who knows the measure in food," is what is said. |
iminā bhojane mattaññutāmukhena paccayapaṭisevanasīlaṃ vuttaṃ. |
By this, the virtue of the partaking of the requisites, by way of the knowledge of the measure in food, is spoken of. |
tena kiṃ dīpeti? |
What does he show by that? |
yathā tvaṃ, brāhmaṇa, bījaṃ vapitvā sassaparipālanatthaṃ kaṇṭakavatiṃ vā rukkhavatiṃ vā pākāraparikkhepaṃ vā karosi, tena te gomahiṃsamigagaṇā pavesaṃ alabhantā sassaṃ na vilumpanti, evamahampi taṃ saddhābījaṃ vapitvā nānappakārakusalasassaparipālanatthaṃ kāyavacīāhāraguttimayaṃ tividhaṃ parikkhepaṃ karomi, tena me rāgādiakusaladhammagomahiṃsamigagaṇā pavesaṃ alabhantā nānappakārakaṃ kusalasassaṃ na vilumpantīti. |
Just as you, brahmin, having sown the seed, for the purpose of protecting the crop, make an enclosure of thorns, or of trees, or a wall; because of that, herds of cattle, buffaloes, and deer, not finding an entrance, do not destroy the crop. In the same way, I, having sown that seed of faith, for the purpose of protecting the various wholesome crops, make a threefold enclosure of the guarding of the body, speech, and food. Because of that, the herds of cattle, buffaloes, and deer of the unwholesome dhammas, such as passion, not finding an entrance, do not destroy the various wholesome crops. |
♦ saccaṃ karomi niddānanti ettha dvīhākārehi avisaṃvādanaṃ saccaṃ. |
♦ "Saccaṃ karomi niddānan"ti — here, truth is non-deception in two ways. |
niddānanti chedanaṃ lunanaṃ uppāṭanaṃ . |
Niddānan"ti means "cutting, reaping, uprooting. |
karaṇatthe cetaṃ upayogavacanaṃ veditabbaṃ. |
And here, the accusative should be known in the sense of the instrumental. |
ayaṃ hettha attho “saccena karomi niddānan”ti. |
This is the meaning here: "saccena karomi niddānan"ti (with truth I do the weeding). |
kiṃ vuttaṃ hoti — “yathā tvaṃ bāhiraṃ kasiṃ katvā sassadūsakānaṃ tiṇānaṃ hatthena vā asitena vā niddānaṃ karosi, evaṃ ahampi ajjhattikaṃ kasiṃ katvā kusalasassadūsakānaṃ visaṃvādanatiṇānaṃ saccena niddānaṃ karomī”ti. |
What is said? |
yathābhūtañāṇaṃ vā ettha saccanti veditabbaṃ. |
Just as you, having done the external agriculture, do the weeding of the weeds that spoil the crop with your hand or with a sickle; in the same way, I, having done the internal agriculture, do the weeding of the weeds of deception that spoil the wholesome crop, with truth. |
tena attasaññādīnaṃ tiṇānaṃ niddānaṃ karomīti dasseti. |
Or, here, the knowledge of things as they are should be known as "truth." |
atha vā niddānanti chedakaṃ lāvakaṃ uppāṭakanti attho. |
With that, he shows, "I do the weeding of the weeds of the perception of a self and so on." |
yathā tvaṃ dāsaṃ vā kammakaraṃ vā niddānaṃ karosi, “niddehi tiṇānī”ti tiṇānaṃ chedakaṃ lāvakaṃ uppāṭakaṃ karosi, evamahaṃ saccaṃ karomīti dasseti, atha vā saccanti diṭṭhisaccaṃ. |
Or, "niddānan"ti means "a weeder, a reaper, an uprooter." |
tamahaṃ niddānaṃ karomi, chinditabbaṃ lunitabbaṃ uppāṭetabbaṃ karomīti. |
Just as you make a slave or a worker a weeder, "weed the weeds," you make him a cutter, a reaper, an uprooter of the weeds; in the same way, he shows, "I make truth." Or, "saccan"ti is the truth of view. |
iti imesu dvīsu vikappesu upayogenevattho yujjati. |
I make that a weeding; I make it something to be cut, to be reaped, to be uprooted. |
| Thus, in these two alternatives, the meaning fits only with the accusative. | |
♦ soraccaṃ me pamocananti ettha yaṃ taṃ “kāyiko avītikkamo vācasiko avītikkamo”ti sīlameva “soraccan”ti vuttaṃ, na taṃ adhippetaṃ. |
♦ "Soraccaṃ me pamocanan"ti — here, that which is said, "bodily non-transgression, verbal non-transgression," and is called virtue, "soraccaṃ," is not intended. |
“kāyagutto”tiādinā hi taṃ vuttameva. |
For that has been spoken of by "kāyagutto"tiādi. |
arahattaphalaṃ pana adhippetaṃ. |
But the fruit of Arahantship is intended. |
taṃ hi sundare nibbāne ratattā “soraccan”ti vuccati. |
For that is called "soraccaṃ" because it is delighted in the beautiful Nibbāna. |
pamocananti yogavissajjanaṃ. |
Pamocanan"ti means "the releasing from the yoke. |
idaṃ vuttaṃ hoti — yathā tava pamocanaṃ punapi sāyanhe vā dutiyadivase vā anāgatasaṃvacchare vā yojetabbato appamocanameva hoti, na mama evaṃ. |
This is what is said: Just as your releasing is an un-releasing, because it is to be yoked again in the evening, or on the second day, or in a future year, not so mine. |
na hi mama antarā mocanaṃ nāma atthi. |
For me, there is no such thing as a releasing in the middle. |
ahaṃ hi dīpaṅkaradasabalakālato paṭṭhāya paññānaṅgale vīriyabalībadde yojetvā kappasatasahassādhikāni cattāri asaṅkhyeyyāni mahākasiṃ kasanto tāva na muñciṃ, yāva na sammāsambodhiṃ abhisambujjhiṃ. |
For I, from the time of the one with the ten powers, Dīpaṅkara, having yoked the oxen of energy to the plow of wisdom, and plowing the great agriculture for four incalculable eons and a hundred thousand eons, did not release them until I was perfectly enlightened with perfect enlightenment. |
yadā ca me sabbaṃ taṃ kālaṃ khepetvā bodhimūle aparājitapallaṅke nisinnassa sabbaguṇaparivāraṃ arahattaphalaṃ udapādi, tadā mayā taṃ sabbussukkapaṭippassaddhiyā pamuttaṃ, na dāni puna yojetabbaṃ bhavissatīti. |
And when, having spent all that time, for me who was sitting on the unconquered throne at the foot of the Bodhi tree, the fruit of Arahantship, surrounded by all its qualities, arose, then it was released by me with the tranquillization of all striving; it will not have to be yoked again. |
etamatthaṃ sandhāyāha “soraccaṃ me pamocanan”ti. |
In reference to this meaning, he said, "soraccaṃ me pamocanan"ti (gentleness is my unyoking). |
♦ vīriyaṃ me dhuradhorayhanti ettha vīriyanti kāyikacetasiko vīriyārambho. |
♦ "Vīriyaṃ me dhuradhorayhan"ti — here, "vīriyan"ti is the undertaking of physical and mental energy. |
dhuradhorayhanti dhurāyaṃ dhorayhaṃ, dhurāvahanti attho. |
"Dhuradhorayhan"ti means "a draught-animal for the yoke," "a bearer of the yoke," is the meaning. |
yathā hi brāhmaṇassa dhurāyaṃ dhorayhākaḍḍhitaṃ naṅgalaṃ bhūmighanaṃ bhindati, mūlasantānakāni ca padāleti, evaṃ bhagavato vīriyākaḍḍhitaṃ paññānaṅgalaṃ yathā vuttaṃ ghanaṃ bhindati, kilesasantānakāni ca padāleti. |
For just as for the brahmin, the plow pulled by the draught-animal for the yoke breaks the denseness of the earth and tears up the root-networks; in the same way, for the Blessed One, the plow of wisdom pulled by energy breaks the denseness as described, and tears up the defilement-networks. |
tenāha “vīriyaṃ me dhuradhorayhan”ti. |
Therefore he said: "vīriyaṃ me dhuradhorayhan"ti (energy is my yoke-bearing team). |
atha vā purimadhurāvahattā dhurā, mūladhurāvahattā dhorayhā, dhurā ca dhorayhā ca dhuradhorayhā. |
Or, because of bearing the front yoke, they are "dhurā"; because of bearing the root-yoke, they are "dhorayhā"; "dhurā ca dhorayhā ca dhuradhorayhā." |
iti yathā brāhmaṇassa ekekasmiṃ naṅgale catubalībaddapabhedaṃ dhuradhorayhaṃ vahantaṃ uppannuppannaṃ tiṇamūlaghātañceva sassasampattiñca sādheti, evaṃ bhagavato catusammappadhānavīriyabhedaṃ dhuradhorayhaṃ vahantaṃ uppannuppannaṃ akusalaghātañceva kusalasampattiñca sādheti. |
Thus, just as for the brahmin, the yoke-bearing team, divided into four oxen for each plow, while bearing, accomplishes both the destruction of the weeds that have arisen and the attainment of the crop; in the same way, for the Blessed One, the yoke-bearing team, divided into the four right strivings, while bearing, accomplishes both the destruction of the unwholesome that has arisen and the attainment of the wholesome. |
tenāha “vīriyaṃ me dhuradhorayhan”ti. |
Therefore he said: "vīriyaṃ me dhuradhorayhan"ti. |
♦ yogakkhemādhivāhananti ettha yogehi khemattā nibbānaṃ yogakkhemaṃ nāma, taṃ adhikicca vāhīyati, abhimukhaṃ vā vāhīyatīti adhivāhanaṃ, yogakkhemassa adhivāhanaṃ yogakkhemādhivāhananti. |
♦ "Yogakkhemādhivāhanan"ti — here, because of its safety from the yokes, Nibbāna is called "yogakkhema"; it is borne towards that, or it is borne facing that, so "adhivāhanaṃ"; "yogakkhemassa adhivāhanaṃ yogakkhemādhivāhanan"ti. |
idaṃ vuttaṃ hoti — yathā tava dhuradhorayhaṃ puratthimādīsu aññataradisābhimukhaṃ vāhīyati, tathā mama dhuradhorayhaṃ nibbānābhimukhaṃ vāhīyatīti. |
This is what is said: Just as your yoke-bearing team is borne facing one of the directions, such as the east; in the same way, my yoke-bearing team is borne facing Nibbāna. |
evaṃ vāhīyamānaṃva gacchati anivattantaṃ. |
And being borne thus, it goes without turning back. |
yathā tava naṅgalaṃ vahantaṃ dhuradhorayhaṃ khettakoṭiṃ patvā puna nivattati, evaṃ anivattantaṃ dīpaṅkarakālato paṭṭhāya gacchateva. |
Just as your yoke-bearing team, bearing the plow, having reached the end of the field, turns back again; so this, not turning back, has been going from the time of Dīpaṅkara. |
yasmā vā tena tena maggena pahīnā kilesā na punappunaṃ pahātabbā honti, yathā tava naṅgalena chinnāni tiṇāni puna aparasmiṃ samaye chinditabbāni honti, tasmāpi evaṃ paṭhamamaggavasena diṭṭhekaṭṭhe kilese, dutiyavasena oḷārike, tatiyavasena aṇusahagate, catutthavasena sabbakilese pajahantaṃ gacchati anivattantaṃ. |
Or, because the defilements that have been abandoned by this or that path do not have to be abandoned again and again, just as the weeds that have been cut by your plow have to be cut again at another time; therefore also, by way of the first path, the defilements that are in the state of view; by way of the second, the gross; by way of the third, the subtle; by way of the fourth, all the defilements, while abandoning, it goes without turning back. |
atha vā gacchati anivattanti nivattanarahitaṃ hutvā gacchatīti attho. |
Or, "gacchati anivattan"ti means "it goes, being without a turning back," is the meaning. |
tanti taṃ dhuradhorayhaṃ. |
Tan"ti means "that yoke-bearing team. |
evamettha attho veditabbo. |
Thus the meaning should be known here. |
evaṃ gacchantañca yathā tava dhuradhorayhaṃ na taṃ ṭhānaṃ gacchati, yattha gantvā kassako asoko virajo hutvā na socati. |
And while going thus, just as your yoke-bearing team does not go to that place where, having gone, the farmer, being without sorrow and without dust, does not grieve. |
etaṃ pana taṃ ṭhānaṃ gacchati yattha gantvā na socati. |
But this one goes to that place where, having gone, one does not grieve. |
yattha satipācanena etaṃ vīriyadhuradhorayhaṃ codento gantvā mādiso kassako asoko virajo hutvā na socati, taṃ sabbasokasallasamugghātabhūtaṃ nibbānaṃ nāma asaṅkhataṃ ṭhānaṃ gacchatīti. |
Where, having gone, having urged this yoke-bearing team of energy with the goad of mindfulness, a farmer like me, being without sorrow and without dust, does not grieve, it goes to that unconditioned place called Nibbāna, which is the uprooting of all sorrows and darts. |
♦ idāni nigamanaṃ karonto evamesā kasīti gāthamāha. |
♦ Now, making a conclusion, he spoke the verse, "evamesā kasī"ti. |
tassāyaṃ saṅkhepattho — yassa, brāhmaṇa, esā saddhābījā tapovuṭṭhiyā anuggahitā kasī paññāmayaṃ yuganaṅgalaṃ hirimayañca īsaṃ manomayena yottena ekābaddhaṃ katvā paññānaṅgalena satiphālaṃ ākoṭetvā satipācanaṃ gahetvā kāyavacīāhāraguttiyā gopetvā saccaṃ niddānaṃ katvā soraccapamocanaṃ vīriyadhuradhorayhaṃ yogakkhemābhimukhaṃ anivattantaṃ vāhantena kaṭṭhā kasī kammapariyosānaṃ catubbidhaṃ sāmaññaphalaṃ pāpitā, sā hoti amatapphalā, sā esā kasī amatapphalā hoti. |
The summary meaning of that is: For whom, brahmin, this agriculture, which has faith as its seed, and which is supported by the rain of austerity, has been plowed; the agriculture which has been done by one who, having made the yoke and plow of wisdom and the pole of shame a single binding with the yoke-rope of the mind, and having yoked the plowshare of mindfulness to the plow of wisdom, and having taken the goad of mindfulness, and having guarded it with the guarding of the body, speech, and food, and having made truth the weeding, and the gentleness the unyoking, and bearing the yoke-bearing team of energy, which is without a turning back and faces the security from the yokes, has brought the end of the kamma to the fourfold fruit of asceticism; that is of a deathless fruit. That agriculture is of a deathless fruit. |
amataṃ vuccati nibbānaṃ, nibbānānisaṃsā hotīti attho. |
"Amataṃ" is said to be Nibbāna; "it has Nibbāna as its benefit," is the meaning. |
sā kho panesā kasī na mamevekassa amatapphalā hoti, atha kho yo koci khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā etaṃ kasiṃ kasati, so sabbopi etaṃ kasitvāna sabbadukkhā pamuccatīti. |
But that agriculture is not of a deathless fruit for me alone; but whoever, whether a khattiya, or a brahmin, or a vessa, or a sudda, whether a householder or an ascetic, plows that agriculture, all of them, having plowed it, are released from all suffering. |
♦ evaṃ bhagavā brāhmaṇassa arahattanikūṭena nibbānapariyosānaṃ katvā desanaṃ niṭṭhāpesi. |
♦ Thus, the Blessed One, having made the teaching for the brahmin have the pinnacle of Arahantship and the end in Nibbāna, concluded it. |
tato brāhmaṇo gambhīratthaṃ desanaṃ sutvā — “mama kasiphalaṃ bhuñjitvā punapi divaseyeva chāto hoti, imassa pana kasī amatapphalā, tassa phalaṃ bhuñjitvā sabbadukkhā pamuccatī”ti ñatvā pasanno pasannākāraṃ karonto bhuñjatu bhavaṃ gotamotiādimāha. |
Then the brahmin, having heard the profound teaching, and knowing, "The fruit of my agriculture, having been eaten, one becomes hungry again in the same day; but the agriculture of this one is of a deathless fruit; having eaten its fruit, one is released from all suffering," and being pleased, and making a pleased appearance, said, "bhuñjatu bhavaṃ gotamo"tiādi. |
taṃ sabbaṃ tato parañca vuttatthamevāti. |
All that and what follows has the meaning as stated. |
paṭhamaṃ. |
First. |
♦ 2. udayasuttavaṇṇanā SN 7.12 |
♦ 2. Commentary on the Udaya Sutta |
♦ 198. dutiye odanena pūresīti attano atthāya sampāditena sūpabyañjanena odanena pūretvā adāsi. |
♦ 198. In the second, "odanena pūresī"ti means "he filled it with the rice that had been prepared for his own sake, with soup and curry, and gave it." |
bhagavā kira paccūsasamaye lokaṃ olokentova taṃ brāhmaṇaṃ disvā, pātova sarīrapaṭijagganaṃ katvā, gandhakuṭiṃ pavisitvā, dvāraṃ pidhāya, nisinno tassa bhojanaṃ upasaṃhariyamānaṃ disvā, ekakova pattaṃ aṃsakūṭe laggetvā, gandhakuṭito nikkhamma, nagaradvāre pattaṃ nīharitvā, antonagaraṃ pavisitvā, paṭipāṭiyā gacchanto brāhmaṇassa dvārakoṭṭhake aṭṭhāsi. |
The Blessed One, it seems, at the early morning hour, looking over the world, saw that brahmin, and early in the morning, having done the care of his body, and having entered the fragrant chamber, and having closed the door, and while sitting, and seeing the food being brought, he, having attached his bowl to his shoulder-blade alone, and having come out of the fragrant chamber, and having taken out his bowl at the city gate, and having entered the city, and going in order, he stood at the gatehouse of the brahmin. |
brāhmaṇo bhagavantaṃ disvā, attano sajjitaṃ bhojanaṃ adāsi. |
The brahmin, seeing the Blessed One, gave him the food that had been prepared for himself. |
taṃ sandhāyetaṃ vuttaṃ. |
In reference to that, this is said. |
dutiyampīti dutiyadivasepi. |
Dutiyampī"ti means "on the second day also. |
tatiyampīti tatiyadivasepi. |
Tatiyampī"ti means "on the third day also. |
tāni kira tīṇi divasāni nirantaraṃ brāhmaṇassa gharadvāraṃ gacchantassa bhagavato antarā añño koci uṭṭhāya pattaṃ gahetuṃ samattho nāma nāhosi, mahājano olokentova aṭṭhāsi. |
For three days, it seems, while he was going to the house-door of the brahmin continuously, no one else was able to get up and take the bowl; the great populace stood just looking. |
♦ etadavocāti brāhmaṇo tīṇi divasāni pattaṃ pūretvā dentopi na saddhāya adāsi, “gharadvāraṃ āgantvā ṭhitassa pabbajitassa bhikkhāmattampi adatvā bhuñjatī”ti upārambhabhayena adāsi. |
♦ "Etadavocā"ti — the brahmin, even while giving for three days and filling the bowl, did not give out of faith; he gave out of fear of the reproach, "He eats, without having given even a morsel of alms to an ascetic who has come and stood at his house-door." |
dadanto ca dve divasāni datvā kiñci avatvāva nivatto. |
And while giving, having given for two days, he turned back without having said anything. |
bhagavāpi kiñci avatvāva pakkanto. |
The Blessed One also departed without having said anything. |
tatiyadivase pana adhivāsetuṃ asakkonto etaṃ “pakaṭṭhako”tiādivacanaṃ avoca. |
But on the third day, being unable to endure, he spoke this word, "pakaṭṭhako"tiādi. |
bhagavāpi etaṃ vacanaṃ nicchārāpanatthameva yāva tatiyamagamāsi. |
The Blessed One also went up to the third day for the very purpose of having this word uttered. |
tattha pakaṭṭhakoti rasagiddho. |
There, "pakaṭṭhako"ti means "a glutton." |
♦ punappunaṃ ceva vapanti bījanti satthā brāhmaṇassa vacanaṃ sutvā, “brāhmaṇa, tvaṃ tīṇi divasāni piṇḍapātaṃ datvā osakkasi, punappunaṃ kātabbā nāma lokasmiṃ soḷasa dhammā”ti vatvā te dhamme dassetuṃ imaṃ desanaṃ ārabhi. |
♦ "Punappunaṃ ceva vapanti bījan"ti — the Teacher, having heard the brahmin's word, and having said, "Brahmin, you, having given alms-food for three days, are drawing back; there are sixteen things in the world that are to be done again and again," began this teaching to show those things. |
tattha punappunaṃ ceva vapantīti ekasmiṃ sassavāre vuttaṃ “alamettāvatā”ti anosakkitvā aparāparesupi sassavāresu ca vapantiyeva. |
There, "punappunaṃ ceva vapantī"ti means "at one sowing season, not having drawn back, saying, 'enough of this,' they sow again and again in other sowing seasons as well." |
punappunaṃ vassatīti na ekadivasaṃ vassitvā tiṭṭhati, punappunadivasesupi punappunasaṃvaccharesupi vassatiyeva, evaṃ janapadā iddhā honti. |
Punappunaṃ vassatī"ti means "it does not, having rained for one day, stop; it rains again and again on other days and in other years as well; thus the countries are prosperous. |
etenupāyena sabbattha nayo veditabbo. |
In this way, the method should be known everywhere. |
♦ yācakāti imasmiṃ pade satthā desanākusalatāya attānampi pakkhipitvā dasseti. |
♦ "Yācakā"ti — in this phrase, the Teacher, by his skill in teaching, includes himself and shows. |
khīranikāti khīrakārakā godohakā. |
Khīranikā"ti means "the milk-producers, the milkers of cows. |
na hi te ekavārameva thanaṃ añchanti, punappunaṃ añchantā dhenuṃ duhantīti attho. |
For they do not pull the teat just once; pulling again and again, they milk the cow, is the meaning. |
kilamati phandati cāti ayaṃ satto tena iriyāpathena kilamati ceva phandati ca. |
Kilamati phandati cā"ti means "this being is wearied and trembles with that posture. |
gabbhanti soṇasiṅgālādīnampi tiracchānagatānaṃ kucchiṃ. |
Gabbhan"ti means "the womb of even animals, such as jackals and so on. |
sivathikanti susānaṃ, mataṃ mataṃ sattaṃ tattha punappunaṃ harantīti attho. |
"Sivathikan"ti means "a charnel ground"; "they carry the dead being there again and again," is the meaning. |
maggañca laddhā apunabbhavāyāti apunabbhavāya maggo nāma nibbānaṃ, taṃ labhitvāti attho. |
"Maggañca laddhā apunabbhavāyā"ti means "the path for no-rebirth is Nibbāna"; "having obtained that," is the meaning. |
♦ evaṃ vutteti evaṃ bhagavatā antaravīthiyaṃ ṭhatvāva soḷasa punappunadhamme desentena vutte. |
♦ "Evaṃ vutte"ti means "when this was said by the Blessed One, who was teaching the sixteen things to be done again and again, while standing right in the middle of the street." |
etadavocāti desanāpariyosāne pasanno saddhiṃ puttadāramittañātivaggena bhagavato pāde vanditvā etaṃ “abhikkantaṃ bho”tiādivacanaṃ avoca. |
Etadavocā"ti means "at the end of the teaching, being pleased, and having paid homage at the feet of the Blessed One with his son, wife, friends, and relatives, he spoke this word, 'abhikkantaṃ bho'tiādi. |
dutiyaṃ. |
Second. |
♦ 3. devahitasuttavaṇṇanā SN 7.13 |
♦ 3. Commentary on the Devahita Sutta |
♦ 199. tatiye vātehīti udaravātehi. |
♦ 199. In the third, "vātehī"ti means "by the stomach-winds." |
bhagavato kira chabbassāni dukkarakārikaṃ karontassa pasatamuggayūsādīni āhārayato dubbhojanena ceva dukkhaseyyāya ca udaravāto kuppi. |
For the Blessed One, it seems, while doing the difficult practice for six years, and eating things like a handful of mung-bean soup, his stomach-wind was disturbed by the poor food and the uncomfortable bed. |
aparabhāge sambodhiṃ patvā paṇītabhojanaṃ bhuñjantassāpi antarantarā so ābādho attānaṃ dassetiyeva. |
In a later part, having attained enlightenment and eating choice food, that sickness still showed itself from time to time. |
taṃ sandhāyetaṃ vuttaṃ. |
In reference to that, this is said. |
upaṭṭhāko hotīti paṭhamabodhiyaṃ anibaddhupaṭṭhākakāle upaṭṭhāko hoti. |
Upaṭṭhāko hotī"ti means "at the time of the first enlightenment, when there was no fixed attendant, he was an attendant. |
tasmiṃ kira kāle satthuasītimahātheresu upaṭṭhāko abhūtapubbo nāma natthi. |
At that time, it seems, among the eighty great elders of the Teacher, there was none who had not been an attendant. |
nāgasamālo upavāno sunakkhatto cundo samaṇuddeso sāgato bodhi meghiyoti ime pana pāḷiyaṃ āgatupaṭṭhākā. |
But Nāgasamāla, Upavāṇa, Sunakkhatta, Cunda the novice, Sāgata, Bodhi, and Meghiya are the attendants who have come in the Pāḷi. |
imasmiṃ pana kāle upavānatthero pātova uṭṭhāya pariveṇasammajjanaṃ dantakaṭṭhadānaṃ nhānodakapariyādanaṃ pattacīvaraṃ gahetvā anugamananti sabbaṃ bhagavato upaṭṭhānamakāsi. |
But at this time, the elder Upavāṇa, having risen early, did all the attendance for the Blessed One: sweeping the monastery, giving the tooth-stick, fetching the bathing-water, and following with the bowl and robes. |
upasaṅkamīti paṭhamabodhiyaṃ kira vīsati vassāni niddhūmaṃ araññameva hoti, bhikkhusaṅghassa udakatāpanampi na bhagavatā anuññātaṃ. |
"Upasaṅkamī"ti — in the first enlightenment, it seems, for twenty years, the forest was without smoke; and the heating of water for the community of monks was not allowed by the Blessed One. |
so ca brāhmaṇo uddhanapāḷiṃ bandhāpetvā mahācāṭiyo uddhanamāropetvā uṇhodakaṃ kāretvā, nhānīyacuṇṇādīhi saddhiṃ taṃ vikkiṇanto jīvikaṃ kappeti. |
And that brahmin, having had a furnace-wall built, and having placed great jars on the furnace, and having had hot water made, and having sold that along with bathing-powder and so on, he made his livelihood. |
nhāyitukāmā tattha gantvā mūlaṃ datvā nhāyitvā gandhe vilimpitvā mālaṃ piḷandhitvā pakkamanti. |
Those who wished to bathe, having gone there and having given a fee, and having bathed, and having anointed themselves with perfumes, and having worn a garland, they departed. |
tasmā thero tattha upasaṅkami. |
Therefore, the elder approached there. |
♦ kiṃ patthayānoti kiṃ icchanto. |
♦ "Kiṃ patthayāno"ti means "desiring what?" |
kiṃ esanti kiṃ gavesanto. |
Kiṃ esan"ti means "seeking what? |
pūjito pūjaneyyānanti idaṃ thero dasabalassa vaṇṇaṃ kathetumārabhi. |
"Pūjito pūjaneyyānan"ti this the elder began to speak, to praise the one with the ten powers. |
gilānabhesajjatthaṃ gatena kira gilānassa vaṇṇo kathetabboti vattametaṃ. |
For one who has gone for medicine for a sick person, it is said, the praise of the sick person should be spoken; this is the proper conduct. |
vaṇṇaṃ hi sutvā manussā sakkaccaṃ bhesajjaṃ dātabbaṃ maññanti. |
For having heard the praise, people think that medicine should be given with respect. |
sappāyabhesajjaṃ laddhā gilāno khippameva vuṭṭhāti. |
Having obtained a suitable medicine, the sick person quickly recovers. |
kathentena ca jhānavimokkhasamāpattimaggaphalāni ārabbha kathetuṃ na vaṭṭati. |
And while speaking, it is not proper to speak in reference to jhāna, liberation, attainment, path, and fruit. |
“sīlavā lajjī kukkuccako bahussuto āgamadharo vaṃsānurakkhako”ti evaṃ pana āgamanīyapaṭipadaṃyeva kathetuṃ vaṭṭati. |
But it is proper to speak only of the approachable practice, "He is virtuous, he is modest, he is scrupulous, he is learned, he is a retainer of the scriptures, he is a protector of the lineage." |
pūjaneyyānanti asītimahātherā sadevakena lokena pūjetabbāti pūjaneyyā. |
"Pūjaneyyānan"ti means "the eighty great elders are to be honored by the world with its devas," so they are "pūjaneyyā" (worthy of honor). |
teyeva sakkātabbāti sakkareyyā. |
They are to be respected," so "sakkareyyā. |
tesaṃyeva apaciti kattabbāti apaceyyā. |
Reverence is to be done to them," so "apacceyyā. |
bhagavā tesaṃ pūjito sakkato apacito ca, iccassa taṃ guṇaṃ pakāsento thero evamāha. |
The Blessed One is honored, respected, and revered by them; thus, making his quality manifest, the elder spoke thus. |
hātaveti harituṃ. |
Hātave"ti means "to carry. |
♦ phāṇitassa ca puṭanti mahantaṃ nicchārikaṃ guḷapiṇḍaṃ. |
♦ "Phāṇitassa ca puṭan"ti means "and a great, solid lump of molasses." |
so kira “kiṃ samaṇassa gotamassa aphāsukan”ti? |
He, it seems, having asked, "What is the Blessed One's discomfort?", and having heard, "Stomach-wind," and having said, "Then we know a medicine for this; having dissolved this molasses with a little water from here, give it to him to drink at the end of his bath; thus, there will be an external application with hot water, and with this, an internal one. Thus, there will be comfort for the ascetic Gotama," he, having put it in the elder's bowl, gave it. |
pucchitvā, “udaravāto”ti sutvā, “tena hi mayamettha bhesajjaṃ jānāma, ito thokena udakena idaṃ phāṇitaṃ āloḷetvā nhānapariyosāne pātuṃ detha, iti uṇhodakena bahi parisedo bhavissati, iminā antoti evaṃ samaṇassa gotamassa phāsukaṃ bhavissatī”ti vatvā therassa patte pakkhipitvā adāsi. |
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♦ upasaṅkamīti tasmiṃ kira ābādhe paṭippassaddhe “devahitena tathāgatassa bhesajjaṃ dinnaṃ, teneva rogo vūpasanto, aho dānaṃ paramadānaṃ brāhmaṇassā”ti kathā vitthāritā jātā. |
♦ "Upasaṅkamī"ti — when that sickness had subsided, it seems, the talk became widespread, "Medicine was given to the Tathāgata by Devahita; by that, the disease was calmed; oh, the gift is the supreme gift of the brahmin." |
taṃ sutvā kittikāmo brāhmaṇo “ettakenapi tāva me ayaṃ kittisaddo abbhuggato”ti somanassajāto attanā katabhāvaṃ jānāpetukāmo tāvatakeneva dasabale vissāsaṃ āpajjitvā upasaṅkami. |
Having heard that, the brahmin, desirous of fame, and thinking, "By this much, this sound of my fame has arisen," being joyful, and desirous of making known what he had done, with just that much, having gained confidence in the one with the ten powers, he approached. |
♦ dajjāti dadeyya. |
♦ "Dajjā"ti means "dadeyya" (he would give). |
kathaṃ hi yajamānassāti kena kāraṇena yajantassa. |
Kathaṃ hi yajamānassā"ti means "for what reason of one who is sacrificing. |
ijjhatīti samijjhati mahapphalo hoti. |
Ijjhatī"ti means "samijjhati" (it succeeds), "it becomes of great fruit. |
yovedīti yo avedi aññāsi, viditaṃ pākaṭamakāsi “yovetī”tipi pāṭho, yo aveti jānātīti attho. |
"Yo vedī"ti means "yo avedi aññāsi," "viditaṃ pākaṭamakāsi" ("he who knew, he made it known"); the reading "yo vetī"tipi also exists; the meaning is, "yo aveti jānāti" (he who knows). |
passatīti dibbacakkhunā passati. |
Passatī"ti means "he sees with the divine eye. |
jātikkhayanti arahattaṃ. |
Jātikkhayan"ti means "Arahantship. |
abhiññāvositoti jānitvā vosito vosānaṃ katakiccataṃ patto. |
Abhiññāvosito"ti means "one who, having known, has dwelt, who has reached the end of his task. |
evaṃ hi yajamānassāti iminā khīṇāsave yajanākārena yajantassa. |
Evaṃ hi yajamānassā"ti means "of one who sacrifices in this way," "in a destroyer of the cankers. |
tatiyaṃ. |
Third. |
♦ 4. mahāsālasuttavaṇṇanā SN 7.14 |
♦ 4. Commentary on the Mahāsāla Sutta |
♦ 200. catutthe lūkho lūkhapāvuraṇoti jiṇṇo jiṇṇapāvuraṇo. |
♦ 200. In the fourth, "lūkho lūkhapāvuraṇo"ti means "rough, with a rough covering." |
upasaṅkamīti kasmā upasaṅkami? |
"Upasaṅkamī"ti — but why did he approach? |
tassa kira ghare aṭṭhasatasahassadhanaṃ ahosi. |
In his house, it seems, there was eighty hundred thousand of wealth. |
so catunnaṃ puttānaṃ āvāhaṃ katvā cattāri satasahassāni adāsi . |
He, having arranged the marriage of his four sons, gave four hundred thousand. |
athassa brāhmaṇiyā kālaṅkatāya puttā sammantayiṃsu — “sace aññaṃ brāhmaṇiṃ ānessati, tassā kucchiyaṃ nibbattavasena kulaṃ bhijjissati. |
Then, when his brahmin wife had died, his sons consulted: "If he brings another brahmin lady, the family will be broken by a birth in her womb. Come, let us support him." |
handa naṃ mayaṃ saṅgaṇhāmā”ti. |
All four of them, attending on him with choice food, clothing, and so on, and doing such things as massaging his hands and feet, and having supported him, one day, while they were massaging his hands and feet after he had woken from a daytime sleep, they, having spoken of the danger in the household life separately, begged, "We will attend on you in this manner for your whole life; give us the remaining wealth also." |
te cattāropi paṇītehi ghāsacchādanādīhi upaṭṭhahantā hatthapādasambāhanādīni karontā saṅgaṇhitvā ekadivasaṃ divā niddāyitvā vuṭṭhitassa hatthapāde sambāhamānā pāṭiyekkaṃ gharāvāse ādīnavaṃ vatvā — “mayaṃ tumhe iminā nīhārena yāvajīvaṃ upaṭṭhahissāma, sesadhanampi no dethā”ti yāciṃsu. |
The brahmin again gave a hundred thousand to each, and having kept only what he wore and covered himself with, he divided all his articles of enjoyment and use into four portions and gave them away. |
brāhmaṇo puna ekekassa satasahassaṃ satasahassaṃ datvā attano nivatthapārupanamattaṃ ṭhapetvā sabbaṃ upabhogaparibhogaṃ cattāro koṭṭhāse katvā niyyādesi. |
The eldest son attended on him for a few days. |
taṃ jeṭṭhaputto katipāhaṃ upaṭṭhahi. |
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♦ atha naṃ ekadivasaṃ nhatvā āgacchantaṃ dvārakoṭṭhake ṭhatvā suṇhā evamāha — “kiṃ tayā jeṭṭhaputtassa sataṃ vā sahassaṃ vā atirekaṃ dinnamatthi? |
♦ Then one day, as he was coming, having bathed, the daughter-in-law, standing at the gatehouse, said thus: "Have you given a hundred or a thousand extra to the eldest son? Did you not give two hundred thousand to all? Do you not know the path to the houses of the other sons?" |
nanu sabbesaṃ dve dve satasahassāni dinnāni, kiṃ sesaputtānaṃ gharassa maggaṃ na jānāsī”ti? |
He, being angry, "Be gone, wretch," went to another's house. From there also, after a few days, having been driven away by this same device, he went to another. Thus, not obtaining an entrance even in one house, and having taken the ordination of a white-robed wanderer, and wandering for alms, and in the course of time, being old and worn out, and with his body withered by poor food and uncomfortable beds, and having come from his alms-round, and lying on a stool, and having fallen asleep, and having woken up and sat down, and looking at himself, and not seeing a foundation in his sons, he thought: "The ascetic Gotama, it is said, is not frowning, is of open face, is of pleasant conversation, is skilled in friendly greeting; it is possible to approach the ascetic Gotama and obtain a friendly greeting." Having arranged his under-robe and upper-robe, and having taken his alms-bowl, he went to the Blessed One. |
so “nassa vasalī”ti kujjhitvā aññassa gharaṃ agamāsi, tatopi katipāhaccayena imināva upāyena palāpito aññassāti evaṃ ekagharepi pavesanaṃ alabhamāno paṇḍaraṅgapabbajjaṃ pabbajitvā bhikkhāya caranto kālānamaccayena jarājiṇṇo dubbhojanadukkhaseyyāhi milātasarīro bhikkhācārato āgamma, pīṭhakāya nipanno niddaṃ okkamitvā vuṭṭhāya nisinno attānaṃ oloketvā puttesu patiṭṭhaṃ apassanto cintesi — “samaṇo kira gotamo abbhākuṭiko uttānamukho sukhasambhāso paṭisanthārakusalo, sakkā samaṇaṃ gotamaṃ upasaṅkamitvā paṭisanthāraṃ labhitun”ti nivāsanapāvuraṇaṃ saṇṭhapetvā bhikkhābhājanamādāya yena bhagavā tenupasaṅkami. |
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♦ dārehi saṃpuccha gharā nikkhāmentīti sabbaṃ mama santakaṃ gahetvā mayhaṃ niddhanabhāvaṃ ñatvā attano bhariyāhi saddhiṃ mantayitvā maṃ gharā nikkaḍḍhāpenti. |
♦ "Dārehi saṃpuccha gharā nikkhāmen"ti means "having taken all my property, and knowing my state of being poor, and having consulted with their own wives, they drive me out of the house." |
♦ nandissanti nandijāto tuṭṭho pamudito ahosiṃ. |
♦ "Nandissanti" means "I was delighted, pleased, and happy when they were born." |
bhavamicchisanti vuḍḍhiṃ patthayiṃ. |
Bhavamicchisan"ti means "I desired their growth. |
sāva vārenti sūkaranti yathā sunakhā vaggavaggā hutvā bhussantā bhussantā sūkaraṃ vārenti, punappunaṃ mahāravaṃ ravāpenti, evaṃ dārehi saddhiṃ maṃ bahuṃ vatvā viravantaṃ palāpentīti attho. |
"Sāva vārenti sūkaran"ti means "just as dogs, having formed packs and barking, barking, ward off a pig, and repeatedly make it cry out a great cry; in the same way, with their wives, having said much to me, they drive me away, crying out," is the meaning. |
♦ asantāti asappurisā. |
♦ "Asantā"ti means "ignoble men." |
jammāti lāmakā. |
Jammā"ti means "base. |
bhāsareti bhāsanti. |
Bhāsare"ti means "they speak. |
puttarūpenāti puttavesena. |
Puttarūpenā"ti means "in the guise of sons. |
vayogatanti tayo vaye gataṃ atikkantaṃ pacchimavaye ṭhitaṃ maṃ. |
Vayogatan"ti means "me, who have gone through, who have passed the three ages, who am in the last age. |
jahantīti pariccajanti. |
Jahantī"ti means "they abandon. |
♦ nibbhogoti nipparibhogo. |
♦ "Nibbhogo"ti means "without enjoyment." |
khādanā apanīyatīti asso hi yāvadeva taruṇo hoti javasampanno, tāvassa nānārasaṃ khādanaṃ dadanti, jiṇṇaṃ nibbhogaṃ tato apanenti, antimavaye taṃ vattaṃ na labhati, gāvīhi saddhiṃ aṭaviyaṃ sukkhatiṇāni khādanto carati. |
Khādanā apanīyatī"ti means "for a horse, as long as it is young and endowed with speed, so long they give it various delicious foods; when it is old and without enjoyment, they remove it from that; in its last age, it does not get that care; it wanders in the forest with the cattle, eating dry grass. |
yathā so asso, evaṃ jiṇṇakāle viluttasabbadhanattā nibbhogo mādisopi bālakānaṃ pitā thero paragharesu bhikkhati. |
Just as that horse, in the same way, I, being without enjoyment in my old age because all my wealth has been plundered, the father of children, beg in the houses of others. |
♦ yañceti nipāto. |
♦ "Yañce"ti is a particle. |
idaṃ vuttaṃ hoti — ye mama puttā anassavā appatissā avasavattino, tehi daṇḍova kira seyyo sundarataroti. |
This is what is said: For those, my sons, who are disobedient, disrespectful, and not under my control, a staff is indeed better, more excellent. |
idānissa seyyabhāvaṃ dassetuṃ caṇḍampi goṇantiādi vuttaṃ. |
Now, to show its state of being better, it is said, "caṇḍampi goṇan"tiādi. |
♦ pure hotīti aggato hoti, taṃ purato katvā gantuṃ sukhaṃ hotīti attho . |
♦ "Pure hotī"ti means "it is in front"; "it is easy to go, having placed that in front," is the meaning. |
gādhamedhatīti udakaṃ otaraṇakāle gambhīre udake patiṭṭhaṃ labhati. |
Gādhamedhatī"ti means "at the time of entering the water, it finds a footing in deep water. |
♦ pariyāpuṇitvāti uggaṇhitvā vā vācuggatā katvā. |
♦ "Pariyāpuṇitvā"ti means "having learned," or "having made it come to the tip of the tongue." |
sannisinnesūti tathārūpe brāhmaṇānaṃ samāgamadivase sabbālaṅkārapaṭimaṇḍitesu puttesu taṃ sabhaṃ ogāhetvā brāhmaṇānaṃ majjhe mahārahe āsane nisinnesu. |
Sannisinnesū"ti means "on such a day of a gathering of brahmins, when his sons, adorned with all their ornaments, were sitting in that assembly, on great, precious seats. |
abhāsīti ‘ayaṃ me kālo’ti sabhāya majjhe pavisitvā hatthaṃ ukkhipitvā, “bho ahaṃ tumhākaṃ gāthā bhāsitukāmo, bhāsite suṇissathā”ti vatvā — “bhāsa, brāhmaṇa, suṇomā”ti vutto ṭhitakova abhāsi. |
"Abhāsī"ti means, thinking, "This is my time," and having entered the midst of the assembly, and having raised his hand, and having said, "Sirs, I am desirous of speaking verses to you; when they are spoken, will you listen?", and having been told, "Speak, brahmin, we will listen," he spoke, standing right there. |
“tena ca samayena manussānaṃ vattaṃ hoti yo mātāpitūnaṃ santakaṃ khādanto mātāpitaro na poseti, so māretabbo”ti. |
And at that time, it was the custom for people that he who, eating the property of his parents, does not support his parents, he was to be killed. |
tasmā te brāhmaṇaputtā pitupādesu nipatitvā “jīvitaṃ no tāta, dehī”ti yāciṃsu. |
Therefore, those brahmin-sons, having fallen at their father's feet, begged, "Give us our lives, father." |
so pituhadayassa puttānaṃ muduttā “mā me, bho, bālake vināsayittha, posissanti man”ti āha. |
He, because of the tenderness of a father's heart for his sons, said, "Do not, sirs, destroy my boys; they will support me." |
♦ athassa putte manussā āhaṃsu — “sace, bho, ajja paṭṭhāya pitaraṃ na sammā paṭijaggissatha, ghātessāma vo”ti. |
♦ Then the men said to his sons: "If, sirs, from today you do not look after your father properly, we will kill you." |
te bhītā gharaṃ netvā paṭijaggiṃsu. |
They, being afraid, took him home and looked after him. |
taṃ dassetuṃ atha kho naṃ brāhmaṇamahāsālantiādi vuttaṃ. |
To show that, it is said, "atha kho naṃ brāhmaṇamahāsālan"tiādi. |
tattha netvāti pīṭhe nisīdāpetvā sayaṃ ukkhipitvā nayiṃsu. |
There, "netvā"ti means "having made him sit on a stool, they carried him, having lifted him up themselves." |
nhāpetvāti sarīraṃ telena abbhañjitvā ubbaṭṭetvā gandhacuṇṇādīhi nhāpesuṃ. |
Nhāpetvā"ti means "having anointed his body with oil, and having rubbed him, they bathed him with powdered perfumes and so on. |
brāhmaṇiyopi pakkosāpetvā, “ajja paṭṭhāya amhākaṃ pitaraṃ sammā paṭijaggatha. |
Having had the brahmin ladies summoned, and having said, "From today, look after our father properly. If you are heedless, we will drive you out of the house," they fed him a choice meal. |
sace pamādaṃ āpajjissatha, gharato vo nikkaḍḍhissāmā”ti vatvā, paṇītabhojanaṃ bhojesuṃ. |
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♦ brāhmaṇo subhojanañca sukhaseyyañca āgamma katipāhaccayena sañjātabalo pīṇitindriyo attabhāvaṃ oloketvā, “ayaṃ me sampatti samaṇaṃ gotamaṃ nissāya laddhā”ti paṇṇākāraṃ ādāya bhagavato santikaṃ agamāsi. |
♦ The brahmin, having come to good food and a comfortable bed, and after a few days, having become strong and with his senses gratified, and looking at his body, and thinking, "This attainment of mine has been obtained in dependence on the ascetic Gotama," having taken a present, he went to the presence of the Blessed One. |
taṃ dassetuṃ atha kho sotiādi vuttaṃ. |
To show that, it is said, "atha kho so"tiādi. |
tattha etadavocāti dussayugaṃ pādamūle ṭhapetvā etaṃ avoca. |
There, "etadavocā"ti means "having placed a pair of cloths at his feet, he spoke this." |
saraṇagamanāvasāne cāpi bhagavantaṃ evamāha — “bho gotama, mayhaṃ puttehi cattāri dhurabhattāni dinnāni, tato ahaṃ dve tumhākaṃ dammi, dve sayaṃ paribhuñjissāmī”ti. |
And at the end of the going for refuge, he said this to the Blessed One: "Good Gotama, four regular meals have been given by my sons; from that, I give two to you, and two I will partake of myself." |
kalyāṇaṃ, brāhmaṇa, pāṭiyekkaṃ pana mā niyyādehi, amhākaṃ ruccanaṭṭhānameva gamissāmāti. |
It is well, brahmin; but do not give them specifically; they will go to the place that is pleasing to us. |
“evaṃ, bho”ti kho brāhmaṇo bhagavantaṃ vanditvā gharaṃ gantvā putte āmantesi “tātā, samaṇo gotamo mayhaṃ sahāyo, tassa dve dhurabhattāni dinnāni, tumhe tasmiṃ sampatte mā pamajjathā”ti. |
So it is, sir." The brahmin, having paid homage to the Blessed One, and having gone home, addressed his sons: "Fathers, the ascetic Gotama is my companion; two regular meals have been given to him; when he arrives, do not be heedless. |
sādhu, tātāti. |
Good, father. |
punadivase bhagavā pubbaṇhasamaye pattacīvaraṃ ādāya jeṭṭhaputtassa nivesanadvāraṃ gato. |
On the next day, the Blessed One, at the morning hour, having taken his bowl and robes, went to the door of the eldest son's house. |
so satthāraṃ disvāva hatthato pattaṃ gahetvā gharaṃ pavesetvā mahārahe pallaṅke nisīdāpetvā paṇītabhojanamadāsi. |
He, as soon as he saw the Teacher, having taken the bowl from his hand, and having led him into the house, and having made him sit on a great, precious couch, gave him a choice meal. |
satthā punadivase itarassa, punadivase itarassāti paṭipāṭiyā sabbesaṃ gharāni agamāsi. |
The Teacher, on the next day, went to another's; on the next day, to another's. In order, he went to the houses of all of them. |
sabbe tatheva sakkāraṃ akaṃsu. |
All did the same honor. |
♦ athekadivasaṃ jeṭṭhaputtassa ghare maṅgalaṃ paccupaṭṭhitaṃ. |
♦ Then one day, a festival was at hand in the house of the eldest son. |
so pitaraṃ āha — “tāta, kassa maṅgalaṃ demā”ti. |
He said to his father: "Father, to whom shall we give the festival-offering?" |
amhe aññaṃ na jānāma? |
Do we not know another? Is not the ascetic Gotama my companion? |
nanu samaṇo gotamo mayhaṃ sahāyoti? |
Then you, with five hundred monks, invite the ascetic Gotama for tomorrow. |
tena hi tumhe pañcahi bhikkhusatehi saddhiṃ svātanāya samaṇaṃ gotamaṃ nimantethāti. |
The brahmin did so. |
brāhmaṇo tathā akāsi . |
The Blessed One, having consented, on the next day, surrounded by the community of monks, went to his house-door. |
bhagavā adhivāsetvā punadivase bhikkhusaṅghaparivuto tassa gehadvāraṃ agamāsi. |
He, having had the Teacher enter the house, which was smeared with fresh cow-dung and adorned with all ornaments, and having made the community of monks headed by the Buddha sit on the prepared seats, gave them milk-rice with little water and various kinds of delicacies. |
so haritupalittaṃ sabbālaṅkārapaṭimaṇḍitaṃ gehaṃ satthāraṃ pavesetvā buddhappamukhaṃ bhikkhusaṅghaṃ paññattāsanesu nisīdāpetvā appodakapāyāsañceva khajjakavikatiñca adāsi. |
In the middle of the meal, all four of the brahmin's sons, having sat down in the presence of the Teacher, said: "Good Gotama, we look after our father, we are not heedless; see his physical being." |
antarabhattasmiṃyeva brāhmaṇassa cattāropi puttā satthu santike nisīditvā āhaṃsu — “bho gotama, mayaṃ amhākaṃ pitaraṃ paṭijaggāma nappamajjāma, passathassa attabhāvan”ti. |
The Teacher, having said, "It is well done by you; the supporting of one's parents is indeed the practice of the ancient wise," and having told the Mahānāga Jātaka, and having explained the four truths, he taught the Dhamma. |
satthā “kalyāṇaṃ vo kataṃ, mātāpituposakaṃ nāma porāṇakapaṇḍitānaṃ āciṇṇamevā”ti vatvā mahānāgajātakaṃ nāma kathetvā, cattāri saccāni dīpetvā dhammaṃ desesi. |
At the end of the teaching, the brahmin, with his four sons and four daughters-in-law, having sent his knowledge along with the teaching, was established in the fruit of stream-entry. |
desanāpariyosāne brāhmaṇo saddhiṃ catūhi puttehi catūhi ca suṇhāhi desanānusārena ñāṇaṃ pesetvā sotāpattiphale patiṭṭhito. |
From then on, the Teacher did not go to their house at all times. |
tato paṭṭhāya satthā na sabbakālaṃ tesaṃ gehaṃ agamāsīti. |
Fourth. |
catutthaṃ. |
♦ 5. mānatthaddhasuttavaṇṇanā SN 7.15 |
♦ 5. Commentary on the Mānatthaddha Sutta |
♦ 201. pañcame mānatthaddhoti vātabharitabhastā viya mānena thaddho. |
♦ 201. In the fifth, "mānatthaddho"ti means "stiff with conceit, like a bellows filled with wind." |
ācariyanti sippuggahaṇakāle ācariyo anabhivādentassa sippaṃ na deti, aññasmiṃ pana kāle taṃ na abhivādeti, atthibhāvampissa na jānāti. |
Ācariyan"ti means "at the time of learning a skill, the teacher does not give the skill to one who does not pay homage; but at another time, he does not pay homage to him, he does not even know of his existence. |
nāyaṃ samaṇoti evaṃ kirassa ahosi — “yasmā ayaṃ samaṇo mādise jātisampannabrāhmaṇe sampatte paṭisanthāramattampi na karoti, tasmā na kiñci jānātī”ti. |
Nāyaṃ samaṇo"ti — thus, it seems, it was for him: "Because this ascetic, when brahmins endowed with birth like me have arrived, does not even make a friendly greeting, therefore, he does not know anything. |
♦ abbhutavittajātāti abhūtapubbāya tuṭṭhiyā samannāgatā. |
♦ "Abbhutavittajātā"ti means "endowed with a delight that has not been before." |
kesu cassāti kesu bhaveyya. |
Kesu cassā"ti means "in whom would it be? |
kyassāti ke assa puggalassa. |
Kyassā"ti means "who of a person? |
apacitā assūti apacitiṃ dassetuṃ yuttā bhaveyyuṃ. |
Apacitā assū"ti means "would they be fit to be shown reverence? |
arahanteti imāya gāthāya desanākusalattā attānaṃ antokatvā pūjaneyyaṃ dasseti. |
"Arahante"ti — by this verse, by his skill in teaching, having made himself included, he shows who is worthy of honor. |
pañcamaṃ. |
Fifth. |
♦ 6. paccanīkasuttavaṇṇanā SN 7.16 |
♦ 6. Commentary on the Paccanīka Sutta |
♦ 202. chaṭṭhe “sabbaṃ setan”ti vutte “sabbaṃ kaṇhan”tiādinā nayena paccanīkaṃ karontassevassa sātaṃ sukhaṃ hotīti paccanīkasāto. |
♦ 202. In the sixth, when "all is white" is said, he whose pleasure is only in making a contradiction in the way, "all is black," and so on, is a "paccanīkasāto." |
yo ca vineyya sārambhanti yo karaṇuttariyalakkhaṇaṃ sārambhaṃ vinetvā suṇātīti attho. |
"Yo ca vineyya sārambhan"ti means "he who, having disciplined the contentiousness which has the characteristic of doing more than is necessary, listens," is the meaning. |
chaṭṭhaṃ. |
Sixth. |
♦ 7. navakammikasuttavaṇṇanā SN 7.17 |
♦ 7. Commentary on the Navakammika Sutta |
♦ 203. sattame navakammikabhāradvājoti so kira araññe rukkhaṃ chindāpetvā tattheva pāsādakūṭāgārādīni yojetvā nagaraṃ āharitvā vikkiṇāti, iti navakammaṃ nissāya jīvatīti navakammiko, gottena bhāradvājoti navakammikabhāradvājo. |
♦ 203. In the seventh, "navakammikabhāradvājo"ti — that one, it seems, having had a tree cut in the forest, and having had palaces, pinnacles, and so on assembled there, and having brought them to the city, sells them; thus, because he lives in dependence on new work, he is "navakammiko"; by clan, "bhāradvājo," so "navakammikabhāradvājo." |
disvānassa etadahosīti chabbaṇṇarasmiyo vissajjetvā nisinnaṃ bhagavantaṃ disvāna assa etaṃ ahosi. |
Disvānassa etadahosī"ti means "having seen the Blessed One sitting, emitting the six-colored rays, this occurred to him. |
vanasminti imasmiṃ vanasaṇḍe. |
Vanasmin"ti means "in this forest grove. |
ucchinnamūlaṃ me vananti mayhaṃ kilesavanaṃ ucchinnamūlaṃ. |
Ucchinnamūlaṃ me vanan"ti means "my forest of defilements has its root cut off. |
nibbanathoti nikkilesavano. |
Nibbanatho"ti means "one whose forest of defilements has gone out. |
eko rameti ekako abhiramāmi. |
Eko rame"ti means "I delight alone. |
aratiṃ vippahāyāti pantasenāsanesu ceva bhāvanāya ca ukkaṇṭhitaṃ jahitvā. |
Aratiṃ vippahāyā"ti means "having abandoned the weariness in both remote dwellings and in cultivation. |
sattamaṃ. |
Seventh. |
♦ 8. kaṭṭhahārasuttavaṇṇanā SN 7.18 |
♦ 8. Commentary on the Kaṭṭhahāra Sutta |
♦ 204. aṭṭhame antevāsikāti veyyāvaccaṃ katvā sippuggaṇhanakā dhammantevāsikā. |
♦ 204. In the eighth, "antevāsikā"ti means "the pupils of the Dhamma who learn a skill by doing service." |
nisinnanti chabbaṇṇarasmiyo vissajjetvā nisinnaṃ. |
Nisinnan"ti means "sitting, emitting the six-colored rays. |
gambhīrarūpeti gambhīrasabhāve. |
Gambhīrarūpe"ti means "in that which is of a profound nature. |
♦ bahubheraveti tatraṭṭhakasaviññāṇakāviññāṇakabheravehi bahubherave. |
♦ "Bahubherave"ti means "in that which is full of many frightening things, the sentient and insentient frightening things that are there." |
vigāhiyāti anupavisitvā. |
Vigāhiyā"ti means "having entered. |
aniñjamānenātiādīni kāyavisesanāni, evarūpena kāyenāti attho. |
Aniñjamānenā"tiādi are adjectives of the body; the meaning is, "with such a body. |
sucārurūpaṃ vatāti atisundaraṃ vata jhānaṃ jhāyasīti vadati. |
"Sucārurūpaṃ vatā"ti means "a very beautiful meditation, indeed, you are meditating," he says. |
♦ vanavassito munīti vanaṃ avassito buddhamuni. |
♦ "Vanavassito munī"ti means "the Buddha-sage who has resorted to the forest." |
idanti idaṃ tumhākaṃ evaṃ vane nisinnakāraṇaṃ mayhaṃ accherarūpaṃ paṭibhāti. |
Idan"ti means "this, your state of sitting thus in the forest, appears to me as a wonderful form. |
pītimanoti tuṭṭhacitto. |
Pītimano"ti means "with a pleased mind. |
vane vaseti vanamhi vasi. |
Vane vase"ti means "he dwelt in the forest. |
♦ maññāmahanti maññāmi ahaṃ. |
♦ "Maññāmahan"ti means "maññāmi ahaṃ" (I think). |
lokādhipatisahabyatanti lokādhipatimahābrahmunā sahabhāvaṃ. |
Lokādhipatisahabyatan"ti means "the state of being a companion of the great Brahmā, the lord of the world. |
ākaṅkhamānoti icchamāno. |
Ākaṅkhamāno"ti means "desiring. |
tidivaṃ anuttaranti idaṃ brahmalokameva sandhāyāha. |
"Tidivaṃ anuttaran"ti this he says in reference to the Brahma world itself. |
kasmā bhavaṃ vijanamaraññamassitoti ahaṃ tāva brahmalokaṃ ākaṅkhamānoti maññāmi. |
Kasmā bhavaṃ vijanamaraññamassito"ti means "I think you are desiring the Brahma world. If it is not so, then tell me, why are you?," he asks. "Brahmapattiyā"ti means "for the attainment of the best. |
yadi evaṃ na hoti, atha me ācikkha, kasmā bhavanti? |
"Here, why do you do this austerity?", he asks in another way. |
pucchati. brahmapattiyāti seṭṭhapattiyā . |
|
idha idaṃ tapo kasmā karosīti aparenapi ākārena pucchati. |
|
♦ kaṅkhāti taṇhā. |
♦ "Kaṅkhā"ti means "craving." |
abhinandanāti abhinandanavasena taṇhāva vuttā. |
Abhinandanā"ti means "craving, by way of delighting, is spoken of. |
anekadhātūsūti anekasabhāvesu ārammaṇesu. |
Anekadhātūsū"ti means "in the many-natured objects. |
puthūti nānappakārā taṇhā sesakilesā vā. |
Puthū"ti means "various kinds of craving, or the remaining defilements. |
sadāsitāti niccakālaṃ avassitā. |
Sadāsitā"ti means "always dependent. |
aññāṇamūlappabhavāti avijjāmūlā hutvā jātā. |
Aññāṇamūlappabhavā"ti means "born, having ignorance as their root. |
pajappitāti taṇhāva “idampi mayhaṃ, idampi mayhan”ti pajappāpanavasena pajappitā nāmāti vuttā. |
Pajappitā"ti means "craving is said to be 'pajappitā' by way of making one prattle, 'this is mine, this is mine.' |
sabbā mayā byantikatāti sabbā taṇhā mayā aggamaggena vigatantā nirantā katā. |
Sabbā mayā byantikatā"ti means "all craving has been made ended, has been made without end, by me with the highest path. |
samūlikāti saddhiṃ aññāṇamūlena. |
Samūlikā"ti means "together with the root of ignorance. |
♦ anūpayoti anupagamano. |
♦ "Anūpayo"ti means "not approaching." |
sabbesu dhammesu visuddhadassanoti iminā sabbaññutaññāṇaṃ dīpeti. |
"Sabbesu dhammesu visuddhadassano"ti by this he shows the knowledge of omniscience. |
sambodhimanuttaranti arahattaṃ sandhāyāha. |
"Sambodhimanuttaran"ti he says this in reference to Arahantship. |
sivanti seṭṭhaṃ . |
Sivan"ti means "the best. |
jhāyāmīti dvīhi jhānehi jhāyāmi. |
Jhāyāmī"ti means "I meditate with the two kinds of meditation. |
visāradoti vigatasārajjo. |
Visārado"ti means "without fear. |
aṭṭhamaṃ. |
Eighth. |
♦ 9. mātuposakasuttavaṇṇanā SN 7.19 |
♦ 9. Commentary on the Mātuposaka Sutta |
♦ 205. navame peccāti ito paṭigantvā. |
♦ 205. In the ninth, "peccā"ti means "having gone back from here." |
navamaṃ. |
Ninth. |
♦ 10. bhikkhakasuttavaṇṇanā SN 7.20 |
♦ 10. Commentary on the Bhikkhaka Sutta |
♦ 206. dasame idhāti imasmiṃ bhikkhubhāve. |
♦ 206. In the tenth, "idhā"ti means "in this state of a monk." |
vissaṃ dhammanti duggandhaṃ akusaladhammaṃ. |
Vissaṃ dhamman"ti means "the foul, unwholesome Dhamma. |
bāhitvāti aggamaggena jahitvā. |
Bāhitvā"ti means "having abandoned with the highest path. |
saṅkhāyāti ñāṇena. |
Saṅkhāyā"ti means "with knowledge. |
sa ve bhikkhūti vuccatīti so ve bhinnakilesattā bhikkhu nāma vuccati. |
Sa ve bhikkhūti vuccatī"ti means "he is indeed called a bhikkhu because his defilements have been broken. |
dasamaṃ. |
Tenth. |
♦ 11. saṅgāravasuttavaṇṇanā SN 7.21 |
♦ 11. Commentary on the Saṅgārava Sutta |
♦ 207. ekādasame paccetīti icchati pattheti. |
♦ 207. In the eleventh, "paccetī"ti means "he desires, he wishes." |
sādhu, bhanteti āyācamāno āha. |
"Sādhu, bhante"ti he said, begging. |
therassa kiresa gihisahāyo, tasmā thero “ayaṃ varāko maṃ sahāyaṃ labhitvāpi micchādiṭṭhiṃ gahetvā mā apāyapūrako ahosī”ti āyācati. |
This one, it seems, was a lay-companion of the elder. Therefore, the elder begs, "May this wretch, even though he has obtained me as a companion, not, having taken a wrong view, be a filler of the lower realms." |
apicesa mahāparivāro, tasmiṃ pasanne pañcakulasatāni anuvattissantīti maññamānopi āyācati. |
Moreover, he begs, thinking, "This one is of a great retinue; when he is pleased, five hundred families will follow." |
atthavasanti atthānisaṃsaṃ atthakāraṇaṃ. |
Atthavasan"ti means "the benefit of the goal, the reason for the goal. |
pāpanti pāṇātipātādiakusalaṃ. |
Pāpan"ti means "the unwholesome, such as killing living beings. |
pavāhemīti galappamāṇaṃ udakaṃ otaritvā pavāhemi palāpemi. |
Pavāhemī"ti means "having entered the water up to the neck, I wash it away, I make it float away. |
dhammoti gāthā vuttatthāva. |
"Dhammo"ti — the verses have the meaning as stated. |
ekādasamaṃ. |
Eleventh. |
♦ 12. khomadussasuttavaṇṇanā SN 7.22 |
♦ 12. Commentary on the Khomadussa Sutta |
♦ 208. dvādasame khomadussaṃ nāmāti khomadussānaṃ ussannattā evaṃladdhanāmaṃ. |
♦ 208. In the twelfth, "khomadussaṃ nāma"ti means "a name obtained from the abundance of linen cloths." |
sabhāyanti sālāyaṃ. |
Sabhāyan"ti means "in a hall. |
phusāyatīti phusitāni muñcati vassati. |
Phusāyatī"ti means "it releases drops, it rains. |
satthā kira taṃ sabhaṃ upasaṅkamitukāmo — “mayi evamevaṃ upasaṅkamante aphāsukadhātukaṃ hoti, ekaṃ kāraṇaṃ paṭicca upasaṅkamissāmī”ti adhiṭṭhānavasena vuṭṭhiṃ uppādesi. |
The Teacher, it seems, wishing to approach that hall, and thinking, "If I approach just so, it will be an uncomfortable element; I will approach on account of a certain reason," produced a rain by the power of his resolution. |
sabhādhammanti sukhanisinne kira asañcāletvā ekapassena pavisanaṃ tesaṃ sabhādhammo nāma, na mahājanaṃ cāletvā ujukameva pavisanaṃ. |
"Sabhādhamman"ti — for them, it seems, the proper conduct of the hall is to enter on one side without disturbing those who are sitting comfortably; not to enter straight through, disturbing the great populace. |
bhagavā ca ujukameva āgacchati, tena te kupitā bhagavantaṃ hīḷentā “ke ca muṇḍakā samaṇakā, ke ca sabhādhammaṃ jānissantī”ti āhaṃsu. |
And the Blessed One was coming straight; therefore, they, being angry and despising the Blessed One, said, "Who are these shaveling ascetics, and who will know the proper conduct of the hall?" |
santoti paṇḍitā sappurisā. |
Santo"ti means "wise, good people. |
pahāyāti ete rāgādayo jahitvā rāgādivinayāya dhammaṃ bhaṇanti, tasmā te santo nāmāti. |
Pahāyā"ti means "they, having abandoned these, passion and so on, speak the Dhamma for the discipline of passion and so on; therefore, they are called 'santo'. |
dvādasamaṃ. |
Twelfth. |
♦ upāsakavaggo dutiyo. |
♦ The Upāsakavaggo, the second. |
♦ iti sāratthappakāsiniyā |
♦ Thus in the Sāratthappakāsinī |
♦ saṃyuttanikāya-aṭṭhakathāya |
♦ the commentary on the Saṃyutta Nikāya |
♦ brāhmaṇasaṃyuttavaṇṇanā niṭṭhitā. |
♦ the commentary on the Brāhmaṇa Saṃyutta is finished. |
♦ 8. vaṅgīsasaṃyuttaṃ SN 9: SN 8 |
♦ 8. The Vaṅgīsa Saṃyutta SN 9: |
1 , |
1 , |
♦ 1. nikkhantasuttavaṇṇanā SN 9: SN 8.1 |
♦ 1. The Nikkhanta Sutta SN 9: |
1 , |
1 , |
♦ 209. vaṅgīsasaṃyuttassa paṭhame aggāḷave cetiyeti āḷaviyaṃ aggacetiye. |
♦ 209. In the first of the Vaṅgīsa Saṃyutta, "aggāḷave cetiye"ti means "in the chief cetiya at Āḷavī." |
anuppanne buddhe aggāḷavagotamakādīni yakkhanāgādīnaṃ bhavanāni, cetiyāni ahesuṃ. |
When a Buddha had not arisen, the shrines of the yakkhas, nāgas, and so on, such as Aggāḷava and Gotamaka, were cetiyas. |
uppanne buddhe tāni apanetvā manussā vihāre kariṃsu. |
When a Buddha had arisen, the people, having removed them, made monasteries. |
tesaṃ tāneva nāmāni jātāni. |
They got those very same names. |
nigrodhakappenāti nigrodharukkhamūlavāsinā kappattherena. |
Nigrodhakappenā"ti means "by the elder Kappa, who dwelt at the foot of a banyan tree. |
ohiyyakoti ohīnako. |
Ohiyako"ti means "one who is left behind. |
vihārapāloti so kira tadā avassiko hoti pattacīvaraggahaṇe akovido. |
"Vihārapālo"ti — that one, it seems, was then the one in residence, and was not skilled in taking the bowl and robes. |
atha naṃ therā bhikkhū — “āvuso, imāni chattupāhanakattarayaṭṭhiādīni olokento nisīdā”ti vihārarakkhakaṃ katvā piṇḍāya pavisiṃsu. |
Then the elder monks, having said, "Friend, sit, looking after these umbrellas, sandals, staffs, and so on," and having made him the guardian of the monastery, entered for alms. |
tena vuttaṃ “vihārapālo”ti. |
Therefore it is said, "vihārapālo." |
samalaṅkaritvāti attano vibhavānurūpena alaṅkārena alaṅkaritvā. |
Samalaṅkaritvā"ti means "having adorned with an ornament suitable for her own means. |
cittaṃ anuddhaṃsetīti kusalacittaṃ viddhaṃseti vināseti. |
Cittaṃ anuddhaṃsetī"ti means "it destroys, it ruins the wholesome mind. |
taṃ kutettha labbhāti etasmiṃ rāge uppanne taṃ kāraṇaṃ kuto labbhā. |
Taṃ kutettha labbhā"ti means "when that passion has arisen, from where is that reason to be obtained? |
yaṃ me paroti yena me kāraṇena añño puggalo vā dhammo vā anabhiratiṃ vinodetvā idāneva abhiratiṃ uppādeyya ācariyupajjhāyāpi maṃ vihāre ohāya gatā. |
Yaṃ me paro"ti means "that reason by which another person or Dhamma would dispel my discontent and produce delight right now; even my teachers and preceptors have gone, having left me in the monastery. |
♦ agārasmāti agārato nikkhantaṃ. |
♦ "Agārasmā"ti means "having gone out from the house." |
anagāriyanti pabbajjaṃ upagatanti attho. |
"Anagāriyan"ti means "having gone to the homeless state, to ordination," is the meaning. |
kaṇhatoti kaṇhapakkhato mārapakkhato ādhāvanti. |
Kaṇhato"ti means "from the dark side, from the side of Māra, they run. |
uggaputtāti uggatānaṃ puttā mahesakkhā rājaññabhūtā. |
Uggaputtā"ti means "the sons of the eminent, the powerful khattiyas. |
daḷhadhamminoti daḷhadhanuno, uttamappamāṇaṃ ācariyadhanuṃ dhārayamānā. |
Daḷhadhammino"ti means "of strong bows," "wielding the best-measured teacher's bow. |
sahassaṃ apalāyinanti ye te samantā sarehi parikireyyuṃ, tesaṃ apalāyīnaṃ saṅkhaṃ dassento “sahassan”ti āha. |
Sahassaṃ apalāyinan"ti means "he shows the number of those who would not flee, who would surround him with arrows from all sides, as 'a thousand.' |
etato bhiyyoti etasmā sahassā atirekatarā. |
Etato bhiyyo"ti means "more than that thousand. |
neva maṃ byādhayissantīti maṃ cāletuṃ na sakkhissanti. |
Neva maṃ byādhayissantī"ti means "they will not be able to make me tremble. |
dhamme samhi patiṭṭhitanti anabhiratiṃ vinodetvā abhiratiṃ uppādanasamatthe sake sāsanadhamme patiṭṭhitaṃ. |
Dhamme samhi patiṭṭhitan"ti means "established in one's own Dhamma of the dispensation, which is able to dispel discontent and produce delight. |
idaṃ vuttaṃ hoti — issāsasahasse tāva samantā sarehi parikirante sikkhito puriso daṇḍakaṃ gahetvā sabbe sare sarīre apatamāne antarāva paharitvā pādamūle pāteti. |
This is what is said: A skilled person, even when a thousand archers are surrounding him with arrows, takes a staff and, having struck all the arrows before they fall on his body, makes them fall at his feet. |
tattha ekopi issāso dve sare ekato na khipati, imā pana itthiyo rūpārammaṇādivasena pañca pañca sare ekato khipanti. |
There, not a single archer shoots two arrows at once; but these women shoot five arrows at once by way of the form-object and so on. |
evaṃ khipantiyo etā sacepi atirekasahassā honti, neva maṃ cāletuṃ sakkhissantīti. |
Even if they, shooting thus, are more than a thousand, they will not be able to make me tremble. |
♦ sakkhī hi me sutaṃ etanti mayā hi sammukhā etaṃ sutaṃ. |
♦ "Sakkhī hi me sutaṃ etan"ti means "for this has been heard by me in person." |
nibbānagamanaṃ magganti vipassanaṃ sandhāyāha. |
"Nibbānagamanaṃ maggan"ti he says this in reference to insight. |
so hi nibbānassa pubbabhāgamaggo, liṅgavipallāsena pana “maggan”ti āha. |
For that is the preliminary-stage path to Nibbāna; but by a change of gender, he said, "maggan" (path, masc.). |
tattha meti tasmiṃ me attano taruṇavipassanāsaṅkhāte nibbānagamanamagge mano nirato. |
Tattha me"ti means "in that, my own path to Nibbāna, which is the young insight, my mind delights. |
pāpimāti kilesaṃ ālapati. |
"Pāpimā"ti he said, addressing the defilement. |
maccūtipi tameva ālapati. |
"Maccū"tipi he said, addressing that same thing. |
na me maggampi dakkhasīti yathā me bhavayoniādīsu gatamaggampi na passasi, tathā karissāmīti. |
Na me maggampi dakkhasī"ti means "just as you do not see even my path in the existences, wombs, and so on, so I will act. |
paṭhamaṃ. |
First. |
♦ 2. aratīsuttavaṇṇanā SN 8.2 |
♦ 2. Commentary on the Aratī Sutta |
♦ 210. dutiye nikkhamatīti vihārā nikkhamati. |
♦ 210. In the second, "nikkhamatī"ti means "he comes out of the monastery." |
aparajju vā kāleti dutiyadivase vā bhikkhācārakāle. |
Aparajju vā kāle"ti means "or on the second day, at the time of the alms-round. |
vihāragaruko kiresa thero. |
This elder, it seems, was attached to the monastery. |
aratiñca ratiñcāti sāsane aratiṃ kāmaguṇesu ca ratiṃ. |
Aratiñca ratiñcā"ti means "discontent in the dispensation and delight in sensual pleasures. |
sabbaso gehasitañca vitakkanti pañcakāmaguṇagehanissitaṃ pāpavitakkañca sabbākārena pahāya. |
Sabbaso gehasitañca vitakkan"ti means "and the evil thought that is dependent on the home of the five sensual pleasures, having abandoned it in every way. |
vanathanti kilesamahāvanaṃ. |
Vanathan"ti means "the great forest of the defilements. |
kuhiñcīti kismiñci ārammaṇe. |
Kuhiñcī"ti means "in any object. |
nibbanathoti nikkilesavano. |
Nibbanatho"ti means "one whose forest of defilements has gone out. |
aratoti taṇhāratirahito. |
Arato"ti means "devoid of the delight of craving. |
♦ pathaviñca vehāsanti pathaviṭṭhitañca itthipurisavatthālaṅkārādivaṇṇaṃ, vehāsaṭṭhakañca candasūriyobhāsādi. |
♦ "Pathaviñca vehāsan"ti means "the form of things established on the earth, such as women, men, things, and ornaments, and things established in the sky, such as the light of the moon and the sun." |
rūpagatanti rūpameva. |
Rūpagatan"ti means "form itself. |
jagatogadhanti jagatiyā ogadhaṃ, antopathaviyaṃ nāgabhavanagatanti attho. |
"Jagatogadhan"ti means "plunged into the world"; "gone into the nāga-abode in the inner earth," is the meaning. |
parijīyatīti parijīrati. |
Parijīyatī"ti means "it decays. |
sabbamaniccanti sabbaṃ taṃ aniccaṃ. |
Sabbamaniccan"ti means "all that is impermanent. |
ayaṃ therassa mahāvipassanāti vadanti. |
This is said to be the elder's great insight. |
evaṃ samaccāti evaṃ samāgantvā. |
Evaṃ samaccā"ti means "thus, having come together. |
caranti mutattāti viññātattabhāvā viharanti. |
Caranti mutattā"ti means "they dwell, having known their state of being liberated. |
♦ upadhīsūti khandhakilesābhisaṅkhāresu. |
♦ "Upadhīsū"ti means "in the attachments of the aggregates, the defilements, and the volitional formations." |
gadhitāti giddhā. |
Gadhitā"ti means "greedy. |
diṭṭhasuteti cakkhunā diṭṭhe rūpe, sotena sute sadde. |
Diṭṭhasute"ti means "in the forms seen by the eye, in the sounds heard by the ear. |
paṭighe ca mute cāti ettha paṭighapadena gandharasā gahitā, mutapadena phoṭṭhabbārammaṇaṃ . |
"Paṭighe ca mute cā"ti — here, by the word "paṭighe," smells and tastes are taken; by the word "mute," the tangible object. |
yo ettha na limpatīti yo etesu pañcakāmaguṇesu taṇhādiṭṭhilepehi na limpati. |
Yo ettha na limpatī"ti means "he who is not smeared with the smears of craving and views in these five strands of sensual pleasure. |
♦ atha saṭṭhinissitā savitakkā, puthū janatāya adhammā niviṭṭhāti atha cha ārammaṇanissitā puthū adhammavitakkā janatāya niviṭṭhāti attho. |
♦ "Atha saṭṭhinissitā savitakkā, puthū janatāya adhammā niviṭṭhā"ti means "then the many unwholesome thoughts, dependent on the six objects, are established in the populace," is the meaning. |
na ca vaggagatassa kuhiñcīti tesaṃ vasena na katthaci kilesavaggagato bhaveyya. |
Na ca vaggagatassa kuhiñcī"ti means "he would not be one who has gone to the party of the defilements anywhere by way of them. |
no pana duṭṭhullabhāṇīti duṭṭhullavacanabhāṇīpi na siyā. |
No pana duṭṭhullabhāṇī"ti means "and he would not be a speaker of gross speech. |
sa bhikkhūti so evaṃvidho bhikkhu nāma hoti. |
Sa bhikkhū"ti means "such a one is called a bhikkhu. |
♦ dabboti dabbajātiko paṇḍito. |
♦ "Dabbo"ti means "of a skillful nature," "a wise man." |
cirarattasamāhitoti dīgharattaṃ samāhitacitto. |
Cirarattasamāhito"ti means "with a mind concentrated for a long time. |
nipakoti nepakkena samannāgato pariṇatapañño. |
Nipako"ti means "endowed with skillfulness," "of mature wisdom. |
apihālūti nittaṇho. |
Apihālū"ti means "free from craving. |
santaṃ padanti nibbānaṃ. |
Santaṃ padan"ti means "Nibbāna. |
ajjhagamā munīti adhigato muni. |
Ajjhagamā munī"ti means "the sage has attained. |
paṭicca parinibbuto kaṅkhati kālanti nibbānaṃ paṭicca kilesaparinibbānena parinibbuto parinibbānakālaṃ āgameti. |
Paṭicca parinibbuto kaṅkhati kālan"ti means "in dependence on Nibbāna, being extinguished by the Nibbāna of the defilements, he awaits the time of final Nibbāna. |
dutiyaṃ. |
Second. |
♦ 3. pesalasuttavaṇṇanā SN 8.3 |
♦ 3. Commentary on the Pesala Sutta |
♦ 211. tatiye atimaññatīti “kiṃ ime mahallakā? |
♦ 211. In the third, "atimaññatī"ti means "What are these old ones? They have no Pāḷi, no commentary, no sweetness of phrase and expression; but for us, the Pāḷi and the commentary occur with a hundred methods, with a thousand methods," thus he thinks, having gone beyond. |
na etesaṃ pāḷi, na aṭṭhakathā, na padabyañjanamadhuratā, amhākaṃ pana pāḷipi aṭṭhakathāpi nayasatena nayasahassena upaṭṭhātī”ti atikkamitvā maññati. |
"Gotamā"ti he said, addressing himself by his state of being a disciple of the Buddha Gotama. |
gotamāti gotamabuddhasāvakattā attānaṃ ālapati. |
Mānapathan"ti means "both the object of conceit and the dhammas co-nascent with conceit. |
mānapathanti mānārammaṇañceva mānasahabhuno ca dhamme. |
"Vippaṭisārīhuvā"ti means "vippaṭisārī ahuvā"; "ahosi," is the meaning. |
vippaṭisārīhuvāti vippaṭisārī ahuvā, ahosīti attho. |
Maggajino"ti means "one whose defilements have been conquered by the path. |
maggajinoti maggena jitakileso. |
Kittiñca sukhañcā"ti means "the speaking of praise and physical and mental happiness. |
kittiñca sukhañcāti vaṇṇabhaṇanañca kāyikacetasikasukhañca. |
Akhilodha padhānavā"ti means "unwearied here, endowed with striving," "endowed with energy. |
akhilodha padhānavāti akhilo idha padhānavā vīriyasampanno. |
Visuddho"ti means "he would be pure. |
visuddhoti visuddho bhaveyya. |
Asesan"ti means "without remainder, the ninefold. |
asesanti nissesaṃ navavidhaṃ. |
Vijjāyantakaro"ti means "a maker of the end of the defilements by knowledge. |
vijjāyantakaroti vijjāya kilesānaṃ antakaro. |
Samitāvī"ti means "a calmed one, by the calming of passion and so on. |
samitāvīti rāgādīnaṃ samitatāya samitāvī. |
Third. |
tatiyaṃ. |
♦ 4. ānandasuttavaṇṇanā SN 8.4 |
♦ 4. Commentary on the Ānanda Sutta |
♦ 212. catutthe rāgoti āyasmā ānando mahāpuñño sambhāvito, taṃ rājarājamahāmattādayo nimantetvā antonivesane nisīdāpenti. |
♦ 212. In the fourth, "rāgo"ti — the venerable Ānanda was of great merit, esteemed. The king, the king's great ministers, and so on, having invited him, make him sit in the inner palace. |
sabbālaṅkārapaṭimaṇḍitāpi itthiyo theraṃ upasaṅkamitvā vanditvā tālavaṇṭena bījenti, upanisīditvā pañhaṃ pucchanti dhammaṃ suṇanti. |
Women, adorned with all their ornaments, approach the elder, pay homage, and fan him with a palm-leaf fan; sitting near, they ask a question and listen to the Dhamma. |
tattha āyasmato vaṅgīsassa navapabbajitassa ārammaṇaṃ pariggahetuṃ asakkontassa itthirūpārammaṇe rāgo cittaṃ anuddhaṃseti. |
There, for the venerable Vaṅgīsa, a newly ordained monk, being unable to comprehend the object, passion for the form-object of a woman disturbs his mind. |
so saddhāpabbajitattā ujujātiko kulaputto “ayaṃ me rāgo vaḍḍhitvā diṭṭhadhammikasamparāyikaṃ atthaṃ nāseyyā”ti cintetvā anantaraṃ nisinnova therassa attānaṃ āvikaronto kāmarāgenātiādimāha. |
He, being a son of good family who had gone forth out of faith, and of an upright nature, thinking, "If this passion of mine increases, it will destroy my welfare in this life and the next," while sitting right next to him, revealing himself to the elder, said, "kāmarāgenā"tiādi. |
♦ tattha nibbāpananti rāganibbānakāraṇaṃ. |
♦ There, "nibbāpanan"ti means "the cause for the extinguishing of passion." |
vipariyesāti vipallāsena. |
Vipariyesā"ti means "by inversion. |
subhaṃ rāgūpasañhitanti rāgaṭṭhāniyaṃ iṭṭhārammaṇaṃ. |
Subhaṃ rāgūpasañhitan"ti means "the desired object which is a basis for passion. |
parato passāti aniccato passa. |
Parato passā"ti means "see it as impermanent. |
mā ca attatoti attato mā passa. |
Mā ca attato"ti means "do not see it as self. |
kāyagatā tyatthūti kāyagatā te atthu. |
Kāyagatā tyatthū"ti means "let mindfulness directed to the body be for you. |
animittañca bhāvehīti niccādīnaṃ nimittānaṃ ugghāṭitattā vipassanā animittā nāma, taṃ bhāvehīti vadati. |
"Animittañca bhāvehī"ti means "insight is called 'the signless' because the signs of permanence and so on have been removed; cultivate that," he says. |
mānābhisamayāti mānassa dassanābhisamayā ceva pahānābhisamayā ca. |
Mānābhisamayā"ti means "by the full understanding of conceit by seeing and by abandoning. |
upasantoti rāgādisantatāya upasanto. |
Upasanto"ti means "calmed by the calming of passion and so on. |
catutthaṃ. |
Fourth. |
♦ 5. subhāsitasuttavaṇṇanā SN 8.5 |
♦ 5. Commentary on the Subhāsita Sutta |
♦ 213. pañcame aṅgehīti kāraṇehi, avayavehi vā. |
♦ 213. In the fifth, "aṅgehī"ti means "by reasons," or "by components." |
musāvādāveramaṇiādīni hi cattāri subhāsitavācāya kāraṇāni, saccavacanādayo cattāro avayavā. |
For the four, beginning with abstinence from falsehood, are the reasons for well-spoken speech; the four, beginning with truthful speech, are the components. |
kāraṇatthe ca aṅgasadde “catūhī”ti nissakkavacanaṃ hoti, avayavatthe karaṇavacanaṃ. |
And in the sense of a reason, the ablative is used for the word "aṅga" with "catūhī"; in the sense of a component, the instrumental. |
samannāgatāti samanuāgatā pavattā yuttā ca. |
Samannāgatā"ti means "proceeding together, and connected with. |
vācāti samullapanavācā, yā “vācā girā byappatho”ti ca, “nelā kaṇṇasukhā”ti ca āgatā. |
"Vācā"ti means "the speech of conversation," which has come as "vācā girā byappatho"ti (speech, utterance, expression), and "nelā kaṇṇasukhā"ti (flawless, pleasant to the ear). |
“yā pana vācāya ce kataṃ kamman”ti evaṃ viññatti ca “yā catūhi vacīduccaritehi ārati ... pe ... ayaṃ vuccati sammāvācā”ti evaṃ virati ca, “pharusavācā, bhikkhave, āsevitā bhāvitā bahulīkatā nirayasaṃvattanikā hotī”ti evaṃ cetanā ca vācāti āgatā, na sā idha adhippetā. |
But the "vācā" which has come as "yaṃ pana vācāya ce kataṃ kamman"ti (and whatever kamma is done by speech), and as "yā catūhi vacīduccaritehi ārati... ayaṃ vuccati sammāvācā"ti (that which is abstinence from the four kinds of verbal misconduct... this is called right speech), and as "pharusavācā, bhikkhave, āsevitā bhāvitā bahulīkatā nirayasaṃvattanikā hotī"ti (harsh speech, O monks, when cultivated, developed, and made much of, leads to hell), and as intention, is not intended here. |
kasmā? abhāsitabbato. |
Why? |
subhāsitāti suṭṭhu bhāsitā. |
Because it is not to be spoken. |
tenassā atthāvahataṃ dīpeti. |
Subhāsitā"ti means "well spoken. |
no dubbhāsitāti na duṭṭhu bhāsitā. |
With that, he shows its bringing of welfare. |
tenassā anatthāvahanapahānataṃ dīpeti. |
No dubbhāsitā"ti means "not ill spoken. |
anavajjāti rāgādivajjarahitā. |
With that, he shows its abandoning of what brings non-welfare. |
imināssā kāraṇasuddhiṃ catudosābhāvañca dīpeti. |
Anavajjā"ti means "free from the fault of passion and so on. |
ananuvajjāti anuvādavimuttā . |
With this, he shows its purity of cause and the absence of the four faults. |
imināssā sabbākārasampattiṃ dīpeti. |
Ananuvajjā"ti means "free from blame. |
viññūnanti paṇḍitānaṃ. |
With this, he shows its accomplishment in all respects. |
tena nindāpasaṃsāsu bālā appamāṇāti dīpeti. |
Viññūnan"ti means "of the wise. |
| With that, he shows that the foolish are not the measure in blame and praise. | |
♦ subhāsitaṃyeva bhāsatīti puggalādhiṭṭhānāya desanāya catūsu vācaṅgesu aññataraniddosavacanametaṃ. |
♦ "Subhāsitaṃyeva bhāsatī"ti this is a blameless statement of one of the four limbs of speech, by way of a teaching with a person as the basis. |
no dubbhāsitanti tasseva vācaṅgassa paṭipakkhabhāsananivāraṇaṃ. |
"No dubbhāsitan"ti is the prevention of speaking the opposite of that limb of speech. |
no dubbhāsitanti iminā micchāvācappahānaṃ dīpeti. |
By "no dubbhāsitan," he shows the abandoning of wrong speech. |
subhāsitanti iminā pahīnamicchāvācena bhāsitabbavacanalakkhaṇaṃ. |
By "subhāsitan," the characteristic of the speech to be spoken by one whose wrong speech has been abandoned. |
aṅgaparidīpanatthaṃ panettha abhāsitabbaṃ pubbe avatvā bhāsitabbamevāha. |
Here, for the purpose of showing the limbs, he, not having spoken before of what is not to be spoken, spoke only of what is to be spoken. |
esa nayo dhammaṃyevātiādīsupi. |
This is the method in "dhammaṃyevā"tiādi also. |
ettha ca paṭhamena pisuṇadosarahitaṃ samaggakaraṇaṃ vacanaṃ vuttaṃ, dutiyena samphappalāpadosarahitaṃ dhammato anapetaṃ mantāvacanaṃ, itarehi dvīhi pharusālikarahitāni piyasaccavacanāni. |
And here, by the first, the speech that creates harmony, which is free from the fault of slander, is spoken of; by the second, the speech of counsel, which is not separated from the Dhamma and is free from the fault of frivolous talk; by the others, the two pleasant and truthful speeches, which are free from harshness and falsehood. |
imehi khoti ādinā tāni aṅgāni paccakkhato dassento taṃ vācaṃ nigameti. |
By "imehi kho"ti ādinā, showing those limbs directly, he concludes that speech. |
yañca aññe paṭiññādīhi avayavehi, nāmādīhi padehi, liṅgavacanavibhattikālakārakasampattīhi ca samannāgataṃ musāvādādivācampi subhāsitanti maññanti, taṃ paṭisedheti. |
And that which others think is well-spoken, even speech that is endowed with components such as a thesis, and with phrases such as a name, and with the accomplishments of gender, number, case, tense, and agent, and even false speech, he rejects. |
avayavādisamannāgatāpi hi tathārūpī vācā dubbhāsitāva hoti attano ca paresañca anatthāvahattā. |
For such speech, even though endowed with components and so on, is indeed ill-spoken, because it brings non-welfare to oneself and to others. |
imehi pana catūhaṅgehi samannāgatā sacepi milakkhubhāsāpariyāpannā ghaṭaceṭikāgītikapariyāpannāpi hoti, tathāpi subhāsitāva lokiyalokuttarahitasukhāvahattā. |
But that which is endowed with these four limbs, even if it is included in the language of the barbarians, even if it is included in the song of a pot-maiden, yet it is indeed well-spoken, because it brings worldly and supramundane welfare and happiness. |
tathā hi maggapasse sassaṃ rakkhantiyā sīhaḷaceṭikāya sīhaḷakeneva jātijarāmaraṇayuttaṃ gītikaṃ gāyantiyā saddaṃ sutvā maggaṃ gacchantā saṭṭhimattā vipassakā bhikkhū arahattaṃ pāpuṇiṃsu. |
Thus, a certain laywoman of Sri Lanka, while guarding a crop on the side of the path, having heard the sound of sixty insight-practicing monks who were going along the path, singing a song connected with birth, old age, and death in the Sinhalese language, they attained Arahantship. |
tathā tisso nāma āraddhavipassako bhikkhu padumasarasamīpena gacchanto padumasare padumāni bhañjitvā — |
Thus, the monk Tissa, who was devoted to insight, while going near a lotus-pond, and having broken lotuses in the lotus-pond, |
♦ “pātova phullitakokanadaṃ, sūriyālokena bhijjiyate. |
♦ "The red lotus, blossomed in the morning, is broken by the light of the sun. |
♦ evaṃ manussattaṃ gatā sattā, jarābhivegena maddiyantī”ti. |
♦ In the same way, beings who have attained a human state are crushed by the force of old age." |
— |
— |
♦ imaṃ gītikaṃ gāyantiyā ceṭikāya sutvā arahattaṃ patto. |
♦ having heard this song from a maiden, he attained Arahantship. |
♦ buddhantarepi aññataro puriso sattahi puttehi saddhiṃ aṭavito āgamma aññatarāya itthiyā musalena taṇḍule koṭṭentiyā — |
♦ And in another Buddha-interval, a certain man, having come from the forest with his seven sons, and from a certain woman who was pounding rice with a pestle, |
♦ “jarāya parimadditaṃ etaṃ, milātachavicammanissitaṃ. |
♦ "This, which is crushed by old age, which is dependent on a withered-skinned hide. |
♦ maraṇena bhijjati etaṃ, maccussa ghāsamāmisaṃ. |
♦ This is broken by death, it is the food and flesh of the end-maker. |
♦ “kimīnaṃ ālayaṃ etaṃ, nānākuṇapena pūritaṃ. |
♦ "What is this abode of worms, filled with various corpses? |
♦ asucissa bhājanaṃ etaṃ, kadalikkhandhasamaṃ idan”ti. |
♦ This is a vessel of impurity, this is like the trunk of a banana tree." |
— |
— |
♦ imaṃ gītikaṃ sutvā paccavekkhanto saha puttehi paccekabodhiṃ patto. |
♦ having heard this song and reflecting, he, with his sons, attained the enlightenment of a pacceka. |
evaṃ imehi catūhi aṅgehi samannāgatā vācā sacepi milakkhubhāsāpariyāpannā ghaṭaceṭikāgītikapariyāpannāpi hoti, tathāpi subhāsitāti veditabbā. |
Thus, speech that is endowed with these four limbs, even if it is included in the language of the barbarians, even if it is included in the song of a pot-maiden, yet it should be known as well-spoken. |
subhāsitattā eva ca anavajjā ca ananuvajjā ca viññūnaṃ atthatthikānaṃ atthapaṭisaraṇānaṃ, no byañjanapaṭisaraṇānanti. |
And because it is well-spoken, it is both blameless and not to be blamed by the wise who are in need of the meaning, who have the meaning as their refuge, not the expression. |
♦ sāruppāhīti anucchavikāhi. |
♦ "Sāruppāhī"ti means "by what is suitable." |
abhitthavīti pasaṃsi. |
Abhitthavī"ti means "he praised. |
na tāpayeti vippaṭisārena na tāpeyya na vibādheyya. |
Na tāpaye"ti means "it would not torment, it would not afflict with remorse. |
pareti parehi bhindanto nābhibhaveyya na bādheyya. |
Pare"ti means "he would not overpower, would not afflict others, by breaking them. |
iti imāya gāthāya apisuṇavācāvasena bhagavantaṃ thometi. |
Thus, by this verse, he praises the Blessed One by way of non-slanderous speech. |
paṭinanditāti piyāyitā. |
Paṭinanditā"ti means "beloved. |
yaṃ anādāyāti yaṃ vācaṃ bhāsanto paresaṃ pāpāni appiyāni pharusavacanāni anādāya atthabyañjanamadhuraṃ piyameva bhāsati, taṃ vācaṃ bhāseyyāti piyavācāvasena abhitthavi. |
"Yaṃ anādāyā"ti means "the speech which he speaks, not taking the evil, unloving, harsh words of others, but speaking only what is pleasant, sweet in meaning and expression; one should speak that speech." Thus he praised by way of pleasant speech. |
♦ amatāti sādhubhāvena amatasadisā. |
♦ "Amatā"ti means "like nectar because of its good nature." |
vuttampi hetaṃ — “saccaṃ have sādutaraṃ rasānan”ti nibbānāmatapaccayattā vā amatā. |
This has been said: "saccaṃ have sādutaraṃ rasānan"ti (truth is indeed the sweetest of tastes). Or "amatā" because it is a condition for the deathless Nibbāna. |
esa dhammo sanantanoti yā ayaṃ saccavācā nāma, esa porāṇo dhammo cariyā paveṇī. |
Esa dhammo sanantano"ti means "that which is this truthful speech, this is the ancient law, the practice, the tradition. |
idameva hi porāṇānaṃ āciṇṇaṃ, na te alikaṃ bhāsiṃsu. |
This was indeed the practice of the ancients; they did not speak a lie. |
tenevāha — sacce atthe ca dhamme ca, āhu santo patiṭṭhitāti. |
Therefore he said: "sacce atthe ca dhamme ca, āhu santo patiṭṭhitā"ti (the good, they say, are established in truth, in the goal, and in the Dhamma). |
♦ tattha sacce patiṭṭhitattāva attano ca paresañca atthe patiṭṭhitā, atthe patiṭṭhitattā eva dhamme patiṭṭhitā hontīti veditabbā. |
♦ There, because they are established in truth, they are established in the goal of themselves and of others; because they are established in the goal, they are established in the Dhamma, it should be known. |
saccavisesanameva vā etaṃ. |
Or this is an adjective of truth. |
idaṃ hi vuttaṃ hoti — sacce patiṭṭhitā, kīdise? |
For this is what is said: "They are established in truth"; of what kind? |
atthe ca dhamme ca, yaṃ paresaṃ atthato anapetattā atthaṃ anuparodhakaraṃ, dhammato anapetattā dhammaṃ dhammikameva atthaṃ sādhetīti. |
"In the goal and in the Dhamma"; that which, because it is not separated from the welfare of others, is a doer of what is not opposed to the goal; and because it is not separated from the Dhamma, it accomplishes the goal which is indeed Dhamma-like. |
iti imāya gāthāya saccavacanavasena abhitthavi. |
Thus, by this verse, he praised by way of truthful speech. |
♦ khemanti abhayaṃ nirupaddavaṃ. |
♦ "Kheman"ti means "safe, without trouble." |
kena kāraṇenāti ce. |
If it be asked, for what reason? |
nibbānapattiyā dukkhassantakiriyāya, yasmā kilesanibbānaṃ pāpeti, vaṭṭadukkhassa ca antakiriyāya saṃvattatīti attho. |
For the attainment of Nibbāna, for the making of an end of suffering; because it leads to the Nibbāna of the defilements, and it leads to the making of an end of the suffering of the round of existence, is the meaning. |
atha vā yaṃ buddho nibbānapattiyā dukkhassantakiriyāyāti dvinnaṃ nibbānadhātūnaṃ atthāya khemamaggappakāsanato khemaṃ vācaṃ bhāsati, sā ve vācānamuttamāti sā vācā sabbavācānaṃ seṭṭhāti evamettha attho daṭṭhabbo. |
Or, "yaṃ buddho nibbānapattiyā dukkhassantakiriyāyā"ti — the Buddha, for the attainment of the two Nibbāna-elements, speaks a speech that is safe because it proclaims the safe path; "sā ve vācānamuttamā"ti — that speech is the best of all speeches. Thus the meaning should be known here. |
iti imāya gāthāya mantāvacanavasena bhagavantaṃ abhitthavanto arahattanikūṭena desanaṃ niṭṭhapesīti. |
Thus, by this verse, praising the Blessed One by way of the speech of counsel, he concluded the teaching with the pinnacle of Arahantship. |
pañcamaṃ. |
Fifth. |
♦ 6. sāriputtasuttavaṇṇanā SN 9: SN 8.6 |
♦ 6. Commentary on the Sāriputta Sutta SN 9: |
6 , |
6 , |
♦ 214. chaṭṭhe poriyāti akkharādiparipuṇṇāya. |
♦ 214. In the sixth, "poriyā"ti means "with that which is perfect in letters and so on." |
vissaṭṭhāyāti avibaddhāya apalibuddhāya. |
Vissaṭṭhāyā"ti means "with that which is not tied, not bound. |
dhammasenāpatissa hi kathentassa pittādīnaṃ vasena apalibuddhavacanaṃ hoti, ayadaṇḍena pahatakaṃsatālato saddo viya niccharati. |
For of the general of the Dhamma, when he is speaking, the speech is not bound by way of phlegm and so on; it issues forth like the sound from a bronze cymbal struck by an iron rod. |
anelagalāyāti anelāya agalāya niddosāya ceva akkhalitapadabyañjanāya ca. |
Anelagalāyā"ti means "with that which is flawless and without stain," "and with that which is of unhesitating words and expressions. |
therassa hi kathayato padaṃ vā byañjanaṃ vā na parihāyati. |
For of the elder, when he is speaking, neither a word nor an expression is lost. |
atthassa viññāpaniyāti atthassa viññāpanasamatthāya. |
Atthassa viññāpaniyā"ti means "with that which is capable of explaining the meaning. |
bhikkhunanti bhikkhūnaṃ. |
Bhikkhunan"ti means "of the monks. |
♦ saṃkhittenapīti “cattārimāni, āvuso, ariyasaccāni. |
♦ "Saṃkhittenapī"ti means "even in brief, thus: 'These four, friends, are the noble truths. What four? The noble truth of suffering... These, friends, are the four noble truths; therefore, friends, an effort should be made, 'this is the noble truth of suffering.'" |
katamāni cattāri? |
Vitthārenapī"ti means "even in detail, in the way, 'What, friends, is the noble truth of suffering?', and so on, analyzing them, he speaks. |
dukkhaṃ ariyasaccaṃ ... pe ... imāni kho, āvuso, cattāri ariyasaccāni, tasmātiha, āvuso, idaṃ dukkhaṃ ariyasaccanti yogo karaṇīyo”ti evaṃ saṃkhittenapi deseti. |
In the teachings on the aggregates and so on also, this is the method. |
vitthārenapīti “katamaṃ, āvuso, dukkhaṃ ariyasaccan”tiādinā nayena tāneva vibhajanto vitthārenapi bhāsati. |
Sāḷikāyiva nigghoso"ti means "just as the call of a sāḷikā-bird, which, having eaten a sweet ripe mango, and having fanned itself with its wings, utters a sweet sound, in the same way, the sweet call of the elder when he is teaching the Dhamma is. |
khandhādidesanāsupi eseva nayo. |
Paṭibhānaṃ udīrayī"ti means "unending perspicuity arises, like waves from the ocean. |
sāḷikāyiva nigghosoti yathā madhuraṃ ambapakkaṃ sāyitvā pakkhehi vātaṃ datvā madhurassaraṃ nicchārentiyā sāḷikasakuṇiyā nigghoso, evaṃ therassa dhammaṃ kathentassa madhuro nigghoso hoti. |
"Odhentī"ti means "odahanti" (they attend). |
paṭibhānaṃ udīrayīti samuddato ūmiyo viya anantaṃ paṭibhānaṃ uṭṭhahati. |
Sixth. |
odhentīti odahanti. |
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chaṭṭhaṃ. |
♦ 7. pavāraṇāsuttavaṇṇanā SN 8.7 |
♦ 7. Commentary on the Pavāraṇā Sutta |
♦ 215. sattame tadahūti tasmiṃ ahu, tasmiṃ divaseti attho. |
♦ 215. In the seventh, "tadahu"ti means "tasmiṃ ahu," "on that day," is the meaning. |
upavasanti etthāti uposatho. |
Upavasanti etthā"ti means "uposatho. |
upavasantīti ca sīlena vā anasanena vā upetā hutvā vasantīti attho. |
And "upavasantī"ti means "they dwell, being endowed with virtue or with fasting," is the meaning. |
so panesa uposathadivaso aṭṭhamīcātuddasīpannarasībhedena tividho, tasmā sesadvayanivāraṇatthaṃ pannaraseti vuttaṃ. |
But that Uposatha day is of three kinds, divided into the eighth, the fourteenth, and the fifteenth; therefore, for the purpose of excluding the other two, it is said, "pannarase." |
pavāraṇāyāti vassaṃ-vuṭṭha-pavāraṇāya. |
Pavāraṇāyā"ti means "by the pavāraṇā at the end of the rains retreat. |
visuddhipavāraṇātipi etissāva nāmaṃ. |
The "visuddhipavāraṇā" (purity-pavāraṇā) is also a name for this. |
nisinno hotīti sāyanhasamaye sampattaparisāya kālayuttaṃ dhammaṃ desetvā udakakoṭṭhake gattāni parisiñcitvā nivatthanivāsano ekaṃsaṃ sugatamahācīvaraṃ katvā majjhimatthambhaṃ nissāya paññatte varabuddhāsane puratthimadisāya uṭṭhahato candamaṇḍalassa siriṃ siriyā abhibhavamāno nisinno hoti. |
Nisinno hotī"ti means "at the evening time, having taught the Dhamma suitable for the time to the assembled assembly, and having washed his limbs in the water-house, and wearing his under-robe, and having made his great sugata-robe into a single shoulder-covering, and leaning against the middle pillar, he was sitting on the choice Buddha-seat prepared, overpowering with his splendor the splendor of the moon-disc that was rising in the eastern direction. |
tuṇhībhūtaṃ tuṇhībhūtanti yato yato anuviloketi, tato tato tuṇhībhūtameva. |
Tuṇhībhūtaṃ tuṇhībhūtan"ti means "wherever he looks around, there it is just silent. |
tattha hi ekabhikkhussāpi hatthakukkuccaṃ vā pādakukkuccaṃ vā natthi, sabbe niravā santena iriyāpathena nisīdiṃsu. |
For there, there is not even a fidgeting of the hand or a fidgeting of the foot of a single monk; all sat with a calm posture, without a sound. |
anuviloketvāti dissamānapañcapasādehi nettehi anuviloketvā. |
Anuviloketvā"ti means "having looked around with his eyes, which have the five kinds of grace. |
handāti vossaggatthe nipāto. |
"Handā"ti is a particle in the sense of resolve. |
na ca me kiñci garahathāti ettha na ca kiñcīti pucchanatthe na-kāro. |
"Na ca me kiñci garahathā"ti — here, "na ca kiñcī"ti, the "na" is in the sense of a question. |
kiṃ me kiñci garahatha? |
"Do you censure me for anything? If you do, speak; I give you leave to speak," is the meaning. |
yadi garahatha, vadatha, icchāpemi vo vattunti attho. |
"Kāyikaṃ vā vācasikaṃ vā"ti by this he invites censure only for the body and speech doors, not the mind door. |
kāyikaṃ vā vācasikaṃ vāti iminā kāyavacīdvārāneva pavāreti, na manodvāraṃ. |
Why? |
kasmā? apākaṭattā. |
Because it is not manifest. |
kāyavacīdvāresu hi doso pākaṭo hoti, na manodvāre. |
For a fault in the body and speech doors is manifest, not in the mind door. |
“ekamañce sayatopi hi kiṃ cintesī”ti? |
For even of one sleeping on the same couch, having asked, "What did he think?", one knows the course of his mind. |
pucchitvā cittācāraṃ jānāti. |
Thus, because the mind door is not manifest, he does not invite censure for it; not because it is impure. |
iti manodvāraṃ apākaṭattā na pavāreti, no aparisuddhattā. |
For even of him who was a Bodhisatta, in the time of Bhūridatta, Chaddanta, Saṅkhapāla, and Dhammapāla, and so on, the mind door was pure; what is to be said of it now? |
bodhisattabhūtassāpi hi tassa bhūridattachaddantasaṅkhapāladhammapālādikāle manodvāraṃ parisuddhaṃ, idānettha vattabbameva natthi. |
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♦ etadavocāti dhammasenāpatiṭṭhāne ṭhitattā bhikkhusaṅghassa bhāraṃ vahanto etaṃ avoca. |
♦ "Etadavocā"ti means "being established in the position of the general of the Dhamma, and bearing the burden of the community of monks, he spoke this." |
na kho mayaṃ, bhanteti, bhante, mayaṃ bhagavato na kiñci garahāma. |
Na kho mayaṃ, bhante"ti, "Venerable sir, we do not censure the Blessed One for anything. |
kāyikaṃ vā vācasikaṃ vāti idaṃ catunnaṃ arakkhiyataṃ sandhāya thero āha. |
"Kāyikaṃ vā vācasikaṃ vā"ti this the elder said in reference to the four unguardeds. |
bhagavato hi cattāri arakkhiyāni. |
For the Blessed One has four unguardeds. |
yathāha -- |
As he said: |
♦ “cattārimāni, bhikkhave, tathāgatassa arakkhiyāni. |
♦ "These four, O monks, are the unguardeds of the Tathāgata. What four? The Tathāgata, O monks, is of pure bodily conduct; there is no bodily misconduct of the Tathāgata which the Tathāgata would have to guard, 'lest another should know of this of mine.' The Tathāgata, O monks, is of pure verbal conduct; there is no verbal misconduct of the Tathāgata which the Tathāgata would have to guard, 'lest another should know of this of mine.' The Tathāgata, O monks, is of pure mental conduct; there is no mental misconduct of the Tathāgata which the Tathāgata would have to guard, 'lest another should know of this of mine.' The Tathāgata, O monks, is of pure livelihood; there is no wrong livelihood of the Tathāgata which the Tathāgata would have to guard, 'lest another should know of this of mine.'" |
katamāni cattāri? |
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parisuddhakāyasamācāro, bhikkhave, tathāgato, natthi tathāgatassa kāyaduccaritaṃ, yaṃ tathāgato rakkheyya ‘mā me idaṃ paro aññāsī’ti. |
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parisuddhavacīsamācāro, bhikkhave, tathāgato, natthi tathāgatassa vacīduccaritaṃ, yaṃ tathāgato rakkheyya, ‘mā me idaṃ paro aññāsī’ti. |
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parisuddhamanosamācāro, bhikkhave, tathāgato, natthi tathāgatassa manoduccaritaṃ, yaṃ tathāgato rakkheyya, ‘mā me idaṃ paro aññāsī’ti. |
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parisuddhājīvo, bhikkhave, tathāgato, natthi tathāgatassa micchāājīvo, yaṃ tathāgato rakkheyya “mā me idaṃ paro aññāsī”ti . |
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♦ idāni bhagavato yathābhūtaguṇe kathento bhagavā hi, bhantetiādimāha. |
♦ Now, speaking of the qualities of the Blessed One as they really are, he said, "bhagavā hi, bhante"tiādi. |
tattha anuppannassāti kassapasammāsambuddhato paṭṭhāya aññena samaṇena vā brāhmaṇena vā anuppāditapubbassa. |
There, "anuppannassā"ti means "of that which had not been produced before by another ascetic or brahmin from the time of the Perfectly Enlightened One Kassapa onwards." |
asañjātassāti idaṃ anuppannavevacanameva. |
Asañjātassā"ti this is just a synonym for "anuppanna. |
anakkhātassāti aññena adesitassa. |
Anakkhātassā"ti means "not taught by another. |
pacchā samannāgatāti paṭhamagatassa bhagavato pacchā samanuāgatā. |
Pacchā samannāgatā"ti means "come after the Blessed One, who had gone first. |
iti thero yasmā sabbepi bhagavato sīlādayo guṇā arahattamaggameva nissāya āgatā, tasmā arahattamaggameva nissāya guṇaṃ kathesi. |
Thus, the elder, because all the qualities of the Blessed One, such as virtue, have come in dependence on the path of Arahantship, therefore, he spoke of the quality in dependence on the path of Arahantship. |
tena sabbaguṇā kathitāva honti. |
By that, all the qualities are spoken of. |
ahañca kho, bhanteti idaṃ thero sadevake loke aggapuggalassa attano ceva saṅghassa ca kāyikavācasikaṃ pavārento āha. |
"Ahañca kho, bhante"ti this the elder said, inviting censure for his own and the Saṅgha's bodily and verbal conduct from the foremost person in the world with its devas. |
♦ pitarā pavattitanti cakkavattimhi kālaṅkate vā pabbajite vā sattāhaccayena cakkaṃ antaradhāyati, tato dasavidhaṃ dvādasavidhaṃ cakkavattivattaṃ pūretvā nisinnassa puttassa aññaṃ pātubhavati, taṃ so pavatteti. |
♦ "Pitarā pavattitan"ti means "when the universal monarch has died or has gone forth, after seven days the wheel disappears; then for the son who is sitting, having fulfilled the ten- and twelve-fold universal monarch's duties, another appears; that he sets in motion." |
ratanamayattā pana sadisaṭṭhena tadeva vattaṃ katvā “pitarā pavattitan”ti vuttaṃ. |
But because it is made of jewels, by its being of a similar nature, having made that very duty, it is said, "pitarā pavattitan"ti (set in motion by the father). |
yasmā vā so “appossukko tvaṃ, deva, hohi, ahamanusāsissāmī”ti āha, tasmā pitarā pavattitaṃ āṇācakkaṃ anuppavatteti nāma. |
Or, because he said, "Be without enthusiasm, O deva; I will instruct," therefore he is said to set in motion the wheel of command set in motion by the father. |
sammadeva anuppavattesīti sammā nayena hetunā kāraṇeneva anuppavattesi. |
Sammadeva anuppavattesī"ti means "he set it in motion rightly, by method, by reason, by cause. |
bhagavā hi catusaccadhammaṃ katheti, thero tameva anukatheti, tasmā evamāha. |
For the Blessed One teaches the Dhamma of the four truths; the elder teaches that same thing in sequence; therefore, he spoke thus. |
ubhatobhāgavimuttāti dvīhi bhāgehi vimuttā, arūpāvacarasamāpattiyā rūpakāyato vimuttā, aggamaggena nāmakāyatoti. |
Ubhatobhāgavimuttā"ti means "liberated in two parts"; "by the formless attainment, they are liberated from the form-body; by the highest path, from the name-body. |
paññāvimuttāti paññāya vimuttā tevijjādibhāvaṃ appattā khīṇāsavā. |
Paññāvimuttā"ti means "those who are liberated by wisdom," "the destroyers of the cankers who have not attained the state of the three knowledges and so on. |
♦ visuddhiyāti visuddhatthāya. |
♦ "Visuddhiyā"ti means "for the sake of purity." |
saṃyojanabandhanacchidāti saṃyojanasaṅkhāte ceva bandhanasaṅkhāte ca kilese chinditvā ṭhitā. |
Saṃyojanabandhanacchidā"ti means "they who stand, having cut the defilements, which are both fetters and bonds. |
vijitasaṅgāmanti vijitarāgadosamohasaṅgāmaṃ, mārabalassa vijitattāpi vijitasaṅgāmaṃ. |
Vijitasaṅgāman"ti means "the battle of passion, hatred, and delusion, which has been won"; "and the battle has been won because the power of Māra has been won. |
satthavāhanti aṭṭhaṅgikamaggarathe āropetvā veneyyasatthaṃ vāheti saṃsārakantāraṃ uttāretīti bhagavā satthavāho, taṃ satthavāhaṃ. |
Satthavāhan"ti means "having placed the caravan of those to be guided on the chariot of the eightfold path, he leads them; he takes them across the wilderness of saṃsāra," so the Blessed One is a "caravan-leader"; "that caravan-leader. |
palāpoti antotuccho dussīlo. |
Palāpo"ti means "chaff," "an immoral person who is empty within. |
ādiccabandhunanti ādiccabandhuṃ satthāraṃ dasabalaṃ vandāmīti vadati. |
"Ādiccabandhun"ti means "the kinsman of the sun," "the Teacher," "the one with the ten powers, I pay homage to," he says. |
sattamaṃ. |
Seventh. |
♦ 8. parosahassasuttavaṇṇanā SN 8.8 |
♦ 8. Commentary on the Parosahassa Sutta |
♦ 216. aṭṭhame parosahassanti atirekasahassaṃ. |
♦ 216. In the eighth, "parosahassan"ti means "more than a thousand." |
akutobhayanti nibbāne kutoci bhayaṃ natthi, nibbānappattassa vā kutoci bhayaṃ natthīti nibbānaṃ akutobhayaṃ nāma. |
Akutobhayan"ti means "in Nibbāna, there is no fear from anywhere; or for one who has attained Nibbāna, there is no fear from anywhere," so Nibbāna is called "fearless. |
isīnaṃ isisattamoti vipassito paṭṭhāya isīnaṃ sattamako isi. |
Isīnaṃ isisattamo"ti means "the seventh seer of the seers, from Vipassi onwards. |
♦ kiṃ nu te vaṅgīsāti idaṃ bhagavā atthuppattivasena āha. |
♦ "Kiṃ nu te vaṅgīsā"ti this the Blessed One said on account of a specific incident. |
saṅghamajjhe kira kathā udapādi “vaṅgīsatthero vissaṭṭhavatto, neva uddese, na paripucchāya, na yonisomanasikāre kammaṃ karoti, gāthā bandhanto cuṇṇiyapadāni karonto vicaratī”ti. |
In the midst of the Saṅgha, it seems, a talk arose: "The elder Vaṅgīsa is of unrestrained conduct; he does not do the work of recitation, or of inquiry, or of wise attention; he wanders about, composing verses and making prose phrases." |
atha bhagavā cintesi — “ime bhikkhū vaṅgīsassa paṭibhānasampattiṃ na jānanti, cintetvā cintetvā vadatīti maññanti, paṭibhānasampattimassa jānāpessāmī”ti cintetvā, “kiṃ nu te vaṅgīsā”tiādimāha. |
Then the Blessed One thought: "These monks do not know the accomplishment of Vaṅgīsa's perspicuity; they think he speaks after having thought and thought; I will make his accomplishment of perspicuity known." Having thought, he said, "kiṃ nu te vaṅgīsā"tiādi. |
♦ ummaggapathanti anekāni kilesummujjanasatāni, vaṭṭapathattā pana pathanti vuttaṃ. |
♦ "Ummaggapathan"ti means "many hundreds of emergings from the defilements"; but because it is a path of the round of existence, it is called "pathan." |
pabhijja khilānīti rāgakhilādīni pañca bhinditvā carasi. |
Pabhijja khilānī"ti means "having broken the five, such as the barrenness of passion, you go about. |
taṃ passathāti taṃ evaṃ abhibhuyya bhinditvā carantaṃ buddhaṃ passatha. |
Taṃ passathā"ti means "see that Buddha who goes about, having thus overcome and broken. |
bandhapamuñcakaranti bandhanamocanakaraṃ. |
Bandhapamuñcakaran"ti means "a maker of release from bonds. |
asitanti anissitaṃ. |
Asitan"ti means "not dependent. |
bhāgaso pavibhajanti satipaṭṭhānādikoṭṭhāsavasena dhammaṃ vibhajantaṃ. |
Bhāgaso pavibhajan"ti means "dividing the Dhamma by way of the portions of the foundations of mindfulness and so on. |
pavibhajjāti vā pāṭho, aṅgapaccaṅgakoṭṭhāsavasena vibhajitvā vibhajitvā passathāti attho. |
Or the reading is "pavibhajjā"; the meaning is, "see, having divided and divided by way of the limbs and members." |
♦ oghassāti caturoghassa. |
♦ "Oghassā"ti means "of the four floods." |
anekavihitanti satipaṭṭhānādivasena anekavidhaṃ. |
Anekavihitan"ti means "of many kinds, by way of the foundations of mindfulness and so on. |
tasmiṃ ca amate akkhāteti tasmiṃ tena akkhāte amate. |
Tasmiṃ ca amate akkhāte"ti means "and in that deathless proclaimed by him. |
dhammaddasāti dhammassa passitāro. |
Dhammaddasā"ti means "seers of the Dhamma. |
ṭhitā asaṃhīrāti asaṃhāriyā hutvā patiṭṭhitā. |
Ṭhitā asaṃhīrā"ti means "they stand, having been established, unshakable. |
♦ ativijjhāti ativijjhitvā. |
♦ "Ativijjhā"ti means "ativijjhitvā" (having penetrated). |
sabbaṭṭhitīnanti sabbesaṃ diṭṭhiṭṭhānānaṃ viññāṇaṭṭhitīnaṃ vā . |
Sabbaṭṭhitīnan"ti means "of all the stations of view, or of the stations of consciousness. |
atikkamamaddasāti atikkamabhūtaṃ nibbānamaddasa. |
Atikkamamaddasā"ti means "he saw Nibbāna, which is the state of transcending. |
agganti uttamadhammaṃ. |
Aggan"ti means "the supreme Dhamma. |
aggeti vā pāṭho, paṭhamataranti attho. |
Or the reading is "agge"; the meaning is, "first." |
dasaddhānanti pañcannaṃ, aggadhammaṃ pañcavaggiyānaṃ, agge vā pañcavaggiyānaṃ dhammaṃ desesīti attho. |
"Dasaddhānan"ti means "of the five"; "he taught the Dhamma to the group of five, the supreme Dhamma; or he taught the Dhamma to the group of five first," is the meaning. |
tasmāti yasmā esa dhammo sudesitoti jānantena ca pamādo na kātabbo, tasmā. |
Tasmā"ti means "because this Dhamma is well-taught, and by one who knows, heedlessness should not be done, therefore. |
anusikkheti tisso sikkhā sikkheyya. |
Anusikkhe"ti means "one should train in the three trainings. |
aṭṭhamaṃ. |
Eighth. |
♦ 9. koṇḍaññasuttavaṇṇanā SN 9: SN 8.9 |
♦ 9. Commentary on the Koṇḍañña Sutta SN 9: |
9 , |
9, |
♦ 217. navame aññāsikoṇḍaññoti paṭhamaṃ dhammassa aññātattā evaṃ gahitanāmo thero. |
♦ 217. In the ninth, "Aññāsi Koṇḍañña" is the name the elder received because he was the first to understand the Dhamma. |
sucirassevāti kīvacirassa? |
For a very long time means for how long? |
dvādasannaṃ saṃvaccharānaṃ. |
For twelve years. |
ettakaṃ kālaṃ kattha vihāsīti. |
Where did he live for such a long time? |
chaddantabhavane mandākinipokkharaṇiyā tīre paccekabuddhānaṃ vasanaṭṭhāne. |
In the Chaddanta forest, on the bank of the Mandākini lotus pond, in the dwelling place of Paccekabuddhas. |
kasmā? vihāragarutāya. |
Why? Out of respect for the dwelling. |
so hi paññavā mahāsāvako. |
For he was a wise, great disciple. |
yatheva bhagavato, evamassa dasasahassacakkavāḷe devamanussānaṃ abbhantare guṇā patthaṭāva. |
Just as the Blessed One's virtues were spread among gods and humans in the ten-thousand world-system, so were his. |
devamanussā tathāgatassa santikaṃ gantvā gandhamālādīhi pūjaṃ katvā “aggadhammaṃ paṭividdhasāvako”ti anantaraṃ theraṃ upasaṅkamitvā pūjenti. |
Gods and humans, after going to the Tathāgata and making offerings with perfumes, garlands, and so on, saying "He is a disciple who has penetrated the supreme Dhamma," would then approach and honor the elder. |
santikaṃ āgatānañca nāma tathārūpā dhammakathā vā paṭisanthāro vā kātabbo hoti. |
And for those who came near, a suitable Dhamma talk or a friendly welcome had to be given. |
thero ca vihāragaruko, tenassa so papañco viya upaṭṭhāti. |
But the elder was respectful of the dwelling, and this seemed like a worldly proliferation to him. |
iti vihāragarutāya tattha gantvā vihāsi. |
Thus, out of respect for the dwelling, he went and lived there. |
♦ aparampi kāraṇaṃ — bhikkhācāravelāyaṃ tāva sabbasāvakā vassaggena gacchanti. |
♦ Another reason — at the time of the alms-round, all the disciples go according to their seniority in the rains. |
dhammadesanākāle pana majjhaṭṭhāne alaṅkatabuddhāsanamhi satthari nisinne dakkhiṇahatthapasse dhammasenāpati, vāmahatthapasse mahāmoggallānatthero nisīdati, tesaṃ piṭṭhibhāge aññāsikoṇḍaññattherassa āsanaṃ paññāpenti. |
But at the time of the Dhamma teaching, when the Teacher was seated on the decorated Buddha-seat in the center, the general of the Dhamma sat on his right side, and the elder Mahā Moggallāna on the left side, and behind them they prepared a seat for the elder Aññāsi Koṇḍañña. |
sesā bhikkhū taṃ parivāretvā nisīdanti. |
The remaining monks sit surrounding him. |
dve aggasāvakā aggadhammapaṭividdhattā ca mahallakattā ca there sagāravā theraṃ mahābrahmaṃ viya aggikkhandhaṃ viya āsīvisaṃ viya ca maññamānā dhurāsane nisīdantā ottappanti harāyanti. |
The two chief disciples, because they had penetrated the supreme Dhamma and because of his seniority, were respectful towards the elder, regarding him like a great Brahmā, like a mass of fire, and like a venomous snake, and felt shame and embarrassment sitting in the foremost seats. |
thero cintesi — “imehi dhurāsanatthāya kappasatasahassādhikaṃ asaṅkhyeyyaṃ pāramiyo pūritā, te idāni dhurāsane nisīdantā mama ottappanti harāyanti, phāsuvihāraṃ nesaṃ karissāmī”ti. |
The elder thought: "These two have fulfilled the perfections for an incalculable period of more than a hundred thousand eons for the sake of the foremost seats, and now, sitting in the foremost seats, they feel shame and embarrassment because of me. I will make their dwelling comfortable." |
so patirūpe kāle tathāgataṃ upasaṅkamitvā “icchāmahaṃ, bhante, janapade vasitun”ti āha, satthā anujāni. |
So, at a suitable time, he approached the Tathāgata and said, "Venerable sir, I wish to live in the countryside." The Teacher gave his permission. |
♦ thero senāsanaṃ saṃsāmetvā pattacīvaramādāya chaddantabhavane mandākinitīraṃ gato. |
♦ The elder, having put his lodging in order, took his bowl and robes and went to the bank of the Mandākini in the Chaddanta forest. |
pubbe paccekabuddhānaṃ pāricariyāya kataparicayā aṭṭhasahassā hatthināgā theraṃ disvāva “amhākaṃ puññakkhettaṃ āgatan”ti nakhehi caṅkamanaṃ nittiṇaṃ katvā āvaraṇasākhā haritvā therassa vasanaṭṭhānaṃ paṭijaggitvā vattaṃ katvā sabbe sannipatitvā mantayiṃsu — “sace hi mayaṃ ‘ayaṃ therassa kattabbaṃ karissati, ayaṃ karissatī’ti paṭipajjissāma, thero bahuñātikagāmaṃ gato viya yathādhoteneva pattena gamissati, vārena naṃ paṭijaggissāma, ekassa pana vāre patte sesehipi nappamajjitabban”ti vāraṃ ṭhapayiṃsu. |
Eight thousand elephant-nāgas, who had previously become familiar with serving Paccekabuddhas, upon seeing the elder, thought, "Our field of merit has arrived." With their claws, they cleared the walking path of grass, brought covering branches, prepared the elder's dwelling place, performed their duties, and having all assembled, they consulted: "If we were to act thinking, 'This one will do what needs to be done for the elder, that one will do it,' the elder might leave with his bowl just as it was washed, as if he had gone to a village with many relatives. We will look after him in turns, but when one's turn comes, the others must not be negligent." And so they established a rota. |
vārikanāgo pātova therassa mukhodakañca dantakaṭṭhañca ṭhapeti, vattaṃ karoti. |
The elephant-nāga on duty would early in the morning set out water for washing the face and a tooth-stick for the elder, and perform his duties. |
♦ mandākinipokkharaṇī nāma cesā paṇṇāsayojanā hoti. |
♦ This Mandākini lotus pond is fifty leagues in size. |
tassā pañcavīsatiyojanamatte ṭhāne sevālo vā paṇakaṃ vā natthi, phalikavaṇṇaṃ udakameva hoti. |
In a space of twenty-five leagues of it, there is no moss or water-plant; there is only water the color of crystal. |
tato paraṃ pana kaṭippamāṇe udake aḍḍhayojanavitthataṃ sesapadumavanaṃ paṇṇāsayojanaṃ saraṃ parikkhipitvā ṭhitaṃ. |
Beyond that, however, in water up to the waist, a lotus forest two and a half leagues wide stands surrounding the fifty-league lake. |
tadanantaraṃ tāva mahantameva rattapadumavanaṃ, tadanantaraṃ rattakumudavanaṃ, tadanantaraṃ setakumudavanaṃ, tadanantaraṃ nīluppalavanaṃ, tadanantaraṃ rattuppalavanaṃ, tadanantaraṃ sugandharattasālivanaṃ, tadanantaraṃ eḷālukalābukumbhaṇḍādīni madhurarasāni valliphalāni, tadanantaraṃ aḍḍhayojanavitthārameva ucchuvanaṃ, tattha pūgarukkhakkhandhappamāṇā ucchū, tadanantaraṃ kadalivanaṃ, yato duve pakkāni khādantā kilamanti, tadanantaraṃ cāṭippamāṇaphalaṃ panasavanaṃ, tadanantaraṃ jambuvanaṃ, tadanantaraṃ ambavanaṃ, tadanantaraṃ kapitthavananti. |
Next to that is a red lotus forest of the same size, next to that a red water-lily forest, next to that a white water-lily forest, next to that a blue water-lily forest, next to that a red water-lily forest, next to that a forest of fragrant red rice, next to that sweet-tasting vine fruits such as cucumber, gourd, and pumpkin, next to that a sugarcane forest of two and a half leagues wide, where the sugarcane stalks are the size of areca-nut tree trunks, next to that a banana forest, from which eating two ripe ones is tiring, next to that a jackfruit forest with fruits the size of water pots, next to that a rose-apple forest, next to that a mango forest, and next to that a wood-apple forest. |
saṅkhepato tasmiṃ dahe khāditabbayuttakaṃ phalaṃ nāma natthīti na vattabbaṃ. |
In short, it should not be said that there is no edible fruit in that lake. |
kusumānaṃ pupphanasamaye vāto reṇuvaṭṭiṃ uṭṭhāpetvā paduminipattesu ṭhapeti, tattha udakaphusitāni patanti. |
At the time when the flowers bloom, the wind raises a whirl of pollen and deposits it on the lotus leaves, where water droplets fall on it. |
tato ādiccapākena paccitvā pakkapayoghanikā viya tiṭṭhati, etaṃ pokkharamadhu nāma, taṃ therassa āharitvā denti. |
Then, cooked by the heat of the sun, it becomes like thickened, cooked ghee; this is called pond-honey, and they bring it and give it to the elder. |
muḷālaṃ naṅgalasīsamattaṃ hoti, tampi āharitvā denti. |
The lotus root is the size of a ploughshare; this too they bring and give to him. |
bhisaṃ mahābheripokkharappamāṇaṃ hoti, tassa ekasmiṃ pabbe pādaghaṭakappamāṇaṃ khīraṃ hoti, taṃ āharitvā denti. |
The lotus fiber is the size of a large drum's membrane; in one of its joints there is as much milk as in a foot-pot, which they bring and give to him. |
pokkharaṭṭhīni madhusakkharāya yojetvā denti. |
They mix the lotus seeds with honey-sugar and give them to him. |
ucchuṃ pāsāṇapiṭṭhe ṭhapetvā pādena akkamanti. |
They place sugarcane on a stone slab and press it with their feet. |
tato raso paggharitvā soṇḍiāvāṭe pūretvā, ādiccapākena paccitvā khīrapāsāṇapiṇḍo viya tiṭṭhati, taṃ āharitvā denti. |
From that, the juice flows out and fills a trough in the rock, and being cooked by the heat of the sun, it becomes like a lump of milk-stone; this they bring and give to him. |
panasakadaliambapakkādīsu kathāva natthi. |
There is no need to mention the ripe jackfruit, bananas, and mangoes. |
♦ kelāsapabbate nāgadatto nāma devaputto vasati. |
♦ On Mount Kelāsa lives a deva-son named Nāgadatta. |
thero kālena kālaṃ tassa vimānadvāraṃ gacchati. |
The elder from time to time goes to the gate of his mansion. |
so navasappipokkharamadhucuṇṇayuttassa nirudakapāyāsassa pattaṃ pūretvā deti. |
He fills a bowl with waterless rice-porridge mixed with fresh ghee, pond-honey, and powder, and gives it to him. |
so kira kassapabuddhakāle vīsativassasahassāni sugandhasappinā khīrasalākaṃ adāsi. |
It is said that in the time of the Buddha Kassapa, for twenty thousand years he gave a milk-stick with fragrant ghee. |
tenassetaṃ bhojanaṃ uppajjati. |
Because of that, this food arises for him. |
evaṃ thero dvādasa vassāni vasitvā attano āyusaṅkhāraṃ olokento parikkhīṇabhāvaṃ ñatvā “kattha parinibbāyissāmī”ti cintetvā — “hatthināgehi maṃ dvādasa vassāni upaṭṭhahantehi dukkaraṃ kataṃ, satthāraṃ anujānāpetvā etesaṃyeva santike parinibbāyissāmī”ti ākāsena bhagavato santikaṃ agamāsi. |
Thus the elder lived for twelve years, and reflecting on the remainder of his life-span, he knew that it was exhausted. Thinking, "Where shall I attain parinibbāna?" he thought, "These elephant-nāgas have done a difficult thing by attending to me for twelve years. Having asked the Teacher's permission, I will attain parinibbāna in their very presence." And he went to the Blessed One through the air. |
tena vuttaṃ “sucirasseva yena bhagavā tenupasaṅkamī”ti. |
Therefore it was said, "After a very long time, he approached the Blessed One." |
♦ nāmañcāti kasmā nāmaṃ sāveti? |
♦ And the name—why does he announce his name? |
therañhi keci sañjānanti, keci na sañjānanti. |
Some recognized the elder, some did not. |
tattha thero cintesi — “ye maṃ ajānantā ‘ko esa paṇḍarasīso obhaggo gopānasivaṅko mahallako satthārā saddhiṃ paṭisanthāraṃ karotī’ti cittaṃ padūsessanti, te apāyapūrakā bhavissanti. |
There the elder thought: "Those who do not know me, thinking, 'Who is this white-headed, stooped, hunchbacked old man who is exchanging pleasantries with the Teacher?' will corrupt their minds and will be destined for a woeful state. |
ye pana maṃ jānantā — ‘dasasahassacakkavāḷe satthā viya paññāto pākaṭo mahāsāvako’ti cittaṃ pasādessanti, te saggūpagā bhavissantī”ti, sattānaṃ apāyamaggaṃ pidahitvā saggamaggaṃ vivaranto nāmaṃ sāveti. |
But those who know me, thinking, 'He is a great disciple, known and famous like the Teacher in the ten-thousand world-system,' will gladden their minds and will be destined for heaven." Thus, closing the path to the woeful state for beings and opening the path to heaven, he announced his name. |
♦ buddhānubuddhoti paṭhamaṃ satthā cattāri saccāni bujjhi, pacchā thero, tasmā buddhānubuddhoti, vuccati. |
♦ Awakened after the Buddha means that first the Teacher awakened to the four truths, and afterwards the elder; therefore he is called "awakened after the Buddha." |
tibbanikkamoti bāḷhavīriyo. |
Of intense effort means of strong energy. |
vivekānanti tiṇṇaṃ vivekānaṃ. |
To seclusion means to the three kinds of seclusion. |
tevijjo, cetopariyāyakovidoti chasu abhiññāsu catasso vadati. |
One with the three knowledges, skilled in the course of others' minds means that of the six supernormal knowledges, he speaks of four. |
itarā dve kiñcāpi na vuttā, thero pana chaḷabhiññova. |
Although the other two are not mentioned, the elder indeed possessed the six supernormal knowledges. |
imissā ca gāthāya pariyosāne parisā sannisīdi. |
And at the end of this verse, the assembly sat down. |
parisāya sannisinnabhāvaṃ ñatvā thero satthārā saddhiṃ paṭisanthāraṃ katvā “parikkhīṇā me, bhante, āyusaṅkhārā, parinibbāyissāmī”ti, parinibbānakālaṃ anujānāpesi . |
Knowing that the assembly had sat down, the elder, having exchanged pleasantries with the Teacher, said, "Venerable sir, my life-span is exhausted, I will attain parinibbāna," and asked for permission for the time of his parinibbāna. |
kattha parinibbāyissasi koṇḍaññāti? |
Where will you attain parinibbāna, Koṇḍañña? |
upaṭṭhākehi me, bhante, hatthināgehi dukkaraṃ kataṃ, tesaṃ santiketi. |
Venerable sir, my attendants, the elephant-nāgas, have done a difficult thing; it will be in their presence. |
satthā anujāni. |
The Teacher gave his permission. |
♦ thero dasabalaṃ padakkhiṇaṃ katvā — “pubbaṃ taṃ me, bhante, paṭhamadassanaṃ, idaṃ pacchimadassanan”ti paridevante mahājane satthāraṃ vanditvā nikkhamitvā, dvārakoṭṭhake ṭhito — “mā socittha, mā paridevittha, buddhā vā hontu buddhasāvakā vā, uppannā saṅkhārā abhijjanakā nāma natthī”ti mahājanaṃ ovaditvā passantasseva mahājanassa vehāsaṃ abbhuggamma mandākinitīre otaritvā pokkharaṇiyaṃ nhatvā nivatthanivāsano katuttarāsaṅgo senāsanaṃ saṃsāmetvā phalasamāpattiyā tayo yāme vītināmetvā balavapaccūsasamaye parinibbāyi. |
♦ The elder, having circumambulated the one with the ten powers, said, "Venerable sir, that was my first sight of you, this is the last sight," and as the great crowd was lamenting, he paid homage to the Teacher and departed. Standing at the gatehouse, he admonished the great crowd, saying, "Do not grieve, do not lament. Whether they are Buddhas or disciples of a Buddha, there is no such thing as arisen formations not being subject to decay." And as the great crowd was watching, he rose into the air, descended on the bank of the Mandākini, bathed in the pond, and having put on his under-robe and upper-robe, he put his lodging in order, passed three watches of the night in the attainment of fruition, and at the time of the strong dawn, he attained parinibbāna. |
therassa sahaparinibbānā himavati sabbarukkhā pupphehi ca phalehi ca onatavinatā ahesuṃ. |
Simultaneously with the elder's parinibbāna, all the trees in the Himalayas bent down laden with flowers and fruits. |
vārikanāgo therassa parinibbutabhāvaṃ ajānanto pātova mukhodakadantakaṭṭhāni upaṭṭhapetvā vattaṃ katvā khādanīyaphalāni āharitvā caṅkamanakoṭiyaṃ aṭṭhāsi. |
The elephant-nāga on duty, not knowing that the elder had attained parinibbāna, early in the morning set out water for washing the face and tooth-sticks, performed his duties, brought edible fruits, and stood at the end of the walking path. |
so yāva sūriyuggamanā therassa nikkhamanaṃ apassanto “kiṃ nu kho etaṃ? |
When he did not see the elder come out until sunrise, he thought, "What is this? |
pubbe ayyo pātova caṅkamati, mukhaṃ dhovati. |
Previously, the noble one would walk early in the morning and wash his face. |
ajja pana paṇṇasālatopi na nikkhamatī”ti kuṭidvāraṃ kampetvā olokento theraṃ nisinnakameva disvā hatthaṃ pasāretvā parāmasitvā assāsapassāse pariyesanto tesaṃ appavattibhāvaṃ ñatvā — “parinibbuto thero”ti soṇḍaṃ mukhe pakkhipitvā mahāravaṃ viravi. |
But today he does not even come out of the leaf-hut." He shook the hut's door, and looking in, saw the elder still seated. He stretched out his hand, touched him, and searched for his in-and-out breaths. Knowing that they were not occurring, he realized, "The elder has attained parinibbāna." He put his trunk in his mouth and let out a great roar. |
sakalahimavanto ekaninnādo ahosi. |
The entire Himalayas became a single roar. |
aṭṭhanāgasahassāni sannipatitvā theraṃ jeṭṭhakanāgassa kumbhe nisīdāpetvā supupphitarukkhasākhā gahetvā parivāretvā sakalahimavantaṃ anuvicaritvā sakaṭṭhānameva āgatā. |
Eight thousand elephants assembled, seated the elder on the head of the chief elephant-nāga, and holding well-flowered tree branches, they surrounded him, wandered throughout the entire Himalayas, and came back to their own place. |
♦ sakko vissakammaṃ āmantesi — “tāta, amhākaṃ jeṭṭhabhātā parinibbuto, sakkāraṃ karissāma, navayojanikaṃ sabbaratanamayaṃ kūṭāgāraṃ māpehī”ti. |
♦ Sakka addressed Vissakamma, "My son, our elder brother has attained parinibbāna. We shall pay our respects. Create a nine-league high pinnacle-hall made of all kinds of jewels." |
so tathā katvā theraṃ tattha nipajjāpetvā hatthināgānaṃ adāsi. |
He did so, laid the elder down there, and gave him to the elephant-nāgas. |
te kūṭāgāraṃ ukkhipitvā tiyojanasahassaṃ himavantaṃ punappunaṃ āvijjhiṃsu . |
They lifted the pinnacle-hall and circled the three-thousand-league Himalayas again and again. |
tesaṃ hatthato ākāsaṭṭhakā devā gahetvā sādhukīḷitaṃ kīḷiṃsu. |
From their hands, the devas of the sky took it and performed a splendid ceremony. |
tato vassavalāhakā sītavalāhakā uṇhavalāhakā cātumahārājikā tāvatiṃsāti etenupāyena yāva brahmalokā kūṭāgāraṃ agamāsi, puna brahmāno devānanti anupubbena hatthināgānaṃyeva kūṭāgāraṃ adaṃsu. |
From them, the rain-cloud devas, the cold-cloud devas, the hot-cloud devas, the Four Great Kings, the Tāvatiṃsa devas, and in this way up to the Brahma world, the pinnacle-hall went. Then the Brahmās, and then the devas in succession, gave the pinnacle-hall back to the elephant-nāgas. |
ekekā devatā caturaṅgulamattaṃ candanaghaṭikaṃ āhari, citako navayojaniko ahosi. |
Each deity brought a sandalwood log of four finger-breadths; the pyre was nine leagues high. |
kūṭāgāraṃ citakaṃ āropayiṃsu. |
They placed the pinnacle-hall on the pyre. |
pañca bhikkhusatāni ākāsenāgantvā sabbarattiṃ sajjhāyamakaṃsu. |
Five hundred monks came through the air and recited scriptures all night. |
anuruddhatthero dhammaṃ kathesi, bahūnaṃ devatānaṃ dhammābhisamayo ahosi. |
The elder Anuruddha gave a Dhamma talk, and many deities had a breakthrough to the Dhamma. |
punadivase aruṇuggamanavelāyameva citakaṃ nibbāpetvā sumanamakuḷavaṇṇānaṃ dhātūnaṃ parisāvanaṃ pūretvā bhagavati nikkhamitvā veḷuvanavihārakoṭṭhakaṃ sampatte āharitvā satthu hatthe ṭhapayiṃsu. |
The next day, just at sunrise, they extinguished the pyre, filled a strainer with relics the color of jasmine buds, and when the Blessed One was leaving and had reached the gatehouse of the Veḷuvana monastery, they brought them and placed them in the Teacher's hand. |
satthā dhātuparisāvanaṃ gahetvā pathaviyā hatthaṃ pasāresi, mahāpathaviṃ bhinditvā rajatabubbuḷasadisaṃ cetiyaṃ nikkhami. |
The Teacher took the relic-strainer and stretched out his hand towards the earth; breaking through the great earth, a stupa like a silver bubble emerged. |
satthā sahatthena cetiye dhātuyo nidhesi. |
The Teacher enshrined the relics in the stupa with his own hand. |
ajjāpi kira taṃ cetiyaṃ dharatiyevāti. |
It is said that that stupa still stands today. |
navamaṃ. |
Ninth. |
♦ 10. moggallānasuttavaṇṇanā SN 8.10 |
♦ 10. Commentary on the Moggallāna Sutta |
♦ 218. dasame samannesatīti pariyesati paccavekkhati. |
♦ 218. In the tenth, "investigates" means he searches for, he reflects upon. |
nagassāti pabbatassa. |
"Of the mountain" means of the mountain. |
muninti buddhamuniṃ. |
"The sage" means the Buddha-sage. |
dukkhassa pāragunti dukkhapāraṃ gataṃ. |
"Gone to the far shore of suffering" means gone to the far shore of suffering. |
samannesanti samannesanto. |
"Investigating" means while investigating. |
evaṃ sabbaṅgasampannanti evaṃ sabbaguṇasampannaṃ. |
"Thus endowed with all qualities" means thus endowed with all virtues. |
anekākārasampannanti anekehi guṇehi samannāgataṃ. |
"Endowed with many qualities" means endowed with many virtues. |
dasamaṃ. |
Tenth. |
♦ 11. gaggarāsuttavaṇṇanā SN 9: SN 8.11 |
♦ 11. Commentary on the Gaggarā Sutta SN 9: |
11 , |
11, |
♦ 219. ekādasame tyāssudanti te assudaṃ. |
♦ 219. In the eleventh, "tyāssudan"ti is "te assudaṃ." |
assudanti nipātamattaṃ. |
"Assudaṃ" is just a particle. |
vaṇṇenāti sarīravaṇṇena. |
"By complexion" means by the color of his body. |
yasasāti parivārena. |
"By fame" means by his retinue. |
vigatamalova bhāṇumāti vigatamalo ādicco viya. |
"Like the sun freed from impurities" means like the sun free from impurities. |
ekādasamaṃ. |
Eleventh. |
♦ 12. vaṅgīsasuttavaṇṇanā SN 8.12 |
♦ 12. Commentary on the Vaṅgīsa Sutta |
♦ 220. dvādasame āyasmāti piyavacanaṃ. |
♦ 220. In the twelfth, "venerable sir" is a term of endearment. |
vaṅgīsoti tassa therassa nāmaṃ. |
"Vaṅgīsa" is the name of that elder. |
so kira pubbe padumuttarakāle paṭibhānasampannaṃ sāvakaṃ disvā dānaṃ datvā patthanaṃ katvā kappasatasahassaṃ pāramiyo pūretvā amhākaṃ bhagavato kāle sakalajambudīpe vādakāmatāya jambusākhaṃ pariharitvā ekena paribbājakena saddhiṃ vādaṃ katvā vāde jayaparājayānubhāvena teneva paribbājakena saddhiṃ saṃvāsaṃ kappetvā vasamānāya ekissā paribbājikāya kucchimhi nibbatto vayaṃ āgamma mātito pañcavādasatāni, pitito pañcavādasatānīti vādasahassaṃ uggaṇhitvā vicarati. |
It is said that in a former time, during the time of Padumuttara, having seen a disciple endowed with ready wit, he gave a gift, made an aspiration, and having fulfilled the perfections for a hundred thousand eons, in the time of our Blessed One, out of a desire for debate, he carried around a branch of the Jambu tree throughout all of Jambudīpa. Having engaged in a debate with a certain wanderer and having been defeated in the debate, he took up residence with that same wanderer. He was born in the womb of a certain female wanderer who was living with him. Having come of age, he learned five hundred debates from his mother's side and five hundred debates from his father's side, thus learning a thousand debates, and he wandered about. |
ekañca vijjaṃ jānāti, yaṃ vijjaṃ parijappitvā matānaṃ sīsaṃ aṅguliyā paharitvā — “asukaṭṭhāne nibbatto”ti jānāti. |
And he knew one science, by which, having recited a mantra and struck the skull of a dead person with his finger, he knew "he was reborn in such-and-such a place." |
so anupubbena gāmanigamādīsu vicaranto pañcahi māṇavakasatehi saddhiṃ sāvatthiṃ anuppatto nagaradvāre sālāya nisīdati. |
So he wandered in due course through villages, towns, etc., and with five hundred young men, he arrived in Sāvatthī and sat in a hall at the city gate. |
♦ tadā ca nagaravāsino purebhattaṃ dānaṃ datvā pacchābhattaṃ suddhuttarāsaṅgā gandhamālādihatthā dhammassavanāya vihāraṃ gacchanti. |
♦ At that time, the city dwellers, having given alms before the meal, after the meal, with their upper robes properly arranged and with perfumes, garlands, etc., in their hands, go to the monastery to listen to the Dhamma. |
māṇavo disvā, “kahaṃ gacchathā”ti? |
The young man saw them and asked, "Where are you going?" |
pucchi. te “dasabalassa santikaṃ dhammassavanāyā”ti āhaṃsu. |
They said, "To the presence of the one with the ten powers to listen to the Dhamma." |
sopi saparivāro tehi saddhiṃ gantvā paṭisanthāraṃ katvā ekamantaṃ aṭṭhāsi. |
He too, with his retinue, went with them, exchanged greetings, and stood to one side. |
atha naṃ bhagavā āha — “vaṅgīsa, bhaddakaṃ kira sippaṃ jānāsī”ti. |
Then the Blessed One said to him: "Vaṅgīsa, it seems you know a fine art." |
“bho gotama, ahaṃ bahusippaṃ jānāmi. |
"Bho Gotama, I know many arts. |
tumhe kataraṃ sandhāya vadathā”ti? |
Which one are you referring to when you speak?" |
chavadūsakasippanti. āma, bho gotamāti. |
The art of diagnosing corpses." "Yes, bho Gotama. |
athassa bhagavā attano ānubhāvena niraye nibbattassa sīsaṃ dassetvā, “vaṅgīsa, ayaṃ kahaṃ nibbatto”ti pucchi. |
Then the Blessed One, by his power, showed him the skull of one reborn in hell, and asked, "Vaṅgīsa, where was this one reborn?" |
so mantaṃ jappitvā aṅguliyā paharitvā “niraye”ti āha. |
He, having recited the mantra and struck it with his finger, said, "In hell." |
“sādhu, vaṅgīsa, sukathitan”ti devaloke nibbattassa sīsaṃ dassesi. |
"Good, Vaṅgīsa, well spoken," and he showed him the skull of one reborn in the world of the devas. |
tampi so tatheva byākāsi. |
That too he explained in the same way. |
athassa khīṇāsavassa sīsaṃ dassesi. |
Then he showed him the skull of one who was an Arahant. |
so punappunaṃ mantaṃ parivattetvāpi aṅguliyā paharitvāpi nibbattaṭṭhānaṃ na passati. |
He, having repeatedly recited the mantra and struck it with his finger, did not see the place of rebirth. |
♦ atha naṃ bhagavā “kilamasi, vaṅgīsā”ti āha? |
♦ Then the Blessed One said to him, "Are you tired, Vaṅgīsa?" |
āma bho, gotamāti. |
Yes, bho Gotama. |
punappunaṃ upadhārehīti. |
Reflect again and again. |
tathā karontopi adisvā, “tumhe, bho gotama, jānāthā”ti āha. |
Even doing so, not seeing it, he said, "Do you, bho Gotama, know?" |
āma, vaṅgīsa, maṃ nissāya cesa gato, ahamassa gatiṃ jānāmīti. |
Yes, Vaṅgīsa, he has gone on account of me, I know his destination. |
mantena jānāsi, bho gotamāti? |
Do you know by a mantra, bho Gotama? |
āma, vaṅgīsa, ekena manteneva jānāmīti. |
Yes, Vaṅgīsa, I know by one mantra. |
bho gotama, mayhaṃ mantena imaṃ mantaṃ dethāti. |
Bho Gotama, give me this mantra of yours. |
amūliko, vaṅgīsa, mayhaṃ mantoti. |
My mantra has no root, Vaṅgīsa. |
detha, bho gotamāti. |
Give it, bho Gotama. |
na sakkā mayhaṃ santike apabbajitassa dātunti. |
It is not possible to give it to one who has not gone forth in my presence. |
so antevāsike āmantesi — “tātā samaṇo gotamo atirekasippaṃ jānāti, ahaṃ imassa santike pabbajitvā sippaṃ gaṇhāmi, tato sakalajambudīpe amhehi bahutaraṃ jānanto nāma na bhavissati. |
He addressed his disciples: "Sons, the ascetic Gotama knows an extraordinary art. I will go forth in his presence and learn the art. Then in all of Jambudīpa, there will be no one who knows more than us. |
tumhe yāva ahaṃ āgacchāmi, tāva anukkaṇṭhitvā vicarathā”ti te uyyojetvā “pabbājetha man”ti āha. |
You, until I return, wander about without being disheartened." He sent them away and said, "Let me go forth." |
satthā nigrodhakappassa paṭipādesi. |
The Teacher entrusted him to Nigrodhakappa. |
thero taṃ attano vasanaṭṭhānaṃ netvā pabbājesi. |
The elder took him to his own dwelling place and gave him the going forth. |
so pabbajitvā satthu santikaṃ āgamma vanditvā ṭhito “sippaṃ dethā”ti yāci. |
Having gone forth, he came to the Teacher, paid homage, and stood there asking, "Give me the art." |
vaṅgīsa, tumhe sippaṃ gaṇhantā aloṇabhojanathaṇḍilaseyyādīhi parikammaṃ katvā gaṇhatha, imassāpi sippassa parikammaṃ atthi, taṃ tāva karohīti. |
Vaṅgīsa, when you learn an art, you learn it by undertaking preliminary practices such as eating unsalted food and sleeping on the ground. This art also has a preliminary practice; do that first. |
sādhu, bhanteti. |
Very well, venerable sir. |
athassa satthā dvattiṃsākārakammaṭṭhānaṃ ācikkhi. |
Then the Teacher taught him the meditation subject of the thirty-two parts of the body. |
so taṃ anulomapaṭilomaṃ manasikaronto vipassanaṃ vaḍḍhetvā anukkamena arahattaṃ pāpuṇi. |
He, contemplating it forwards and backwards, developed insight and in due course reached arahantship. |
♦ vimuttisukhaṃ paṭisaṃvedīti evaṃ arahattaṃ patvā vimuttisukhaṃ paṭisaṃvedento. |
♦ Experiencing the bliss of liberation means thus having attained arahantship and experiencing the bliss of liberation. |
kāveyyamattāti kāveyyena kabbakaraṇena mattā. |
Intoxicated by poetry means intoxicated by the making of poetry. |
khandhāyatanadhātuyoti imāni khandhādīni pakāsento dhammaṃ desesi. |
He taught the Dhamma explaining the aggregates, sense bases, and elements. |
ye niyāmagataddasāti ye niyāmagatā ceva niyāmadassāti ca. |
Those who have reached and seen the right path means those who have both reached the right path and seen the right path. |
svāgatanti suāgamanaṃ. |
Welcome means a good coming. |
iddhipattomhīti iminā iddhividhañāṇaṃ gahitaṃ. |
We have attained psychic power means by this the knowledge of the various psychic powers is taken. |
cetopariyāyakovidoti iminā cetopariyañāṇaṃ. |
Skilled in the course of others' minds means by this the knowledge of the minds of others is taken. |
dibbasotaṃ pana avuttampi gahitameva hoti. |
The divine ear, though not mentioned, is also taken. |
evaṃ cha abhiññāpatto eso mahāsāvakoti veditabbo. |
Thus it should be understood that this great disciple possessed the six supernormal knowledges. |
dvādasamaṃ. |
Twelfth. |
♦ iti sāratthappakāsiniyā |
♦ Thus in the Sāratthappakāsinī |
♦ saṃyuttanikāya-aṭṭhakathāya |
♦ The Commentary on the Saṃyutta Nikāya |
♦ vaṅgīsasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Vaṅgīsa Saṃyutta is concluded. |
♦ 9. vanasaṃyuttaṃ SN 9 |
♦ 9. The Forest Saṃyutta |
♦ 1. vivekasuttavaṇṇanā SN 9.1 |
♦ 1. Commentary on the Seclusion Sutta |
♦ 221. vanasaṃyuttassa paṭhame kosalesu viharatīti satthu santike kammaṭṭhānaṃ gahetvā tassa janapadassa sulabhabhikkhatāya tattha gantvā viharati. |
♦ 221. In the first of the Forest Saṃyutta, "dwells in Kosala" means having taken a meditation subject from the Teacher, he went there because of the easy availability of alms in that country, and dwells there. |
saṃvejetukāmāti vivekaṃ paṭipajjāpetukāmā. |
Desiring to inspire a sense of urgency means desiring to make him undertake seclusion. |
vivekakāmoti tayo viveke patthayanto. |
Desiring seclusion means aspiring for the three kinds of seclusion. |
niccharatī bahiddhāti bāhiresu puthuttārammaṇesu carati. |
Goes forth outside means he wanders among external, worldly objects. |
jano janasminti tvaṃ jano aññasmiṃ jane chandarāgaṃ vinayassu. |
A person among people means you, a person, should subdue the desire and lust for other people. |
pajahāsīti pajaha. |
Abandon means abandon. |
bhavāsīti bhava. |
Be means be. |
sataṃ taṃ sārayāmaseti satimantaṃ paṇḍitaṃ taṃ mayampi sārayāma, sataṃ vā dhammaṃ mayaṃ taṃ sārayāmāti attho. |
We remind you who are mindful means we also remind you, the mindful and wise one, or we remind you of the mindful one's Dhamma. |
pātālarajoti appatiṭṭhaṭṭhena pātālasaṅkhāto kilesarajo. |
The dust of the abyss means the dust of defilements, called an abyss because it is without a foothold. |
mā taṃ kāmarajoti ayaṃ kāmarāgarajo taṃ mā avahari, apāyameva mā netūti attho. |
May that dust of sensual pleasure not means may this dust of sensual lust not carry you away, may it not lead you to a woeful state. |
paṃsukunthitoti paṃsumakkhito. |
Like one covered in dust means covered in dust. |
vidhunanti vidhunanto. |
Shaking off means while shaking off. |
sitaṃ rajanti sarīralaggaṃ rajaṃ. |
The clinging dust means the dust clinging to the body. |
saṃvegamāpādīti devatāpi nāma maṃ evaṃ sāretīti vivekamāpanno, uttamavīriyaṃ vā paggayha paramavivekaṃ maggameva paṭipannoti. |
He was filled with a sense of urgency means "even a deity admonishes me thus," and so he became inclined to seclusion, or having exerted supreme effort, he undertook the very path of supreme seclusion. |
paṭhamaṃ. |
First. |
♦ 2. upaṭṭhānasuttavaṇṇanā SN 9.2 |
♦ 2. Commentary on the Attendance Sutta |
♦ 222. dutiye supatīti ayaṃ kira khīṇāsavo, so dūre bhikkhācāragāmaṃ gantvā āgato paṇṇasālāya pattacīvaraṃ paṭisāmetvā avidūre jātassaraṃ otaritvā gattāni utuṃ gāhāpetvā divāṭṭhānaṃ sammajjitvā tattha nīcamañcakaṃ paññāpetvā niddaṃ anokkamantova nipanno. |
♦ 222. In the second, "he sleeps" means this one is an Arahant. He, having gone to a distant village for alms-round and returned, put away his bowl and robes in the leaf-hut, went down to a nearby natural lake, let his limbs get accustomed to the temperature, swept the daytime resting place, and having set up a low couch there, he lay down without falling asleep. |
khīṇāsavassāpi hi kāyadaratho hotiyevāti tassa vinodanatthaṃ, taṃ sandhāya supatīti vuttaṃ. |
For even an Arahant has bodily fatigue, and to relieve it, in reference to that, it is said "he sleeps." |
ajjhabhāsīti “ayaṃ bhikkhu satthu santike kammaṭṭhānaṃ gahetvā divā supati, divāsoppañca nāmetaṃ vaḍḍhitaṃ diṭṭhadhammikasamparāyikaṃ atthaṃ nāsetī”ti maññamānā “codessāmi nan”ti cintetvā abhāsi. |
She addressed him thinking, "This monk, having taken a meditation subject from the Teacher, sleeps during the day, and sleeping during the day is a cause for increase that destroys the welfare of this life and the next. I will admonish him," and so she spoke. |
♦ āturassāti jarāturo rogāturo kilesāturoti tayo āturā, tesu kilesāturaṃ sandhāyevamāha. |
♦ For one who is ill means there are three kinds of illness: illness of old age, illness of disease, and illness of defilements. He speaks with reference to the illness of defilements. |
sallaviddhassāti savisena sattisallena viya avijjāvisaviṭṭhena taṇhāsallena hadaye viddhassa. |
Pierced by a dart means pierced in the heart by the dart of craving, which is smeared with the poison of ignorance, like a poisoned iron dart. |
ruppatoti ghaṭṭiyamānassa. |
Being afflicted means being tormented. |
♦ idānissa kāmesu ādīnavaṃ kathayantī aniccātiādimāha. |
♦ Now, speaking of the danger in sensual pleasures, she says "impermanent," and so on. |
tattha asitanti taṇhādiṭṭhinissayena anissitaṃ. |
There, "unattached" means not attached by way of craving and views. |
kasmā pabbajitaṃ tapeti evarūpaṃ khīṇāsavaṃ divāsoppaṃ na tapati, tādisaṃ pana kasmā na tapessatīti? |
Why does it torment the one who has gone forth? It does not torment an Arahant of such a kind who sleeps during the day, so why would it not torment such a one? |
vadati. therasseva vā etaṃ vacanaṃ, tasmā ayamettha attho — baddhesu muttaṃ asitaṃ mādisaṃ khīṇāsavapabbajitaṃ kasmā divāsoppaṃ tape, na tapessatīti? |
she says. Or this is the elder's own statement, so this is the meaning here: Why should daytime sleep torment a liberated, unattached, gone-forth Arahant like me? It will not torment. |
sesagāthāsupi eseva nayo. |
This same method applies to the remaining verses. |
devatāya hi vacanapakkhe — “evarūpaṃ khīṇāsavapabbajitaṃ divāsoppaṃ na tapati, tādisaṃ pana kasmā na tapessati? |
In the deity's speech, the meaning is: "Daytime sleep does not torment an Arahant who has gone forth in this way, so why would it not torment such a one? |
tapessatiyevā”ti attho. |
It certainly will." |
therassa vacanapakkhe — “evarūpaṃ mādisaṃ khīṇāsavapabbajitaṃ kasmā divāsoppaṃ tape? |
In the elder's speech, the meaning is: "Why should daytime sleep torment a gone-forth Arahant like me? |
na tapatiyevā”ti attho. |
It certainly does not." |
ayaṃ panettha anuttānapadavaṇṇanā. |
This is the commentary on the non-obvious words here. |
vinayāti vinayena. |
Through discipline means through discipline. |
samatikkamāti vaṭṭamūlikāya avijjāya samatikkamena. |
Through overcoming means through the overcoming of ignorance, which is the root of the cycle of existence. |
taṃ ñāṇanti taṃ catusaccañāṇaṃ. |
That knowledge means that knowledge of the four truths. |
paramodānanti paramaparisuddhaṃ. |
Supreme purity means supreme purity. |
pabbajitanti evarūpena ñāṇena samannāgataṃ pabbajitaṃ. |
The one who has gone forth means the one who has gone forth endowed with such knowledge. |
vijjāyāti catutthamaggavijjāya. |
Through knowledge means through the knowledge of the fourth path. |
āraddhavīriyanti paggahitavīriyaṃ paripuṇṇavīriyaṃ. |
With aroused effort means with exerted effort, with perfected effort. |
dutiyaṃ. |
Second. |
♦ 3. kassapagottasuttavaṇṇanā SN 9.3 |
♦ 3. Commentary on the Kassapagotta Sutta |
♦ 223. tatiye chetanti ekaṃ migaluddakaṃ. |
♦ 223. In the third, "hewing" means a certain deer hunter. |
ovadatīti so kira migaluddako pātova bhuñjitvā “mige vadhissāmī”ti araññaṃ paviṭṭho ekaṃ rohitamigaṃ disvā “sattiyā naṃ paharissāmī”ti anubandhamāno therassa paṭhamasutte vuttanayeneva divāvihāraṃ nisinnassa avidūrena pakkamati. |
"Advising" means it is said that a deer hunter, having eaten early in the morning, entered the forest thinking, "I will kill deer." He saw a roe deer and, thinking, "I will strike it with a spear," he pursued it and passed not far from where the elder, as described in the first sutta, was sitting in his day-dwelling. |
atha naṃ thero — “upāsaka, pāṇātipāto nāmesa apāyasaṃvattaniko appāyukasaṃvattaniko, sakkā aññenapi kasivaṇijjādikammena dārabharaṇaṃ kātuṃ, mā evarūpaṃ kakkhaḷakammaṃ karohī”ti āha. |
Then the elder said to him, "Lay follower, killing living beings is a cause for rebirth in a woeful state and for a short life. It is possible to support one's family by other means such as agriculture and commerce. Do not do such a cruel deed." |
sopi “mahāpaṃsukūlikatthero kathetī”ti gāravena ṭhatvā sotuṃ āraddho. |
He, thinking, "The great elder of the dust-heap robe is speaking," stood respectfully to listen. |
athassa sotukāmataṃ janessāmīti thero aṅguṭṭhakaṃ jālāpesi. |
Then, thinking, "I will arouse his desire to listen," the elder made his thumb blaze. |
so akkhīhipi passati, kaṇṇehipi suṇāti, cittaṃ panassa “asukaṭṭhānaṃ migo gato bhavissati, asukatitthaṃ otiṇṇo, tattha naṃ gantvā ghātetvā yāvadicchakaṃ maṃsaṃ khāditvā sesaṃ kājenādāya gantvā puttake tosessāmī”ti evaṃ migasseva anupadaṃ dhāvati. |
He sees with his eyes and hears with his ears, but his mind is thinking, "The deer must have gone to such-and-such a place, it must have gone down to such-and-such a watering hole. I will go there, kill it, eat as much meat as I want, and taking the rest in a carrying pole, I will go and please my children." Thus his mind runs after the deer. |
evaṃ vikkhittacittassa dhammaṃ desentaṃ theraṃ sandhāya vuttaṃ “ovadatī”ti. |
It is with reference to the elder teaching the Dhamma to one with such a scattered mind that it is said "advising." |
ajjhabhāsīti “ayaṃ thero adāruṃ tacchanto viya akhette vappanto viya attanopi kammaṃ nāseti, etassāpi codessāmi nan”ti abhāsi. |
She addressed him thinking, "This elder, like one carving uncarvable wood or sowing in an uncultivable field, is ruining his own work. I will admonish this one too," and so she spoke. |
♦ appapaññanti nippaññaṃ. |
♦ "Lacking wisdom" means without wisdom. |
acetasanti kāraṇajānanasamatthena cittena rahitaṃ. |
"Without mind" means devoid of a mind capable of knowing the reason. |
mandovāti andhabālo viya. |
"Like a fool" means like a blind fool. |
suṇātīti tava dhammakathaṃ suṇāti. |
"He hears" means he hears your Dhamma talk. |
na vijānātīti atthamassa na jānāti. |
"He does not understand" means he does not understand its meaning. |
āloketīti tava puthujjanikaiddhiyā jalantaṃ aṅguṭṭhakaṃ āloketi. |
"He looks" means he looks at the blazing thumb of your common psychic power. |
na passatīti ettha “neva telaṃ na vaṭṭi na dīpakapallikā, therassa pana ānubhāvenāyaṃ jalatī”ti imaṃ kāraṇaṃ na passati. |
"He does not see" means here, "there is neither oil nor wick nor lamp dish, but this is burning by the elder's power"—this reason he does not see. |
dasa pajjoteti dasasu aṅgulīsu dasa padīpe. |
"He illuminates ten" means ten lamps on his ten fingers. |
rūpānīti kāraṇarūpāni. |
"Forms" means the forms of the reasons. |
cakkhūti paññācakkhu. |
"The eye" means the eye of wisdom. |
saṃvegamāpādīti kiṃ me imināti? |
He was filled with a sense of urgency, thinking, "What is this to me?" |
vīriyaṃ paggayha paramavivekaṃ arahattamaggaṃ paṭipajji. |
Having exerted his effort, he undertook the path of supreme seclusion, the path of Arahantship. |
tatiyaṃ. |
Third. |
♦ 4. sambahulasuttavaṇṇanā SN 10: SN 9.4 |
♦ 4. Commentary on the Sambahula Sutta SN 10: |
4 , |
4, |
♦ 224. catutthe sambahulāti bahū suttantikā ābhidhammikā vinayadharā ca. |
♦ 224. In the fourth, "many" means many who were experts in the suttas, Abhidhamma, and Vinaya. |
viharantīti satthu santike kammaṭṭhānaṃ gahetvā viharanti. |
"Dwell" means they dwell having taken a meditation subject from the Teacher. |
pakkamiṃsūti te kira tasmiṃ janapade aññataraṃ gāmaṃ upasaṅkamante disvā manussā pasannacittā āsanasālāya kojavattharaṇādīni paññāpetvā yāgukhajjakāni datvā upanisīdiṃsu. |
"They departed" means, it is said, that when they were approaching a certain village in that country, the people, seeing them, with gladdened hearts, prepared seats with blankets, etc., in the assembly hall, gave them gruel and snacks, and sat down near them. |
mahāthero ekaṃ dhammakathikaṃ “dhammaṃ kathehī”ti āha. |
The great elder said to one of the Dhamma-talkers, "Give a Dhamma talk." |
so cittaṃ dhammakathaṃ kathesi. |
He gave a beautiful Dhamma talk. |
manussā pasīditvā bhojanavelāyaṃ paṇītabhojanaṃ adaṃsu. |
The people, being pleased, gave fine food at mealtime. |
mahāthero manuññaṃ bhattānumodanamakāsi. |
The great elder gave a delightful blessing for the meal. |
manussā bhiyyosomattāya pasannā “idheva, bhante, temāsaṃ vasathā”ti paṭiññaṃ kāretvā gamanāgamanasampanne ṭhāne senāsanāni kāretvā catūhi paccayehi upaṭṭhahiṃsu. |
The people, even more pleased and gladdened, made them promise, "Venerable sirs, please stay here for the three months of the rains," and having made lodgings in a place with easy access, they attended to them with the four requisites. |
mahāthero vassūpanāyikadivase bhikkhū ovadi — “āvuso, tumhehi garukassa satthu santike kammaṭṭhānaṃ gahitaṃ, buddhapātubhāvo nāma dullabho. |
On the day of entering the rains-residence, the great elder advised the monks: "Venerable sirs, you have received a meditation subject from a venerable teacher. The arising of a Buddha is rare. |
māsassa aṭṭha divase dhammassavanaṃ katvā gaṇasaṅgaṇikaṃ pahāya appamattā viharathā”ti. |
On the eight days of the month, having listened to the Dhamma and abandoned group association, dwell with diligence." |
te tato paṭṭhāya yuñjanti ghaṭenti. |
From then on, they strive and make an effort. |
kadāci sabbarattikaṃ dhammassavanaṃ karonti, kadāci pañhaṃ vissajjenti, kadāci padhānaṃ karonti. |
Sometimes they listen to the Dhamma all night, sometimes they answer questions, sometimes they practice meditation. |
tesaṃ dhammassavanadivase dhammaṃ kathentānaṃyeva aruṇo uggacchati. |
On the days they listen to the Dhamma, the dawn breaks while they are still speaking. |
pañhāvissajjanadivase byatto bhikkhu pañhaṃ pucchati, paṇḍito vissajjetīti pucchanavissajjanaṃ karontānaṃyeva. |
On the days for answering questions, a competent monk asks a question, and a wise one answers, and so it is while they are engaged in asking and answering. |
padhānadivase sūriyatthaṅgamane gaṇḍiṃ paharitvāva caṅkamaṃ otaritvā padhānaṃ karontānaṃyeva. |
On the days for practice, at sunset, having sounded the gong, they descend to the walking path and practice, and so it is. |
te evaṃ vassaṃ vassitvā pavāretvā pakkamiṃsu. |
Thus they spent the rains, performed the Pavāranā ceremony, and departed. |
taṃ sandhāyetaṃ vuttaṃ. |
This is said in reference to that. |
paridevamānāti “idāni tathārūpaṃ madhuraṃ dhammassavanaṃ pañhākathanaṃ kuto labhissāmī”tiādīni vatvā rodamānā. |
"Lamenting" means "From where will I now get such a sweet listening to the Dhamma and discussion of questions?" and so on, speaking and weeping. |
♦ khāyatīti paññāyati upaṭṭhāti. |
♦ "It appears" means it is known, it is present. |
ko meti kahaṃ ime. |
"Where are they?" means where are these? |
vajjibhūmiyāti vajjiraṭṭhābhimukhā gatā. |
"To the land of the Vajjis" means they have gone towards the Vajji country. |
magā viyāti yathā magā tasmiṃ tasmiṃ pabbatapāde vā vanasaṇḍe vā vicarantā — “idaṃ amhākaṃ mātusantakaṃ pitusantakaṃ paveṇiāgatan”ti agahetvā, yattheva nesaṃ gocaraphāsutā ca hoti paripanthābhāvo ca, tattha vicaranti. |
"Like deer" means just as deer, wandering on this or that mountain slope or in a forest grove, do not take it as "this is my mother's, my father's, inherited from my lineage," but wander wherever there is comfort in grazing and absence of danger. |
evaṃ aniketā agehā bhikkhavopi “ayaṃ, āvuso, amhākaṃ ācariyupajjhāyānaṃ santako paveṇiāgato”ti agahetvā yattheva nesaṃ utusappāyaṃ bhojanasappāyaṃ puggalasappāyaṃ senāsanasappāyaṃ dhammassavanasappāyañca sulabhaṃ hoti, tattha viharanti. |
In the same way, homeless monks, without a home, do not take it as "Venerable sir, this is our teachers' and preceptors' lineage," but dwell wherever they find a favorable climate, favorable food, favorable people, favorable lodging, and easy access to listening to the Dhamma. |
catutthaṃ. |
Fourth. |
♦ 5. ānandasuttavaṇṇanā SN 9.5 |
♦ 5. Commentary on the Ānanda Sutta |
♦ 225. pañcame ānandoti dhammabhaṇḍāgārikatthero. |
♦ 225. In the fifth, "Ānanda" means the elder who was the treasurer of the Dhamma. |
ativelanti atikkantaṃ velaṃ. |
"For a long time" means for a past time. |
gihisaññattibahuloti rattiñca divā ca bahukālaṃ gihī saññāpayanto. |
"Often instructing the laity" means instructing the laity for a long time, both day and night. |
bhagavati parinibbute mahākassapatthero theraṃ āha — “āvuso, mayaṃ rājagahe vassaṃ upagantvā dhammaṃ saṅgāyissāma, gaccha tvaṃ araññaṃ pavisitvā uparimaggattayatthāya vāyāmaṃ karohī”ti. |
When the Blessed One attained parinibbāna, the elder Mahākassapa said to the elder, "Venerable sir, we will go to Rājagaha for the rains and hold a council of the Dhamma. You go, enter the forest, and strive for the sake of the three higher paths." |
so bhagavato pattacīvaramādāya kosalaraṭṭhaṃ gantvā ekasmiṃ araññāvāse vasitvā punadivase ekaṃ gāmaṃ pāvisi. |
He, taking the Blessed One's bowl and robes, went to the Kosala country, lived in a forest dwelling, and the next day entered a village. |
manussā theraṃ disvā — “bhante ānanda, tumhe pubbe satthārā saddhiṃ āgacchatha. |
The people, seeing the elder, said, "Venerable Ānanda, you previously came with the Teacher. |
ajja ekakāva āgatā. |
Today you have come alone. |
kahaṃ satthāraṃ ṭhapetvā āgatattha? |
Where did you leave the Teacher and come? |
idāni kassa pattacīvaraṃ gahetvā vicaratha? |
Whose bowl and robes do you now carry and wander with? |
kassa mukhodakaṃ dantakaṭṭhaṃ detha, pariveṇaṃ sammajjatha, vattapaṭivattaṃ karothā”ti bahuṃ vatvā parideviṃsu. |
For whom do you give water for washing the face and a tooth-stick, sweep the cell, and perform the duties and counter-duties?" They said much and lamented. |
thero — “mā, āvuso, socittha, mā paridevittha, aniccā saṅkhārā”tiādīni vatvā te saññāpetvā bhattakiccāvasāne vasanaṭṭhānameva gacchati. |
The elder, saying, "Venerable sirs, do not grieve, do not lament, formations are impermanent," and so on, instructed them, and at the end of the meal, he goes back to his dwelling place. |
manussā sāyampi tattha gantvā tatheva paridevanti. |
In the evening, the people go there and lament in the same way. |
theropi tatheva ovadati. |
The elder also advises in the same way. |
taṃ sandhāyetaṃ vuttaṃ. |
This is said in reference to that. |
ajjhabhāsīti “ayaṃ thero bhikkhusaṅghassa kathaṃ sutvā ‘samaṇadhammaṃ karissāmī’ti araññaṃ pavisitvā idāni gihī saññāpento viharati, satthu sāsanaṃ asaṅgahitapuppharāsi viya ṭhitaṃ, dhammasaṅgahaṃ na karoti, codessāmi nan”ti cintetvā abhāsi. |
She addressed him thinking, "This elder, having heard the talk of the Sangha of monks, entered the forest thinking, 'I will practice the ascetic's duties,' and now he lives instructing the laity. The Teacher's dispensation is like a scattered heap of flowers. He does not hold a council of the Dhamma. I will admonish him," and so she spoke. |
♦ pasakkiyāti pavisitvā. |
♦ "Having entered" means having entered. |
hadayasmiṃ opiyāti kiccato ca ārammaṇato ca hadayamhi pakkhipitvā. |
"Having placed it in the heart" means having placed it in the heart in terms of practice and object. |
“nibbānaṃ pāpuṇissāmī”ti vīriyaṃ karonto nibbānaṃ kiccato hadayamhi opeti nāma, nibbānārammaṇaṃ pana samāpattiṃ appetvā nisīdanto ārammaṇato. |
One who strives for Nibbāna, thinking, "I will attain Nibbāna," is said to place Nibbāna in the heart in terms of practice. One who sits, having attained the absorption with Nibbāna as its object, is said to place it in the heart in terms of object. |
tadubhayampi sandhāyesā bhāsati. |
She speaks with reference to both of these. |
jhāyāti dvīhi jhānehi jhāyiko bhava. |
"Meditate" means be a meditator with the two kinds of meditation. |
biḷibiḷikāti ayaṃ gihīhi saddhiṃ biḷibiḷikathā. |
"Chattering" means this chattering with the laity. |
pañcamaṃ. |
Fifth. |
♦ 6. anuruddhasuttavaṇṇanā SN 9.6 |
♦ 6. Commentary on the Anuruddha Sutta |
♦ 226. chaṭṭhe purāṇadutiyikāti anantare attabhāve aggamahesī. |
♦ 226. In the sixth, "former consort" means his chief queen in his immediately preceding existence. |
sobhasīti pubbepi sobhasi, idānipi sobhasi. |
"You shine" means you shone before, and you shine now. |
duggatāti na gatiduggatiyā duggatā. |
"Wretched" means not wretched by way of a wretched destination. |
tā hi sugatiyaṃ ṭhitā sampattiṃ anubhavanti, paṭipattiduggatiyā pana duggatā. |
They, abiding in a happy destination, experience prosperity, but they are wretched by way of wretched practice. |
tato cutā hi tā nirayepi upapajjantīti duggatā. |
For they, having fallen from there, are reborn even in hell, thus they are wretched. |
patiṭṭhitāti sakkāyasmiṃ hi patiṭṭhahanto aṭṭhahi kāraṇehi patiṭṭhāti — ratto rāgavasena patiṭṭhāti, duṭṭho dosavasena... mūḷho mohavasena... vinibaddho mānavasena... parāmaṭṭho diṭṭhivasena... thāmagato anusayavasena... aniṭṭhaṅgato vicikicchāvasena... vikkhepagato uddhaccavasena patiṭṭhāti. |
"Established" means one who is established in the personal-identity view is established in eight ways: one attached is established by way of lust, one full of hatred by way of aversion... one deluded by way of delusion... one bound by way of conceit... one who has wrongly grasped by way of views... one who is firm by way of latent tendencies... one who has reached an uncertain state by way of doubt... one who is distracted by way of restlessness is established. |
tāpi evaṃ patiṭṭhitāva. |
They too are thus established. |
naradevānanti devanarānaṃ. |
"Of gods and men" means of devas and men. |
♦ natthi dānīti sā kira devadhītā there balavasinehā ahosi, paṭigantuṃ nāsakkhi. |
♦ "There is none now" means that celestial nymph, it is said, had a strong affection for the elder and could not bear to leave. |
kālena āgantvā pariveṇaṃ sammajjati, mukhodakaṃ dantakaṭṭhaṃ pānīyaṃ paribhojanīyaṃ upaṭṭhapeti. |
From time to time, she would come, sweep the cell, and offer water for washing the face, a tooth-stick, and water for drinking and for use. |
thero anāvajjanena paribhuñjati. |
The elder used them without paying attention. |
ekasmiṃ divase therassa jiṇṇacīvarassa coḷakabhikkhaṃ carato saṅkārakūṭe dibbadussaṃ ṭhapetvā pakkami. |
One day, as the elder was on his alms-round for a piece of cloth for his worn-out robe, she placed a divine cloth on a rubbish heap and departed. |
thero taṃ disvā ukkhipitvā, olokento dussantaṃ disvā “dussametan”ti ñatvā, “alaṃ ettāvatā”ti aggahesi. |
The elder, seeing it, picked it up, and on inspection, saw the end of the cloth and knew, "This is a fine cloth." He took it, thinking, "This is enough." |
tenevassa cīvaraṃ niṭṭhāsi. |
With that, his robe was finished. |
atha dve aggasāvakā anuruddhatthero cāti tayo janā cīvaraṃ kariṃsu. |
Then the two chief disciples and the elder Anuruddha, all three, made the robe. |
satthā sūciṃ yojetvā adāsi. |
The Teacher provided the needle and thread. |
niṭṭhitacīvarassa piṇḍāya carato devatā piṇḍapātaṃ samādapeti. |
When his robe was finished, as he was on his alms-round, a deity arranged for his alms-food. |
sā kālena ekikā, kālena attadutiyā therassa santikaṃ āgacchati. |
She, from time to time alone, and from time to time with a companion, would come to the elder. |
tadā pana attatatiyā āgantvā divāṭṭhāne theraṃ upasaṅkamitvā — “mayaṃ manāpakāyikā nāma manasā icchiticchitarūpaṃ māpemā”ti āha. |
But at that time, she came with two companions and approached the elder in his day-dwelling, saying, "We are of the Manāpakāyika class; we can create any form we wish with our minds." |
thero — “etā evaṃ vadanti, vīmaṃsissāmi, sabbā nīlakā hontū”ti cintesi. |
The elder thought, "They say so. I will test them. Let them all be blue." |
tā therassa manaṃ ñatvā sabbāva nīlavaṇṇā ahesuṃ, evaṃ pītalohitaodātavaṇṇāti. |
They, knowing the elder's mind, all became blue in color, and similarly yellow, red, and white. |
tato cintayiṃsu — “thero amhākaṃ dassanaṃ assādetī”ti tā samajjaṃ kātuṃ āraddhā, ekāpi gāyi, ekāpi nacci, ekāpi accharaṃ pahari. |
Then they thought, "The elder is enjoying the sight of us," and they began to perform a concert. One sang, one danced, and one clapped. |
thero indriyāni okkhipi. |
The elder restrained his senses. |
tato — “na amhākaṃ dassanaṃ thero assādetī”ti ñatvā sinehaṃ vā santhavaṃ vā alabhamānā nibbinditvā gantumāraddhā. |
Then, knowing, "The elder is not enjoying the sight of us," and not receiving any affection or friendship, they became disheartened and started to leave. |
thero tāsaṃ gamanabhāvaṃ ñatvā — “mā punappunaṃ āgacchiṃsū”ti arahattaṃ byākaronto imaṃ gāthamāha. |
The elder, knowing they were about to leave, thinking, "May they not come again and again," declared his Arahantship by reciting this verse. |
tattha vikkhīṇoti khīṇo. |
There, "exhausted" means destroyed. |
jātisaṃsāroti tattha tattha jātisaṅkhāto saṃsāro. |
"The round of rebirths" means the round of existence, known as rebirth in this or that state. |
chaṭṭhaṃ. |
Sixth. |
♦ 7. nāgadattasuttavaṇṇanā SN 9.7 |
♦ 7. Commentary on the Nāgadatta Sutta |
♦ 227. sattame atikālenāti sabbarattiṃ niddāyitvā balavapaccūse koṭisammuñjaniyā thokaṃ sammajjitvā mukhaṃ dhovitvā yāgubhikkhāya pātova pavisati. |
♦ 227. In the seventh, "at an untimely hour" means having slept all night, at the strong dawn, after sweeping a little with the corner-broom, washing his face, he enters early in the morning for gruel. |
atidivāti yāguṃ ādāya āsanasālaṃ gantvā pivitvā ekasmiṃ ṭhāne nipanno niddāyitvā — “manussānaṃ bhojanavelāya paṇītaṃ bhikkhaṃ labhissāmī”ti upakaṭṭhe majjhanhike uṭṭhāya dhammakaraṇena udakaṃ gahetvā akkhīni pamajjitvā piṇḍāya caritvā yāvadatthaṃ bhuñjitvā majjhanhike vītivatte paṭikkamati. |
"Too late in the day" means having taken the gruel and gone to the assembly hall, he drinks it and, lying down in a certain place, he sleeps. Thinking, "At the people's mealtime, I will get fine alms-food," he gets up near noon, takes water with a ceremonial bowl, wipes his eyes, goes for alms, eats as much as he wants, and returns after midday has passed. |
divā ca āgantvāti atikāle paviṭṭhena nāma aññehi bhikkhūhi paṭhamataraṃ āgantabbaṃ hoti, tvaṃ pana ativiya divā āgantvā gatāsīti attho. |
"And having come during the day" means one who has entered at an untimely hour should have come earlier than the other monks, but you, having come very late in the day, have gone; this is the meaning. |
bhāyāmi nāgadattanti taṃ nāgadattaṃ ahaṃ bhāyāmi. |
"I fear, Nāgadatta" means I fear that Nāgadatta. |
suppagabbhanti suṭṭhu pagabbhaṃ. |
"Very bold" means extremely bold. |
kulesūti khattiyakulādiupaṭṭhākakulesu. |
"In families" means in the supporter-families of the Khattiya class and so on. |
sattamaṃ. |
Seventh. |
♦ 8. kulagharaṇīsuttavaṇṇanā SN 10: SN 9.8 |
♦ 8. Commentary on the Kulagharaṇī Sutta SN 10: |
8 ), |
8), |
♦ 228. aṭṭhame ajjhogāḷhappattoti ogāhappatto. |
♦ 228. In the eighth, "one who has become deeply involved" means one who has reached deep involvement. |
so kira satthu santike kammaṭṭhānaṃ gahetvā taṃ vanasaṇḍaṃ pavisitvā dutiyadivase gāmaṃ piṇḍāya pāvisi pāsādikehi abhikkantādīhi. |
It is said that he, having taken a meditation subject from the Teacher, entered that forest grove, and on the second day, he entered the village for alms with a graceful gait and so on. |
aññataraṃ kulaṃ tassa iriyāpathe pasīditvā pañcapatiṭṭhitena vanditvā piṇḍapātaṃ adāsi. |
A certain family, pleased with his deportment, paid homage with the five-point prostration and gave him alms-food. |
bhattānumodanaṃ puna sutvā atirekataraṃ pasīditvā, “bhante, niccakālaṃ idheva bhikkhaṃ gaṇhathā”ti nimantesi. |
Hearing the blessing for the meal again, they were even more pleased and invited him, saying, "Venerable sir, always take your alms-food here." |
thero adhivāsetvā tesaṃ āhāraṃ paribhuñjamāno vīriyaṃ paggayha ghaṭento arahattaṃ patvā cintesi — “bahūpakāraṃ me etaṃ kulaṃ, aññattha gantvā kiṃ karissāmī”ti? |
The elder consented, and while partaking of their food, he exerted his effort, strived, and attained Arahantship. He thought, "This family has been of great help to me. What will I do by going elsewhere?" |
phalasamāpattisukhaṃ anubhavanto tattheva vasi. |
Experiencing the bliss of the attainment of fruition, he lived there. |
ajjhabhāsīti sā kira therassa khīṇāsavabhāvaṃ ajānantī cintesi — “ayaṃ thero neva aññaṃ gāmaṃ gacchati, na aññaṃ gharaṃ, na rukkhamūlāasanasālādīsu nisīdati, niccakālaṃ gharaṃ pavisitvāva nisīdati, ubhopete ogādhappattā paṭigādhappattā, kadāci esa imaṃ kulaṃ dūseyya, codessāmi nan”ti. |
She addressed him—it is said that she, not knowing that the elder was an Arahant, thought, "This elder never goes to another village, nor to another house, nor does he sit at the foot of a tree, in an assembly hall, or the like. He always enters the house and sits. Both are deeply involved, closely attached. Someday he might corrupt this family. I will admonish him." |
tasmā abhāsi. |
Therefore she spoke. |
♦ saṇṭhāneti nagaradvārassa āsanne manussānaṃ bhaṇḍakaṃ otāretvā vissamanaṭṭhāne. |
♦ "At a resting place" means at a resting place near the city gate where people unload their goods. |
saṅgammāti samāgantvā. |
"Gathering" means having come together. |
mantentīti kathenti. |
"They discuss" means they talk. |
mañca tañcāti mañca kathenti tañca kathenti. |
"Me and you" means they talk about me and they talk about you. |
kimantaranti kiṃ kāraṇaṃ? |
What is the reason? |
bahū hi saddā paccūhāti bahukā ete lokasmiṃ paṭilomasaddā. |
"Many sounds are obstacles" means there are many such contrary sounds in this world. |
na tenāti tena kāraṇena, tena vā tapassinā na maṅku hotabbaṃ. |
"Not by that" means for that reason, or that ascetic should not be dejected. |
na hi tenāti na hi tena parehi vuttavacanena satto kilissati, attanā katena pana pāpakammeneva kilissatīti dasseti. |
"Not by that" means a being is not defiled by the words spoken by others, but he is defiled by the evil deeds he himself has done; this he shows. |
vātamigo yathāti yathā vane vātamigo vāteritānaṃ paṇṇādīnaṃ saddena paritassati, evaṃ yo saddaparittāsī hotīti attho. |
"Like a wind-startled deer" means just as a deer in the forest is startled by the sound of leaves stirred by the wind, so is one who is startled by sound; this is the meaning. |
nāssa sampajjate vatanti tassa lahucittassa vataṃ na sampajjati. |
"His practice does not succeed" means the practice of that light-minded person does not succeed. |
thero pana khīṇāsavattā sampannavatoti veditabbo. |
But the elder, because he was an Arahant, should be understood as one whose practice was successful. |
aṭṭhamaṃ. |
Eighth. |
♦ 9. vajjiputtasuttavaṇṇanā SN 9.9 |
♦ 9. Commentary on the Vajjiputta Sutta |
♦ 229. navame vajjiputtakoti vajjiraṭṭhe rājaputto chattaṃ pahāya pabbajito. |
♦ 229. In the ninth, "a son of the Vajjis" means a prince in the Vajji country who had abandoned his parasol and gone forth. |
sabbaratticāroti kattikanakkhattaṃ ghosetvā sakalanagaraṃ dhajapaṭākādīhi paṭimaṇḍetvā pavattito sabbaratticāro. |
"All-night festival" means having announced the Kattika festival, the all-night festival was held with the entire city decorated with flags, banners, and so on. |
idañhi nakkhattaṃ yāva cātumahārājikehi ekābaddhaṃ hoti. |
This festival is connected even with the Four Great Kings. |
tūriyatāḷitavāditanigghosasaddanti bheriāditūriyānaṃ tāḷitānaṃ vīṇādīnañca vāditānaṃ nigghosasaddaṃ. |
"The sound of the resounding of musical instruments, drums, and played instruments" means the resounding sound of musical instruments such as drums and played instruments such as lutes. |
abhāsīti vesāliyaṃ kira satta rājasahassāni sattasatāni satta ca rājāno, tattakāva tesaṃ uparājasenāpatiādayo . |
He spoke—it is said that in Vesālī there were seven thousand seven hundred and seven kings, and the same number of their viceroys, generals, and so on. |
tesu alaṅkatapaṭiyattesu nakkhattakīḷanatthāya vīthiṃ otiṇṇesu saṭṭhihatthe mahācaṅkame caṅkamamāno nabhassa majjhe ṭhitaṃ candaṃ disvā caṅkamanakoṭiyaṃ phalakaṃ nissāya ṭhito abhāsi. |
Among them, adorned and ready for the festival play, having descended to the street, while walking on a great sixty-handspan long walking path, seeing the moon standing in the middle of the sky, he stood leaning against a plank at the end of the walking path and spoke. |
apaviddhaṃva vanasmiṃ dārukanti vatthaveṭhanālaṅkārarahitattā vane chaḍḍitadārukaṃ viya jātaṃ. |
"Like a piece of wood cast away in the forest" means having become like a piece of wood cast away in the forest because of being without the adornment of cloth. |
pāpiyoti lāmakataro amhehi añño koci atthi. |
"Worse" means is there anyone else worse than us? |
pihayantīti thero āraññiko paṃsukūliko piṇḍapātiko sapadānacāriko appiccho santuṭṭhoti bahū tuyhaṃ patthayantīti attho. |
"They aspire" means the elder is a forest-dweller, a dust-heap-robe-wearer, an alms-food-eater, one who eats in succession, of few wishes, and content; thus many aspire to be like you. |
saggagāminanti saggaṃ gacchantānaṃ gatānampi. |
"Those who go to heaven" means of those who are going and have gone to heaven. |
navamaṃ. |
Ninth. |
♦ 10. sajjhāyasuttavaṇṇanā SN 9.10 |
♦ 10. Commentary on the Recitation Sutta |
♦ 230. dasame yaṃ sudanti nipātamattaṃ. |
♦ 230. In the tenth, "yaṃ sudan"ti is just a particle. |
sajjhāyabahuloti nissaraṇapariyattivasena sajjhāyanato bahutaraṃ kālaṃ sajjhāyanto. |
"Given to much recitation" means reciting for a longer time than is required for the study of the liberation. |
so kira ācariyassa divāṭṭhānaṃ sammajjitvā ācariyaṃ udikkhanto tiṭṭhati. |
It is said that he, having swept his teacher's day-dwelling, stands looking for his teacher. |
atha naṃ āgacchantaṃ disvāva paccuggantvā pattacīvaraṃ paṭiggahetvā paññattāsane nisinnassa tālavaṇṭavātaṃ datvā pānīyaṃ āpucchitvā pāde dhovitvā telaṃ makkhetvā vanditvā ṭhito uddesaṃ gahetvā yāva sūriyatthaṅgamā sajjhāyaṃ karoti. |
Then, seeing him coming, he goes out to meet him, takes his bowl and robes, and after he is seated on the prepared seat, he fans him with a palm-leaf fan, asks for drinking water, washes his feet, anoints them with oil, pays homage, and stands there. Having received his lesson, he recites until sunset. |
so nhānakoṭṭhake udakaṃ upaṭṭhapetvā aṅgārakapalle aggiṃ karoti. |
He prepares water in the bathing chamber and makes a fire in a charcoal brazier. |
ācariyassa nhatvā āgatassa pādesu udakaṃ puñchitvā piṭṭhiparikammaṃ katvā vanditvā uddesaṃ gahetvā paṭhamayāme sajjhāyaṃ katvā majjhimayāme sarīraṃ samassāsetvā pacchimayāme uddesaṃ gahetvā yāva aruṇuggamanā sajjhāyaṃ katvā niruddhasaddaṃ khayato sammasati. |
After his teacher has bathed and returned, he wipes the water from his feet, gives him a back rub, pays homage, receives his lesson, recites in the first watch of the night, rests his body in the middle watch, and in the last watch, takes his lesson and recites until sunrise, contemplating the ceasing of sound from its arising. |
tato sesaṃ upādāyarūpaṃ bhūtarūpaṃ nāmarūpanti pañcasu khandhesu vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. |
From that, he develops insight into the five aggregates: the remaining derivative form, the primary form, and name-and-form, and attains Arahantship. |
appossukkoti uddesaggahaṇe ca sajjhāyakaraṇīye ca nirussukko. |
"Unconcerned" means unconcerned with receiving lessons and with the duty of recitation. |
saṅkasāyatīti yassa dāni atthāya ahaṃ sajjhāyaṃ kareyyaṃ, so me attho matthakaṃ patto. |
"He reflects" means "The goal for which I would recite, that goal of mine has been reached. |
kiṃ me idāni sajjhāyenāti phalasamāpattisukhena kālaṃ ativatteti. |
What is the use of recitation for me now?" and so he passes the time with the bliss of the attainment of fruition. |
ajjhabhāsīti, “kiṃ nu kho assa therassa aphāsukaṃ jātaṃ, udāhussa ācariyassa? |
She addressed him, "What, I wonder, has become uncomfortable for this elder, or for his teacher? |
kena nu kho kāraṇena pubbe viya madhurassarena na sajjhāyatī”ti? |
For what reason, I wonder, does he not recite with a sweet voice as before?" |
āgantvā santike ṭhitā abhāsi. |
Having come and stood nearby, she spoke. |
♦ dhammapadānīti idha sabbampi buddhavacanaṃ adhippetaṃ . |
♦ "The words of the Dhamma" means here all the Buddha's words are intended. |
nādhīyasīti na sajjhāyasi. |
"You do not study" means you do not recite. |
nādiyasīti vā pāṭho, na gaṇhāsīti attho. |
Another reading is "nādiyasīti," meaning "you do not take up." |
pasaṃsanti dhammabhāṇako pasaṃsaṃ labhati, ābhidhammiko suttantiko vinayadharotissa pasaṃsitā bhavanti. |
"They praise" means a Dhamma-reciter receives praise; an expert in Abhidhamma, Suttanta, and Vinaya are his praisers. |
virāgenāti ariyamaggena. |
"Through dispassion" means through the noble path. |
aññāyāti jānitvā. |
"Having known" means having known. |
nikkhepananti tassa diṭṭhasutādino vissajjanaṃ santo vadantīti dīpeti, na buddhavacanassa. |
"The setting down" means the giving up of that which has been seen, heard, etc., the peaceful ones say, he points out, not of the Buddha's word. |
ettāvatā “thero buddhavacanaṃ na vissajjāpetī”ti na niccakālaṃ sajjhāyanteneva bhavitabbaṃ, sajjhāyitvā pana — “ettakassāhaṃ atthassa vā dhammassa vā ādhāro bhavituṃ samattho”ti ñatvā vaṭṭadukkhassa antakiriyāya paṭipajjitabbaṃ. |
By this much, it is not that "the elder makes one give up the Buddha's word," but one should not be reciting all the time. Rather, having recited and having known, "I am able to be a repository for this much of the meaning or the Dhamma," one should practice for the ending of the suffering of the cycle of existence. |
dasamaṃ. |
Tenth. |
♦ 11. akusalavitakkasuttavaṇṇanā SN 9.11 |
♦ 11. Commentary on the Unwholesome Thoughts Sutta |
♦ 231. ekādasame akusale vitakketi kāmavitakkādayo tayo mahāvitakke. |
♦ 231. In the eleventh, "unwholesome thoughts" means the three great thoughts of sensual desire and so on. |
ayoniso manasikārāti anupāyamanasikārena. |
"Through unwise attention" means through attention that is not the proper means. |
soti so tvaṃ. |
"He" means you. |
ayoniso paṭinissajjāti etaṃ anupāyamanasikāraṃ vajjehi. |
"Give up through unwise attention" means avoid this attention that is not the proper means. |
satthāranti imāya gāthāya pāsādikakammaṭṭhānaṃ katheti. |
"The Teacher" means by this verse he teaches the meditation subject of graceful conduct. |
pītisukhamasaṃsayanti ekaṃseneva balavapītiñca sukhañca adhigamissasi. |
"Joy and pleasure without a doubt" means you will certainly attain strong joy and pleasure. |
ekādasamaṃ. |
Eleventh. |
♦ 12. majjhanhikasuttavaṇṇanā SN 10: SN 9.12 |
♦ 12. Commentary on the Midday Sutta SN 10: |
12 , |
12, |
♦ 232. dvādasame yaṃ vattabbaṃ, taṃ devatāsaṃyutte nandanavagge vuttameva. |
♦ 232. In the twelfth, what is to be said has already been said in the Nandana Vagga of the Devatā Saṃyutta. |
dvādasamaṃ. |
Twelfth. |
♦ 13. pākatindriyasuttavaṇṇanā SN 9.13 |
♦ 13. Commentary on the Pākatindriya Sutta |
♦ 233. terasamaṃ devaputtasaṃyutte jantudevaputtasutte vitthāritameva. |
♦ 233. The thirteenth has been explained in detail in the Jantu Devaputta Sutta of the Devaputta Saṃyutta. |
terasamaṃ. |
Thirteenth. |
♦ 14. gandhatthenasuttavaṇṇanā SN 9.14 |
♦ 14. Commentary on the Gandhatthena Sutta |
♦ 234. cuddasame ajjhabhāsīti taṃ bhikkhuṃ nāḷe gahetvā padumaṃ siṅghamānaṃ disvāva — “ayaṃ bhikkhu satthu santike kammaṭṭhānaṃ gahetvā samaṇadhammaṃ kātuṃ araññaṃ paviṭṭho gandhārammaṇaṃ upanijjhāyati, svāyaṃ ajja upasiṅghaṃ svepi punadivasepi upasiṅghissati, evamassa sā gandhataṇhā vaḍḍhitvā diṭṭhadhammikasamparāyikaṃ atthaṃ nāsessati, mā mayi passantiyā nassatu, codessāmi nan”ti upasaṅkamitvā abhāsi. |
♦ 234. In the fourteenth, she addressed him, seeing that monk holding a lotus by the stalk and smelling it: "This monk, having taken a meditation subject from the Teacher, has entered the forest to practice the ascetic's duties, and he is contemplating the object of smell. If he smells it today, he will smell it again tomorrow. Thus his craving for smell will grow and destroy his welfare in this life and the next. May he not be destroyed while I am watching. I will admonish him." And having approached, she spoke. |
♦ ekaṅgametaṃ theyyānanti thenitabbānaṃ rūpārammaṇādīnaṃ pañcakoṭṭhāsānaṃ idaṃ ekaṅgaṃ, ekakoṭṭhāsoti attho. |
♦ "This is one part of theft" means of the five categories of things that can be stolen, such as the object of form, this is one part, one category; this is the meaning. |
na harāmīti na gahetvā gacchāmi. |
"I do not carry it away" means I do not take it and go away. |
ārāti dūre nāḷe gahetvā nāmetvā dūre ṭhito upasiṅghāmīti vadati. |
"From afar" means holding it by the stalk from a distance, I bring it near and, standing far away, I smell it, he says. |
vaṇṇenāti kāraṇena. |
"By reason" means for what reason. |
♦ yvāyanti yo ayaṃ. |
♦ "Yvāyan"ti is "yo ayaṃ" (he who). |
tasmiṃ kira devatāya saddhiṃ kathenteyeva eko tāpaso otaritvā bhisakhananādīni kātuṃ āraddho, taṃ sandhāyevamāha. |
It is said that while he was talking with the deity, a certain ascetic came down and began to do things like digging up roots. With reference to him, she speaks. |
ākiṇṇakammantoti evaṃ aparisuddhakammanto. |
"Of impure deeds" means of such impure deeds. |
akhīṇakammantotipi pāṭho, kakkhaḷakammantoti attho. |
Another reading is "akhīṇakammanto," meaning "of cruel deeds." |
na vuccatīti gandhacoroti vā pupphacoroti vā kasmā na vuccati. |
"Is not called" means why is he not called a thief of scent or a thief of flowers? |
♦ ākiṇṇaluddoti bahupāpo gāḷhapāpo vā, tasmā na vuccati. |
♦ "A wicked rogue" means a very evil, a deeply evil person, therefore he is not called so. |
dhāticelaṃva makkhitoti yathā dhātiyā nivatthakiliṭṭhavatthaṃ uccārapassāvapaṃsumasikaddamādīhi makkhitaṃ, evamevaṃ rāgadosādīhi makkhito. |
"Like a nurse's soiled cloth" means just as a nurse's worn, soiled cloth is smeared with feces, urine, dust, soot, and mud, so is he smeared with lust, hatred, and so on. |
arahāmi vattaveti arahāmi vattuṃ. |
"I am worthy to speak" means I am worthy to speak. |
devatāya codanā kira sugatānusiṭṭhisadisā, na taṃ lāmakā hīnādhimuttikā micchāpaṭipannakapuggalā labhanti. |
The deity's admonition is indeed like the instruction of the Sugata; it is not obtained by those base persons of low resolve who have wrong practice. |
tasmiṃ pana attabhāve maggaphalānaṃ bhabbarūpā puggalā taṃ labhanti, tasmā evamāha. |
But in that existence, persons who are fit for the path and its fruit obtain it, therefore she says so. |
♦ sucigavesinoti sucīni sīlasamādhiñāṇāni gavesantassa. |
♦ "For one seeking purity" means for one who seeks the pure qualities of virtue, concentration, and knowledge. |
abbhāmattaṃ vāti valāhakakūṭamattaṃ viya. |
"Even a cloud's-worth" means like the amount of a cloud-mass. |
jānāsīti suddho ayanti jānāsi. |
You know" means you know "he is pure. |
vajjāsīti vadeyyāsi. |
"You would say" means you would say. |
neva taṃ upajīvāmāti devatā kira cintesi — “ayaṃ bhikkhu atthi me hitakāmā devatā, sā maṃ codessati sāressatīti pamādampi anuyuñjeyya, nāssa vacanaṃ sampaṭicchissāmī”ti. |
We do not live by that" means the deity, it is said, thought: "This monk, thinking 'I have a deity who wishes me well, she will admonish me, she will remind me,' might even indulge in negligence. I will not accept his word. |
tasmā evamāha. |
Therefore she says so. |
tvamevāti tvaṃyeva. |
"You yourself" means you yourself. |
jāneyyāti jāneyyāsi. |
"You would know" means you would know. |
yenāti yena kammena sugatiṃ gaccheyyāsi, taṃ kammaṃ tvaṃyeva jāneyyāsīti. |
"By which" means by which action you would go to a happy destination, that action you yourself would know. |
cuddasamaṃ. |
Fourteenth. |
♦ iti sāratthappakāsiniyā |
♦ Thus in the Sāratthappakāsinī |
♦ saṃyuttanikāya-aṭṭhakathāya |
♦ The Commentary on the Saṃyutta Nikāya |
♦ vanasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Vana Saṃyutta is concluded. |
♦ 10. yakkhasaṃyuttaṃ SN 10 |
♦ 10. The Yakkha Saṃyutta |
♦ 1. indakasuttavaṇṇanā SN 10.1 |
♦ 1. Commentary on the Indaka Sutta |
♦ 235. yakkhasaṃyuttassa paṭhame indakassāti indakūṭanivāsino yakkhassa. |
♦ 235. In the first of the Yakkha Saṃyutta, "of Indaka" means of the yakkha residing on the Indakūṭa peak. |
yakkhato hi kūṭena, kūṭato ca yakkhena nāmaṃ laddhaṃ. |
The peak got its name from the yakkha, and the yakkha from the peak. |
rūpaṃ na jīvanti vadantīti yadi buddhā rūpaṃ jīvanti na vadanti, yadi rūpaṃ satto puggaloti evaṃ na vadantīti attho. |
"They say form is not life" means if the Buddhas do not say that form is life, if they do not say that form is a being, a person; this is the meaning. |
kathaṃ nvayanti kathaṃ nu ayaṃ? |
"How then this one?" means how then does this one? |
kutassa aṭṭhīyakapiṇḍametīti assa sattassa aṭṭhiyakapiṇḍañca kuto āgacchati? |
"From where does this mass of bones come?" means from where does this mass of bones of this being come? |
ettha ca aṭṭhiggahaṇena tīṇi aṭṭhisatāni, yakapiṇḍaggahaṇena nava maṃsapesisatāni gahitāni. |
And here, by the taking of "bones," three hundred bones are taken, and by the taking of "a lump of flesh," nine hundred pieces of flesh are taken. |
yadi rūpaṃ na jīvo, athassa imāni ca aṭṭhīni imā ca maṃsapesiyo kuto āgacchantīti pucchati. |
He asks, if form is not life, then from where do these bones and these pieces of flesh come? |
kathaṃ nvayaṃ sajjati gabbharasminti kena nu kāraṇena ayaṃ satto mātukucchismiṃ sajjati laggati, tiṭṭhatīti? |
"How then does it get stuck in the womb?" means for what reason does this being get stuck, cling, and stay in the mother's womb? |
puggalavādī kiresa yakkho, “ekappahāreneva satto mātukucchismiṃ nibbattatī”ti gahetvā gabbhaseyyakasattassa mātā macchamaṃsādīni khādati, sabbāni ekarattivāsena pacitvā pheṇaṃ viya vilīyanti. |
This yakkha, it is said, is a personalist. Holding the view that "a being is conceived in the mother's womb in a single instant," he argues that when the mother of a being in the womb eats fish, meat, etc., it is all digested in a single night and dissolves like foam. |
yadi rūpaṃ satto na bhaveyya, evameva vilīyeyyāti laddhiyā evamāha. |
If form were not a being, it would dissolve in the same way; he speaks thus out of his view. |
athassa bhagavā — “na mātukucchismiṃ ekappahāreneva nibbattati, anupubbena pana vaḍḍhatī”ti dassento paṭhamaṃ kalalaṃ hotītiādimāha. |
Then the Blessed One, showing that "it is not conceived in a single instant in the mother's womb, but grows gradually," says "first there is the kalala," and so on. |
tattha paṭhamanti paṭhamena paṭisandhiviññāṇena saddhiṃ tissoti vā phussoti vā nāmaṃ natthi, atha kho tīhi jātiuṇṇaṃsūhi katasuttagge saṇṭhitatelabinduppamāṇaṃ kalalaṃ hoti, yaṃ sandhāya vuttaṃ — |
There, "first" means with the first relinking-consciousness, there is no name like "tissa" or "phussa," but there is a kalala, the size of a drop of oil resting on the tip of a thread made from three strands of new wool, with reference to which it is said: |
♦ “tilatelassa yathā bindu, sappimaṇḍo anāvilo. |
♦ "Like a drop of sesame oil, a clear globule of ghee. |
♦ evaṃ vaṇṇappaṭibhāgaṃ, kalalaṃ sampavuccatī”ti. |
♦ Thus, corresponding in color, the kalala is said to be." |
♦ kalalā hoti abbudanti tasmā kalalā sattāhaccayena maṃsadhovanaudakavaṇṇaṃ abbudaṃ nāma hoti, kalalanti nāmaṃ antaradhāyati. |
♦ "From the kalala there is an abbuda" means from that kalala, after a week, an abbuda, the color of water from washing meat, is formed; the name "kalala" disappears. |
vuttampi cetaṃ — |
And this has been said: |
♦ “sattāhaṃ kalalaṃ hoti, paripakkaṃ samūhataṃ. |
♦ "For a week there is a kalala, ripened and collected. |
♦ vivaṭṭamānaṃ tabbhāvaṃ, abbudaṃ nāma jāyatī”ti. |
♦ Changing from that state, it becomes what is called an abbuda." |
♦ abbudā jāyate pesīti tasmāpi abbudā sattāhaccayena vilīnatipusadisā pesi nāma sañjāyati. |
♦ "From the abbuda a pesī is born" means from that abbuda, after a week, a pesī, like molten tin, is formed. |
sā maricaphāṇitena dīpetabbā. |
It should be illustrated with pepper molasses. |
gāmadārikā hi supakkāni maricāni gahetvā sāṭakante bhaṇḍikaṃ katvā pīḷetvā maṇḍaṃ ādāya kapāle pakkhipitvā ātape ṭhapenti, taṃ sukkhamānaṃ sabbabhāgehi muccati. |
For village girls take well-ripened peppers, make a bundle in the corner of their cloth, squeeze it, take the essence, put it in a bowl, and place it in the sun. As it dries, it separates from all sides. |
evarūpā pesi hoti, abbudanti nāmaṃ antaradhāyati. |
A pesī of this form is produced; the name "abbuda" disappears. |
vuttampi cetaṃ — |
And this has been said: |
♦ “sattāhaṃ abbudaṃ hoti, paripakkaṃ samūhataṃ. |
♦ "For a week there is an abbuda, ripened and collected. |
♦ vivaṭṭamānaṃ tabbhāvaṃ, pesi nāma pajāyatī”ti. |
♦ Changing from that state, what is called a pesī is born." |
♦ pesi nibbattatī ghanoti tato pesito sattāhaccayena kukkuṭaṇḍasaṇṭhāno ghano nāma maṃsapiṇḍo nibbattati, pesīti nāmaṃ antaradhāyati. |
♦ "From the pesī a ghana is produced" means from that pesī, after a week, a solid lump of flesh, the shape of a chicken's egg, called a ghana, is produced; the name "pesī" disappears. |
vuttampi cetaṃ — |
And this has been said: |
♦ “sattāhaṃ pesi bhavati, paripakkaṃ samūhataṃ. |
♦ "For a week there is a pesī, ripened and collected. |
♦ vivaṭṭamānaṃ tabbhāvaṃ, ghanoti nāma jāyati. |
♦ Changing from that state, it becomes what is called a ghana. |
♦ “yathā kukkuṭiyā aṇḍaṃ, samantā parimaṇḍalaṃ. |
♦ "Just as a hen's egg is perfectly round all over. |
♦ evaṃ ghanassa saṇṭhānaṃ, nibbattaṃ kammapaccayā”ti. |
♦ Such is the shape of the ghana, produced by the action of kamma." |
♦ ghanā pasākhā jāyantīti pañcame sattāhe dvinnaṃ hatthapādānaṃ sīsassa catthāya pañca pīḷakā jāyanti, yaṃ sandhāyetaṃ vuttaṃ “pañcame, bhikkhave, sattāhe pañca pīḷakā saṇṭhahanti kammato”ti. |
♦ "From the ghana, limbs grow" means in the fifth week, for the two arms and legs and for the head, five pimples arise, with reference to which it was said, "In the fifth week, O monks, five pimples are formed from kamma." |
♦ ito paraṃ chaṭṭhasattamādīni sattāhāni atikkamma desanaṃ saṅkhipitvā dvācattālīse sattāhe pariṇatakālaṃ gahetvā dassento kesātiādimāha. |
♦ From here on, passing over the sixth, seventh, and subsequent weeks, and summarizing the teaching, he shows the time of development in the forty-second week, saying "hair," and so on. |
tattha kesā lomā nakhāpi cāti dvācattālīse sattāhe etāni jāyanti. |
There, "hair, body hair, and also nails" means in the forty-second week these arise. |
♦ tena so tattha yāpetīti tassa hi nābhito uṭṭhito nāḷo mātu udarapaṭalena ekābaddho hoti, so uppaladaṇḍako viya chiddo, tena āhāraraso saṃsaritvā āhārasamuṭṭhānarūpaṃ samuṭṭhāpeti. |
♦ "By that he sustains himself there" means a tube rising from his navel is connected to the mother's uterine wall. It is hollow like a lotus stalk, and through it the nutrient essence flows and gives rise to the form produced by nutriment. |
evaṃ so dasa māse yāpeti. |
Thus he sustains himself for ten months. |
mātukucchigato naroti mātuyā tirokucchigato, kucchiyā abbhantaragatoti attho. |
"A man in the mother's womb" means a man located across the mother's belly, inside the belly; this is the meaning. |
iti bhagavā “evaṃ kho, yakkha, ayaṃ satto anupubbena mātukucchiyaṃ vaḍḍhati, na ekappahāreneva nibbattatī”ti dasseti. |
Thus the Blessed One shows, "In this way, O yakkha, this being grows gradually in the mother's womb, it is not conceived in a single instant." |
paṭhamaṃ. |
First. |
♦ 2. sakkanāmasuttavaṇṇanā SN 10.2 |
♦ 2. Commentary on the Sakkanāma Sutta |
♦ 236. dutiye sakkanāmakoti evaṃ nāmako eko yakkho, so kira mārapakkhikayakkho. |
♦ 236. In the second, "Sakkanāmaka" means a certain yakkha of that name; it is said he was a yakkha of Māra's faction. |
vippamuttassāti tīhi bhavehi vippamuttassa. |
"Of one who is liberated" means of one who is liberated from the three kinds of existence. |
yadaññanti yaṃ aññaṃ. |
"Whatever else" means whatever other. |
vaṇṇenāti kāraṇena. |
"By reason" means for what reason. |
saṃvāsoti ekato vāso, sakkhidhammo mittadhammoti attho. |
"Co-residence" means living together, the state of friendship, the state of being an ally; this is the meaning. |
sappaññoti supañño sambuddho. |
"One of great wisdom" means the supremely wise one, the fully enlightened one. |
dutiyaṃ. |
Second. |
♦ 3. sūcilomasuttavaṇṇanā SN 11: SN 10.3 |
♦ 3. Commentary on the Sūciloma Sutta SN 11: |
3 , |
3, |
♦ 237. tatiye gayāyanti gayāgāme, gayāya avidūre niviṭṭhagāmaṃ upanissāyāti attho. |
♦ 237. In the third, "in Gayā" means in the village of Gayā, with reference to a village situated not far from Gayā; this is the meaning. |
ṭaṅkitamañceti dīghamañce pādamajjhe vijjhitvā aṭaniyo pavesetvā katamañce. |
"A mortised couch" means a couch made by piercing the middle of the legs of a long couch and inserting tenons. |
tassa “idaṃ upari, idaṃ heṭṭhā”ti natthi, parivattetvā atthatopi tādisova hoti, taṃ devaṭṭhāne ṭhapenti. |
For it, there is no "this is the top, this is the bottom." Even if turned over and spread, it is the same. They place it in a shrine. |
catunnaṃ pāsāṇānaṃ upari pāsāṇaṃ attharitvā katagehampi “ṭaṅkitamañco”ti vuccati. |
A structure made by spreading a stone on top of four stones is also called a "mortised couch." |
sūcilomassāti kathinasūcisadisalomassa. |
"Of Sūciloma" means of one with hair like hard needles. |
so kira kassapassa bhagavato sāsane pabbajitvā dūraṭṭhānato āgato sedamalaggahitena gattena supaññattaṃ saṅghikamañcaṃ anādarena apaccattharitvā nipajji, tassa parisuddhasīlassa taṃ kammaṃ suddhavatthe kāḷakaṃ viya ahosi. |
It is said that he, having gone forth in the dispensation of the Blessed One Kassapa, came from a distant place, and with a body covered in sweat and grime, he lay down disrespectfully and without spreading anything on a couch belonging to the Sangha. For him, a man of pure virtue, that deed was like a black spot on a white cloth. |
so tasmiṃ attabhāve visesaṃ nibbattetuṃ asakkonto kālaṃkatvā gayāgāmadvāre saṅkāraṭṭhāne yakkho hutvā nibbatti. |
He, being unable to produce any special attainment in that existence, passed away and was reborn as a yakkha in a rubbish heap at the gate of the village of Gayā. |
nibbattamattasseva cassa sakalasarīraṃ kathinasūcīhi gavicchivijjhitaṃ viya jātaṃ. |
And as soon as he was reborn, his entire body became as if pierced by the bristles of a porcupine with hard needles. |
♦ athekadivasaṃ bhagavā paccūsasamaye lokaṃ olokento taṃ yakkhaṃ paṭhamāvajjanasseva āpāthaṃ āgataṃ disvā — “ayaṃ ekaṃ buddhantaraṃ mahādukkhaṃ anubhavi. |
♦ Then one day, the Blessed One, at dawn, surveying the world, saw that yakkha come into the range of his first glance, and thinking, "This one has experienced great suffering for one Buddha-interval. |
kiṃ nu khvāssa maṃ āgamma sotthikāraṇaṃ bhaveyyā”ti? |
What, I wonder, will be the cause of his well-being by coming to me?" |
āvajjento paṭhamamaggassa upanissayaṃ addasa. |
He saw the supporting condition for the first path. |
athassa saṅgahaṃ kātukāmo surattadupaṭṭaṃ nivāsetvā sugatamahācīvaraṃ pārupitvā devavimānakappaṃ gandhakuṭiṃ pahāya hatthigavāssamanussakukkurādikuṇapaduggandhaṃ saṅkāraṭṭhānaṃ gantvā tattha mahāgandhakuṭiyaṃ viya nisīdi. |
Then, wishing to do him a favor, he put on a bright red undergarment, draped the great robe of the Sugata, left the fragrant chamber, which was like a celestial mansion, and went to the rubbish heap, which was foul-smelling with the corpses of elephants, cows, horses, men, dogs, etc., and sat there as if in a great fragrant chamber. |
taṃ sandhāya vuttaṃ “sūcilomassa yakkhassa bhavane”ti. |
It is with reference to this that it is said, "in the dwelling of the yakkha Sūciloma." |
♦ kharoti suṃsumārapiṭṭhi viya chadaniṭṭhakāhi visamacchadanapiṭṭhi viya ca kharasarīro. |
♦ "Khara" means rough-bodied, like the back of a crocodile, or like a roof covered unevenly with tiles. |
so kira kassapasammāsambuddhakāle sīlasampanno upāsako ekadivase vihāre cittattharaṇādīhi atthatāya bhūmiyā saṅghike attharaṇe attano uttarāsaṅgaṃ apaccattharitvā nipajji. |
It is said that in the time of the Kassapa Sammāsambuddha, he was a virtuous lay follower. One day, in the monastery, on a spreading-cloth belonging to the Sangha on the ground, laid out with pictures, etc., he lay down without spreading his own upper robe. |
saṅghikaṃ telaṃ abhājetvā attano uttarāsaṅgaṃ apaccattharitvā nipajji. |
It is also said that he anointed his body with his hands without dividing the oil belonging to the Sangha. |
saṅghikaṃ telaṃ abhājetvā attano hatthehi sarīraṃ makkhesītipi vadanti. |
He, because of that deed, being unable to be reborn in heaven, was reborn as a yakkha on a rubbish heap at the gate of that same village. |
so tena kammena sagge nibbattituṃ asakkonto tasseva gāmassa dvāre saṅkāraṭṭhāne yakkho hutvā nibbatti. |
And as soon as he was reborn, his entire body became as described. |
nibbattamattassa cassa sakalasarīraṃ vuttappakāraṃ ahosi. |
Those two became companions. |
te ubhopi sahāyā jātā. |
Thus, the roughness of Khara should be understood. |
iti kharassa kharabhāvo veditabbo. |
|
♦ avidūre atikkamantīti gocaraṃ pariyesantā samāgamaṭṭhānaṃ vā gacchantā āsanne ṭhāne gacchanti. |
♦ "They pass by not far away" means while searching for food or going to a meeting place, they go to a nearby place. |
tesu sūcilomo satthāraṃ na passati, kharalomo paṭhamataraṃ disvā sūcilomaṃ yakkhaṃ etadavoca — “eso samaṇo”ti, samma, esa tava bhavanaṃ pavisitvā nisinno eko samaṇoti. |
Among them, Sūciloma does not see the Teacher. Kharaloma, seeing him first, said this to the yakkha Sūciloma: "That is an ascetic," meaning, "Friend, that is an ascetic who has entered your dwelling and is seated." |
neso samaṇo, samaṇako esoti so kira yo maṃ passitvā bhīto palāyati, taṃ samaṇakoti vadati. |
"That is no ascetic, that is a mere asceticlet." It is said that whoever sees him and flees in fear, he calls a mere asceticlet. |
yo na bhāyati, taṃ samaṇoti. |
Whoever is not afraid, he calls an ascetic. |
tasmā “ayaṃ maṃ disvā bhīto palāyissatī”ti maññamāno evamāha. |
Therefore, thinking, "This one will see me and flee in fear," he says so. |
♦ kāyaṃ upanāmesīti bheravarūpaṃ nimminitvā mahāmukhaṃ vivaritvā sakalasarīre lomāni uṭṭhāpetvā kāyaṃ upanāmesi. |
♦ "He brought his body near" means having created a terrifying form, opening a huge mouth, and making the hairs on his entire body stand on end, he brought his body near. |
apanāmesīti ratanasatikaṃ suvaṇṇagghanikaṃ viya thokaṃ apanāmesi. |
"He moved it away" means he moved it away a little, like a golden necklace worth a hundred jewels. |
pāpakoti lāmako amanuñño. |
"Evil one" means base, unpleasant. |
so gūthaṃ viya aggi viya kaṇhasappo viya ca parivajjetabbo, na iminā suvaṇṇavaṇṇena sarīrena sampaṭicchitabbo. |
He should be avoided like excrement, like fire, and like a black snake; he should not be received with a body of golden hue. |
evaṃ vutte pana sūcilomo “pāpako kira me samphasso”ti kuddho pañhaṃ taṃ, samaṇātiādimāha. |
When this was said, Sūciloma, angry that "my touch is indeed evil," said, "That question, O ascetic," and so on. |
cittaṃ vā te khipissāmīti yesañhi amanussā cittaṃ khipitukāmā honti, tesaṃ setamukhaṃ nīlodaraṃ surattahatthapādaṃ mahāsīsaṃ pajjalitanettaṃ bheravaṃ vā attabhāvaṃ nimminitvā dassenti, bheravaṃ vā saddaṃ sāventi, kathentānaṃyeva vā mukhe hatthaṃ pakkhipitvā hadayaṃ maddanti, tena te sattā ummattakā honti khittacittā. |
"I will shatter your mind" means when demons wish to shatter someone's mind, they create and show a terrifying form with a white face, a blue belly, bright red hands and feet, a huge head, and blazing eyes, or they make a terrifying sound, or while they are still talking, they put their hand in their mouth and crush their heart. By this, those beings become mad, their minds shattered. |
taṃ sandhāyevamāha. |
It is with reference to this that he speaks. |
pāragaṅgāyāti dvīsu pādesu gahetvā taṃ āviñchetvā yathā na punāgacchasi, evaṃ pāraṃ vā gaṅgāya khipissāmīti vadati. |
"To the other side of the Ganges" means having seized you by the two feet, I will swing you around and throw you to the other side of the Ganges so that you do not return. |
sadevaketiādi vuttatthameva. |
"With its devas" and so on has the same meaning as what has been said. |
puccha yadākaṅkhasīti yaṃkiñci ākaṅkhasi, taṃ sabbaṃ puccha, asesaṃ te byākarissāmīti sabbaññupavāraṇaṃ pavāreti. |
"Ask whatever you wish" means ask whatever you wish, I will explain it all to you without remainder; he offers the challenge of omniscience. |
♦ kutonidānāti kiṃnidānā, kiṃpaccayāti attho? |
♦ "From what source" means from what source, from what cause; this is the meaning? |
kumārakā dhaṅkamivossajantīti yathā kumārakā kākaṃ gahetvā ossajanti khipanti, evaṃ pāpavitakkā kuto samuṭṭhāya cittaṃ ossajantīti pucchati? |
"Like boys letting go of a crow" means just as boys catch a crow and let it go, they throw it, so from where do evil thoughts arise and let go of the mind, he asks? |
♦ itonidānāti ayaṃ attabhāvo nidānaṃ etesanti ito nidānā. |
♦ "From this source" means this personality is the source of these, thus from this source. |
itojāti ito attabhāvato jātā. |
"Born from this" means born from this personality. |
ito samuṭṭhāya manovitakkāti yathā dīghasuttakena pāde baddhaṃ kākaṃ kumārakā tassa suttapariyantaṃ aṅguliyaṃ veṭhetvā ossajanti, so dūraṃ gantvāpi puna tesaṃ pādamūleyeva patati, evameva ito attabhāvato samuṭṭhāya pāpavitakkā cittaṃ ossajanti. |
"Arising from this, the thoughts of the mind" means just as boys, having a crow tied to a long string by the foot, wind the end of the string around their finger and let it go, and though it goes far, it falls again at their feet, so too, arising from this personality, evil thoughts let go of the mind. |
♦ snehajāti taṇhāsinehato jātā. |
♦ "Born of affection" means born of the affection of craving. |
attasambhūtāti attani sambhūtā. |
"Born of oneself" means born in oneself. |
nigrodhasseva khandhajāti nigrodhakhandhe jātā pārohā viya. |
"Like the offshoots born on the trunk of a banyan tree" means like the aerial roots born on the trunk of a banyan tree. |
puthūti bahū anekappakārā pāpavitakkā taṃsampayuttakilesā ca. |
"Manifold" means many, of various kinds, are the evil thoughts and the defilements associated with them. |
visattāti laggā laggitā. |
"Attached" means clung, stuck. |
kāmesūti vatthukāmesu. |
"To sensual pleasures" means to the objects of sensual pleasure. |
māluvāva vitatā vaneti yathā vane māluvā latā yaṃ rukkhaṃ nissāya jāyati, taṃ mūlato yāva aggā, aggato yāva mūlā punappunaṃ saṃsibbitvā ajjhottharitvā otatavitatā tiṭṭhati. |
"Like a māluvā vine spread out in the forest" means just as in the forest a māluvā creeper, which grows relying on a tree, repeatedly entwines it from the root to the top and from the top to the root, covering it and spreading all over it. |
evaṃ vatthukāmesu puthū kilesakāmā visattā, puthū vā sattā tehi kilesakāmehi vatthukāmesu visattā. |
Thus, in the objects of sensual pleasure, manifold sensual desires are attached, or manifold beings are attached to the objects of sensual pleasure by those sensual desires. |
ye naṃ pajānantīti ye “attasambhūtā”ti ettha vuttaṃ attabhāvaṃ jānanti. |
Those who understand it" means those who know the personality mentioned in "born of oneself. |
♦ yatonidānanti yaṃ nidānamassa attabhāvassa tañca jānanti. |
♦ "From what source" means and they know the source of this personality. |
te naṃ vinodentīti te evaṃ attabhāvasaṅkhātassa dukkhasaccassa nidānabhūtaṃ samudayasaccaṃ maggasaccena vinodenti. |
"They eradicate it" means they thus eradicate the truth of the origin, which is the source of the truth of suffering known as the personality, by means of the truth of the path. |
te duttaranti te samudayasaccaṃ nīharantā idaṃ duttaraṃ kilesoghaṃ taranti. |
"They cross over" means they, in eradicating the truth of the origin, cross over this impassable flood of defilements. |
atiṇṇapubbanti anamatagge saṃsāre supinantepi na tiṇṇapubbaṃ. |
"Never crossed before" means never crossed before even in a dream in the beginningless round of existence. |
apunabbhavāyāti apunabbhavasaṅkhātassa nirodhasaccassatthāya. |
"For the sake of non-becoming again" means for the sake of the truth of cessation, known as non-becoming again. |
iti imāya gāthāya cattāri saccāni pakāsento arahattanikūṭena desanaṃ niṭṭhapesi. |
Thus, by this verse, explaining the four truths, he concluded the discourse with the peak of Arahantship. |
desanāvasāne sūcilomo tasmiṃyeva padese ṭhito desanānusārena ñāṇaṃ pesetvā sotāpattiphale patiṭṭhito. |
At the end of the discourse, Sūciloma, standing in that very place, sent his knowledge along the lines of the discourse and was established in the fruit of stream-entry. |
sotāpannā ca nāma na kiliṭṭhattabhāve tiṭṭhantīti saha phalapaṭilābhenassa sarīre setakaṇḍupīḷakasūciyo sabbā patitā. |
And since stream-enterers do not abide in a defiled state, with the attainment of the fruit, all the white pimples and needle-like hairs on his body fell off. |
so dibbavatthanivattho dibbavaradukūluttarāsaṅgo dibbaveṭhanaveṭhito dibbābharaṇagandhamāladharo suvaṇṇavaṇṇo hutvā bhummadevatāparihāraṃ paṭilabhīti. |
He, dressed in divine garments, with a divine upper robe of fine cloth, with a divine turban tied, with divine ornaments, garlands of perfume, and having a golden complexion, obtained the retinue of a earth-deity. |
tatiyaṃ. |
Third. |
♦ 4. maṇibhaddasuttavaṇṇanā SN 10.4 |
♦ 4. Commentary on the Maṇibhadda Sutta |
♦ 238. catutthe sukhamedhatīti, sukhaṃ paṭilabhati. |
♦ 238. In the fourth, "prospers in happiness" means he obtains happiness. |
suve seyyoti suve suve seyyo, niccameva seyyoti attho. |
"Better on the morrow" means better and better on each morrow, always better; this is the meaning. |
verā na parimuccatīti ahaṃ satimāti ettakena verato na muccati. |
"Is not freed from enmity" means by this much, "I am mindful," one is not freed from enmity. |
yassāti yassa arahato. |
"Of whom" means of which Arahant. |
ahiṃsāyāti karuṇāya ceva karuṇāpubbabhāge ca. |
"Through non-harming" means through compassion and in the preliminary stage of compassion. |
mettaṃsoti so mettañceva mettāpubbabhāgañca bhāveti. |
"That one of loving-kindness" means he develops both loving-kindness and the preliminary stage of loving-kindness. |
atha vā aṃsoti koṭṭhāso vuccati. |
Or, "aṃsa" means a portion. |
mettā aṃso etassāti mettaṃso. |
He whose portion is loving-kindness is "mettaṃso." |
idaṃ vuttaṃ hoti — yassa arahato sabbakālaṃ ahiṃsāya rato mano, yassa ca sabbabhūtesu mettākoṭṭhāso atthi, tassa kenaci puggalena saddhiṃ veraṃ nāma natthi yakkhāti. |
This is what is said: The mind of which Arahant is at all times delighted in non-harming, and who has a portion of loving-kindness for all beings, for him there is no enmity with any person, O yakkha. |
catutthaṃ. |
Fourth. |
♦ 5. sānusuttavaṇṇanā SN 11: SN 10.5 |
♦ 5. Commentary on the Sānu Sutta SN 11: |
5 , |
5, |
♦ 239. pañcame yakkhena gahito hotīti so kira tassā upāsikāya ekaputtako. |
♦ 239. In the fifth, "is possessed by a yakkha" means he was the only son of that laywoman. |
atha naṃ sā daharakāleyeva pabbājesi. |
Then she had him go forth while he was still a young boy. |
so pabbajitakālato paṭṭhāya sīlavā ahosi vattasampanno, ācariyupajjhāyāagantukādīnaṃ vattaṃ katameva hoti, māsassa aṭṭhamīdivase pāto vuṭṭhāya udakamāḷake udakaṃ upaṭṭhāpetvā dhammassavanaggaṃ sammajjitvā dīpaṃ jāletvā madhurassarena dhammassavanaṃ ghoseti. |
From the time he went forth, he was virtuous and accomplished in the observances. The duties towards his teachers, preceptors, guests, etc., were always done. On the eighth day of the month, he would get up early, prepare water in the water pavilion, sweep the Dhamma-hearing hall, light a lamp, and announce the Dhamma-hearing with a sweet voice. |
bhikkhū tassa thāmaṃ ñatvā “sarabhāṇaṃ bhaṇa, sāmaṇerā”ti ajjhesanti. |
The monks, knowing his strength, would request, "Recite the scripture, novice." |
so “mayhaṃ hadayavāto rujati, kāso vā bādhatī”ti kiñci paccāhāraṃ akatvā dhammāsanaṃ abhiruhitvā ākāsagaṅgaṃ otārento viya sarabhāṇaṃ vatvā otaranto — “mayhaṃ mātāpitūnampi imasmiṃ sarabhaññe pattī”ti vadati. |
He, without making any excuse like "my heart-wind hurts" or "a cough is bothering me," would ascend the Dhamma-seat and, as if bringing down the celestial Ganges, would recite the scripture and, on descending, would say, "May my mother and father also have a share in this meritorious recitation." |
tassa manussā mātāpitaro pattiyā dinnabhāvaṃ na jānanti. |
His human mother and father do not know of the share being given. |
anantarattabhāve panassa mātā yakkhinī jātā. |
But in his immediately preceding existence, his mother had been born as a yakkhinī. |
sā devatāhi saddhiṃ āgatā, dhammaṃ sutvā — “sāmaṇerena dinnapattiṃ anumodāmi, tātā”ti vadati. |
She had come with the deities, and having heard the Dhamma, she would say, "I rejoice in the share given by the novice, my son." |
sīlasampannā ca nāma bhikkhū sadevakassa lokassa piyā hontīti tasmiṃ sāmaṇere devatā salajjā sagāravā mahābrahmaṃ viya aggikkhandhaṃ viya ca naṃ maññanti. |
And since virtuous monks are dear to the world with its devas, the deities are shy and respectful towards that novice, regarding him like a great Brahmā and like a mass of fire. |
sāmaṇere gāravena taṃ yakkhiniṃ garuṃ katvā passanti. |
Out of respect for the novice, they regard that yakkhinī with respect. |
dhammassavanayakkhasamāgamādīsu “sānumātā sānumātā”ti yakkhiniyā aggāsanaṃ aggodakaṃ aggapiṇḍaṃ denti. |
At the Dhamma-hearings, yakkha-gatherings, and so on, they give the yakkhinī the highest seat, the first water, and the first portion of alms, saying, "Sānu's mother, Sānu's mother." |
mahesakkhāpi yakkhā taṃ disvā maggā okkamanti, āsanā vuṭṭhahanti. |
Even yakkhas of great power, seeing her, step aside from the path and rise from their seats. |
♦ atha kho sāmaṇero vuḍḍhimanvāya paripakkindriyo anabhiratipīḷito anabhiratiṃ vinodetuṃ asakkonto parūḷhakesanakho kiliṭṭhanivāsanapārupano kassaci anārocetvā pattacīvaramādāya ekakova mātu gharaṃ gato. |
♦ Then the novice, having grown up and with his faculties matured, being afflicted by discontent and unable to dispel the discontent, with his hair and nails grown long and his robes soiled, without informing anyone, took his bowl and robes and went alone to his mother's house. |
upāsikā puttaṃ disvā, vanditvā āha — “tāta, tvaṃ pubbe ācariyupajjhāyehi vā daharasāmaṇerehi vā saddhiṃ idhāgacchasi. |
The laywoman, seeing her son, paid homage and said, "Son, you previously came here with your teachers, preceptors, or young novices. |
kasmā ekakova ajja āgato”ti? |
Why have you come alone today?" |
so ukkaṇṭhitabhāvaṃ ārocesi. |
He informed her of his state of discontent. |
saddhā upāsikā nānappakārena gharāvāse ādīnavaṃ dassetvā puttaṃ ovadamānāpi taṃ saññāpetuṃ asakkontī, “appeva nāma attano dhammatāyapi sallakkhessatī”ti anuyojetvāva — “tiṭṭha, tāta, yāva te yāgubhattaṃ sampādemi, yāguṃ pivitvā katabhattakiccassa te manāpāni vatthāni nīharitvā dassāmī”ti vatvā āsanaṃ paññāpetvā adāsi. |
The faithful laywoman, though she advised her son in various ways, showing him the dangers of the household life, was unable to convince him. Thinking, "Perhaps he will reflect on his own accord," she persisted and said, "Wait, son, while I prepare gruel and a meal for you. After you have drunk the gruel and had your meal, I will bring out and give you fine clothes." She prepared a seat and gave it to him. |
nisīdi sāmaṇero. |
The novice sat down. |
upāsikā muhutteneva yāgukhajjakaṃ sampādetvā adāsi. |
In a moment, the laywoman prepared gruel and snacks and gave them to him. |
tato “bhattaṃ sampādessāmī”ti avidūre nisinnā taṇḍule dhovati. |
Then, thinking, "I will prepare a meal," she sat not far away washing rice. |
tasmiṃ samaye sā yakkhinī “kahaṃ nu kho sāmaṇero? |
At that moment, that yakkhinī, wondering, "Where is the novice? |
kiñci bhikkhāhāraṃ labhati, udāhu no”ti? |
Is he getting any alms-food, or not?" |
āvajjamānā tassa vibbhamitukāmatāya nisinnabhāvaṃ ñatvā, “mā heva kho me devatānaṃ antare lajjaṃ uppādeyya, gacchāmissa vibbhamane antarāyaṃ karomī”ti āgantvā sarīre adhimuccitvā gīvaṃ parivattetvā bhūmiyaṃ pātesi. |
and seeing him sitting with the intention of disrobing, thought, "May he not bring shame upon me among the deities. I will go and create an obstacle to his disrobing." She came and, possessing his body, twisted his neck and threw him to the ground. |
so akkhīhi viparivattehi kheḷena paggharantena bhūmiyaṃ vipphandati. |
He writhes on the ground, his eyes rolling and saliva drooling. |
tena vuttaṃ “yakkhena gahito hotī”ti. |
Therefore it is said, "is possessed by a yakkha." |
♦ abhāsīti upāsikā puttassa taṃ vippakāraṃ disvā vegena gantvā puttaṃ āliṅgetvā ūrūsu nipajjāpesi. |
♦ She spoke—the laywoman, seeing this strange behavior of her son, quickly went, embraced her son, and laid him on her lap. |
sakalagāmavāsino āgantvā balikammādīni karonti. |
All the villagers came and performed rites, etc. |
upāsikā paridevamānā imā gāthāyo abhāsi. |
The laywoman, lamenting, spoke these verses. |
♦ pāṭihāriyapakkhañcāti manussā “aṭṭhamīuposathassa paccuggamanañca anuggamanañca karissāmā”ti sattamiyāpi navamiyāpi uposathaṅgāni samādiyanti, cātuddasīpannarasīnaṃ paccuggamanānuggamanaṃ karontā terasiyāpi pāṭipadepi samādiyanti, “vassāvāsassa anuggamanaṃ karissāmā”ti dvinnaṃ pavāraṇānaṃ antare aḍḍhamāsaṃ nibaddhuposathikā bhavanti. |
♦ "And the special observance days" means people, thinking, "We will observe the preliminary and concluding days of the eighth-day Uposatha," undertake the Uposatha precepts on the seventh and ninth days as well. Observing the preliminary and concluding days of the fourteenth and fifteenth, they undertake them on the thirteenth and the first day of the next fortnight as well. Thinking, "We will observe the concluding period of the rains-residence," they become regular Uposatha observers for the half-month between the two Pavāranā ceremonies. |
idaṃ sandhāya vuttaṃ “pāṭihāriyapakkhañcā”ti. |
It is with reference to this that it is said, "and the special observance days." |
aṭṭhaṅgasusamāgatanti aṭṭhaṅgehi suṭṭhu samāgataṃ, sampayuttanti attho. |
"Well-endowed with the eight factors" means well-endowed, conjoined with the eight factors; this is the meaning. |
brahmacariyanti seṭṭhacariyaṃ. |
"The holy life" means the noble life. |
na te hi yakkhā kīḷantīti na te gahetvā yakkhā kilamenti. |
"For yakkhas do not play with them" means yakkhas do not seize them and torment them. |
♦ puna cātuddasinti imāya gāthāya sāmaṇerassa kāye adhimuttā yakkhinī āha. |
♦ "Again on the fourteenth"—with this verse, the yakkhinī who had possessed the novice's body spoke. |
āvi vā yadi vā rahoti kassaci sammukhe vā parammukhe vā. |
"Openly or in secret" means in the presence or absence of anyone. |
pamutyatthīti pamutti atthi. |
"There is release" means there is release. |
uppaccāpīti uppatitvāpi. |
"Even flying up" means even if you fly up and flee like a bird, still there is no escape for you, she says. |
sacepi sakuṇo viya uppatitvā palāyasi, tathāpi te mokkho natthīti vadati. |
And having said this, she released the novice. |
evañca pana vatvā sāmaṇeraṃ muñci. |
The novice opened his eyes. His mother, with her hair disheveled, panting and sighing, is weeping. |
sāmaṇero akkhīni ummīlesi, mātā kese pakiriya assasantī passasantī rodati. |
He does not know, "I was possessed by a non-human being." |
so “amanussena gahitomhī”ti na jānāti. |
But looking around, he thinks, "I was previously sitting on a stool. |
olokento pana “ahaṃ pubbe pīṭhe nisinno. |
My mother was sitting not far away washing rice. |
mātā me avidūre nisīditvā taṇḍule dhovati. |
But now I am sitting on the ground, and my mother is panting, sighing, and weeping, and all the villagers have gathered. |
idāni panamhi bhūmiyaṃ nisinno, mātāpi me assasantī passasantī rodati, sakalagāmavāsinopi sannipatitā. |
What, I wonder, is this?" |
kiṃ nu kho etan”ti? |
Lying down, he asks in verse, "Are you dead, mother, or what?" |
nipannakova mataṃ vā ammāti gāthamāha. |
|
| ♦ "Having renounced sensual pleasures" means having abandoned both kinds of sensual pleasures. | |
♦ kāme cajitvānāti duvidhepi kāme pahāya. |
"He comes back again" means he comes back by way of disrobing. |
punarāgacchateti vibbhamanavasena āgacchati. |
"For he who is dead while living" means even though he is living after having disrobed, he is as good as dead; therefore they are weeping for him too, she says. |
puna jīvaṃ mato hi soti uppabbajitvā puna jīvantopi so matakova, tasmā tampi rodantīti vadati. |
|
♦ idānissa gharāvāse ādīnavaṃ dassentī kukkuḷātiādimāha. |
♦ Now, showing the dangers in the household life, she says "hot coals," and so on. |
tattha kukkuḷāti gharāvāso kira uṇhaṭṭhena kukkuḷā nāma hoti. |
There, "hot coals" means the household life, it is said, is called "hot coals" because it is hot. |
kassa ujjhāpayāmaseti — “abhidhāvatha, bhaddaṃ te hotū”ti evaṃ vatvā — “yaṃ tvaṃ vibbhamitukāmo yakkhena pāpito, imaṃ vippakāraṃ kassa mayaṃ ujjhāpayāma nijjhāpayāma ārocayāmā”ti vadati. |
"Whom can we blame?"—saying, "Run, may you be well," and thus speaking, "You, who were about to disrobe, have been brought to this strange state by a yakkha. To whom can we complain, whom can we blame, to whom can we report this?" she says. |
puna ḍayhitumicchasītiādittagharato nīhaṭabhaṇḍaṃ viya gharā nīharitvā buddhasāsane pabbajito puna mahāḍāhasadise gharāvāse ḍayhituṃ icchasīti attho. |
"Do you wish to be burned again?" means having been brought out of the house like goods brought out of a burning house, and having gone forth in the Buddha's dispensation, do you wish to be burned again in the household life, which is like a great fire? this is the meaning. |
so mātari kathentiyā kathentiyā sallakkhetvā hirottappaṃ paṭilabhitvā, “natthi mayhaṃ gihibhāvena attho”ti āha. |
As his mother was speaking, he reflected, gained a sense of shame and moral dread, and said, "I have no use for the lay life." |
athassa mātā “sādhu, tātā”ti tuṭṭhā paṇītabhojanaṃ bhojetvā, “kati vassosi, tātā”ti pucchi. |
Then his mother, pleased, said, "Good, son," and gave him fine food to eat. "How many years old are you, son?" she asked. |
paripuṇṇavassomhi upāsiketi. |
I am of full age, laywoman. |
“tena hi, tāta, upasampadaṃ karohī”ti cīvarasāṭake adāsi. |
"In that case, son, take the higher ordination," she said, and gave him robe-cloths. |
so ticīvaraṃ kārāpetvā upasampanno buddhavacanaṃ uggaṇhanto tepiṭako hutvā sīlādīnaṃ āgataṭṭhāne taṃ taṃ pūrento nacirasseva arahattaṃ patvā mahādhammakathiko hutvā vīsavassasataṃ ṭhatvā sakalajambudīpaṃ khobhetvā parinibbāyi. |
He had the triple robe made, received the higher ordination, and while learning the Buddha's word, he became a master of the Tipiṭaka. Fulfilling the virtues, etc., wherever they were mentioned, he soon attained Arahantship. He lived for one hundred and twenty years, stirred the whole of Jambudīpa, and attained parinibbāna. |
pañcamaṃ. |
Fifth. |
♦ 6. piyaṅkarasuttavaṇṇanā SN 10.6 |
♦ 6. Commentary on the Piyaṅkara Sutta |
♦ 240. chaṭṭhe jetavaneti jetavanassa paccante kosambakakuṭi nāma atthi, tattha viharati. |
♦ 240. In the sixth, "in Jeta's Grove" means at the edge of Jeta's Grove there is a hut called Kosambakakuṭi; he dwells there. |
dhammapadānīti idha pāṭiyekkaṃ saṅgahaṃ āruḷhā chabbīsativaggā tanti adhippetā . |
"The verses of the Dhamma" means here the twenty-six chapters that have been compiled into a separate collection, the "Tanti," are intended. |
tatra thero tasmiṃ samaye antovihāre nisinno madhurassarena sarabhaññaṃ katvā appamādavaggaṃ bhāsati. |
There, the elder at that time, sitting inside the monastery, recited the Appamāda Vagga with a sweet voice. |
evaṃ tosesīti sā kira puttaṃ piyaṅkaraṃ aṅkenādāya jetavanassa pacchimabhāgato paṭṭhāya gocaraṃ pariyesantī anupubbena nagarābhimukhī hutvā uccārapassāvakheḷasiṅghāṇikadubbhojanāni pariyesamānā therassa vasanaṭṭhānaṃ patvā madhurassaraṃ assosi. |
"Thus she soothed him" means she, it is said, holding her son Piyaṅkara in her lap, starting from the western part of Jeta's Grove, was searching for food and, in due course, heading towards the city, was searching for feces, urine, saliva, mucus, and bad food. She reached the elder's dwelling place and heard the sweet voice. |
tassā so saddo chaviādīni chetvā aṭṭhimiñjaṃ āhacca hadayaṅgamanīyo hutvā aṭṭhāsi. |
That sound, having pierced her skin, etc., reached the marrow of her bones and stayed in her heart. |
athassā gocarapariyesane cittampi na uppajji, ohitasotā dhammameva suṇantī ṭhitā. |
Then the thought of searching for food did not even arise in her; with her ears attentive, she stood listening only to the Dhamma. |
yakkhadārakassa pana daharatāya dhammassavane cittaṃ natthi. |
But the yakkha-child, due to his youth, had no interest in listening to the Dhamma. |
so jighacchāya pīḷitattā, “kasmā ammā gatagataṭṭhāne khāṇuko viya tiṭṭhasi? |
He, being afflicted by hunger, repeatedly urged his mother, "Why, mother, do you stand like a stump wherever you go? |
na mayhaṃ khādanīyaṃ vā bhojanīyaṃ vā pariyesasī”ti punappunaṃ mātaraṃ codeti. |
Why don't you search for something for me to eat or drink?" |
sā “dhammassavanassa me antarāyaṃ karotī”ti puttakaṃ “mā saddaṃ kari, piyaṅkarā”ti evaṃ tosesi. |
She, thinking, "He is creating an obstacle to my listening to the Dhamma," soothed her son, saying, "Don't make a sound, Piyaṅkara." |
tattha mā saddaṃ karīti saddaṃ mā kari. |
There, "don't make a sound" means don't make a sound. |
♦ pāṇesu cāti gāthāya sā attano dhammatāya samādiṇṇaṃ pañcasīlaṃ dasseti. |
♦ "And among beings"—with this verse, she shows the five precepts she has undertaken by her own nature. |
tattha saṃyamāmaseti saṃyamāma saṃyatā homa. |
There, "we restrain ourselves" means we restrain ourselves, we are restrained. |
iminā pāṇātipātā virati gahitā, dutiyapadena musāvādā virati, tatiyapadena sesā tisso viratiyo. |
By this, the abstinence from killing living beings is taken; by the second phrase, the abstinence from false speech; by the third phrase, the remaining three abstinences. |
api muccema pisācayoniyāti api nāma yakkhaloke uppannāni pañca verāni pahāya, yoniso paṭipajjitvā imāya chātakadubbhikkhāya pisācayakkhayoniyā muccema, tātāti vadati. |
"May we be freed from the pishacha-womb" means may we, having abandoned the five enmities that arise in the yakkha-world, and practicing rightly, be freed from this hungry and wretched pishacha-yakkha-womb, my son, she says. |
chaṭṭhaṃ. |
Sixth. |
♦ 7. punabbasusuttavaṇṇanā SN 10.7 |
♦ 7. Commentary on the Punabbasu Sutta |
♦ 241. sattame tena kho pana samayenāti katarasamayena? |
♦ 241. In the seventh, "at that time" means at what time? |
sūriyassa atthaṅgamanasamayena. |
At the time of sunset. |
tadā kira bhagavā pacchābhatte mahājanassa dhammaṃ desetvā mahājanaṃ uyyojetvā nhānakoṭṭhake nhatvā gandhakuṭipariveṇe paññattavarabuddhāsane puratthimalokadhātuṃ olokayamāno nisīdi. |
At that time, it is said, the Blessed One, having taught the Dhamma to the great crowd after the meal, dismissed the great crowd, bathed in the bathing chamber, and sat on the excellent Buddha-seat prepared in the fragrant-chamber-precinct, looking at the eastern world-sphere. |
athekacārikadvicārikādayo paṃsukūlikapiṇḍapātikabhikkhū attano attano vasanaṭṭhānehi nikkhamitvā āgamma dasabalaṃ vanditvā rattasāṇiyā parikkhipamānā viya nisīdiṃsu. |
Then, monks who were dust-heap-robe-wearers and alms-food-eaters, who wandered alone, in pairs, etc., came out of their respective dwelling places, came, paid homage to the one with the ten powers, and sat as if enclosing him with a red curtain. |
atha nesaṃ ajjhāsayaṃ viditvā satthā nibbānapaṭisaṃyuttaṃ dhammakathaṃ kathesi. |
Then, knowing their disposition, the Teacher gave a Dhamma talk connected with Nibbāna. |
♦ evaṃ tosesīti sā kira dhītaraṃ aṅkenādāya puttaṃ aṅguliyā gahetvā jetavanapiṭṭhiyaṃ pākāraparikkhepasamīpe uccārapassāvakheḷasiṅghāṇikaṃ pariyesamānā anupubbena jetavanadvārakoṭṭhakaṃ sampattā. |
♦ "Thus she soothed them"—it is said that she, holding her daughter in her lap and her son by the finger, was searching for feces, urine, saliva, and mucus near the enclosure wall on the back side of Jeta's Grove, and in due course, she reached the gatehouse of Jeta's Grove. |
bhagavato ca, “ānanda, pattaṃ āhara, cīvaraṃ āhara, vighāsādānaṃ dānaṃ dehī”ti kathentassa saddo samantā dvādasahatthamattameva gaṇhāti. |
And the sound of the Blessed One saying, "Ānanda, bring the bowl, bring the robe, give the gift of leftovers," is heard only up to a distance of twelve cubits all around. |
dhammaṃ desentassa sacepi cakkavāḷapariyantaṃ katvā parisā nisīdati, yathā parisaṃ gacchati, bahiparisāya ekaṅgulimattampi na niggacchati, “mā akāraṇā madhurasaddo nassī”ti. |
When he is teaching the Dhamma, even if the assembly sits extending to the edge of the world-system, it reaches the assembly, but not even a finger's breadth goes outside the assembly, "lest the sweet sound be wasted without reason." |
tatrāyaṃ yakkhinī bahiparisāya ṭhitā saddaṃ na suṇāti, dvārakoṭṭhake ṭhitāya panassā mahatiyā buddhavīthiyā abhimukhe ṭhitā gandhakuṭi paññāyi. |
There, this yakkhinī, standing outside the assembly, does not hear the sound. But for her, standing at the gatehouse, the fragrant chamber, which was in front of the great Buddha-avenue, was visible. |
sā nivāte dīpasikhā viya buddhagāravena hatthakukkuccādirahitaṃ niccalaṃ parisaṃ disvā — “nūna mettha kiñci bhājanīyabhaṇḍaṃ bhavissati, yato ahaṃ sappitelamadhuphāṇitādīsu kiñcideva pattato vā hatthato vā paggharantaṃ bhūmiyaṃ vā pana patitaṃ labhissāmī”ti antovihāraṃ pāvisi. |
She, seeing the assembly motionless, without any fidgeting of hands, etc., out of respect for the Buddha, like a lamp flame in a windless place, thought, "Surely there must be some vessel to be shared here, from which I might get something like ghee, oil, honey, or molasses dripping from a bowl or hand, or fallen on the ground," and she entered the monastery. |
dvārakoṭṭhake avaruddhakānaṃ nivāraṇatthāya ṭhitā ārakkhadevatā yakkhiniyā upanissayaṃ disvā na nivāresi. |
The guardian deity stationed at the gatehouse to stop those who were barred, seeing the yakkhinī's supporting condition, did not stop her. |
tassā saha parisāya ekībhāvagamanena madhurassaro chaviādīni chinditvā aṭṭhimiñjaṃ āhacca aṭṭhāsi. |
As she became one with the assembly, the sweet sound, having pierced her skin, etc., reached the marrow of her bones and stayed there. |
taṃ dhammassavanatthāya niccalaṃ ṭhitaṃ purimanayeneva puttakā codayiṃsu. |
While she stood motionless to listen to the Dhamma, her children urged her in the same way as before. |
sā “dhammassavanassa me antarāyaṃ karontī”ti puttake tuṇhī uttarike hohīti evaṃ tosesi. |
She, thinking, "They are creating an obstacle to my listening to the Dhamma," soothed her children, saying, "Be quiet, Uttarikā." |
♦ tattha yāvāti yāva dhammaṃ suṇāmi, tāva tuṇhī hohīti attho. |
♦ There, "as long as" means as long as I am listening to the Dhamma, be quiet; this is the meaning. |
sabbaganthappamocananti nibbānaṃ āgamma sabbe ganthā pamuccanti, tasmā taṃ sabbaganthappamocananti vuccati. |
"The release from all fetters" means through Nibbāna all fetters are released, therefore it is called the release from all fetters. |
ativelāti velātikkantā pamāṇātikkantā. |
"Exceeding the time" means the time has been exceeded, the measure has been exceeded. |
piyāyanāti magganā patthanā. |
"The seeking" means the seeking, the aspiration. |
tato piyataranti yā ayaṃ assa dhammassa magganā patthanā, idaṃ mayhaṃ tato piyataranti attho. |
"Dearer than that" means this seeking, this aspiration for this Dhamma, is dearer to me than that; this is the meaning. |
piyatarāti vā pāṭho. |
Another reading is "piyatarāti." |
pāṇinanti yathā pāṇīnaṃ dukkhā moceti. |
"For beings" means just as he releases beings from suffering. |
ke mocetīti? |
Whom does he release? It should be brought in and said, "beings." |
pāṇineti āharitvā vattabbaṃ. |
"The Dhamma which the Enlightened One realized," means the Dhamma which the Blessed One realized. |
yaṃ dhammaṃ abhisambuddhanti, yaṃ dhammaṃ bhagavā abhisambuddho. |
"This Uttarā is silent" means not only I, but this sister of mine, Uttarā, is also silent, she says. |
tuṇhībhūtāyamuttarāti na kevalaṃ ahameva, ayaṃ me bhaginī uttarāpi tuṇhībhūtāti vadati. |
"Not knowing the good Dhamma" means, mother, we, having not known this good Dhamma before, are now experiencing this suffering of hunger and thirst, and are living and wandering in misery. |
saddhammassa anaññāyāti, amma, mayaṃ pubbepi imaṃ saddhammameva ajānitvā idāni idaṃ khuppipāsādidukkhaṃ anubhavantā dukkhaṃ carāma viharāma. |
|
♦ cakkhumāti pañcahi cakkhūhi cakkhumā. |
♦ "The one with eyes" means the one with the five kinds of eyes. |
dhammaṃ desentoyeva bhagavā parisaṃ sallakkhayamāno tassā yakkhiniyā ceva yakkhadārakassa ca sotāpattiphalassa upanissayaṃ disvā desanaṃ vinivaṭṭetvā catusaccakathaṃ dīpeti, taṃ sutvā tasmiṃyeva dese ṭhitā yakkhinī saddhiṃ puttena sotāpattiphale patiṭṭhitā. |
While teaching the Dhamma, the Blessed One, observing the assembly, saw the supporting condition for the fruit of stream-entry for that yakkhinī and the yakkha-child. He turned the discourse and explained the four truths. Hearing it, the yakkhinī, standing in that very place, was established in the fruit of stream-entry along with her son. |
dhītuyāpi panassā upanissayo atthi, atidaharattā pana desanaṃ sampaṭicchituṃ nāsakkhi. |
Her daughter also had a supporting condition, but being too young, she was not able to grasp the discourse. |
♦ idāni sā yakkhinī puttassa anumodanaṃ karontī sādhu kho paṇḍito nāmātiādimāha. |
♦ Now that yakkhinī, expressing her joy to her son, says, "Good indeed is a wise person," and so on. |
ajjāhamhi samuggatāti ahamhi ajja vaṭṭato uggatā samuggatā sāsane vā uggatā samuggatā, tvampi sukhī hohīti. |
"Today I have emerged" means I have today emerged from the cycle of existence, I have emerged, or I have emerged in the dispensation, I have emerged. May you also be happy. |
diṭṭhānīti mayā ca tayā ca diṭṭhāni. |
"Have been seen" means have been seen by me and by you. |
uttarāpi suṇātu meti, “amhākaṃ catusaccapaṭivedhabhāvaṃ, dhītā me uttarāpi, suṇātū”ti vadati. |
"May Uttarā also hear me" means, "May my daughter Uttarā also hear of our attainment of the four truths," she says. |
saha saccapaṭivedheneva sāpi sūcilomo viya sabbaṃ setakaṇḍukacchuādibhāvaṃ pahāya dibbasampattiṃ paṭilabhati saddhiṃ puttena. |
Simultaneously with the penetration of the truths, she too, like Sūciloma, abandoned all states of white spots, scabies, etc., and obtained divine bliss along with her son. |
dhītā panassā yathā nāma loke mātāpitūhi issariye laddhe puttānampi taṃ hoti, evaṃ mātu-ānubhāveneva sampattiṃ labhi. |
Her daughter, however, just as in the world, when parents obtain sovereignty, their children also get it, so she obtained bliss through the power of her mother. |
tato paṭṭhāya ca sā saddhiṃ puttakehi gandhakuṭisamīparukkheyeva nivāsarukkhaṃ labhitvā sāyaṃ pātaṃ buddhadassanaṃ labhamānā dhammaṃ suṇamānā dīgharattaṃ tattheva vasi. |
And from that time on, she, having obtained a dwelling-tree near the fragrant chamber with her children, seeing the Buddha in the evening and morning, and listening to the Dhamma, lived there for a long time. |
sattamaṃ. |
Seventh. |
♦ 8. sudattasuttavaṇṇanā SN 10.8 |
♦ 8. Commentary on the Sudatta Sutta |
♦ 242. aṭṭhame kenacideva karaṇīyenāti vāṇijjakammaṃ adhippetaṃ. |
♦ 242. In the eighth, "for some business" means the business of commerce is intended. |
anāthapiṇḍiko ca rājagahaseṭṭhi ca aññamaññaṃ bhaginipatikā honti. |
Anāthapiṇḍika and the treasurer of Rājagaha are brothers-in-law to each other. |
yadā rājagahe uṭṭhānakabhaṇḍakaṃ mahagghaṃ hoti, tadā rājagahaseṭṭhi taṃ gahetvā pañcasakaṭasatehi sāvatthiṃ gantvā yojanamatte ṭhito attano āgatabhāvaṃ jānāpeti. |
When merchandise for setting up a business is expensive in Rājagaha, the treasurer of Rājagaha takes it with five hundred carts, goes to Sāvatthī, and stopping at a distance of a yojana, he announces his arrival. |
anāthapiṇḍiko paccuggantvā tassa mahāsakkāraṃ katvā ekayānaṃ āropetvā sāvatthiṃ pavisati. |
Anāthapiṇḍika goes out to meet him, pays him great respect, puts him in a single chariot, and enters Sāvatthī. |
so sace bhaṇḍaṃ lahukaṃ vikkīyati, vikkiṇāti. |
If the merchandise sells quickly, he sells it. |
no ce, bhaginighare ṭhapetvā pakkamati. |
If not, he leaves it in his sister's house and departs. |
anāthapiṇḍikopi tatheva karoti. |
Anāthapiṇḍika also does the same. |
svāyaṃ tadāpi teneva karaṇīyena agamāsi. |
So on this occasion too, he went for the same business. |
taṃ sandhāyetaṃ vuttaṃ. |
This is said with reference to that. |
♦ taṃ divasaṃ pana rājagahaseṭṭhi yojanamatte ṭhitena anāthapiṇḍikena āgatabhāvajānanatthaṃ pesitaṃ paṇṇaṃ na suṇi, dhammassavanatthāya vihāraṃ agamāsi. |
♦ On that day, however, the treasurer of Rājagaha did not hear the message sent by Anāthapiṇḍika, who was staying a yojana away, to announce his arrival; he had gone to the monastery to listen to the Dhamma. |
so dhammakathaṃ sutvā svātanāya buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā attano ghare uddhanakhaṇāpanadāruphālanādīni kāresi. |
He, having heard the Dhamma talk, invited the Sangha of monks with the Buddha at its head for the next day, and in his own house, he had ovens dug, firewood split, and so on. |
anāthapiṇḍikopi “idāni mayhaṃ paccuggamanaṃ karissati, idāni karissatī”ti gharadvārepi paccuggamanaṃ alabhitvā antogharaṃ paviṭṭho paṭisanthārampi na bahuṃ alattha. |
Anāthapiṇḍika too, thinking, "Now he will come to meet me, now he will come," and not receiving any welcome even at the house gate, entered the house and did not receive much of a welcome. |
“kiṃ, mahāseṭṭhi, kusalaṃ dārakarūpānaṃ? |
"What, great treasurer, is the welfare of the children? |
nasi magge kilanto”ti? |
Were you not tired on the road?" |
ettakova paṭisanthāro ahosi. |
That was the extent of the welcome. |
so tassa mahābyāpāraṃ disvā, “kiṃ nu te, gahapati, āvāho vā bhavissatī”ti? |
He, seeing his great activity, asked, "What, householder, is there a wedding or something?" |
khandhake āgatanayeneva kathaṃ pavattetvā tassa mukhato buddhasaddaṃ sutvā pañcavaṇṇaṃ pītiṃ paṭilabhi. |
He started the conversation in the manner related in the Khandhakas, and hearing the word "Buddha" from his mouth, he experienced the five kinds of joy. |
sā tassa sīsena uṭṭhāya yāva pādapiṭṭhiyā, pādapiṭṭhiyā uṭṭhāya yāva sīsā gacchati, ubhato uṭṭhāya majjhe osarati, majjhe uṭṭhāya ubhato gacchati. |
It rose from his head and went down to the soles of his feet, and from the soles of his feet it rose up to his head. Rising from both ends, it settled in the middle; rising from the middle, it went to both ends. |
so pītiyā nirantaraṃ phuṭṭho, “buddhoti tvaṃ, gahapati, vadesi? |
He was completely pervaded with joy, and asked, "Do you say 'Buddha,' householder? |
buddho tāhaṃ, gahapati, vadāmī”ti evaṃ tikkhattuṃ pucchitvā, “ghosopi kho eso dullabho lokasmiṃ yadidaṃ buddho”ti āha. |
I say 'Buddha,' householder." Thus he asked three times, and said, "This sound itself, that is, 'Buddha,' is rare in the world." |
idaṃ sandhāya vuttaṃ “assosi kho anāthapiṇḍiko, gahapati, buddho kira loke uppanno”ti. |
This is said with reference to this: "Anāthapiṇḍika the householder heard, 'It seems a Buddha has arisen in the world.'" |
♦ etadahosi akālo kho ajjāti so kira taṃ seṭṭhiṃ pucchi, “kuhiṃ gahapati satthā viharatī”ti? |
♦ This occurred to him: "Today is an inopportune time." It is said he asked that treasurer, "Where, householder, does the Teacher dwell?" |
athassa so — “buddhā nāma durāsadā āsīvisasadisā honti, satthā sivathikāya vasati, na sakkā tattha tumhādisehi imāya velāya gantun”ti ācikkhi. |
Then he told him, "Buddhas are hard to approach, like venomous snakes. The Teacher is staying in the charnel ground. It is not possible for people like you to go there at this time." |
athassa etadahosi. |
Then this occurred to him. |
buddhagatāya satiyā nipajjīti taṃdivasaṃ kirassa bhaṇḍasakaṭesu vā upaṭṭhākesu vā cittampi na uppajji, sāyamāsampi na akāsi, sattabhūmikaṃ pana pāsādaṃ āruyha supaññattālaṅkatavarasayane “buddho buddho”ti sajjhāyaṃ karontova nipajjitvā niddaṃ okkami. |
He lay down with his mind fixed on the Buddha. On that day, it is said, his mind did not even turn to his merchandise carts or his attendants. He did not even have his evening meal. He ascended to the seven-storied palace and, lying down on a well-prepared, decorated, excellent bed, just reciting "Buddha, Buddha," he fell asleep. |
tena vuttaṃ “buddhagatāya satiyā nipajjī”ti. |
Therefore it is said, "he lay down with his mind fixed on the Buddha." |
♦ rattiyā sudaṃ tikkhattuṃ uṭṭhāsi pabhātanti maññamānoti paṭhamayāme tāva vītivatte uṭṭhāya buddhaṃ anussari, athassa balavappasādo udapādi, pītiāloko ahosi, sabbatamaṃ vigacchi, dīpasahassujjalaṃ viya canduṭṭhānaṃ sūriyuṭṭhānaṃ viya ca jātaṃ. |
♦ "During the night, he got up three times, thinking it was dawn." After the first watch of the night had passed, he got up and remembered the Buddha. Then a strong sense of confidence arose in him, and a light of joy appeared. All darkness vanished. It became like a thousand lamps lit, like the rising of the moon, like the rising of the sun. |
so “papādaṃ āpanno vatamhi, sūriyo uggato”ti uṭṭhāya ākāsatale ṭhitaṃ candaṃ ulloketvā “ekova yāmo gato, aññe dve atthī”ti puna pavisitvā nipajji. |
He, thinking, "I have made a mistake, the sun has risen," got up and, looking at the moon standing in the sky, thought, "Only one watch has passed, there are two more." He went back in and lay down. |
etenupāyena majjhimayāmāvasānepi pacchimayāmāvasānepīti tikkhattuṃ uṭṭhāsi. |
In this way, at the end of the middle watch and at the end of the last watch, he got up three times. |
pacchimayāmāvasāne pana balavapaccūseyeva uṭṭhāya ākāsatalaṃ āgantvā mahādvārābhimukhova ahosi, sattabhūmikadvāraṃ sayameva vivaṭaṃ ahosi. |
At the end of the last watch, however, he got up in the strong dawn and went to the sky-terrace, facing the main gate. The seven-storied gate opened by itself. |
so pāsādā oruyha antaravīthiṃ paṭipajji. |
He descended from the palace and entered the inner street. |
♦ vivariṃsūti “ayaṃ mahāseṭṭhi ‘buddhupaṭṭhānaṃ gamissāmī’ti nikkhanto, paṭhamadassaneneva sotāpattiphale patiṭṭhāya tiṇṇaṃ ratanānaṃ aggupaṭṭhāko hutvā asadisaṃ saṅghārāmaṃ katvā cātuddisassa ariyagaṇassa anāvaṭadvāro bhavissati, na yuttamassa dvāraṃ pidahitun”ti cintetvā vivariṃsu. |
♦ "They opened" means thinking, "This great treasurer has set out thinking, 'I will go to attend on the Buddha.' At the very first sight, he will be established in the fruit of stream-entry and, becoming the chief supporter of the three jewels, he will build an incomparable monastery for the Sangha and will have an open door for the noble community of the four directions. It is not right to close the gate for him," they opened it. |
antaradhāyīti rājagahaṃ kira ākiṇṇamanussaṃ antonagare nava koṭiyo, bahinagare navāti taṃ upanissāya aṭṭhārasa manussakoṭiyo vasanti. |
"It disappeared" means Rājagaha, it is said, was crowded with people. Nine crores lived inside the city, and nine outside, making eighteen crores of people living in and around it. |
avelāya matamanusse bahi nīharituṃ asakkontā aṭṭālake ṭhatvā bahidvāre khipanti. |
Being unable to take out the dead at an untimely hour, they would stand on a watchtower and throw them out the outer gate. |
mahāseṭṭhi nagarato bahinikkhantamattova allasarīraṃ pādena akkami, aparampi piṭṭhipādena pahari. |
The great treasurer, just as he left the city, stepped on a fresh corpse with his foot. He struck another with the back of his foot. |
makkhikā uppatitvā parikiriṃsu. |
Flies rose up and swarmed around. |
duggandho nāsapuṭaṃ abhihani. |
A foul smell struck his nostrils. |
buddhappasādo tanuttaṃ gato. |
His confidence in the Buddha lessened. |
tenassa āloko antaradhāyi, andhakāro pāturahosi. |
Because of that, the light disappeared, and darkness appeared. |
saddamanussāvesīti “seṭṭhissa ussāhaṃ janessāmī”ti suvaṇṇakiṅkiṇikaṃ ghaṭṭento viya madhurassarena saddaṃ anussāvesi. |
"He made a sound" means thinking, "I will arouse the treasurer's enthusiasm," he made a sound with a sweet voice, as if shaking a golden bell. |
♦ sataṃ kaññāsahassānīti purimapadānipi imināva sahassapadena saddhiṃ sambandhanīyāni. |
♦ "A hundred thousand maidens" means the preceding words should also be connected with this word "thousand." |
yatheva hi sataṃ kaññāsahassāni, sataṃ sahassāni hatthī, sataṃ sahassāni assā, sataṃ sahassāni rathāti ayamettha attho. |
Just as there are a hundred thousand maidens, a hundred thousand elephants, a hundred thousand horses, a hundred thousand chariots; this is the meaning here. |
iti ekekasatasahassameva dīpitaṃ. |
Thus, one hundred thousand of each is indicated. |
padavītihārassāti padavītihāro nāma samagamane dvinnaṃ padānaṃ antare muṭṭhiratanamattaṃ. |
"Of a footstep" means a footstep is the space of a fist-and-a-jewel between two feet in normal walking. |
kalaṃ nāgghanti soḷasinti taṃ ekaṃ padavītihāraṃ soḷasabhāge katvā tato eko koṭṭhāso puna soḷasadhā, tato eko soḷasadhāti evaṃ soḷasa vāre soḷasadhā bhinnassa eko koṭṭhāso soḷasikalā nāma, taṃ soḷasikalaṃ etāni cattāri satasahassāni na agghanti. |
"Are not worth a sixteenth part" means that single footstep, divided into sixteen parts, and then one of those parts again into sixteen, and one of those again into sixteen, and so on, sixteen times divided by sixteen, one part is called a sixteenth part. These four hundred thousands are not worth that sixteenth part. |
idaṃ vuttaṃ hoti — sataṃ hatthisahassāni sataṃ assasahassāni sataṃ rathasahassāni sataṃ kaññāsahassāni, tā ca kho āmukkamaṇikuṇḍalā sakalajambudīparājadhītaro vāti imasmā ettakā lābhā vihāraṃ gacchantassa tasmiṃ soḷasikalasaṅkhāte padese pavattacetanāva uttaritarāti. |
This is what is said: A hundred thousand elephants, a hundred thousand horses, a hundred thousand chariots, and a hundred thousand maidens, and they, adorned with jeweled earrings, the daughters of all the kings of Jambudīpa—these so many gains are not worth the volition that arises in that space called a sixteenth part of a footstep for one going to the monastery. |
idaṃ pana vihāragamanaṃ kassa vasena gahitanti? |
But on what basis is this going to the monastery taken? |
vihāraṃ gantvā anantarāyena sotāpattiphale patiṭṭhahantassa. |
For one who goes to the monastery and, without any obstacle, is established in the fruit of stream-entry. |
“gandhamālādīhi pūjaṃ karissāmi, cetiyaṃ vandissāmi, dhammaṃ sossāmi, dīpapūjaṃ karissāmi, saṅghaṃ nimantetvā dānaṃ dassāmi, sikkhāpadesu vā saraṇesu vā patiṭṭhahissāmī”ti gacchatopi vasena vaṭṭatiyeva. |
"I will make an offering with perfumes, garlands, etc., I will pay homage to a stupa, I will listen to the Dhamma, I will make an offering of lamps, I will invite the Sangha and give alms, or I will be established in the precepts or the refuges"—it is also valid on the basis of one who goes with such intentions. |
♦ andhakāro antaradhāyīti so kira cintesi — “ahaṃ ekakoti saññaṃ karomi, anuyuttāpi me atthi, kasmā bhāyāmī”ti sūro ahosi. |
♦ "The darkness disappeared" means he, it is said, thought, "I am making a perception of 'I am one,' but I also have followers. Why should I be afraid?" He became brave. |
athassa balavā buddhappasādo udapādi. |
Then a strong confidence in the Buddha arose in him. |
tasmā andhakāro antaradhāyīti. |
Therefore, the darkness disappeared. |
sesavāresupi eseva nayo. |
This same method applies to the other instances. |
apica purato purato gacchanto bhiṃsanake susānamagge aṭṭhikasaṅkhalikasamaṃsalohitantiādīni anekavidhāni kuṇapāni addasa . |
Moreover, as he went further and further, he saw on the terrifying cremation ground path many kinds of corpses, such as skeletons, connected bones, flesh and blood. |
soṇasiṅgālādīnaṃ saddaṃ assosi. |
He heard the sound of dogs, jackals, and so on. |
taṃ sabbaṃ parissayaṃ punappunaṃ buddhagataṃ pasādaṃ vaḍḍhetvā maddanto agamāsiyeva. |
He overcame all that danger by repeatedly increasing his confidence in the Buddha and went on. |
♦ ehi sudattāti so kira seṭṭhi gacchamānova cintesi — “imasmiṃ loke bahū pūraṇakassapādayo titthiyā ‘mayaṃ buddhā mayaṃ buddhā’ti vadanti, kathaṃ nu kho ahaṃ satthu buddhabhāvaṃ jāneyyan”ti? |
♦ "Come, Sudatta"—it is said that the treasurer, as he was going, thought, "In this world, there are many sectarians like Pūraṇa Kassapa and others who say, 'We are Buddhas, we are Buddhas.' How, I wonder, will I know the Teacher's state of being a Buddha?" |
athassa etadahosi — “mayhaṃ guṇavasena uppannaṃ nāmaṃ mahājano jānāti, kuladattiyaṃ pana me nāmaṃ aññatra mayā na koci jānāti. |
Then this occurred to him: "The name that has arisen due to my virtues is known to the great crowd, but my family-given name, no one knows except me. |
sace buddho bhavissati, kuladattikanāmena maṃ ālapissatī”ti. |
If he is a Buddha, he will address me by my family-given name." |
satthā tassa cittaṃ ñatvā evamāha. |
The Teacher, knowing his thought, said so. |
♦ parinibbutoti kilesaparinibbānena parinibbuto. |
♦ "Fully extinguished" means fully extinguished by the extinguishment of the defilements. |
āsattiyoti taṇhāyo. |
"Attachments" means cravings. |
santinti kilesavūpasamaṃ. |
"Peace" means the calming of the defilements. |
pappuyyāti patvā. |
"Having attained" means having attained. |
idañca pana vatvā satthā tassa anupubbikathaṃ kathetvā matthake cattāri saccāni pakāsesi. |
And having said this, the Teacher gave him a gradual discourse and at the end explained the four truths. |
seṭṭhi dhammadesanaṃ sutvā sotāpattiphale patiṭṭhāya buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā punadivasato paṭṭhāya mahādānaṃ dātuṃ ārabhi. |
The treasurer, having heard the Dhamma discourse, was established in the fruit of stream-entry and, having invited the Sangha of monks with the Buddha at its head, began to give great alms from the next day onwards. |
bimbisārādayo seṭṭhissa sāsanaṃ pesenti — “tvaṃ āgantuko, yaṃ nappahoti, taṃ ito āharāpehī”ti. |
Bimbisāra and others send a message to the treasurer: "You are a visitor. Whatever is not sufficient, have it brought from here." |
so “alaṃ tumhe bahukiccā”ti sabbe paṭikkhipitvā pañcahi sakaṭasatehi ānītavibhavena sattāhaṃ mahādānaṃ adāsi. |
He, saying, "Enough, you have many duties," rejected them all and, with the wealth brought in five hundred carts, gave great alms for seven days. |
dānapariyosāne ca bhagavantaṃ sāvatthiyaṃ vassāvāsaṃ paṭijānāpetvā rājagahassa ca sāvatthiyā ca antare yojane yojane satasahassaṃ datvā pañcacattālīsa vihāre kārento sāvatthiṃ gantvā jetavanamahāvihāraṃ kāretvā buddhappamukhassa bhikkhusaṅghassa niyyādesīti. |
And at the end of the alms-giving, having had the Blessed One promise to spend the rains-residence in Sāvatthī, he gave a hundred thousand at every yojana between Rājagaha and Sāvatthī, had forty-five monasteries built, and having gone to Sāvatthī, had the great monastery of Jetavana built and handed it over to the Sangha of monks with the Buddha at its head. |
aṭṭhamaṃ. |
Eighth. |
♦ 9. paṭhamasukkāsuttavaṇṇanā SN 10.9 |
♦ 9. Commentary on the First Sukkā Sutta |
♦ 243. navame rathikāya rathikanti ekaṃ rathikaṃ gahetvā tato aparaṃ gacchanto rathikāya rathikaṃ upasaṅkamanto nāma hoti. |
♦ 243. In the ninth, "from street to street" means taking one street and then going to another, one is said to approach from street to street. |
siṅghāṭakepi eseva nayo. |
The same method applies to a crossroads. |
ettha ca rathikāti racchā. |
And here, "rathikā" is a street. |
siṅghāṭakanti catukkaṃ. |
"Siṅghāṭaka" is a crossroads. |
kiṃ me katāti kiṃ ime katā? |
"What have they done to me?" means what have these done? |
kiṃ karontīti attho. |
What are they doing? this is the meaning. |
madhupītāva seyareti gandhamadhupānaṃ pītā viya sayanti. |
"They seem to be drunk on honey" means they lie as if they have drunk the honey of perfumes. |
gandhamadhupānaṃ pīto kira sīsaṃ ukkhipituṃ na sakkoti, asaññī hutvā sayateva. |
One who has drunk the honey of perfumes, it is said, cannot lift his head; he lies unconscious. |
tasmā evamāha. |
Therefore he says so. |
♦ tañca pana appaṭivānīyanti tañca pana dhammaṃ appaṭivānīyaṃ deseti. |
♦ "And that Dhamma is not to be rejected" means and he teaches that Dhamma which is not to be rejected. |
bāhirakañhi sumadhurampi bhojanaṃ punappunaṃ bhuñjantassa na ruccati, “apanetha, kiṃ iminā”ti? |
For external food, even if very sweet, if eaten repeatedly, is not pleasing. "Take it away, what is the use of this?" |
paṭivānetabbaṃ apanetabbaṃ hoti, na evamayaṃ dhammo. |
It has to be rejected, it has to be removed. This Dhamma is not like that. |
imaṃ hi dhammaṃ paṇḍitā vassasatampi vassasahassampi suṇantā tittiṃ na gacchanti. |
For the wise, even if they listen to this Dhamma for a hundred years or a thousand years, they do not get tired of it. |
tenāha “appaṭivānīyan”ti. |
Therefore he says, "not to be rejected." |
asecanakamojavanti anāsittakaṃ ojavantaṃ. |
"It has flavor without being seasoned" means it has flavor without being sprinkled. |
yathā hi bāhirāni asambhinnapāyāsādīnipi sappimadhusakkharāhi āsittāni yojitāneva madhurāni ojavantāni honti, na evamayaṃ dhammo. |
Just as external things like unmixed rice-porridge, etc., even if sprinkled and mixed with ghee, honey, and sugar, are sweet and have flavor, this Dhamma is not like that. |
ayaṃ hi attano dhammatāya madhuro ceva ojavā ca, na aññena upasitto. |
This is sweet and has flavor by its own nature, not sprinkled with anything else. |
tenāha “asecanakamojavan”ti. |
Therefore he says, "it has flavor without being seasoned." |
pivanti maññe sappaññāti paṇḍitapurisā pivanti viya. |
"The wise, I think, drink it" means wise men drink it as it were. |
valāhakameva panthagūti valāhakantarato nikkhantaudakaṃ ghammābhitattā pathikā viya. |
"Like travelers from a cloud" means like travelers afflicted by heat drinking water that has come out from between clouds. |
navamaṃ. |
Ninth. |
♦ 10-11. dutiyasukkāsuttādivaṇṇanā |
♦ 10-11. Commentary on the Second Sukkā Sutta and others |
♦ 244. dasame puññaṃ vata pasavi bahunti bahuṃ vata puññaṃ pasavatīti. |
♦ 244. In the tenth, "it produces much merit, indeed" means it produces much merit, indeed. |
dasamaṃ. |
Tenth. |
♦ 245. ekādasamaṃ uttānameva. |
♦ 245. The eleventh is self-evident. |
ekādasamaṃ. |
Eleventh. |
♦ 12. āḷavakasuttavaṇṇanā SN 10.12 |
♦ 12. Commentary on the Āḷavaka Sutta |
♦ 246. dvādasame āḷaviyanti āḷavīti taṃ raṭṭhampi nagarampi. |
♦ 246. In the twelfth, "in Āḷavī" means Āḷavī is both the country and the city. |
tañca bhavanaṃ nagarassa avidūre gāvutamatte ṭhitaṃ. |
And that dwelling was situated at a distance of about a gāvuta from the city. |
bhagavā tattha viharanto taṃ nagaraṃ upanissāya āḷaviyaṃ viharatīti vutto. |
The Blessed One, while dwelling there, is said to be dwelling in Āḷavī, with reference to that city. |
āḷavakassa yakkhassa bhavaneti ettha pana ayamanupubbikathā — āḷavako kira rājā vividhanāṭakūpabhogaṃ chaḍḍetvā corapaṭibāhanatthaṃ paṭirājanisedhanatthaṃ byāyāmakaraṇatthañca sattame sattame divase migavaṃ gacchanto ekadivasaṃ balakāyena saddhiṃ katikaṃ akāsi — “yassa passena migo palāyati, tasseva so bhāro”ti. |
In the dwelling of the yakkha Āḷavaka"—here, this is the gradual story: It is said that King Āḷavaka, having abandoned various kinds of entertainment, on the seventh day of each week, would go hunting to suppress robbers, to ward off rival kings, and for physical exercise. One day, he made a pact with his army: "Whichever side the deer escapes through, the blame is on that side. |
atha tasseva passena migo palāyi, javasampanno rājā dhanuṃ gahetvā pattikova tiyojanaṃ taṃ migaṃ anubandhi. |
Then a deer escaped through his side. The king, being swift, took his bow and, on foot, pursued that deer for three yojanas. |
eṇimigā ca tiyojanavegā eva honti. |
And deer of the eṇi species have a speed of three yojanas. |
atha parikkhīṇajavaṃ taṃ udakaṃ viya pavisitvā ṭhitaṃ vadhitvā dvidhā chetvā anatthikopi maṃsena “nāsakkhi migaṃ gahetun”ti apavādamocanatthaṃ kājenādāya āgacchanto nagarassāvidūre bahalapattapalāsaṃ mahānigrodhaṃ disvā parissamavinodanatthaṃ tassa mūlamupagato. |
Then, having killed it when its speed was exhausted and it was standing as if having entered water, he cut it in two and, even without bones, took the meat on a carrying pole to absolve himself of the blame of "he could not catch the deer." As he was coming back, not far from the city, he saw a great banyan tree with thick leaves and foliage and went to its base to rest from his fatigue. |
tasmiñca nigrodhe āḷavako yakkho mahārājasantikā bhavanaṃ labhitvā majjhanhikasamaye tassa rukkhassa chāyāya phuṭṭhokāsaṃ paviṭṭhe pāṇino khādanto paṭivasati. |
And in that banyan tree, the yakkha Āḷavaka, having received a dwelling from the great king, lives, eating the living beings who enter the space touched by the shade of that tree at midday. |
so taṃ disvā khādituṃ upagato. |
He, seeing him, came up to eat him. |
rājā tena saddhiṃ katikaṃ akāsi — “muñca maṃ, ahaṃ te divase divase manussañca thālipākañca pesessāmī”ti. |
The king made a pact with him: "Let me go. I will send you a person and a pot of cooked rice every day." |
yakkho — “tvaṃ rājūpabhogena pamatto na sarissasi, ahaṃ pana bhavanaṃ anupagatañca ananuññātañca khādituṃ na labhāmi, svāhaṃ bhavantampi jīyeyyan”ti na muñci. |
The yakkha said, "You, being intoxicated with royal pleasures, will not remember. But I cannot eat anyone who has not entered my dwelling or who has not been given permission. So I would be deprived of my dwelling too," and did not let him go. |
rājā “yaṃ divasaṃ na pesemi, taṃ divasaṃ maṃ gahetvā khādā”ti attānaṃ anujānitvā tena mutto nagarābhimukho agamāsi. |
The king, saying, "On the day I do not send someone, you can catch me and eat me," offered himself as a substitute and, being released by him, went towards the city. |
♦ balakāyo magge khandhāvāraṃ bandhitvā ṭhito rājānaṃ disvā, “kiṃ, mahārāja, ayasamattabhayā evaṃ kilantosī”ti? |
♦ The army, having set up camp on the road, saw the king and, saying, "What, great king, are you so tired from fear of a mere trifle?" |
vadanto paccuggantvā paṭiggahesi. |
went out to meet him and received him. |
rājā taṃ pavattiṃ anārocetvā nagaraṃ gantvā katapātarāso nagaraguttikaṃ āmantetvā etamatthaṃ ārocesi. |
The king, without telling them what had happened, went to the city and, after his morning meal, summoned the city-prefect and told him the matter. |
nagaraguttiko — “kiṃ, deva, kālaparicchedo kato”ti āha? |
The city-prefect asked, "What, Your Majesty, has a time limit been set?" |
na kato bhaṇeti. |
No time has been set, I say. |
duṭṭhu kataṃ, deva, amanussā hi paricchinnamattameva labhanti, aparicchinne pana janapadassābādho bhavissati, hotu deva, kiñcāpi evamakāsi, appossukko tvaṃ rajjasukhamanubhohi, ahamettha kātabbaṃ karissāmīti. |
That was badly done, Your Majesty. For non-human beings only get what has been limited. Without a limit, there will be trouble for the country. Let it be, Your Majesty. Even though you have done so, you enjoy the pleasures of kingship without worry. I will do what needs to be done in this matter. |
so kālasseva vuṭṭhāya bandhanāgāradvāre ṭhatvā ye ye vajjhā honti, te te sandhāya “yo jīvitatthiko, so nikkhamatū”ti bhaṇati. |
He, getting up early, stood at the prison gate and, with reference to those who were to be executed, said, "Whoever wants to live, let him come out." |
yo paṭhamaṃ nikkhamati, taṃ gehaṃ netvā nhāpetvā bhojetvā ca “imaṃ thālipākaṃ yakkhassa dehī”ti peseti. |
Whoever comes out first, he takes him home, bathes and feeds him, and then sends him, saying, "Give this pot of cooked rice to the yakkha." |
taṃ rukkhamūlaṃ paviṭṭhamattaṃyeva yakkho bheravaṃ attabhāvaṃ nimminitvā mūlakandaṃ viya khādi. |
As soon as he entered the base of the tree, the yakkha created a terrifying form and ate him like a root-tuber. |
yakkhānubhāvena kira manussānaṃ kesādīni upādāya sakalasarīraṃ navanītapiṇḍaṃ viya hoti, yakkhassa bhattaṃ gāhāpetuṃ gatapurisā taṃ disvā bhītā yathāmittaṃ ārocesuṃ. |
By the power of the yakkha, it is said, the entire body of humans, including their hair, etc., becomes like a lump of butter. The men who went to have the yakkha's meal served, seeing that, were frightened and reported it as it was. |
tato pabhuti “rājā core gahetvā yakkhassa detī”ti manussā corakammato paṭiviratā. |
From then on, people, saying, "The king catches thieves and gives them to the yakkha," refrained from thievery. |
tato aparena samayena navacorānaṃ abhāvena purāṇacorānañca parikkhayena bandhanāgārāni suññāni ahesuṃ. |
Then, after some time, due to the lack of new thieves and the exhaustion of old ones, the prisons became empty. |
♦ atha nagaraguttiko rañño ārocesi. |
♦ Then the city prefect informed the king. |
rājā attano dhanaṃ nagararacchāsu chaḍḍāpesi “appeva nāma koci lobhena gaṇheyyā”ti. |
The king had his wealth scattered on the city streets, thinking, "Perhaps someone will take it out of greed." |
taṃ pādenapi koci nacchupi. |
No one even touched it with their foot. |
so core alabhanto amaccānaṃ ārocesi. |
He, not finding any thieves, informed the ministers. |
amaccā “kulapaṭipāṭiyā ekamekaṃ jiṇṇakaṃ pesema, so pakatiyāpi maccupathe vattatī”ti āhaṃsu. |
The ministers said, "Let us send one old person from each family in succession. He is already on the path of death by nature." |
rājā “amhākaṃ pitaraṃ amhākaṃ pitāmahaṃ pesetīti manussā khobhaṃ karissanti, mā vo etaṃ ruccī”ti vāresi. |
The king, thinking, "People will get agitated, saying, 'He is sending our father, our grandfather.' Let this not be agreeable to you," forbade it. |
“tena hi, deva, dārakaṃ pesema uttānaseyyakaṃ, tathāvidhassa hi ‘mātā me’ti ‘pitā me’ti sineho natthī”ti āhaṃsu. |
"In that case, Your Majesty, let us send a suckling child. For such a one has no affection, thinking 'this is my mother' or 'this is my father'," they said. |
rājā anujāni. |
The king consented. |
te tathā akaṃsu. |
They did so. |
nagare dārakamātaro ca dārake gahetvā gabbhiniyo ca palāyitvā parajanapade dārake saṃvaḍḍhetvā ānenti. |
In the city, mothers with children and pregnant women fled, and in another country, they raise their children and bring them back. |
evaṃ dvādasa vassāni gatāni. |
Thus twelve years passed. |
♦ tato ekadivasaṃ sakalanagaraṃ vicinitvā ekampi dārakaṃ alabhitvā amaccā rañño ārocesuṃ — “natthi, deva, nagare dārako ṭhapetvā antepure tava puttaṃ āḷavakakumāran”ti. |
♦ Then one day, having searched the entire city and not finding a single child, the ministers informed the king: "There is no child in the city, Your Majesty, except for your son, Prince Āḷavaka, in the inner palace." |
rājā “yathā mama putto piyo, evaṃ sabbalokassa, attanā pana piyataraṃ natthi, gacchatha tampi datvā mama jīvitaṃ rakkhathā”ti. |
The king said, "Just as my son is dear to me, so is he to all the world. But there is nothing dearer than oneself. Go, give him too, and save my life." |
tena ca samayena āḷavakassa mātā puttaṃ nhāpetvā maṇḍetvā dukūlacumbaṭake katvā aṅke sayāpetvā nisinnā hoti. |
And at that time, Āḷavaka's mother, having bathed and adorned her son, made him a turban of fine cloth, and was sitting with him sleeping in her lap. |
rājapurisā rañño āṇāya tattha gantvā vippalapantiyā tassā soḷasannañca devisahassānaṃ saddhiṃ dhātiyā taṃ ādāya pakkamiṃsu, “sve yakkhabhakkho bhavissatī”ti. |
The king's men, by the king's order, went there and, as she and the sixteen thousand queens along with the nurse were lamenting, they took him and departed, thinking, "Tomorrow he will be the yakkha's food." |
taṃdivasañca bhagavā paccūsasamayaṃ paccuṭṭhāya jetavanavihāre gandhakuṭiyaṃ mahākaruṇāsamāpattiṃ samāpajjitvā buddhacakkhunā lokaṃ olokento addasa āḷavakassa kumārassa anāgāmiphaluppattiyā upanissayaṃ yakkhassa ca sotāpattiphaluppattiyā, desanāpariyosāne ca caturāsītipāṇasahassānaṃ dhammacakkhupaṭilābhassāti. |
And on that day, the Blessed One, having risen at dawn, in the fragrant chamber of the Jetavana monastery, having entered the attainment of great compassion, surveyed the world with his Buddha-eye and saw the supporting condition for the attainment of the fruit of non-returning for Prince Āḷavaka, and for the attainment of the fruit of stream-entry for the yakkha, and at the end of the discourse, for the attainment of the eye of the Dhamma for eighty-four thousand beings. |
so vibhātāya rattiyā purimabhattakiccaṃ katvā suniṭṭhitapacchābhattakicco kāḷapakkhūposathadivase vattamāne oggate sūriye eko adutiyo pattacīvaramādāya pādamaggeneva sāvatthito tiṃsa yojanāni gantvā tassa yakkhassa bhavanaṃ pāvisi. |
He, after the night had passed and the morning meal was done, and the after-meal duties were well completed, on the day of the Uposatha of the dark fortnight, when the sun had set, alone and without a companion, taking his bowl and robes, walked thirty yojanas from Sāvatthī and entered the yakkha's dwelling. |
tena vuttaṃ “āḷavakassa yakkhassa bhavane”ti. |
Therefore it is said, "in the dwelling of the yakkha Āḷavaka." |
♦ kiṃ pana bhagavā yasmiṃ nigrodhe āḷavakassa bhavanaṃ, tassa mūle vihāsi, udāhu bhavaneyevāti? |
♦ But did the Blessed One dwell at the base of the banyan tree where Āḷavaka's dwelling was, or in the dwelling itself? |
bhavaneyeva. yatheva hi yakkhā attano bhavanaṃ passanti, tathā bhagavāpi. |
In the dwelling itself. For just as yakkhas see their own dwelling, so too does the Blessed One. |
so tattha gantvā bhavanadvāre aṭṭhāsi. |
He went there and stood at the door of the dwelling. |
tadā āḷavako himavante yakkhasamāgamaṃ gato hoti. |
At that time, Āḷavaka had gone to a gathering of yakkhas in the Himalayas. |
tato āḷavakassa dvārapālo gadrabho nāma yakkho bhagavantaṃ upasaṅkamitvā vanditvā, “kiṃ, bhante, bhagavā vikāle āgato”ti āha. |
Then Āḷavaka's doorkeeper, a yakkha named Gadrabha, approached the Blessed One, paid homage, and said, "What, venerable sir, has the Blessed One come at an inopportune time?" |
āma, gadrabha, āgatomhi, sace te agaru, vihareyyāmekarattaṃ āḷavakassa bhavaneti . |
Yes, Gadrabha, I have come. If it is not a burden to you, I would like to stay one night in Āḷavaka's dwelling. |
na me, bhante, garu, apica kho so yakkho kakkhaḷo pharuso, mātāpitūnampi abhivādanādīni na karoti, mā rucci bhagavato idha vāsoti. |
It is no burden to me, venerable sir, but that yakkha is harsh and fierce. He does not even pay respect to his mother and father. May the Blessed One not like to stay here. |
jānāmi, gadrabha, tassa sabhāvaṃ, na koci mamantarāyo bhavissati. |
"I know, Gadrabha, his nature. No harm will come to me. |
sace te agaru, vihareyyāmekarattanti. |
If it is not a burden to you, I would like to stay one night." |
♦ dutiyampi gadrabho yakkho bhagavantaṃ etadavoca — “aggitattakapālasadiso, bhante, āḷavako, mātāpitaroti vā samaṇabrāhmaṇāti vā dhammoti vā na jānāti, idhāgatānaṃ pana cittakkhepampi karoti, hadayampi phāleti, pādepi gahetvā parasamuddaṃ vā paracakkavāḷaṃ vā khipatī”ti. |
♦ A second time the yakkha Gadrabha said this to the Blessed One: "He is like a heated iron pan, venerable sir, Āḷavaka. He does not know 'mother and father' or 'ascetic and brahmin' or 'Dhamma.' He even causes mental disturbance to those who come here, he even splits their hearts, and he even seizes them by the feet and throws them across the ocean or to another world-system." |
dutiyampi bhagavā āha — “jānāmi, gadrabha, sacepi te agaru, vihareyyāmekarattan”ti. |
A second time the Blessed One said: "I know, Gadrabha. If it is not a burden to you, I would like to stay one night." |
na me, bhante, garu, apica kho so yakkho attano anārocetvā anujānantaṃ maṃ jīvitāpi voropeyya, ārocemi, bhante, tassāti. |
It is no burden to me, venerable sir, but that yakkha might even take my life for letting someone in without telling him. I will inform him, venerable sir. |
yathāsukhaṃ, gadrabha, ārocehīti. |
As you wish, Gadrabha, inform him. |
“tena hi, bhante, tvameva jānāhī”ti bhagavantaṃ abhivādetvā himavantābhimukho pakkāmi. |
"In that case, venerable sir, you yourself know best." Having paid homage to the Blessed One, he departed towards the Himalayas. |
bhavanadvārampi sayameva bhagavato vivaramadāsi. |
And the door of the dwelling opened by itself for the Blessed One. |
bhagavā antobhavanaṃ pavisitvā yattha abhilakkhitesu maṅgaladivasādīsu nisīditvā āḷavako siriṃ anubhoti, tasmiṃyeva dibbaratanamaye pallaṅke nisīditvā suvaṇṇābhaṃ muñci. |
The Blessed One entered the dwelling and, where Āḷavaka sits on auspicious days and so on and enjoys his splendor, he sat on that very couch made of divine jewels and emitted a golden radiance. |
taṃ disvā yakkhassa itthiyo āgantvā bhagavantaṃ vanditvā samparivāretvā nisīdiṃsu. |
Seeing that, the yakkha's women came, paid homage to the Blessed One, and sat surrounding him. |
bhagavā “pubbe tumhe dānaṃ datvā sīlaṃ samādiyitvā pūjaneyyaṃ pūjetvā imaṃ sampattiṃ pattā, idānipi tatheva karotha, mā aññamaññaṃ issāmacchariyābhibhūtā viharathā”tiādinā nayena tāsaṃ pakiṇṇakadhammakathaṃ kathesi. |
The Blessed One said to them, "You, in the past, by giving alms, undertaking the precepts, and honoring those worthy of honor, have attained this prosperity. Now too, do the same. Do not live overcome by envy and stinginess," and in this way, he gave them a miscellaneous Dhamma talk. |
tā bhagavato madhuranigghosaṃ sutvā sādhukārasahassāni datvā bhagavantaṃ samparivāretvā nisīdiṃsuyeva. |
They, having heard the Blessed One's sweet voice, gave thousands of shouts of approval and sat surrounding the Blessed One. |
gadrabhopi himavantaṃ gantvā āḷavakassārocesi — “yagghe, mārisa, jāneyyāsi vimāne te bhagavā nisinno”ti. |
Gadrabha too, having gone to the Himalayas, informed Āḷavaka: "May you know, my friend, that the Blessed One is seated in your mansion." |
so gadrabhassa saññaṃ akāsi “tuṇhī hohi, gantvā kattabbaṃ karissāmī”ti. |
He made a sign to Gadrabha, "Be quiet. I will go and do what needs to be done." |
purisamānena kira lajjito ahosi, tasmā “mā koci parisamajjhe suṇeyyā”ti evamakāsi. |
He was ashamed, it is said, by the man, therefore he did so, thinking, "May no one in the assembly hear." |
♦ tadā sātāgirahemavatā bhagavantaṃ jetavaneyeva vanditvā “yakkhasamāgamaṃ gamissāmā”ti saparivārā nānāyānehi ākāsena gacchanti. |
♦ At that time Sātāgira and Hemavata, having paid homage to the Blessed One in Jeta's Grove, thinking, "We will go to the yakkha gathering," with their retinues, go through the air in various vehicles. |
ākāse ca yakkhānaṃ sabbattha maggo natthi, ākāsaṭṭhāni vimānāni pariharitvā maggaṭṭhāneneva maggo hoti. |
And in the air, there is no path everywhere for yakkhas; the path is only where the path is, avoiding the mansions in the air. |
āḷavakassa pana vimānaṃ bhūmaṭṭhaṃ suguttaṃ pākāraparikkhittaṃ susaṃvihitadvārāṭṭālakagopuraṃ upari kaṃsajālasañchannaṃ mañjūsasadisaṃ tiyojanaṃ ubbedhena, tassa upari maggo hoti. |
But Āḷavaka's mansion is on the ground, well-guarded, surrounded by a wall, with well-arranged gates, watchtowers, and archways, covered on top with a bronze net, like a casket, three yojanas high, and the path is above it. |
te taṃ padesamāgamma gantuṃ nāsakkhiṃsu. |
They, having reached that place, were unable to go on. |
buddhānaṃ hi nisinnokāsassa uparibhāgena yāva bhavaggā koci gantuṃ na sakkoti. |
For no one, up to the highest heaven, can go over the place where a Buddha is seated. |
te “kimidan”ti? |
They, thinking, "What is this?" |
āvajjetvā bhagavantaṃ disvā ākāse khittaleḍḍu viya oruyha vanditvā dhammaṃ sutvā padakkhiṇaṃ katvā, “yakkhasamāgamaṃ gacchāma bhagavā”ti tīṇi vatthūni pasaṃsantā yakkhasamāgamaṃ agamaṃsu. |
having reflected and seen the Blessed One, descended like a clod of earth thrown into the air, paid homage, listened to the Dhamma, circumambulated him, and saying, "We are going to the yakkha gathering, Blessed One," praising the three things, went to the yakkha gathering. |
āḷavako te disvā, “idha nisīdathā”ti paṭikkamma okāsamadāsi. |
Āḷavaka, seeing them, said, "Sit here," and stepping back, gave them space. |
te āḷavakassa nivedesuṃ — “lābhā te, āḷavaka, yassa te bhavane bhagavā viharati, gacchāvuso, bhagavantaṃ payirupāsassū”ti. |
They informed Āḷavaka: "You are fortunate, Āḷavaka, in whose dwelling the Blessed One is staying. Go, venerable sir, and attend on the Blessed One." |
evaṃ bhagavā bhavaneyeva vihāsi, na yasmiṃ nigrodhe āḷavakassa bhavanaṃ, tassa mūleti. |
Thus the Blessed One dwelt in the dwelling itself, not at the base of the banyan tree where Āḷavaka's dwelling was. |
tena vuttaṃ — “ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati āḷavakassa yakkhassa bhavane”ti. |
Therefore it is said: "On one occasion, the Blessed One was dwelling in Āḷavī, in the dwelling of the yakkha Āḷavaka." |
♦ atha kho āḷavako ... pe ... etadavoca — “nikkhama, samaṇā”ti kasmā panāyaṃ etadavoca? |
♦ Then Āḷavaka... and so on... said this: "Get out, ascetic!" Why did he say this? |
rosetukāmatāya. tatrevaṃ ādito pabhuti sambandho veditabbo — ayaṃ hi yasmā assaddhassa saddhākathā dukkathā hoti dussīlādīnaṃ sīlādikathā viya, tasmā tesaṃ yakkhānaṃ santikā bhagavato pasaṃsaṃ sutvāyeva aggimhi pakkhittaloṇasakkharā viya abbhantare kopena taṭataṭāyamānahadayo hutvā “ko so bhagavā nāma, yo mama bhavanaṃ paviṭṭho”ti āha. |
With the intention of angering him. The connection from the beginning should be understood as follows: Since for one without faith, a talk on faith is a bad talk, like a talk on virtue for one who is immoral, etc., therefore, having heard the praise of the Blessed One from those yakkhas, with his heart crackling with anger inside like saltpeter thrown into a fire, he said, "Who is this Blessed One, who has entered my dwelling?" |
te ahaṃsu — “na tvaṃ, āvuso, jānāsi bhagavantaṃ amhākaṃ satthāraṃ, yo tusitabhavane ṭhito pañcamahāvilokitaṃ viloketvā”tiādinā nayena yāva dhammacakkapavattanā kathentā paṭisandhiādīsu dvattiṃsa pubbanimittāni vatvā, “imānipi tvaṃ, āvuso, acchariyāni nāddasā”ti? |
They said, "You do not know, venerable sir, the Blessed One, our teacher, who, while in the Tusita heaven, surveyed with the five great surveys," and so on, speaking up to the turning of the wheel of the Dhamma, they related the thirty-two preliminary signs at his conception, etc., and asked, "Did you not see these wonders, venerable sir?" |
codesuṃ. so disvāpi kodhavasena “nāddasan”ti āha. |
He, though he had seen them, said out of anger, "I did not see them." |
āvuso āḷavaka, passeyyāsi vā tvaṃ, na vā, ko tayā attho passatā vā apassatā vā? |
"Venerable sir Āḷavaka, whether you saw or not, what does it matter to you whether you saw or did not see? |
kiṃ tvaṃ karissasi amhākaṃ satthuno, yo tvaṃ taṃ upanidhāya calakkakudha-mahāusabhasamīpe tadahujātavacchako viya, tidhā pabhinnamattavāraṇasamīpe bhiṅkapotako viya, bhāsuravilambitakesarasobhitakkhandhassa migarañño samīpe jarasiṅgālo viya, diyaḍḍhayojanasatapavaḍḍhakāyasupaṇṇarājasamīpe chinnapakkhakākapotako viya khāyasi, gaccha yaṃ te karaṇīyaṃ, taṃ karohīti. |
What will you do to our teacher, you who appear like a calf born that day near a furious, six-horned great bull, like a young bee near a thrice-maddened great elephant, like an old jackal near a lion king with a mane shining with splendid, drooping hairs, like a crow-chick with clipped wings near a supaṇṇa king with a body one and a half hundred yojanas long? Go, do what you have to do." |
evaṃ vutte duṭṭho āḷavako uṭṭhahitvā manosilātale vāmapādena ṭhatvā — “passatha dāni tumhākaṃ vā satthā mahānubhāvo, ahaṃ vā”ti dakkhiṇapādena saṭṭhiyojanamattaṃ kelāsapabbatakūṭaṃ akkami. |
When this was said, the angry Āḷavaka got up and, standing on a slab of red arsenic with his left foot, said, "See now whether your teacher is of great power, or I am," and with his right foot, he stepped on the sixty-yojana-high peak of Mount Kelāsa. |
taṃ ayokūṭapahaṭo viya niddhantāyopiṇḍo papaṭikāyo muñci, so tatra ṭhatvā, “ahaṃ āḷavako”ti ugghosesi. |
It, like a lump of iron struck by an iron hammer, released sparks of purified iron ore. He stood there and proclaimed, "I am Āḷavaka!" |
sakalajambudīpaṃ saddo phari. |
The sound filled all of Jambudīpa. |
♦ cattāro kira saddā sakalajambudīpe sūyiṃsu — yañca puṇṇako yakkhasenāpati dhanañjayakorabyarājānaṃ jūtaṃ jinitvā apphoṭetvā “ahaṃ jinin”ti ugghosesi; |
♦ It is said that four sounds were heard throughout all of Jambudīpa: the one when Puṇṇaka, the yakkha general, having defeated King Dhanañjaya Korabya in a game of dice, clapped his hands and proclaimed, "I have won!"; |
yañca sakko devānamindo kassapabhagavato sāsane osakkante vissakammadevaputtaṃ sunakhaṃ karitvā — “ahaṃ pāpabhikkhū ca pāpabhikkhuniyo ca upāsake ca upāsikāyo ca sabbeva ca adhammavādino khādāmī”ti ugghosāpesi; |
the one when Sakka, king of the devas, when the dispensation of the Kassapa Buddha was declining, had Vissakamma, the deva's son, take the form of a dog and proclaim, "I am devouring the evil monks and evil nuns, the male and female lay followers, and all who hold wrong views!"; |
yañca kusajātake pabhāvatihetu sattahi rājūhi nagare uparuddhe pabhāvatiṃ attanā saha hatthikkhandhe āropetvā nagarā nikkhamma — “ahaṃ sīhassaramahākusarājā”ti mahāpuriso ugghosesi; |
the one when, in the Kusajātaka, when the city was besieged by seven kings for the sake of Pabhāvatī, the Great Being, having placed Pabhāvatī on an elephant's back with himself and left the city, proclaimed, "I am the great King Kusa with the lion's roar!"; |
yañca kelāsamuddhani ṭhatvā āḷavakoti. |
and the one when Āḷavaka stood on the peak of Kelāsa. |
tadā hi sakalajambudīpe dvāre ṭhatvā ugghositasadisaṃ ahosi. |
For at that time, it was as if a proclamation was made standing at the gate of all of Jambudīpa. |
tiyojanasahassavitthato ca himavāpi saṅkampi yakkhassānubhāvena. |
And the Himalayas, three thousand yojanas wide, trembled with the power of the yakkha. |
♦ so vātamaṇḍalaṃ samuṭṭhāpesi — “eteneva samaṇaṃ palāpessāmī”ti . |
♦ He stirred up a whirlwind, thinking, "With this I will drive away the ascetic." |
te puratthimādibhedā vātā samuṭṭhahitvā aḍḍhayojanayojanadviyojanatiyojanappamāṇāni pabbatakūṭāni padāletvā vanagaccharukkhādīni ummūlaṃ katvā, āḷavinagaraṃ pakkhantā jiṇṇahatthisālādīni cuṇṇentā chadaniṭṭhakā ākāse vidhamentā. |
Those winds, of the eastern and other directions, arose and, breaking mountain peaks of half a yojana, one yojana, two yojanas, and three yojanas in size, uprooting forest trees and shrubs, entered the city of Āḷavī, pulverizing old elephant stables and so on, and scattering roof tiles in the air. |
bhagavā “mā kassaci uparodho hotū”ti adhiṭṭhāsi. |
The Blessed One resolved, "May no one be harmed." |
te vātā dasabalaṃ patvā cīvarakaṇṇamattampi cāletuṃ nāsakkhiṃsu. |
Those winds, having reached the one with the ten powers, were not able to stir even the corner of his robe. |
tato mahāvassaṃ samuṭṭhāpesi. |
Then he stirred up a great rainstorm. |
“udakena ajjhottharitvā samaṇaṃ māressāmī”ti. |
I will kill the ascetic by covering him with water. |
tassānubhāvena uparūpari satapaṭalasahassapaṭalādibhedā valāhakā uṭṭhahitvā pavassiṃsu. |
By his power, clouds in layers of hundreds, thousands, etc., rose up one above the other and rained down. |
vuṭṭhidhārāvegena pathavī chiddā ahosi. |
The force of the rain showers pierced the earth. |
vanarukkhādīnaṃ upari mahogho āgantvā dasabalassa cīvare ussāvabindumattampi temetuṃ nāsakkhi. |
A great flood came over the forest trees and shrubs, but it was not able to wet even a drop of dew on the robe of the one with the ten powers. |
tato pāsāṇavassaṃ samuṭṭhāpesi. |
Then he stirred up a rain of stones. |
mahantāni mahantāni pabbatakūṭāni dhūmāyantāni pajjalantāni ākāsenāgantvā dasabalaṃ patvā dibbamālāguḷāni sampajjiṃsu. |
Huge mountain peaks, smoking and blazing, came through the air and, on reaching the one with the ten powers, turned into balls of divine garlands. |
tato paharaṇavassaṃ samuṭṭhāpesi. |
Then he stirred up a rain of weapons. |
ekatodhārāubhatodhārāasisattikhurappādayo dhūmāyantā pajjalantā ākāsenāgantvā dasabalaṃ patvā dibbapupphāni ahesuṃ. |
Swords with single and double edges, axes, knives, razors, and so on, smoking and blazing, came through the air and, on reaching the one with the ten powers, turned into divine flowers. |
tato aṅgāravassaṃ samuṭṭhāpesi. |
Then he stirred up a rain of embers. |
kiṃsuka vaṇṇā aṅgārā ākāsenāgantvā dasabalassa pādamūle dibbapupphāni hutvā vikīrayiṃsu. |
Embers the color of kiṃsuka flowers came through the air and, at the feet of the one with the ten powers, turned into divine flowers and were scattered. |
tato kukkulavassaṃ samuṭṭhāpesi. |
Then he stirred up a rain of hot ashes. |
accuṇhā kukkulā ākāsenāgantvā dasabalassa pādamūle candanacuṇṇaṃ hutvā nipatiṃsu. |
Very hot ashes came through the air and, at the feet of the one with the ten powers, turned into sandalwood powder and fell. |
tato vālikavassaṃ samuṭṭhāpesi. |
Then he stirred up a rain of sand. |
atisukhumavālikā dhūmāyantā pajjalantā ākāsenāgantvā dasabalassa pādamūle dibbapupphāni hutvā nipatiṃsu. |
Very fine sand, smoking and blazing, came through the air and, at the feet of the one with the ten powers, turned into divine flowers and fell. |
tato kalalavassaṃ samuṭṭhāpesi. |
Then he stirred up a rain of mud. |
taṃ kalalavassaṃ dhūmāyantaṃ pajjalantaṃ ākāsenāgantvā dasabalassa pādamūle dibbagandhaṃ hutvā nipati. |
That rain of mud, smoking and blazing, came through the air and, at the feet of the one with the ten powers, turned into divine perfume and fell. |
tato andhakāraṃ samuṭṭhāpesi “bhiṃsetvā samaṇaṃ palāpessāmī”ti. |
Then he stirred up a darkness, thinking, "I will frighten the ascetic and drive him away." |
taṃ caturaṅgasamannāgataṃ andhakārasadisaṃ hutvā dasabalaṃ patvā sūriyappabhāvihatamiva andhakāraṃ antaradhāyi. |
That darkness, like a fourfold darkness, on reaching the one with the ten powers, disappeared like darkness dispelled by the light of the sun. |
♦ evaṃ yakkho imāhi navahi vātavassapāsāṇapaharaṇaṅgārakukkulavālikakalalandhakāravuṭṭhīhi bhagavantaṃ palāpetuṃ asakkonto nānāvidhapaharaṇahatthāya anekappakārarūpabhūtagaṇasamākulāya caturaṅginiyā senāya sayameva bhagavantaṃ abhigato. |
♦ Thus the yakkha, being unable to drive away the Blessed One with these nine rains of wind, rain, stones, weapons, embers, hot ashes, sand, mud, and darkness, with his fourfold army, full of hordes of demons of various forms with various weapons in their hands, himself approached the Blessed One. |
te bhūtagaṇā anekappakāre vikāre katvā “gaṇhatha hanathā”ti bhagavato upari āgacchantā viya honti. |
Those hordes of demons, making various kinds of contortions, as if coming upon the Blessed One saying, "Seize him, kill him!" |
apica kho niddhantalohapiṇḍaṃ viya makkhikā, bhagavantaṃ allīyituṃ asamatthāva ahesuṃ. |
but like flies on a purified lump of iron, they were unable to touch the Blessed One. |
evaṃ santepi yathā bodhimaṇḍe māro āgatavelāyameva nivatto, tathā anivattetvā upaḍḍharattimattaṃ byākulamakaṃsu. |
Even so, just as Māra, at the time of his arrival at the Bodhi-maṇḍa, turned back, he did not turn back but caused a disturbance for about half the night. |
evaṃ upaḍḍharattimattaṃ anekappakāravibhiṃsanakadassanenapi bhagavantaṃ cāletuṃ asakkonto āḷavako cintesi — “yaṃnūnāhaṃ kenaci ajeyyaṃ dussāvudhaṃ muñceyyan”ti. |
Thus, being unable to move the Blessed One even by showing various kinds of terrifying sights for about half the night, Āḷavaka thought, "What if I were to release the Dussāvudha, which is unconquerable by anyone?" |
♦ cattāri kira āvudhāni loke seṭṭhāni — sakkassa vajirāvudhaṃ, vessavaṇassa gadāvudhaṃ, yamassa nayanāvudhaṃ, āḷavakassa dussāvudhanti. |
♦ It is said that four weapons are the best in the world: Sakka's thunderbolt weapon, Vessavaṇa's club weapon, Yama's eye weapon, and Āḷavaka's cloth weapon. |
yadi hi sakko duṭṭho vajirāvudhaṃ sinerumatthake pahareyya, aṭṭhasaṭṭhisahassādhikayojanasatasahassaṃ vinivijjhitvā heṭṭhato gaccheyya. |
If Sakka, being angry, were to strike the peak of Mount Sineru with his thunderbolt weapon, it would pierce through sixty-eight thousand plus one hundred thousand yojanas and go down below. |
vessavaṇena kujjhanakāle vissajjitaṃ gadāvudhaṃ bahūnaṃ yakkhasahassānaṃ sīsaṃ pātetvā puna hatthapāsaṃ āgantvā tiṭṭhati. |
The club weapon released by Vessavaṇa when he is angry fells the heads of many thousands of yakkhas and returns to his hand and stays there. |
yamena duṭṭhena nayanāvudhena olokitamatte anekāni kumbhaṇḍasahassāni tattakapāle tilā viya pharantāni vinassanti. |
When Yama is angry, at the mere glance of his eye weapon, many thousands of kumbhaṇḍas perish, sizzling like sesame seeds in a hot pan. |
āḷavako duṭṭho sace ākāse dussāvudhaṃ muñceyya, dvādasa vassāni devo na vasseyya. |
If the angry Āḷavaka were to release his cloth weapon into the sky, it would not rain for twelve years. |
sace pathaviyaṃ muñceyya. |
If he were to release it on the earth. |
sabbarukkhatiṇādīni sussitvā dvādasavassantare na puna viruheyyuṃ. |
All trees, grasses, etc., would dry up and would not sprout again for twelve years. |
sace samudde muñceyya, tattakapāle udakabindu viya sabbamudakaṃ susseyya. |
If he were to release it on the ocean, all the water would dry up like a drop of water on a hot pan. |
sace sinerusadisepi pabbate muñceyya, khaṇḍākhaṇḍaṃ hutvā vikireyya. |
If he were to release it even on a mountain like Sineru, it would break into pieces and be scattered. |
so evaṃ mahānubhāvaṃ dussāvudhaṃ uttarisāṭakaṃ muñcitvā aggahesi. |
He, having such a powerful cloth weapon, took off his upper garment and seized it. |
yebhuyyena dasasahassīlokadhātudevatā vegena sannipatiṃsu “ajja bhagavā āḷavakaṃ damessati, tattha dhammaṃ sossāmā”ti yuddhadassanakāmāpi devatā sannipatiṃsu. |
For the most part, the deities of the ten-thousand-world-system quickly assembled, thinking, "Today the Blessed One will tame Āḷavaka, we will listen to the Dhamma there," and deities eager to see the battle also assembled. |
evaṃ sakalampi ākāsaṃ devatāhi paripuṇṇamahosi. |
Thus the entire sky was filled with deities. |
♦ atha āḷavako bhagavato samīpe uparūpari vicaritvā vatthāvudhaṃ muñci. |
♦ Then Āḷavaka, moving about above the Blessed One, released the cloth weapon. |
taṃ asanivicakkaṃ viya ākāse bheravasaddaṃ karontaṃ dhūmāyantaṃ pajjalantaṃ bhagavantaṃ patvā yakkhamānamaddanatthaṃ pādapuñchanacoḷaṃ hutvā pādamūle nipati. |
It, making a terrifying sound in the sky like a thunderbolt-wheel, smoking and blazing, on reaching the Blessed One, to crush the pride of the yakkha, became a foot-wiping cloth and fell at his feet. |
āḷavako taṃ disvā chinnavisāṇo viya usabho uddhatadāṭho viya sappo nittejo nimmado nipatitamānaddhajo hutvā cintesi — “dussāvudhampi me samaṇaṃ nābhibhosi. |
Āḷavaka, seeing that, like a bull with broken horns, like a snake with its fangs pulled out, without power, without pride, with his banner of pride fallen, thought, "Even my cloth weapon did not overcome the ascetic. |
kiṃ nu kho kāraṇan”ti? |
What, I wonder, is the reason?" |
“idaṃ kāraṇaṃ, mettāvihārayutto samaṇo, handa naṃ rosetvā mettāya viyojemī”ti iminā sambandhenetaṃ vuttaṃ — atha kho āḷavako yakkho yena bhagavā ... pe ... nikkhama samaṇāti. |
"This is the reason: the ascetic is endowed with the abiding in loving-kindness. I will anger him and deprive him of his loving-kindness." With this connection, it is said: Then the yakkha Āḷavaka, where the Blessed One... and so on... get out, ascetic. |
tatthāyamadhippāyo — kasmā mayā ananuññāto mama bhavanaṃ pavisitvā gharasāmiko viya itthāgārassa majjhe nisinnosi? |
This is the intention there: Why did you enter my dwelling without my permission and sit in the middle of the women's quarters like the master of the house? |
ananuyuttametaṃ samaṇassa yadidaṃ adinnaparibhogo itthisaṃsaggo ca? |
This is unbecoming of an ascetic, that is, the use of what is not given and association with women. |
tasmā yadi tvaṃ samaṇadhamme ṭhito, nikkhama samaṇāti. |
Therefore, if you are established in the ascetic's duties, get out, ascetic. |
eke pana — “etāni aññāni ca pharusavacanāni vatvā evāyaṃ etadavocā”ti bhaṇanti. |
Some, however, say that he said this after saying these and other harsh words. |
♦ atha bhagavā — “yasmā thaddho paṭithaddhabhāvena vinetuṃ na sakkā, so hi paṭithaddhabhāve kayiramāne, seyyathāpi caṇḍassa kukkurassa nāsāya pittaṃ bhindeyya, so bhiyyosomattāya caṇḍataro assa, evaṃ thaddhataro hoti, mudunā pana so sakkā vinetun”ti ñatvā, sādhāvusoti piyavacanena tassa vacanaṃ sampaṭicchitvā nikkhami. |
♦ Then the Blessed One, thinking, "Since he is stubborn, he cannot be tamed by stubbornness. For if stubbornness were used, just as if one were to break a gall bladder on the nose of a fierce dog, it would become even more fierce, so he becomes more stubborn. But he can be tamed by gentleness," he accepted his word with a kind word, "Very well, venerable sir," and went out. |
tena vuttaṃ sādhāvusoti bhagavā nikkhamīti. |
Therefore it is said, "Very well, venerable sir," the Blessed One went out. |
♦ tato āḷavako — “subbaco vatāyaṃ samaṇo ekavacaneneva nikkhanto, evaṃ nāma nikkhametuṃ sukhaṃ samaṇaṃ akāraṇenevāhaṃ sakalarattiṃ yuddhena abbhuyyāsin”ti muducitto hutvā puna cintesi — “idānipi na sakkā jānituṃ, kiṃ nu kho subbacatāya nikkhanto udāhu kodhano . |
♦ Then Āḷavaka, thinking, "This ascetic is indeed obedient. He went out with a single word. It is so easy to make an ascetic go out. I have been fighting all night for no reason," with a softened heart, thought again, "Even now it is not possible to know. Did he go out because he is obedient, or is he angry? |
handāhaṃ vīmaṃsāmī”ti. |
I will test him." |
tato pavisa, samaṇāti āha. |
Then he said, "Come in, ascetic." |
atha subbacoti mudubhūtacittavavatthānakaraṇatthaṃ puna piyavacanaṃ vadanto sādhāvusoti bhagavā pāvisi. |
Then, thinking, "He is obedient," and to establish his softened state of mind, again speaking a kind word, "Very well, venerable sir," the Blessed One entered. |
āḷavako punappunaṃ tameva subbacabhāvaṃ vīmaṃsanto dutiyampi tatiyampi nikkhama pavisāti āha. |
Āḷavaka, repeatedly testing that very state of obedience, a second and a third time said, "Get out, come in." |
bhagavāpi tathā akāsi. |
The Blessed One also did so. |
yadi na kareyya, pakatiyāpi thaddhayakkhassa cittaṃ thaddhataraṃ hutvā dhammakathāya bhājanaṃ na bhaveyya. |
If he had not done so, the mind of the naturally stubborn yakkha would have become even more stubborn and would not have been a vessel for the Dhamma talk. |
tasmā yathā nāma mātā rodantaṃ puttakaṃ yaṃ so icchati, taṃ datvā vā katvā vā saññāpesi tathā bhagavā kilesarodanena rodantaṃ yakkhaṃ saññāpetuṃ yaṃ so bhaṇati, taṃ akāsi. |
Therefore, just as a mother pacifies a crying child by giving or doing what he wants, so the Blessed One, to pacify the yakkha crying with the crying of defilements, did what he said. |
yathā ca dhātī thaññaṃ apivantaṃ dārakaṃ kiñci datvā upalāḷetvā pāyeti, tathā bhagavā yakkhaṃ lokuttaradhammakhīraṃ pāyetuṃ tassa patthitavacanakaraṇena upalāḷento evamakāsi. |
And just as a nurse, when a child does not drink milk, gives something to coax it and makes it drink, so the Blessed One, to make the yakkha drink the milk of the transcendent Dhamma, coaxed him by doing what he wanted. |
yathā ca puriso lābumhi catumadhuraṃ pūretukāmo tassabbhantaraṃ sodheti, evaṃ bhagavā yakkhassa citte lokuttaracatumadhuraṃ pūretukāmo tassabbhantare kodhamalaṃ sodhetuṃ yāva tatiyaṃ nikkhamanapavisanaṃ akāsi. |
And just as a person who wants to fill a gourd with the four sweets cleans its inside, so the Blessed One, wanting to fill the yakkha's mind with the four transcendent sweets, to clean the stain of anger inside him, went out and in up to the third time. |
♦ atha āḷavako “subbaco ayaṃ samaṇo ‘nikkhamā’ti vutto nikkhamati, ‘pavisā’ti vutto pavisati. |
♦ Then Āḷavaka, thinking, "This ascetic is obedient. When told 'get out,' he gets out; when told 'come in,' he comes in. |
yaṃnūnāhaṃ imaṃ samaṇaṃ evameva sakalarattiṃ kilametvā pāde gahetvā pāragaṅgāya khipeyyan”ti? |
What if I were to torment this ascetic in this way all night and then seize him by the feet and throw him across the Ganges?" |
pāpakaṃ cittaṃ uppādetvā catutthavāraṃ āha nikkhama, samaṇāti. |
having had an evil thought, for the fourth time said, "Get out, ascetic." |
taṃ ñatvā bhagavā na khvāhaṃ tanti āha. |
Knowing that, the Blessed One said, "I will not do so." |
evaṃ vā vutte taduttarikaraṇīyaṃ pariyesamāno pañhaṃ pucchitabbaṃ maññissati. |
When this is said, he will look for what to do next and will think of asking a question. |
taṃ dhammakathāya mukhaṃ bhavissatīti ñatvā, na khvāhaṃ tanti āha. |
Knowing that that will be the opening for a Dhamma talk, he said, "I will not do so." |
tattha na-iti paṭikkhepe. |
There, "na" is in the sense of rejection. |
khoti avadhāraṇe. |
"Kho" is for emphasis. |
ahanti attanidassanaṃ. |
"Ahaṃ" is a self-reference. |
tanti hetuvacanaṃ. |
"Tan"ti is a causal word. |
tenevettha “yasmā tvaṃ evaṃ cintesi, tasmā ahaṃ, āvuso, neva nikkhamissāmi, yaṃ te karaṇīyaṃ, taṃ karohī”ti evamattho daṭṭhabbo. |
Therefore, here, the meaning should be understood as: "Since you think so, therefore I, venerable sir, will not go out. Do what you have to do." |
♦ tato āḷavako yasmā pubbepi ākāsena gamanavelāya — “kiṃ nu kho etaṃ suvaṇṇavimānaṃ, udāhu rajatamaṇivimānānaṃ aññataraṃ, handa naṃ passāmā”ti evaṃ attano vimānaṃ āgate iddhimante tāpasaparibbājake pañhaṃ pucchitvā vissajjetuṃ asakkonte cittakkhepādīhi viheṭheti, tasmā bhagavantampi tathā viheṭhessāmīti maññamāno pañhaṃ tantiādimāha. |
♦ Then Āḷavaka, since in the past, when he was traveling through the air, he would ask questions of powerful ascetics and wanderers who came to his mansion, thinking, "What is this? Is it a golden mansion, or one of the silver or jeweled mansions? I will see it," and when they could not answer, he would harass them with mental disturbance, etc., therefore, thinking he would harass the Blessed One in the same way, he said, "The question," and so on. |
♦ kuto panassa pañhāti ? |
♦ From where did he get the questions? |
tassa kira mātāpitaro kassapaṃ bhagavantaṃ payirupāsitvā aṭṭha pañhe saha vissajjanena uggahesuṃ. |
It is said that his mother and father attended on the Kassapa Buddha and learned eight questions with their answers. |
te daharakāle āḷavakaṃ pariyāpuṇāpesuṃ; |
They taught them to Āḷavaka when he was a boy; |
so kālaccayena vissajjanaṃ sammussi. |
he, in the course of time, forgot the answers. |
tato “ime pañhāpi mā vinassantū”ti suvaṇṇapaṭṭhe jātihiṅgulakena lekhāpetvā vimāne nikkhipi. |
Then, thinking, "May these questions not be lost," he had them inscribed with red arsenic on a golden plate and placed them in his mansion. |
evamete puṭṭhapañhā buddhavisayāva honti. |
Thus, these questions that were asked are within the domain of a Buddha. |
bhagavā taṃ sutvā yasmā buddhānaṃ pariccattalābhantarāyo vā jīvitantarāyo vā sabbaññutaññāṇabyāmappabhādipaṭighāto vā na sakkā kenaci kātuṃ, tasmā naṃ loke asādhāraṇaṃ buddhānubhāvaṃ dassento na khvāhaṃ taṃ, āvuso, passāmi sadevake loketiādimāha. |
The Blessed One, having heard that, since it is not possible for anyone to create an obstacle to the gain of a Buddha, or an obstacle to his life, or an obstruction to his knowledge of omniscience, his aura, etc., therefore, to show the Buddha's power, which is unique in the world, he said, "I do not see that one, venerable sir, in the world with its devas," and so on. |
♦ evaṃ bhagavā tassa bādhanacittaṃ paṭisedhetvā pañhāpucchane ussāhaṃ janento āha apica tvaṃ, āvuso, puccha, yadākaṅkhasīti. |
♦ Thus the Blessed One, having rejected his intention to harm, and arousing his enthusiasm to ask questions, said, "But you, venerable sir, ask whatever you wish." |
tassattho — puccha, yadi ākāṅkhasi, na me pañhāvissajjane bhāro atthi. |
The meaning of that is: Ask, if you wish, there is no burden for me in answering questions. |
atha vā puccha, yaṃ ākaṅkhasi. |
Or, ask what you wish. |
sabbaṃ te vissajjessāmīti sabbaññupavāraṇaṃ pavāresi asādhāraṇaṃ paccekabuddhāggasāvakamahāsāvakehi. |
"I will answer everything for you," he offered the challenge of omniscience, which is unique and not shared by Paccekabuddhas, chief disciples, and great disciples. |
evaṃ bhagavato sabbaññupavāraṇāya pavāritāya atha kho āḷavako yakkho bhagavantaṃ gāthāya ajjhabhāsi. |
Thus, with the Blessed One having offered the challenge of omniscience, then the yakkha Āḷavaka addressed the Blessed One in verse. |
♦ tattha kiṃ sūdha vittanti, kiṃ su idha vittaṃ. |
♦ There, "What here is wealth?" means "kiṃ su idha vittaṃ." |
vittanti dhanaṃ. |
"Vittaṃ" means wealth. |
taṃ hi pītisaṅkhātaṃ vittiṃ karoti, tasmā “vittan”ti vuccati. |
For it produces the joy called "vitti," therefore it is called "vittaṃ." |
suciṇṇanti sukataṃ. |
"Well-practiced" means well-done. |
sukhanti kāyikacetasikaṃ sātaṃ. |
"Happiness" means bodily and mental pleasure. |
āvahātīti āvahati āneti deti appeti. |
"Brings" means it brings, it fetches, it gives, it offers. |
have-iti daḷhatthe nipāto. |
"Have" is a particle in the sense of certainty. |
sādutaranti atisayena sādu. |
"Sweeter" means exceedingly sweet. |
“sādhutaran”tipi pāṭho. |
A reading "sādhutaran"tipi also exists. |
rasānanti rasasaññitānaṃ dhammānaṃ. |
"Of tastes" means of the things called tastes. |
kathanti kena pakārena. |
"How?" means in what way. |
kathaṃjīvino jīvitaṃ kathaṃjīviṃjīvitaṃ. |
The life of one living how," "kathaṃjīvino jīvitaṃ," is "kathaṃjīviṃjīvitaṃ. |
gāthābandhasukhatthaṃ pana sānunāsikaṃ vuccati. |
But for the sake of metrical ease, it is said with a nasal sound. |
kathaṃjīviṃ jīvatanti vā pāṭho, tassa “jīvantānaṃ kathaṃjīvin”ti attho. |
Another reading is "kathaṃjīviṃ jīvantanti," of which the meaning is "of those living, of one living how." |
evaṃ imāya gāthāya “kiṃ su idha loke purisassa vittaṃ seṭṭhaṃ? |
Thus, with this verse, "What in this world is the best wealth for a person? |
kiṃ su suciṇṇaṃ sukhamāvahāti? |
What, well-practiced, brings happiness? |
kiṃ rasānaṃ sādutaraṃ? |
What is sweeter than all tastes? |
kathaṃjīviṃ jīvitaṃ seṭṭhamāhū”ti? |
Living how is life said to be best?" |
ime cattāro pañhe pucchi. |
he asked these four questions. |
♦ athassa bhagavā kassapadasabalena vissajjitanayeneva vissajjento imaṃ gāthamāha saddhīdha vittanti. |
♦ Then the Blessed One, answering him in the same way as the Kassapa Dasabala had answered, said this verse, "Faith here is wealth." |
tattha yathā hiraññasuvaṇṇādi vittaṃ upabhogasukhaṃ āvahati, khuppipāsādidukkhaṃ paṭibāhati, dāliddiyaṃ vūpasameti, muttādiratanapaṭilābhahetu hoti, lokasantatiñca āvahati, evaṃ lokiyalokuttarā saddhāpi yathāsambhavaṃ lokiyalokuttaraṃ vipākaṃ sukhamāvahati, saddhādhurena paṭipannānaṃ jātijarādidukkhaṃ paṭibāhati, guṇadāliddiyaṃ vūpasameti, satisambojjhaṅgādiratanapaṭilābhahetu hoti. |
There, just as wealth like gold and silver brings the happiness of enjoyment, wards off the suffering of hunger and thirst, etc., pacifies poverty, is a cause for obtaining jewels like pearls, etc., and brings about the continuity of the world, so too, worldly and transcendent faith, as may be the case, brings the happiness of worldly and transcendent results, wards off the suffering of birth, old age, etc., for those who practice with faith as their guide, pacifies the poverty of virtue, and is a cause for obtaining the jewels of the enlightenment factors like mindfulness, etc. |
♦ “saddho sīlena sampanno, yaso bhogasamappito. |
♦ "One endowed with faith and virtue, possessed of fame and wealth. |
♦ yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito”ti. |
♦ Whatever place he resorts to, there he is honored." |
— |
— |
♦ vacanato lokasantatiñca āvahatīti katvā “vittan”ti vuttaṃ. |
♦ and it is said to be "wealth" because it brings about the continuity of the world. |
yasmā pana tesaṃ saddhāvittaṃ anugāmikaṃ anaññasādhāraṇaṃ sabbasampattihetu, lokiyassa hiraññasuvaṇṇādivittassāpi nidānaṃ. |
And since that wealth of faith is something that follows one, is not shared by others, is the cause of all prosperity, and is also the source of worldly wealth like gold and silver. |
saddhoyeva hi dānādīni puññāni katvā vittaṃ adhigacchati, assaddhassa pana vittaṃ yāvadeva anatthāya hoti, tasmā seṭṭhanti vuttaṃ. |
For it is the faithful one who, having done meritorious deeds like giving, etc., acquires wealth. But for the faithless one, wealth is only for his ruin. Therefore it is said to be the best. |
purisassāti ukkaṭṭhaparicchedadesanā. |
"Of a person" is a teaching by way of an excellent limitation. |
tasmā na kevalaṃ purisassa, itthiādīnampi saddhāvittameva seṭṭhanti veditabbaṃ. |
Therefore, it should be understood that the wealth of faith is the best not only for a person, but also for a woman and others. |
♦ dhammoti dasakusaladhammo, dānasīlabhāvanādhammo vā. |
♦ "Dhamma" means the ten wholesome courses of action, or the Dhamma of giving, virtue, and mental development. |
suciṇṇoti sukato sucarito. |
"Well-practiced" means well-done, well-practiced. |
sukhamāvahatīti soṇaseṭṭhiputtaraṭṭhapālādīnaṃ viya manussasukhaṃ, sakkādīnaṃ viya dibbasukhaṃ, pariyosāne mahāpadumādīnaṃ viya nibbānasukhañca āvahati. |
"Brings happiness" means it brings human happiness, like that of the son of the treasurer Soṇa, Raṭṭhapāla, and others; divine happiness, like that of Sakka and others; and at the end, the happiness of Nibbāna, like that of Mahāpaduma and others. |
♦ saccanti ayaṃ saccasaddo anekesu atthesu dissati. |
♦ "Truth"—this word "truth" is seen in many meanings. |
seyyathidaṃ — “saccaṃ bhaṇe na kujjheyyā ” tiādīsu vācāsacce. |
For example, in "one should speak the truth, one should not get angry," and so on, it means truth in speech. |
“sacce ṭhitā samaṇabrāhmaṇā cā”tiādīsu viratisacce. |
In "ascetics and brahmins established in truth," and so on, it means the truth of abstinence. |
“kasmā nu saccāni vadanti nānā, pavādiyāse kusalā vadānā”tiādīsu diṭṭhisacce. |
In "Why do they speak of various truths, those who are skilled debaters?" and so on, it means the truth of views. |
“cattārimāni, bhikkhave, brāhmaṇasaccānī”tiādīsu brāhmaṇasacce. |
In "These four, O monks, are the truths of a brahmin," and so on, it means the truth of a brahmin. |
“ekaṃ hi saccaṃ na dutiyamatthī”tiādīsu paramatthasacce. |
In "There is one truth, there is no second," and so on, it means the ultimate truth. |
“catunnaṃ saccānaṃ kati kusalā”tiādīsu ariyasacce. |
In "Of the four truths, how many are wholesome?" and so on, it means the noble truths. |
idha pana paramatthasaccaṃ nibbānaṃ viratisaccañca abbhantaraṃ katvā vācāsaccaṃ adhippetaṃ, yassānubhāvena udakādīni vase vattenti, jātijarāmaraṇapāraṃ taranti. |
Here, however, the ultimate truth, Nibbāna, and the truth of abstinence are included, and the truth of speech is intended, by the power of which one has control over water, etc., and crosses the ocean of birth, old age, and death. |
yathāha — |
As he said: |
♦ “saccena vācenudakamhi dhāvati, |
♦ "By the word of truth one runs on water, |
♦ visampi saccena hananti paṇḍitā. |
♦ By truth the wise destroy even poison. |
♦ saccena devo thanayaṃ pavassati, |
♦ By truth the god thunders and rains, |
♦ sace ṭhitā nibbutiṃ patthayanti. |
♦ Established in truth they aspire to extinguishment. |
♦ “ye kecime atthi rasā pathabyā, |
♦ "Whatever tastes there are on earth, |
♦ saccaṃ tesaṃ sādutaraṃ rasānaṃ. |
♦ Truth is the sweetest of those tastes. |
♦ sacce ṭhitā samaṇabrāhmaṇā ca, |
♦ Established in truth, ascetics and brahmins, |
♦ taranti jātimaraṇassa pāran”ti. |
♦ Cross over the ocean of birth and death." |
. |
. |
♦ sādutaranti madhurataraṃ paṇītataraṃ. |
♦ "Sweeter" means more delicious, more excellent. |
rasānanti ye ime “mūlaraso khandharaso”tiādinā nayena sāyanīyadhammā, yecime “anujānāmi, bhikkhave, sabbaṃ phalarasaṃ , arasarūpo bhavaṃ gotamo, ye te, brāhmaṇa, rūparasā saddarasā , anāpatti rasarase , ayaṃ dhammavinayo ekaraso vimuttiraso , bhāgī vā bhagavā attharasassa dhammarasassā”tiādinā nayena rūpācārarasupavajjā avasesā byañjanādayo “dhammarasā”ti vuccanti . |
Of tastes" means those things that can be savored, such as "root taste, trunk taste," and so on, and those things such as "I allow, O monks, all fruit juices," "Master Gotama is without taste," "Those tastes of form, O brahmin, tastes of sound," "No offense in the taste of taste," "This Dhamma-Vinaya has one taste, the taste of liberation," "The Blessed One is a partaker of the taste of the meaning, the taste of the Dhamma," and so on, the remaining consonants, etc., apart from the tastes of the practice of form, are called "tastes of the Dhamma. |
tesaṃ rasānaṃ saccaṃ have sādutaraṃ saccameva sādutaraṃ. |
Of those tastes, truth is indeed sweeter, truth itself is sweeter. |
sādhutaraṃ vā, seṭṭhataraṃ, uttamataraṃ. |
Or, "sādhutaraṃ," more excellent, supreme, highest. |
mūlarasādayo hi sarīramupabrūhenti, saṃkilesikañca sukhamāvahanti. |
For root tastes, etc., nourish the body and bring defiled happiness. |
saccarase viratisaccavācāsaccarasā samathavipassanādīhi cittaṃ upabrūheti, asaṃkilesikañca sukhamāvahati. |
The taste of truth, the tastes of the truth of abstinence and the truth of speech, nourishes the mind with calm, insight, etc., and brings undefiled happiness. |
vimuttiraso paramatthasaccarasaparibhāvitattā sādu, attharasadhammarasā ca tadadhigamūpāyabhūtaṃ atthañca dhammañca nissāya pavattitoti. |
The taste of liberation is sweet because it is imbued with the taste of the ultimate truth, and the tastes of the meaning of the Dhamma and the Dhamma itself arise depending on the meaning and the Dhamma which are the means for its attainment. |
♦ paññājīviṃjīvitanti ettha pana yvāyaṃ andhekacakkhudvicakkhukesu dvicakkhupuggalo gahaṭṭho vā kammantānuṭṭhāna-saraṇagamanadāna-saṃvibhāga-sīlasamādānuposathakammādi gahaṭṭhapaṭipadaṃ, pabbajito vā avippaṭisārakarasīlasaṅkhātaṃ taduttaricittavisuddhiādibhedampi pabbajitapaṭipadaṃ paññāya ārādhetvā jīvati, tassa paññāya jīvino jīvitaṃ, taṃ vā paññājīvitaṃ seṭṭhamāhūti evamattho daṭṭhabbo. |
♦ "Living by wisdom" means here, of the one-eyed and two-eyed persons, the two-eyed person, whether a householder who lives having accomplished the householder's practice of undertaking work, going for refuge, giving, sharing, undertaking the precepts, and observing the Uposatha, etc., or one who has gone forth who has also accomplished the practice of one who has gone forth, such as the virtue known as the taste of non-remorse and the higher states of mental purity, etc., through wisdom, the life of that one who lives by wisdom, or that life of wisdom, is said to be the best; this is the meaning to be understood. |
♦ evaṃ bhagavatā vissajjite cattāropi pañhe sutvā attamano yakkho avasesepi cattāro pañhe pucchanto kathaṃsu tarati oghanti gāthamāha. |
♦ Thus, when the Blessed One had answered, the yakkha, having heard all four questions and being pleased, asking the remaining four questions, said the verse, "How does one cross the flood?" |
athassa bhagavā purimanayeneva vissajjento saddhāya taratīti gāthamāha. |
Then the Blessed One, answering him in the same way as before, said the verse, "By faith one crosses." |
tattha kiñcāpi yo catubbidhamoghaṃ tarati, so saṃsāraṇṇavampi tarati, vaṭṭadukkhampi acceti, kilesamalāpi parisujjhati, evaṃ santepi pana yasmā assaddho oghataraṇaṃ asaddahanto na pakkhandati, pañcasu kāmaguṇesu cittavossaggena pamatto tattheva visattattā saṃsāraṇṇavaṃ na tarati, kusīto dukkhaṃ viharati vokiṇṇo akusalehi dhammehi, appañño suddhimaggaṃ ajānanto na parisujjhati, tasmā tappaṭipakkhaṃ dassentena bhagavatā ayaṃ gāthā vuttā. |
There, although whoever crosses the fourfold flood also crosses the ocean of saṃsāra, also transcends the suffering of the cycle of existence, and is also purified of the stains of the defilements, yet since the faithless one, not believing in the crossing of the flood, does not enter, being negligent by giving up his mind to the five strands of sensual pleasure, and being attached there, he does not cross the ocean of saṃsāra; the lazy one dwells in suffering, filled with unwholesome states; the one without wisdom, not knowing the path of purity, is not purified. Therefore, showing the opposite of that, the Blessed One spoke this verse. |
♦ evaṃ vuttāya cetāya yasmā sotāpattiyaṅgapadaṭṭhānaṃ saddhindriyaṃ, tasmā saddhāya tarati oghanti iminā padena diṭṭhoghataraṇaṃ sotāpattimaggaṃ sotāpannañca pakāseti. |
♦ And when this has been said, since the faculty of faith is the basis of the limb of stream-entry, therefore, by the phrase "by faith one crosses the flood," he points out the crossing of the flood of views, the path of stream-entry, and the stream-enterer. |
yasmā pana sotāpanno kusalānaṃ dhammānaṃ bhāvanāya sātaccakiriyasaṅkhatena appamādena samannāgato dutiyamaggaṃ ārādhetvā ṭhapetvā sakidevimaṃ lokaṃ āgamanamaggaṃ avasesaṃ sotāpattimaggena atiṇṇaṃ bhavoghavatthuṃ saṃsāraṇṇavaṃ tarati, tasmā appamādena aṇṇavanti iminā padena bhavoghataraṇaṃ sakadāgāmimaggaṃ sakadāgāmiñca pakāseti. |
And since the stream-enterer, being endowed with diligence, which is the continuous practice of developing wholesome states, having accomplished the second path, and having put aside the path of coming back to this world only once, crosses the ocean of saṃsāra, the basis of the flood of existence, which was not crossed by the path of stream-entry, therefore, by the phrase "by diligence, the ocean," he points out the crossing of the flood of existence, the path of the once-returner, and the once-returner. |
yasmā ca sakadāgāmī vīriyena tatiyamaggaṃ ārādhetvā sakadāgāmimaggena anatītaṃ kāmoghavatthuṃ kāmoghasaññitañca kāmadukkhamacceti, tasmā vīriyena dukkhamaccetīti iminā padena kāmoghataraṇaṃ anāgāmimaggaṃ anāgāmiñca pakāseti. |
And since the once-returner, by means of effort, having accomplished the third path, transcends the basis of the flood of sensuality, the flood of sensuality, and the suffering of sensuality, which were not transcended by the path of the once-returner, therefore, by the phrase "by effort one transcends suffering," he points out the crossing of the flood of sensuality, the path of the non-returner, and the non-returner. |
yasmā pana anāgāmī vigatakāmasaññāya parisuddhāya paññāya ekantaparisuddhaṃ catutthamaggapaññaṃ ārādhetvā anāgāmimaggena appahīnaṃ avijjāsaṅkhātaṃ paramamalaṃ pajahati, tasmā paññāya parisujjhatīti, iminā padena avijjoghataraṇaṃ arahattamaggañca arahattañca pakāseti. |
And since the non-returner, with purified wisdom free from the perception of sensuality, having accomplished the wisdom of the fourth path, which is completely pure, abandons the supreme defilement known as ignorance, which was not abandoned by the path of the non-returner, therefore, by the phrase "by wisdom one is purified," he points out the crossing of the flood of ignorance, the path of Arahantship, and the Arahant. |
imāya ca arahattanikūṭena kathitāya gāthāya pariyosāne yakkho sotāpattiphale patiṭṭhāsi. |
And at the end of this verse, which was spoken with the peak of Arahantship, the yakkha was established in the fruit of stream-entry. |
♦ idāni tameva “paññāya parisujjhatī”ti ettha vuttaṃ paññāpadaṃ gahetvā attano paṭibhānena lokiyalokuttaramissakaṃ pañhaṃ pucchanto kathaṃsu labhate paññanti imaṃ chappadaṃ gāthamāha. |
♦ Now, taking that very word "wisdom" spoken in "by wisdom one is purified," and asking a question that is a mixture of worldly and transcendent by his own ready wit, he asks this six-phrased verse, "How does one obtain wisdom?" |
tattha kathaṃsūti sabbattheva atthayuttipucchā honti. |
There, "how" is in all cases a question of the logic of the meaning. |
ayaṃ hi paññādiatthaṃ ñatvā tassa yuttiṃ pucchati — “kathaṃ, kāya yuttiyā, kena kāraṇena paññaṃ labhatī”ti? |
For he, having known the meaning of wisdom, etc., asks for its logic: "How, by what logic, for what reason does one obtain wisdom?" |
esa nayo dhanādīsu. |
This same method applies to wealth, etc. |
♦ athassa bhagavā catūhi kāraṇehi paññālābhaṃ dassento saddahānotiādimāha. |
♦ Then the Blessed One, showing the attainment of wisdom by four reasons, says, "Believing," and so on. |
tassattho — yena pubbabhāge kāyasucaritādibhedena aparabhāge ca sattatiṃsabodhipakkhiyabhedena dhammena arahanto buddhapaccekabuddhasāvakā nibbānaṃ pattā, taṃ saddahāno arahataṃ dhammaṃ nibbānapattiyā lokiyalokuttarapaññaṃ labhati, tañca kho na saddhāmattakeneva. |
The meaning of that is: The one who believes in that Dhamma by which, in the previous part, by means of bodily good conduct, etc., and in the latter part, by means of the thirty-seven factors of enlightenment, the Arahants, the Buddhas, the Paccekabuddhas, and the disciples attained Nibbāna, that one who believes in the Dhamma of the Arahants for the attainment of Nibbāna, obtains worldly and transcendent wisdom, but not by mere faith. |
yasmā pana saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, tasmā upasaṅkamanato pabhuti yāva dhammassavanena sussūsaṃ labhati. |
Since one who has faith approaches, approaching he attends, attending he lends an ear, with an ear lent he hears the Dhamma, therefore from approaching onwards up to hearing the Dhamma he obtains attentiveness. |
kiṃ vuttaṃ hoti — taṃ dhammaṃ saddahitvāpi ācariyupajjhāye kālena upasaṅkamitvā vattakaraṇena payirupāsitvā yadā payirupāsanāya ārādhitacittā kiñci vattukāmā honti. |
What is said? Having believed in that Dhamma, and having approached the teachers and preceptors at the proper time, and having attended on them by performing one's duties, when, their minds being pleased by the attendance, they are about to say something. |
atha adhigatāya sotukāmatāya sotaṃ odahitvā suṇanto labhatīti. |
Then, with the desire to hear that has been acquired, having lent an ear and listening, one obtains it. |
evaṃ sussūsampi ca satiavippavāsena appamatto subhāsitadubbhāsitaññutāya vicakkhaṇo eva labhati, na itaro. |
And thus, even attentiveness is obtained only by one who is diligent, with unwavering mindfulness, and discerning, with the ability to distinguish between what is well-spoken and what is ill-spoken, not by another. |
tenāha “appamatto vicakkhaṇo”ti. |
Therefore he says, "diligent and discerning." |
♦ evaṃ yasmā saddhāya paññalābhasaṃvattanikaṃ paṭipadaṃ paṭipajjati, sussūsāya sakkaccaṃ paññādhigamūpāyaṃ suṇāti, appamādena gahitaṃ na pamussati. |
♦ Thus, since by faith one undertakes the practice that leads to the attainment of wisdom, by attentiveness one listens carefully to the means of attaining wisdom, by diligence one does not forget what has been learned. |
vicakkhaṇatāya anūnādhikaṃ aviparītañca gahetvā vitthārikaṃ karoti. |
By discernment one grasps it without excess or deficiency and without perversion, and makes it extensive. |
sussūsāya vā ohitasoto paññāpaṭilābhahetuṃ dhammaṃ suṇāti, appamādena sutadhammaṃ dhāreti, vicakkhaṇatāya dhatānaṃ dhammānaṃ atthamupaparikkhati, athānupubbena paramatthasaccaṃ sacchikaroti, tasmāssa bhagavā “kathaṃsu labhate paññan”ti puṭṭho imāni cattāri kāraṇāni dassento imaṃ gāthamāha. |
Or, by attentiveness, with an ear lent, one hears the Dhamma that is the cause for the attainment of wisdom. By diligence one retains the Dhamma that has been heard. By discernment one investigates the meaning of the retained Dhamma. Then, in due course, one realizes the ultimate truth. Therefore, the Blessed One, when asked, "How does one obtain wisdom?" showed these four reasons, saying this verse. |
♦ idāni tato pare tayo pañhe vissajjento patirūpakārīti imaṃ gāthamāha. |
♦ Now, answering the next three questions, he says this verse, "One who does what is suitable." |
tattha desakālādīni ahāpetvā lokiyassa lokuttarassa vā dhanassa patirūpaṃ adhigamūpāyaṃ karotīti patirūpakārī. |
There, one who, without neglecting the place, time, etc., does what is suitable for the attainment of worldly or transcendent wealth is a "patirūpakārī." |
dhuravāti cetasikavīriyavasena anikkhittadhuro. |
"One who bears the yoke" means one who has not laid down the yoke in terms of mental effort. |
uṭṭhātāti, “yo ca sītañca uṇhañca, tiṇā bhiyyo na maññatī”tiādinā nayena kāyikavīrīyavasena uṭṭhānasampanno asithilaparakkamo. |
"One who strives" means, as in "he who does not regard cold and heat as more than grass," and so on, one who is endowed with striving in terms of physical effort, of unremitting exertion. |
vindate dhananti ekamūsikāya nacirasseva catusatasahassasaṅkhaṃ cūḷantevāsī viya lokiyadhanañca, mahallakamahātissatthero viya lokuttaradhanañca labhati. |
"He finds wealth" means like the young disciple who, with a single mouse, soon amassed four hundred thousand, he obtains worldly wealth, and like the elder Mahalla Mahātissa, he obtains transcendent wealth. |
so “tīhiyeva iriyāpathehi viharissāmī”ti vattaṃ katvā thinamiddhāgamanavelāya palālacumbaṭakaṃ temetvā sīse katvā galappamāṇaṃ udakaṃ pavisitvā thinamiddhaṃ paṭibāhanto dasahi vassehi arahattaṃ pāpuṇi. |
He, having made a vow, "I will live with only three postures," when drowsiness came, would wet a straw mat, put it on his head, enter water up to his neck, and warding off drowsiness, he attained Arahantship in ten years. |
saccenāti vacīsaccenāpi “saccavādī bhūtavādī”ti, paramatthasaccenāpi “buddho paccekabuddho ariyasāvako”ti evaṃ kittiṃ pappoti. |
"By truth" means by truth in speech, as in "a speaker of truth, a speaker of what is real," and by the ultimate truth, as in "a Buddha, a Paccekabuddha, a noble disciple," he thus obtains fame. |
dadanti yaṃkiñci icchitapatthitaṃ dadanto mittāni ganthati, sampādeti karotīti attho. |
"Giving" means giving whatever is wished for and desired, he binds friends, he makes them; this is the meaning. |
duddadaṃ vā dadaṃ taṃ ganthati. |
Or, giving what is difficult to give, he binds them. |
dānamukhena vā cattāripi saṅgahavatthūni gahitānīti veditabbāni, tehi mittāni karotīti vuttaṃ hoti. |
Or, by way of giving, all four bases of sympathy are taken, it should be understood; by them he makes friends, it is said. |
♦ evaṃ gahaṭṭhapabbajitānaṃ sādhāraṇena lokiyalokuttaramissakena nayena cattāro pañhe vissajjetvā idāni “kathaṃ pecca na socatī”ti imaṃ pañcamaṃ pañhaṃ gahaṭṭhavasena vissajjento yassetetiādīmāha. |
♦ Thus, having answered four questions with a method that is a mixture of worldly and transcendent, common to householders and those who have gone forth, now, answering this fifth question, "How does one not grieve after death?" he says, "He who has these," and so on, with reference to a householder. |
tassattho — yassa “saddahāno arahatan”ti ettha vuttāya sabbakalyāṇadhammuppādikāya saddhāya samannāgatattā saddhassa, gharamesinoti gharāvāsaṃ pañca vā kāmaguṇe esantassa gavesantassa kāmabhogino gahaṭṭhassa “saccena kittiṃ pappotī”ti ettha vuttappakāraṃ saccaṃ. |
The meaning of that is: He who, being endowed with the faith that produces all wholesome qualities, mentioned in "believing in the Arahants," and thus being a faithful one; who, being a householder seeking the household life or the five strands of sensual pleasure, and enjoying sensual pleasures; who has the truth of the kind mentioned in "by truth he obtains fame"; |
“sussūsaṃ labhate paññan”ti ettha sussūsapaññānāmena vuttova damo. |
who has the self-control mentioned by the name of attentiveness and wisdom in "attentiveness obtains wisdom"; |
“dhuravā uṭṭhātā”ti ettha dhuranāmena uṭṭhānanāmena ca vuttā dhiti. |
who has the fortitude mentioned by the name of yoke-bearing and striving in "one who bears the yoke and strives"; |
“dadaṃ mittāni ganthatī”ti ettha vuttappakāro cāgo cāti ete caturo dhammā santi. |
and who has the generosity of the kind mentioned in "giving, he binds friends"; he who has these four qualities. |
sa ve pecca na socatīti idhalokā paralokaṃ gantvā sa ve na socatīti. |
He indeed does not grieve after death, going from this world to the next, he indeed does not grieve. |
♦ evaṃ bhagavā pañcamampi pañhaṃ vissajjetvā taṃ yakkhaṃ codento iṅgha aññepītiādimāha. |
♦ Thus the Blessed One, having answered the fifth question, admonishing that yakkha, says, "Go, ask others too," and so on. |
tattha iṅghāti codanatthe nipāto. |
There, "iṅgha" is a particle in the sense of urging. |
aññepīti aññepi dhamme puthū samaṇabrāhmaṇe pucchassu. |
"Others too" means ask other qualities of many ascetics and brahmins. |
aññepi vā pūraṇādayo sabbaññupaṭiññe puthū samaṇabrāhmaṇe pucchassu. |
Or, ask other self-proclaimed omniscient ones like Pūraṇa and others, many ascetics and brahmins. |
yadi amhehi “saccena kittiṃ pappotī”ti ettha vuttappakārā saccā bhiyyo kittippattikāraṇaṃ vā, “sussūsaṃ labhate paññan”ti ettha sussūsāti paññāpadesena vuttā dammā bhiyyo lokiyalokuttarapaññāpaṭilābhakāraṇaṃ vā, “dadaṃ mittāni ganthatī”ti ettha vuttappakārā cāgā bhiyyo mittaganthanakāraṇaṃ vā, “dhuravā uṭṭhātā”ti ettha taṃ taṃ atthavasaṃ paṭicca dhuranāmena uṭṭhānanāmena ca vuttāya mahābhārasahanatthena ussoḷhibhāvappattāya vīriyasaṅkhātāya khantyā bhiyyo lokiyalokuttaradhanavindanakāraṇaṃ vā, “saccaṃ dammo dhiti cāgo”ti evaṃ vuttehi imeheva catūhi dhammehi bhiyyo asmā lokā paraṃ lokaṃ pecca asocanakāraṇaṃ vā idha vijjatīti ayamettha saddhiṃ saṅkhepayojanāya atthavaṇṇanā. |
If there is here a cause for obtaining fame more than the truth of the kind mentioned by us in "by truth he obtains fame," or a cause for obtaining worldly and transcendent wisdom more than the self-control mentioned by the name of attentiveness in the phrase "attentiveness obtains wisdom," or a cause for binding friends more than the generosity of the kind mentioned in "giving, he binds friends," or a cause for finding worldly and transcendent wealth more than the forbearance known as effort, which has attained the state of great burden-bearing and exertion, mentioned by the name of yoke-bearing and striving according to the respective meaning, or a cause for not grieving after going from this world to the next more than these four qualities mentioned as "truth, self-control, fortitude, and generosity"—this is the summary meaning with a brief explanation. |
vitthārato pana ekamekaṃ padaṃ atthuddhārapaduddhārapadavaṇṇanānayehi vibhajitvā veditabbā. |
In detail, however, each word should be understood by analyzing it according to the methods of extracting the meaning, extracting the word, and commenting on the word. |
♦ evaṃ vutte yakkho yena saṃsayena aññe puccheyya, tassa pahīnattā kathaṃ nu dāni puccheyyaṃ, puthū samaṇabrāhmaṇeti vatvā yepissa apucchanakāraṇaṃ na jānanti, tepi jānāpento yohaṃ ajjapajānāmi, yo attho samparāyikoti āha. |
♦ When this was said, the yakkha, since the doubt for which he would ask others was abandoned, said, "How now should I ask, many ascetics and brahmins?" and, to make those who did not know the reason for his not asking also know, he said, "I who today know the meaning that pertains to the next life." |
tattha ajjāti ajjādiṃ katvāti adhippāyo. |
There, "today" means starting from today; this is the intention. |
pajānāmīti yathāvuttena pakārena jānāmi. |
"I know" means I know in the way that has been described. |
yo atthoti ettāvatā “sussūsaṃ labhate paññan”tiādinā nayena vuttaṃ diṭṭhadhammikaṃ dasseti. |
"The meaning" means by this much, he shows the meaning pertaining to this life, mentioned in the way of "attentiveness obtains wisdom," and so on. |
samparāyikoti iminā “yassete caturo dhammā”ti vuttaṃ pecca sokābhāvakāraṇaṃ samparāyikaṃ. |
"Pertaining to the next life" means by this, the cause for the absence of grief after death, mentioned in "he who has these four qualities," which pertains to the next life. |
atthoti ca kāraṇassetaṃ adhivacanaṃ. |
And "meaning" is a synonym for cause. |
ayaṃ hi atthasaddo “sātthaṃ sabyañjanan”ti evamādīsu pāṭhatthe vattati. |
For this word "meaning" is used in the sense of the text in "with meaning and with phrasing," and so on. |
“attho me, gahapati, hiraññasuvaṇṇenā”tiādīsu vicakkhaṇe. |
In "I have a need for gold and silver, householder," and so on, it means "discerning." |
“hoti sīlavataṃ attho”tiādīsu vuḍḍhimhi. |
In "there is benefit for the virtuous," and so on, it means "increase." |
“bahujano bhajate atthahetū”tiādīsu dhane. |
In "many people resort for the sake of wealth," and so on, it means "wealth." |
“ubhinnamatthaṃ caratī”tiādīsu hite . |
In "he works for the benefit of both," and so on, it means "welfare." |
“atthe jāte ca paṇḍitan”tiādīsu kāraṇe. |
In "when a need has arisen, and a wise person," and so on, it means "cause." |
idha pana kāraṇe. |
Here, however, it means "cause." |
tasmā yaṃ paññādilābhādīnaṃ kāraṇaṃ diṭṭhadhammikaṃ, yañca pecca sokābhāvassa kāraṇaṃ samparāyikaṃ, taṃ yohaṃ ajja bhagavatā vuttanayena sāmaṃyeva pajānāmi, so kathaṃ nu dāni puccheyyaṃ puthū samaṇabrāhmaṇeti evamettha saṅkhepato attho veditabbo. |
Therefore, "The cause of obtaining wisdom, etc., which pertains to this life, and the cause of the absence of grief after death, which pertains to the next life, that I today know for myself in the way spoken by the Blessed One, how now should I ask many ascetics and brahmins?"—this is the summary meaning here. |
♦ evaṃ yakkho “pajānāmi yo attho samparāyiko”ti vatvā tassa ñāṇassa bhagavaṃmūlakattaṃ dassento atthāya vata me buddhoti āha. |
♦ Thus the yakkha, having said, "I know the meaning that pertains to the next life," and showing that that knowledge has the Blessed One as its root, said, "For my benefit indeed was the Buddha." |
tattha atthāyāti hitāya vuḍḍhiyā ca. |
There, "for my benefit" means for my welfare and for my increase. |
yattha dinnaṃ mahapphalanti “yassete caturo dhammā”ti ettha vuttacāgena yattha dinnaṃ mahapphalaṃ, taṃ aggadakkhiṇeyyaṃ buddhaṃ pajānāmīti attho. |
"Where what is given has great fruit" means "Where what is given with the generosity mentioned in 'he who has these four qualities' has great fruit, that supreme recipient of offerings, the Buddha, I know"; this is the meaning. |
keci pana “saṅghaṃ sandhāya evamāhā”ti bhaṇanti. |
Some, however, say that he said this with reference to the Sangha. |
♦ evaṃ imāya gāthāya attano hitādhigamaṃ dassetvā idāni sahitapaṭipattiṃ dīpento so ahaṃ vicarissāmītiādimāha. |
♦ Thus, with this verse, having shown the attainment of his own welfare, now, explaining the practice for the welfare of others, he says, "I will wander," and so on. |
tattha gāmā gāmanti devagāmā devagāmaṃ. |
There, "from village to village" means from a deva-village to a deva-village. |
purā puranti devanagarato devanagaraṃ. |
"From city to city" means from a deva-city to a deva-city. |
namassamāno sambuddhaṃ, dhammassa ca sudhammatanti “sammāsambuddho vata bhagavā, svākkhāto vata bhagavato dhammo”tiādinā nayena buddhasubodhitañca dhammasudhammatañca ca-saddena “suppaṭipanno vata bhagavato sāvakasaṅgho”tiādinā saṅghasuppaṭipattiñca abhitthavitvā namassamāno dhammaghosako hutvā vicarissāmīti vuttaṃ hoti. |
"Paying homage to the Sambuddha, and to the goodness of the Dhamma" means, "The Blessed One is indeed a Sammāsambuddha, the Dhamma of the Blessed One is indeed well-proclaimed," and so on, praising the perfect enlightenment of the Buddha and the goodness of the Dhamma, and with the word "ca," "The Sangha of the disciples of the Blessed One is indeed practicing well," and so on, praising the good practice of the Sangha, and paying homage, I will wander as a proclaimer of the Dhamma, it is said. |
♦ evamimāya gāthāya pariyosānañca rattivibhāvanañca sādhukārasadduṭṭhānañca āḷavakakumārassa yakkhabhavanaṃ ānayanañca ekakkhaṇeyeva ahosi. |
♦ Thus, the end of this verse, the breaking of dawn, the rising of the sound of "sādhu," and the bringing of Prince Āḷavaka to the yakkha's dwelling all happened in a single moment. |
rājapurisā sādhukārasaddaṃ sutvā — “evarūpo sādhukārasaddo ṭhapetvā buddhe na aññesaṃ abbhuggacchati, āgato nu kho bhagavā”ti āvajjentā bhagavato sarīrappabhaṃ disvā pubbe viya bahi aṭṭhatvā nibbisaṅkā antoyeva pavisitvā addasaṃsu bhagavantaṃ yakkhassa bhavane nisinnaṃ, yakkhañca añjaliṃ paggahetvā ṭhitaṃ. |
The king's men, having heard the sound of "sādhu," thought, "Such a sound of 'sādhu' does not arise for others except for Buddhas. Has the Blessed One come, I wonder?" And seeing the radiance of the Blessed One's body, they did not stand outside as before but, without hesitation, entered and saw the Blessed One seated in the yakkha's dwelling, and the yakkha standing with his hands clasped in reverence. |
disvāna yakkhaṃ āhaṃsu — “ayaṃ te, mahāyakkha, rājakumāro balikammāya ānīto, handa naṃ khāda vā bhuñja vā, yathāpaccayaṃ vā karohī”ti. |
Having seen the yakkha, they said, "This, great yakkha, is the king's son brought for your sacrifice. Go on, eat him or devour him, or do as you please." |
so sotāpannattā lajjito visesena ca bhagavato purato evaṃ vuccamāno atha taṃ kumāraṃ ubhohi hatthehi paṭiggahetvā bhagavato upanāmesi “ayaṃ, bhante, kumāro mayhaṃ pesito, imāhaṃ bhagavato dammi, hitānukampakā buddhā, paṭiggaṇhātu, bhante, bhagavā imaṃ dārakaṃ imassa hitatthāya sukhatthāyā”ti imañca gāthamāha — |
He, being a stream-enterer, was ashamed, especially being spoken to thus in front of the Blessed One. Then he took the prince with both hands and brought him to the Blessed One, saying, "Venerable sir, this prince was sent to me. I give him to the Blessed One. Buddhas are compassionate for the welfare of others. May the Blessed One accept this child, venerable sir, for his welfare and for his happiness," and he spoke this verse: |
♦ “imaṃ kumāraṃ satapuññalakkhaṇaṃ, |
♦ "This prince, with a hundred meritorious signs, |
♦ sabbaṅgupetaṃ paripuṇṇabyañjanaṃ. |
♦ endowed with all limbs, with perfect features. |
♦ udaggacitto sumano dadāmi te, |
♦ With a joyful mind, I give him to you, |
♦ paṭiggaha lokahitāya cakkhumā”ti. |
♦ Accept him, O one with eyes, for the welfare of the world." |
♦ paṭiggahesi bhagavā kumāraṃ. |
♦ The Blessed One accepted the prince. |
paṭiggaṇhanto ca yakkhassa ca kumārassa ca maṅgalakaraṇatthaṃ pādūnagāthaṃ abhāsi. |
And while accepting him, to perform a blessing for the yakkha and the prince, he spoke a verse lacking a foot. |
taṃ yakkho kumāraṃ saraṇaṃ gamento tikkhattuṃ catutthapādena pūresi. |
The yakkha, making the prince go for refuge, completed it with the fourth foot three times. |
seyyathidaṃ — |
As follows: |
♦ “dīghāyuko hotu ayaṃ kumāro, |
♦ "May this prince have a long life, |
♦ tuvañca yakkha sukhito bhavāhi. |
♦ And may you, yakkha, be happy. |
♦ abyādhitā lokahitāya tiṭṭhatha, |
♦ May you both remain free from illness for the welfare of the world, |
♦ ayaṃ kumāro saraṇamupeti buddhaṃ. |
♦ This prince goes for refuge to the Buddha. |
♦ ayaṃ kumāro saraṇamupeti dhammaṃ. |
♦ This prince goes for refuge to the Dhamma. |
♦ ayaṃ kumāro saraṇamupeti saṅghan”ti. |
♦ This prince goes for refuge to the Sangha." |
♦ atha bhagavā kumāraṃ rājapurisānaṃ adāsi — “imaṃ vaḍḍhetvā puna mameva dethā”ti. |
♦ Then the Blessed One gave the prince to the king's men, saying, "Raise him and give him back to me." |
evaṃ so kumāro rājapurisānaṃ hatthato yakkhassa hatthaṃ, yakkhassa hatthato bhagavato hatthaṃ, bhagavato hatthato puna rājapurisānaṃ hatthaṃ gatattā nāmato “hatthako āḷavako”ti jāto. |
Thus that prince, having gone from the hands of the king's men to the hands of the yakkha, from the hands of the yakkha to the hands of the Blessed One, and from the hands of the Blessed One back to the hands of the king's men, was named "Hatthaka Āḷavaka." |
taṃ ādāya paṭinivatte rājapurise disvā kassakavanakammikādayo “kiṃ yakkho kumāraṃ atidaharattā na icchī”ti? |
When the king's men returned with him, the farmers, forest workers, and others, seeing them, asked in fear, "Did the yakkha not want the prince because he was too young?" |
bhītā pucchiṃsu. |
The king's men said, "Do not be afraid. |
rājapurisā “mā bhāyatha. |
The Blessed One has made him safe," and they told them everything. |
khemaṃ kataṃ bhagavatā”ti sabbamārocesuṃ . |
Then, with a single clamor of "Sādhu, sādhu," the entire city of Āḷavī faced the yakkha. |
tato “sādhu sādhū”ti sakalaṃ āḷavinagaraṃ ekakolāhalena yakkhābhimukhaṃ ahosi. |
The yakkha too, when the time for the Blessed One's alms-round came, took his bowl and robes and followed him for half the way and then turned back. |
yakkhopi bhagavato bhikkhācārakāle anuppatte pattacīvaraṃ gahetvā upaḍḍhamaggaṃ anugantvā nivatti. |
|
| ♦ Then the Blessed One, having gone for alms in the city and finished his meal, sat at the foot of a certain secluded tree at the city gate on a prepared Buddha-seat. | |
♦ atha bhagavā nagare piṇḍāya caritvā katabhattakicco nagaradvāre aññatarasmiṃ vivitte rukkhamūle paññattabuddhāsane nisīdi. |
Then the great populace, along with the king and the citizens, gathered together, approached the Blessed One, paid homage, and sat surrounding him, asking, "Venerable sir, how did you tame such a ferocious yakkha?" |
tato mahājanakāyena saddhiṃ rājā ca nāgarā ca ekato sampiṇḍitvā bhagavantaṃ upasaṅkamma vanditvā parivāretvā nisinnā — “kathaṃ, bhante, evaṃ dāruṇaṃ yakkhaṃ damayitthā”ti pucchiṃsu. |
The Blessed One, starting with the battle, said to them, "He rained down nine kinds of rain, he made such terrifying displays, he asked such a question. |
tesaṃ bhagavā yuddhamādiṃ katvā “evaṃ navavidhaṃ vassaṃ vassetvā evaṃ vibhiṃsanakaṃ akāsi, evaṃ pañhaṃ pucchi. |
To him I answered thus," and he related that same Āḷavaka Sutta. |
tassāhaṃ evaṃ vissajjesin”ti tamevāḷavakasuttaṃ kathesi. |
At the end of the discourse, eighty-four thousand beings had a breakthrough to the Dhamma. |
kathāpariyosāne caturāsītipāṇasahassānaṃ dhammābhisamayo ahosi. |
Then the king and the citizens built a dwelling for the yakkha near the dwelling of the great king Vessavaṇa and established a regular offering with flowers, perfumes, and other honors. |
tato rājā ceva nāgarā ca vessavaṇamahārājassa bhavanasamīpe yakkhassa bhavanaṃ katvā pupphagandhādisakkārupetaṃ niccabaliṃ pavattesuṃ. |
And that prince, when he came of age, they sent him away, saying, "You obtained your life on account of the Blessed One. Go and attend on the Blessed One and the Sangha of monks." |
tañca kumāraṃ viññutaṃ pattaṃ “tvaṃ bhagavantaṃ nissāya jīvitaṃ labhi, gaccha bhagavantaṃyeva payirupāsassu bhikkhusaṅghañcā”ti vissajjesuṃ. |
He, attending on the Blessed One and the Sangha of monks, soon was established in the fruit of non-returning and, having learned the entire word of the Buddha, became the leader of five hundred lay followers. |
so bhagavantañca bhikkhusaṅghañca payirupāsamāno nacirasseva anāgāmiphale patiṭṭhāya sabbaṃ buddhavacanaṃ uggahetvā pañcasataupāsakaparivāro ahosi. |
And the Blessed One designated him as the foremost: "This is the foremost, O monks, of my lay disciples who gather a following with the four bases of sympathy, that is, Hatthaka Āḷavaka." |
bhagavā ca naṃ etadagge niddisi — “etadaggaṃ, bhikkhave, mama sāvakānaṃ upāsakānaṃ catūhi saṅgahavatthūhi parisaṃ saṅgaṇhantānaṃ yadidaṃ hatthako āḷavako”ti . |
Twelfth. |
dvādasamaṃ. |
|
♦ iti sāratthappakāsiniyā |
♦ Thus in the Sāratthappakāsinī |
♦ saṃyuttanikāya-aṭṭhakathāya |
♦ The Commentary on the Saṃyutta Nikāya |
♦ yakkhasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Yakkha Saṃyutta is concluded. |
♦ 11. sakkasaṃyuttaṃ SN 11 |
♦ 11. The Sakka Saṃyutta |
♦ 1. paṭhamavaggo |
♦ 1. The First Chapter |
♦ 1. suvīrasuttavaṇṇanā SN 11.1 |
♦ 1. Commentary on the Suvīra Sutta |
♦ 247. sakkasaṃyuttassa paṭhame abhiyaṃsūti kadā abhiyaṃsu? |
♦ 247. In the first of the Sakka Saṃyutta, "they attacked" means when did they attack? |
yadā balavanto ahesuṃ, tadā. |
When they were strong, then. |
tatrāyaṃ anupubbikathā — sakko kira magadharaṭṭhe macalagāmake magho nāma māṇavo hutvā tettiṃsa purise gahetvā kalyāṇakammaṃ karonto satta vatapadāni pūretvā tattha kālaṅkato devaloke nibbatti. |
There, this is the gradual story: Sakka, it is said, having been a young man named Magha in the village of Macala in the country of Magadha, and having taken thirty-three men and done good deeds, fulfilling the seven vows, passed away there and was reborn in the world of the devas. |
taṃ balavakammānubhāvena saparisaṃ sesadevatā dasahi ṭhānehi adhigaṇhantaṃ disvā “āgantukadevaputtā āgatā”ti nevāsikā gandhapānaṃ sajjayiṃsu. |
Seeing him with his retinue surpassing the other devas in ten respects by the power of his strong kamma, the original inhabitants, thinking, "Newcomer devaputtas have arrived," prepared a drink of perfume. |
sakko sakaparisāya saññaṃ adāsi — “mārisā mā gandhapānaṃ pivittha, pivanākāramattameva dassethā”ti. |
Sakka gave a sign to his retinue: "Friends, do not drink the perfume-drink, just show the appearance of drinking." |
te tattha akaṃsu. |
They did so there. |
nevāsikadevatā suvaṇṇasarakehi upanītaṃ gandhapānaṃ yāvadatthaṃ pivitvā mattā tattha tattha suvaṇṇapathaviyaṃ patitvā sayiṃsu. |
The original devas, having drunk as much as they wanted of the perfume-drink brought in golden bowls, became drunk and fell down and lay here and there on the golden ground. |
sakko “gaṇhatha puttahatāya putte”ti te pādesu gahetvā sinerupāde khipāpesi. |
Sakka, saying, "Seize the sons by the sons' feet," had them thrown at the foot of Mount Sineru. |
sakkassa puññatejena tadanuvattakāpi sabbe tattheva patiṃsu. |
By the merit-power of Sakka, all his followers also fell there. |
te sineruvemajjhakāle saññaṃ labhitvā, “tātā na suraṃ pivimha, na suraṃ pivimhā”ti āhaṃsu. |
They, in the middle of Mount Sineru, regained consciousness and said, "Friends, we did not drink sura, we did not drink sura." |
tato paṭṭhāya asurā nāma jātā. |
From that time on, they were called "asuras." |
atha nesaṃ kammapaccayautusamuṭṭhānaṃ sinerussa heṭṭhimatale dasayojanasahassaṃ asurabhavanaṃ nibbatti. |
Then, for them, a dwelling of the asuras, ten thousand yojanas in size, was produced at the lower level of Sineru by the action of kamma and the influence of the season. |
sakko tesaṃ nivattetvā anāgamanatthāya ārakkhaṃ ṭhapesi, yaṃ sandhāya vuttaṃ — |
Sakka, to prevent them from returning, stationed a guard, with reference to which it is said: |
♦ “antarā dvinnaṃ ayujjhapurānaṃ, |
♦ "Between the two unconquerable cities, |
♦ pañcavidhā ṭhapitā abhirakkhā. |
♦ Five kinds of guards are stationed. |
♦ udakaṃ karoṭi-payassa ca hārī, |
♦ The water-snake, the skull-bearer, and the milk-carrier, |
♦ madanayutā caturo ca mahatthā”ti. |
♦ The four great ones endowed with intoxication." |
♦ dve nagarāni hi yuddhena gahetuṃ asakkuṇeyyatāya ayujjhapurāni nāma jātāni devanagarañca asuranagarañca. |
♦ The two cities, the city of the devas and the city of the asuras, were called unconquerable cities because they could not be taken by war. |
yadā hi asurā balavanto honti, atha devehi palāyitvā devanagaraṃ pavisitvā dvāre pidahite asurānaṃ satasahassampi kiñci kātuṃ na sakkoti. |
For when the asuras are strong, then the devas, having fled and entered the city of the devas and closed the gates, even a hundred thousand asuras cannot do anything. |
yadā devā balavanto honti, athāsurehi palāyitvā asuranagarassa dvāre pidahite sakkānaṃ satasahassampi kiñci kātuṃ na sakkoti. |
When the devas are strong, then the asuras, having fled and closed the gates of the city of the asuras, even a hundred thousand Sakkas cannot do anything. |
iti imāni dve nagarāni ayujjhapurāni nāma. |
Thus these two cities are called unconquerable cities. |
nesaṃ antarā etesu udakādīsu pañcasu ṭhānesu sakkena ārakkhā ṭhapitā. |
Between them, in these five places of water, etc., guards were stationed by Sakka. |
tattha udakasaddena nāgā gahitā. |
There, by the word "water," nāgas are taken. |
te hi udake balavanto honti. |
For they are strong in water. |
tasmā sinerussa paṭhamālinde tesaṃ ārakkhā. |
Therefore, their guard is on the first terrace of Sineru. |
karoṭisaddena supaṇṇā gahitā. |
By the word "skull," supaṇṇas are taken. |
tesaṃ kira karoṭi nāma pānabhojanaṃ, tena taṃ nāmaṃ labhiṃsu. |
For them, it is said, the skull is their food and drink, by which they got that name. |
dutiyālinde tesaṃ ārakkhā. |
Their guard is on the second terrace. |
payassahārīsaddena kumbhaṇḍā gahitā. |
By the word "milk-carrier," kumbhaṇḍas are taken. |
dānavarakkhasā kira te. |
For they are dānava-rakshasas, it is said. |
tatiyālinde tesaṃ ārakkhā. |
Their guard is on the third terrace. |
madanayutasaddena yakkhā gahitā. |
By the word "endowed with intoxication," yakkhas are taken. |
visamacārino kirate yujjhasoṇḍā. |
For they are fierce warriors, fond of battle. |
catutthālinde tesaṃ ārakkhā. |
Their guard is on the fourth terrace. |
caturo ca mahantāti cattāro mahārājāno vuttā. |
"And the four great ones" means the four great kings are mentioned. |
pañcamālinde tesaṃ ārakkhā. |
Their guard is on the fifth terrace. |
tasmā yadi asurā kupitāvilacittā devapuraṃ upayanti yuddhesū, yaṃ girino paṭhamaṃ paribhaṇḍaṃ, taṃ uragā paṭibāhanti evaṃ sesesu sesā. |
Therefore, if the asuras, with angry and agitated minds, approach the city of the devas in battle, the serpents ward off the first attack on the mountain. Thus, in the remaining cases, the others. |
♦ te pana asurā āyuvaṇṇarasaissariyasampattīhi tāvatiṃsasadisāva. |
♦ Those asuras, however, are equal to the Tāvatiṃsa devas in lifespan, beauty, taste, and sovereignty. |
tasmā antarā attānaṃ ajānitvā pāṭaliyā pupphitāya, “na idaṃ devanagaraṃ, tattha pāricchattako pupphati, idha pana cittapāṭalī, jarasakkenāmhākaṃ suraṃ pāyetvā vañcitā, devanagarañca no gahitaṃ, gacchāma tena saddhiṃ yujjhissāmā”ti hatthiassarathe āruyha suvaṇṇarajatamaṇiphalakāni gahetvā, yuddhasajjā hutvā, asurabheriyo vādentā mahāsamudde udakaṃ dvidhā bhetvā uṭṭhahanti. |
Therefore, not knowing themselves in between, when the pāṭali tree blossoms, they think, "This is not the city of the devas. There the pāricchattaka tree blossoms, but here the cittapāṭali. The old Sakka has deceived us by making us drink sura, and has taken our city of the devas. Let us go and fight with him." They mount elephants, horses, and chariots, take golden, silver, and jeweled shields, and, ready for battle, beating the asura-drums, they rise up, splitting the water of the great ocean in two. |
te deve vuṭṭhe vammikamakkhikā vammikaṃ viya sineruṃ abhiruhitu ārabhanti. |
They, when the devas have risen, begin to climb Sineru like termites climbing a termite mound. |
atha nesaṃ paṭhamaṃ nāgehi saddhiṃ yuddhaṃ hoti. |
Then their first battle is with the nāgas. |
tasmiṃ kho pana yuddhe na kassaci chavi vā cammaṃ vā chijjati, na lohitaṃ uppajjati, kevalaṃ kumārakānaṃ dārumeṇḍakayuddhaṃ viya aññamaññaṃ santāsanamattameva hoti. |
In that battle, however, no one's skin or hide is cut, no blood is shed; it is merely a matter of frightening each other, like the wooden-ram fight of boys. |
koṭisatāpi koṭisahassāpi nāgā tehi saddhiṃ yujjhitvā te asurapuraṃyeva pavesetvā nivattanti. |
Even a hundred crores, even a thousand crores of nāgas, having fought with them, drive them back into the city of the asuras and return. |
♦ yadā pana asurā balavanto honti, atha nāgā osakkitvā dutiye ālinde supaṇṇehi saddhiṃ ekatova hutvā yujjhanti. |
♦ But when the asuras are strong, then the nāgas retreat and, on the second terrace, they fight together with the supaṇṇas. |
esa nayo supaṇṇādīsūpi. |
This same method applies to the supaṇṇas and others. |
yadā pana tāni pañcapi ṭhānāni asurā maddanti, tadā ekato sampiṇḍitānipi pañca balāni osakkanti. |
But when the asuras conquer those five places, then even the five forces, though gathered together, retreat. |
atha cattāro mahārājāno gantvā sakkassa taṃ pavattiṃ ārocenti. |
Then the four great kings go and inform Sakka of the situation. |
sakko tesaṃ vacanaṃ sutvā diyaḍḍhayojanasatikaṃ vejayantarathaṃ āruyha sayaṃ vā nikkhamati, ekaṃ vā puttaṃ peseti. |
Sakka, having heard their words, mounts the one-hundred-and-fifty-yojana-long Vejayanta chariot and either goes out himself or sends one of his sons. |
imasmiṃ pana kāle puttaṃ pesetukāmo, tāta suvīrātiādimāha. |
But on this occasion, wishing to send his son, he says, "Son, Suvīra," and so on. |
♦ evaṃ bhaddantavāti khoti evaṃ hotu bhaddaṃ tava iti kho. |
♦ "Thus, may it be so, may you be well," indeed. |
pamādaṃ āpādesīti pamādaṃ akāsi. |
"He became negligent" means he was negligent. |
accharāsaṅghaparivuto saṭṭhiyojanaṃ vitthārena suvaṇṇamahāvīthiṃ otaritvā nakkhattaṃ kīḷanto nandanavanādīsu vicaratīti attho. |
Surrounded by a host of celestial nymphs, he descended to the great golden avenue, sixty yojanas wide, and, playing at the festival, he wanders in the Nandana grove and so on; this is the meaning. |
♦ anuṭṭhahanti anuṭṭhahanto. |
♦ "Not striving" means while not striving. |
avāyāmanti avāyamanto. |
"Not exerting oneself" means while not exerting oneself. |
alasvassāti alaso assa. |
"He would be lazy" means he would be lazy. |
na ca kiccāni kārayeti kiñci kiccaṃ nāma na kareyya. |
"And he would not do any duties" means he would not do any duty whatsoever. |
sabbakāmasamiddhassāti sabbakāmehi samiddho assa. |
"Endowed with all sensual pleasures" means he would be endowed with all sensual pleasures. |
taṃ me, sakka, varaṃ disāti, sakka devaseṭṭha, taṃ me varaṃ uttamaṃ ṭhānaṃ okāsaṃ disaṃ ācikkha kathehīti vadati. |
"That boon, O Sakka, grant me" means, Sakka, chief of the devas, that boon, that supreme state, that opportunity, show me, tell me, he says. |
nibbānassa hi so maggoti kammaṃ akatvā jīvitaṭṭhānaṃ nāma nibbānassa maggo. |
"For that is the path to Nibbāna" means the state of life without doing any work is the path to Nibbāna. |
paṭhamaṃ. |
First. |
♦ 2. susīmasuttavaṇṇanā SN 11.2 |
♦ 2. Commentary on the Susīma Sutta |
♦ 248. dutiye susīmanti attano puttasahassassa antare evaṃnāmakaṃ ekaṃ puttameva. |
♦ 248. In the second, "Susīma" means just one son of that name among his thousand sons. |
dutiyaṃ. |
Second. |
♦ 3. dhajaggasuttavaṇṇanā SN 11.3 |
♦ 3. Commentary on the Dhajagga Sutta |
♦ 249. tatiye samupabyūḷhoti sampiṇḍito rāsibhūto. |
♦ 249. In the third, "drawn up for battle" means gathered together, in a mass. |
dhajaggaṃ ullokeyyathāti sakkassa kira diyaḍḍhayojanasatāyāmo ratho . |
"You should look up at the crest of the banner" means Sakka's chariot, it is said, is one hundred and fifty yojanas long. |
tassa hi pacchimanto paṇṇāsayojano, majjhe rathapañjaro paṇṇāsayojano, rathasandhito yāva rathasīsā paṇṇāsayojanāni. |
Its rear part is fifty yojanas, the chariot-box in the middle is fifty yojanas, and from the chariot-pole to the front of the chariot is fifty yojanas. |
tadeva pamāṇaṃ diguṇaṃ katvā tiyojanasatāyāmotipi vadantiyeva. |
That same measure, doubled, is also said to be three hundred yojanas long. |
tasmiṃ yojanikapallaṅko atthato, tiyojanikaṃ setacchattaṃ matthake ṭhapitaṃ, ekasmiṃyeva yuge sahassāajaññā yuttā, sesālaṅkārassa pamāṇaṃ natthi. |
In it is a couch of one yojana, and a white parasol of three yojanas is placed on top. A thousand thoroughbreds are yoked to a single yoke, and there is no measure for the other decorations. |
dhajo panassa aḍḍhatiyāni yojanasatāni uggato, yassa vātāhatassa pañcaṅgikatūriyasseva saddo niccharati, taṃ ullokeyyāthāti vadati. |
His banner, however, is two and a half hundred yojanas high, and when struck by the wind, a sound like that of a five-limbed musical instrument issues forth. He says, "You should look up at that." |
kasmā? taṃ passantānañhi rājā no āgantvā parisapariyante nikhātathambho viya ṭhito, kassa mayaṃ bhāyāmāti bhayaṃ na hoti. |
Why? For those who see it, thinking, "Our king has come and is standing like a pillar planted at the edge of the army. Whom should we fear?" have no fear. |
pajāpatissāti so kira sakkena samānavaṇṇo samānāyuko dutiyaṃ āsanaṃ labhati. |
"Of Pajāpati" means he, it is said, is of the same complexion and lifespan as Sakka and receives the second seat. |
tathā varuṇo īsāno ca. |
So too Varuṇa and Īsāna. |
varuṇo pana tatiyaṃ āsanaṃ labhati, īsāno catutthaṃ. |
Varuṇa, however, receives the third seat, and Īsāna the fourth. |
palāyīti asurehi parājito tasmiṃ rathe ṭhito appamattakampi rajadhajaṃ disvā palāyanadhammo. |
"He would flee" means being defeated by the asuras, and standing in that chariot, he is of a nature to flee upon seeing even a small dust-banner. |
♦ itipi so bhagavātiādīni visuddhimagge vitthāritāneva. |
♦ "He is the Blessed One," and so on, have been explained in detail in the Visuddhimagga. |
idamavocāti idaṃ dhajaggaparittaṃ nāma bhagavā avoca, yassa āṇākhette koṭisatasahassacakkavāḷe ānubhāvo vattati. |
"This he said" means this, called the Dhajagga Paritta, the Blessed One said, whose power extends over a hundred thousand crore world-systems in the sphere of his command. |
idaṃ āvajjetvā hi yakkhabhayacorabhayādīhi dukkhehi muttānaṃ anto natthi. |
For there is no end to those who have been freed from dangers such as fear of yakkhas and fear of robbers by reflecting on this. |
tiṭṭhatu aññadukkhavūpasamo, idaṃ āvajjamāno hi pasannacitto ākāsepi patiṭṭhaṃ labhati. |
Let alone the pacification of other sufferings, a person with a gladdened heart, by reflecting on this, can find a foothold even in the sky. |
♦ tatridaṃ vatthu — dīghavāpicetiyamhi kira sudhākamme kayiramāne eko daharo muddhavedikāpādato patitvā cetiyakucchiyā bhassati. |
♦ Here is a story on this: It is said that at the Dīghavāpi Cetiya, while plasterwork was being done, a young boy fell from the base of the top balustrade and was slipping down the dome of the stupa. |
heṭṭhā ṭhito bhikkhusaṅgho “dhajaggaparittaṃ, āvuso, āvajjāhī”ti āha. |
The Sangha of monks standing below said, "Venerable sir, reflect on the Dhajagga Paritta." |
so maraṇabhayena tajjito “dhajaggaparittaṃ maṃ rakkhatū”ti āha. |
He, terrified by the fear of death, said, "May the Dhajagga Paritta protect me." |
tāvadevassa cetiyakucchito dve iṭṭhakā nikkhamitvā sopānaṃ hutvā aṭṭhaṃsu, upariṭṭhito vallinisseṇiṃ otāresuṃ. |
At that very moment, two bricks came out from the dome of the stupa and became a staircase. Those above lowered a vine-ladder. |
tasmiṃ nisseṇiyaṃ ṭhite iṭṭhakā yathāṭṭhāneyeva aṭṭhaṃsu. |
When he was standing on the ladder, the bricks returned to their original places. |
tatiyaṃ. |
Third. |
♦ 4. vepacittisuttavaṇṇanā SN 11.4 |
♦ 4. Commentary on the Vepacitti Sutta |
♦ 250. catutthe vepacittīti so kira asurānaṃ sabbajeṭṭhako. |
♦ 250. In the fourth, "Vepacitti": He, it is said, was the eldest of the asuras. |
yenāti nipātamattaṃ nanti ca. |
yena" is merely a particle, and so is "na. |
kaṇṭhapañcamehīti dvīsu hatthesu pādesu kaṇṭhe cāti evaṃ pañcahi bandhanehi. |
"With the five-fold [bonds]": means with five bonds, on the two hands, the feet, and the neck. |
tāni pana naḷinasuttaṃ viya makkaṭakasuttaṃ viya ca cakkhussāpāthaṃ āgacchanti, iriyāpathaṃ rujjhanti. |
But they come into the range of sight like a lotus thread or a spider's thread, and they obstruct one's posture. |
tehi pana citteneva bajjhati, citteneva muccati. |
But by them, one is bound by the mind alone, and by the mind alone, one is freed. |
akkosatīti corosi bālosi mūḷhosi thenosi oṭṭhosi goṇosi gadrabhosi nerayikosi tiracchānagatosi, natthi tuyhaṃ sugati, duggatiyeva tuyhaṃ pāṭikaṅkhāti imehi dasahi akkosavatthūhi akkosati. |
"He insults": you are a thief, you are a fool, you are bewildered, you are a robber, you are a camel, you are an ox, you are a donkey, you are destined for hell, you are an animal; there is no good destiny for you, only a bad destiny is to be expected for you—with these ten grounds for insult, he insults. |
paribhāsatīti, jarasakka, na tvaṃ sabbakālaṃ jinissasi, yadā asurānaṃ jayo bhavissati, tadā tampi evaṃ bandhitvā asurabhavanassa dvāre nipajjāpetvā pothāpessāmīti ādīni vatvā tajjeti. |
"He reviles": "Old Sakka, you will not be victorious all the time. When the victory of the asuras occurs, then I will have you bound in the same way, laid down at the gate of the asura realm, and have you beaten," and so on, he threatens. |
sakko vijitavijayo na taṃ manasi karoti, mahāpaṭiggahaṇaṃ panassa matthake vidhunanto sudhammadevasabhaṃ pavisati ceva nikkhamati ca. |
Sakka, the victorious victor, does not take it to heart; but shaking his great reception (of abuse) on his head, he enters and leaves the Sudhammā devasabha. |
ajjhabhāsīti “kiṃ nu kho esa sakko imāni pharusavacanāni bhayena titikkhati, udāhu adhivāsanakhantiyā samannāgatattā”ti? |
He addressed": "Does this Sakka tolerate these harsh words out of fear, or because he is endowed with patient endurance? |
vīmaṃsanto abhāsi. |
Investigating, he spoke. |
♦ dubbalyā noti dubbalabhāvena nu. |
♦ "Not because of weakness": is it because of a state of weakness? |
paṭisaṃyujeti paṭisaṃyujeyya paṭipphareyya. |
"Engages with": would engage with, would strike back. |
pabhijjeyyunti virajjeyyuṃ. |
"They would break apart": they would become disaffected. |
pakujjheyyuntipi pāṭho. |
There is also the reading "pakujjheyyaunti" (they would become angry). |
paranti paccatthikaṃ. |
"The other": the enemy. |
yo sato upasammatīti yo satimā hutvā upasammati, tassa upasamaṃyevāhaṃ bālassa paṭisedhanaṃ maññeti attho. |
"He who, being mindful, is calm": he who, being mindful, is calm, I consider his calmness itself to be the warding off of the fool; this is the meaning. |
yadā naṃ maññatīti yasmā taṃ maññati. |
"When one thinks of him": because one thinks of him. |
ajjhāruhatīti ajjhottharati. |
"Overwhelms": crushes. |
gova bhiyyo palāyinanti yathā goyuddhe tāvadeva dve gāvo yujjhante gogaṇo olokento tiṭṭhati, yadā pana eko palāyati, atha naṃ palāyantaṃ sabbo gogaṇo bhiyyo ajjhottharati. |
"Like an ox, all the more, a fugitive": just as in a bullfight, as long as two bulls are fighting, the herd of cattle stands looking on, but when one flees, then the whole herd of cattle further overwhelms the fleeing one. |
evaṃ dummedho khamantaṃ bhiyyo ajjhottharatīti attho. |
Thus, the fool further overwhelms the one who is patient; this is the meaning. |
♦ sadatthaparamāti sakatthaparamā. |
♦ "Bent on one's own welfare": bent on their own welfare. |
khantyā bhiyyo na vijjatīti tesu sakātthaparamesu atthesu khantito uttaritaro añño attho na vijjati. |
"Higher than patience, there is not": among those aims that are for one's own welfare, there is no other aim higher than patience. |
tamāhu paramaṃ khantinti yo balavā titikkhati, tassa taṃ khantiṃ paramaṃ āhu. |
"They call that the highest patience": he who, being strong, tolerates, they call his patience the highest. |
bālabalaṃ nāma aññāṇabalaṃ. |
"The strength of a fool" is the strength of ignorance. |
taṃ yassa balaṃ, abalameva taṃ balanti āhu kathentīti dīpeti. |
"Whose strength that is, that strength is indeed no strength," they say, they declare; this is what is shown. |
dhammaguttassāti dhammena rakkhitassa, dhammaṃ vā rakkhantassa. |
"Of one protected by the Dhamma": of one protected by the Dhamma, or who protects the Dhamma. |
paṭivattāti paṭippharitvā vattā, paṭippharitvā vā bālabalanti vadeyyāpi, dhammaṭṭhaṃ pana cāletuṃ samattho nāma natthi. |
"One who speaks back": one who speaks in retaliation, or one might say "the strength of a fool" in retaliation, but there is no one who is capable of shaking one who is established in the Dhamma. |
tasseva tena pāpiyoti tena kodhena tasseva puggalassa pāpaṃ. |
"For him, it is evil through that": through that anger, it is evil for that very person. |
katarassa? yo kuddhaṃ paṭikujjhati. |
For which one? For him who gets angry in return at one who is angry. |
tikicchantānanti ekavacane bahuvacanaṃ, tikicchantanti attho. |
Treating": plural for singular, meaning "treating. |
janā maññantīti evarūpaṃ attano ca parassa cāti ubhinnaṃ atthaṃ tikicchantaṃ nipphādentaṃ puggalaṃ “andhabālo ayan”ti andhabālaputhujjanāva evaṃ maññanti. |
"People think": such a person who is treating, producing the welfare of both himself and others, "This is a blind fool," only the blind, common fools think so. |
dhammassa akovidāti catusaccadhamme achekā. |
"Unskilled in the Dhamma": unskilled in the four-truth Dhamma. |
idhāti imasmiṃ sāsane. |
"Here": in this teaching. |
khoti nipātamattaṃ. |
"kho" is merely a particle. |
catutthaṃ. |
The fourth. |
♦ 5. subhāsitajayasuttavaṇṇanā SN 11.5 |
♦ 5. Commentary on the Subhāsitajaya Sutta |
♦ 251. pañcame asurindaṃ etadavocāti chekatāya etaṃ avoca. |
♦ 251. In the fifth, "he said this to the Asura lord": he said this out of skillfulness. |
evaṃ kirassa ahosi “parassa nāma gāhaṃ mocetvā paṭhamaṃ vattuṃ garu. |
It seems it occurred to him thus: "It is difficult for another to first break the hold and speak. |
parassa vacanaṃ anugantvā pana pacchā sukhaṃ vattun”ti. |
But following another's speech, it is easy to speak afterwards." |
pubbadevāti devaloke ciranivāsino pubbasāmikā, tumhākaṃ tāva paveṇiāgataṃ bhaṇathāti . |
Of the former devas": long-time residents in the deva world, the former lords, "You all speak what has been handed down in your tradition. |
adaṇḍāvacarāti daṇḍāvacaraṇarahitā, daṇḍaṃ vā satthaṃ vā gahetabbanti evamettha natthīti attho. |
"Where weapons are not used": devoid of the wielding of staffs, or the meaning is that there is no taking up of staffs or weapons here. |
pañcamaṃ. |
The fifth. |
♦ 6. kulāvakasuttavaṇṇanā SN 11.6 |
♦ 6. Commentary on the Kulāvaka Sutta |
♦ 252. chaṭṭhe ajjhabhāsīti tassa kira simbalivanābhimukhassa jātassa rathasaddo ca ājānīyasaddo dhajasaddo ca samantā asanipātasaddo viya ahosi. |
♦ 252. In the sixth, "he spoke": It is said that for him, facing the silk-cotton tree forest, the sound of the chariot, the sound of the thoroughbreds, the sound of the banner, and the sound of a lightning strike from all around occurred. |
taṃ sutvā simbalivane balavasupaṇṇā palāyiṃsu, jarājiṇṇā ceva rogadubbalā ca asañjātapakkhapotakā ca palāyituṃ asakkontā, maraṇabhayena tajjitā ekappahāreneva mahāviravaṃ viraviṃsu. |
Hearing that, the strong Supaṇṇas in the silk-cotton tree forest fled; but those who were old and decrepit, weak with disease, and the young birds whose wings had not yet grown, were unable to flee. Tormented by the fear of death, they cried out with a great cry in a single utterance. |
sakko taṃ sutvā “kassa saddo, tātā”ti? |
Sakka, hearing that, asked Mātali, "Whose sound is that, my dear?" |
mātaliṃ pucchi. |
Having heard the sound of the chariot, deva, the Supaṇṇas who are unable to flee are crying out. |
rathasaddaṃ, te deva, sutvā supaṇṇā palāyituṃ asakkontā viravantīti. |
Hearing that, with a heart overcome by compassion, he spoke. |
taṃ sutvā karuṇāsamāvajjitahadayo abhāsi. |
"With the yoke-pole": with the yoke-pole of the chariot. |
īsāmukhenāti rathassa īsāmukhena. |
"So that the yoke-pole does not crush the nests," thus with this yoke-pole, avoid them. |
yathā kulāvake īsāmukhaṃ na sañcuṇṇeti, evaṃ iminā īsāmukhena te parivajjaya. |
For that chariot, produced by the condition of merit, goes right through even the Cakkavāḷa mountain or Mount Sineru if they stand in its way, it is not hindered; it goes as if traveling through space. |
so hi ratho puññapaccayanibbatto cakkavāḷapabbatepi sinerumhipi sammukhībhūte vinivijjhitvāva gacchati na sajjati, ākāsagatasadiseneva gacchati. |
If he had gone through that silk-cotton tree forest, just as when a large cart goes through the middle of a plantain grove or a castor-oil plant grove, the whole grove becomes broken and crushed, so too would that silk-cotton tree forest have become. |
sace tena simbalivanena gato bhaveyya, yathā mahāsakaṭe kadalivanamajjhena vā eraṇḍavanamajjhena vā gacchante sabbavanaṃ vibhaggaṃ nimmathitaṃ hoti, evaṃ tampi simbalivanaṃ bhaveyya. |
The sixth. |
chaṭṭhaṃ. |
♦ 7. nadubbhiyasuttavaṇṇanā SN 11.7 |
♦ 7. Commentary on the Nadubbhiya Sutta |
♦ 253. sattame upasaṅkamīti “ayaṃ sakko ‘yopi me assa supaccatthiko, tassa pāhaṃ na dubbheyyan’ti cinteti, mayā tassa paccatthikataro nāma natthi, vīmaṃsissāmi tāva naṃ, kiṃ nu kho maṃ passitvā dubbhati, na dubbhatī”ti cintetvā upasaṅkami. |
♦ 253. In the seventh, "he approached": This Sakka thinks, "Even if someone were my bitter enemy, I would not harm them." "There is no one more of an enemy to him than me. I will test him, to see if he harms me upon seeing me, or does not harm me," thinking thus, he approached. |
tiṭṭha vepacitti gahitosīti vepacitti, ettheva tiṭṭha, gahito tvaṃ mayāti vadati. |
"Stop, Vepacitti, you are caught": "Vepacitti, stop right there, you are caught by me," he says. |
saha vacanenevassa so kaṇṭhapañcamehi bandhanehi baddhova ahosi. |
As soon as he said this, he was bound by the five-fold bonds. |
sapassu ca meti mayi adubbhatthāya sapathaṃ karohīti vadati. |
"And swear to me": "Swear an oath to me for not harming me," he says. |
yaṃ musābhaṇato pāpanti imasmiṃ kappe paṭhamakappikesu cetiyarañño pāpaṃ sandhāyāha. |
"What evil there is from speaking falsely": in this aeon, he refers to the evil of King Cetiya among the first of the aeon. |
ariyūpavādinoti kokalikassa viya pāpaṃ. |
"Of one who insults noble ones": evil like that of Kokālika. |
mittadduno ca yaṃ pāpanti mahākapijātake mahāsatte duṭṭhacittassa pāpaṃ. |
"And what evil of a treacherous friend": the evil of the one with a wicked mind towards the Great Being in the Mahākapi Jātaka. |
akataññunoti devadattasadisassa akataññuno pāpaṃ. |
"Of an ungrateful one": the evil of an ungrateful one like Devadatta. |
imāni kira imasmiṃ kappe cattāri mahāpāpāni. |
It seems that in this aeon, these are the four great evils. |
sattamaṃ. |
The seventh. |
♦ 8. verocanāsurindasuttavaṇṇanā SN 11.8 |
♦ 8. Commentary on the Verocanāsurinda Sutta |
♦ 254. aṭṭhame aṭṭhaṃsūti dvārapālarūpakāni viya ṭhitā. |
♦ 254. In the eighth, "they stood": they stood like guardian statues. |
nipphadāti nipphatti, yāva attho nipphajjati, tāva vāyamethevāti vadati. |
"Accomplishes": accomplishment; one should strive until the goal is accomplished, he says. |
dutiyagāthā sakkassa. |
The second verse is Sakka's. |
tattha khantyā bhiyyoti nipphannasobhanesu atthesu khantito uttaritaro attho nāma natthi. |
Therein, "higher than patience": among the beautifully accomplished goals, there is no goal higher than patience. |
atthajātāti kiccajātā. |
"Kinds of goals": kinds of duties. |
soṇasiṅgālādayopi hi upādāya akiccajāto satto nāma natthi. |
For indeed, there is no living being, including dogs and jackals, that is without some kind of duty. |
ito etto gamanamattampi kiccameva hoti. |
Even the mere act of going from here to there is a duty. |
saṃyogaparamā tveva, sambhogā sabbapāṇinanti pārivāsikaodanādīni hi asambhogārahāni honti, tāni puna uṇhāpetvā bhajjitvā sappimadhuphāṇitādīhi saṃyojitāni sambhogārahāni honti. |
"But connections are paramount, enjoyments for all beings": for things like leftover rice are unfit for consumption, but when they are reheated, fried, and combined with things like ghee, honey, and molasses, they become fit for consumption. |
tenāha “saṃyogaparamā tveva, sambhogā sabbapāṇinan”ti . |
Therefore he said, "But connections are paramount, enjoyyments for all beings." |
nipphannasobhano atthoti ime atthā nāma nipphannāva sobhanti. |
"A beautifully accomplished goal": these goals are beautiful only when they are accomplished. |
puna catutthagāthā sakkassa. |
Again, the fourth verse is Sakka's. |
tatthāpi vuttanayeneva attho veditabbo. |
There too, the meaning should be understood in the way that has been stated. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. araññāyatanaisisuttavaṇṇanā SN 11.9 |
♦ 9. Commentary on the Araññāyatanaisi Sutta |
♦ 255. navame paṇṇakuṭīsu sammantīti himavantapadese ramaṇīye araññāyatane rattiṭṭhānadivāṭṭhānacaṅkamanādīhi sampannāsu paṇṇasālāsu vasanti. |
♦ 255. In the ninth, "they discuss in leaf-huts": they live in leaf-huts complete with places for night and day, walking meditation, etc., in a delightful forest-dwelling in the Himalayan region. |
sakko ca devānamindo vepacitti cāti ime dve janā jāmātikasasurā kālena kalahaṃ karonti, kālena ekato caranti, imasmiṃ pana kāle ekato caranti. |
Sakka, the lord of the devas, and Vepacitti, these two, a son-in-law and father-in-law, sometimes quarrel, and sometimes travel together; at this time, however, they are traveling together. |
paṭaliyoti gaṇaṅgaṇūpāhanā. |
"Paṭaliyo": sandals with multiple straps. |
khaggaṃ olaggetvāti khaggaṃ aṃse olaggetvā. |
"Having slung the sword": having slung the sword over his shoulder. |
chattenāti dibbasetacchattena matthake dhārayamānena. |
"With an umbrella": with a divine white umbrella being held over his head. |
apabyāmato karitvāti byāmato akatvā. |
"Having made it less than an arm's length away": not having made it an arm's length away. |
ciradikkhitānanti cirasamādiṇṇavatānaṃ. |
"Of those long-practiced": of those who have long undertaken the vows. |
ito paṭikkammāti “ito pakkama parivajjaya, mā uparivāte tiṭṭhā”ti vadanti. |
"Move away from here": "Go away from here, avoid us, do not stand upwind," they say. |
na hettha devāti etasmiṃ sīlavantānaṃ gandhe devā na paṭikkūlasaññino, iṭṭhakantamanāpasaññinoyevāti dīpeti. |
"Not here, devas": in this scent of the virtuous, the devas are not disgusted; it shows they are indeed pleased, delighted, and have a pleasant perception. |
navamaṃ. |
The ninth. |
♦ 10. samuddakasuttavaṇṇanā SN 11.10 |
♦ 10. Commentary on the Samuddaka Sutta |
♦ 256. dasame samuddatīre paṇṇakuṭīsūti cakkavāḷamahāsamuddapiṭṭhiyaṃ rajatapaṭṭavaṇṇe vālukapuḷine vuttappakārāsu paṇṇasālāsu vasanti. |
♦ 256. In the tenth, "in leaf-huts on the shore of the great ocean": they live in leaf-huts of the aforementioned type on the silver-colored sandy beach on the surface of the great Cakkavāḷa ocean. |
siyāpi noti siyāpi amhākaṃ. |
"It might be for us": it might be for us. |
abhayadakkhiṇaṃ yāceyyāmāti abhayadānaṃ yāceyyāma. |
"We should ask for the gift of safety": we should ask for the gift of safety. |
yebhuyyena kira devāsurasaṅgāmo mahāsamuddapiṭṭhe hoti. |
It is said that the battle between the devas and asuras mostly takes place on the surface of the great ocean. |
asurānaṃ na sabbakālaṃ jayo hoti, bahuvāre parājayova hoti. |
The asuras are not always victorious; many times there is defeat. |
te devehi parājitā palāyantā isīnaṃ assamapadena gacchantā “sakko imehi saddhiṃ mantetvā amhe nāseti, gaṇhatha puttahatāya putte”ti kupitā assamapade pānīyaghaṭacaṅkamanasālādīni viddhaṃsenti. |
They, defeated by the devas, while fleeing, go through the hermitage of the sages, and angered, thinking, "Sakka consulted with these to destroy us, seize the sons for the death of a son," they destroy the water pots, meditation walkways, and so on in the hermitage. |
isayo araññato phalāphalaṃ ādāya āgatā naṃ disvā puna dukkhena paṭipākatikaṃ karonti. |
The sages, having come from the forest with fruits and roots, seeing it, restore it to its original state with difficulty. |
tepi punappunaṃ tatheva vināsenti. |
They too destroy it in the same way again and again. |
tasmā “idāni tesaṃ saṅgāmo paccupaṭṭhito”ti sutvā evaṃ cintayiṃsu. |
Therefore, having heard "now their battle is at hand," they thought thus. |
♦ kāmaṃkaroti icchitakaro. |
♦ "He who does as he wishes": he who does what he desires. |
bhayassa abhayassa vāti bhayaṃ vā abhayaṃ vā. |
"Of fear or of fearlessness": whether fear or fearlessness. |
idaṃ vuttaṃ hoti — sace tvaṃ abhayaṃ dātukāmo, abhayaṃ dātuṃ pahosi. |
This is what is said: if you are willing to give fearlessness, you are able to give fearlessness. |
sace bhayaṃ dātukāmo. |
If you are willing to give fear. |
bhayaṃ dātuṃ pahosi. |
You are able to give fear. |
amhākaṃ pana abhayadānaṃ dehīti. |
But to us, give the gift of fearlessness. |
duṭṭhānanti viruddhānaṃ. |
"Of the hostile": of the opposed. |
pavuttanti khette patiṭṭhāpitaṃ. |
"Established": established in a field. |
♦ tikkhattuṃ ubbijjīti sāyamāsabhattaṃ bhuñjitvā sayanaṃ abhiruyha nipanno niddāya okkantamattāya samantā ṭhatvā sattisatena pahaṭo viya viravanto uṭṭhahati, dasayojanasahassaṃ asurabhavanaṃ “kimidan”ti saṅkhobhaṃ āpajjati. |
♦ "He started up three times": having eaten the evening and morning meal, having ascended the couch and lying down, as soon as sleep came over him, he would get up, screaming as if struck by a hundred spears standing all around him, and the asura-world, ten thousand leagues in extent, would be thrown into confusion, asking, "What is this?" |
atha naṃ āgantvā “kimidan”ti pucchanti. |
Then they come and ask him, "What is this?" |
so “na kiñcī”ti vadati. |
He says, "It is nothing." |
dutiyayāmādīsupi eseva nayo. |
In the second watch and so on, the same thing happens. |
iti asurānaṃ “mā bhāyi, mahārājā”ti taṃ assāsentānaṃyeva aruṇaṃ uggacchati. |
Thus, for the asuras, just as they were consoling him, saying, "Do not be afraid, great king," the dawn breaks. |
evamassa tato paṭṭhāya gelaññajātaṃ cittaṃ vepati. |
In this way, from then on, his mind, having become sick, trembles. |
teneva cassa “vepacittī”ti aparaṃ nāmaṃ udapādīti. |
For that very reason, another name for him, "Vepacitti" (the trembling-minded), arose. |
dasamaṃ. |
The tenth. |
♦ paṭhamo vaggo. |
♦ The first chapter. |
♦ 2. dutiyavaggo |
♦ 2. The Second Chapter |
♦ 1. vatapadasuttavaṇṇanā SN 11.11 |
♦ 1. Commentary on the Vatapada Sutta |
♦ 257. dutiyavaggassa paṭhame vatapadānīti vatakoṭṭhāsāni. |
♦ 257. In the first of the second chapter, "vows": sections of vows. |
samattānīti paripuṇṇāni. |
"Fulfilled": complete. |
samādinnānīti gahitāni. |
"Undertaken": taken up. |
kule jeṭṭhāpacāyīti kulajeṭṭhakānaṃ mahāpitā mahāmātā cūḷapitā cūḷamātā mātulo mātulānītiādīnaṃ apacitikārako. |
"Honoring the elders in the family": one who shows respect to the elders of the family, such as the great-father, great-mother, younger-father, younger-mother, maternal uncle, maternal aunt, and so on. |
saṇhavācoti piyamudumadhuravāco. |
"Of gentle speech": of pleasant, soft, sweet speech. |
muttacāgoti vissaṭṭhacāgo. |
"Of open charity": of unrestrained charity. |
payatapāṇīti deyyadhammadānatthāya sadā dhotahattho. |
"With ready hands": with hands always washed for the purpose of giving what is to be given. |
vossaggaratoti vossajjane rato. |
"Delighting in renunciation": delighting in letting go. |
yācayogoti parehi yācitabbāraho, yācayogoti vā yācayogeneva yutto. |
"Fit to be asked": worthy of being asked by others, or, fit for asking, engaged in the practice of asking. |
dānasaṃvibhāgaratoti dāne ca saṃvibhāge ca rato. |
"Delighting in giving and sharing": delighting in giving and in sharing. |
paṭhamaṃ. |
The first. |
♦ 2. sakkanāmasuttavaṇṇanā SN 11.12 |
♦ 2. Commentary on the Sakkanāma Sutta |
♦ 258. dutiye manussabhūtoti magadharaṭṭhe macalagāme manussabhūto. |
♦ 258. In the second, "when he was a human being": when he was a human being in the village of Macala in the country of Magadha. |
āvasathaṃ adāsīti catumahāpathe mahājanassa āvasathaṃ kāretvā adāsi. |
"He gave a resting place": he had a resting place made for the public at a four-crossroad and gave it. |
sahassampi atthānanti sahassampi kāraṇānaṃ, janasahassena vā vacanasahassena vā osārite “ayaṃ imassa attho, ayaṃ imassa attho”ti ekapade ṭhitova vinicchinati. |
"Even a thousand matters": even of a thousand causes, or when questioned by a thousand people with a thousand words, he would decide, "this is the meaning of this, this is the meaning of this," while standing in one position. |
dutiyaṃ. |
The second. |
♦ 3. mahālisuttavaṇṇanā SN 11.13 |
♦ 3. Commentary on the Mahāli Sutta |
♦ 259. tatiye upasaṅkamīti “sakko devarājāti kathenti, atthi nu kho so sakko, yena so diṭṭhapubboti imamatthaṃ dasabalaṃ pucchissāmī”ti upasaṅkami. |
♦ 259. In the third, "he approached": "They say Sakka is the king of the devas. Does this Sakka exist, by whom has he been seen before? I will ask the one with ten powers about this matter," thus he approached. |
tañca pajānāmīti bahuvacane ekavacanaṃ, te ca dhamme pajānāmīti attho. |
And I know that": singular for plural, meaning "and I know those dhammas. |
sakko kira anantare attabhāve magadharaṭṭhe macalagāme magho nāma māṇavo ahosi paṇḍito byatto, bodhisattacariyā viya ca tassa cariyā ahosi. |
It is said that Sakka, in his immediately preceding existence, was a wise and clever young man named Magha in the village of Macala in the country of Magadha, and his conduct was like the conduct of a bodhisatta. |
so tettiṃsa purise gahetvā kalyāṇamakāsi. |
He took thirty-three men and did good deeds. |
ekadivasaṃ attanova paññāya upaparikkhitvā gāmamajjhe mahājanassa sannipatitaṭṭhāne kacavaraṃ ubhatopassesu apabyūhitvā taṃ ṭhānaṃ ramaṇīyaṃ akāsi. |
One day, examining with his own wisdom, in the middle of the village where a great crowd had gathered, he swept away the rubbish on both sides and made that place beautiful. |
puna tattheva maṇḍapaṃ kāresi. |
Again, he had a pavilion built there. |
puna gacchante kāle sālaṃ kāresi. |
Again, in the course of time, he had a hall built. |
gāmato ca nikkhamitvā gāvutampi aḍḍhayojanampi tigāvutampi yojanampi vicaritvā tehi sahāyehi saddhiṃ visamaṃ samaṃ akāsi. |
And leaving the village, he went a gāvuta, half a yojana, three gāvutas, and a yojana, and with those companions, he made the uneven even. |
te sabbeva ekacchandā tattha tattha setuyuttaṭṭhāne setuṃ, maṇḍapasālāpokkharaṇimālāvaccharopanapadīnaṃ yuttaṭṭhānesu maṇḍapasālāpokkharaṇimālāvaccharopanādīni karontā bahuṃ puññamakaṃsu. |
They all, with one accord, in places suitable for bridges, built bridges, and in places suitable for pavilions, halls, ponds, flower gardens, and tree plantations, they did many meritorious deeds by making pavilions, halls, ponds, flower gardens, and tree plantations. |
magho satta vatapadāni pūretvā kāyassa bhedā saddhiṃ sahāyehi tāvatiṃsabhavane nibbatti. |
Magha, having fulfilled the seven vows, at the breaking up of the body, was reborn in the Tāvatiṃsa heaven with his companions. |
taṃ sabbaṃ bhagavā jānāti. |
The Blessed One knows all that. |
tenāha — yesaṃ dhammānaṃ samādinnattā sakko sakkattaṃ ajjhagā, tañca pajānāmīti. |
Therefore, he said, "By the undertaking of which dhammas Sakka attained the state of Sakka, I know that too." |
ayaṃ sakkassa sakkattādhigame saṅkhepakathā, vitthāro pana sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya sakkapaṇhavaṇṇanāyaṃ vutto. |
This is a brief account of Sakka's attainment of the state of Sakka; the detailed account, however, is given in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, in the commentary on the Sakkapañha. |
tatiyaṃ. |
The third. |
♦ 4. daliddasuttavaṇṇanā SN 11.14 |
♦ 4. Commentary on the Dalidda Sutta |
♦ 260. catutthe manussadaliddoti manussādhano. |
♦ 260. In the fourth, "a human pauper": one with human poverty. |
manussakapaṇoti manussakāruññataṃ patto. |
"A human wretch": one who has reached a state of human misery. |
manussavarākoti manussalāmako. |
"A human lowly one": a base human. |
tatrāti tasmiṃ ṭhāne, tasmiṃ vā atirocane. |
"There": in that place, or in that state of not shining. |
ujjhāyantīti avajjhāyanti lāmakato cintenti. |
"They look down upon": they think of him with contempt, as lowly. |
khiyantīti kathenti pakāsenti. |
"They speak": they say, they declare. |
vipācentīti tattha tattha kathenti vitthārenti. |
"They spread it around": they speak of it here and there, they disseminate it. |
eso kho mārisāti ettha ayamanupubbikathā — so kira anuppanne buddhe kāsiraṭṭhe bārāṇasirājā hutvā samussitaddhajapaṭākanānālaṅkārena suṭṭhu alaṅkataṃ nagaraṃ padakkhiṇaṃ akāsi attano sirisampattiyā samākaḍḍhitanettena janakāyena samullokiyamāno. |
"This is it, friend": here this is the sequential story—It is said that before the appearance of the Buddha, when he was the king of Bārāṇasī in the kingdom of Kāsī, he circumambulated the city, which was well-adorned with various decorations of raised flags and banners, being looked upon by the populace whose eyes were drawn by the splendor of his fortune. |
tasmiñca samaye eko paccekabuddho gandhamādanapabbatā āgamma tasmiṃ nagare piṇḍāya carati, santindriyo santamānaso uttamadamathasamannāgato. |
And at that time, a paccekabuddha, having come from the Gandhamādana mountain, was walking for alms in that city, with serene senses, a serene mind, endowed with the highest taming and tranquility. |
mahājanopi rājagataṃ cittīkāraṃ pahāya paccekabuddhameva olokesi. |
The great crowd also, abandoning their focus on the king, looked only at the paccekabuddha. |
rājā — “idāni imasmiṃ janakāye ekopi maṃ na oloketi. |
The king thought, "Now, in this crowd, not a single one is looking at me. What could this be?" |
kiṃ nu kho etan”ti? |
Looking, he saw the paccekabuddha. |
olokento paccekabuddhaṃ addasa. |
That paccekabuddha was also old, in his last stage of life. |
sopi paccekabuddho mahallako hoti pacchimavaye ṭhito. |
His robes were also worn out, with threads coming loose here and there. |
cīvarānipissa jiṇṇāni, tato tato suttāni gaḷanti. |
The king, who had fulfilled the perfections for two asaṅkhyeyyas and a hundred thousand more, upon seeing the paccekabuddha, did not even have a mere thought of reverence or a mere act of paying homage by extending his hand. |
rañño satasahassādhikāni dve asaṅkhyeyyāni pūritapāramiṃ paccekabuddhaṃ disvā cittapasādamattaṃ vā hatthaṃ pasāretvā vandanamattaṃ vā nāhosi. |
That king, thinking, "This monk, I suppose, does not look at me out of jealousy," became angry and, spitting, "Where is this leper wrapped in rags?" he departed. |
so rājā “pabbajito maññe esa usūyāya maṃ na oloketī”ti kujjhitvā “kvāyaṃ kuṭṭhicīvarāni pāruto”ti niṭṭhubhitvā pakkāmi. |
As a result of that kamma, he was reborn in the great hell, and with the remaining consequence, coming to the human world, he took conception in the womb of a very poor woman in Rājagaha. |
tassa kammassa vipākena mahāniraye nibbattitvā vipākāvasesena manussalokaṃ āgacchanto rājagahe paramakapaṇāya itthiyā kucchimhi paṭisandhiṃ gaṇhi. |
From the time he was conceived, that woman could not get her fill even of sour gruel. |
gahitakālato paṭṭhāya sā itthī kañjikamattampi udarapūraṃ nālattha. |
While he was in the womb, his ears and nose rotted away, and he came out of his mother's womb as a leper with conch-shell-like pale skin. |
tassa kucchigatasseva kaṇṇanāsā vilīnā, saṅkhapalitakuṭṭhī hutvā mātukucchito nikkhanto. |
Parents are indeed performers of difficult tasks, so his mother, until he was unable to take a bowl and walk, brought him gruel and water. |
mātāpitaro nāma dukkarakārikā honti, tenassa mātā yāva kapālaṃ gahetvā carituṃ na sakkoti, tāvassa kañjikampi udakampi āharitvā adāsi. |
But when he was able to walk for alms, she gave a bowl into his hand and said, "You will find out by your own kamma," and departed. |
bhikkhāya carituṃ samatthakāle panassa kapālaṃ hatthe datvā “paññāyissasi sakena kammenā”ti pakkāmi. |
|
♦ athassa tato paṭṭhāya sakalasarīrato maṃsāni chijjitvā chijjitvā patanti, yūsaṃ paggharati, mahāvedanā vattanti. |
♦ Then, from that time on, flesh fell off from his entire body, piece by piece, pus oozed out, and great pain ensued. |
yaṃ yaṃ racchaṃ nissāya sayati, sabbarattiṃ mahāravena ravati. |
Whatever street he lay by, he would cry out with a great cry the whole night. |
tassa kāruññaparidevitasaddena sakalavīthiyaṃ manussā sabbarattiṃ niddaṃ na labhanti. |
Due to the sound of his piteous lamentation, the people in the entire street could not get any sleep the whole night. |
tassa tato paṭṭhāya sukhasayite pabodhetīti suppabuddhotveva nāmaṃ udapādi. |
From then on, he got the name Suppabuddha, meaning "he who awakens those who are sound asleep." |
athāparena samayena bhagavati rājagahaṃ sampatte nāgarā satthāraṃ nimantetvā nagaramajjhe mahāmaṇḍapaṃ katvā dānaṃ adaṃsu. |
Then on another occasion, when the Blessed One arrived at Rājagaha, the citizens invited the Teacher and, having made a great pavilion in the middle of the city, gave alms. |
suppabuddhopi kuṭṭhī gantvā dānaggamaṇḍapassa avidūre nisīdi. |
Suppabuddha the leper also went and sat not far from the alms-giving pavilion. |
nāgarā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena parivisantā tassāpi yāgubhattaṃ adaṃsu. |
The citizens, while serving the community of monks headed by the Buddha with excellent hard and soft food, also gave him gruel and rice. |
tassa paṇītabhojanaṃ bhuttassa cittaṃ ekaggaṃ ahosi. |
His mind became one-pointed after eating the excellent food. |
satthā bhattakiccāvasāne anumodanaṃ katvā saccāni dīpesi, suppabuddho nisinnaṭṭhāne nisinnova desanānusārena ñāṇaṃ pesetvā sotāpattiphale patiṭṭhito. |
The Teacher, at the end of the meal, gave a discourse of appreciation and explained the truths. Suppabuddha, while sitting in his seat, sent his knowledge along with the discourse and was established in the fruit of stream-entry. |
satthā uṭṭhāya vihāraṃ gato. |
The Teacher got up and went to the monastery. |
sopi cumbaṭaṃ āruyha kapālamādāya daṇḍamolubbha attano vasanaṭṭhānaṃ gacchanto vibbhantāya gāviyā jīvitā voropito mattikapātiṃ bhinditvā suvaṇṇapātiṃ paṭilabhanto viya dutiyacittavāre devaloke nibbatto attano puññaṃ nissāya aññe deve atikkamma virocittha. |
He too, having put on his head-coil and taken his bowl, leaning on his staff, while going to his dwelling place, was deprived of life by a stray cow, and like breaking an earthen pot and obtaining a golden pot, at the second thought-moment, he was reborn in the deva world and outshone the other devas on account of his merit. |
taṃ kāraṇaṃ dassento sakko devānamindo eso kho mārisātiādimāha. |
Showing that reason, Sakka, the lord of the devas, said, "This is it, friend," and so on. |
♦ saddhāti maggenāgatasaddhā. |
♦ "Faith": faith that has come through the path. |
sīlañca yassa kalyāṇanti kalyāṇasīlaṃ nāma ariyasāvakassa ariyakantasīlaṃ vuccati. |
"And whose virtue is excellent": excellent virtue is said to be the noble disciple's noble-cherished virtue. |
tattha kiñcāpi ariyasāvakassa ekasīlampi akantaṃ nāma natthi, imasmiṃ panatthe bhavantarepi appahīnaṃ pañcasīlaṃ adhippetaṃ. |
Therein, although there is not a single virtue of a noble disciple that is not cherished, in this context, the five precepts, which are not abandoned even in the next existence, are intended. |
catutthaṃ. |
The fourth. |
♦ 5. rāmaṇeyyakasuttavaṇṇanā SN 11.15 |
♦ 5. Commentary on the Rāmaṇeyyaka Sutta |
♦ 261. pañcame ārāmacetyāti ārāmacetiyāni. |
♦ 261. In the fifth, "park-shrines": park-shrines. |
vanacetyāti vanacetiyāni. |
"Forest-shrines": forest-shrines. |
ubhayatthāpi cittīkataṭṭhena cetyaṃ veditabbaṃ. |
In both cases, a shrine should be understood as a place that is revered. |
manussarāmaṇeyyassāti manussaramaṇīyabhāvassa. |
"Of the delightfulness for humans": of the state of being delightful for humans. |
idāni manussaramaṇīyakavasena bhūmiramaṇīyakaṃ dassento gāme vātiādimāha. |
Now, showing the delightfulness of the land by way of what is delightful to humans, he said, "In a village or..." and so on. |
pañcamaṃ. |
The fifth. |
♦ 6. yajamānasuttavaṇṇanā SN 11.16 |
♦ 6. Commentary on the Yajamāna Sutta |
♦ 262. chaṭṭhe yajamānānanti yajantānaṃ. |
♦ 262. In the sixth, "of those who sacrifice": of those who are sacrificing. |
tadā kira aṅgamagadhavāsikā manussā anusaṃvaccharaṃ sappimadhuphāṇitādīsu aggaṃ gahetvā ekasmiṃ ṭhāne dārūnaṃ saṭṭhimatte sakaṭabhāre rāsiṃ katvā aggiṃ datvā pajjalitakāle “mahābrahmuno yajāmā”ti taṃ sabbaṃ pakkhipanti. |
At that time, it is said, the people of Aṅga and Magadha, every year, taking the best of ghee, honey, molasses, and so on, in one place, having made a pile of sixty cartloads of firewood, and having set it on fire, at the time it was blazing, saying, "We sacrifice to Mahābrahmā," they would throw everything into it. |
“ekavāraṃ pakkhittaṃ sahassaguṇaphalaṃ detī”ti nesaṃ laddhi. |
"What is thrown in once gives a thousand-fold fruit," was their belief. |
sakko devarājā “sabbepime sabbāggāni gahetvā ‘mahābrahmuno yajāmā’ti aggimhi jhāpenti. |
Sakka, the king of the devas, thought, "All these people, taking all the best things, are burning them in the fire, saying, 'We sacrifice to Mahābrahmā.' They are doing something fruitless. May they not be destroyed while I am watching. I will make it so that they, having given to the Buddha and the Sangha, will generate much merit." Having caused the pile of wood to be lit, while the people were watching on a full moon day, he created the form of Brahmā and appeared as if he had broken through the moon's disk, while the great crowd was watching. |
aphalaṃ karonti, mayi passante mā nassantu, yathā buddhassa ceva saṅghassa ca datvā bahuṃ puññaṃ pasavanti, evaṃ karissāmī”ti dārurāsiṃ jalāpetvā olokentesu manussesu puṇṇamadivase brahmattabhāvaṃ māpetvā mahājanassa passantasseva candamaṇḍalaṃ bhinditvā nikkhanto viya ahosi. |
The great crowd, seeing this, thinking, "Mahābrahmā is coming to accept this sacrifice," fell to the ground on their knees and stood with their hands clasped in reverence. |
mahājano disvā “imaṃ yaññaṃ paṭiggahetuṃ mahābrahmā āgacchatī”ti jaṇṇukehi bhūmiyaṃ patiṭṭhāya, añjaliṃ paggayha namassamāno aṭṭhāsi. |
The brahmins said, "You think, 'We speak with logic.' Now see, this is your Brahmā who has come with his own hands to accept the sacrifice." |
brāhmaṇā āhaṃsu “tumhe ‘mayaṃ takkena kathemā’ti maññatha, idāni passatha, ayaṃ vo brahmā sahatthā yaññaṃ paṭiggahetuṃ āgacchatī”ti. |
Sakka, having come and stood in the sky above the pyre, asked, "For whom is this offering?" |
sakko āgantvā dārucitakamatthake ākāse ṭhatvā “kassāyaṃ sakkāro”ti pucchi? |
For you, venerable sir, accept our sacrifice. |
tumhākaṃ, bhante, paṭiggaṇhatha no yaññanti. |
In that case, come, do not weigh with the hand, having discarded the scale. This Teacher is dwelling in the foremost monastery. We will ask him, 'To whom given is of great fruit?' |
tena hi āgacchatha, mā tulaṃ chaḍḍetvā hatthena tulayittha, ayaṃ satthā dhuravihāre vasati, taṃ pucchissāma “kassa dinnaṃ mahapphalaṃ hotī”ti ? |
Taking the inhabitants of both countries, he went to the Teacher's presence and, asking, said thus. |
ubhayaraṭṭhavāsino gahetvā satthu santikaṃ gantvā pucchanto evamāha. |
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♦ tattha puññapekkhānanti puññaṃ icchantānaṃ puññatthikānaṃ. |
♦ Therein, "of those seeking merit": of those desiring merit, of those who wish for merit. |
opadhikaṃ puññanti upadhivipākaṃ puññaṃ. |
"Merit dependent on substance": merit whose result is dependent on substance. |
saṅghe dinnaṃ mahapphalanti ariyasaṅghe dinnaṃ vipphāravantaṃ hoti. |
"Given to the Sangha is of great fruit": what is given to the noble Sangha has great and far-reaching results. |
desanāvasāne caturāsītipāṇasahassāni amatapānaṃ piviṃsu. |
At the end of the discourse, eighty-four thousand beings drank the nectar of the deathless. |
tato paṭṭhāya manussā sabbāni aggadānāni bhikkhusaṅghassa adaṃsu. |
From then on, the people gave all the best offerings to the community of monks. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. buddhavandanāsuttavaṇṇanā SN 11.17 |
♦ 7. Commentary on the Buddhavandanā Sutta |
♦ 263. sattame uṭṭhehīti uṭṭhaha, ghaṭa, vāyama. |
♦ 263. In the seventh, "Arise!": Arise, strive, endeavor. |
vijitasaṅgāmāti rāgādīnañceva dvādasayojanikassa ca mārabalassa jitattā bhagavantaṃ evaṃ ālapati . |
"Victor in battle": because of having conquered the passions and so on, as well as the twelve-yojana-strong army of Māra, he addresses the Blessed One thus. |
pannabhārāti oropitakhandhakilesābhisaṅkhārabhāra. |
"With burden laid down": with the burden of the aggregates, defilements, and formations laid down. |
pannarasāya rattinti pannarasāya puṇṇamāya rattiṃ. |
"On the fifteenth night": on the fifteenth full moon night. |
sattamaṃ. |
The seventh. |
♦ 8. gahaṭṭhavandanāsuttavaṇṇanā SN 11.18 |
♦ 8. Commentary on the Gahaṭṭhavandanā Sutta |
♦ 264. aṭṭhame puthuddisāti catasso disā catasso anudisā ca. |
♦ 264. In the eighth, "the various directions": the four directions and the four intermediate directions. |
bhummāti bhūmivāsino. |
"Earthly": earth-dwelling. |
cirarattasamāhiteti upacārappanāhi cirarattasamāhitacitte. |
"Long-concentrated": with minds long concentrated through access and absorption concentration. |
vandeti vandāmi. |
"I pay homage": I pay homage. |
brahmacariyaparāyaṇeti dasapi vassāni vīsatipi vassāni ... pe ... saṭṭhipi vassāni āpāṇakoṭikaṃ ekaseyyaṃ ekabhattantiādikaṃ seṭṭhacariyaṃ brahmacariyaṃ caramāneti attho. |
"Devoted to the holy life": for ten years, for twenty years... and so on... for sixty years, living the supreme life of celibacy, such as having one bed, one meal, etc., this is the meaning. |
puññakarāti catupaccayadānaṃ kusumbhasumanapūjā dīpasahassajālanti evamādipuññakārakā. |
"Merit-makers": those who perform meritorious deeds such as the offering of the four requisites, the worship with kusumbha and sumana flowers, the lighting of a thousand lamps, and so on. |
sīlavantoti upāsakatte patiṭṭhāya pañcahipi dasahipi sīlehi samannāgatā. |
"Virtuous": established in the lay precepts, endowed with the five or ten precepts. |
dhammena dāraṃ posentīti umaṅgabhindanādīni akatvā dhammikehi kasigorakkhavaṇijjādīhi puttadāraṃ posenti. |
"They support their wives righteously": without doing things like house-breaking, they support their children and wives through righteous means such as farming, cow-herding, and trade. |
pamukho rathamāruhīti devānaṃ pamukho seṭṭho rathaṃ āruhi. |
"The chief mounted the chariot": the chief, the best of the devas, mounted the chariot. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. satthāravandanāsuttavaṇṇanā SN 11.19 |
♦ 9. Commentary on the Satthāravandanā Sutta |
♦ 265. navame bhagavantaṃ namassatīti ekaṃsaṃ uttariyaṃ dukulaṃ katvā, brahmajāṇuko hutvā sirasi añjaliṃ ṭhapetvā namassati. |
♦ 265. In the ninth, "he pays homage to the Blessed One": having arranged his upper robe of fine cloth over one shoulder, becoming like a Brahmā with joined hands, he places his joined hands on his head and pays homage. |
so yakkhoti so sakko. |
"That yakkha": that Sakka. |
anomanāmanti sabbaguṇehi omakabhāvassa natthitāya sabbaguṇanemittakehi nāmehi anomanāmaṃ. |
"Of no mean name": whose name is not mean due to the absence of any meanness in all his qualities, with names that are tokens of all his qualities. |
avijjāsamatikkamāti catusaccapaṭicchādikāya vaṭṭamūlakāvijjāya samatikkamena. |
"Through the overcoming of ignorance": through the overcoming of the ignorance that is the root of the round of existence, which conceals the four truths. |
sekkhāti satta sekkhā. |
"Learners": the seven learners. |
apacayārāmāti vaṭṭaviddhaṃsane ratā. |
"Delighting in paying respect": delighting in the destruction of the round of existence. |
sikkhareti sikkhanti. |
"They train": they train. |
navamaṃ. |
The ninth. |
♦ 10. saṅghavandanāsuttavaṇṇanā SN 11.20 |
♦ 10. Commentary on the Saṅghavandanā Sutta |
♦ 266. dasame ajjhabhāsīti kasmā esa punappunaṃ evaṃ bhāsatīti? |
♦ 266. In the tenth, "he spoke": Why does he speak thus again and again? |
sakkassa kira devarañño saddo madhuro, suphasitaṃ dantāvaraṇaṃ, kathanakāle suvaṇṇakiṅkiṇikasaddo viya niccharati. |
It is said that the voice of Sakka, the king of the devas, is sweet, his tooth-enclosure is well-spoken, and when he speaks, it sounds like the sound of a golden bell. |
taṃ punappunaṃ sotuṃ labhissāmīti bhāsati. |
He speaks in order to hear it again and again. |
pūtidehasayāti pūtimhi mātusarīre vā, attanoyeva vā sarīraṃ avattharitvā sayanato pūtidehasayā. |
"Lying in a foul body": lying in the foul body of a mother, or not having spread out one's own body, from lying in a foul body. |
nimuggā kuṇapamheteti dasamāse mātukucchisaṅkhāte kuṇapasmiṃ ete nimuggā. |
"Immersed in this corpse": these are immersed in the corpse known as the mother's womb for ten months. |
etaṃ tesaṃ pihayāmīti etesaṃ etaṃ pihayāmi patthayāmi. |
"I envy this of them": I envy this of them, I desire it. |
na te saṃ koṭṭhe opentīti na te saṃ santakaṃ dhaññaṃ koṭṭhe pakkhipanti. |
"They do not store in a granary": they do not put their own grain into a granary. |
na hi etesaṃ dhaññaṃ atthi. |
For they have no grain. |
na kumbhīti na kumbhiyaṃ. |
"Not in a pot": not in a pot. |
na kaḷopiyanti na pacchiyaṃ. |
"Not in a basket": not in a basket. |
paraniṭṭhitamesānāti paresaṃ niṭṭhitaṃ paraghare pakkaṃ bhikkhācāravattena esamānā gavesamānā. |
"For them, it is what is prepared by others": what is prepared by others, what is cooked in others' houses, seeking it through the practice of alms-round, they search for. |
tenāti evaṃ pariyiṭṭhena. |
"By that": by that which has been sought in this way. |
subbatāti dasapi ... pe ... saṭṭhipi vassāni susamādinnasundaravatā. |
"Of excellent vows": for ten... and so on... for sixty years, with well-undertaken, beautiful vows. |
♦ sumantamantinoti dhammaṃ sajjhāyissāma, dhutaṅgaṃ samādiyissāma, amataṃ paribhuñjissāma, samaṇadhammaṃ karissāmāti evaṃ subhāsitabhāsino. |
♦ "Of good counsel": "We will recite the Dhamma, we will undertake the ascetic practices, we will partake of the deathless, we will practice the duties of a monk," thus speaking what is well-spoken. |
tuṇhībhūtā samañcarāti tiyāmarattiṃ asanighosena ghositā viya dhammaṃ kathentāpi tuṇhībhūtā samaṃ carantiyeva nāma. |
"Silent, they fared evenly": even when speaking the Dhamma for the three watches of the night as if resounding with the sound of thunder, they are said to fare evenly and silently. |
kasmā? niratthakavacanassābhāvā. |
Why? Because of the absence of useless speech. |
puthumaccā cāti bahusattā ca aññamaññaṃ viruddhā. |
"And various mortals": and many beings, hostile to one another. |
attadaṇḍesu nibbutāti paraviheṭhanatthaṃ gahitadaṇḍesu sattesu nibbutā vissaṭṭhadaṇḍā. |
"Restrained among the armed": restrained among beings who have taken up weapons for the harm of others, with weapons laid aside. |
sādānesu anādānāti sagahaṇesu sattesu ca bhavayoniādīnaṃ ekakoṭṭhāsassāpi agahitattā agahaṇā. |
"Not grasping among the grasping": not grasping among grasping beings, and not having grasped even a single portion of the planes of existence, etc., they are non-grasping. |
dasamaṃ. |
The tenth. |
♦ dutiyo vaggo. |
♦ The second chapter. |
♦ 3. tatiyavaggo |
♦ 3. The Third Chapter |
♦ 1. chetvāsuttavaṇṇanā SN 11.21 |
♦ 1. Commentary on the Chetvā Sutta |
♦ 267. tatiyavaggassa paṭhamaṃ vuttatthameva. |
♦ 267. The first of the third chapter has its meaning already explained. |
paṭhamaṃ. |
The first. |
♦ 2. dubbaṇṇiyasuttavaṇṇanā SN 11.22 |
♦ 2. Commentary on the Dubbaṇṇiya Sutta |
♦ 268. dutiye dubbaṇṇoti jhāmakhāṇuvaṇṇo. |
♦ 268. In the second, "of ugly appearance": of the color of a burnt stump. |
okoṭimakoti lakuṇḍako mahodaro. |
"Hunchbacked": hunchbacked and pot-bellied. |
āsaneti paṇḍukambalasilāyaṃ. |
"On the seat": on the Pandukambala stone seat. |
kodhabhakkhoti sakkena gahitanāmamevetaṃ. |
"Eater of anger": this is the very name given by Sakka. |
so pana eko rūpāvacarabrahmā, “sakko kira khantibalena samannāgato”ti sutvā vīmaṃsanatthaṃ āgato . |
But he is a certain Brahmā from the realm of form, who came to test Sakka after hearing, "Sakka is endowed with the power of patience." |
avaruddhakayakkhā pana evarūpaṃ saṃvihitārakkhaṃ ṭhānaṃ pavisituṃ na sakkonti. |
But yakkhas who are kept out cannot enter such a well-guarded place. |
upasaṅkamīti devānaṃ sutvā “na sakkā esa pharusena cāletuṃ, nīcavuttinā pana khantiyaṃ ṭhitena sakkā palāpetun”ti tathā palāpetukāmo upasaṅkami. |
"He approached": having heard of the devas, he thought, "It is not possible to move him with harshness, but it is possible to make him flee by one who remains patient with a humble attitude," thus, wishing to make him flee, he approached. |
antaradhāyīti khantiyaṃ ṭhatvā balavacittīkāraṃ paccupaṭṭhapetvā nīcavuttiyā dassiyamānāya sakkāsane ṭhātuṃ asakkonto antaradhāyi. |
"He vanished": unable to stand on Sakka's seat, being shown a humble attitude while he remained patient, having established a powerful reverence, he vanished. |
na sūpahatacittomhīti ettha sūti nipātamattaṃ, upahatacittomhīti āha. |
"We are not of a mind that is easily assailed": here 'sū' is just a particle, he said "we are of a mind that is upahata (assailed)". |
nāvattena suvānayoti na kodhāvattena suānayo, kodhavase vattetuṃ na sukaromhīti vadati. |
"I am not easily led by the current": not easily led by the current of anger, I am not easy to control by the power of anger, he says. |
na vo cirāhanti voti nipātamattaṃ, ahaṃ ciraṃ na kujjhāmīti vadati. |
"I am not angry with you for long": 'vo' is just a particle, I am not angry for long, he says. |
dutiyaṃ. |
The second. |
♦ 3. sambarimāyāsuttavaṇṇanā SN 11.23 |
♦ 3. Commentary on the Sambarimāyā Sutta |
♦ 269. tatiye ābādhikoti isigaṇena abhisapakāle uppannābādhena ābādhiko. |
♦ 269. In the third, "afflicted": afflicted by a disease that arose at the time of the curse by the group of sages. |
vācehi manti sace maṃ sambarimāyaṃ vācesi, evamahaṃ tampi tikicchissāmīti vadati. |
"Teach me the spell": "If you teach me the Sambari-māyā (the illusion of Sambara), then I will cure that too," he says. |
mā kho tvaṃ, mārisa, vācesīti vināpi tāva sambarimāyaṃ sakko amhe bādhati, yadi pana taṃ jānissati, naṭṭhā mayaṃ, mā attano ekassa atthāya amhe nāsehīti vatvā nivārayiṃsu. |
"Do not, friend, do not teach it": "Even without the Sambari-māyā, Sakka troubles us. If he were to know it, we would be lost. Do not destroy us for the sake of one person," they said, preventing him. |
sambarova sataṃ samanti yathā sambaro asurindo māyāvī māyaṃ payojetvā vassasataṃ niraye pakko, evaṃ paccati. |
"Just as Sambara for a hundred years": just as Sambara, the asura lord, a magician, having employed his magic, was cooked in hell for a hundred years, so one is cooked. |
tumhe dhammikāva, alaṃ vo māyāyāti vadati. |
"You are righteous, enough of your magic," he says. |
kiṃ pana sakko tassa kodhaṃ tikicchituṃ sakkuṇeyyāti? |
But could Sakka have cured his anger? |
āma sakkuṇeyya. |
Yes, he could have. |
kathaṃ? tadā kira so isigaṇo dharatiyeva, tasmā naṃ isīnaṃ santikaṃ netvā khamāpeyya, evamassa phāsu bhaveyya. |
How? At that time, that group of sages was still alive, so he could have taken him to the sages and had him ask for forgiveness; thus it would have been well for him. |
tena pana vañcitattā tathā akatvā pakkantova. |
But having been deceived by him, he did not do so and departed. |
tatiyaṃ. |
The third. |
♦ 4. accayasuttavaṇṇanā SN 11.24 |
♦ 4. Commentary on the Accaya Sutta |
♦ 270. catutthe sampayojesunti kalahaṃ akaṃsu. |
♦ 270. In the fourth, "they caused to engage": they quarreled. |
accasarāti atikkami, eko bhikkhu ekaṃ bhikkhuṃ atikkamma vacanaṃ avocāti attho. |
"Transgressed": he transgressed; one bhikkhu transgressed against another bhikkhu and spoke a word, this is the meaning. |
yathādhammaṃ nappaṭiggaṇhātīti na khamati. |
"He does not accept according to the Dhamma": he is not patient. |
kodho vo vasamāyātūti kodho tumhākaṃ vasaṃ āgacchatu, mā tumhe kodhavasaṃ gamitthāti dīpeti. |
"May anger come under your control": may anger come under your control, may you not go under the control of anger, it shows. |
mā ca mitte hi vo jarāti ettha hīti nipātamattaṃ, tumhākaṃ mittadhamme jarā nāma mā nibbatti. |
"And may old age not befall your friendships": here 'hi' is just a particle, may old age not arise in your friendly relations. |
bhummatthe vā karaṇavacanaṃ, mittesu vo jarā mā nibbatti, mittabhāvato aññathābhāvo mā hotūti attho. |
Or, the instrumental case in the sense of the locative, may old age not arise in your friends, may there not be a change from the state of friendship, this is the meaning. |
agarahiyaṃ mā garahitthāti agārayhaṃ khīṇāsavapuggalaṃ mā garahittha. |
"Do not blame the blameless": do not blame the blameless person, the one whose cankers are destroyed. |
catutthaṃ. |
The fourth. |
♦ 5. akkodhasuttavaṇṇanā SN 11.25 |
♦ 5. Commentary on the Akkodha Sutta |
♦ 271. pañcame mā vo kodho ajjhabhavīti kodho tumhe mā abhibhavi, tumheva kodhaṃ abhibhavatha. |
♦ 271. In the fifth, "may anger not overcome you": may anger not overcome you, may you overcome anger. |
mā ca kujjhittha kujjhitanti kujjhantānaṃ mā paṭikujjhittha. |
"And do not get angry at those who are angry": do not get angry back at those who are angry. |
akkodhoti mettā ca mettāpubbabhāgo ca. |
"Non-anger": is both loving-kindness and the preliminary stage of loving-kindness. |
avihiṃsāti karuṇā ca karuṇāpubbabhāgo ca. |
"Non-violence": is both compassion and the preliminary stage of compassion. |
atha pāpajanaṃ kodho, pabbatovābhimaddatīti lāmakajanaṃ pabbato viya kodho abhimaddatīti. |
"Then anger crushes the evil person like a mountain": like a mountain, anger crushes the lowly person. |
pañcamaṃ. |
The fifth. |
♦ tatiyo vaggo. |
♦ The third chapter. |
♦ sakkasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Sakka Saṃyutta is finished. |
♦ iti sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya |
♦ Thus in the Sāratthappakāsinī, the commentary on the Saṃyutta Nikāya, |
♦ sagāthāvaggavaṇṇanā niṭṭhitā. |
♦ the commentary on the Sagāthāvagga is finished. |
♦ saṃyuttanikāya-aṭṭhakathāya paṭhamo bhāgo. |
♦ The first part of the commentary on the Saṃyutta Nikāya. |
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SN-a 2 - nidānavagga-aṭṭhakathā |
SN-a 2 - Nidānavagga-aṭṭhakathā |
♦ nidānavagga-aṭṭhakathā |
♦ Nidānavagga Commentary |
♦ 1. nidānasaṃyuttaṃ SN 12 |
♦ 1. Nidāna Saṃyutta |
♦ 1. buddhavaggo |
♦ 1. Buddha Chapter |
♦ 1. paṭiccasamuppādasuttavaṇṇanā SN 12.1 |
♦ 1. Commentary on the Paṭiccasamuppāda Sutta |
♦ 1. evaṃ me sutanti — nidānavagge paṭhamaṃ paṭiccasamuppādasuttaṃ. |
♦ 1. "Thus have I heard": — In the Nidānavagga, the first is the Paṭiccasamuppāda Sutta. |
tatrāyaṃ anupubbapadavaṇṇanā — tatra kho bhagavā bhikkhū āmantesīti, ettha tatrāti desakālaparidīpanaṃ. |
Therein, this is the word-by-word commentary: "There the Blessed One addressed the monks." Here, "there" indicates the place and time. |
tañhi “yaṃ samayaṃ viharati, tatra samaye, yasmiñca jetavane viharati, tatra jetavane”ti dīpeti. |
For it indicates "at what time he was dwelling, at that time, and in which Jetavana he was dwelling, in that Jetavana." |
bhāsitabbayutte vā desakāle dīpeti. |
Or it indicates the place and time suitable for speaking. |
na hi bhagavā ayutte dese kāle ca dhammaṃ bhāsati. |
For the Blessed One does not speak the Dhamma in an unsuitable place or time. |
“akālo kho tāva bāhiyā”tiādi cettha sādhakaṃ. |
"It is not the right time now, Bāhiya," and so on, is an example here. |
khoti padapūraṇamatte, avadhāraṇe ādikālatthe vā nipāto. |
"kho" is merely a word-filler, or a particle in the sense of emphasis or initial time. |
bhagavāti lokagarudīpanaṃ. |
"Bhagavā" (Blessed One) indicates the teacher of the world. |
bhikkhūti kathāsavanayuttapuggalavacanaṃ. |
"bhikkhū" (monks) is a term for the people fit to hear the talk. |
apicettha “bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhūpagatoti bhikkhū”tiādinā nayena vacanattho veditabbo. |
Moreover, here the meaning of the word should be understood by the method, "a bhikkhu is called a bhikkhu, one who has entered upon the practice of alms-gathering is a bhikkhu," and so on. |
āmantesīti ālapi, abhāsi, sambodhesi, ayamettha attho. |
"āmantesi" (he addressed) means he spoke to, he addressed, he called to; this is the meaning here. |
aññatra pana ñāpanepi hoti. |
Elsewhere, however, it is also used for informing. |
yathāha — “āmantayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave”ti. |
As he says, "I inform you, O monks, I declare to you, O monks." |
pakkosanepi. yathāha — “ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehī”ti . |
Also in summoning. As he says, "Come, you, monk, address Sāriputta in my name." |
bhikkhavoti āmantanākāradīpanaṃ. |
"bhikkhavo" (O monks) indicates the form of address. |
tañca bhikkhanasīlatādiguṇayogasiddhattā vuttaṃ. |
And that is said because it is established through the quality of the practice of begging. |
bhikkhanasīlatāguṇayuttopi hi bhikkhu, bhikkhanadhammatāguṇayuttopi bhikkhane sādhukāritāguṇayuttopīti saddavidū maññanti. |
For one who has the quality of the practice of begging is a bhikkhu, one who has the quality of the dhamma of begging is a bhikkhu, and one who has the quality of being skilled in begging is a bhikkhu, so the etymologists think. |
tena ca tesaṃ bhikkhanasīlatādiguṇayogasiddhena vacanena hīnādhikajanasevitavuttiṃ pakāsento uddhatadīnabhāvaniggahaṃ karoti. |
And with that word, established through their quality of the practice of begging, he rebukes the proud and the lowly by showing the conduct practiced by the high and low. |
“bhikkhavo”ti iminā ca karuṇāvipphārasommahadayanayananipātapubbaṅgamena vacanena te attano abhimukhe karonto teneva kathetukamyatādīpakena nesaṃ vacanena sotukamyataṃ janeti, teneva ca sambodhanatthena sādhukaṃ manasikārepi niyojeti. |
And with this "O monks," with a word preceded by the falling of his eyes with a heart full of compassion and gentleness, he makes them face him, and by that very means, which indicates his desire to speak, he generates in them a desire to listen, and by that very act of addressing, he directs them to careful attention. |
sādhukaṃ manasikārāyattā hi sāsanasampatti. |
For the success of the teaching depends on careful attention. |
♦ aparesupi devamanussesu vijjamānesu kasmā bhikkhūyeva āmantesīti ce? |
♦ Among other devas and humans who were present, why did he address only the monks, if it is asked? |
jeṭṭhaseṭṭhāsannasadāsannihitabhāvato. sabbaparisasādhāraṇā hi bhagavato dhammadesanā, parisāya jeṭṭhā bhikkhū paṭhamaṃ uppannattā, seṭṭhā anagāriyabhāvaṃ ādiṃ katvā satthucariyānuvidhāyakattā sakalasāsanapaṭiggāhakattā ca, āsannā tattha nisinnesu satthusantikattā, sadāsannihitā satthusantikāvacarattāti. |
Because they were the eldest, the best, the nearest, and always present. The Blessed One's teaching of the Dhamma is for all assemblies, and the monks are the eldest in the assembly because they were the first to arise, the best because they, starting with the homeless state, followed the Teacher's conduct and were the recipients of the entire teaching, the nearest because they were close to the Teacher among those seated there, and always present because they were always in the Teacher's vicinity. |
apica te dhammadesanāya bhājanaṃ yathānusiṭṭhaṃ paṭipattisabbhāvato. |
Moreover, they are the vessels for the teaching of the Dhamma because of their practice according to the instructions. |
visesato ca ekacce bhikkhūyeva sandhāya ayaṃ desanāpīti evaṃ āmantesi. |
And especially since this discourse was intended for certain monks, he addressed them thus. |
♦ kimatthaṃ pana bhagavā dhammaṃ desento paṭhamaṃ bhikkhū āmantesi, na dhammameva desesīti? |
♦ But why did the Blessed One, when teaching the Dhamma, first address the monks and not just teach the Dhamma? |
satijananatthaṃ. bhikkhū aññaṃ cintentāpi vikkhittacittāpi dhammaṃ paccavekkhantāpi kammaṭṭhānaṃ manasikarontāpi nisinnā honti. |
For the purpose of generating mindfulness. Monks may be sitting thinking of something else, with distracted minds, reflecting on the Dhamma, or contemplating a meditation subject. |
te anāmantetvā dhamme desiyamāne “ayaṃ desanā kiṃnidānā kiṃpaccayā katamāya aṭṭhuppattiyā desitā”ti sallakkhetuṃ asakkontā duggahitaṃ vā gaṇheyyuṃ, na vā gaṇheyyuṃ, tena nesaṃ satijananatthaṃ bhagavā paṭhamaṃ āmantetvā pacchā dhammaṃ deseti. |
If the Dhamma were taught without addressing them, they, being unable to discern "on what occasion, for what reason, for what purpose was this discourse given," might grasp it wrongly, or not grasp it at all. Therefore, for the purpose of generating mindfulness in them, the Blessed One first addresses them and then teaches the Dhamma. |
♦ bhadanteti gāravavacanametaṃ, satthuno paṭivacanadānaṃ vā. |
♦ "Venerable sir" is a word of respect, or a response to the Teacher. |
apicettha “bhikkhavo”ti vadamāno bhagavā bhikkhū ālapati. |
Moreover, here, by saying "O monks," the Blessed One addresses the monks. |
“bhadante”ti vadamānā te bhagavantaṃ paccālapanti. |
By saying "Venerable sir," they respond to the Blessed One. |
tathā hi “bhikkhavo”ti bhagavā ābhāsati, “bhadante”ti paccābhāsanti. |
For thus, "O monks," the Blessed One speaks, "Venerable sir," they speak back. |
“bhikkhavo”ti paṭivacanaṃ dāpeti, “bhadante”ti paṭivacanaṃ denti. |
"O monks," he asks for a response, "Venerable sir," they give a response. |
te bhikkhūti ye bhagavā āmantesi, te. |
"Those monks" means those whom the Blessed One addressed. |
bhagavato paccassosunti bhagavato āmantanaṃ patiassosuṃ, abhimukhā hutvā suṇiṃsu sampaṭicchiṃsu paṭiggahesunti attho. |
"They responded to the Blessed One" means they listened to the Blessed One's address, they listened with their faces turned towards him, they accepted, they received, this is the meaning. |
bhagavā etadavocāti, bhagavā etaṃ idāni vattabbaṃ sakalasuttaṃ avoca. |
"The Blessed One said this" means the Blessed One spoke this entire sutta that is now to be spoken. |
ettāvatā yaṃ āyasmatā ānandena atthabyañjanasampannassa buddhānaṃ desanāñāṇagambhīrabhāvasaṃsūcakassa imassa suttassa sukhāvagāhaṇatthaṃ kāladesadesakaparisāpadesappaṭimaṇḍitaṃ nidānaṃ bhāsitaṃ, tassa atthavaṇṇanā samattā. |
By this much, the explanation of the meaning of the introduction spoken by the venerable Ānanda, which is adorned with indications of the time, place, assembly, and context, for the easy comprehension of this sutta, which is endowed with meaning and expression and is indicative of the profundity of the Buddhas' knowledge of teaching, is complete. |
♦ idāni paṭiccasamuppādaṃ votiādinā nayena bhagavatā nikkhittassa suttassa saṃvaṇṇanāya okāso anuppatto. |
♦ Now the opportunity has arrived for the commentary on the sutta set forth by the Blessed One in the manner of "Dependent Origination for you," and so on. |
sā panesā suttavaṇṇanā yasmā suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hoti, tasmā suttanikkhepaṃ tāva vicāressāma. |
And since this commentary on the sutta becomes clear when it is spoken after examining the setting forth of the sutta, we will first examine the setting forth of the sutta. |
cattāro hi suttanikkhepā — attajjhāsayo, parajjhāsayo, pucchāvasiko, aṭṭhuppattikoti. |
There are indeed four ways of setting forth a sutta: based on one's own inclination, based on another's inclination, based on a question, and based on an occasion. |
tattha yāni suttāni bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayeneva katheti, seyyathidaṃ — dasabalasuttantahārako candopama-vīṇopama-sammappadhāna-iddhipāda-indriyabala-bojjhaṅgamaggaṅga-suttantahārakoti evamādīni, tesaṃ attajjhāsayo nikkhepo. |
Therein, the suttas which the Blessed One speaks solely out of his own inclination, without being requested by others, such as the discourse on the ten powers, the discourse like the moon, the discourse like the lute, the right exertions, the bases of psychic power, the faculties, powers, factors of enlightenment, and path factors, and so on; of these, the setting forth is based on his own inclination. |
♦ yāni pana “paripakkā kho rāhulassa vimuttiparipācanīyā dhammā. |
♦ But those which were spoken based on the inclination of others, looking at their inclination, patience, capacity for reflection, mind, resolve, and state of being ready to understand, such as, "The dhammas that lead to liberation for Rāhula are mature. Let me now further instruct Rāhula in the destruction of the cankers," such as the Cūḷarāhulovāda Sutta, the Mahārāhulovāda Sutta, the Dhammacakkappavattana Sutta, the Anattalakkhaṇa Sutta, the Āsīvisopama Sutta, the Dhātuvibhaṅga Sutta, and so on; of these, the setting forth is based on another's inclination. |
yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyyan”ti evaṃ paresaṃ ajjhāsayaṃ khantiṃ nijjhānakkhamaṃ manaṃ abhinīhāraṃ bujjhanabhāvañca apekkhitvā parajjhāsayavasena kathitāni, seyyathidaṃ — cūḷarāhulovādasuttaṃ, mahārāhulovādasuttaṃ, dhammacakkappavattanaṃ, anattalakkhaṇasuttaṃ, āsīvisopamasuttaṃ, dhātuvibhaṅgasuttanti, evamādīni, tesaṃ parajjhāsayo nikkhepo. |
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♦ bhagavantaṃ pana upasaṅkamitvā catasso parisā cattāro vaṇṇā nāgā supaṇṇā gandhabbā asurā yakkhā mahārājāno tāvatiṃsādayo devā mahābrahmāti evamādayo “bojjhaṅgā bojjhaṅgāti, bhante, vuccanti — nīvaraṇā nīvaraṇāti, bhante, vuccanti — ime nu kho, bhante, pañcupādānakkhandhā, kiṃsūdha vittaṃ purisassa seṭṭhan”tiādinā nayena pañhaṃ pucchanti. |
♦ But the four assemblies, the four castes, nāgas, supaṇṇas, gandhabbas, asuras, yakkhas, mahārājas, the Tāvatiṃsa and other devas, and Mahābrahmā, and so on, having approached the Blessed One, ask questions in the manner of, "Factors of enlightenment, venerable sir, are called factors of enlightenment — hindrances, venerable sir, are called hindrances — are these, venerable sir, the five aggregates of clinging? What here is the best wealth for a man?" |
evaṃ puṭṭhena bhagavatā yāni kathitāni bojjhaṅgasaṃyuttādīni, yāni vā panaññānipi devatāsaṃyutta, mārasaṃyutta, brahmasaṃyutta, sakkapañha, cūḷavedalla, mahāvedalla, sāmaññaphalāaḷavaka, sūciloma, kharalomasuttādīni, tesaṃ pucchāvasiko nikkhepo. |
The Bojjhaṅga Saṃyutta and others, which were spoken by the Blessed One when asked thus, and also others like the Devatā Saṃyutta, Māra Saṃyutta, Brahma Saṃyutta, Sakkapañha, Cūḷavedalla, Mahāvedalla, Sāmaññaphala, Āḷavaka, Sūciloma, Kharaloma suttas, and so on; of these, the setting forth is based on a question. |
♦ yāni pana tāni uppannaṃ kāraṇaṃ paṭicca kathitāni, seyyathidaṃ — dhammadāyādaṃ. |
♦ But those which were spoken in dependence on an arisen matter, such as the Dhammadāyāda, the Cūḷasīhanāda Sutta, the discourse on the simile of the flesh of one's son, the simile of the log of wood, the simile of the mass of fire, the simile of the lump of foam, the simile of the pāricchattaka tree, and so on; of these, the setting forth is based on an occasion. |
cūḷasīhanādasuttaṃ puttamaṃsūpamaṃ dārukkhandhūpamaṃ aggikkhandhūpamaṃ pheṇapiṇḍūpamaṃ pāricchattakūpamanti evamādīni, tesaṃ aṭṭhuppattiko nikkhepo. |
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| ♦ Among these four ways of setting forth, the setting forth of this Paṭiccasamuppāda Sutta is based on another's inclination. | |
♦ evametesu catūsu nikkhepesu imassa paṭiccasamuppādasuttassa parajjhāsayo nikkhepo. |
For this was set forth by the Blessed One based on the inclination of other individuals. |
parapuggalajjhāsayavasena hidaṃ bhagavatā nikkhittaṃ. |
Based on the inclination of which individuals? |
katamesaṃ puggalānaṃ ajjhāsayavasenāti? |
Of those who understand immediately upon hearing. For there are four kinds of individuals: the one who understands immediately upon hearing, the one who understands upon detailed explanation, the one who is to be guided, and the one for whom the words are the limit. |
ugghaṭitaññūnaṃ. cattāro hi puggalā ugghaṭitaññū vipañcitaññū neyyo padaparamoti. |
Therein, the person for whom there is comprehension of the Dhamma at the very moment of utterance, this person is called one who understands immediately upon hearing. |
tattha yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti, ayaṃ vuccati puggalo ugghaṭitaññū. |
The person for whom there is comprehension of the Dhamma when the meaning of what has been said concisely is explained in detail, this person is called one who understands upon detailed explanation. |
yassa puggalassa saṃkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti, ayaṃ vuccati puggalo vipañcitaññū. |
The person for whom there is gradual comprehension of the Dhamma through asking questions about what has been taught, through careful reflection, through serving, frequenting, and attending to good friends, this person is called one who is to be guided. |
yassa puggalassa uddesato paripucchato yoniso manasikaroto, kalyāṇamitte sevato, bhajato, payirupāsato, anupubbena dhammābhisamayo hoti, ayaṃ vuccati puggalo neyyo. |
The person for whom, even after hearing much, retaining much, and reciting much, there is no comprehension of the Dhamma in that lifetime, this person is called one for whom the words are the limit. |
yassa puggalassa bahumpi suṇato, bahumpi dhārayato, bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti, ayaṃ vuccati puggalo padaparamo. |
Thus, among these four individuals, this sutta was set forth based on the inclination of the individuals who understand immediately upon hearing. |
iti imesu catūsu puggalesu ugghaṭitaññūpuggalānaṃ ajjhāsayavasena idaṃ suttaṃ nikkhittaṃ. |
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♦ tadā kira pañcasatā janapadavāsikā bhikkhū sabbeva ekacarā dvicarā ticarā catucarā pañcacarā sabhāgavuttino dhutaṅgadharā āraddhavīriyā yuttayogā vipassakā saṇhaṃ sukhumaṃ suññataṃ paccayākāradesanaṃ patthayamānā sāyanhasamaye bhagavantaṃ upasaṅkamitvā, vanditvā, rattakambalasāṇiyā parikkhipamānā viya desanaṃ paccāsīsamānā parivāretvā nisīdiṃsu. |
♦ At that time, it is said, five hundred monks from the countryside, all living alone, in pairs, in threes, in fours, in fives, with shared living, practicing asceticism, with aroused energy, yoked to the practice, meditators, desiring the subtle, fine, empty teaching of the causal structure, in the evening, approached the Blessed One, paid homage, and sat down surrounding him, expecting the teaching as if enclosing it with a red woolen cloth. |
tesaṃ ajjhāsayavasena bhagavā idaṃ suttaṃ ārabhi. |
The Blessed One began this sutta based on their inclination. |
yathā hi cheko cittakāro aparikammakatabhittiṃ labhitvā, na āditova rūpaṃ samuṭṭhāpesi, mahāmattikalepādīhi pana bhittiparikammaṃ tāva katvā, kataparikammāya bhittiyā rūpaṃ samuṭṭhāpeti, kataparikammaṃ pana bhittiṃ labhitvā, bhittiparikammabyāpāraṃ akatvā, raṅgajātāni yojetvā, vaṭṭikaṃ vā tūlikaṃ vā ādāya rūpameva samuṭṭhāpeti, evameva bhagavā akatābhinivesaṃ ādikammikakulaputtaṃ labhitvā nāssa āditova arahattapadaṭṭhānaṃ saṇhaṃ sukhumaṃ suññataṃ vipassanālakkhaṇaṃ ācikkhati, sīlasamādhikammassakatādiṭṭhisampadāya pana yojento pubbabhāgapaṭipadaṃ tāva ācikkhati. |
Just as a skilled painter, having obtained a wall that has not been prepared, does not at once start to create a form, but first prepares the wall with a large plaster of clay and so on, and on the prepared wall creates the form; but having obtained a prepared wall, without engaging in the work of preparing the wall, having mixed the colors, taking a brush or a pencil, he at once creates the form; in the same way, the Blessed One, having found a beginner son of a good family who has not formed attachments, does not at once teach him the basis of arahantship, the subtle, fine, empty characteristic of insight, but teaching him the path of the preliminary part, he yokes him to the perfection of virtue, concentration, and right view. |
yaṃ sandhāya vuttaṃ — |
In reference to which it is said: |
♦ “tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. |
♦ "Therefore, O monk, you should first purify what is primary in wholesome dhammas. |
ko cādi kusalānaṃ dhammānaṃ? |
And what is primary in wholesome dhammas? |
sīlañca suvisuddhaṃ diṭṭhi ca ujukā. |
Virtue that is well-purified and view that is straight. |
yato kho te, bhikkhu, sīlañca suvisuddhaṃ bhavissati diṭṭhi ca ujukā. |
When, O monk, your virtue is well-purified and your view is straight, |
tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne tividhena bhāveyyāsi. |
then you, O monk, based on virtue, established in virtue, should develop the four foundations of mindfulness in three ways. |
katame cattāro? |
What four? |
idha tvaṃ, bhikkhu, ajjhattaṃ vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. |
Here, O monk, you dwell contemplating the body in the body internally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. |
bahiddhā vā kāye ... pe ... ajjhattabahiddhā vā kāye ... pe ... dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. |
Or externally in the body... and so on... or internally and externally in the body... and so on... you dwell contemplating dhammas in dhammas, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. |
yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ tividhena bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti . |
When you, O monk, based on virtue, established in virtue, develop these four foundations of mindfulness in this way in three ways, then for you, O monk, whether night or day comes, only growth in wholesome dhammas is to be expected, not decline." |
♦ evaṃ ādikammikakulaputtassa sīlakathāya parikammaṃ kathetvā, arahattapadaṭṭhānaṃ saṇhaṃ sukhumaṃ suññataṃ vipassanālakkhaṇaṃ ācikkhati. |
♦ Thus, having prepared the ground for the beginner son of a good family with the talk on virtue, he teaches the basis of arahantship, the subtle, fine, empty characteristic of insight. |
♦ parisuddhasīlaṃ pana āraddhavīriyaṃ yuttayogaṃ vipassakaṃ labhitvā, nāssa pubbabhāgapaṭipadaṃ ācikkhati, ujukameva pana arahattapadaṭṭhānaṃ saṇhaṃ sukhumaṃ suññataṃ vipassanālakkhaṇaṃ ācikkhati. |
♦ But having found a meditator with purified virtue, aroused energy, and yoked to the practice, he does not teach him the path of the preliminary part, but straightaway teaches him the basis of arahantship, the subtle, fine, empty characteristic of insight. |
ime pañcasatā bhikkhū pubbabhāgapaṭipadaṃ parisodhetvā ṭhitā sudhantasuvaṇṇasadisā suparimajjitamaṇikkhandhasannibhā, eko lokuttaramaggova nesaṃ anāgato. |
These five hundred monks, having purified the path of the preliminary part, were like well-refined gold, like well-polished jewel clusters; only the supramundane path was yet to come for them. |
iti tassāgamanatthāya satthā tesaṃ ajjhāsayaṃ apekkhamāno idaṃ suttaṃ ārabhi. |
Thus, for its arrival, the Teacher, considering their inclination, began this sutta. |
♦ tattha paṭiccasamuppādanti paccayākāraṃ. |
♦ Therein, "dependent origination" means the causal structure. |
paccayākāro hi aññamaññaṃ paṭicca sahite dhamme uppādeti. |
For the causal structure produces co-arisen dhammas in dependence on each other. |
tasmā paṭiccasamuppādoti vuccati. |
Therefore, it is called dependent origination. |
ayamettha saṅkhepo, vitthāro pana visuddhimaggato gahetabbo. |
This is the summary here; the detailed explanation, however, is to be taken from the Visuddhimagga. |
♦ voti ayaṃ vo-saddo paccatta-upayogakaraṇa-sampadāna-sāmivacana-padapūraṇesu dissati. |
♦ "vo" (for you): this word "vo" is seen in the senses of oneself, instrumental, dative, genitive, and as a particle. |
“kacci pana vo anuruddhā samaggā sammodamānā”tiādīsu hi paccatte dissati. |
"But are you, Anuruddha, all in harmony, rejoicing together?" and so on, it is seen in the sense of oneself. |
“gacchatha, bhikkhave, paṇāmemi vo”tiādīsu upayoge. |
"Go, O monks, I dismiss you," and so on, in the sense of instrumental. |
“na vo mama santike vatthabban”tiādīsu karaṇe. |
"You are not to live in my presence," and so on, in the sense of instrumental. |
“vanapatthapariyāyaṃ vo, bhikkhave, desessāmī”tiādīsu sampadāne. |
"I will teach you, O monks, the discourse on the forest," and so on, in the sense of dative. |
“sabbesaṃ vo, sāriputta, subhāsitan”tiādīsu sāmivacane. |
"All of you, Sāriputta, have spoken well," and so on, in the sense of genitive. |
“ye hi vo ariyā parisuddhakāyakammantā”tiādīsu padapūraṇamatte. |
"For those of you who are noble with pure bodily actions," and so on, as a mere particle. |
idha panāyaṃ sampadāne daṭṭhabbo. |
Here, however, it should be understood in the dative case. |
bhikkhaveti patissavena abhimukhībhūtānaṃ puna ālapanaṃ. |
"O monks" is a re-addressing of those who have turned their attention by their response. |
desessāmīti desanāpaṭijānanaṃ. |
"desessāmi" (I will teach) is a promise to teach. |
taṃ suṇāthāti taṃ paṭiccasamuppādaṃ taṃ desanaṃ mayā vuccamānaṃ suṇātha. |
"taṃ suṇātha" (listen to that) means listen to that dependent origination, that teaching, as it is being spoken by me. |
♦ sādhukaṃ manasi karothāti ettha pana sādhukaṃ sādhūti ekatthametaṃ. |
♦ In "sādhukaṃ manasi karotha" (pay careful attention), "sādhukaṃ" and "sādhu" have the same meaning. |
ayañca sādhusaddo āyācana-sampaṭicchana-sampahaṃsana-sundara-daḷhīkammādīsu dissati. |
And this word "sādhu" is seen in the senses of requesting, agreeing, applauding, good, and strengthening. |
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū”tiādīsu hi āyācane dissati. |
"Good, venerable sir, may the Blessed One teach me the Dhamma in brief," and so on, it is seen in the sense of requesting. |
“sādhu, bhanteti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā”tiādīsu sampaṭicchane. |
"Good, venerable sir," that monk, having delighted in and approved of the Blessed One's speech, and so on, in the sense of agreeing. |
“sādhu sādhu, sāriputtā”tiādīsu sampahaṃsane. |
"Good, good, Sāriputta," and so on, in the sense of applauding. |
♦ “sādhu dhammarucī rājā, sādhu paññāṇavā naro. |
♦ "Good is a king who delights in the Dhamma, good is a wise man. |
♦ sādhu mittānamaddubbho, pāpassa akaraṇaṃ sukhan”ti. |
♦ Good is non-treachery to friends, the non-doing of evil is happiness." |
— |
— |
♦ ādīsu sundare. |
♦ and so on, in the sense of good. |
“tena hi, brāhmaṇa, sādhukaṃ suṇāhī”tiādīsu sādhukasaddoyeva daḷhīkamme āṇattiyantipi vuccati. |
"Then, brahmin, listen carefully," and so on, the word "sādhukaṃ" itself is also said to be a command for strengthening. |
idha panāyaṃ ettheva daḷhīkamme āṇattiyā ca attho veditabbo, sundaratthepi vaṭṭati. |
Here, however, the meaning is to be understood as both a command for strengthening and also it is suitable in the sense of 'good'. |
daḷhīkaraṇatthena hi “daḷhaṃ imaṃ dhammaṃ suṇātha, suggahitaṃ gaṇhantā”, āṇattiatthena “mama āṇattiyā suṇātha” sundaratthena “sundaramimaṃ bhaddakaṃ dhammaṃ suṇāthā”ti etaṃ dīpitaṃ hoti. |
For by the meaning of strengthening, "listen to this Dhamma firmly, grasping it well," by the meaning of command, "listen by my command," by the meaning of good, "listen to this good, excellent Dhamma," this is what is shown. |
manasi karothāti āvajjetha. |
"manasi karotha" (pay attention) means attend. |
samannāharathāti attho. |
The meaning is "concentrate." |
avikkhittacittā hutvā nisāmetha, citte karothāti adhippāyo. |
The intention is "listen with an undistracted mind, take it to heart." |
♦ idānettha taṃ suṇāthāti sotindriyavikkhepanivāraṇametaṃ. |
♦ Here now, "listen to that" is a prevention of distraction of the ear-faculty. |
sādhukaṃ manasi karothāti manasikāre daḷhīkammaniyojanena manindriyavikkhepanivāraṇaṃ. |
"pay careful attention" is a prevention of distraction of the mind-faculty by enjoining firmness in attention. |
purimañcettha byañjanavipallāsagāhanivāraṇaṃ, pacchimaṃ atthavipallāsagāhanivāraṇaṃ. |
And the former is a prevention of grasping the letters with distortion, the latter is a prevention of grasping the meaning with distortion. |
purimena ca dhammassavane niyojeti, pacchimena sutānaṃ dhammānaṃ dhāraṇūpaparikkhāsu. |
And by the former, he enjoins listening to the Dhamma, by the latter, examination of the retained Dhamma that has been heard. |
purimena ca “sabyañjano ayaṃ dhammo, tasmā savanīyo”ti dīpeti, pacchimena “sāttho, tasmā manasi kātabbo”ti. |
And by the former, he shows, "this Dhamma has letters, therefore it should be heard," by the latter, "it has meaning, therefore it should be paid attention to." |
sādhukapadaṃ vā ubhayapadehi yojetvā, “yasmā ayaṃ dhammo dhammagambhīro ca desanāgambhīro ca, tasmā suṇātha sādhukaṃ. |
Or, connecting the word "sādhukaṃ" with both phrases, "because this Dhamma is profound in Dhamma and profound in teaching, therefore listen carefully. |
yasmā atthagambhīro ca paṭivedhagambhīro ca, tasmā sādhukaṃ manasi karothā”ti evaṃ yojanā veditabbā. |
Because it is profound in meaning and profound in penetration, therefore pay careful attention," the connection should be understood thus. |
bhāsissāmīti desessāmi. |
"bhāsissāmi" (I will speak) means I will teach. |
“taṃ suṇāthā”ti ettha paṭiññātaṃ desanaṃ saṃkhittatova na desessāmi, apica kho vitthāratopi naṃ bhāsissāmīti vuttaṃ hoti. |
In "listen to that," it is said that I will not teach the promised teaching only in brief, but I will also speak of it in detail. |
saṅkhepavitthāravācakāni hi etāni padāni. |
For these words are indicative of brevity and detail. |
yathāha vaṅgīsatthero — |
As the elder Vaṅgīsa said: |
♦ “saṃkhittenapi deseti, vitthārenapi bhāsati. |
♦ "He teaches in brief, and speaks in detail. |
♦ sāḷikāyiva nigghoso, paṭibhānaṃ udīrayī”ti. |
♦ Like the call of the Indian cuckoo, he utters his inspiration." |
. |
. |
♦ evaṃ vutte ussāhajātā hutvā evaṃ, bhanteti kho te bhikkhū bhagavato paccassosuṃ satthu vacanaṃ sampaṭicchiṃsu, paṭiggahesunti vuttaṃ hoti. |
♦ When this was said, filled with enthusiasm, "Yes, venerable sir," those monks responded to the Blessed One, they accepted the Teacher's word, they received it, is what is said. |
♦ atha nesaṃ bhagavā etadavoca — etaṃ idāni vattabbaṃ “katamo ca, bhikkhave, paṭiccasamuppādo”tiādiṃ sakalaṃ suttaṃ avoca. |
♦ Then the Blessed One said this to them: — this entire sutta, beginning with "And what, O monks, is dependent origination?", which is now to be spoken, he spoke. |
tattha katamo ca, bhikkhave, paṭiccasamuppādoti kathetukamyatāpucchā. |
Therein, "And what, O monks, is dependent origination?" is a question of desire to speak. |
pañcavidhā hi pucchā adiṭṭhajotanāpucchā diṭṭhasaṃsandanāpucchā vimaticchedanāpucchā anumatipucchā kathetukamyatāpucchāti, tāsaṃ idaṃ nānattaṃ -- |
For there are five kinds of questions: the question that illuminates the unseen, the question that compares the seen, the question that cuts off doubt, the question of consent, and the question of desire to speak. The difference between them is this: -- |
♦ katamā adiṭṭhajotanā pucchā ? |
♦ What is the question that illuminates the unseen? |
pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ. |
By nature, a characteristic is unknown, unseen, unweighed, unconsidered, unmanifest, unclarified. |
tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtāya vibhāvanatthāya pañhaṃ pucchati. |
To know it, to see it, to weigh it, to consider it, to make it manifest, to clarify it, one asks a question. |
ayaṃ adiṭṭhajotanāpucchā. |
This is the question that illuminates the unseen. |
♦ katamā diṭṭhasaṃsandanāpucchā? |
♦ What is the question that compares the seen? |
pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ. |
By nature, a characteristic is known, seen, weighed, considered, manifest, clarified. |
so aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati. |
He asks a question for the purpose of comparing with other wise ones. |
ayaṃ diṭṭhasaṃsandanāpucchā. |
This is the question that compares the seen. |
♦ katamā vimaticchedanāpucchā? |
♦ What is the question that cuts off doubt? |
pakatiyā saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto — “evaṃ nu kho, na nu kho, kathaṃ nu kho”ti, so vimaticchedanatthāya pañhaṃ pucchati, ayaṃ vimaticchedanāpucchā. |
By nature, one is in a state of doubt, a state of uncertainty, in a dilemma — "Is it so, or is it not so, how is it so?" he asks a question for the purpose of cutting off doubt. This is the question that cuts off doubt. |
♦ katamā anumatipucchā? |
♦ What is the question of consent? |
bhagavā bhikkhūnaṃ anumatiyā pañhaṃ pucchati — “taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti, aniccaṃ, bhante. |
The Blessed One asks a question with the consent of the monks — "What do you think, O monks, is form permanent or impermanent?", "Impermanent, venerable sir." |
yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti, dukkhaṃ, bhante. |
But what is impermanent, is it suffering or happiness?", "Suffering, venerable sir. |
yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ — “etaṃ mama esohamasmi eso me attā”ti, no hetaṃ bhanteti . |
But what is impermanent, suffering, subject to change, is it proper to regard it thus: 'This is mine, this I am, this is my self'?", "No, indeed, venerable sir. |
ayaṃ anumatipucchā. |
This is the question of consent. |
♦ katamā kathetukamyatāpucchā? |
♦ What is the question of desire to speak? |
bhagavā bhikkhūnaṃ kathetukamyatāya pañhaṃ pucchati — “cattārome, bhikkhave, satipaṭṭhānā. |
The Blessed One asks a question with the desire to speak to the monks — "There are these four, O monks, foundations of mindfulness. |
katame cattāro”ti? |
What four?" |
ayaṃ kathetukamyatāpucchāti. |
This is the question of desire to speak. |
♦ tattha buddhānaṃ purimā tisso pucchā natthi. |
♦ Therein, the Buddhas do not have the first three questions. |
kasmā? buddhānañhi tīsu addhāsu kiñci saṅkhataṃ addhāvimuttaṃ vā asaṅkhataṃ adiṭṭhaṃ ajotitaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ nāma natthi. |
Why? Because for the Buddhas, in the three times, there is nothing conditioned or unconditioned, past, present, or future, that is unseen, unilluminated, unweighed, unconsidered, unmanifest, or unclarified. |
tena nesaṃ adiṭṭhajotanāpucchā natthi. |
Therefore, they do not have the question that illuminates the unseen. |
yaṃ pana bhagavatā attano ñāṇena paṭividdhaṃ, tassa aññena samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā saddhiṃ saṃsandanakiccaṃ natthi. |
And what has been penetrated by the Blessed One with his own knowledge, there is no need to compare it with any other ascetic or brahmin, or deva, or Māra, or Brahmā. |
tenassa diṭṭhasaṃsandanāpucchā natthi. |
Therefore, he does not have the question that compares the seen. |
yasmā panesa akathaṃkathī tiṇṇavicikiccho sabbadhammesu vihatasaṃsayo. |
And because he is free from perplexity, has crossed over doubt, and is free from uncertainty in all dhammas. |
tenassa vimaticchedanāpucchā natthi. |
Therefore, he does not have the question that cuts off doubt. |
itarā pana dve pucchā bhagavato atthi. |
But the other two questions the Blessed One has. |
tāsu ayaṃ kathetukamyatā pucchāti veditabbā. |
Among them, this should be understood as the question of desire to speak. |
♦ idāni tāva pucchāya puṭṭhaṃ paccayākāraṃ vibhajanto avijjāpaccayā, bhikkhave, saṅkhārātiādimāha. |
♦ Now, dividing the causal structure asked about in the question, he said, "With ignorance as condition, O monks, formations," and so on. |
ettha ca yathā nāma “pitaraṃ kathessāmī”ti āraddho “tissassa pitā soṇassa pitā”ti paṭhamataraṃ puttampi katheti, evameva bhagavā paccayaṃ kathetuṃ āraddho “avijjāpaccayā saṅkhārā”tiādinā nayena saṅkhārādīnaṃ paccaye avijjādidhamme kathento paccayuppannampi kathesi. |
And here, just as one who has started to speak of "the father," saying, "the father of Tissa is the father of Soṇa," first speaks of the son, in the same way, the Blessed One, having started to speak of the condition, by the method of "with ignorance as condition, formations," and so on, while speaking of the dhammas of ignorance, etc., as conditions for formations, etc., also spoke of what is conditionally arisen. |
āhāravaggassa pana pariyosāne “paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme”ti ubhayaṃ ārabhitvā ubhayampi kathesi. |
But at the end of the Āhāra Vagga, having begun both "I will teach you, O monks, dependent origination and dependently arisen dhammas," he spoke of both. |
idāni avijjāpaccayā saṅkhārātiādīsu pana avijjā ca sā paccayo cāti avijjāpaccayo. |
Now, in "with ignorance as condition, formations," and so on, "ignorance" is both that and its condition, so "ignorance-condition." |
tasmā avijjāpaccayā saṅkhārā sambhavantīti iminā nayena attho veditabbo. |
Therefore, with ignorance as condition, formations come to be; the meaning is to be understood in this way. |
ayamettha saṅkhepo, vitthārena pana sabbākārasampannā anulomapaṭiccasamuppādakathā visuddhimagge kathitā, tasmā sā tattha kathitavaseneva gahetabbā. |
This is the summary here; the detailed explanation, however, the complete exposition of the dependent origination in forward order in all its aspects, is given in the Visuddhimagga, therefore it should be taken as it is explained there. |
♦ paṭilomakathāyaṃ pana avijjāya tvevāti avijjāya tu eva. |
♦ In the reverse order, however, "with the remainderless fading away and cessation of that very ignorance" means with the remainderless cessation through the path designated as 'fading away'. |
asesavirāganirodhāti virāgasaṅkhātena maggena asesanirodhā. |
"the cessation of formations" means there is the non-arising cessation of formations. |
saṅkhāranirodhoti saṅkhārānaṃ anuppādanirodho hoti. |
And to show that with the cessation of such formations, and with the cessation of consciousness and so on, name-and-form and so on are indeed ceased, he said, "with the cessation of formations, the cessation of consciousness," and so on, and said, "thus is the cessation of this whole mass of suffering." |
evaṃnirodhānaṃ pana saṅkhārānaṃ nirodhā viññāṇādīnañca nirodhā nāmarūpādīni niruddhāniyeva hontīti dassetuṃ saṅkhāranirodhā viññāṇanirodhotiādīni vatvā, evametassa kevalassa dukkhakkhandhassa nirodho hotīti āha. |
Therein, "of the whole" means of all, or of pure, meaning devoid of a being. |
tattha kevalassāti sakalassa, suddhassa vā, sattavirahitassāti attho. |
"of the mass of suffering" means of the heap of suffering. |
dukkhakkhandhassāti dukkharāsissa. |
"cessation occurs" means non-arising occurs. |
nirodho hotīti anuppādo hoti. |
Thus, the Blessed One, having spoken of the round of existence in twelve terms in forward order, turning that very round back, and speaking of the un-rounding in twelve terms in reverse order, brought the discourse to its climax with arahantship. |
iti bhagavā anulomato dvādasahi padehi vaṭṭakathaṃ kathetvā tameva vaṭṭaṃ vinivaṭṭetvā paṭilomato dvādasahi padehi vivaṭṭaṃ kathento arahattena desanāya kūṭaṃ gaṇhi. |
At the end of the discourse, those five hundred meditators who had begun, individuals who understand immediately upon hearing, like lotuses that have reached maturity and are touched by the rays of the sun, understood the truths and were established in the fruit of arahantship. |
desanāpariyosāne te pañcasatā āraddhavipassakā ugghaṭitaññūpuggalā sūriyarasmisamphuṭṭhāni paripākagatāni padumāni viya saccāni bujjhitvā arahattaphale patiṭṭhahiṃsu. |
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| ♦ "The Blessed One said this" means the Blessed One spoke this entire sutta in terms of the round and the un-rounding of existence. | |
♦ idamavoca bhagavāti idaṃ vaṭṭavivaṭṭavasena sakalasuttaṃ bhagavā avoca. |
"Those monks were delighted" means those five hundred monks, whose cankers were destroyed, were glad-minded. |
attamanā te bhikkhūti tuṭṭhacittā te pañcasatā khīṇāsavā bhikkhū. |
"They rejoiced in the Blessed One's words" means they rejoiced in the word of the Blessed One who spoke with a Brahma-like voice, which is sweet like the karavīka bird's song, pleasant to the ear, and like an anointing with nectar for the hearts of the wise; they both approved and accepted it, this is the meaning. |
bhagavato bhāsitaṃ abhinandunti karavīkarutamañjunā kaṇṇasukhena paṇḍitajanahadayānaṃ amatābhisekasadisena brahmassarena bhāsato bhagavato vacanaṃ abhinandiṃsu, anumodiṃsu ceva sampaṭicchiṃsu cāti attho. |
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tenetaṃ vuccati — |
Therefore it is said: |
♦ “subhāsitaṃ sulapitaṃ, sādhu sādhūti tādino. |
♦ "Well-spoken, well-uttered, 'good, good,' thus to the Such-like one, |
♦ anumodamānā sirasā, sampaṭicchiṃsu bhikkhavo”ti. |
♦ approving with their heads, the monks accepted." |
♦ paṭhamapaṭiccasamuppādasuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the first Paṭiccasamuppāda Sutta is finished. |
♦ 2. vibhaṅgasuttavaṇṇanā SN 12: SN 12.2 |
♦ 2. Commentary on the Vibhaṅga Sutta SN 12:2, |
2 , |
♦ 2. In the second as well, the setting forth of the sutta should be understood in the way that has been stated. |
♦ 2. dutiyepi vuttanayeneva suttanikkhepo veditabbo. |
This, however, is the difference: the first was shown concisely for the sake of those who understand immediately upon hearing, this one is in detail for those who understand upon detailed explanation. |
ayaṃ pana viseso — paṭhamaṃ ugghaṭitaññūpuggalānaṃ vasena saṅkhepato dassitaṃ, idaṃ vipañcitaññūnaṃ vasena vitthāratoti. |
And in this sutta, the simile of the four men searching for a creeper is to be told; it is told in the Visuddhimagga. |
imasmiñca pana sutte catasso vallihārakapurisūpamā vattabbā, tā visuddhimagge vuttā eva. |
Just as a man searching for a creeper, seeing the tip of the creeper, searching for the root following it, and seeing it, would cut the creeper at the root and take it to be used for his work, so the Blessed One, teaching a detailed discourse, starting from old age and death, which are the top of the dependent origination, brought the teaching down to the term of ignorance, which is the root, and then, teaching the round and the un-rounding of existence, he concluded. |
yathā hi vallihārako puriso valliyā aggaṃ disvā tadanusārena mūlaṃ pariyesanto taṃ disvā valliṃ mūle chetvā ādāya kamme upaneyya, evaṃ bhagavā vitthāradesanaṃ desento paṭiccasamuppādassa aggabhūtā jarāmaraṇā paṭṭhāya yāva mūlabhūtaṃ avijjāpadaṃ, tāva desanaṃ āharitvā puna vaṭṭavivaṭṭaṃ desento niṭṭhapesi. |
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♦ tatrāyaṃ jarāmaraṇādīnaṃ vitthāradesanāya atthanicchayo — jarāmaraṇaniddese tāva tesaṃ tesanti ayaṃ saṅkhepato anekesaṃ sattānaṃ sādhāraṇaniddesoti viññātabbo. |
♦ Therein, this is the determination of the meaning of the detailed exposition of old age and death and so on — In the explanation of old age and death, "of those beings" is to be understood as a general explanation for many beings in brief. |
yā devadattassa jarā, yā somadattassāti evañhi divasampi kathentassa neva sattā pariyādānaṃ gacchanti. |
For if one were to say "the old age of Devadatta, the old age of Somadatta," even if one were to speak for a whole day, the beings would never be exhausted. |
imehi pana dvīhi padehi na koci satto apariyādinno hoti. |
But with these two terms, no being is left un-included. |
tasmā vuttaṃ, “ayaṃ saṅkhepato anekesaṃ sattānaṃ sādhāraṇaniddeso”ti. |
Therefore it is said, "this is a general explanation for many beings in brief." |
tamhi tamhīti ayaṃ gatijātivasena anekesaṃ sattanikāyānaṃ sādhāraṇaniddeso. |
"in this or that" is a general explanation for many classes of beings according to their destiny and birth. |
sattanikāyeti sādhāraṇaniddesena niddiṭṭhassa sarūpanidassanaṃ. |
"classes of beings" is a presentation of the nature of what has been explained by the general explanation. |
jarā jīraṇatātiādīsu pana jarāti sabhāvaniddeso. |
But in "old age, decrepitude," and so on, "old age" is the explanation of the substance. |
jīraṇatāti ākāraniddeso. |
"decrepitude" is the explanation of the mode. |
khaṇḍiccantiādayo tayo kālātikkame kiccaniddesā, pacchimā dve pakatiniddesā. |
The three, "brokenness of teeth," and so on, are explanations of the function over the passage of time; the last two are explanations of the nature. |
ayañhi jarāti iminā padena sabhāvato dīpitā, tenassāyaṃ sabhāvaniddeso . |
For this is explained by its substance with the word "old age," therefore this is its explanation of substance. |
jīraṇatāti iminā ākārato, tenassāyaṃ ākāraniddeso. |
With "decrepitude," it is explained by its mode, therefore this is its explanation of mode. |
khaṇḍiccanti iminā kālātikkame dantanakhānaṃ khaṇḍitabhāvakaraṇakiccato. |
With "brokenness of teeth," it is explained by the function of making the teeth and nails broken over the passage of time. |
pāliccanti iminā kesalomānaṃ palitabhāvakaraṇakiccato. |
With "graying," it is explained by the function of making the hair of the head and body gray. |
valittacatāti iminā maṃsaṃ milāpetvā tacavalibhāvakaraṇakiccato dīpitā. |
With "wrinkled skin," it is explained by the function of making the flesh wither and the skin wrinkled. |
tenassā ime khaṇḍiccantiādayo tayo kālātikkame kiccaniddesā. |
Therefore, these three, "brokenness of teeth," and so on, are explanations of the function over the passage of time. |
tehi imesaṃ vikārānaṃ dassanavasena pākaṭībhūtā pākaṭajarā dassitā. |
With them, manifest old age is shown by showing these changes. |
yatheva hi udakassa vā vātassa vā aggino vā tiṇarukkhādīnaṃ saṃbhaggapalibhaggatāya vā jhāmatāya vā gatamaggo pākaṭo hoti, na ca so gatamaggo tāneva udakādīni, evameva jarāya dantādīsu khaṇḍiccādivasena gatamaggo pākaṭo, cakkhuṃ ummīletvāpi gayhati na ca khaṇḍiccādīneva jarā. |
For just as the path of water or wind or fire is made manifest by the breaking and shattering or burning of grass, trees, etc., and that path is not the water itself, etc., so the path of old age is manifest in the teeth, etc., by way of brokenness, etc., and can be grasped even by opening the eyes, but brokenness, etc., is not old age itself. |
na hi jarā cakkhuviññeyyā hoti. |
For old age is not cognizable by the eye. |
♦ āyuno saṃhāni indriyānaṃ paripākoti imehi pana padehi kālātikkameyeva abhibyattāya āyukkhaya-cakkhādīndriya-paripākasaññitāya pakatiyā dīpitā. |
♦ "The decline of life, the decay of the faculties" — with these words, however, it is explained by its nature, which is designated as the decay of life and the decay of the faculties like the eye, etc., which has become fully manifest only with the passage of time. |
tenassime pacchimā dve pakatiniddesāti veditabbā. |
Therefore, these last two are to be understood as explanations of its nature. |
tattha yasmā jaraṃ pattassa āyu hāyati, tasmā jarā “āyuno saṃhānī”ti phalūpacārena vuttā. |
Therein, because the life of one who has attained old age declines, old age is called "the decline of life" by a metaphorical use for the result. |
yasmā ca daharakāle suppasannāni sukhumampi attano visayaṃ sukheneva gaṇhanasamatthāni cakkhādīni indriyāni jaraṃ pattassa paripakkāni āluḷitāni avisadāni, oḷārikampi attano visayaṃ gahetuṃ asamatthāni honti, tasmā “indriyānaṃ paripāko”ti phalūpacāreneva vuttā. |
And because the faculties like the eye, etc., which in youth are very clear and capable of easily grasping even their subtle objects, in one who has attained old age, become decayed, confused, and unclear, and are incapable of grasping even their coarse objects, it is called "the decay of the faculties" by a metaphorical use for the result. |
♦ sā panāyaṃ evaṃ niddiṭṭhā sabbāpi jarā pākaṭā paṭicchannāti duvidhā hoti. |
♦ And this old age, thus explained, is of two kinds: manifest and hidden. |
tattha dantādīsu khaṇḍādibhāvadassanato rūpadhammesu jarā pākaṭajarā nāma, arūpadhammesu pana jarā tādisassa vikārassa adassanato paṭicchannajarā nāma. |
Therein, old age in physical phenomena is called manifest old age because of the visibility of the state of brokenness, etc., in the teeth, etc.; but in non-physical phenomena, old age is called hidden old age because of the non-visibility of such a change. |
tattha yvāyaṃ khaṇḍādibhāvo dissati, so tādisānaṃ dantādīnaṃ suviññeyyattā vaṇṇoyeva, taṃ cakkhunā disvā manodvārena cintetvā “ime dantā jarāya pahaṭā”ti jaraṃ jānāti udakaṭṭhāne baddhāni gosīsādīni oloketvā heṭṭhā udakassa atthibhāvaṃ jānanaṃ viya. |
Therein, what is seen as the state of brokenness, etc., is only the color, due to the very clear cognizability of such teeth, etc. Seeing that with the eye and thinking with the mind-door, one knows old age, "these teeth have been struck by old age," like knowing the presence of water below by looking at the sandalwood, etc., tied in the water-place. |
puna avīci savīcīti evampi duvidhā hoti. |
Again, it is of two kinds: continuous and discontinuous. |
tattha maṇi-kanaka-rajata-pavāḷacandasūriyādīnaṃ viya mandadasakādīsu pāṇīnaṃ viya ca pupphaphalapallavādīsu ca apāṇīnaṃ viya antarantarā vaṇṇavisesādīnaṃ duviññeyyattā jarā avīcijarā nāma, nirantarajarāti attho. |
Therein, just as in gems, gold, silver, coral, the moon, the sun, etc., and just as in inanimate things like flowers, fruits, leaves, etc., among living beings in the ten decades and so on, the old age is called continuous old age because of the difficulty of discerning the special colors, etc., in between; meaning, uninterrupted old age. |
tato aññesu pana yathāvuttesu antarantarā vaṇṇavisesādīnaṃ suviññeyyattā jarā savīcijarā nāmāti veditabbā. |
But in other things, as mentioned, the old age is called discontinuous old age because of the easy cognizability of the special colors, etc., in between. |
♦ ito paraṃ tesaṃ tesantiādi vuttanayeneva veditabbaṃ. |
♦ From here on, "of those beings," etc., should be understood in the way that has been stated. |
cuti cavanatātiādīsu pana cutīti cavanakavasena vuccati, ekacatupañcakkhandhasāmaññavacanametaṃ. |
But in "passing away, the act of passing away," etc., "passing away" is said in the sense of the act of passing away; this is a general term for the one, four, and five aggregates. |
cavanatāti bhāvavacanena lakkhaṇanidassanaṃ . |
"the act of passing away" is a demonstration of the characteristic by a word indicating the state. |
bhedoti cutikkhandhānaṃ bhaṅguppattiparidīpanaṃ. |
"breaking up" is an explanation of the breaking up and arising of the aggregates at passing away. |
antaradhānanti ghaṭasseva bhinnassa bhinnānaṃ cutikkhandhānaṃ yena kenaci pariyāyena ṭhānābhāvaparidīpanaṃ. |
"disappearance" is an explanation of the non-existence of a place for the aggregates at passing away, which have broken up, in any way, just like a broken pot. |
maccu maraṇanti maccusaṅkhātaṃ maraṇaṃ, tena samucchedamaraṇādīni nisedheti. |
"death, dying" is the death designated as 'maccu' (death); with that, it negates deaths like momentary death, etc. |
kālo nāma antako, tassa kiriyā kālakiriyā. |
"Time" is the end-maker; its action is "kālakiriyā" (the action of time). |
evaṃ tena lokasammutiyā maraṇaṃ dīpeti. |
Thus, it explains death by worldly convention. |
♦ idāni paramatthena dīpetuṃ khandhānaṃ bhedotiādimāha. |
♦ Now, to explain in the ultimate sense, he said, "the breaking up of the aggregates," and so on. |
paramatthena hi khandhāyeva bhijjanti, na satto nāma koci marati. |
For in the ultimate sense, only the aggregates break up; no being as such dies. |
khandhesu pana bhijjamānesu satto marati, bhinnesu matoti vohāro hoti. |
But when the aggregates are breaking up, it is said that a being dies; when they have broken up, there is the convention "he is dead." |
ettha ca catupañcavokāravasena khandhānaṃ bhedo, ekavokāravasena kaḷevarassa nikkhepo. |
And here, the breaking up of the aggregates is in the sense of the four- and five-constituent existences; the laying down of the corpse is in the sense of the one-constituent existence. |
catuvokāravasena ca khandhānaṃ bhedo, sesadvayavasena kaḷevarassa nikkhepo veditabbo. |
And the breaking up of the aggregates is in the sense of the four-constituent existence; the laying down of the corpse should be understood in the sense of the remaining two. |
kasmā? bhavadvayepi rūpakāyasaṅkhātassa kaḷevarassa sabbhāvato. |
Why? Because of the existence of the corpse, designated as the physical body, in both existences. |
atha vā yasmā cātumahārājikādīsu khandhā bhijjanteva, na kiñci nikkhipati, tasmā tesaṃ vasena khandhānaṃ bhedo, manussādīsu kaḷevarassa nikkhepo. |
Or, because in the realm of the four great kings and so on, the aggregates only break up, nothing is laid down, therefore, for them, it is the breaking up of the aggregates; in humans and so on, it is the laying down of the corpse. |
ettha ca kaḷevarassa nikkhepakāraṇato maraṇaṃ “kaḷevarassa nikkhepo”ti vuttanti evamattho daṭṭhabbo. |
And here, the meaning should be understood thus: death is called "the laying down of the corpse" because it is the reason for the laying down of the corpse. |
iti ayañca jarā idañca maraṇaṃ, idaṃ vuccati, bhikkhaveti idaṃ ubhayampi ekato katvā jarāmaraṇanti kathīyati. |
Thus this old age and this death, this is called, O monks, this is spoken of as old age-and-death, having combined both. |
♦ jātiniddese jāti sañjātītiādīsu jāyanaṭṭhena jāti, sā aparipuṇṇāyatanavasena yuttā. |
♦ In the explanation of birth, in "birth, being born," etc., "birth" is by the meaning of being born; it is appropriate in the sense of the incomplete sense-spheres. |
sañjāyanaṭṭhena sañjāti, sā paripuṇṇāyatanavasena yuttā. |
"being born" is by the meaning of being completely born; it is appropriate in the sense of the complete sense-spheres. |
okkamanaṭṭhena okkanti, sā aṇḍajajalābujavasena yuttā. |
"descent" is by the meaning of descending; it is appropriate in the sense of the egg-born and womb-born. |
te hi aṇḍakosañca vatthikosañca okkamantā pavisantā viya paṭisandhiṃ gaṇhanti. |
For they, descending into the egg-shell and the womb-sac, as if entering, take conception. |
abhinibbattanaṭṭhena abhinibbatti, sā saṃsedajaopapātikavasena yuttā. |
"coming into being" is by the meaning of coming into being; it is appropriate in the sense of the moisture-born and the spontaneously-born. |
te hi pākaṭāyeva hutvā nibbattanti. |
For they come into being, having already become manifest. |
ayaṃ tāva vohāradesanā. |
This is so far the conventional explanation. |
♦ idāni paramatthadesanā hoti. |
♦ Now the ultimate explanation takes place. |
khandhāyeva hi paramatthato pātubhavanti, na satto. |
For ultimately, only the aggregates appear, not a being. |
tattha ca khandhānanti ekavokārabhave ekassa, catuvokārabhave catunnaṃ, pañcavokārabhave pañcannampi gahaṇaṃ veditabbaṃ. |
And there, by "aggregates," the taking of one in the one-constituent existence, of four in the four-constituent existence, and of five in the five-constituent existence should be understood. |
pātubhāvoti uppatti. |
"appearance" is arising. |
āyatanānanti ettha tatra tatra uppajjamānāyatanavasena saṅgaho veditabbo. |
In "of the sense-spheres," the inclusion should be understood in terms of the sense-spheres arising in each respective place. |
paṭilābhoti santatiyaṃ pātubhāvoyeva. |
"acquisition" is the very appearance in the continuity. |
pātubhavantāneva hi tāni paṭiladdhāni nāma honti. |
For as they appear, they are said to be acquired. |
ayaṃ vuccati, bhikkhave, jātīti iminā padena vohārato paramatthato ca desitāya jātiyā nigamanaṃ karotīti. |
"this is called, O monks, birth" — with this phrase, he concludes the birth that has been explained conventionally and ultimately. |
♦ bhavaniddese kāmabhavoti kammabhavo ca upapattibhavo ca. |
♦ In the explanation of existence, "sensual existence" is both kamma-existence and rebirth-existence. |
tattha kammabhavo nāma kāmabhavūpagakammameva. |
Therein, kamma-existence is the very kamma that leads to sensual existence. |
tañhi tattha upapattibhavassa kāraṇattā “sukho buddhānaṃ uppādo dukkho pāpassa uccayo”tiādīni viya phalavohārena bhavoti vuttaṃ. |
For that, being the cause of rebirth-existence there, is called "existence" by the convention of the result, like "happy is the arising of Buddhas, painful is the accumulation of evil," and so on. |
upapattibhavo nāma tena kammena nibbattaṃ upādiṇṇakkhandhapañcakaṃ. |
Rebirth-existence is the five clung-to aggregates produced by that kamma. |
tañhi tattha bhavatīti katvā bhavoti vuttaṃ. |
For that, because it exists there, is called "existence." |
sabbathāpi idaṃ kammañca upapattiñca ubhayampetamidha “kāmabhavo”ti vuttaṃ. |
In every way, both this kamma and rebirth, both of them are called "sensual existence" here. |
esa nayo rūpārūpabhavesūti. |
This is the method in the form and formless existences as well. |
♦ upādānaniddese kāmupādānantiādīsu vatthukāmaṃ upādiyanti etena, sayaṃ vā taṃ upādiyatīti kāmupādānaṃ, kāmo ca so upādānañcāti kāmupādānaṃ. |
♦ In the explanation of clinging, in "clinging to sensual pleasures," and so on, "by which one clings to the objects of sensuality, or which itself clings to them, is clinging to sensual pleasures"; "it is sensuality and it is clinging, so clinging to sensual pleasures." |
upādānanti daḷhaggahaṇaṃ vuccati. |
"Clinging" is said to be strong grasping. |
daḷhattho hi ettha upasaddo upāyāsaupakaṭṭhādīsu viya. |
For here the prefix "upa" is in the sense of strength, as in "upāyāsa" (trouble), "upakaṭṭha" (nearby), etc. |
pañcakāmaguṇikarāgassetaṃ adhivacanaṃ. |
This is a synonym for the craving for the five strands of sensual pleasure. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārato panetaṃ, “tattha katamaṃ kāmupādānaṃ? |
In detail, however, it should be understood in the way it is said, "Therein, what is clinging to sensual pleasures? |
yo kāmesu kāmacchando”ti vuttanayeneva veditabbaṃ. |
That which is sensual desire for sensual pleasures," and so on. |
♦ tathā diṭṭhi ca sā upādānañcāti diṭṭhupādānaṃ. |
♦ Likewise, "it is a view and it is clinging, so clinging to views." |
atha vā diṭṭhiṃ upādiyati, upādiyanti vā etena diṭṭhinti diṭṭhupādānaṃ. |
Or, "one clings to a view, or by which one clings to views, is clinging to views." |
upādiyati hi purimadiṭṭhiṃ uttaradiṭṭhi, upādiyanti ca tāya diṭṭhiṃ. |
For a later view clings to a former view, and by it one clings to that view. |
yathāha — “sassato attā ca loko ca idameva saccaṃ moghamaññan”tiādi . |
As it is said, "The self and the world are eternal, this alone is true, anything else is foolish," and so on. |
sīlabbatupādānāttavādupādānavajjassa sabbadiṭṭhigatassetaṃ adhivacanaṃ. |
This is a synonym for all wrong views except clinging to rites and observances and clinging to the doctrine of self. |
ayamettha saṅkhepo, vitthārato panetaṃ, “tattha katamaṃ diṭṭhupādānaṃ? |
This is the summary here. In detail, however, it should be understood in the way it is said, "Therein, what is clinging to views? |
natthi dinnan”ti vuttanayeneva veditabbaṃ. |
'There is nothing given'," and so on. |
♦ tathā sīlabbatamupādiyanti etena, sayaṃ vā taṃ upādiyati, sīlabbatañca taṃ upādānañcāti vā sīlabbatupādānaṃ. |
♦ Likewise, "by which one clings to rites and observances, or which itself clings to them, or it is a rite and observance and it is clinging, so clinging to rites and observances." |
gosīlagovatādīni hi “evaṃ suddhī”ti abhinivesato sayameva upādānānīti. |
For things like the ox-vow and cow-vow, with the conviction "by this there is purity," are themselves clingings. |
ayamettha saṅkhepo, vitthārato panetaṃ, “tattha katamaṃ sīlabbatupādānaṃ? |
This is the summary here. In detail, however, it should be understood in the way it is said, "Therein, what is clinging to rites and observances? |
ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhī”ti vuttanayeneva veditabbaṃ. |
'Purity is by the virtue of ascetics and brahmins outside of this'," and so on. |
♦ idāni vadanti etenāti vādo, upādiyanti etenāti upādānaṃ, kiṃ vadanti upādiyanti vā? |
♦ Now, "that by which one speaks is a doctrine, that by which one clings is clinging; what does one speak of or cling to? |
attānaṃ. attano vādupādānaṃ attavādupādānaṃ. |
The self. The clinging to the doctrine of the self is clinging to the doctrine of self." |
attavādamattameva vā attāti upādiyanti etenāti attavādupādānaṃ. |
Or, "the mere doctrine of self, or that by which one clings to it as 'self,' is clinging to the doctrine of self." |
vīsativatthukāya sakkāyadiṭṭhiyā etaṃ adhivacanaṃ. |
This is a synonym for the twenty-fold personality-view. |
ayamettha saṅkhepo, vitthārato panetaṃ, “tattha katamaṃ attavādupādānaṃ? |
This is the summary here. In detail, however, it should be understood in the way it is said, "Therein, what is clinging to the doctrine of self? |
idha assutavā puthujjano ariyānaṃ adassāvī”ti vuttanayeneva veditabbaṃ. |
Here an uninstructed worldling, who has not seen the noble ones," and so on. |
♦ taṇhāniddese rūpataṇhā ... pe ... dhammataṇhāti etaṃ cakkhudvārādīsu javanavīthiyā pavattāya taṇhāya “seṭṭhiputto brāhmaṇaputto”ti evamādīsu pitito nāmaṃ viya pitisadisārammaṇato nāmaṃ. |
♦ In the explanation of craving, "craving for forms... craving for dhammas" — this is the name for the craving that arises in the stream of impulsion at the eye-door and so on, from its object which is like a father, just as a name like "the son of a merchant, the son of a brahmin" comes from the father. |
ettha ca rūpārammaṇā taṇhā, rūpe taṇhāti rūpataṇhā. |
And here, craving for a form-object, or craving in a form, is craving for forms. |
sā kāmarāgabhāvena rūpaṃ assādentī pavattamānā kāmataṇhā, sassatadiṭṭhisahagatarāgabhāvena “rūpaṃ niccaṃ dhuvaṃ sassatan”ti evaṃ assādentī pavattamānā bhavataṇhā, ucchedadiṭṭhisahagatarāgabhāvena “rūpaṃ ucchijjati vinassati pecca na bhavatī”ti evaṃ assādentī pavattamānā vibhavataṇhāti rūpataṇhā evaṃ tividhā hoti. |
That, arising while savoring form with a state of sensual craving, is sensual craving; arising while savoring thus, "form is permanent, stable, eternal," with a state of craving accompanied by the view of eternalism, is craving for existence; arising while savoring thus, "form is annihilated, perishes, does not exist after death," with a state of craving accompanied by the view of annihilationism, is craving for non-existence. Thus, craving for forms is of three kinds. |
yathā ca rūpataṇhā, tathā saddataṇhādayopīti evaṃ tāni aṭṭhārasa taṇhāvicaritāni honti. |
And just as craving for forms, so also craving for sounds and so on. Thus, there are eighteen modes of craving. |
tāni ajjhattarūpādīsu aṭṭhārasa, bahiddhārūpādīsu aṭṭhārasāti chattiṃsa. |
Those eighteen are in internal forms, etc., and eighteen in external forms, etc., making thirty-six. |
iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni chattiṃsāti evaṃ aṭṭhasataṃ taṇhāvicaritāni honti. |
Thus, thirty-six in the past, thirty-six in the future, and thirty-six in the present, making one hundred and eight modes of craving. |
“ajjhattikassa upādāya asmīti hoti, itthasmīti hotī”ti vā evamādīni ajjhattikarūpādinissitāni aṭṭhārasa, “bāhirassa upādāya iminā asmīti hoti, iminā itthasmīti hotī”ti vā evamādīni bāhirarūpādinissitāni aṭṭhārasāti chattiṃsa, iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni chattiṃsāti evampi aṭṭhasataṃ taṇhāvicaritāni honti. |
"In dependence on the internal, there is 'I am,' there is 'I am this,'" or thus, eighteen dependent on internal forms, etc.; "in dependence on the external, there is 'by this I am,' there is 'by this I am this,'" or thus, eighteen dependent on external forms, etc., making thirty-six. Thus, thirty-six in the past, thirty-six in the future, and thirty-six in the present, thus also one hundred and eight modes of craving. |
puna saṅgahe kariyamāne rūpādīsu ārammaṇesu chaḷeva taṇhākāyā tissoyeva kāmataṇhādayo hontīti. |
When summarized again, there are just six bodies of craving in the objects of forms, etc., and just three, sensual craving and so on. |
evaṃ — |
Thus — |
♦ “niddesatthena niddesa, vitthārā vitthārassa ca. |
♦ "By the meaning of explanation, the explanation, by the detail, of the detail. |
♦ puna saṅgahato taṇhā, viññātabbā vibhāvinā”ti. |
♦ Again by summary, craving is to be understood by the discerning one." |
♦ vedanāniddese vedanākāyāti vedanāsamūhā. |
♦ In the explanation of feeling, "bodies of feeling" means groups of feeling. |
cakkhusamphassajā vedanā ... pe ... manosamphassajāvedanāti etaṃ “cakkhusamphassajāvedanā atthi kusalā, atthi akusalā, atthi abyākatā”ti evaṃ vibhaṅge āgatattā cakkhudvārādīsu pavattānaṃ kusalākusalābyākatavedanānaṃ “sāriputto mantāṇiputto”ti evamādīsu mātito nāmaṃ viya mātisadisato vatthuto nāmaṃ. |
feeling born of eye-contact... feeling born of mind-contact" — this is the name from its basis which is like a mother, just as a name like "Sāriputta, the son of Mantāṇī" comes from the mother, for the wholesome, unwholesome, and neutral feelings that arise at the eye-door and so on, as it is said in the Vibhaṅga, "there is feeling born of eye-contact that is wholesome, there is unwholesome, there is neutral. |
vacanattho panettha — cakkhusamphassahetu jātā vedanā cakkhusamphassajā vedanāti. |
The etymological meaning here is: feeling that is born with eye-contact as its cause is feeling born of eye-contact. |
eseva nayo sabbattha. |
This is the method everywhere. |
ayaṃ tāvettha sabbasaṅgāhikā kathā. |
This is the all-inclusive statement here. |
vipākavasena pana cakkhudvāre dve cakkhuviññāṇāni, dve manodhātuyo, tisso manoviññāṇadhātuyoti etāhi sampayuttavasena vedanā veditabbā. |
But in terms of result, feeling should be understood in connection with the two eye-consciousnesses, the two mind-elements, and the three mind-consciousness-elements at the eye-door. |
eseva nayo sotadvārādīsu. |
This is the method in the ear-door and so on. |
manodvāre manoviññāṇadhātusampayuttāva. |
At the mind-door, it is only connected with the mind-consciousness-element. |
♦ phassaniddese cakkhusamphassoti cakkhumhi samphasso. |
♦ In the explanation of contact, "eye-contact" means contact at the eye. |
esa nayo sabbattha. |
This is the method everywhere. |
cakkhusamphasso .. |
"eye-contact... |
. pe .. |
...body-contact" — by this, ten contacts with five bases, which are the results of wholesome and unwholesome kamma, are mentioned. |
. kāyasamphassoti ettāvatā ca kusalākusalavipākā pañcavatthukā dasa phassā vuttā honti. |
"mind-contact" — by this, the contacts connected with the remaining twenty-two kinds of worldly resultant mind are meant. |
manosamphassoti iminā sesabāvīsatilokiyavipākamanasampayuttā phassā. |
|
♦ saḷāyatananiddese cakkhāyatanantiādīsu yaṃ vattabbaṃ, taṃ visuddhimagge khandhaniddese ceva āyatananiddese ca vuttameva. |
♦ In the explanation of the six sense-bases, what is to be said about "the eye-base," and so on, is already said in the Visuddhimagga in the explanation of the aggregates and the explanation of the sense-bases. |
♦ nāmarūpaniddese namanalakkhaṇaṃ nāmaṃ. |
♦ In the explanation of name-and-form, "name" has the characteristic of bending. |
ruppanalakkhaṇaṃ rūpaṃ. |
"form" has the characteristic of being afflicted. |
vibhajane panassa vedanāti vedanākkhandho, saññāti saññākkhandho, cetanā phasso manasikāroti saṅkhārakkhandho veditabbo. |
In its division, however, "feeling" is the feeling-aggregate, "perception" is the perception-aggregate, "volition, contact, attention" are the formations-aggregate. |
kāmañca aññepi saṅkhārakkhandhasaṅgahitā dhammā santi, ime pana tayo sabbadubbalesupi cittesu santi, tasmā etesaṃyeva vasenettha saṅkhārakkhandho dassito. |
And although there are other dhammas included in the formations-aggregate, these three are present even in the weakest minds, therefore the formations-aggregate is shown here by means of these three alone. |
cattāro ca mahābhūtāti ettha cattāroti gaṇanaparicchedo. |
And in "the four great elements," "four" is the determination of the number. |
mahābhūtāti pathavīāpatejavāyānametaṃ adhivacanaṃ. |
"great elements" is a synonym for earth, water, fire, and air. |
yena pana kāraṇena tāni mahābhūtānīti vuccanti, yo cettha añño vinicchayanayo, so sabbo visuddhimagge rūpakkhandhaniddese vutto. |
And the reason why they are called great elements, and whatever other analysis there is here, is all said in the Visuddhimagga in the explanation of the form-aggregate. |
catunnañca mahābhūtānaṃ upādāyāti ettha pana catunnanti upayogatthe sāmivacanaṃ, cattāri mahābhūtānīti vuttaṃ hoti. |
And in "in dependence on the four great elements," however, "of the four" is the genitive case in the sense of the instrumental; it means "the four great elements." |
upādāyāti upādiyitvā, gahetvāti attho. |
"in dependence on" means having depended on, having taken, is the meaning. |
nissāyātipi eke. |
Some say "relying on." |
“vattamānan”ti ayañcettha pāṭhaseso. |
"existing" is the ellipsis here. |
samūhatthe vā etaṃ sāmivacanaṃ, catunnaṃ mahābhūtānaṃ samūhaṃ upādāya vattamānaṃ rūpanti ettha attho veditabbo. |
Or this is the genitive case in the sense of a collection; the meaning should be understood here as "form existing in dependence on the collection of the four great elements." |
evaṃ sabbathāpi yāni ca cattāri pathavīādīni mahābhūtāni, yañca catunnaṃ mahābhūtānaṃ upādāya vattamānaṃ cakkhāyatanādibhedena abhidhammapāḷiyameva vuttaṃ tevīsatividhaṃ rūpaṃ, taṃ sabbampi rūpanti veditabbaṃ. |
Thus, in every way, both the four great elements of earth, etc., and the twenty-three kinds of form which are said in the Abhidhamma-pāḷi itself by the division of the eye-base, etc., existing in dependence on the four great elements, all that should be understood as "form." |
♦ viññāṇaniddese cakkhuviññāṇanti cakkhumhi viññāṇaṃ, cakkhuto vā jātaṃ viññāṇanti cakkhuviññāṇaṃ. |
♦ In the explanation of consciousness, "eye-consciousness" means consciousness at the eye, or consciousness born from the eye is eye-consciousness. |
evaṃ sotaghānajivhākāyaviññāṇāni. |
Thus, ear-, nose-, tongue-, and body-consciousness. |
itaraṃ pana manoyeva viññāṇanti manoviññāṇaṃ. |
The other, however, is just mind, so it is mind-consciousness. |
dvipañcaviññāṇavajjitatebhūmakavipākacittassetaṃ adhivacanaṃ. |
This is a synonym for the mind of the three planes of resultant consciousness, excluding the two sets of five-sense-consciousness. |
♦ saṅkhāraniddese abhisaṅkharaṇalakkhaṇo saṅkhāro. |
♦ In the explanation of formations, "formation" has the characteristic of forming. |
vibhajane panassa kāyasaṅkhāroti kāyato pavattasaṅkhāro. |
In its division, however, "bodily formation" is a formation that proceeds from the body. |
kāyadvāre copanavasena pavattānaṃ kāmāvacarakusalato aṭṭhannaṃ, akusalato dvādasannanti vīsatiyā kāyasañcetanānametaṃ adhivacanaṃ. |
This is a synonym for the twenty bodily volitions, eight of which are of the sensual sphere and wholesome, and twelve unwholesome, which arise by way of the body-door. |
vacīsaṅkhāroti vacanato pavattasaṅkhāro, vacīdvāre vacanabhedavasena pavattānaṃ vīsatiyā eva vacīsañcetanānametaṃ adhivacanaṃ. |
"Verbal formation" is a formation that proceeds from speech; this is a synonym for the twenty verbal volitions which arise by way of the speech-door in the division of speech. |
cittasaṅkhāroti cittato pavattasaṅkhāro, kāyavacīdvāre copanaṃ akatvā raho nisīditvā cintentassa pavattānaṃ lokiyakusalākusalavasena ekūnatiṃsamanosañcetanānametaṃ adhivacanaṃ. |
"Mental formation" is a formation that proceeds from the mind; this is a synonym for the twenty-nine mental volitions, which are worldly wholesome and unwholesome, that arise for one who sits in seclusion and thinks, without acting through the body or speech doors. |
♦ avijjāniddese dukkhe aññāṇanti dukkhasacce aññāṇaṃ, mohassetaṃ adhivacanaṃ. |
♦ In the explanation of ignorance, "ignorance concerning suffering" is ignorance of the truth of suffering; this is a synonym for delusion. |
esa nayo dukkhasamudaye aññāṇantiādīsu. |
This is the method in "ignorance concerning the origin of suffering," and so on. |
tattha catūhi kāraṇehi dukkhe aññāṇaṃ veditabbaṃ antogadhato vatthuto ārammaṇato paṭicchādanato ca. |
Therein, ignorance concerning suffering should be understood for four reasons: from being included within, from its basis, from its object, and from its concealment. |
tathā hi taṃ dukkhasaccapariyāpannattā dukkhe antogadhaṃ, dukkhasaccañcassa nissayapaccayabhāvena vatthu, ārammaṇapaccayabhāvena ārammaṇaṃ, dukkhasaccaṃ etaṃ paṭicchādeti tassa yāthāvalakkhaṇapaṭivedhanivāraṇena ñāṇappavattiyā cettha appadānena. |
For it is included in suffering because it is comprised in the truth of suffering; and the truth of suffering is its basis as a support-condition, and its object as an object-condition; and it conceals the truth of suffering by preventing the penetration of its true characteristic and by not giving way to the arising of knowledge in it. |
♦ dukkhasamudaye aññāṇaṃ tīhi kāraṇehi veditabbaṃ vatthuto ārammaṇato paṭicchādanato ca. |
♦ Ignorance concerning the origin of suffering should be understood for three reasons: from its basis, from its object, and from its concealment. |
nirodhe paṭipadāya ca aññāṇaṃ ekeneva kāraṇena veditabbaṃ paṭicchādanato. |
Ignorance concerning the cessation and the path should be understood for one reason only: from its concealment. |
nirodhapaṭipadānañhi paṭicchādakameva aññāṇaṃ tesaṃ yāthāvalakkhaṇapaṭivedhanivāraṇena tesu ca ñāṇappavattiyā appadānena. |
For ignorance only conceals the cessation and the path by preventing the penetration of their true characteristic and by not giving way to the arising of knowledge in them. |
na pana taṃ tattha antogadhaṃ tasmiṃ saccadvaye apariyāpannattā, na tassa taṃ saccadvayaṃ vatthu asahajātattā, nārammaṇaṃ, tadārabbha appavattanato. |
But it is not included there, because it is not comprised in that pair of truths; nor is that pair of truths its basis, because they are not co-nascent; nor its object, because it does not arise in relation to them. |
pacchimañhi saccadvayaṃ gambhīrattā duddasaṃ, na tattha andhabhūtaṃ aññāṇaṃ pavattati. |
For the latter pair of truths is hard to see because of its profundity; deluded ignorance does not operate there. |
purimaṃ pana vacanīyattena sabhāvalakkhaṇassa duddasattā gambhīraṃ, tattha vipallāsagāhavasena pavattati. |
But the former is profound because its own characteristic is hard to see, even though it is expressible; it operates there by way of distorted grasping. |
♦ apica “dukkhe”ti ettāvatā saṅgahato vatthuto ārammaṇato kiccato ca avijjā dīpitā. |
♦ Moreover, by "in suffering," ignorance is shown by way of inclusion, basis, object, and function. |
“dukkhasamudaye”ti ettāvatā vatthuto ārammaṇato kiccato ca. |
By "in the origin of suffering," by way of basis, object, and function. |
“dukkhanirodhe dukkhanirodhagāminiyā paṭipadāyā”ti ettāvatā kiccato. |
By "in the cessation of suffering and the path leading to the cessation of suffering," by way of function. |
avisesato pana “aññāṇan”ti etena sabhāvato niddiṭṭhāti ñātabbā. |
Without distinction, however, by "ignorance," it is explained by its substance, it should be known. |
♦ iti kho, bhikkhaveti evaṃ kho, bhikkhave. |
♦ "Thus, O monks" means thus, O monks. |
nirodho hotīti anuppādo hoti. |
"cessation occurs" means non-arising occurs. |
apicettha sabbeheva tehi nirodhapadehi nibbānaṃ desitaṃ. |
Moreover, here, by all those cessation-terms, Nibbāna is taught. |
nibbānañhi āgamma te te dhammā nirujjhanti, tasmā taṃ tesaṃ tesaṃ nirodhoti vuccati. |
For, having reached Nibbāna, those various dhammas cease; therefore, it is called the cessation of each of them. |
iti bhagavā imasmiṃ sutte dvādasahi padehi vaṭṭavivaṭṭaṃ desento arahattanikūṭeneva desanaṃ niṭṭhapesi. |
Thus, the Blessed One, in this sutta, teaching the round and the un-rounding of existence in twelve terms, concluded the discourse with the very climax of arahantship. |
desanāpariyosāne vuttanayeneva pañcasatā bhikkhū arahatte patiṭṭhahiṃsūti. |
At the end of the discourse, in the way that has been stated, the five hundred monks were established in arahantship. |
♦ vibhaṅgasuttaṃ dutiyaṃ. |
♦ The Vibhaṅga Sutta is the second. |
♦ 3. paṭipadāsuttavaṇṇanā SN 12.3 |
♦ 3. Commentary on the Paṭipadā Sutta |
♦ 3. tatiye micchāpaṭipadanti ayaṃ tāva aniyyānikapaṭipadā. |
♦ 3. In the third, "wrong path": this is the path that does not lead out. |
nanu ca avijjāpaccayā puññābhisaṅkhāropi atthi āneñjābhisaṅkhāropi, so kathaṃ micchāpaṭipadā hotīti. |
But is there not also meritorious formation and imperturbable formation conditioned by ignorance? How is that a wrong path? |
vaṭṭasīsattā. yañhi kiñci bhavattayasaṅkhātaṃ vaṭṭaṃ patthetvā pavattitaṃ, antamaso pañcābhiññā aṭṭha vā pana samāpattiyo, sabbaṃ taṃ vaṭṭapakkhiyaṃ vaṭṭasīsanti vaṭṭasīsattā micchāpaṭipadāva hoti. |
Because it heads towards the round of existence. For whatever is initiated with a desire for the round of existence, which is comprised of the three realms, even the five supernormal powers or the eight attainments, all that is on the side of the round of existence, and because it heads towards the round of existence, it is a wrong path. |
yaṃ pana kiñci vivaṭṭaṃ nibbānaṃ patthetvā pavattitaṃ, antamaso uḷuṅkayāgumattadānampi paṇṇamuṭṭhidānamattampi, sabbaṃ taṃ vivaṭṭapakkhiyaṃ vivaṭṭanissitaṃ, vivaṭṭapakkhikattā sammāpaṭipadāva hoti. |
But whatever is initiated with a desire for Nibbāna, which is the un-rounding of existence, even a mere offering of a ladleful of gruel or a mere offering of a handful of leaves, all that is on the side of the un-rounding of existence, it is reliant on the un-rounding, and because it is on the side of the un-rounding, it is the right path. |
appamattakampi hi paṇṇamuṭṭhimattadānakusalaṃ vā hotu mahantaṃ velāmadānādikusalaṃ vā, sace vaṭṭasampattiṃ patthetvā vaṭṭanissitavasena micchā ṭhapitaṃ hoti, vaṭṭameva āharituṃ sakkoti, no vivaṭṭaṃ. |
For whether it be a small meritorious act like the offering of a handful of leaves, or a great one like the Velāma-offering, if it is wrongly established in reliance on the round of existence with a desire for the attainments of the round, it can only bring about the round, not the un-rounding. |
“idaṃ me dānaṃ āsavakkhayāvahaṃ hotū”ti evaṃ pana vivaṭṭaṃ patthentena vivaṭṭavasena sammā ṭhapitaṃ arahattampi paccekabodhiñāṇampi sabbaññutaññāṇampi dātuṃ sakkotiyeva, na arahattaṃ appatvā pariyosānaṃ gacchati. |
But if it is rightly established in the way of the un-rounding by one who desires the un-rounding, thinking, "May this offering of mine lead to the destruction of the cankers," it is capable of giving even arahantship, the knowledge of a paccekabodhi, and the knowledge of omniscience; it does not come to an end without attaining arahantship. |
iti anulomavasena micchāpaṭipadā, paṭilomavasena sammāpaṭipadā desitāti veditabbā. |
Thus, the wrong path is taught in the forward order, and the right path is taught in the reverse order. |
nanu cettha paṭipadā pucchitā, nibbānaṃ bhājitaṃ, niyyātanepi paṭipadāva niyyātitā. |
But here, the path is asked, Nibbāna is explained, and in the application, the path is also applied. |
na ca nibbānassa paṭipadāti nāmaṃ, savipassanānaṃ pana catunnaṃ maggānametaṃ nāmaṃ, tasmā pucchāniyyātanehi padabhājanaṃ na sametīti. |
But Nibbāna is not called "path"; this is the name for the four paths together with insight. Therefore, the explanation of the terms does not match the question and application. |
no na sameti, kasmā? |
No, it does not fail to match. Why? |
phalena paṭipadāya dassitattā. |
Because the path is shown by its fruit. |
phalena hettha paṭipadā dassitā. |
For here the path is shown by its fruit. |
“avijjāya tveva asesavirāganirodhā saṅkhāranirodho”ti etaṃ nirodhasaṅkhātaṃ nibbānaṃ yassā paṭipadāya phalaṃ, ayaṃ vuccati, bhikkhave, sammāpaṭipadāti ayamettha attho. |
"With the remainderless fading away and cessation of that very ignorance, the cessation of formations" — this Nibbāna, designated as cessation, which is the fruit of that path, this is called, O monks, the right path; this is the meaning here. |
imasmiñca atthe asesavirāganirodhāti ettha virāgo nirodhasseva vevacanaṃ, asesavirāgā asesanirodhāti ayañhettha adhippāyo. |
And in this meaning, in "remainderless fading away and cessation," "fading away" is a synonym for cessation itself; "from remainderless fading away, from remainderless cessation," this is the intention here. |
yena vā virāgasaṅkhātena maggena asesanirodho hoti, taṃ dassetuṃ etaṃ padabhājanaṃ vuttaṃ. |
Or, to show that path designated as 'fading away' by which there is remainderless cessation, this explanation of the terms is given. |
evañhi sati sānubhāvā paṭipadā vibhattā hoti. |
For thus, the path with its power is explained. |
iti imasmimpi sutte vaṭṭavivaṭṭameva kathitanti. |
Thus, in this sutta too, the round and the un-rounding of existence alone are taught. |
tatiyaṃ. |
The third. |
♦ 4. vipassīsuttavaṇṇanā SN 12.4 |
♦ 4. Commentary on the Vipassī Sutta |
♦ 4. catutthe vipassissāti tassa kira bodhisattassa yathā lokiyamanussānaṃ kiñcideva passantānaṃ parittakammābhinibbattassa kammajapasādassa dubbalattā akkhīni vipphandanti, na evaṃ vipphandiṃsu. |
♦ 4. In the fourth, "of Vipassī": It is said that for that bodhisatta, his eyes did not blink as they do for worldly humans when they see something, due to the weakness of the kamma-born sensitivity produced by a small kamma. |
balavakammanibbattassa pana kammajapasādassa balavattā avipphandantehi animisehi eva akkhīhi passi seyyathāpi devā tāvatiṃsā. |
But due to the strength of the kamma-born sensitivity produced by a strong kamma, he saw with unblinking, unwinking eyes, just as the Tāvatiṃsa devas do. |
tena vuttaṃ — “animisanto kumāro pekkhatīti kho, bhikkhave, vipassissa kumārassa ‘vipassī vipassī’tveva samaññā udapādī”ti . |
Therefore it is said, "The boy looks without blinking, O monks, thus the name 'Vipassī, Vipassī' arose for the boy Vipassī." |
ayañhettha adhippāyo — antarantarā nimisajanitandhakāravirahena visuddhaṃ passati, vivaṭehi vā akkhīhi passatīti vipassī. |
And this is the intention here: he sees purely, without the interruption of darkness caused by blinking in between, or he sees with open eyes, so Vipassī. |
ettha ca kiñcāpi pacchimabhavikānaṃ sabbabodhisattānaṃ balavakammanibbattassa kammajapasādassa balavattā akkhīni na vipphandanti, so pana bodhisatto eteneva nāmaṃ labhi. |
And here, although for all bodhisattas in their last existence, the eyes do not blink due to the strength of the kamma-born sensitivity produced by strong kamma, that bodhisatta received his name from this. |
♦ apica viceyya viceyya passatīti vipassī, vicinitvā vicinitvā passatīti attho. |
♦ Moreover, "he sees after analyzing, analyzing" is Vipassī, meaning he sees after investigating, investigating. |
ekadivasaṃ kira vinicchayaṭṭhāne nisīditvā atthe anusāsantassa rañño alaṅkatapaṭiyattaṃ mahāpurisaṃ āharitvā aṅke ṭhapayiṃsu. |
One day, it is said, while the king was sitting in the judgment hall and delivering justice, they brought the great being, adorned and prepared, and placed him on his lap. |
tassa taṃ aṅke katvā palāḷayamānasseva amaccā sāmikaṃ assāmikaṃ akaṃsu. |
While he was fondling him on his lap, the ministers made the rightful owner the wrongful owner. |
bodhisatto anattamanasaddaṃ nicchāresi. |
The bodhisatta made a sound of displeasure. |
rājā “kimetaṃ upadhārethā”ti āha. |
The king said, "Investigate this." |
upadhārayamānā aññaṃ adisvā “aṭṭassa dubbinicchitattā evaṃ kataṃ bhavissatī”ti puna sāmikameva sāmikaṃ katvā “ñatvā nu kho kumāro evaṃ karotī”ti? |
Investigating, they saw nothing else, and thinking, "It must have been done so because the case was wrongly decided," they again made the rightful owner the rightful owner and, wondering, "Does the boy do so knowingly?" |
vīmaṃsantā puna sāmikaṃ assāmikamakaṃsu. |
testing, they again made the rightful owner the wrongful owner. |
puna bodhisatto tatheva saddaṃ nicchāresi. |
Again the bodhisatta made the same sound. |
atha rājā “jānāti mahāpuriso”ti tato paṭṭhāya appamatto ahosi. |
Then the king, thinking, "The great being knows," from then on was heedful. |
tena vuttaṃ “viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyosomattāya ‘vipassī vipassī’tveva samaññā udapādī”ti . |
Therefore it is said, "The boy delivers justice with reason after analyzing, analyzing, O monks, thus the name 'Vipassī, Vipassī' arose for the boy Vipassī, out of exceeding fondness." |
♦ bhagavatoti bhāgyasampannassa. |
♦ "of the Blessed One" means of the one endowed with fortune. |
arahatoti rāgādiarīnaṃ hatattā, saṃsāracakkassa vā arānaṃ hatattā, paccayānaṃ vā arahattā arahāti evaṃ guṇato uppannanāmadheyyassa. |
"of the Arahant" means of the one whose name arose from his qualities, thus, "Arahat," because he had destroyed the enemies of passion, etc., or because the spokes of the wheel of saṃsāra were destroyed, or because he was worthy of requisites. |
sammāsambuddhassāti sammā nayena hetunā sāmaṃ paccattapurisakārena cattāri saccāni buddhassa. |
"of the Perfectly Enlightened One" means of the one who had awakened to the four truths by himself, by means, by reason, by his own personal effort. |
pubbeva sambodhāti sambodho vuccati catūsu maggesu ñāṇaṃ, tato pubbeva. |
"before his enlightenment" means enlightenment is called the knowledge in the four paths; before that. |
bodhisattasseva satoti ettha bodhīti ñāṇaṃ, bodhimā satto bodhisatto, ñāṇavā paññavā paṇḍitoti attho. |
"while being a bodhisatta" — here, 'bodhi' means knowledge; a being with bodhi is a bodhisatta; a knowledgeable, wise, intelligent one, is the meaning. |
purimabuddhānañhi pādamūle abhinīhārato paṭṭhāya paṇḍitova so satto, na andhabāloti bodhisatto. |
For from his aspiration at the feet of previous Buddhas, that being was wise, not a blind fool, so bodhisatta. |
yathā vā udakato uggantvā ṭhitaṃ paripākagataṃ padumaṃ sūriyarasmisamphassena avassaṃ bujjhissatīti bujjhanakapadumanti vuccati, evaṃ buddhānaṃ santike byākaraṇassa laddhattā avassaṃ anantarāyena pāramiyo pūretvā bujjhissatīti bujjhanakasattotipi bodhisatto. |
Or, just as a lotus that has risen from the water and is mature is called a "budding lotus" because it will certainly blossom with the touch of the sun's rays, so, having received the prediction in the presence of the Buddhas, he will certainly fulfill the perfections without obstruction and awaken, so he is a "being destined for awakening," a bodhisatta. |
yā ca esā catumaggañāṇasaṅkhātā bodhi, taṃ patthayamāno pavattatīti bodhiyaṃ satto āsattotipi bodhisatto. |
And that bodhi, which is designated as the knowledge of the four paths, he strives for and proceeds towards it, so he is a being attached to, devoted to bodhi, a bodhisatta. |
evaṃ guṇato uppannanāmavasena bodhisattasseva sato. |
Thus, while being a bodhisatta by a name that arose from his qualities. |
kicchanti dukkhaṃ. |
"distress" means suffering. |
āpannoti anuppatto. |
"has fallen into" means has encountered. |
idaṃ vuttaṃ hoti — aho ayaṃ sattaloko dukkhaṃ anuppattoti. |
This is what is said: "Alas, this world of beings has fallen into suffering." |
cavati ca upapajjati cāti idaṃ aparāparaṃ cutipaṭisandhivasena vuttaṃ. |
"passes away and is reborn" — this is said in terms of successive death and rebirth. |
nissaraṇanti nibbānaṃ. |
"the escape" means Nibbāna. |
tañhi jarāmaraṇadukkhato nissaṭattā tassa nissaraṇanti vuccati. |
For it is called the escape from it because it has escaped from the suffering of old age and death. |
kudāssu nāmāti katarasmiṃ nu kho kāle. |
"When, I wonder," means at what time, indeed. |
♦ yoniso manasikārāti upāyamanasikārena pathamanasikārena. |
♦ "wise attention" means with attention to the method, with attention to the path. |
ahu paññāya abhisamayoti paññāya saddhiṃ jarāmaraṇakāraṇassa abhisamayo samavāyo samāyogo ahosi, “jātipaccayā jarāmaraṇan”ti idaṃ tena diṭṭhanti attho. |
"there was a comprehension by means of wisdom" means there was a comprehension, a conjunction, a union of the cause of old age and death with wisdom; "with birth as condition, old age and death," this was seen by him, is the meaning. |
atha vā yoniso manasikārā ahu paññāyāti yoniso manasikārena ca paññāya ca abhisamayo ahu. |
Or, "from wise attention there was a comprehension by means of wisdom" means by wise attention and by wisdom there was a comprehension. |
“jātiyā kho sati jarāmaraṇan”ti, evaṃ jarāmaraṇakāraṇassa paṭivedho ahosīti attho. |
"when there is birth, there is old age and death," thus there was a penetration of the cause of old age and death, is the meaning. |
esa nayo sabbattha. |
This is the method everywhere. |
♦ iti hidanti evamidaṃ. |
♦ "Thus here" means thus this. |
samudayo samudayoti ekādasasu ṭhānesu saṅkhārādīnaṃ samudayaṃ sampiṇḍetvā niddisati. |
"arising, arising" — in eleven places, he summarizes and points out the arising of formations and so on. |
pubbe ananussutesūti “avijjāpaccayā saṅkhārānaṃ samudayo hotī”ti. |
in things not heard before" means "with ignorance as condition, the arising of formations occurs. |
evaṃ ito pubbe ananussutesu dhammesu, catūsu vā ariyasaccadhammesu. |
Thus in things not heard before, or in the four noble truths. |
cakkhuntiādīni ñāṇavevacanāneva. |
"the eye," and so on, are all synonyms for knowledge. |
ñāṇameva hettha dassanaṭṭhena cakkhu, ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā, paṭivedhanaṭṭhena vijjā, obhāsanaṭṭhena ālokoti vuttaṃ . |
For knowledge itself is called "eye" in the sense of seeing, "knowledge" in the sense of knowing, "wisdom" in the sense of understanding, "vision" in the sense of penetrating, and "light" in the sense of illuminating. |
taṃ panetaṃ catūsu saccesu lokiyalokuttaramissakaṃ niddiṭṭhanti veditabbaṃ. |
And that is explained as a mixture of worldly and supramundane in the four truths. |
nirodhavārepi imināva nayena attho veditabbo. |
In the section on cessation too, the meaning should be understood in this way. |
catutthaṃ. |
The fourth. |
♦ 5-10. sikhīsuttādivaṇṇanā |
♦ 5-10. Commentary on the Sikhī Sutta and others |
♦ 5-10. pañcamādīsu sikhissa, bhikkhavetiādīnaṃ padānaṃ “sikhissapi, bhikkhave”ti na evaṃ yojetvā attho veditabbo. |
♦ 5-10. In the fifth and following, the meaning of the phrases "of Sikhī, O monks," and so on, should not be construed as "also of Sikhī, O monks." |
kasmā? ekāsane adesitattā. |
Why? Because they were not taught in one sitting. |
nānāṭhānesu hi etāni desitāni, attho pana sabbattha sadisoyeva. |
For these were taught in different places, but the meaning is the same everywhere. |
sabbabodhisattānañhi bodhipallaṅke nisinnānaṃ na añño samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā ācikkhati — “atīte bodhisattā paccayākāraṃ sammasitvā buddhā jātā”ti. |
For all bodhisattas sitting on the seat of enlightenment, no other ascetic or brahmin, or deva, or Māra, or Brahmā teaches them, "In the past, bodhisattas, having reflected on the causal structure, became Buddhas." |
yathā pana paṭhamakappikakāle deve vuṭṭhe udakassa gatamaggeneva aparāparaṃ vuṭṭhiudakaṃ gacchati, evaṃ tehi tehi purimabuddhehi gatamaggeneva pacchimā pacchimā gacchanti. |
But just as in the time of the first aeon, when the devas cause rain, the rainwater goes along the very path of the water that has gone before, so the later ones go along the very path taken by the former Buddhas. |
sabbabodhisattā hi ānāpānacatutthajjhānato vuṭṭhāya paccayākāre ñāṇaṃ otāretvā taṃ anulomapaṭilomaṃ sammasitvā buddhā hontīti paṭipāṭiyā sattasu suttesu buddhavipassanā nāma kathitāti. |
For all bodhisattas, having emerged from the fourth jhana of mindfulness of breathing, having directed their knowledge to the causal structure, and having reflected on it in forward and reverse order, become Buddhas. Thus, in succession in seven suttas, the insight of the Buddhas is said to have been taught. |
♦ buddhavaggo paṭhamo. |
♦ The Buddha Chapter is the first. |
♦ 2. āhāravaggo SN 12: |
♦ 2. Āhāra Chapter SN 12:11, |
11 , |
♦ 1. Commentary on the Āhāra Sutta SN 12:11, |
♦ 1. āhārasuttavaṇṇanā SN 12: SN 12.11 |
♦ 11. In the first of the Āhāra chapter, "foods" means conditions. |
11 , |
For conditions bring their own fruit, therefore they are called "foods" (āhāra). |
♦ 11. āhāravaggassa paṭhame āhārāti paccayā. |
In "of beings or of those seeking existence," "beings" (bhūtā) means those who are born, who have come into being. |
paccayā hi āharanti attano phalaṃ, tasmā āhārāti vuccanti. |
"those seeking existence" (sambhavesino) are those who seek, who search for existence, birth, becoming. |
bhūtānaṃ vā sattānantiādīsu bhūtāti jātā nibbattā. |
Therein, among the four kinds of birth, the egg-born and womb-born beings, as long as they do not break the egg-shell and the womb-sac, are called "those seeking existence"; having broken the egg-shell and the womb-sac and come out, they are called "beings." |
sambhavesinoti ye sambhavaṃ jātiṃ nibbattiṃ esanti gavesanti. |
The moisture-born and the spontaneously-born are called "those seeking existence" at the first thought-moment, and from the second thought-moment onwards, they are called "beings." |
tattha catūsu yonīsu aṇḍajajalābujā sattā yāva aṇḍakosaṃ vatthikosañca na bhindanti, tāva sambhavesino nāma, aṇḍakosaṃ vatthikosañca bhinditvā bahi nikkhantā bhūtā nāma. |
Or, by whatever posture they are born, as long as they have not attained another, they are called "those seeking existence"; after that, they are called "beings." |
saṃsedajā opapātikā ca paṭhamacittakkhaṇe sambhavesino nāma, dutiyacittakkhaṇato pabhuti bhūtā nāma. |
Or, "beings" means those who are born, who have come into being; those who, being born, have come into being, and do not fall into the reckoning of "will become again," this is a synonym for the ones whose cankers are destroyed. |
yena vā iriyāpathena jāyanti, yāva tato aññaṃ na pāpuṇanti, tāva sambhavesino nāma, tato paraṃ bhūtā nāma. |
"those seeking existence" are those who seek existence. |
atha vā bhūtāti jātā abhinibbattā, ye bhūtā abhinibbattāyeva, na puna bhavissantīti saṅkhaṃ gacchanti, tesaṃ khīṇāsavānaṃ etaṃ adhivacanaṃ. |
This is a synonym for the learners and common people who, due to not having abandoned the fetter of existence, seek existence in the future as well. |
sambhavamesantīti sambhavesino. |
Thus, in every way, all beings are included by these two terms. |
appahīnabhavasaṃyojanattā āyatimpi sambhavaṃ esantānaṃ sekkhaputhujjanānametaṃ adhivacanaṃ. |
And the word "vā" (or) here is in the sense of aggregation; therefore, the meaning should be understood as "of beings and of those seeking existence." |
evaṃ sabbathāpi imehi dvīhi padehi sabbasatte pariyādiyati. |
|
vāsaddo cettha sampiṇḍanattho, tasmā bhūtānañca sambhavesīnañcāti ayamattho veditabbo. |
|
♦ ṭhitiyāti ṭhitatthaṃ. |
♦ "for the maintenance" means for the purpose of standing. |
anuggahāyāti anuggahatthaṃ. |
"for the support" means for the purpose of supporting. |
vacanabhedoyeva cesa, attho pana dvinnampi padānaṃ ekoyeva. |
This is just a difference in words, but the meaning of both terms is the same. |
atha vā ṭhitiyāti tassa tassa sattassa uppannadhammānaṃ anuppabandhavasena avicchedāya. |
Or, "for the maintenance" means for the non-interruption through the continuity of the arisen phenomena of each being. |
anuggahāyāti anuppannānaṃ uppādāya. |
"for the support" means for the arising of what has not yet arisen. |
ubhopi cetāni “bhūtānaṃ vā ṭhitiyā ceva anuggahāya ca, sambhavesīnaṃ vā ṭhitiyā ceva anuggahāya cā”ti evaṃ ubhayattha daṭṭhabbānīti. |
And both of these should be understood in both cases thus: "for the maintenance and support of beings, or for the maintenance and support of those seeking existence." |
♦ kabaḷīkāro āhāroti kabaḷaṃ katvā ajjhoharitabbako āhāro, odanakummāsādivatthukāya ojāyetaṃ adhivacanaṃ. |
♦ "Physical food" means food that is to be ingested by making it into morsels; this is a synonym for the nutritive essence in things like rice and gruel. |
oḷāriko vā sukhumo vāti vatthuoḷārikatāya oḷāriko, sukhumatāya sukhumo. |
"Coarse or fine" means coarse due to the coarseness of the substance, fine due to its fineness. |
sabhāvena pana sukhumarūpapariyāpannattā kabaḷīkāro āhāro sukhumova hoti. |
By its nature, however, physical food is fine, as it is included in subtle matter. |
sāpi cassa vatthuto oḷārikatā sukhumatā ca upādāyupādāya veditabbā. |
And its coarseness and fineness of substance should be understood relatively. |
kumbhīlānañhi āhāraṃ upādāya morānaṃ āhāro sukhumo. |
For compared to the food of crocodiles, the food of peacocks is fine. |
kumbhīlā kira pāsāṇe gilanti, te ca nesaṃ kucchippattā vilīyanti. |
Crocodiles, it is said, swallow stones, and they dissolve upon reaching their stomachs. |
morā sappavicchikādipāṇe khādanti. |
Peacocks eat creatures like snakes and scorpions. |
morānaṃ pana āhāraṃ upādāya taracchānaṃ āhāro sukhumo. |
But compared to the food of peacocks, the food of hyenas is fine. |
te kira tivassachaḍḍitāni visāṇāni ceva aṭṭhīni ca khādanti, tāni ca nesaṃ kheḷena temitamattāneva kandamūlaṃ viya mudukāni honti. |
They, it is said, eat horns and bones that have been discarded for three years, and they, having been merely moistened by their saliva, become soft like root vegetables. |
taracchānaṃ āhāraṃ upādāya hatthīnaṃ āhāro sukhumo. |
Compared to the food of hyenas, the food of elephants is fine. |
te hi nānārukkhasākhādayo khādanti. |
For they eat the branches of various trees. |
hatthīnaṃ āhārato gavayagokaṇṇamigādīnaṃ āhāro sukhumo. |
From the food of elephants, the food of gaur, gokanna, and deer is fine. |
te kira nissārāni nānārukkhapaṇṇādīni khādanti. |
They, it is said, eat the insipid leaves of various trees. |
tesampi āhārato gunnaṃ āhāro sukhumo. |
From their food, the food of cows is fine. |
te allasukkhatiṇāni khādanti. |
They eat wet and dry grass. |
tesaṃ āhārato sasānaṃ āhāro sukhumo. |
From their food, the food of hares is fine. |
sasānaṃ āhārato sakuṇānaṃ āhāro sukhumo. |
From the food of hares, the food of birds is fine. |
sakuṇānaṃ āhārato paccantavāsīnaṃ āhāro sukhumo. |
From the food of birds, the food of those living in the border regions is fine. |
paccantavāsīnaṃ āhārato gāmabhojakānaṃ āhāro sukhumo. |
From the food of those living in the border regions, the food of village headmen is fine. |
gāmabhojakānaṃ āhārato rājarājamahāmattānaṃ āhāro sukhumo. |
From the food of village headmen, the food of kings and royal ministers is fine. |
tesampi āhārato cakkavattino āhāro sukhumo. |
From their food, the food of a universal monarch is fine. |
cakkavattino āhārato bhummānaṃ devānaṃ āhāro sukhumo. |
From the food of a universal monarch, the food of the earth-devas is fine. |
bhummānaṃ devānaṃ āhārato cātumahārājikānaṃ. |
From the food of the earth-devas, that of the Four Great Kings. |
evaṃ yāva paranimmitavasavattīnaṃ āhārā vitthāretabbā. |
Thus the foods should be detailed up to the Paranimmitavasavattī devas. |
tesaṃ panāhāro sukhumotveva niṭṭhaṃ patto. |
But their food reaches its limit as simply "fine." |
♦ ettha ca oḷārike vatthusmiṃ ojā parittā hoti dubbalā, sukhume balavatī. |
♦ And here, in a coarse substance, the nutritive essence is little and weak; in a fine one, it is strong. |
tathā hi ekapattapūrampi yāguṃ pīto muhutteneva jighacchito hoti yaṃkiñcideva khāditukāmo, sappiṃ pana pasatamattaṃ pivitvā divasaṃ abhottukāmo hoti. |
Thus, one who has drunk even a full bowl of gruel becomes hungry in a moment, wanting to eat something; but having drunk just a handful of ghee, one can go without eating for a day. |
tattha vatthu kammajatejasaṅkhātaṃ parissayaṃ vinodeti, na pana sakkoti pāletuṃ. |
Therein, the substance alleviates the affliction designated as kamma-born heat, but it cannot sustain. |
ojā pana pāleti, na sakkoti parissayaṃ vinodetuṃ. |
The nutritive essence, however, sustains, but cannot alleviate the affliction. |
dve pana ekato hutvā parissayañceva vinodenti pālenti cāti. |
But the two together both alleviate the affliction and sustain. |
♦ phasso dutiyoti cakkhusamphassādi chabbidhopi phasso etesu catūsu āhāresu dutiyo āhāroti veditabbo. |
♦ "Contact as the second" means all six kinds of contact, from eye-contact onwards, should be understood as the second food among these four foods. |
desanānayo eva cesa, tasmā iminā nāma kāraṇena dutiyo tatiyo cāti idamettha na gavesitabbaṃ. |
This is just the method of teaching; therefore, for what reason it is the second, third, etc., should not be investigated here. |
manosañcetanāti cetanāva vuccati. |
"mental volition" is said to be volition itself. |
viññāṇanti cittaṃ. |
"consciousness" is the mind. |
iti bhagavā imasmiṃ ṭhāne upādiṇṇakānupādiṇṇakavasena ekarāsiṃ katvā cattāro āhāre dassesi. |
Thus, the Blessed One, at this point, showed the four foods by making one mass of them in terms of clung-to and not-clung-to. |
kabaḷīkārāhāro hi upādiṇṇakopi atthi anupādiṇṇakopi, tathā phassādayo. |
For physical food is both clung-to and not-clung-to; so too are contact and the others. |
tattha sappādīhi gilitānaṃ maṇḍūkādīnaṃ vasena upādiṇṇakakabaḷīkārāhāro daṭṭhabbo. |
Therein, clung-to physical food should be understood in terms of frogs, etc., swallowed by snakes, etc. |
maṇḍūkādayo hi sappādīhi gilitā antokucchigatāpi kiñci kālaṃ jīvantiyeva. |
For frogs, etc., when swallowed by snakes, etc., even when inside the stomach, live for some time. |
te yāva upādiṇṇakapakkhe tiṭṭhanti, tāva āhāratthaṃ na sādhenti . |
As long as they remain in the clung-to category, they do not serve the purpose of food. |
bhijjitvā pana anupādiṇṇakapakkhe ṭhitā sādhenti. |
But having been broken up and being in the not-clung-to category, they do. |
tadāpi upādiṇṇakāhāroti vuccantīti. |
Even then, they are called clung-to food. |
idaṃ pana ācariyānaṃ na ruccatīti aṭṭhakathāyameva paṭikkhipitvā idaṃ vuttaṃ — imesaṃ sattānaṃ khādantānampi akhādantānampi bhuñjantānampi abhuñjantānampi paṭisandhicitteneva sahajātā kammajā ojā nāma atthi, sā yāvapi sattamā divasā pāleti, ayameva upādiṇṇakakabaḷīkārāhāroti veditabbo. |
But this is not agreeable to the teachers, so having rejected it in the commentary itself, this is said: for these beings, whether eating or not eating, whether consuming or not consuming, there is a kamma-born nutritive essence co-nascent with the rebirth-consciousness itself, which sustains even up to the seventh day; this very thing should be understood as clung-to physical food. |
tebhūmakavipākavasena pana upādiṇṇakaphassādayo veditabbā, tebhūmakakusalākusalakiriyavasena anupādiṇṇakā. |
But clung-to contact and so on should be understood in terms of the three-planed resultant consciousness; the not-clung-to, in terms of the three-planed wholesome, unwholesome, and functional consciousness. |
lokuttarā pana ruḷhīvasena kathitāti. |
The supramundane, however, is spoken of by way of established usage. |
♦ etthāha — “yadi paccayaṭṭho āhāraṭṭho, atha kasmā aññesupi sattānaṃ paccayesu vijjamānesu imeyeva cattāro vuttā”ti? |
♦ Here he says, "If the meaning of food is the meaning of condition, then why, when there are other conditions for beings, are only these four mentioned?" |
vuccate — ajjhattikasantatiyā visesapaccayattā. |
It is said: because they are the special condition for the internal continuity. |
visesapaccayo hi kabaḷīkārāhārabhakkhānaṃ sattānaṃ rūpakāyassa kabaḷīkāro āhāro, nāmakāye vedanāya phasso, viññāṇassa manosañcetanā, nāmarūpassa viññāṇaṃ. |
For physical food is the special condition for the physical body of beings who eat physical food; for feeling in the mental body, contact is the condition; for consciousness, mental volition; for name-and-form, consciousness. |
yathāha — “seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati , tathā phassapaccayā vedanā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpan”ti . |
As it is said: "Just as, O monks, this body is sustained by food, exists in dependence on food, and does not exist without food, so with contact as condition, there is feeling; with formations as condition, there is consciousness; with consciousness as condition, there is name-and-form." |
♦ ko panettha āhāro kiṃ āharatīti? |
♦ Here, which food brings what? |
kabaḷīkārāhāro ojaṭṭhamakarūpāni āharati phassāhāro tisso vedanā, manosañcetanāhāro tayo bhave, viññāṇāhāro paṭisandhināmarūpanti. |
Physical food brings the eightfold matter with nutritive essence as its eighth; the food of contact brings the three feelings; the food of mental volition brings the three existences; the food of consciousness brings name-and-form at rebirth. |
♦ kathaṃ? |
♦ How? |
kabaḷīkārāhāro tāva mukhe ṭhapitamatteyeva aṭṭha rūpāni samuṭṭhāpeti, dantavicuṇṇitaṃ pana ajjhohariyamānaṃ ekekaṃ sitthaṃ aṭṭhaṭṭharūpāni samuṭṭhāpetiyeva. |
Physical food, as soon as it is placed in the mouth, gives rise to eight kinds of matter; but when chewed by the teeth and swallowed, each morsel gives rise to eight kinds of matter. |
evaṃ kabaḷīkārāhāro ojaṭṭhamakarūpāni āharati. |
Thus, physical food brings the eightfold matter with nutritive essence as its eighth. |
phassāhāro pana sukhavedanīyo phasso uppajjamānoyeva sukhaṃ vedanaṃ āharati, dukkhavedanīyo dukkhaṃ, adukkhamasukhavedanīyo adukkhamasukhanti evaṃ sabbathāpi phassāhāro tisso vedanā āharati. |
The food of contact, however, a contact that is to be felt as pleasant, as soon as it arises, brings pleasant feeling; a contact to be felt as painful brings pain; a contact to be felt as neither-painful-nor-pleasant brings neither-painful-nor-pleasant feeling. Thus, in every way, the food of contact brings the three feelings. |
♦ manosañcetanāhāro kāmabhavūpagaṃ kammaṃ kāmabhavaṃ āharati, rūpārūpabhavūpagāni taṃ taṃ bhavaṃ. |
♦ The food of mental volition, the kamma leading to the sensual existence, brings the sensual existence; the kammas leading to the form and formless existences bring their respective existences. |
evaṃ sabbathāpi manosañcetanāhāro tayo bhave āharati. |
Thus, in every way, the food of mental volition brings the three existences. |
viññāṇāhāro pana ye ca paṭisandhikkhaṇe taṃsampayuttakā tayo khandhā, yāni ca tisantativasena tiṃsa rūpāni uppajjanti, sahajātādipaccayanayena tāni āharatīti vuccati. |
The food of consciousness, however, the three aggregates that are co-nascent with it at the moment of rebirth, and the thirty kinds of matter that arise in three groups of ten, it is said to bring them by way of co-nascent condition and so on. |
evaṃ viññāṇāhāro paṭisandhināmarūpaṃ āharatīti. |
Thus, the food of consciousness brings name-and-form at rebirth. |
ettha ca “manosañcetanā tayo bhave āharatī”ti sāsavakusalākusalacetanāva vuttā. |
And here, when it is said, "mental volition brings the three existences," only wholesome and unwholesome volition with cankers is meant. |
“viññāṇaṃ paṭisandhināmarūpaṃ āharatī”ti paṭisandhiviññāṇameva vuttaṃ. |
When it is said, "consciousness brings name-and-form at rebirth," only rebirth-consciousness is meant. |
avisesena pana taṃsampayuttataṃsamuṭṭhānadhammānaṃ āharaṇatopete “āhārā”ti veditabbā. |
Without distinction, however, they should be understood as "foods" because they bring their co-nascent and co-arisen dhammas. |
♦ etesu catūsu āhāresu kabaḷīkārāhāro upatthambhento āhārakiccaṃ sādheti, phasso phusantoyeva manosañcetanā āyūhamānāva, viññāṇaṃ vijānantameva. |
♦ Among these four foods, physical food accomplishes the function of food by supporting; contact, by the very act of contacting; mental volition, by the very act of accumulating; consciousness, by the very act of cognizing. |
kathaṃ? kabaḷīkārāhāro hi upatthambhentoyeva kāyaṭṭhapanena sattānaṃ ṭhitiyā hoti. |
How? Physical food, by the very act of supporting, contributes to the maintenance of beings by establishing the body. |
kammajanitopi hi ayaṃ kāyo kabaḷīkārāhārena upatthaddho dasapi vassāni vassasatampi yāva āyuparimāṇā tiṭṭhati. |
For this body, though born of kamma, when supported by physical food, lasts for ten years, a hundred years, up to the limit of the lifespan. |
yathā kiṃ ? |
Like what? |
yathā mātuyā janitopi dārako dhātiyā thaññādīni pāyetvā posiyamāno ciraṃ tiṭṭhati, yathā ca upatthambhena upatthambhitaṃ gehaṃ. |
Just as a child, though born of a mother, when fed milk, etc., by a nurse, lives for a long time; and just as a house supported by a prop. |
vuttampi cetaṃ — |
And this is said: |
♦ “yathā, mahārāja, gehe papatante aññena dārunā upatthambhitaṃ santaṃ eva taṃ gehaṃ na patati. |
♦ "Just as, great king, when a house is collapsing, if it is supported by another piece of wood, that house does not fall. |
evameva kho, mahārāja, ayaṃ kāyo āhāraṭṭhitiko āhāraṃ paṭicca tiṭṭhatī”ti. |
So too, great king, this body is sustained by food, exists in dependence on food." |
♦ evaṃ kabaḷīkāro āhāro upatthambhento āhārakiccaṃ sādheti. |
♦ Thus physical food accomplishes the function of food by supporting. |
♦ evaṃ sādhentopi ca kabaḷīkāro āhāro dvinnaṃ rūpasantatīnaṃ paccayo hoti āhārasamuṭṭhānassa ca upādiṇṇakassa ca. |
♦ And while accomplishing thus, physical food is a condition for two continuities of matter: that which arises from food and that which is clung-to. |
kammajānaṃ anupālako hutvā paccayo hoti, āhārasamuṭṭhānānaṃ janako hutvāti. |
It is a condition by being a sustainer of the kamma-born matter, and a condition by being a generator of the food-born matter. |
phasso pana sukhādivatthubhūtaṃ ārammaṇaṃ phusantoyeva sukhādivedanāpavattanena sattānaṃ ṭhitiyā hoti. |
Contact, however, contributes to the maintenance of beings by the arising of feelings of pleasure, etc., by the very act of contacting the object which is the basis of pleasure, etc. |
manosañcetanā kusalākusalakammavasena āyūhamānāyeva bhavamūlanipphādanato sattānaṃ ṭhitiyā hoti. |
Mental volition contributes to the maintenance of beings by producing the root of existence through the very act of accumulating by way of wholesome and unwholesome kamma. |
viññāṇaṃ vijānantameva nāmarūpappavattanena sattānaṃ ṭhitiyā hotīti. |
Consciousness contributes to the maintenance of beings by the arising of name-and-form through the very act of cognizing. |
♦ evaṃ upatthambhanādivasena āhārakiccaṃ sādhayamānesu panetesu cattāri bhayāni daṭṭhabbāni. |
♦ Thus, among these which accomplish the function of food by way of supporting, etc., four dangers are to be seen. |
seyyathidaṃ — kabaḷīkārāhāre nikantiyeva bhayaṃ, phasse upagamanameva, manosañcetanāya āyūhanameva, viññāṇe abhinipātoyeva bhayanti. |
To wit: in physical food, craving itself is a danger; in contact, approaching itself; in mental volition, accumulating itself; in consciousness, falling upon itself is a danger. |
kiṃ kāraṇā? |
For what reason? |
kabaḷīkārāhāre hi nikantiṃ katvā sītādīnaṃ purakkhatā sattā āhāratthāya muddāgaṇanādikammāni karontā anappakaṃ dukkhaṃ nigacchanti. |
For in physical food, having developed craving, beings, driven by cold, etc., for the sake of food, doing deeds like counting seals, etc., experience no small amount of suffering. |
ekacce ca imasmiṃ sāsane pabbajitvāpi vejjakammādikāya anesanāya āhāraṃ pariyesantā diṭṭheva dhamme gārayhā honti, samparāyepi, “tassa saṅghāṭipi ādittā sampajjalitā”tiādinā lakkhaṇasaṃyutte vuttanayena samaṇapetā honti. |
And some, even after having gone forth in this teaching, seeking food by wrong livelihood like medical practice, etc., are blameworthy in this very life, and in the next life, as said in the Lakkhaṇa Saṃyutta by the method of "his monastic robe is also blazing and burning," they become ghost-monks. |
iminā tāva kāraṇena kabaḷīkāre āhāre nikanti eva bhayanti veditabbā. |
For this reason, in physical food, craving itself should be understood as a danger. |
♦ phassaṃ upagacchantāpi phassassādino paresaṃ rakkhitagopitesu dārādīsu bhaṇḍesu aparajjhanti, te saha bhaṇḍena bhaṇḍasāmikā gahetvā khaṇḍākhaṇḍikaṃ vā chinditvā saṅkārakūṭe chaḍḍenti, rañño vā niyyādenti. |
♦ And those who approach contact, delighting in contact, transgress against the wives, etc., and goods of others that are protected and guarded; they, together with the goods, are seized by the owners of the goods and are either cut into pieces and thrown on a dunghill, or are handed over to the king. |
tato te rājā vividhā kammakāraṇā kārāpeti. |
Then the king has them subjected to various kinds of punishments. |
kāyassa ca bhedā duggati tesaṃ pāṭikaṅkhā hoti. |
And at the breaking up of the body, a bad destination is to be expected for them. |
iti phassassādamūlakaṃ diṭṭhadhammikampi samparāyikampi bhayaṃ sabbamāgatameva hoti. |
Thus, the danger, both in this life and in the next, which is rooted in the delight in contact, all comes about. |
iminā kāraṇena phassāhāre upagamanameva bhayanti veditabbaṃ. |
For this reason, in the food of contact, approaching itself should be understood as a danger. |
♦ kusalākusalakammāyūhane pana tammūlakaṃ tīsu bhavesu bhayaṃ sabbaṃ āgatameva hoti. |
♦ But in the accumulation of wholesome and unwholesome kamma, the danger in the three existences rooted in it all comes about. |
iminā kāraṇena manosañcetanāhāre āyūhanameva bhayanti veditabbaṃ. |
For this reason, in the food of mental volition, accumulating itself should be understood as a danger. |
♦ paṭisandhiviññāṇañca yasmiṃ yasmiṃ ṭhāne abhinipatati, tasmiṃ tasmiṃ ṭhāne paṭisandhināmarūpaṃ gahetvāva nibbattati. |
♦ And rebirth-consciousness, in whatever place it falls upon, is reborn there, having taken on name-and-form. |
tasmiñca nibbatte sabbabhayāni nibbattāniyeva honti tammūlakattāti iminā kāraṇena viññāṇāhāre abhinipātoyeva bhayanti veditabboti. |
And when it is reborn, all dangers are also reborn, because they are rooted in it. For this reason, in the food of consciousness, falling upon itself should be understood as a danger. |
♦ kiṃnidānātiādīsu nidānādīni sabbāneva kāraṇavevacanāni. |
♦ In "what is their source," etc., all the words, source, etc., are synonyms for cause. |
kāraṇañhi yasmā phalaṃ nideti, “handa naṃ gaṇhathā”ti appeti viya, tasmā nidānanti vuccati. |
For because a cause leads to a fruit, as if offering it, saying, "Here, take it," it is called a source (nidāna). |
yasmā taṃ tato samudeti jāyati pabhavati, tasmā samudayo jāti pabhavoti vuccati. |
Because it arises from it, is born from it, originates from it, it is called origin (samudaya), birth (jāti), and source (pabhava). |
ayaṃ panettha padattho — kiṃnidānaṃ etesanti kiṃnidānā. |
This is the meaning of the words here: "what is the source of these" is what-sourced. |
ko samudayo etesanti kiṃsamudayā. |
"what is the origin of these" is what-origined. |
kā jāti etesanti kiṃjātikā. |
"what is the birth of these" is what-birthed. |
ko pabhavo etesanti kiṃpabhavā. |
"what is the source of these" is what-sourced. |
yasmā pana tesaṃ taṇhā yathāvuttena atthena nidānañceva samudayo ca jāti ca pabhavo ca, tasmā “taṇhānidānā”tiādimāha. |
And because craving is their source, origin, birth, and source in the aforementioned sense, therefore he said, "they are sourced in craving," and so on. |
evaṃ sabbapadesu attho veditabbo. |
The meaning should be understood in this way in all phrases. |
♦ ettha ca ime cattāro āhārā taṇhānidānāti paṭisandhiṃ ādiṃ katvā attabhāvasaṅkhātānaṃ āhārānaṃ purimataṇhānaṃ vasena nidānaṃ veditabbaṃ. |
♦ And here, that these four foods are sourced in craving, the sourcing should be understood in terms of the previous cravings for the foods designated as the personal existence, starting with rebirth. |
kathaṃ? paṭisandhikkhaṇe tāva paripuṇṇāyatanānaṃ sattānaṃ sattasantativasena, sesānaṃ tato ūnaūnasantativasena uppannarūpabbhantaraṃ jātā ojā atthi, ayaṃ taṇhānidāno upādiṇṇakakabaḷīkārāhāro. |
How? At the moment of rebirth, for beings with complete sense-spheres, in the continuity of the seven, and for others, in the continuity less than that, there is a nutritive essence born within the arisen form; this is the clung-to physical food sourced in craving. |
paṭisandhicittasampayuttā pana phassacetanā sayañca cittaṃ viññāṇanti ime taṇhānidānā upādiṇṇaka-phassamanosañcetanā-viññāṇāhārāti evaṃ tāva purimataṇhānidānā paṭisandhikā āhārā. |
But the contact and volition co-nascent with the rebirth-consciousness, and the mind itself as consciousness, these are the clung-to foods of contact, mental volition, and consciousness sourced in craving. Thus, so far, the foods at rebirth are sourced in previous craving. |
yathā ca paṭisandhikā, evaṃ tato paraṃ paṭhamabhavaṅgacittakkhaṇādinibbattāpi veditabbā. |
And just as at rebirth, so too they should be understood as those that arise from the thought-moment of the first life-continuum-consciousness onwards. |
♦ yasmā pana bhagavā na kevalaṃ āhārānameva nidānaṃ jānāti, āhāranidānabhūtāya taṇhāyapi, taṇhāya nidānānaṃ vedanādīnampi nidānaṃ jānātiyeva, tasmā taṇhā cāyaṃ, bhikkhave, kiṃnidānātiādinā nayena vaṭṭaṃ dassetvā vivaṭṭaṃ dassesi. |
♦ But because the Blessed One knows not only the source of the foods, but also the source of the craving that is the source of the foods, and also the source of the feelings, etc., that are the source of craving, therefore, having shown the round of existence by the method of "and this craving, O monks, what is its source," etc., he showed the un-rounding. |
imasmiñca pana ṭhāne bhagavā atītābhimukhaṃ desanaṃ katvā atītena vaṭṭaṃ dasseti. |
And at this point, the Blessed One, having given a discourse facing the past, shows the round of existence through the past. |
kathaṃ? āhāravasena hi ayaṃ attabhāvo gahito. |
How? For this personal existence is taken in terms of food. |
♦ taṇhāti imassattabhāvassa janakaṃ kammaṃ, vedanāphassasaḷāyatananāmarūpaviññāṇāni yasmiṃ attabhāve ṭhatvā kammaṃ āyūhitaṃ, taṃ dassetuṃ vuttāni, avijjāsaṅkhārā tassattabhāvassa janakaṃ kammaṃ. |
♦ "Craving" is the kamma that generates this personal existence; "feeling, contact, the six sense-bases, name-and-form, consciousness" are said to show that personal existence in which kamma was accumulated; "ignorance and formations" are the kamma that generates that personal existence. |
iti dvīsu ṭhānesu attabhāvo, dvīsu tassa janakaṃ kammanti saṅkhepena kammañceva kammavipākañcāti, dvepi dhamme dassentena atītābhimukhaṃ desanaṃ katvā atītena vaṭṭaṃ dassitaṃ. |
Thus, in two places, the personal existence, and in two places, the kamma that generates it. In brief, both kamma and the result of kamma, by showing both dhammas, he gave a discourse facing the past and showed the round of existence through the past. |
♦ tatrāyaṃ desanā anāgatassa adassitattā aparipuṇṇāti na daṭṭhabbā. |
♦ And there, this discourse should not be considered incomplete because the future is not shown. |
nayato pana paripuṇṇātveva daṭṭhabbā. |
But it should be considered complete by way of method. |
yathā hi cakkhumā puriso udakapiṭṭhe nipannaṃ suṃsumāraṃ disvā tassa parabhāgaṃ olokento gīvaṃ passeyya, orato piṭṭhiṃ, pariyosāne naṅguṭṭhamūlaṃ, heṭṭhā kucchiṃ olokento pana udakagataṃ agganaṅguṭṭhañceva cattāro ca hatthapāde na passeyya, so na ettāvatā “aparipuṇṇo suṃsumāro”ti gaṇhāti, nayato pana paripuṇṇotveva gaṇhāti, evaṃsampadamidaṃ veditabbaṃ. |
Just as a man with good eyesight, seeing a crocodile lying on the surface of the water, looking at its further part, would see its neck, from this side its back, at the end the root of its tail, but looking at its underside, he would not see the tip of its tail and its four feet that are in the water; he does not for that reason consider the crocodile incomplete, but considers it complete by way of method. This should be understood in the same way. |
♦ udakapiṭṭhe nipannasuṃsumāro viya hi tebhūmakavaṭṭaṃ. |
♦ For the round of existence in the three planes is like a crocodile lying on the surface of the water. |
tīre ṭhito cakkhumā puriso viya yogāvacaro. |
The meditator is like a man with good eyesight standing on the bank. |
tena purisena udakapiṭṭhe suṃsumārassa diṭṭhakālo viya yoginā āhāravasena imassattabhāvassa diṭṭhakālo. |
The time of seeing this personal existence in terms of food by the yogi is like the time of seeing the crocodile on the surface of the water by that man. |
parato gīvāya diṭṭhakālo viya imassattabhāvassa janikāya taṇhāya diṭṭhakālo. |
The time of seeing the craving that generates this personal existence is like the time of seeing the neck from afar. |
piṭṭhiyā diṭṭhakālo viya yasmiṃ attabhāve taṇhāsaṅkhātaṃ kammaṃ kataṃ, vedanādivasena tassa diṭṭhakālo. |
The time of seeing that personal existence by way of feeling, etc., in which the kamma designated as craving was done, is like the time of seeing the back. |
naṅguṭṭhamūlassa diṭṭhakālo viya tassattabhāvassa janakānaṃ avijjāsaṅkhārānaṃ diṭṭhakālo. |
The time of seeing the ignorance and formations that generate that personal existence is like the time of seeing the root of the tail. |
heṭṭhā kucchiṃ olokentassa pana agganaṅguṭṭhañceva cattāro ca hatthapāde adisvāpi “aparipuṇṇo suṃsumāro”ti agahetvā nayato paripuṇṇotveva gahaṇaṃ viya yattha yattha paccayavaṭṭaṃ pāḷiyaṃ na āgataṃ, tattha tattha “desanā aparipuṇṇā”ti agahetvā nayato paripuṇṇātveva gahaṇaṃ veditabbaṃ. |
And just as for one looking at the underside, though not seeing the tip of the tail and the four feet, one does not consider the crocodile incomplete, but grasps it as complete by way of method, so wherever the round of conditions is not mentioned in the Pāli, one should not consider the discourse incomplete, but should grasp it as complete by way of method. |
tattha ca āhārataṇhānaṃ antare eko sandhi, taṇhāvedanānaṃ antare eko, viññāṇasaṅkhārānaṃ antare ekoti evaṃ tisandhicatusaṅkhepameva vaṭṭaṃ dassitanti. |
And there, one junction is between food and craving, one between craving and feeling, and one between consciousness and formations. Thus, the round of existence with three junctions and four summaries is shown. |
paṭhamaṃ. |
The first. |
♦ 2. moḷiyaphaggunasuttavaṇṇanā SN 12: SN 12.12 |
♦ 2. Commentary on the Moḷiyaphagguna Sutta SN 12:12, |
♦ 12. dutiye sambhavesīnaṃ vā anuggahāyāti imasmiṃyeva ṭhāne bhagavā desanaṃ niṭṭhāpesi. |
♦ 12. In the second, "or for the support of those seeking existence," the Blessed One concluded the discourse at this very point. |
kasmā? diṭṭhigatikassa nisinnattā. |
Why? Because one holding wrong views was seated there. |
tassañhi parisati moḷiyaphagguno nāma bhikkhu diṭṭhigatiko nisinno. |
For in that assembly, a monk named Moḷiyaphagguna, who held wrong views, was seated. |
atha satthā cintesi — “ayaṃ uṭṭhahitvā maṃ pañhaṃ pucchissati, athassāhaṃ vissajjessāmī”ti pucchāya okāsadānatthaṃ desanaṃ niṭṭhāpesi. |
Then the Teacher thought: "This one will get up and ask me a question, and then I will answer him." To give an opportunity for the question, he concluded the discourse. |
moḷiyaphaggunoti moḷīti cūḷā vuccati. |
Moḷiyaphagguna: 'moḷī' is called a top-knot. |
yathāha — |
As it is said: |
♦ “chetvāna moḷiṃ varagandhavāsitaṃ |
♦ "Having cut off his top-knot, scented with excellent perfumes, |
♦ vehāyasaṃ ukkhipi sakyapuṅgavo. |
♦ the bull of the Sakyans threw it up into the sky. |
♦ ratanacaṅkoṭavarena vāsavo, |
♦ Vāsava with the excellent jewel-casket, |
♦ sahassanetto sirasā paṭiggahī”ti. |
♦ the thousand-eyed one, received it with his head." |
♦ sā tassa gihikāle mahantā ahosi. |
♦ It was large for him in his lay life. |
tenassa “moḷiyaphagguno”ti saṅkhā udapādi. |
For that reason, the designation "Moḷiyaphagguna" arose for him. |
pabbajitampi naṃ teneva nāmena sañjānanti. |
Even after he had gone forth, they knew him by that same name. |
etadavocāti desanānusandhiṃ ghaṭento etaṃ “ko nu kho, bhante, viññāṇāhāraṃ āhāretī”ti vacanaṃ avoca. |
He said this": connecting the thread of the discourse, he spoke this utterance, "Who, venerable sir, partakes of the food of consciousness? |
tassattho — bhante, ko nāma so, yo etaṃ viññāṇāhāraṃ khādati vā bhuñjati vāti? |
Its meaning is: Venerable sir, who is it that eats or consumes this food of consciousness? |
♦ kasmā panāyaṃ itare tayo āhāre apucchitvā imameva pucchatīti? |
♦ But why did he, not asking about the other three foods, ask only about this one? |
jānāmīti laddhiyā. |
Because of the belief, "I know." |
so hi mahante piṇḍe katvāva kabaḷīkārāhāraṃ bhuñjante passati, tenassa taṃ jānāmīti laddhi. |
For he sees people eating physical food only after making large morsels, so he has the belief, "I know that." |
tittiravaṭṭakamorakukkuṭādayo pana mātusamphassena yāpente disvā “ete phassāhārena yāpentī”ti tassa laddhi. |
And seeing partridges, quails, peacocks, chickens, etc., sustaining themselves by contact with their mothers, he has the belief, "These sustain themselves with the food of contact." |
kacchapā pana attano utusamaye mahāsamuddato nikkhamitvā samuddatīre vālikantare aṇḍāni ṭhapetvā vālikāya paṭicchādetvā mahāsamuddameva otaranti. |
Turtles, at their own season, come out from the great ocean, lay their eggs in the sand on the seashore, cover them with sand, and descend into the great ocean. |
tāni mātuanussaraṇavasena na pūtīni honti. |
They do not rot because of the mother's recollection. |
tāni manosañcetanāhārena yāpentīti tassa laddhi. |
He has the belief that they sustain themselves with the food of mental volition. |
kiñcāpi therassa ayaṃ laddhi, na pana etāya laddhiyā imaṃ pañhaṃ pucchati . |
Although the elder has this belief, he does not ask this question because of this belief. |
diṭṭhigatiko hi ummattakasadiso. |
For one who holds wrong views is like a madman. |
yathā ummattako pacchiṃ gahetvā antaravīthiṃ otiṇṇo gomayampi pāsāṇampi gūthampi khajjakhaṇḍampi taṃ taṃ manāpampi amanāpampi gahetvā pacchiyaṃ pakkhipati. |
Just as a madman, having taken a basket and entered the street, takes cow-dung, stones, excrement, and pieces of sweetmeat, both pleasing and displeasing things, and puts them into the basket. |
evameva diṭṭhigatiko yuttampi ayuttampi pucchati. |
In the same way, one who holds wrong views asks both what is proper and what is improper. |
so “kasmā imaṃ pucchasī”ti na niggahetabbo, pucchitapucchitaṭṭhāne pana gahaṇameva nisedhetabbaṃ. |
He should not be reproved with "Why do you ask this?" but at the very place of the question, the grasping itself should be negated. |
teneva naṃ bhagavā “kasmā evaṃ pucchasī”ti avatvā gahitagāhameva tassa mocetuṃ no kallo pañhotiādimāha. |
For that very reason, the Blessed One, without saying "Why do you ask thus?", said "The question is not proper," and so on, to release him from the grasp he had taken. |
♦ tattha no kalloti ayutto. |
♦ Therein, "not proper" means unsuitable. |
āhāretīti ahaṃ na vadāmīti ahaṃ koci satto vā puggalo vā āhāretīti na vadāmi. |
"I do not say 'partakes'" means I do not say that some being or person partakes. |
āhāretīti cāhaṃ vadeyyanti yadi ahaṃ āhāretīti vadeyyaṃ. |
"And if I were to say 'partakes'" means if I were to say 'partakes'. |
tatrassa kallo pañhoti tasmiṃ mayā evaṃ vutte ayaṃ pañho yutto bhaveyya. |
"therein the question would be proper": if I had said so, this question would be proper. |
kissa nu kho, bhante, viññāṇāhāroti, bhante, ayaṃ viññāṇāhāro katamassa dhammassa paccayoti attho. |
"For what, venerable sir, is the food of consciousness?": Venerable sir, for which dhamma is this food of consciousness a condition? is the meaning. |
tatra kallaṃ veyyākaraṇanti tasmiṃ evaṃ pucchite pañhe imaṃ veyyākaraṇaṃ yuttaṃ “viññāṇāhāro āyatiṃ punabbhavābhinibbattiyā paccayo”ti. |
therein the explanation would be proper": when the question is asked thus, this explanation would be proper: "The food of consciousness is a condition for future rebirth and renewed existence. |
ettha ca viññāṇāhāroti paṭisandhicittaṃ. |
And here, "food of consciousness" is the rebirth-linking consciousness. |
āyatiṃ punabbhavābhinibbattīti teneva viññāṇena sahuppannanāmarūpaṃ. |
"future rebirth and renewed existence" is the name-and-form that arises together with that very consciousness. |
tasmiṃ bhūte sati saḷāyatananti tasmiṃ punabbhavābhinibbattisaṅkhāte nāmarūpe jāte sati saḷāyatanaṃ hotīti attho. |
"when that has come to be, there is the sixfold sense base": when that name-and-form, designated as renewed existence, has been born, there is the sixfold sense base, is the meaning. |
♦ saḷāyatanapaccayā phassoti idhāpi bhagavā uttari pañhassa okāsaṃ dento desanaṃ niṭṭhāpesi. |
♦ "with the sixfold sense base as condition, there is contact": here too, the Blessed One, giving an opportunity for a further question, concluded the discourse. |
diṭṭhigatiko hi navapucchaṃ uppādetuṃ na sakkoti, niddiṭṭhaṃ niddiṭṭhaṃyeva pana gaṇhitvā pucchati, tenassa bhagavā okāsaṃ adāsi. |
For one who holds wrong views cannot generate a new question, but he asks by taking what has been stated. Therefore, the Blessed One gave him an opportunity. |
attho panassa sabbapadesu vuttanayeneva gahetabbo. |
But the meaning in all phrases should be taken in the way that has been stated. |
“ko nu kho, bhante, bhavatī”ti kasmā na pucchati? |
Why does he not ask, "Who, venerable sir, exists?" |
diṭṭhigatikassa hi satto nāma bhūto nibbattoyevāti laddhi, tasmā attano laddhiviruddhaṃ idanti na pucchati. |
For one who holds wrong views has the belief that a being as such exists, is born. Therefore, thinking, "This is contrary to my belief," he does not ask. |
apica idappaccayā idaṃ idappaccayā idanti bahūsu ṭhānesu kathitattā saññattiṃ upagato, tenāpi na pucchati. |
Moreover, since it has been said in many places, "with this as condition, this; with this as condition, this," he has come to an understanding, so for that reason too he does not ask. |
satthāpi “imassa bahuṃ pucchantassāpi titti natthi, tucchapucchameva pucchatī”ti ito paṭṭhāya desanaṃ ekābaddhaṃ katvā desesi. |
The Teacher also, thinking, "This one, even if he asks much, is not satisfied; he asks only an empty question," from this point on, made the discourse continuous and taught it. |
channaṃ tvevāti yato paṭṭhāya desanāruḷhaṃ, tameva gahetvā desanaṃ vivaṭṭento evamāha. |
"But of the six," he said, taking up the very point from which the discourse arose and un-rounding the teaching. |
imasmiṃ pana sutte viññāṇanāmarūpānaṃ antare eko sandhi, vedanātaṇhānaṃ antare eko, bhavajātīnaṃ antare ekoti. |
But in this sutta, there is one link between consciousness and name-and-form, one between feeling and craving, and one between existence and birth. |
dutiyaṃ. |
The second. |
♦ 3. samaṇabrāhmaṇasuttavaṇṇanā SN 12.13 |
♦ 3. Commentary on the Samaṇabrāhmaṇa Sutta |
♦ 13. tatiye samaṇā vā brāhmaṇā vāti saccāni paṭivijjhituṃ asamatthā bāhirakasamaṇabrāhmaṇā. |
♦ 13. In the third, "ascetics or brahmins": are the external ascetics and brahmins who are incapable of penetrating the truths. |
jarāmaraṇaṃ nappajānantītiādīsu jarāmaraṇaṃ na jānanti dukkhasaccavasena, jarāmaraṇasamudayaṃ na jānanti saha taṇhāya jāti jarāmaraṇassa samudayoti samudayasaccavasena, jarāmaraṇanirodhaṃ na jānanti nirodhasaccavasena, paṭipadaṃ na jānanti maggasaccavasena. |
In "they do not understand old age and death," and so on: they do not know old age and death in terms of the truth of suffering; they do not know the origin of old age and death, that with craving, birth is the origin of old age and death, in terms of the truth of origin; they do not know the cessation of old age and death in terms of the truth of cessation; they do not know the path in terms of the truth of the path. |
jātiṃ na jānanti dukkhasaccavasena, jātisamudayaṃ na jānanti saha taṇhāya bhavo jātisamudayoti samudayasaccavasena. |
They do not know birth in terms of the truth of suffering; they do not know the origin of birth, that with craving, existence is the origin of birth, in terms of the truth of origin. |
evaṃ saha taṇhāya samudayaṃ yojetvā sabbapadesu catusaccavasena attho veditabbo. |
Thus, connecting the origin with craving, the meaning should be understood in all phrases in terms of the four truths. |
sāmaññatthaṃ vā brahmaññatthaṃ vāti ettha ariyamaggo sāmaññañceva brahmaññañca. |
"For the goal of asceticism or for the goal of brahminhood": here the noble path is both the goal of asceticism and the goal of brahminhood. |
ubhayatthāpi pana attho nāma ariyaphalaṃ veditabbaṃ. |
But in both cases, the goal should be understood as the noble fruit. |
iti bhagavā imasmiṃ sutte ekādasasu ṭhānesu cattāri saccāni kathesīti. |
Thus, the Blessed One, in this sutta, taught the four truths in eleven places. |
tatiyaṃ. |
The third. |
♦ 4. dutiyasamaṇabrāhmaṇasuttavaṇṇanā SN 12.14 |
♦ 4. Commentary on the Second Samaṇabrāhmaṇa Sutta |
♦ 14. catutthe ime dhamme katame dhammeti ettakaṃ papañcaṃ katvā kathitaṃ, desanaṃ paṭivijjhituṃ samatthānaṃ puggalānaṃ ajjhāsayena ime dhamme nappajānantītiādi vuttaṃ. |
♦ 14. In the fourth, "these dhammas, which dhammas?": having elaborated this much, "they do not understand these dhammas," and so on, was said with the inclination of individuals capable of penetrating the teaching. |
sesaṃ purimasadisameva. |
The rest is the same as the previous one. |
catutthaṃ. |
The fourth. |
♦ 5. kaccānagottasuttavaṇṇanā SN 12: SN 12.15 |
♦ 5. Commentary on the Kaccānagotta Sutta SN 12:15, |
15 , |
♦ 15. In the fifth, "right view, right view": whatever right seeing the wise devas and humans speak of in various places, he asks about all of it, summarizing it in two terms. |
♦ 15. pañcame sammādiṭṭhi sammādiṭṭhīti yaṃ paṇḍitā devamanussā tesu tesu ṭhānesu sammādassanaṃ vadanti, sabbampi taṃ dvīhi padehi saṅkhipitvā pucchati. |
"Reliant on a duality": reliant on two factions. |
dvayanissitoti dve koṭṭhāse nissito. |
"For the most part": by this, he shows the great mass of people, excluding the noble individuals. |
yebhuyyenāti iminā ṭhapetvā ariyapuggale sesamahājanaṃ dasseti. |
"existence": eternalism. |
atthitanti sassataṃ. |
"non-existence": annihilationism. |
natthitanti ucchedaṃ. |
"the world's origin": 'world' means the world of formations; its arising. |
lokasamudayanti loko nāma saṅkhāraloko, tassa nibbatti. |
"sees with right wisdom": 'right wisdom' means the wisdom of the path together with insight; of one who sees with that, is the meaning. |
sammappaññāya passatoti sammāpaññā nāma savipassanā maggapaññā, tāya passantassāti attho. |
"that which is non-existence in the world": the annihilationist view that might arise regarding the dhammas that have come to be in the world of formations, even as they are being cognized, as "they are not," that does not occur, is the meaning. |
yā loke natthitāti saṅkhāraloke nibbattesu dhammesu paññāyantesveva yā natthīti ucchedadiṭṭhi uppajjeyya, sā na hotīti attho. |
"the world's cessation": the breaking up of formations. |
lokanirodhanti saṅkhārānaṃ bhaṅgaṃ. |
"that which is existence in the world": the eternalist view that might arise regarding the dhammas that are breaking up in the world of formations, even as they are being cognized, as "they exist," that does not occur, is the meaning. |
yā loke atthitāb^ti saṅkhāraloke bhijjamānesu dhammesu paññāyantesveva yā atthīti sassatadiṭṭhi uppajjeyya, sā na hotīti attho. |
|
♦ apica lokasamudayanti anulomapaccayākāraṃ. |
♦ Moreover, "the world's origin": the causal process in forward order. |
lokanirodhanti paṭilomapaccayākāraṃ. |
"the world's cessation": the causal process in reverse order. |
lokanissaye passantassāpi hi paccayānaṃ anucchedena paccayuppannassa anucchedaṃ passato yā natthīti ucchedadiṭṭhi uppajjeyya, sā na hoti. |
For even for one who sees the world's origin, who sees the non-annihilation of the conditionally arisen through the non-annihilation of the conditions, the annihilationist view that might arise, "it is not," does not occur. |
paccayanirodhaṃ passantassāpi paccayanirodhena paccayuppannanirodhaṃ passato yā atthīti sassatadiṭṭhi uppajjeyya, sā na hotīti ayampettha attho. |
And for one who sees the cessation of conditions, who sees the cessation of the conditionally arisen through the cessation of conditions, the eternalist view that might arise, "it is," does not occur; this is also the meaning here. |
♦ upayupādānābhinivesavinibandhoti upayehi ca upādānehi ca abhinivesehi ca vinibandho. |
♦ "engagement, clinging, adherence, and bondage": bondage through engagements, clingings, and adherences. |
tattha upayāti dve upayā taṇhupayo ca diṭṭhupayo ca. |
Therein, "engagements": there are two engagements, the engagement of craving and the engagement of views. |
upādānādīsupi eseva nayo. |
In "clinging," etc., this is the same method. |
taṇhādiṭṭhiyo hi yasmā ahaṃ mamantiādīhi ākārehi tebhūmakadhamme upenti upagacchanti, tasmā upayāti vuccanti. |
For craving and views, because they approach, they go up to the dhammas of the three realms with modes like "I," "mine," etc., are called "engagements." |
yasmā pana te dhamme upādiyanti ceva abhinivisanti ca, tasmā upādānāti ca abhinivesāti ca vuccanti. |
But because they cling to and adhere to those dhammas, they are also called "clingings" and "adherences." |
tāhi cāyaṃ loko vinibandho. |
And by them this world is bound. |
tenāha “upayupādānābhinivesavinibandho”ti. |
Therefore he said, "engagement, clinging, adherence, and bondage." |
♦ tañcāyanti tañca upayupādānaṃ ayaṃ ariyasāvako. |
♦ "And that": and that engagement and clinging, this noble disciple. |
cetaso adhiṭṭhānanti cittassa patiṭṭhānabhūtaṃ. |
"the mind's establishment": that which is the basis for the establishment of the mind. |
abhinivesānusayanti abhinivesabhūtañca anusayabhūtañca. |
"adherence and underlying tendency": that which is an adherence and an underlying tendency. |
taṇhādiṭṭhīsu hi akusalacittaṃ patiṭṭhāti, tā ca tasmiṃ abhinivisanti ceva anusenti ca, tasmā tadubhayaṃ cetaso adhiṭṭhānaṃ abhinivesānusayanti ca āha. |
For in craving and views, the unwholesome mind is established, and they both adhere and lie dormant in it; therefore, both are called "the mind's establishment" and "adherence and underlying tendency." |
na upetīti na upagacchati. |
"does not approach": does not go up to. |
na upādiyatīti na gaṇhāti. |
"does not cling": does not grasp. |
nādhiṭṭhātīti na adhiṭṭhāti, kinti? |
"does not stand upon": does not stand upon, how? |
attā meti. |
As "my self." |
dukkhamevāti pañcupādānakkhandhamattameva. |
"only suffering": only the five aggregates of clinging. |
na kaṅkhatīti “dukkhameva uppajjati, dukkhaṃ nirujjhati, na añño ettha satto nāma atthī”ti kaṅkhaṃ na karoti. |
"does not doubt": "Only suffering arises, suffering ceases; there is no other being here," he does not have doubt. |
na vicikicchatīti na vicikicchaṃ uppādeti. |
"does not have uncertainty": does not generate uncertainty. |
♦ aparappaccayāti na parappaccayena, aññassa apattiyāyetvā attapaccakkhañāṇamevassa ettha hotīti. |
♦ "not dependent on another": not by dependence on another; his own direct knowledge is here, not relying on another's testimony. |
ettāvatā kho, kaccāna, sammādiṭṭhi hotīti evaṃ sattasaññāya pahīnattā ettakena sammādassanaṃ nāma hotīti missakasammādiṭṭhiṃ āha. |
"To this extent, Kaccāna, there is right view": thus, because the perception of a being is abandoned, to this extent there is right seeing. He spoke of the mixed right view. |
ayameko antoti esa eko nikūṭanto lāmakanto paṭhamakaṃ sassataṃ. |
"This is one extreme": this is one hidden, base extreme, the first, eternalism. |
ayaṃ dutiyoti esa dutiyo sabbaṃ natthīti uppajjanakadiṭṭhisaṅkhāto nikūṭanto lāmakanto dutiyako ucchedoti attho. |
"This is the second": this is the second hidden, base extreme, which is the view that arises as "everything is not," the second, annihilationism, is the meaning. |
sesamettha uttānamevāti. |
The rest here is clear. |
pañcamaṃ. |
The fifth. |
♦ 6. dhammakathikasuttavaṇṇanā SN 12.16 |
♦ 6. Commentary on the Dhammakathika Sutta |
♦ 16. chaṭṭhe nibbidāyāti nibbindanatthāya. |
♦ 16. In the sixth, "for disenchantment": for the purpose of becoming disenchanted. |
virāgāyāti virajjanatthāya. |
"for dispassion": for the purpose of becoming dispassionate. |
nirodhāyāti nirujjhanatthāya. |
"for cessation": for the purpose of ceasing. |
paṭipanno hotīti ettha sīlato paṭṭhāya yāva arahattamaggā paṭipannoti veditabbo. |
"is one who has entered upon the path": here, one who has entered upon the path should be understood from virtue up to the path of arahantship. |
dhammānudhammappaṭipannoti lokuttarassa nibbānadhammassa anudhammabhūtaṃ paṭipadaṃ paṭipanno. |
"one who has entered upon the path in accordance with the Dhamma": one who has entered upon the path that is in accordance with the supramundane Dhamma of Nibbāna. |
anudhammabhūtanti anurūpasabhāvabhūtaṃ. |
"in accordance with": in conformity with its nature. |
nibbidā virāgā nirodhāti nibbidāya ceva virāgena ca nirodhena ca. |
"disenchantment, dispassion, cessation": by disenchantment and by dispassion and by cessation. |
anupādā vimuttoti catūhi upādānehi kiñci dhammaṃ anupādiyitvā vimutto. |
"liberated without clinging": liberated without clinging to any dhamma by the four kinds of clinging. |
diṭṭhadhammanibbānappattoti diṭṭheva dhamme nibbānappatto. |
"one who has attained Nibbāna in this very life": one who has attained Nibbāna in this very life. |
alaṃ vacanāyāti, evaṃ vattabbataṃ arahati, yutto anucchavikoti attho . |
"is fit to be called": he deserves to be called thus; he is suitable, appropriate, is the meaning. |
evamettha ekena nayena dhammakathikassa pucchā kathitā, dvīhi taṃ visesetvā sekkhāsekkhabhūmiyo niddiṭṭhāti. |
Thus here, in one way, the question of the Dhamma-talker is stated; in two ways, distinguishing it, the planes of the learner and the non-learner are pointed out. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. acelakassapasuttavaṇṇanā SN 12: SN 12.17 |
♦ 7. Commentary on the Acelakassapa Sutta SN 12:17, |
♦ 17. sattame acelo kassapoti liṅgena acelo niccelo, nāmena kassapo. |
♦ 17. In the seventh, "the naked Kassapa": naked, unclothed in appearance, Kassapa by name. |
dūratovāti mahatā bhikkhusaṅghena parivutaṃ āgacchantaṃ dūrato eva addasa. |
"from afar": he saw him coming from afar, surrounded by a large community of monks. |
kiñcideva desanti kiñcideva kāraṇaṃ. |
"some matter": some reason. |
okāsanti pañhabyākaraṇassa khaṇaṃ kālaṃ. |
"opportunity": the moment, the time for answering the question. |
antaragharanti “na pallatthikāya antaraghare nisīdissāmī”ti ettha antonivesanaṃ antaragharaṃ. |
"within the house": in "I will not sit cross-legged within the house," 'within the house' is inside the dwelling. |
“okkhittacakkhu antaraghare gamissāmī”ti ettha indakhīlato paṭṭhāya antogāmo. |
In "I will go with downcast eyes within the house," it is from the city-pillar inwards, within the village. |
idhāpi ayameva adhippeto. |
Here too, this is what is intended. |
yadākaṅkhasīti yaṃ icchasi. |
"as you wish": what you desire. |
♦ kasmā pana bhagavā kathetukāmo yāvatatiyaṃ paṭikkhipīti? |
♦ But why did the Blessed One, being willing to speak, reject him up to the third time? |
gāravajananatthaṃ. diṭṭhigatikā hi khippaṃ kathiyamāne gāravaṃ na karonti, “samaṇaṃ gotamaṃ upasaṅkamitumpi pucchitumpi sukaraṃ, pucchitamatteyeva kathetī”ti vacanampi na saddahanti. |
For the purpose of generating respect. For those who hold wrong views do not show respect when spoken to quickly; they do not even believe the words, thinking, "It is easy to approach and question the ascetic Gotama; he speaks as soon as he is asked." |
dve tayo vāre paṭikkhitte pana gāravaṃ karonti, “samaṇaṃ gotamaṃ upasaṅkamitumpi pañhaṃ pucchitumpi dukkaran”ti yāvatatiyaṃ yācite kathiyamānaṃ sussūsanti saddahanti. |
But when rejected two or three times, they show respect; they listen attentively and believe what is said when asked up to the third time, thinking, "It is difficult to approach and question the ascetic Gotama." |
iti bhagavā “ayaṃ sussūsissati saddahissatī”ti yāvatatiyaṃ yācāpetvā kathesi. |
Thus, the Blessed One, thinking, "This one will listen attentively and believe," had him ask up to the third time and then spoke. |
apica yathā bhisakko telaṃ vā phāṇitaṃ vā pacanto mudupākakharapākānaṃ pākakālaṃ āgamayamāno pākakālaṃ anatikkamitvāva otāreti. |
Moreover, just as a physician, while cooking oil or molasses, waiting for the time of the soft or hard cooking stage, takes it off without exceeding the cooking time. |
evaṃ bhagavā sattānaṃ ñāṇaparipākaṃ āgamayamāno “ettakena kālena imassa ñāṇaṃ paripākaṃ gamissatī”ti ñatvāva yāvatatiyaṃ yācāpesi. |
So the Blessed One, waiting for the ripening of the knowledge of beings, knowing, "In this much time, his knowledge will ripen," had him ask up to the third time. |
♦ mā hevaṃ, kassapāti, kassapa, mā evaṃ bhaṇi. |
♦ "Not so, Kassapa": Kassapa, do not speak thus. |
sayaṃkataṃ dukkhanti hi vattuṃ na vaṭṭati, attā nāma koci dukkhassa kārako natthīti dīpeti. |
For it is not proper to say "suffering is self-made"; he shows that there is no agent of suffering called a self. |
paratopi eseva nayo. |
In "by another" too, this is the same method. |
adhiccasamuppannanti akāraṇena yadicchāya uppannaṃ. |
"arisen fortuitously": arisen without a cause, by chance. |
iti puṭṭho samānoti kasmā evamāha? |
Thus, when asked, being the same, why did he say this? |
evaṃ kirassa ahosi — “ayaṃ ‘sayaṃkataṃ dukkhan’tiādinā puṭṭho ‘mā hevan’ti vadati, ‘natthī’ti puṭṭho ‘atthī’ti vadati. |
It seems it occurred to him thus: "When asked 'suffering is self-made,' etc., he says 'not so'; when asked 'is there not?', he says 'there is'. |
‘bhavaṃ gotamo dukkhaṃ na jānāti na passatī’ti puṭṭho ‘jānāmi khvāhan’ti vadati. |
When asked, 'Does the venerable Gotama not know, not see suffering?', he says, 'I do know.' |
kiñci nu kho mayā virajjhitvā pucchito”ti mūlato paṭṭhāya attano pucchameva sodhento evamāha. |
Did I ask wrongly about something?" Thus, correcting his own question from the root, he said this. |
ācikkhatu ca me, bhante, bhagavāti idha satthari sañjātagāravo “bhavan”ti avatvā “bhagavā”ti vadati. |
And may the Blessed One explain it to me, venerable sir": here, having developed respect for the Teacher, he says "Blessed One" instead of "venerable. |
♦ so karotītiādi, “sayaṃkataṃ dukkhan”ti laddhiyā paṭisedhanatthaṃ vuttaṃ. |
♦ "He who acts," and so on, was said for the purpose of refuting the belief, "suffering is self-made." |
ettha ca satoti idaṃ bhummatthe sāmivacanaṃ, tasmā evamattho daṭṭhabbo — so karoti so paṭisaṃvedayatīti kho, kassapa, ādimhiyeva evaṃ sati pacchā sayaṃkataṃ dukkhanti ayaṃ laddhi hoti. |
And here "sato" is the genitive in the sense of the locative; therefore, the meaning should be understood thus: "He who acts, he who experiences," Kassapa, when it is thus at the beginning, then later the belief arises, "suffering is self-made." |
ettha ca dukkhanti vaṭṭadukkhaṃ adhippetaṃ. |
And here by "suffering," the suffering of the round of existence is intended. |
iti vadanti etassa purimena ādisaddena anantarena ca sassatasaddena sambandho hoti. |
thus they say": this has a connection with the preceding word "ādi" and the following word "sassata. |
“dīpeti gaṇhātī”ti ayaṃ panettha pāṭhaseso. |
"he shows, he grasps" is the ellipsis here. |
idañhi vuttaṃ hoti — iti evaṃ vadanto āditova sassataṃ dīpeti, sassataṃ gaṇhāti. |
This is what is said: — one who speaks thus, from the beginning shows eternalism, grasps eternalism. |
kasmā? tassa hi taṃ dassanaṃ etaṃ pareti, kārakañca vedakañca ekameva gaṇhantaṃ etaṃ sassataṃ upagacchatīti attho. |
Why? For his view leads to this; one who grasps the agent and the experiencer as one and the same, that leads to eternalism, is the meaning. |
♦ añño karotītiādi pana “paraṃkataṃ dukkhan”ti laddhiyā paṭisedhanatthaṃ vuttaṃ. |
♦ "Another acts," and so on, however, was said for the purpose of refuting the belief, "suffering is made by another." |
“ādito sato”ti idaṃ pana idhāpi āharitabbaṃ. |
"from the beginning, being so" should be brought here as well. |
ayañhettha attho — añño karoti añño paṭisaṃvediyatīti kho pana, kassapa, ādimhiyeva evaṃ sati, pacchā “kārako idheva ucchijjati, tena kataṃ añño paṭisaṃvediyatī”ti evaṃ uppannāya ucchedadiṭṭhiyā saddhiṃ sampayuttāya vedanāya abhitunnassa viddhassa sato “paraṃkataṃ dukkhan”ti ayaṃ laddhi hotīti. |
And this is the meaning here: "Another acts, another experiences," Kassapa, when it is thus from the beginning, then later, "the agent is annihilated here, what was done by him, another experiences," thus, for one who is afflicted and pierced by the feeling associated with the arisen annihilationist view, the belief arises, "suffering is made by another." |
iti vadantiādi vuttanayeneva yojetabbaṃ. |
"thus they say," etc., should be connected in the way that has been stated. |
tatrāyaṃ yojanā — evañca vadanto āditova ucchedaṃ dīpeti, ucchedaṃ gaṇhāti. |
Therein, this is the connection: one who speaks thus, from the beginning shows annihilationism, grasps annihilationism. |
kasmā? tassa hi taṃ dassanaṃ etaṃ pareti, etaṃ ucchedaṃ upagacchatīti attho. |
Why? For his view leads to this; it leads to this annihilationism, is the meaning. |
♦ ete teti ye sassatucchedasaṅkhāte ubho ante anupagamma pahāya anallīyitvā majjhena tathāgato dhammaṃ deseti, majjhimāya paṭipadāya ṭhito desetīti attho. |
♦ "These two extremes," that is, the two extremes of eternalism and annihilationism, having not approached, having abandoned, not clinging to, the Tathāgata teaches the Dhamma by the middle way; he teaches while standing on the middle path, is the meaning. |
kataraṃ dhammanti ce? |
And if it is asked, "Which Dhamma?" |
yadidaṃ avijjāpaccayā saṅkhārāti. |
That is, "with ignorance as condition, formations." |
ettha hi kāraṇato phalaṃ, kāraṇanirodhena cassa nirodho dīpito, na koci kārako vā vedako vā niddiṭṭho. |
For here, the fruit from the cause, and its cessation through the cessation of the cause, is shown; no agent or experiencer is pointed out. |
ettāvatā sesapañhā paṭisedhitā honti. |
By this much, the remaining questions are refuted. |
ubho ante anupagammāti iminā hi tatiyapañho paṭikkhitto. |
For by "not approaching the two extremes," the third question is rejected. |
avijjāpaccayā saṅkhārāti iminā adhiccasamuppannatā ceva ajānanañca paṭikkhittanti veditabbaṃ. |
By "with ignorance as condition, formations," fortuitous arising and not knowing are rejected, it should be understood. |
♦ labheyyanti idaṃ so bhagavato santike bhikkhubhāvaṃ patthayamāno āha. |
♦ "May I receive": he said this, desiring the state of a monk in the presence of the Blessed One. |
atha bhagavā yonena khandhake titthiyaparivāso paññatto, yaṃ aññatitthiyapubbo sāmaṇerabhūmiyaṃ ṭhito “ahaṃ, bhante, itthannāmo aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhāmi upasampadaṃ. |
Then the Blessed One, since the probation for heretics was laid down in the Yonaka Khandhaka, by which a former heretic, standing in the position of a novice, says, "I, venerable sir, named so-and-so, a former heretic, desire ordination in this Dhamma and Vinaya. |
svāhaṃ, bhante, saṅghaṃ cattāro māse parivāsaṃ yācāmī”tiādinā nayena samādiyitvā parivasati, taṃ sandhāya yo kho, kassapa, aññatitthiyapubbotiādimāha. |
I, venerable sir, request the Sangha for a four-month probation," and so on, and undergoes probation, referring to that, said, "Whoever, Kassapa, a former heretic," and so on. |
tattha pabbajjanti vacanasiliṭṭhatāvasena vuttaṃ. |
Therein, "going forth" is said for the sake of verbal elegance. |
aparivasitvāyeva hi pabbajjaṃ labhati. |
For he receives the going forth without having undergone probation. |
upasampadatthikena pana nātikālena gāmappavesanādīni aṭṭha vattāni pūrentena parivasitabbaṃ. |
But one who desires the higher ordination must undergo probation, fulfilling the eight duties such as entering the village at the right time, and so on. |
āraddhacittāti aṭṭhavattapūraṇena tuṭṭhacittā. |
"with gladdened hearts": with minds pleased by the fulfillment of the eight duties. |
ayamettha saṅkhepo, vitthārato panesa titthiyaparivāso samantapāsādikāya vinayaṭṭhakathāya pabbajjakkhandhakavaṇṇanāyaṃ vuttanayeneva veditabbo. |
This is the summary here; in detail, however, this probation for heretics should be understood in the way stated in the commentary on the Pabbajjā Khandhaka in the Samantapāsādikā Vinaya Commentary. |
♦ apica mayāti ayamettha pāṭho, aññattha pana “apica metthā”ti. |
♦ "Moreover, by me": this is the reading here; elsewhere, however, it is "apica metthā." |
puggalavemattatā viditāti puggalanānattaṃ viditaṃ. |
"the difference among individuals is known": the diversity of individuals is known. |
“ayaṃ puggalo parivāsāraho, ayaṃ na parivāsāraho”ti idaṃ mayhaṃ pākaṭanti dasseti. |
"This individual is worthy of probation, this one is not worthy of probation," this is clear to me, he shows. |
tato kassapo cintesi — “aho acchariyaṃ buddhasāsanaṃ, yattha evaṃ ghaṃsitvā koṭṭetvā yuttameva gaṇhanti, ayuttaṃ chaḍḍentī”ti. |
Then Kassapa thought: "Oh, wonderful is the teaching of the Buddha, where they thus rub and pound and take only what is proper, and discard what is improper." |
tato suṭṭhutaraṃ pabbajjāya sañjātussāho sace, bhantetiādimāha. |
Then, with much greater enthusiasm for going forth, he said, "If, venerable sir," and so on. |
atha bhagavā tassa tibbacchandataṃ viditvā “na kassapo parivāsaṃ arahatī”ti aññataraṃ bhikkhuṃ āmantesi — “gaccha, bhikkhu, kassapaṃ nahāpetvā pabbājetvā ānehī”ti. |
Then the Blessed One, knowing his intense desire, thinking, "Kassapa does not deserve probation," addressed a certain monk: "Go, monk, bathe Kassapa, give him the going forth, and bring him." |
so tathā katvā taṃ pabbājetvā bhagavato santikaṃ agamāsi. |
He, having done so, gave him the going forth and went to the Blessed One's presence. |
bhagavā gaṇe nisīditvā upasampādesi. |
The Blessed One, sitting in the assembly, gave him the higher ordination. |
tena vuttaṃ alattha kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadanti. |
Therefore it is said, "The naked Kassapa received the going forth in the presence of the Blessed One, he received the higher ordination." |
acirūpasampannotiādi sesaṃ brāhmaṇasaṃyutte vuttamevāti. |
"not long after his higher ordination," and so on, the rest is as stated in the Brāhmaṇa Saṃyutta. |
sattamaṃ. |
The seventh. |
♦ 8. timbarukasuttavaṇṇanā SN 12: SN 12.18 |
♦ 8. Commentary on the Timbaruka Sutta SN 12:18, |
♦ 18. aṭṭhame sā vedanātiādi “sayaṃkataṃ sukhadukkhan”ti laddhiyā nisedhanatthaṃ vuttaṃ. |
Here too, "sato" is the genitive in the locative sense. |
etthāpi satoti bhummattheyeva sāmivacanaṃ. |
Therein, this is the explanation of the meaning: "That feeling, he who feels," Timbaruka, when it is thus from the beginning, the belief arises, "pleasure and pain are self-made." |
tatrāyaṃ atthadīpanā — “sā vedanā, so vediyatī”ti kho, timbaruka, ādimhiyeva evaṃ sati “sayaṃkataṃ sukhadukkhan”ti ayaṃ laddhi hoti. |
For thus, the feeling would be made by the feeling itself. |
evañhi sati vedanāya eva vedanā katā hoti. |
And one who says so, admits the existence of this feeling even before, shows eternalism, grasps eternalism. |
evañca vadanto imissā vedanāya pubbepi atthitaṃ anujānāti, sassataṃ dīpeti sassataṃ gaṇhāti. |
Why? For his view leads to this; it leads to this eternalism, is the meaning. |
kasmā? tassa hi taṃ dassanaṃ etaṃ pareti, etaṃ sassataṃ upagacchatīti attho. |
For it must have been said by the Blessed One with reference to the former meaning; therefore, in the commentary, its meaning is explained by connecting it. |
purimañhi atthaṃ sandhāyevetaṃ bhagavatā vuttaṃ bhavissati, tasmā aṭṭhakathāyaṃ taṃ yojetvāvassa attho dīpito. |
I do not say so either": I do not say either "that feeling, he who feels. |
evampāhaṃ na vadāmīti ahaṃ “sā vedanā, so vediyatī”ti evampi na vadāmi. |
The meaning is, I do not say either "pleasure and pain are self-made." |
“sayaṃkataṃ sukhadukkhan”ti evampi na vadāmīti attho. |
|
♦ aññā vedanātiādi “paraṃkataṃ sukhadukkhan”ti laddhiyā paṭisedhanatthaṃ vuttaṃ. |
♦ "Another feeling," and so on, was said for the purpose of refuting the belief, "pleasure and pain are made by another." |
idhāpi ayaṃ atthayojanā --“aññā vedanā añño vediyatī”ti kho, timbaruka, ādimhiyeva evaṃ sati pacchā yā purimapakkhe kārakavedanā, sā ucchinnā. |
Here too, this is the connection of the meaning: "Another feeling, another who feels," Timbaruka, when it is thus from the beginning, then later, the agent-feeling in the former view is annihilated. |
tāya pana kataṃ añño vediyatīti evaṃ uppannāya ucchedadiṭṭhiyā saddhiṃ sampayuttāya vedanāya abhitunnassa sato “paraṃkataṃ sukhadukkhan”ti ayaṃ laddhi hoti. |
But what was done by it, another feels. Thus, for one who is afflicted by the feeling associated with the arisen annihilationist view, the belief arises, "pleasure and pain are made by another." |
evañca vadanto kārako ucchinno, aññena paṭisandhi gahitāti ucchedaṃ dīpeti, ucchedaṃ gaṇhāti. |
And one who says so, "the agent is annihilated, another has taken rebirth," shows annihilationism, grasps annihilationism. |
kasmā? tassa hi taṃ dassanaṃ etaṃ pareti, etaṃ ucchedaṃ upagacchatīti attho. |
Why? For his view leads to this; it leads to this annihilationism, is the meaning. |
idhāpi hi imāni padāni aṭṭhakathāyaṃ āharitvā yojitāneva. |
For here too, these phrases are brought into the commentary and connected. |
imasmiṃ sutte vedanāsukhadukkhaṃ kathitaṃ. |
In this sutta, the pleasure and pain of feeling are discussed. |
tañca kho vipākasukhadukkhameva vaṭṭatīti vuttaṃ. |
And it is said that only resultant pleasure and pain are relevant. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. bālapaṇḍitasuttavaṇṇanā SN 12: SN 12.19 |
♦ 9. Commentary on the Bālapaṇḍita Sutta SN 12:19, |
19 , |
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♦ 19. navame avijjānīvaraṇassāti avijjāya nivāritassa. |
♦ 19. In the ninth, "of one veiled by ignorance": of one obstructed by ignorance. |
evamayaṃ kāyo samudāgatoti evaṃ avijjāya nivāritattā taṇhāya ca sampayuttattāyeva ayaṃ kāyo nibbatto. |
"thus this body has come to be": thus, because of being obstructed by ignorance and associated with craving, this body has been born. |
ayañceva kāyoti ayañcassa attano saviññāṇako kāyo. |
"and this very body": and this one's own body with consciousness. |
bahiddhā ca nāmarūpanti bahiddhā ca paresaṃ saviññāṇako kāyo. |
"and name-and-form externally": and the conscious body of others externally. |
attano ca parassa ca pañcahi khandhehi chahi āyatanehi cāpi ayaṃ attho dīpetabbova. |
This meaning should also be explained by the five aggregates and six sense bases of oneself and another. |
itthetaṃ dvayanti evametaṃ dvayaṃ. |
"thus this duality": thus this is a duality. |
dvayaṃ paṭicca phassoti aññattha cakkhurūpādīni dvayāni paṭicca cakkhusamphassādayo vuttā, idha pana ajjhattikabāhirāni āyatanāni. |
"in dependence on a duality, there is contact": elsewhere, in dependence on dualities like the eye and form, eye-contact and so on are mentioned; here, however, the internal and external sense bases. |
mahādvayaṃ nāma kiretaṃ. |
This is said to be the great duality. |
saḷevāyatanānīti saḷeva phassāyatanāni phassakāraṇāni. |
"the six very sense bases": the six very bases of contact, the causes of contact. |
yehi phuṭṭhoti yehi kāraṇabhūtehi āyatanehi uppannena phassena phuṭṭho. |
"touched by which": touched by the contact that has arisen from those causes which are the bases. |
aññatarenāti ettha paripuṇṇavasena aññataratā veditabbā. |
"by one or another": here, the one-or-another-ness should be understood in terms of completeness. |
tatrāti tasmiṃ bālapaṇḍitānaṃ kāyanibbattanādimhi. |
"therein": in that matter of the arising of the body of the foolish and the wise. |
ko adhippayāsoti ko adhikapayogo. |
"what is the special effort?": what is the additional application? |
♦ bhagavaṃmūlakāti bhagavā mūlaṃ etesanti bhagavaṃmūlakā. |
♦ "rooted in the Blessed One": the Blessed One is the root of these, so rooted in the Blessed One. |
idaṃ vuttaṃ hoti — ime, bhante, amhākaṃ dhammā pubbe kassapasammāsambuddhena uppāditā, tasmiṃ parinibbute ekaṃ buddhantaraṃ añño samaṇo vā brāhmaṇo vā ime dhamme uppādetuṃ samattho nāma nāhosi, bhagavatā pana no ime dhammā uppāditā. |
This is what is said: — These dhammas of ours, venerable sir, were formerly produced by the Perfectly Enlightened Buddha Kassapa; when he had passed into Parinibbāna, for one Buddha-interval, no other ascetic or brahmin was capable of producing these dhammas. But for us, these dhammas have been produced by the Blessed One. |
bhagavantañhi nissāya mayaṃ ime dhamme ājānāma paṭivijjhāmāti evaṃ bhagavaṃmūlakā no, bhante, dhammāti. |
For it is in dependence on the Blessed One that we know and penetrate these dhammas. Thus, our dhammas, venerable sir, are rooted in the Blessed One. |
bhagavaṃnettikāti bhagavā hi dhammānaṃ netā vinetā anunetā, yathāsabhāvato pāṭiyekkaṃ pāṭiyekkaṃ nāmaṃ gahetvā dassetāti dhammā bhagavaṃnettikā nāma honti. |
"led by the Blessed One": for the Blessed One is the leader, the guide, the persuader of the dhammas; because he shows them, taking the name of each one according to its own nature, the dhammas are said to be led by the Blessed One. |
bhagavaṃpaṭisaraṇāti catubhūmakadhammā sabbaññutaññāṇassa āpāthaṃ āgacchamānā bhagavati paṭisaranti nāmāti bhagavaṃpaṭisaraṇā. |
"with the Blessed One as their resort": the dhammas of the four planes, coming into the range of the knowledge of omniscience, resort to the Blessed One, so they have the Blessed One as their resort. |
paṭisarantīti samosaranti. |
"they resort": they converge. |
apica mahābodhimaṇḍe nisinnassa bhagavato paṭivedhavasena phasso āgacchati “ahaṃ bhagavā kinnāmo”ti? |
Moreover, for the Blessed One seated at the Mahabodhi throne, contact comes by way of penetration, "What is my name, Blessed One?" |
tvaṃ phusanaṭṭhena phasso nāma. |
You are called contact in the sense of contacting. |
vedanā, saññā, saṅkhārā, viññāṇaṃ āgacchati “ahaṃ bhagavā kinnāman”ti, tvaṃ vijānanaṭṭhena viññāṇaṃ nāmāti evaṃ catubhūmakadhammānaṃ yathāsabhāvato pāṭiyekkaṃ pāṭiyekkaṃ nāmaṃ gaṇhanto bhagavā dhamme paṭisaratīti bhagavaṃpaṭisaraṇā. |
Feeling, perception, formations, consciousness come, "What is my name, Blessed One?", "You are called consciousness in the sense of cognizing." Thus, the Blessed One, taking the name of each of the dhammas of the four planes according to its own nature, resorts to the dhammas, so they have the Blessed One as their resort. |
bhagavantaṃyeva paṭibhātūti bhagavatova etassa bhāsitassa attho upaṭṭhātu, tumheyeva no kathetvā dethāti attho. |
"may it be clear to the Blessed One himself": may the meaning of this utterance be present to the Blessed One himself; you yourself explain it to us, is the meaning. |
♦ sā ceva avijjāti ettha kiñcāpi sā avijjā ca taṇhā ca kammaṃ javāpetvā paṭisandhiṃ ākaḍḍhitvā niruddhā, yathā pana ajjāpi yaṃ hiyyo bhesajjaṃ pītaṃ, tadeva bhojanaṃ bhuñjāti sarikkhakattena tadevāti vuccati, evamidhāpi sā ceva avijjā sā ca taṇhāti idampi sarikkhakattena vuttaṃ. |
♦ "that very ignorance": here, although that ignorance and that craving, having impelled the kamma and drawn in the rebirth, have ceased, just as what medicine was drunk yesterday is still today, by its similarity, called "that very thing," as in "eats that very food," so here too, "that very ignorance" and "that craving" are said by way of similarity. |
brahmacariyanti maggabrahmacariyaṃ. |
"the holy life": the holy life of the path. |
dukkhakkhayāyāti vaṭṭadukkhassa khayatthāya. |
"for the destruction of suffering": for the destruction of the suffering of the round of existence. |
kāyūpago hotīti aññaṃ paṭisandhikāyaṃ upagantā hoti. |
"becomes one who goes to a body": becomes one who goes to another rebirth-body. |
yadidaṃ brahmacariyavāsoti yo ayaṃ maggabrahmacariyavāso, ayaṃ bālato paṇḍitassa visesoti dasseti. |
"that is, the dwelling in the holy life": that which is the dwelling in the holy life of the path, this is the difference between the wise and the foolish, he shows. |
iti imasmiṃ sutte sabbopi sapaṭisandhiko puthujjano “bālo”ti, appaṭisandhiko khīṇāsavo “paṇḍito”ti vutto. |
Thus, in this sutta, every worldling with rebirth is called "foolish," and the one without rebirth, whose cankers are destroyed, is called "wise." |
sotāpannasakadāgāmianāgāmino pana “paṇḍitā”ti vā “bālā”ti vā na vattabbā, bhajamānā pana paṇḍitapakkhaṃ bhajanti. |
But the stream-enterer, once-returner, and non-returner should not be called "wise" or "foolish," but if they are to be classified, they are classified with the wise. |
navamaṃ. |
The ninth. |
♦ 10. paccayasuttavaṇṇanā SN 12: SN 12.20 |
♦ 10. Commentary on the Paccaya Sutta SN 12:20, |
20 , |
|
♦ 20. dasame paṭiccasamuppādañca vo bhikkhave, desessāmi paṭiccasamuppanne ca dhammeti satthā imasmiṃ sutte paccaye ca paccayanibbatte ca sabhāvadhamme desessāmīti ubhayaṃ ārabhi. |
♦ 20. In the tenth, "I will teach you, O monks, dependent origination and dependently arisen dhammas": the Teacher, in this sutta, began both, saying, "I will teach the conditions and the dhammas produced by conditions, which are things in themselves." |
uppādā vā tathāgatānanti tathāgatānaṃ uppādepi, buddhesu uppannesu anuppannesupi jātipaccayā jarāmaraṇaṃ, jātiyeva jarāmaraṇassa paccayo. |
"Whether Tathāgatas arise or not": even when Tathāgatas arise, whether Buddhas arise or do not arise, with birth as condition, there is old age and death; birth itself is the condition for old age and death. |
ṭhitāva sā dhātūti ṭhitova so paccayasabhāvo, na kadāci jāti jarāmaraṇassa paccayo na hoti. |
"that element stands": that very nature of condition stands; at no time is birth not a condition for old age and death. |
dhammaṭṭhitatā dhammaniyāmatāti imehipi dvīhi paccayameva katheti. |
"the stability of the Dhamma, the lawfulness of the Dhamma": with these two as well, he speaks only of the condition. |
paccayena hi paccayuppannā dhammā tiṭṭhanti, tasmā paccayova “dhammaṭṭhitatā”ti vuccati. |
For by the condition, the conditionally arisen dhammas stand; therefore, the condition itself is called "the stability of the Dhamma." |
paccayo dhamme niyameti, tasmā “dhammaniyāmatā”ti vuccati. |
The condition determines the dhammas; therefore, it is called "the lawfulness of the Dhamma." |
idappaccayatāti imesaṃ jarāmaraṇādīnaṃ paccayā idappaccayā, idappaccayāva idappaccayatā. |
"this-conditionality": the conditions for these things like old age and death are 'this-condition'; 'this-condition' itself is this-conditionality. |
tanti taṃ paccayaṃ. |
"that": that condition. |
abhisambujjhatīti ñāṇena abhisambujjhati. |
"fully awakens to": fully awakens to with knowledge. |
abhisametīti ñāṇena abhisamāgacchati. |
"fully comprehends": fully comes to with knowledge. |
ācikkhatīti katheti. |
"declares": tells. |
desetīti dasseti. |
"teaches": shows. |
paññāpetīti jānāpeti. |
"makes known": makes known. |
paṭṭhapetīti ñāṇamukhe ṭhapeti. |
"establishes": places in the forefront of knowledge. |
vivaratīti vivaritvā dasseti. |
"reveals": reveals and shows. |
vibhajatīti vibhāgato dasseti. |
"analyzes": shows by way of analysis. |
uttānīkarotīti pākaṭaṃ karoti. |
"makes plain": makes clear. |
passathāti cāhāti passatha iti ca vadati. |
"and says 'see'": and says 'see'. |
kinti? jātipaccayā, bhikkhave, jarāmaraṇantiādi. |
What? "With birth as condition, O monks, old age and death," and so on. |
♦ iti kho, bhikkhaveti evaṃ kho, bhikkhave. |
♦ "Thus, O monks": so, O monks. |
yā tatrāti yā tesu “jātipaccayā jarāmaraṇan”tiādīsu. |
"that which therein": that which in those phrases, "with birth as condition, old age and death," and so on. |
tathatātiādīni paccayākārasseva vevacanāni. |
"suchness," etc., are synonyms for the causal structure itself. |
so tehi tehi paccayehi anūnādhikeheva tassa tassa dhammassa sambhavato tathatāti, sāmaggiṃ upagatesu paccayesu muhuttampi tato nibbattānaṃ dhammānaṃ asambhavābhāvato avitathatāti, aññadhammapaccayehi aññadhammānuppattito anaññathatāti, jarāmaraṇādīnaṃ paccayato vā paccayasamūhato vā idappaccayatāti vutto. |
It is called "suchness" (tathatā) because of the arising of each dhamma from those very conditions, neither more nor less; "un-otherwiseness" (avitathatā) because of the non-absence of arising of the dhammas produced from them for even a moment when the conditions have come together; "not-otherwiseness" (anaññathatā) because of the non-arising of other dhammas from the conditions of other dhammas; and it is called "this-conditionality" (idappaccayatā) from the condition or the collection of conditions of old age and death, etc. |
tatrāyaṃ vacanattho — imesaṃ paccayā idappaccayā, idappaccayā eva idappaccayatā, idappaccayānaṃ vā samūho idappaccayatā. |
Therein, this is the etymological meaning: the conditions of these are 'this-condition'; 'this-condition' itself is this-conditionality; or the collection of 'this-conditions' is this-conditionality. |
lakkhaṇaṃ panettha saddasatthato veditabbaṃ. |
The characteristic here should be known from the Saddasattha (science of grammar). |
♦ aniccanti hutvā abhāvaṭṭhena aniccaṃ. |
♦ "Impermanent": impermanent in the sense of having been and then not being. |
ettha ca aniccanti na jarāmaraṇaṃ aniccaṃ, aniccasabhāvānaṃ pana khandhānaṃ jarāmaraṇattā aniccaṃ nāma jātaṃ. |
And here, "impermanent" does not mean old age and death are impermanent, but because of the old age and death of the aggregates which are of an impermanent nature, it is called impermanent. |
saṅkhatādīsupi eseva nayo. |
In "conditioned," etc., this is the same method. |
ettha ca saṅkhatanti paccayehi samāgantvā kataṃ. |
And here, "conditioned" means made by the coming together of conditions. |
paṭiccasamuppannanti paccaye nissāya uppannaṃ. |
"dependently arisen" means arisen in dependence on conditions. |
khayadhammanti khayasabhāvaṃ. |
"of a nature to decay": of a nature to decay. |
vayadhammanti vigacchanakasabhāvaṃ. |
"of a nature to vanish": of a nature to disappear. |
virāgadhammanti virajjanakasabhāvaṃ. |
"of a nature to fade away": of a nature to become dispassionate. |
nirodhadhammanti nirujjhanakasabhāvaṃ. |
"of a nature to cease": of a nature to cease. |
jātiyāpi vuttanayeneva aniccatā veditabbā. |
The impermanence of birth too should be understood in the way that has been stated. |
janakapaccayānaṃ vā kiccānubhāvakkhaṇe diṭṭhattā ekena pariyāyenettha aniccātiādīni yujjantiyeva. |
Or, because the efficacy of the generating conditions is seen at the moment, "impermanent," etc., are indeed appropriate here in one way. |
bhavādayo aniccādisabhāvāyeva. |
Existence and so on are of an impermanent nature. |
♦ sammappaññāyāti savipassanāya maggapaññāya. |
♦ "with right wisdom": with the wisdom of the path, together with insight. |
pubbantanti purimaṃ atītanti attho. |
"the past end": the past, the past, is the meaning. |
ahosiṃ nu khotiādīsu “ahosiṃ nu kho nanu kho”ti sassatākārañca adhiccasamuppattiākārañca nissāya atīte attano vijjamānatañca avijjamānatañca kaṅkhati. |
In "Was I indeed," and so on: "Was I indeed, was I not indeed," he doubts his own existence and non-existence in the past, relying on the eternalist and fortuitous-arising views. |
kiṃ kāraṇanti na vattabbaṃ, ummattako viya bālaputhujjano yathā vā tathā vā pavattati. |
"For what reason" should not be said; like a madman, the foolish worldling behaves in any way whatsoever. |
kiṃ nu kho ahosinti jātiliṅgupapattiyo nissāya “khattiyo nu kho ahosiṃ, brāhmaṇavessasuddagahaṭṭhapabbajitadevamanussānaṃ aññataro”ti kaṅkhati. |
What was I indeed?": relying on birth, lineage, and rebirth, he doubts, "Was I a khattiya, or a brahmin, vessa, sudda, householder, renunciant, one among the devas and humans? |
kathaṃ nu khoti saṇṭhānākāraṃ nissāya “dīgho nu kho ahosiṃ rassaodātakaṇhapamāṇikāppamāṇikādīnaṃ aññataro”ti kaṅkhati. |
How was I indeed?": relying on form and appearance, he doubts, "Was I tall, or one among the short, fair, dark, of medium build, of slight build, etc.? |
keci pana “issaranimmānādīni nissāya ‘kena nu kho kāraṇena ahosin’ti hetuto kaṅkhatī”ti vadanti. |
Some, however, say, "relying on divine creation, etc., he doubts the cause, 'for what reason was I?'" |
kiṃ hutvā kiṃ ahosinti jātiādīni nissāya “khattiyo hutvā nu kho brāhmaṇo ahosiṃ ... pe ... devo hutvā manusso”ti attano paramparaṃ kaṅkhati. |
Having been what, what was I?": relying on birth, etc., he doubts his own succession, "Having been a khattiya, was I a brahmin... and so on... having been a deva, a human? |
sabbattheva pana addhānanti kālādhivacanametaṃ. |
But "addha" (time-period) is a synonym for time everywhere. |
aparantanti anāgataṃ antaṃ. |
"the future end": the future end. |
bhavissāmi nu kho nanu khoti sassatākārañca ucchedākārañca nissāya anāgate attano vijjamānatañca avijjamānatañca kaṅkhati. |
"Will I be indeed, will I not be indeed?": relying on the eternalist and annihilationist views, he doubts his own existence and non-existence in the future. |
sesamettha vuttanayameva. |
The rest here is as stated. |
♦ etarahi vā paccuppannaṃ addhānanti idāni vā paṭisandhimādiṃ katvā cutipariyantaṃ sabbampi vattamānakālaṃ gahetvā. |
♦ "or now, the present time": or now, taking the entire present time, starting from rebirth and ending with death. |
ajjhattaṃ kathaṃkathī bhavissatīti attano khandhesu vicikicchī bhavissati. |
"will he be perplexed about himself?": will he be uncertain about his own aggregates? |
ahaṃ nu khosmīti attano atthibhāvaṃ kaṅkhati. |
"Am I indeed?": he doubts his own existence. |
yuttaṃ panetanti? |
Is this proper? |
yuttaṃ ayuttanti kā ettha cintā. |
Whether it is proper or improper, what thought is there in this? |
apicettha idaṃ vatthumpi udāharanti — cūḷamātāya kira putto muṇḍo, mahāmātāya putto amuṇḍo, taṃ puttaṃ muṇḍesuṃ, so uṭṭhāya “ahaṃ nu kho cūḷamātāya putto”ti cintesi. |
Moreover, they also cite this story here: It is said that the son of the younger mother was bald, the son of the elder mother was not bald. They shaved that son's head. He got up and thought, "Am I the son of the younger mother?" |
evaṃ ahaṃ nu khosmīti kaṅkhā hoti. |
Thus the doubt, "Am I indeed?" arises. |
no nu khosmīti attano natthibhāvaṃ kaṅkhati. |
"Am I not indeed?": he doubts his own non-existence. |
tatrāpi idaṃ vatthu — eko kira macche gaṇhanto udake ciraṭṭhānena sītibhūtaṃ attano ūruṃ macchoti cintetvā pahari. |
There too, this is the story: A certain man, while catching fish, due to standing in the water for a long time, thought his own cold thigh was a fish and struck it. |
aparo susānapasse khettaṃ rakkhanto bhīto saṅkuṭito sayi, so paṭibujjhitvā attano jaṇṇukāni dve yakkhāti cintetvā pahari. |
Another, while guarding a field near a cemetery, lay down curled up in fear. Waking up, he thought his two knees were two yakkhas and struck them. |
evaṃ no nu khosmīti kaṅkhati. |
Thus he doubts, "Am I not indeed?" |
♦ kiṃ nu khosmīti khattiyova samāno attano khattiyabhāvaṃ kaṅkhati. |
♦ "What am I indeed?": being a khattiya, he doubts his own khattiya-hood. |
eseva nayo sesesupi. |
This is the same method in the others as well. |
devo pana samāno devabhāvaṃ ajānanto nāma natthi, sopi pana “ahaṃ rūpī nu kho arūpī nu kho”tiādinā nayena kaṅkhati. |
A deva, however, being a deva, is not one who does not know his deva-hood, but he too doubts in the way of "Am I with form, or am I without form?" and so on. |
khattiyādayo kasmā na jānantīti ce? |
If it is asked, why do khattiyas and so on not know? |
apaccakkhā tesaṃ tattha tattha kule uppatti. |
Their birth in each respective family is not directly perceived. |
gahaṭṭhāpi ca potthalikādayo pabbajitasaññino, pabbajitāpi “kuppaṃ nu kho me kamman”tiādinā nayena gahaṭṭhasaññino. |
And householders like the Potthalikas have the perception of being renunciants, and renunciants, by way of "Is my kamma defective?" and so on, have the perception of being householders. |
manussāpi ca rājāno viya attani devasaññino honti. |
And humans, like kings, have the perception of being devas in themselves. |
kathaṃ nu khosmīti vuttanayameva. |
"How am I indeed?": it is as stated. |
kevalañhettha abbhantare jīvo nāma atthīti gahetvā tassa saṇṭhānākāraṃ nissāya “dīgho nu khosmi rassacaturassachaḷaṃsāṭṭhaṃsasoḷasaṃsādīnaṃ aññatarappakāro”ti kaṅkhanto kathaṃ nu khosmīti? |
But here, having taken it that there is a soul inside, and relying on its form and appearance, doubting, "Am I long, or one of the kinds, short, square, hexagonal, octagonal, sixteen-sided, etc.?", "how am I indeed?" |
kaṅkhatīti veditabbo. |
he doubts, it should be understood. |
sarīrasaṇṭhānaṃ pana paccuppannaṃ ajānanto nāma natthi. |
But there is no one who does not know the form of the body in the present. |
kuto āgato so kuhiṃ gāmī bhavissatīti attabhāvassa āgatigatiṭṭhānaṃ kaṅkhanto evaṃ kaṅkhati. |
"From where has this being come, where will he go?": doubting the place of coming and going of the personal existence, he doubts thus. |
ariyasāvakassāti idha sotāpanno adhippeto, itarepi pana tayo avāritāyevāti. |
"of a noble disciple": here a stream-enterer is intended, but the other three are not excluded. |
dasamaṃ. |
The tenth. |
♦ āhāravaggo dutiyo. |
♦ The Āhāra chapter is the second. |
♦ 3. dasabalavaggo |
♦ 3. Dasabala Chapter |
♦ 1. dasabalasuttavaṇṇanā SN 12.21 |
♦ 1. Commentary on the Dasabala Sutta |
♦ 21. dasabalavaggassa paṭhamaṃ dutiyasseva saṅkhepo. |
♦ 21. The first of the Dasabala chapter is a summary of the second. |
♦ 2. dutiyadasabalasuttavaṇṇanā SN 12.22 |
♦ 2. Commentary on the Second Dasabala Sutta |
♦ 22. dutiyaṃ bhagavatā attano ajjhāsayassa vasena vuttaṃ. |
♦ 22. The second was spoken by the Blessed One according to his own inclination. |
tattha dasabalasamannāgatoti dasahi balehi samannāgato. |
Therein, "endowed with the ten powers" means endowed with the ten powers. |
balañca nāmetaṃ duvidhaṃ kāyabalañca ñāṇabalañca. |
And 'power' is of two kinds: physical power and power of knowledge. |
tesu tathāgatassa kāyabalaṃ hatthikulānusārena veditabbaṃ. |
Among them, the physical power of the Tathāgata should be understood according to the elephant clans. |
vuttañhetaṃ porāṇehi — |
This is said by the ancients: |
♦ “kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ. |
♦ "Kāḷāvaka and Gaṅgeyya, Paṇḍara, Tamba, Piṅgala. |
♦ gandhamaṅgalahemañca, uposathachaddantime dasā”ti. |
♦ Gandha, Maṅgala, Hema, and Uposatha, Chaddanta, these are the ten." |
. — |
. — |
♦ imāni dasa hatthikulāni. |
♦ These are the ten elephant clans. |
tattha kāḷāvakanti pakatihatthikulaṃ daṭṭhabbaṃ. |
Therein, Kāḷāvaka should be understood as the ordinary elephant clan. |
yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kāḷāvakassa hatthino. |
The physical power of ten men is that of one Kāḷāvaka elephant. |
yaṃ dasannaṃ kāḷāvakānaṃ balaṃ, taṃ ekassa gaṅgeyyassa. |
The power of ten Kāḷāvakas is that of one Gaṅgeyya. |
yaṃ dasannaṃ gaṅgeyyānaṃ, taṃ ekassa paṇḍarassa. |
The power of ten Gaṅgeyyas is that of one Paṇḍara. |
yaṃ dasannaṃ paṇḍarānaṃ, taṃ ekassa tambassa. |
The power of ten Paṇḍaras is that of one Tamba. |
yaṃ dasannaṃ tambānaṃ, taṃ ekassa piṅgalassa. |
The power of ten Tambas is that of one Piṅgala. |
yaṃ dasannaṃ piṅgalānaṃ, taṃ ekassa gandhahatthino. |
The power of ten Piṅgalas is that of one Gandha elephant. |
yaṃ dasannaṃ gandhahatthīnaṃ, taṃ ekassa maṅgalassa. |
The power of ten Gandha elephants is that of one Maṅgala. |
yaṃ dasannaṃ maṅgalānaṃ, taṃ ekassa hemavatassa. |
The power of ten Maṅgalas is that of one Hemavata. |
yaṃ dasannaṃ hemavatānaṃ, taṃ ekassa uposathassa. |
The power of ten Hemavatas is that of one Uposatha. |
yaṃ dasannaṃ uposathānaṃ, taṃ ekassa chaddantassa. |
The power of ten Uposathas is that of one Chaddanta. |
yaṃ dasannaṃ chaddantānaṃ, taṃ ekassa tathāgatassa. |
The power of ten Chaddantas is that of one Tathāgata. |
nārāyanasaṅghātabalantipi idameva vuccati. |
This is also called the power of the assembly of Nārāyaṇa. |
tadetaṃ pakatihatthigaṇanāya hatthīnaṃ koṭisahassānaṃ, purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti. |
This is the power of a thousand million elephants by the count of ordinary elephants, and the power of ten thousand million men by the count of men. |
idaṃ tāva tathāgatassa kāyabalaṃ. |
This, so far, is the physical power of the Tathāgata. |
“dasabalasamannāgato”ti ettha pana etaṃ saṅgahaṃ na gacchati. |
But in "endowed with the ten powers," this is not included. |
etañhi bāhirakaṃ lāmakaṃ tiracchānagatānaṃ sīhādīnampi hoti. |
For this is external, base, and belongs even to animals like lions. |
etañhi nissāya dukkhapariññā vā samudayappahānaṃ vā maggabhāvanā vā phalasacchikiriyā vā natthi. |
For in dependence on this, there is no understanding of suffering, or abandoning of the origin, or development of the path, or realization of the fruit. |
aññaṃ pana dasasu ṭhānesu akampanatthena upatthambhanatthena ca dasavidhaṃ ñāṇabalaṃ nāma atthi. |
But there is another ten-fold power of knowledge, by its unshakeability and support in ten places. |
taṃ sandhāya vuttaṃ “dasabalasamannāgato”ti. |
It is with reference to that that it is said, "endowed with the ten powers." |
♦ katamaṃ pana tanti? |
♦ But what is that? |
ṭhānāṭṭhānādīnaṃ yathābhūtaṃ jānanaṃ. |
Knowing possibility and impossibility as they really are. |
seyyathidaṃ — ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato jānanaṃ ekaṃ, atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso yathābhūtaṃ vipākajānanaṃ ekaṃ, sabbatthagāminipaṭipadājānanaṃ ekaṃ, anekadhātunānādhātulokajānanaṃ ekaṃ, parasattānaṃ parapuggalānaṃ nānādhimuttikatājānanaṃ ekaṃ, tesaṃyeva indriyaparopariyattajānanaṃ ekaṃ, jhānavimokkhasamādhisamāpattīnaṃ saṃkilesavodānavuṭṭhānajānanaṃ ekaṃ, pubbenivāsajānanaṃ ekaṃ, sattānaṃ cutūpapātajānanaṃ ekaṃ, āsavakkhayajānanaṃ ekanti. |
To wit: knowing possibility as possibility and impossibility as impossibility is one; knowing as it really is the result of past, future, and present actions undertaken, according to their place and cause, is one; knowing the path that leads everywhere is one; knowing the world with its many and various elements is one; knowing the various dispositions of other beings, other individuals, is one; knowing the superiority and inferiority of their faculties is one; knowing the defilement, purity, and emergence of the jhānas, liberations, concentrations, and attainments is one; knowing past lives is one; knowing the passing away and rebirth of beings is one; knowing the destruction of the cankers is one. |
abhidhamme pana — |
But in the Abhidhamma: |
♦ “idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. |
♦ "Here the Tathāgata understands possibility as possibility and impossibility as impossibility, as they really are. |
yampi tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. |
That the Tathāgata understands possibility as possibility and impossibility as impossibility, as they really are. |
idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī”ti. |
This is a Tathāgata-power of the Tathāgata, relying on which power the Tathāgata claims the foremost place, roars the lion's roar in the assemblies, and sets the Brahma-wheel in motion." |
♦ ādinā nayena vitthārato āgatāneva. |
♦ by the method starting with this, they have come in detail. |
atthavaṇṇanāpi nesaṃ vibhaṅgaṭṭhakathāyañceva papañcasūdaniyā ca majjhimaṭṭhakathāya sabbākārato vuttā. |
Their meaning-commentary is also given in full in the Vibhaṅgaṭṭhakathā and in the Papañcasūdanī Majjhimaṭṭhakathā. |
sā tattha vuttanayeneva gahetabbā. |
It should be taken in the way stated there. |
♦ catūhi ca vesārajjehīti ettha sārajjapaṭipakkhaṃ vesārajjaṃ, catūsu ṭhānesu vesārajjabhāvaṃ paccavekkhantassa uppannasomanassamayañāṇassetaṃ nāmaṃ. |
♦ "and with the four fearlessnesses": here, fearlessness (vesārajja) is the opposite of fear (sārajja); this is the name for the knowledge accompanied by joy that arises for one who reflects on the state of fearlessness in four places. |
katamesu catūsu? |
In which four? |
“sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā”tiādīsu codanāvatthūsu. |
In the grounds for accusation, such as "These dhammas are not fully awakened by you who claim to be a perfectly enlightened one." |
tatrāyaṃ pāḷi — |
Therein, this is the Pāli: |
♦ “cattārimāni, bhikkhave, tathāgatassa vesārajjāni ... pe .... katamāni cattāri? |
♦ "These four, O monks, are the Tathāgata's fearlessnesses... and so on... What four? |
‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ saha dhammena paṭicodessatīti nimittametaṃ, bhikkhave, na samanupassāmi. |
'These dhammas are not fully awakened by you who claim to be a perfectly enlightened one.' I do not see any ground, O monks, on which any ascetic or brahmin or deva or Māra or Brahmā or anyone in the world could rightly challenge me on this. |
etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. |
Not seeing this ground, O monks, I dwell secure, fearless, having attained fearlessness. |
‘khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti tatra vata maṃ ... pe ... ‘ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyā’ti tatra vata maṃ ... pe ... ‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti tatra vata maṃ samaṇo vā brāhmaṇo vā ... pe ... vesārajjappatto viharāmī”ti . |
'These cankers are not completely destroyed by you who claim to be one whose cankers are destroyed.' I do not see... and so on... 'Those things which you have declared to be obstructions are not really obstructive to one who indulges in them.' I do not see... and so on... 'The Dhamma taught by you for a certain purpose does not lead to the complete destruction of suffering for one who practices it.' I do not see any ground, O monks, on which any ascetic or brahmin... and so on... I dwell... having attained fearlessness." |
♦ āsabhaṃ ṭhānanti seṭṭhaṭṭhānaṃ uttamaṭṭhānaṃ. |
♦ "the foremost place": the best place, the highest place. |
āsabhā vā pubbabuddhā, tesaṃ ṭhānanti attho. |
Or, the former Buddhas are the foremost; their place, is the meaning. |
apica gavasatajeṭṭhako usabho, gavasahassajeṭṭhako vasabho, vajasatajeṭṭhako vā usabho, vajasahassajeṭṭhako vasabho, sabbagavaseṭṭho sabbaparissayasaho seto pāsādiko mahābhāravaho asanisatasaddehipi asampakampiyo nisabho, so idha usabhoti adhippeto. |
Moreover, the leader of a hundred cows is an usabha; the leader of a thousand cows is a vasabha. Or, the leader of a hundred herds is an usabha; the leader of a thousand herds is a vasabha. The best of all cows, who endures all hardships, is white, beautiful, a great burden-bearer, unshaken even by a hundred thunderclaps, is a nisabha; he is intended here as an usabha. |
idampi hi tassa pariyāyavacanaṃ. |
This is also a synonym for him. |
usabhassa idanti āsabhaṃ. |
The place of the usabha is 'āsabhaṃ'. |
ṭhānanti catūhi pādehi pathaviṃ uppīḷetvā avaṭṭhānaṃ . |
"place" means standing firm, pressing down on the earth with the four feet. |
idaṃ pana āsabhaṃ viyāti āsabhaṃ. |
But this is like the foremost, so 'āsabhaṃ'. |
yatheva hi nisabhasaṅkhāto usabho usabhabalena samannāgato catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi dasahi tathāgatabalehi samannāgato catūhi vesārajjapādehi aṭṭhaparisapathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiyo acalaṭṭhānena tiṭṭhati. |
Just as the usabha designated as nisabha, endowed with the strength of an usabha, stands with an unshakable stance, pressing down on the earth with its four feet, so the Tathāgata, endowed with the ten Tathāgata-powers, pressing down on the earth of the eight assemblies with the four feet of fearlessness, stands with an unshakable stance, unshakeable by any adversary or enemy in the world with its devas. |
evaṃ tiṭṭhamāno ca taṃ āsabhaṃ ṭhānaṃ paṭijānāti upagacchati na paccakkhāti, attani āropeti. |
And standing thus, he claims that foremost place, he accepts it, does not reject it, he attributes it to himself. |
tena vuttaṃ “āsabhaṃ ṭhānaṃ paṭijānātī”ti. |
Therefore it is said, "claims the foremost place." |
♦ parisāsūti “aṭṭha kho imā, sāriputta, parisā. |
♦ "in the assemblies": "There are these eight, Sāriputta, assemblies. |
katamā aṭṭha? |
What eight? |
khattiyaparisā brāhmaṇaparisā gahapatiparisā samaṇaparisā cātumahārājikaparisā tāvatiṃsaparisā māraparisā brahmaparisā”ti, imāsu aṭṭhasu parisāsu. |
The assembly of khattiyas, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Great Kings, the assembly of the Tāvatiṃsa, the assembly of Māra, the assembly of Brahmā." In these eight assemblies. |
sīhanādaṃ nadatīti seṭṭhanādaṃ abhītanādaṃ nadati, sīhanādasadisaṃ vā nādaṃ nadati. |
"roars the lion's roar": roars the best roar, the fearless roar, or roars a roar like a lion's roar. |
ayamattho sīhanādasuttena dīpetabbo. |
This meaning should be explained by the Sīhanāda Sutta. |
yathā vā sīho sahanato ceva hananato ca sīhoti vuccati, evaṃ tathāgato lokadhammānaṃ sahanato parappavādānañca hananato sīhoti vuccati. |
Or, just as a lion is called 'sīha' because of its courage (sahana) and its killing (hanana), so the Tathāgata is called 'sīha' because of his endurance of worldly conditions and his vanquishing of the doctrines of others. |
evaṃ vuttassa sīhassa nādaṃ sīhanādaṃ. |
The roar of the lion thus described is the 'sīhanāda'. |
tattha yathā sīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīhopi tathāgatabalehi samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso, “iti rūpan”tiādinā nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati. |
Therein, just as a lion, endowed with the strength of a lion, fearless everywhere, with hair not standing on end, roars the lion's roar, so the Tathāgata-lion, endowed with the Tathāgata-powers, fearless in the eight assemblies, with hair not standing on end, roars the lion's roar endowed with the splendor of various teachings in the manner of "thus is form," and so on. |
tena vuttaṃ “parisāsu sīhanādaṃ nadatī”ti. |
Therefore it is said, "roars the lion's roar in the assemblies." |
♦ brahmacakkaṃ pavattetīti ettha brahmanti seṭṭhaṃ uttamaṃ, visuddhassa dhammacakkassetaṃ adhivacanaṃ. |
♦ "sets the Brahma-wheel in motion": here 'Brahma' means best, supreme; this is a synonym for the pure Dhamma-wheel. |
taṃ pana dhammacakkaṃ duvidhaṃ hoti paṭivedhañāṇañca desanāñāṇañca. |
And that Dhamma-wheel is of two kinds: the knowledge of penetration and the knowledge of teaching. |
tattha paññāpabhāvitaṃ attano ariyaphalāvahaṃ paṭivedhañāṇaṃ, karuṇāpabhāvitaṃ sāvakānaṃ ariyaphalāvahaṃ desanāñāṇaṃ. |
Therein, the knowledge of penetration, developed by wisdom, brings about one's own noble fruit; the knowledge of teaching, developed by compassion, brings about the noble fruit for the disciples. |
tattha paṭivedhañāṇaṃ uppajjamānaṃ uppannanti duvidhaṃ. |
Therein, the knowledge of penetration is of two kinds: arising and arisen. |
tañhi abhinikkhamanato paṭṭhāya yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. |
For it, from the great renunciation up to the path of arahantship, is arising; at the moment of the fruit, it is called arisen. |
tusitabhavanato vā yāva mahābodhipallaṅke arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. |
Or, from the Tusita heaven up to the path of arahantship on the great Bodhi-throne, it is arising; at the moment of the fruit, it is called arisen. |
dīpaṅkarato vā paṭṭhāya yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. |
Or, from Dīpaṅkara onwards up to the path of arahantship, it is arising; at the moment of the fruit, it is called arisen. |
desanāñāṇampi pavattamānaṃ pavattanti duvidhaṃ. |
The knowledge of teaching is also of two kinds: proceeding and proceeded. |
tañhi yāva aññāsikoṇḍaññassa sotāpattimaggā pavattamānaṃ, phalakkhaṇe pavattaṃ nāma. |
For it, up to the path of stream-entry of Aññāsikoṇḍañña, is proceeding; at the moment of the fruit, it is called proceeded. |
tesu paṭivedhañāṇaṃ lokuttaraṃ, desanāñāṇaṃ lokiyaṃ. |
Among them, the knowledge of penetration is supramundane; the knowledge of teaching is worldly. |
ubhayampi panetaṃ aññehi asādhāraṇaṃ buddhānaṃyeva orasañāṇaṃ. |
But both of them are the personal knowledge of the Buddhas alone, not shared by others. |
♦ idāni yaṃ iminā ñāṇena samannāgato sīhanādaṃ nadati, taṃ dassetuṃ iti rūpantiādimāha. |
♦ Now, to show the lion's roar that he roars, endowed with this knowledge, he said, "thus is form," and so on. |
tattha iti rūpanti idaṃ rūpaṃ ettakaṃ rūpaṃ, ito uddhaṃ rūpaṃ natthīti ruppanasabhāvañceva bhūtupādāyabhedañca ādiṃ katvā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena anavasesarūpapariggaho vutto. |
Therein, "thus is form" means this is form, this much is form, beyond this there is no form. The complete grasp of form is stated, starting with its nature of being afflicted and its division into elements and derived matter, in terms of its characteristic, function, manifestation, and proximate cause. |
iti rūpassa samudayoti iminā evaṃ pariggahitassa rūpassa samudayo vutto. |
"thus the origin of form": by this, the origin of form thus grasped is stated. |
tattha itīti evaṃ samudayo hotīti attho. |
Therein, "thus" means in this way the origin occurs. |
tassa vitthāro “avijjāsamudayā rūpasamudayo taṇhāsamudayā, kammasamudayā āhārasamudayā rūpasamudayoti nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passatī”ti evaṃ veditabbo. |
Its detail should be understood thus: "with the origin of ignorance, there is the origin of form; with the origin of craving, with the origin of kamma, with the origin of food, there is the origin of form. One who sees the characteristic of arising also sees the arising of the form-aggregate." |
atthaṅgamepi “avijjānirodhā rūpanirodho ... pe ... vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa nirodhaṃ passatī”ti ayaṃ vitthāro. |
In "cessation" too, "with the cessation of ignorance, there is the cessation of form... and so on... one who sees the characteristic of change also sees the cessation of the form-aggregate," this is the detail. |
♦ iti vedanātiādīsupi ayaṃ vedanā ettakā vedanā, ito uddhaṃ vedanā natthi, ayaṃ saññā, ime saṅkhārā, idaṃ viññāṇaṃ ettakaṃ viññāṇaṃ, ito uddhaṃ viññāṇaṃ natthīti vedayitasañjānanābhisaṅkharaṇavijānanasabhāvañceva sukhādirūpasaññādiphassādicakkhuviññāṇādibhedañca ādiṃ katvā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena anavasesavedanāsaññāsaṅkhāraviññāṇapariggaho vutto. |
♦ In "thus is feeling," and so on too: this is feeling, this much is feeling, beyond this there is no feeling; this is perception, these are formations, this is consciousness, this much is consciousness, beyond this there is no consciousness. The complete grasp of feeling, perception, formations, and consciousness is stated, starting with their nature of feeling, perceiving, forming, and cognizing, and their division into pleasure, etc., form-perception, etc., contact, etc., eye-consciousness, etc., in terms of their characteristic, function, manifestation, and proximate cause. |
iti vedanāya samudayotiādīhi pana evaṃ pariggahitānaṃ vedanāsaññāsaṅkhāraviññāṇānaṃ samudayo vutto. |
"thus the origin of feeling," and so on, however, states the origin of feeling, perception, formations, and consciousness thus grasped. |
tatrāpi itīti evaṃ samudayo hotīti attho. |
There too, "thus" means in this way the origin occurs. |
tesampi vitthāro “avijjāsamudayā vedanāsamudayo”ti rūpe vuttanayeneva veditabbo. |
Their detail should also be understood in the way stated for form: "with the origin of ignorance, there is the origin of feeling." |
ayaṃ pana viseso — tīsu khandhesu “āhārasamudayā”ti avatvā “phassasamudayā”ti vattabbaṃ, viññāṇakkhandhe “nāmarūpasamudayā”ti. |
This, however, is the difference: in the three aggregates, instead of "with the origin of food," it should be said, "with the origin of contact"; in the consciousness-aggregate, "with the origin of name-and-form." |
atthaṅgamapadampi tesaṃyeva vasena yojetabbaṃ. |
The phrase about cessation should also be connected according to them. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārato pana udayabbayavinicchayo sabbākāraparipūro visuddhimagge vutto. |
In detail, however, the analysis of arising and passing away is given in full in the Visuddhimagga. |
♦ imasmiṃ sati idaṃ hotīti ayampi aparo sīhanādo. |
♦ "When this is, that is": this is another lion's roar. |
tassattho — imasmiṃ avijjādike paccaye sati idaṃ saṅkhārādikaṃ phalaṃ hoti. |
Its meaning is: when this condition, such as ignorance, is, that fruit, such as formations, is. |
imassuppādā idaṃ uppajjatīti imassa avijjādikassa paccayassa uppādā idaṃ saṅkhārādikaṃ phalaṃ uppajjati. |
"from the arising of this, that arises": from the arising of this condition, such as ignorance, that fruit, such as formations, arises. |
imasmiṃ asati idaṃ na hotīti imasmiṃ avijjādike paccaye asati idaṃ saṅkhārādikaṃ phalaṃ na hoti. |
"when this is not, that is not": when this condition, such as ignorance, is not, that fruit, such as formations, is not. |
imassa nirodhā idaṃ nirujjhatīti imassa avijjādikassa paccayassa nirodhā idaṃ saṅkhārādikaṃ phalaṃ nirujjhati. |
"from the cessation of this, that ceases": from the cessation of this condition, such as ignorance, that fruit, such as formations, ceases. |
idāni yathā taṃ hoti ceva nirujjhati ca, taṃ vitthārato dassetuṃ yadidaṃ avijjāpaccayā saṅkhārātiādimāha. |
Now, to show in detail how it is and how it ceases, he said, "that is, with ignorance as condition, formations," and so on. |
♦ evaṃ svākkhātoti evaṃ pañcakkhandhavibhajanādivasena suṭṭhu akkhāto kathito. |
♦ "thus well-proclaimed": thus well-proclaimed, well-spoken by way of the analysis of the five aggregates, and so on. |
dhammoti pañcakkhandhapaccayākāradhammo. |
"the Dhamma": the Dhamma of the five aggregates and the causal structure. |
uttānoti anikujjito. |
"uncovered": not turned upside down. |
vivaṭoti vivaritvā ṭhapito. |
"revealed": laid open by being revealed. |
pakāsitoti dīpito jotito. |
"made manifest": illuminated, made to shine. |
chinnapilotikoti pilotikā vuccati chinnaṃ bhinnaṃ tattha tattha sibbitagaṇṭhitaṃ jiṇṇavatthaṃ, taṃ yassa natthīti aṭṭhahatthaṃ navahatthaṃ vā ahatasāṭakaṃ nivattho, so chinnapilotiko nāma. |
with the patchwork removed": 'pilotikā' is called a torn, tattered, patched and knotted old cloth. He who does not have it, who wears a new cloth of eight or nine cubits, is called "one with the patchwork removed. |
ayampi dhammo tādiso. |
This Dhamma is also like that. |
na hettha kohaññādivasena chinnabhinnasibbitagaṇṭhitabhāvo atthi. |
There is no state of being torn, tattered, patched, or knotted here by way of deceit, etc. |
apica khuddakasāṭakopi pilotikāti vuccati, sā yassa natthi, aṭṭhanavahattho mahāpaṭo atthi, sopi chinnapilotiko, apagatapilotikoti attho. |
Moreover, even a small piece of cloth is called a 'pilotikā'; he who does not have it, but has a large cloth of eight or nine cubits, he too is one with the patchwork removed, meaning with the patchwork gone. |
tādiso ayaṃ dhammo. |
This Dhamma is like that. |
yathā hi catuhatthaṃ sāṭakaṃ gahetvā pariggahaṇaṃ karonto puriso ito cito ca añchanto kilamati, evaṃ bāhirakasamaye pabbajitā attano parittakaṃ dhammaṃ “evaṃ sati evaṃ bhavissatī”ti kappetvā kappetvā vaḍḍhentā kilamanti. |
For just as a man, taking a four-cubit cloth and trying to cover himself, struggles, pulling it from this side and that, so those who have gone forth in external systems, fashioning and extending their own small Dhamma, "if it is so, it will be so," they struggle. |
yathā pana aṭṭhahatthanavahatthena pariggahaṇaṃ karonto yathāruci pārupati na kilamati, natthi tattha añchitvā vaḍḍhanakiccaṃ; |
But just as one who covers himself with an eight- or nine-cubit cloth, covers himself as he pleases and does not struggle, there is no need to pull and extend it; |
evaṃ imasmimpi dhamme kappetvā kappetvā vibhajanakiccaṃ natthi, tehi tehi kāraṇehi mayāva ayaṃ dhammo suvibhatto suvitthāritoti idampi sandhāya “chinnapilotiko”ti āha. |
so in this Dhamma too, there is no need to fashion and analyze it; this Dhamma has been well-analyzed and well-expounded by me with these various reasons. With this in mind, he also said, "with the patchwork removed." |
apica kacavaropi pilotikāti vuccati, imasmiñca sāsane samaṇakacavaraṃ nāma patiṭṭhātuṃ na labhati. |
Moreover, 'pilotikā' is also called rubbish; and in this teaching, the rubbish of ascetics cannot find a place. |
tenevāha — |
Therefore he said: |
♦ “kāraṇḍavaṃ niddhamatha, kasambuṃ apakassatha. |
♦ "Throw out the kāraṇḍava-bird, remove the refuse. |
♦ tato palāpe vāhetha, assamaṇe samaṇamānine. |
♦ Then drive away the chaff, the false ascetics who pretend to be ascetics. |
♦ “niddhamitvāna pāpicche, pāpāacāragocare. |
♦ "Having thrown out those of evil wishes, of evil conduct and resort, |
♦ suddhā suddhehi saṃvāsaṃ, kappayavho patissatā. |
♦ let the pure associate with the pure, O mindful ones. |
♦ tato samaggā nipakā, dukkhassantaṃ karissathā”ti. |
♦ "Then, united and prudent, you will make an end of suffering." |
. |
. |
♦ iti samaṇakacavarassa chinnattāpi ayaṃ dhammo chinnapilotiko nāma hoti. |
♦ Thus, because the rubbish of ascetics is removed, this Dhamma is also called "one with the patchwork removed." |
♦ alamevāti yuttameva. |
♦ "It is enough": it is indeed proper. |
saddhāpabbajitenāti saddhāya pabbajitena. |
"for one gone forth out of faith": for one who has gone forth out of faith. |
kulaputtenāti dve kulaputtā ācārakulaputto jātikulaputto ca. |
"for a son of a good family": there are two kinds of sons of a good family, the son of a good family by conduct and the son of a good family by birth. |
tattha yo yato kutoci kulā pabbajitvā sīlādayo pañca dhammakkhandhe pūreti, ayaṃ ācārakulaputto nāma. |
Therein, he who, having gone forth from any family, fulfills the five groups of dhammas, starting with virtue, is called a son of a good family by conduct. |
yo pana yasakulaputtādayo viya jātisampannakulā pabbajito, ayaṃ jātikulaputto nāma. |
He who, however, has gone forth from a family of high birth, like the sons of noble families, is called a son of a good family by birth. |
tesu idha ācārakulaputto adhippeto. |
Among them, the son of a good family by conduct is intended here. |
sace pana jātikulaputto ācāravā hoti, ayaṃ uttamoyeva. |
But if a son of a good family by birth has good conduct, he is the best. |
evarūpena kulaputtena. |
By such a son of a good family. |
vīriyaṃ ārabhitunti caturaṅgasamannāgataṃ vīriyaṃ kātuṃ. |
"to arouse energy": to make an effort endowed with four factors. |
idānissa caturaṅgaṃ dassento kāmaṃ taco cātiādimāha. |
Now, to show its four factors, he said, "Willingly, let skin," and so on. |
ettha hi taco ekaṃ aṅgaṃ, nhāru ekaṃ, aṭṭhi ekaṃ, maṃsalohitaṃ ekanti. |
For here, skin is one factor, sinew is one, bone is one, and flesh and blood are one. |
idañca pana caturaṅgasamannāgataṃ vīriyaṃ adhiṭṭhahantena navasu ṭhānesu samādhātabbaṃ purebhatte pacchābhatte purimayāme majjhimayāme pacchimayāme gamane ṭhāne nisajjāya sayaneti. |
And this energy endowed with four factors should be resolved upon in nine situations: before the meal, after the meal, in the first watch, in the middle watch, in the last watch, when walking, standing, sitting, and lying down. |
♦ dukkhaṃ, bhikkhave, kusīto viharatīti imasmiṃ sāsane yo kusīto puggalo, so dukkhaṃ viharati. |
♦ "Painfully, O monks, does the lazy one dwell": in this teaching, the person who is lazy dwells painfully. |
bāhirasamaye pana yo kusīto, so sukhaṃ viharati. |
But in the external systems, he who is lazy dwells happily. |
vokiṇṇoti missībhūto. |
"mixed": mixed up. |
sadatthanti sobhanaṃ vā atthaṃ sakaṃ vā atthaṃ, ubhayenāpi arahattameva adhippetaṃ. |
"one's own good": either the good goal or one's own goal; in both ways, arahantship itself is intended. |
parihāpetīti hāpeti na pāpuṇāti. |
"neglects": causes to be lost, does not attain. |
kusītapuggalassa hi cha dvārāni aguttāni honti, tīṇi kammāni aparisuddhāni, ājīvaṭṭhamakaṃ sīlaṃ apariyodātaṃ, bhinnājīvo kulūpako hoti. |
For of a lazy person, the six doors are unguarded, the three kinds of kamma are impure, the eightfold virtue with livelihood as its eighth is not purified; with a broken livelihood, he becomes a frequenter of families. |
so sabrahmacārīnaṃ akkhimhi patitarajaṃ viya upaghātakaro hutvā dukkhaṃ viharati, pīṭhamaddano ceva hoti laṇḍapūrako ca, satthu ajjhāsayaṃ gahetuṃ na sakkoti, dullabhaṃ khaṇaṃ virādheti, tena bhutto raṭṭhapiṇḍopi na mahapphalo hoti. |
He, being an obstacle to his fellow monks like dust fallen into the eye, dwells painfully; he is both a seat-warmer and a filler of latrines, he cannot grasp the Teacher's intention, he misses the rare opportunity, and the country's alms-food eaten by him is not of great fruit. |
♦ āraddhavīriyo ca kho, bhikkhaveti āraddhavīriyo puggalo imasmiṃyeva sāsane sukhaṃ viharati. |
♦ "But the one with aroused energy, O monks": the person with aroused energy dwells happily in this very teaching. |
bāhirasamaye pana yo āraddhavīriyo, so dukkhaṃ viharati. |
But in the external systems, he who has aroused energy dwells painfully. |
pavivittoti vivitto viyutto hutvā. |
"secluded": being secluded, detached. |
sadatthaṃ paripūretīti arahattaṃ pāpuṇāti. |
"fulfills one's own good": attains arahantship. |
āraddhavīriyassa hi cha dvārāni suguttāni honti, tīṇi kammāni parisuddhāni, ājīvaṭṭhamakaṃ sīlaṃ pariyodātaṃ sabrahmacārīnaṃ akkhimhi susītalañjanaṃ viya dhātugatacandanaṃ viya ca manāpo hutvā sukhaṃ viharati, satthu ajjhāsayaṃ gahetuṃ sakkoti. |
For of one with aroused energy, the six doors are well-guarded, the three kinds of kamma are pure, the eightfold virtue with livelihood as its eighth is purified; being pleasant to his fellow monks like cool collyrium in the eye or like sandalwood from the Dhātu mountain, he dwells happily; he is able to grasp the Teacher's intention. |
satthā hi -- |
For the Teacher: |
♦ “ciraṃ jīva mahāvīra, kappaṃ tiṭṭha mahāmunī”ti -- |
♦ "Live long, great hero, stand for an aeon, great sage," -- |
♦ evaṃ gotamiyā vandito, “na kho, gotami, tathāgatā evaṃ vanditabbā”ti paṭikkhipitvā tāya yācito vanditabbākāraṃ ācikkhanto evamāha — |
♦ when paid homage to thus by Gotamī, he rejected it, saying, "Not so, Gotamī, should Tathāgatas be paid homage to," and when requested by her, explaining the way to pay homage, he said this: |
♦ “āraddhavīriye pahitatte, niccaṃ daḷhaparakkame. |
♦ "See the united disciples, with aroused energy, striving, always of firm resolve. |
♦ samagge sāvake passa, esā buddhāna vandanā”ti. |
♦ This is the homage to the Buddhas." |
. |
. |
♦ evaṃ āraddhavīriyo satthu ajjhāsayaṃ gahetuṃ sakkoti, dullabhaṃ khaṇaṃ na virādheti. |
♦ Thus, one with aroused energy is able to grasp the Teacher's intention; he does not miss the rare opportunity. |
tassa hi buddhuppādo dhammadesanā saṅghasuppaṭipatti saphalā hoti saudrayā, raṭṭhapiṇḍopi tena bhutto mahapphalo hoti. |
For him, the arising of a Buddha, the teaching of the Dhamma, and the good practice of the Sangha are fruitful, they bear fruit; and the country's alms-food eaten by him is of great fruit. |
♦ hīnena aggassāti hīnāya saddhāya hīnena vīriyena hīnāya satiyā hīnena samādhinā hīnāya paññāya aggasaṅkhātassa arahattassa patti nāma na hoti. |
♦ "by the inferior, of the supreme": by inferior faith, inferior energy, inferior mindfulness, inferior concentration, and inferior wisdom, there is no attainment of the supreme, which is designated as arahantship. |
aggena ca khoti aggehi saddhādīhi aggassa arahattassa patti hoti. |
"and by the supreme": by the supreme faith, etc., there is attainment of the supreme arahantship. |
maṇḍapeyyanti pasannaṭṭhena maṇḍaṃ, pātabbaṭṭhena peyyaṃ. |
"the cream to be drunk": 'maṇḍa' (cream) in the sense of being clear, 'peyya' (to be drunk) in the sense of being drinkable. |
yañhi pivitvā antaravīthiyaṃ patito visaññī attano sāṭakādīnampi assāmiko hoti, taṃ pasannampi na pātabbaṃ, mayhaṃ pana sāsanaṃ evaṃ pasannañca pātabbañcāti dassento “maṇḍapeyyan”ti āha. |
For that which, having drunk, one falls down in the middle of the street, unconscious, not even owning one's own clothes, that, even if it is clear, should not be drunk. But my teaching is both so clear and so drinkable. Showing this, he said, "the cream to be drunk." |
♦ tattha tividho maṇḍo — desanāmaṇḍo, paṭiggahamaṇḍo, brahmacariyamaṇḍoti. |
♦ Therein, the cream is of three kinds: the cream of teaching, the cream of reception, and the cream of the holy life. |
katamo desanāmaṇḍo? |
What is the cream of teaching? |
catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, catunnaṃ satipaṭṭhānānaṃ ... pe ... ariyassa aṭṭhaṅgikassa maggassa ācikkhanā ... pe ... uttānīkammaṃ, ayaṃ desanāmaṇḍo. |
The declaring of the four noble truths, the teaching, making known, establishing, revealing, analyzing, making plain; the declaring of the four foundations of mindfulness... and so on... the declaring of the noble eightfold path... and so on... making plain; this is the cream of teaching. |
katamo paṭiggahamaṇḍo? |
What is the cream of reception? |
bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā ye vā panaññepi keci viññātāro, ayaṃ paṭiggahamaṇḍo. |
Monks, nuns, laymen, laywomen, devas, humans, or whoever else are intelligent beings; this is the cream of reception. |
katamo brahmacariyamaṇḍo? |
What is the cream of the holy life? |
ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ — sammādiṭṭhi ... pe ... sammāsamādhi, ayaṃ brahmacariyamaṇḍo. |
This very noble eightfold path, that is, right view... and so on... right concentration; this is the cream of the holy life. |
apica adhimokkhamaṇḍo saddhindriyaṃ, assaddhiyaṃ kasaṭo, assaddhiyaṃ kasaṭaṃ chaḍḍetvā saddhindriyassa adhimokkhamaṇḍaṃ pivatīti maṇḍapeyyantiādināpi nayenettha attho veditabbo. |
Moreover, the cream of determination is the faculty of faith; unbelief is the dregs. Having discarded the dregs of unbelief, one drinks the cream of determination of the faculty of faith. The meaning here should also be understood by the method beginning with "the cream to be drunk." |
satthā sammukhībhūtoti idamettha kāraṇavacanaṃ. |
"the Teacher is present": this is a statement of reason here. |
yasmā satthā sammukhībhūto, tasmā vīriyasampayogaṃ katvā pivatha etaṃ maṇḍaṃ. |
Because the Teacher is present, therefore, making an effort of energy, drink this cream. |
bāhirakañhi bhesajjamaṇḍampi vejjassa asammukhā pivantānaṃ pamāṇaṃ vā uggamanaṃ vā niggamanaṃ vā na jānāmāti āsaṅkā hoti. |
For even of external medicinal cream, for those who drink it without the physician being present, there is the apprehension, "we do not know the measure, or the rising, or the falling." |
vejjasammukhā pana “vejjo jānissatī”ti nirāsaṅkā pivanti. |
But in the presence of the physician, they drink without apprehension, thinking, "the physician will know." |
evameva amhākaṃ dhammassāmi satthā sammukhībhūtoti vīriyaṃ katvā pivathāti maṇḍapāne nesaṃ niyojento tasmātiha, bhikkhavetiādimāha. |
In the same way, "our lord of the Dhamma, the Teacher, is present," so making an effort, drink. Enjoining them to drink the cream, he said, "Therefore, O monks," and so on. |
tattha saphalāti sānisaṃsā. |
Therein, "fruitful": with results. |
saudrayāti savaḍḍhi. |
"with increase": with growth. |
idāni niyojanānurūpaṃ sikkhitabbataṃ niddisanto attatthaṃ vā hi, bhikkhavetiādimāha. |
Now, indicating what is to be trained in, in accordance with the injunction, he said, "For one's own good, O monks," and so on. |
tattha attatthanti attano atthabhūtaṃ arahattaṃ. |
Therein, "one's own good": arahantship, which is one's own good. |
appamādena sampādetunti appamādena sabbakiccāni kātuṃ. |
"should accomplish with heedfulness": to do all duties with heedfulness. |
paratthanti paccayadāyakānaṃ mahapphalānisaṃsaṃ. |
"the good of others": the great fruit and benefit for the donors of the requisites. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear everywhere. |
dutiyaṃ. |
The second. |
♦ 3. upanisasuttavaṇṇanā SN 12: SN 12.23 |
♦ 3. Commentary on the Upanisa Sutta SN 12:23, |
23 , |
|
♦ 23. tatiye “jānato ahan”tiādīsu jānatoti jānantassa. |
♦ 23. In the third, in "for one who knows, I say," and so on, "for one who knows" means for one who is knowing. |
passatoti passantassa. |
"for one who sees" means for one who is seeing. |
dvepi padāni ekatthāni, byañjanameva nānaṃ. |
Both phrases have one meaning; only the expression is different. |
evaṃ santepi “jānato”ti ñāṇalakkhaṇaṃ upādāya puggalaṃ niddisati. |
Even so, "for one who knows" indicates the person with reference to the characteristic of knowledge. |
jānanalakkhaṇañhi ñāṇaṃ. |
For knowledge has the characteristic of knowing. |
“passato”ti ñāṇappabhāvaṃ upādāya. |
"for one who sees" is with reference to the power of knowledge. |
passanappabhāvañhi ñāṇaṃ, ñāṇasamaṅgīpuggalo cakkhumā viya cakkhunā rūpāni, ñāṇena vivaṭe dhamme passati. |
For knowledge has the power of seeing; a person endowed with knowledge sees the revealed dhammas with knowledge, just as one with eyes sees forms with the eye. |
āsavānaṃ khayanti ettha āsavānaṃ pahānaṃ asamuppādo khīṇākāro natthibhāvoti ayampi āsavakkhayoti vuccati, bhaṅgopi maggaphalanibbānānipi. |
"the destruction of the cankers": here, the abandoning of the cankers, their non-arising, their state of having been destroyed, their non-existence, this is also called the destruction of the cankers; also their breaking up, and also the path, fruit, and Nibbāna. |
“āsavānaṃ khayā anāsavaṃ cetovimuttin”tiādīsu hi khīṇākāro āsavakkhayoti vuccati. |
For in "from the destruction of the cankers, the unattached liberation of the mind," and so on, the state of having been destroyed is called the destruction of the cankers. |
“yo āsavānaṃ khayo vayo bhedo paribhedo aniccatā antaradhānan”ti ettha bhaṅgo. |
In "that which is the destruction, the perishing, the breaking up, the disintegration, the impermanence, the disappearance of the cankers," here it is the breaking up. |
♦ “sekkhassa sikkhamānassa, ujumaggānusārino. |
♦ "For the learner who is training, who is following the straight path, |
♦ khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā”ti. |
♦ the first knowledge is in destruction, then insight follows immediately." |
. — |
. — |
♦ ettha maggo. |
♦ Here, it is the path. |
so hi āsave khepento vūpasamento uppajjati, tasmā āsavānaṃ khayoti vutto. |
For it arises while destroying, pacifying the cankers; therefore, it is called the destruction of the cankers. |
“āsavānaṃ khayā samaṇo hotī”ti ettha phalaṃ. |
In "by the destruction of the cankers, one becomes an ascetic," here it is the fruit. |
tañhi āsavānaṃ khīṇante uppajjati, tasmā āsavānaṃ khayoti vuttaṃ. |
For it arises at the end of the destruction of the cankers; therefore, it is called the destruction of the cankers. |
♦ “āsavā tassa vaḍḍhanti, ārā so āsavakkhayā”ti. |
♦ "His cankers increase; he is far from the destruction of the cankers." |
— |
— |
♦ ettha nibbānaṃ. |
♦ Here, it is Nibbāna. |
tañhi āgamma āsavā khīyanti, tasmā āsavānaṃ khayoti vuttaṃ. |
For having reached it, the cankers are destroyed; therefore, it is called the destruction of the cankers. |
idha pana maggaphalāni adhippetāni. |
Here, however, the path and fruit are intended. |
no ajānato no apassatoti yo pana na jānāti na passati, tassa no vadāmīti attho. |
"not for one who does not know, not for one who does not see": but for one who does not know, does not see, I do not say it, is the meaning. |
etena ye ajānato apassatopi saṃsārādīhiyeva suddhiṃ vadanti, te paṭikkhittā honti. |
By this, those who speak of purity even for one who does not know, does not see, just by the round of existence, are rejected. |
purimena padadvayena upāyo vutto, iminā anupāyaṃ paṭisedheti. |
By the former two phrases, the method is stated; by this, he negates the non-method. |
♦ idāni yaṃ jānato āsavānaṃ khayo hoti, taṃ dassetukāmo kiñca, bhikkhave, jānatoti pucchaṃ ārabhi. |
♦ Now, wishing to show that for which one who knows there is the destruction of the cankers, he began the question, "And knowing what, O monks?" |
tattha jānanā bahuvidhā. |
Therein, knowing is of many kinds. |
dabbajātiko eva hi koci bhikkhu chattaṃ kātuṃ jānāti, koci cīvarādīnaṃ aññataraṃ, tassa īdisāni kammāni vattasīse ṭhatvā karontassa sā jānanā saggamaggaphalānaṃ padaṭṭhānaṃ na hotīti na vattabbaṃ. |
For a certain monk, being naturally gifted, knows how to make an umbrella; another, one of the things like robes. For him who does such work while standing at the head of the observances, it should not be said that that knowing is not a basis for heaven, the path, and the fruit. |
yo pana sāsane pabbajitvā vejjakammādīni kātuṃ jānāti, tassevaṃ jānato āsavā vaḍḍhantiyeva. |
But for one who, having gone forth in the teaching, knows how to do medical work, etc., for one who knows thus, the cankers only increase. |
tasmā yaṃ jānato passato ca āsavānaṃ khayo hoti, tadeva dassento iti rūpantiādimāha. |
Therefore, showing that very thing for which one who knows and sees there is the destruction of the cankers, he said, "thus is form," and so on. |
evaṃ kho, bhikkhave, jānatoti evaṃ pañcannaṃ khandhānaṃ udayabbayaṃ jānantassa. |
"Thus, O monks, for one who knows": thus for one who knows the arising and passing away of the five aggregates. |
āsavānaṃ khayo hotīti āsavānaṃ khayante jātattā “āsavānaṃ khayo”ti laddhanāmaṃ arahattaṃ hoti. |
"there is the destruction of the cankers": because it is born at the end of the destruction of the cankers, arahantship, which has got the name "destruction of the cankers," occurs. |
♦ evaṃ arahattanikūṭena desanaṃ niṭṭhapetvā idāni khīṇāsavassa āgamanīyaṃ pubbabhāgapaṭipadaṃ dassetuṃ yampissa taṃ, bhikkhavetiādimāha. |
♦ Having thus concluded the discourse with the climax of arahantship, now, to show the preliminary path leading to the state of one whose cankers are destroyed, he said, "And that which for him, O monks," and so on. |
tattha khayasmiṃ khayeñāṇanti āsavakkhayasaṅkhāte arahattaphale paṭiladdhe sati paccavekkhaṇañāṇaṃ. |
Therein, "in destruction, the knowledge of destruction": when the arahantship-fruit, designated as the destruction of the cankers, has been obtained, the knowledge of reviewing. |
tañhi arahattaphalasaṅkhāte khayasmiṃ paṭhamavāraṃ uppanne pacchā uppannattā khayeñāṇanti vuccati. |
For it, having arisen after the first arising in the destruction designated as the arahantship-fruit, is called the knowledge of destruction. |
saupanisanti sakāraṇaṃ sappaccayaṃ. |
"has a condition": has a cause, has a condition. |
vimuttīti arahattaphalavimutti. |
"liberation": the liberation of the arahantship-fruit. |
sā hissa upanissayapaccayena paccayo hoti. |
For it is a condition for it by way of support-condition. |
evaṃ ito paresupi labbhamānavasena paccayabhāvo veditabbo. |
Thus, in the following ones as well, the state of being a condition should be understood in the way it is obtained. |
♦ virāgoti maggo. |
♦ "dispassion" is the path. |
so hi kilese virājento khepento uppanno, tasmā virāgoti vuccati. |
For it arises while making the defilements dispassionate, destroying them; therefore, it is called dispassion. |
nibbidāti nibbidāñāṇaṃ. |
"disenchantment" is the knowledge of disenchantment. |
etena balavavipassanaṃ dasseti. |
By this, he shows powerful insight. |
balavavipassanāti bhayatūpaṭṭhāne ñāṇaṃ ādīnavānupassane ñāṇaṃ muñcitukamyatāñāṇaṃ saṅkhārupekkhāñāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. |
"powerful insight" is a synonym for the four knowledges: knowledge in the contemplation of fear, knowledge in the contemplation of danger, knowledge of the desire for deliverance, and knowledge of equanimity about formations. |
yathābhūtañāṇadassananti yathāsabhāvajānanasaṅkhātaṃ dassanaṃ. |
"the seeing of knowledge as it really is": the seeing designated as knowing according to its true nature. |
etena taruṇavipassanaṃ dasseti. |
By this, he shows tender insight. |
taruṇavipassanā hi balavavipassanāya paccayo hoti. |
For tender insight is a condition for powerful insight. |
taruṇavipassanāti saṅkhāraparicchede ñāṇaṃ kaṅkhāvitaraṇe ñāṇaṃ sammasane ñāṇaṃ maggāmagge ñāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. |
"tender insight" is a synonym for the four knowledges: knowledge in the defining of formations, knowledge in the overcoming of doubt, knowledge in reflection, and knowledge of the path and not-path. |
samādhīti pādakajjhānasamādhi. |
"concentration" is the concentration of the jhana that is the basis. |
so hi taruṇavipassanāya paccayo hoti. |
For it is a condition for tender insight. |
sukhanti appanāya pubbabhāgasukhaṃ. |
"happiness" is the happiness of the preliminary stage of absorption. |
tañhi pādakajjhānassa paccayo hoti. |
For it is a condition for the jhana that is the basis. |
passaddhīti darathapaṭippassaddhi. |
"tranquility" is the calming of agitation. |
sā hi appanāpubbabhāgassa sukhassa paccayo hoti. |
For it is a condition for the happiness of the preliminary stage of absorption. |
pītīti balavapīti. |
"rapture" is strong rapture. |
sā hi darathapaṭippassaddhiyā paccayo hoti. |
For it is a condition for the calming of agitation. |
pāmojjanti dubbalapīti. |
"joy" is weak rapture. |
sā hi balavapītiyā paccayo hoti. |
For it is a condition for strong rapture. |
saddhāti aparāparaṃ uppajjanasaddhā. |
"faith" is faith that arises again and again. |
sā hi dubbalapītiyā paccayo hoti. |
For it is a condition for weak rapture. |
dukkhanti vaṭṭadukkhaṃ. |
"suffering" is the suffering of the round of existence. |
tañhi aparāparasaddhāya paccayo hoti. |
For it is a condition for faith that arises again and again. |
jātīti savikārā khandhajāti . |
"birth" is the birth of the aggregates with its changes. |
sā hi vaṭṭadukkhassa paccayo hoti. |
For it is a condition for the suffering of the round of existence. |
bhavoti kammabhavo. |
"existence" is kamma-existence. |
etenupāyena sesapadānipi veditabbāni. |
By this method, the other phrases should also be understood. |
♦ thullaphusitaketi mahāphusitake. |
♦ "in the great downpours": in the great downpours. |
pabbatakandarapadarasākhāti ettha kandaraṃ nāma ‘kan’tiladdhanāmena udakena dārito udakabhinno pabbatapadeso, yo “nitambo”tipi “nadīkuñcho”tipi vuccati. |
"in the mountain caves, chasms, and streams": here, a 'kandara' is a mountain region split by water, which has got its name from 'kan' (water), which is also called a 'nitamba' (slope) or 'nadīkuñcha' (river-gorge). |
padaraṃ nāma aṭṭhamāse deve avassante phalito bhūmippadeso. |
A 'padara' is a region of the earth that has split when the devas do not rain for eight months. |
sākhāti kusumbhagāminiyo khuddakamātikāyo. |
'sākhā' are small channels leading to a swamp. |
kusobbhāti khuddakāavāṭā. |
'kusobbha' are small pits. |
mahāsobbhāti mahāāvāṭā. |
'mahāsobbha' are large pits. |
kunnadiyoti khuddakanadiyo. |
'kunnadiyo' are small rivers. |
mahānadiyoti gaṅgāyamunādikā mahāsaritā. |
'mahānadiyo' are great rivers like the Ganges and the Yamuna. |
evameva kho, bhikkhave, avijjūpanisā saṅkhārātiādīsu avijjā pabbatoti daṭṭhabbā. |
"Just so, O monks, with ignorance as condition, formations," and so on: ignorance should be seen as the mountain. |
abhisaṅkhārā meghoti, viññāṇādivaṭṭaṃ kandarādayoti, vimutti sāgaroti. |
Formations as the clouds; the round of existence starting with consciousness as the caves, etc.; liberation as the ocean. |
♦ yathā pabbatamatthake devo vassitvā pabbatakandarādīni pūrento anupubbena mahāsamuddaṃ sāgaraṃ pūreti, evaṃ avijjāpabbatamatthake tāva abhisaṅkhārameghassa vassanaṃ veditabbaṃ. |
♦ Just as a deva, raining on a mountaintop, filling the mountain caves, etc., gradually fills the great ocean, the sea, so the raining of the cloud of formations on the mountaintop of ignorance should first be understood. |
assutavā hi bālaputhujjano avijjāya aññāṇī hutvā taṇhāya abhilāsaṃ katvā kusalākusalakammaṃ āyūhati, taṃ kusalākusalakammaṃ paṭisandhiviññāṇassa paccayo hoti, paṭisandhiviññāṇādīni nāmarūpādīnaṃ. |
For the uninstructed foolish worldling, being ignorant due to ignorance, having an aspiration due to craving, accumulates wholesome and unwholesome kamma. That wholesome and unwholesome kamma is a condition for rebirth-linking consciousness; rebirth-linking consciousness and so on are for name-and-form and so on. |
iti pabbatamatthake vuṭṭhadevassa kandarādayo pūretvā mahāsamuddaṃ āhacca ṭhitakālo viya avijjāpabbatamatthake vuṭṭhassa abhisaṅkhārameghassa paramparapaccayatāya anupubbena viññāṇādivaṭṭaṃ pūretvā ṭhitakālo. |
Thus, just as the time when the deva that has rained on the mountaintop, having filled the caves, etc., has reached and stands at the great ocean, so is the time when the cloud of formations that has rained on the mountaintop of ignorance, by way of successive conditions, has filled the round of existence starting with consciousness and stands. |
buddhavacanaṃ pana pāḷiyaṃ agahitampi “idha tathāgato loke uppajjati, agārasmā anagāriyaṃ pabbajatī”ti imāya pāḷiyā vasena gahitamevāti veditabbaṃ. |
But the word of the Buddha, though not taken up in the Pāli, should be understood as having been taken up by way of this Pāli: "Here a Tathāgata arises in the world, goes forth from the home life into homelessness." |
yā hi tassa kulagehe nibbatti, sā kammabhavapaccayā savikārā jāti nāma. |
For that birth of his in a family is the birth with changes, conditioned by kamma-existence. |
so buddhānaṃ vā buddhasāvakānaṃ vā sammukhībhāvaṃ āgamma vaṭṭadosadīpakaṃ lakkhaṇāhaṭaṃ dhammakathaṃ sutvā vaṭṭavasena pīḷito hoti, evamassa savikārā khandhajāti vaṭṭadukkhassa paccayo hoti. |
He, having come into the presence of the Buddhas or the disciples of the Buddhas, and having heard a Dhamma-talk that points out the fault of the round of existence and is accompanied by its characteristics, is afflicted by the round of existence. Thus, his birth of the aggregates with changes is a condition for the suffering of the round of existence. |
so vaṭṭadukkhena pīḷito aparāparaṃ saddhaṃ janetvā agārasmā anagāriyaṃ pabbajati, evamassa vaṭṭadukkhaṃ aparāparasaddhāya paccayo hoti. |
He, afflicted by the suffering of the round of existence, generates faith again and again and goes forth from the home life into homelessness. Thus, his suffering of the round of existence is a condition for faith that arises again and again. |
so pabbajjāmatteneva asantuṭṭho ūnapañcavassakāle nissayaṃ gahetvā vattapaṭipattiṃ pūrento dvemātikā paguṇaṃ katvā kammākammaṃ uggahetvā yāva arahattā nijjaṭaṃ katvā kammaṭṭhānaṃ gahetvā araññe vasanto pathavīkasiṇādīsu kammaṃ ārabhati, tassa kammaṭṭhānaṃ nissāya dubbalapīti uppajjati. |
He, not being content with the mere going forth, in the period of less than five years, taking a dependence and fulfilling the observances and duties, having mastered the two Mātikās, having learned what is kamma and what is not kamma, having made it un-entangled up to arahantship, taking a meditation subject, and living in the forest, begins work on the earth-kasina and so on. In dependence on his meditation subject, weak rapture arises. |
tadassa saddhūpanisaṃ pāmojjaṃ, taṃ balavapītiyā paccayo hoti. |
That is for him joy with faith as its condition; it is a condition for strong rapture. |
balavapīti darathapaṭippassaddhiyā, sā appanāpubbabhāgasukhassa, taṃ sukhaṃ pādakajjhānasamādhissa. |
Strong rapture is for the calming of agitation; that is for the happiness of the preliminary stage of absorption; that happiness is for the concentration of the jhana that is the basis. |
so samādhinā cittakallataṃ janetvā taruṇavipassanāya kammaṃ karoti. |
He, having generated mental readiness with concentration, does the work of tender insight. |
iccassa pādakajjhānasamādhi taruṇavipassanāya paccayo hoti, taruṇavipassanā balavavipassanāya, balavavipassanā maggassa, maggo phalavimuttiyā, phalavimutti paccavekkhaṇañāṇassāti . |
Thus his jhana-concentration that is the basis is a condition for tender insight; tender insight for powerful insight; powerful insight for the path; the path for the fruit-liberation; the fruit-liberation for the knowledge of reviewing. |
evaṃ devassa anupubbena sāgaraṃ pūretvā ṭhitakālo viya khīṇāsavassa vimuttisāgaraṃ pūretvā ṭhitakālo veditabboti. |
Thus, just as the time when the deva has filled the ocean gradually and stands, so the time when the one whose cankers are destroyed has filled the ocean of liberation and stands should be understood. |
tatiyaṃ. |
The third. |
♦ 4. aññatitthiyasuttavaṇṇanā SN 12.24 |
♦ 4. Commentary on the Aññatitthiya Sutta |
♦ 24. catutthe pāvisīti paviṭṭho. |
♦ 24. In the fourth, "entered": he had entered. |
so ca na tāva paviṭṭho, “pavisissāmī”ti nikkhantattā pana evaṃ vutto. |
And he had not yet entered, but was so called because he had set out with the intention of entering. |
yathā kiṃ? |
Like what? |
yathā “gāmaṃ gamissāmī”ti nikkhantapuriso taṃ gāmaṃ appattopi “kahaṃ itthannāmo”ti vutte “gāmaṃ gato”ti vuccati, evaṃ. |
Just as a man who has set out with the intention of going to a village, even if he has not yet reached that village, when asked, "Where is so-and-so?", is said to have "gone to the village," so it is. |
atippagoti tadā kira therassa atippagoyeva nikkhantadivaso ahosi, atippagoyeva nikkhantabhikkhū bodhiyaṅgaṇe cetiyaṅgaṇe nivāsanapārupanaṭṭhāneti imesu ṭhānesu yāva bhikkhācāravelā hoti, tāva papañcaṃ karonti. |
"too early": at that time, it was too early a day for the elder to have set out; monks who have set out too early, in these places, the Bodhi-terrace, the Cetiya-terrace, the place for putting on the lower and upper robes, they engage in idle talk until it is time for the alms-round. |
therassa pana “yāva bhikkhācāravelā hoti, tāva paribbājakehi saddhiṃ ekadvekathāvāre karissāmī”ti cintayato yaṃnūnāhanti etadahosi. |
But for the elder, thinking, "I will have a few words with the wanderers until it is time for the alms-round," it occurred to him, "what if I..." |
paribbājakānaṃ ārāmoti so kira ārāmo dakkhiṇadvārassa ca veḷuvanassa ca antarā ahosi. |
"the park of the wanderers": that park, it is said, was between the southern gate and the Veḷuvana. |
idhāti imesu catūsu vādesu. |
"here": in these four doctrines. |
kiṃvādī kimakkhāyīti kiṃ vadati kiṃ ācikkhati, kiṃ ettha samaṇassa gotamassa dassananti pucchanti. |
"What is his doctrine, what does he proclaim?": What does he say, what does he declare? What is the view of the ascetic Gotama in this? they ask. |
dhammassa cānudhammaṃ byākareyyāmāti, bhotā gotamena yaṃ vuttaṃ kāraṇaṃ, tassa anukāraṇaṃ katheyyāma. |
"and we would explain the Dhamma in accordance with the Dhamma": we would explain the secondary reason for the reason spoken by the venerable Gotama. |
sahadhammiko vādānupātoti parehi vuttakāraṇena sakāraṇo hutvā samaṇassa gotamassa vādānupāto vādappavatti viññūhi garahitabbaṃ kāraṇaṃ koci appamattakopi kathaṃ nāgaccheyya? |
"a coherent line of argument": how could there not be even a small reason to be censured by the wise in the line of argument of the ascetic Gotama, which is with reason along with the reason spoken by others? |
idaṃ vuttaṃ hoti — kathaṃ sabbākārenapi samaṇassa gotamassa vāde gārayhaṃ kāraṇaṃ na bhaveyyāti? |
This is what is said: — How could there be no reason for censure in the doctrine of the ascetic Gotama in any way at all? |
♦ iti vadanti phassapaccayā dukkhanti evaṃ vadantoti attho. |
♦ "thus they say": the meaning is, they say thus, "suffering is conditioned by contact." |
tatrāti tesu catūsu vādesu. |
"therein": in those four doctrines. |
te vata aññatra phassāti idaṃ “tadapi phassapaccayā”ti paṭiññāya sādhakavacanaṃ. |
that they, without contact": this is a statement to prove the assertion, "that too is conditioned by contact. |
yasmā hi na vinā phassena dukkhapaṭisaṃvedanā atthi, tasmā jānitabbametaṃ yathā “tadapi phassapaccayā”ti ayamettha adhippāyo. |
For since there is no experience of suffering without contact, therefore it should be known that "that too is conditioned by contact"; this is the intention here. |
♦ sādhu, sādhu, ānandāti ayaṃ sādhukāro sāriputtattherassa dinno, ānandattherena pana saddhiṃ bhagavā āmantesi. |
♦ "Good, good, Ānanda": this praise was given to the elder Sāriputta, but the Blessed One addressed him together with the elder Ānanda. |
ekamidāhanti ettha idhāti nipātamattaṃ, ekaṃ samayanti attho. |
on one occasion, I": here 'idha' is just a particle; the meaning is "at one time. |
idaṃ vacanaṃ “na kevalaṃ sāriputtova rājagahaṃ paviṭṭho, ahampi pāvisiṃ. |
This utterance was made to show, "Not only did Sāriputta enter Rājagaha, I also entered. |
na kevalañca tassevāyaṃ vitakko uppanno, mayhampi uppajji. |
And not only did this thought arise for him, it also arose for me. |
na kevalañca tasseva sā titthiyehi saddhiṃ kathā jātā, mayhampi jātapubbā”ti dassanatthaṃ vuttaṃ. |
And not only did this conversation with the heretics happen for him, it has happened for me before." |
♦ acchariyaṃ abbhutanti ubhayampetaṃ vimhayadīpanameva. |
♦ "Wonderful, marvelous": both of these are just expressions of wonder. |
vacanattho panettha accharaṃ paharituṃ yuttanti acchariyaṃ. |
The etymological meaning here is: 'acchariyaṃ' is what is fit to be struck with a finger-snap. |
abhūtapubbaṃ bhūtanti abbhutaṃ. |
'abbhutaṃ' is what has not been before, but now is. |
ekena padenāti “phassapaccayā dukkhan”ti iminā ekena padena. |
with one phrase": with this one phrase, "suffering is conditioned by contact. |
etena hi sabbavādānaṃ paṭikkhepattho vutto. |
For by this, the refutation of all doctrines is stated. |
esevatthoti esoyeva phassapaccayā dukkhanti paṭiccasamuppādattho. |
"this very meaning": this very meaning of dependent origination, that suffering is conditioned by contact. |
taññevettha paṭibhātūti taññevettha upaṭṭhātu. |
"may that very thing be clear here": may that very thing be present here. |
idāni thero jarāmaraṇādikāya paṭiccasamuppādakathāya taṃ atthagambhīrañceva gambhīrāvabhāsañca karonto sace maṃ, bhantetiādiṃ vatvā yaṃmūlakā kathā uppannā, tadeva padaṃ gahetvā vivaṭṭaṃ dassento channaṃtvevātiādimāha. |
Now the elder, making that meaning both profound in meaning and profound in appearance with the discourse on dependent origination starting with old age and death, said, "If, venerable sir, they were to ask me," and so on, and taking up the very phrase from which the conversation arose, and showing the un-rounding, said, "But of the six," and so on. |
sesaṃ uttānamevāti. |
The rest is clear. |
catutthaṃ. |
The fourth. |
♦ 5. bhūmijasuttavaṇṇanā SN 12: SN 12.25 |
♦ 5. Commentary on the Bhūmija Sutta SN 12:25, |
25 , |
|
♦ 25-26. pañcame bhūmijoti tassa therassa nāmaṃ. |
♦ 25-26. In the fifth, "Bhūmija" is the name of that elder. |
sesamidhāpi purimasutte vuttanayeneva veditabbaṃ. |
The rest here should also be understood in the way stated in the previous sutta. |
ayaṃ pana viseso — yasmā idaṃ sukhadukkhaṃ na kevalaṃ phassapaccayā uppajjati, kāyenapi kariyamānaṃ karīyati, vācāyapi manasāpi, attanāpi kariyamānaṃ karīyati, parenapi kariyamānaṃ karīyati, sampajānenapi kariyamānaṃ karīyati, asampajānenapi, tasmā tassa aparampi paccayavisesaṃ dassetuṃ kāye vā hānanda, satītiādimāha. |
This, however, is the difference: since this pleasure and pain arises not only conditioned by contact, but is also done when done by the body, by speech, and by mind; is done when done by oneself, is done when done by another; is done when done with full awareness, and also without full awareness, therefore, to show another special condition for it, he said, "Or when there is in the body, Ānanda," and so on. |
kāyasañcetanāhetūti kāyadvāre uppannacetanāhetu. |
"caused by bodily volition": caused by the volition that has arisen in the body-door. |
vacīsañcetanāmanosañcetanāsupi eseva nayo. |
In "verbal volition" and "mental volition" too, this is the same method. |
ettha ca kāyadvāre kāmāvacarakusalākusalavasena vīsati cetanā labbhanti, tathā vacīdvāre. |
And here, in the body-door, twenty volitions are obtained in terms of the sensual sphere, wholesome and unwholesome; likewise in the speech-door. |
manodvāre navahi rūpārūpacetanāhi saddhiṃ ekūnatiṃsāti tīsu dvāresu ekūnasattati cetanā honti, tappaccayaṃ vipākasukhadukkhaṃ dassitaṃ. |
In the mind-door, with the nine volitions of the form and formless spheres, there are twenty-nine. In the three doors, there are sixty-nine volitions; the resultant pleasure and pain conditioned by them is shown. |
avijjāpaccayā cāti idaṃ tāpi cetanā avijjāpaccayā hontīti dassanatthaṃ vuttaṃ. |
"and conditioned by ignorance": this was said to show that those volitions are also conditioned by ignorance. |
yasmā pana taṃ yathāvuttacetanābhedaṃ kāyasaṅkhārañceva vacīsaṅkhārañca manosaṅkhārañca parehi anussāhito sāmaṃ asaṅkhārikacittena karoti, parehi kāriyamāno sasaṅkhārikacittenāpi karoti, “idaṃ nāma kammaṃ karoti, tassa evarūpo nāma vipāko bhavissatī”ti, evaṃ kammañca vipākañca jānantopi karoti, mātāpitūsu cetiyavandanādīni karontesu anukarontā dārakā viya kevalaṃ kammameva jānanto “imassa pana kammassa ayaṃ vipāko”ti vipākaṃ ajānantopi karoti, tasmā taṃ dassetuṃ sāmaṃ vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharotītiādi vuttaṃ. |
But since one, un-incited by others, does that aforementioned variety of volition, that bodily formation, verbal formation, and mental formation, with a non-prompted mind; and when made to do it by others, does it also with a prompted mind; and also does it knowing the kamma and its result, "he does this kamma, for him such-and-such a result will be"; and also does it, like children who imitate their parents when they are paying homage to a cetiya, etc., knowing only the kamma but not knowing the result, "for this kamma, this is the result," therefore, to show that, it was said, "Or he himself, Ānanda, forms that bodily formation," and so on. |
♦ imesu, ānanda, dhammesūti ye ime “sāmaṃ vā taṃ, ānanda, kāyasaṅkhāran”tiādīsu catūsu ṭhānesu vuttā chasattati dvesatā cetanādhammā, imesu dhammesu avijjā upanissayakoṭiyā anupatitā. |
♦ "in these dhammas, Ānanda": in these seventy-six and two hundred volitional dhammas which are mentioned in the four places, "Or he himself, Ānanda, forms that bodily formation," and so on, ignorance is included in the category of support. |
sabbepi hi te “avijjāpaccayā saṅkhārā”ti ettheva saṅgahaṃ gacchanti. |
For all of them are included right here in "with ignorance as condition, formations." |
idāni vivaṭṭaṃ dassento avijjāya tvevātiādimāha. |
Now, showing the un-rounding, he said, "With the remainderless fading away of that very ignorance," and so on. |
so kāyo na hotīti yasmiṃ kāye sati kāyasañcetanāpaccayaṃ ajjhattaṃ sukhadukkhaṃ uppajjati, so kāyo na hoti. |
"that body is not": that body, in which being present, internal pleasure and pain conditioned by bodily volition arises, that body is not. |
vācāmanesupi eseva nayo. |
In "speech" and "mind" too, this is the same method. |
apica kāyoti cetanākāyo, vācāpi cetanāvācā, manopi kammamanoyeva. |
Moreover, "body" is the body of volition; "speech" is also the speech of volition; "mind" is also the mind of kamma. |
dvārakāyo vā kāyo. |
Or, "body" is the body as a door. |
vācāmanesupi eseva nayo. |
In "speech" and "mind" too, this is the same method. |
khīṇāsavo cetiyaṃ vandati, dhammaṃ bhaṇati, kammaṭṭhānaṃ manasi karoti, kathamassa kāyādayo na hontīti? |
An arahant pays homage to a cetiya, speaks the Dhamma, contemplates a meditation subject; how is it that his body, etc., are not? |
avipākattā. khīṇāsavena hi kataṃ kammaṃ neva kusalaṃ hoti nākusalaṃ. |
Because they are without result. For kamma done by an arahant is neither wholesome nor unwholesome. |
avipākaṃ hutvā kiriyāmatte tiṭṭhati, tenassa te kāyādayo na hontīti vuttaṃ. |
Being without result, it remains as a mere action. Therefore it is said that his body, etc., are not. |
♦ khettaṃ taṃ na hotītiādīsupi viruhanaṭṭhena taṃ khettaṃ na hoti, patiṭṭhānaṭṭhena vatthu na hoti, paccayaṭṭhena āyatanaṃ na hoti, kāraṇaṭṭhena adhikaraṇaṃ na hoti. |
♦ In "that is not a field," and so on too: it is not a field in the sense of growing; it is not a ground in the sense of a foundation; it is not a base in the sense of a condition; it is not a cause in the sense of a reason. |
sañcetanāmūlakañhi ajjhattaṃ sukhadukkhaṃ uppajjeyya, sā sañcetanā etesaṃ viruhanādīnaṃ atthānaṃ abhāvena tassa sukhadukkhassa neva khettaṃ, na vatthu na āyatanaṃ, na adhikaraṇaṃ hotīti. |
For internal pleasure and pain would arise rooted in volition; that volition, due to the absence of these meanings of growing, etc., is not a field, not a ground, not a base, not a cause for that pleasure and pain. |
imasmiṃ sutte vedanādīsu sukhadukkhameva kathitaṃ, tañca kho vipākamevāti. |
In this sutta, pleasure and pain in feelings, etc., are discussed, and that is only the resultant. |
pañcamaṃ. |
The fifth. |
♦ chaṭṭhaṃ upavāṇasuttaṃ uttānameva. |
♦ The sixth, the Upavāṇa Sutta, is clear. |
ettha pana vaṭṭadukkhameva kathitanti. |
Here, however, only the suffering of the round of existence is discussed. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. paccayasuttavaṇṇanā SN 12.27 |
♦ 7. Commentary on the Paccaya Sutta |
♦ 27-28. sattame paṭipāṭiyā vuttesu pariyosānapadaṃ gahetvā katamañca, bhikkhave, jarāmaraṇantiādi vuttaṃ. |
♦ 27-28. In the seventh, having taken the final phrase among those spoken in order, it is said, "And what, O monks, is old age and death?" and so on. |
evaṃ paccayaṃ pajānātīti evaṃ dukkhasaccavasena paccayaṃ jānāti. |
"thus he knows the condition": thus he knows the condition in terms of the truth of suffering. |
paccayasamudayādayopi samudayasaccādīnaṃyeva vasena veditabbā. |
The origin of the condition, etc., should also be understood in terms of the truth of origin, etc. |
diṭṭhisampannoti maggadiṭṭhiyā sampanno. |
"endowed with view": endowed with the view of the path. |
dassanasampannoti tasseva vevacanaṃ. |
"endowed with vision": a synonym for the same. |
āgato imaṃ saddhammanti maggasaddhammaṃ āgato. |
"has come to this good Dhamma": has come to the good Dhamma of the path. |
passatīti maggasaddhammameva passati. |
"sees": sees the good Dhamma of the path itself. |
sekkhena ñāṇenāti maggañāṇeneva. |
"with the knowledge of a learner": with the knowledge of the path itself. |
sekkhāya vijjāyāti maggavijjāya eva. |
"with the wisdom of a learner": with the wisdom of the path itself. |
dhammasotaṃ samāpannoti maggasaṅkhātameva dhammasotaṃ samāpanno. |
"has entered the stream of the Dhamma": has entered the very stream of the Dhamma designated as the path. |
ariyoti puthujjanabhūmiṃ atikkanto. |
"noble": having surpassed the plane of the worldling. |
nibbedhikapaññoti nibbedhikapaññāya samannāgato. |
"of penetrating wisdom": endowed with penetrating wisdom. |
amatadvāraṃ āhacca tiṭṭhatīti amataṃ nāma nibbānaṃ, tassa dvāraṃ ariyamaggaṃ āhacca tiṭṭhatīti. |
"stands having touched the door to the deathless": 'deathless' means Nibbāna; having touched its door, the noble path, he stands. |
aṭṭhamaṃ uttānameva. |
The eighth is clear. |
sattamāṭṭhamāni. |
The seventh and eighth. |
♦ 9. samaṇabrāhmaṇasuttavaṇṇanā SN 12.29 |
♦ 9. Commentary on the Samaṇabrāhmaṇa Sutta |
♦ 29-30. navamaṃ akkharabhāṇakānaṃ bhikkhūnaṃ ajjhāsayena vuttaṃ. |
♦ 29-30. The ninth was spoken with the inclination of the monks who were reciters of the text. |
te hi parīti upasaggaṃ pakkhipitvā vuccamāne paṭivijjhituṃ sakkonti. |
For they are able to penetrate when it is spoken with the inclusion of the prefix 'pari-'. |
navamaṃ. |
The ninth. |
♦ dasame sabbaṃ uttānameva. |
♦ In the tenth, everything is clear. |
imesu dvīsu suttesu catusaccapaṭivedhova kathito. |
In these two suttas, only the penetration of the four truths is discussed. |
dasamaṃ. |
The tenth. |
♦ dasabalavaggo tatiyo. |
♦ The Dasabala chapter is the third. |
♦ 4. kaḷārakhattiyavaggo SN 12: |
♦ 4. Kaḷārakhattiya Chapter SN 12:31, |
31 , |
♦ 1. bhūtasuttavaṇṇanā SN 12: SN 12.31 |
♦ 1. Commentary on the Bhūta Sutta SN 12:31, |
31 , |
♦ 31. In the first of the Kaḷārakhattiya chapter, "in Ajita's questions": in the questions asked by the young man Ajita. |
♦ 31. kaḷārakhattiyavaggassa paṭhame ajitapañheti ajitamāṇavena pucchitapañhe. |
"of those whose dhammas are discerned": 'discerned dhammas' are called known dhammas, weighed dhammas, considered dhammas. |
saṅkhātadhammāseti saṅkhātadhammā vuccanti ñātadhammā tulitadhammā tīritadhammā. |
"learners": the seven learners. |
sekkhāti satta sekkhā. |
various": referring to those same seven persons, it is said "various. |
puthūti teyeva satta jane sandhāya puthūti vuttaṃ. |
"here": in this teaching. |
idhāti imasmiṃ sāsane. |
"prudent": prudence is called wisdom; because he is endowed with it, he is prudent. "You, the wise one, declare it," he requests. |
nipakoti nepakkaṃ vuccati paññā, tāya samannāgatattā nipako, tvaṃ paṇḍito pabrūhīti yācati. |
"the conduct": the practice, the behavior, the resort, the dwelling, the path. |
iriyanti vuttiṃ ācāraṃ gocaraṃ vihāraṃ paṭipattiṃ. |
"friend": he addresses the Blessed One. |
mārisāti bhagavantaṃ ālapati. |
"The path of the learners and of those whose dhammas are discerned and of the ones whose cankers are destroyed, being asked by me, O wise one, friend, explain it to me," this is the summary meaning here. |
sekkhānañca saṅkhātadhammānañca khīṇāsavānañca paṭipattiṃ mayā pucchito paṇḍita, mārisa, mayhaṃ kathehīti ayamettha saṅkhepattho. |
|
♦ tuṇhī ahosīti kasmā yāva tatiyaṃ puṭṭho tuṇhī ahosi? |
♦ "he was silent": why was he silent when asked up to the third time? |
kiṃ pañhe kaṅkhati, udāhu ajjhāsayeti? |
Did he doubt the question, or did he consider the inclination? |
ajjhāsaye kaṅkhati, no pañhe. |
He doubted the inclination, not the question. |
evaṃ kirassa ahosi — “satthā maṃ sekkhāsekkhānaṃ āgamanīyapaṭipadaṃ kathāpetukāmo; |
It seems it occurred to him thus: "The Teacher wants me to explain the path leading to the state of the learners and non-learners; |
sā ca khandhavasena dhātuvasena āyatanavasena paccayākāravasenāti bahūhi kāraṇehi sakkā kathetuṃ. |
and that can be explained in many ways, by way of the aggregates, by way of the elements, by way of the sense-bases, by way of the causal structure. |
kathaṃ kathento nu kho satthu ajjhāsayaṃ gahetvā kathetuṃ sakkhissāmī”ti? |
Speaking in what way will I be able to speak, having grasped the Teacher's inclination?" |
atha satthā cintesi — “ṭhapetvā maṃ añño pattaṃ ādāya caranto sāvako nāma paññāya sāriputtasamo natthi. |
Then the Teacher thought: "Excluding me, there is no disciple who carries a bowl who is equal to Sāriputta in wisdom. |
ayampi mayā pañhaṃ puṭṭho yāva tatiyaṃ tuṇhī eva. |
This one too, when asked a question by me, is silent up to the third time. |
pañhe nu kho kaṅkhati, udāhu ajjhāsaye”ti. |
Does he doubt the question, or the inclination?" |
atha “ajjhāsaye”ti ñatvā pañhakathanatthāya nayaṃ dadamāno bhūtamidanti, sāriputta, passasīti āha. |
Then, knowing "it is the inclination," giving a method for explaining the question, he said, "This has come to be, Sāriputta, do you see?" |
♦ tattha bhūtanti jātaṃ nibbattaṃ, khandhapañcakassetaṃ nāmaṃ. |
♦ Therein, "has come to be" (bhūta) means born, arisen; this is the name for the five aggregates. |
iti satthā “pañcakkhandhavasena, sāriputta, imaṃ pañhaṃ kathehī”ti therassa nayaṃ deti. |
Thus the Teacher gives a method to the elder, "Explain this question, Sāriputta, by way of the five aggregates." |
sahanayadānena pana therassa tīre ṭhitapurisassa vivaṭo ekaṅgaṇo mahāsamuddo viya nayasatena nayasahassena pañhabyākaraṇaṃ upaṭṭhāsi. |
And with the giving of the method, the explanation of the question appeared to the elder with a hundred methods, a thousand methods, like the great ocean with a single shore opened up for a man standing on the bank. |
atha naṃ byākaronto bhūtamidanti, bhantetiādimāha. |
Then, explaining it, he said, "This has come to be, venerable sir," and so on. |
tattha bhūtamidanti idaṃ nibbattaṃ khandhapañcakaṃ. |
Therein, "this has come to be": this arisen five aggregates. |
sammappaññāya passatīti saha vipassanāya maggapaññāya sammā passati. |
"sees with right wisdom": sees correctly with the wisdom of the path, together with insight. |
paṭipanno hotīti sīlato paṭṭhāya yāva arahattamaggā nibbidādīnaṃ atthāya paṭipanno hoti. |
"is one who has entered upon the path": from virtue up to the path of arahantship, he has entered upon the path for the sake of disenchantment and so on. |
tadāhārasambhavanti idaṃ kasmā ārabhi? |
"its arising from that food": why did he begin this? |
etaṃ khandhapañcakaṃ āhāraṃ paṭicca ṭhitaṃ, tasmā taṃ āhārasambhavaṃ nāma katvā dassetuṃ idaṃ ārabhi. |
This five-aggregate-group is sustained in dependence on food; therefore, to show it by calling it "arising from food," he began this. |
iti imināpi pariyāyena sekkhapaṭipadā kathitā hoti. |
Thus, by this method too, the path of the learner is taught. |
tadāhāranirodhāti tesaṃ āhārānaṃ nirodhena. |
"from the cessation of that food": by the cessation of those foods. |
idaṃ kasmā ārabhi? |
Why did he begin this? |
tañhi khandhapañcakaṃ āhāranirodhā nirujjhati, tasmā taṃ āhāranirodhasambhavaṃ nāma katvā dassetuṃ idaṃ ārabhi. |
For that five-aggregate-group ceases from the cessation of food; therefore, to show it by calling it "arising from the cessation of food," he began this. |
iti imināpi pariyāyena sekkhasseva paṭipadā kathitā. |
Thus, by this method too, the path of the learner itself is taught. |
nibbidāti ādīni sabbāni kāraṇavacanānīti veditabbāni. |
"disenchantment," and so on, should all be understood as statements of reason. |
anupādā vimuttoti catūhi upādānehi kañci dhammaṃ agahetvā vimutto. |
"liberated without clinging": liberated without grasping any dhamma by the four kinds of clinging. |
sādhu sādhūti iminā therassa byākaraṇaṃ sampahaṃsetvā sayampi tatheva byākaronto puna “bhūtamidan”tiādimāhāti. |
"Good, good": with this, having praised the elder's explanation, and explaining it himself in the same way, he again said, "This has come to be," and so on. |
paṭhamaṃ. |
The first. |
♦ 2. kaḷārasuttavaṇṇanā SN 12.32 |
♦ 2. Commentary on the Kaḷāra Sutta |
♦ 32. dutiye kaḷārakhattiyoti tassa therassa nāmaṃ. |
♦ 32. In the second, "Kaḷārakhattiya" is the name of that elder. |
dantā panassa kaḷārā visamasaṇṭhānā, tasmā “kaḷāro”ti vuccati. |
But his teeth were 'kaḷāra', of an uneven shape; therefore, he is called "Kaḷāra." |
hīnāyāvattoti hīnassa gihibhāvassa atthāya nivatto. |
"has reverted to the lower": has reverted to the goal of the lower, the lay life. |
assāsamalatthāti assāsaṃ avassayaṃ patiṭṭhaṃ na hi nūna alattha, tayo magge tīṇi ca phalāni nūna nālatthāti dīpeti. |
"did he get consolation?": did he not get consolation, support, a foundation? He shows that he surely did not attain the three paths and the three fruits. |
yadi hi tāni labheyya, na sikkhaṃ paccakkhāya hīnāyāvatteyyāti ayaṃ therassa adhippāyo. |
For if he had obtained them, he would not have renounced the training and reverted to the lower life, this is the elder's intention. |
na khvāhaṃ, āvusoti ahaṃ kho, āvuso, “assāsaṃ patto, na patto”ti na kaṅkhāmi. |
I do not, friend": I, friend, do not doubt, "have I attained consolation, have I not attained it? |
therassa hi sāvakapāramīñāṇaṃ avassayo, tasmā so na kaṅkhati. |
For the knowledge of the disciple's perfection is the elder's support; therefore, he does not doubt. |
āyatiṃ panāvusoti iminā “āyatiṃ paṭisandhi tumhākaṃ ugghāṭitā, na ugghāṭitā”ti arahattappattiṃ pucchati. |
but in the future, friend": by this he asks about the attainment of arahantship, "Is future rebirth for you cut off, or not cut off? |
na khvāhaṃ, āvuso, vicikicchāmīti iminā thero tattha vicikicchābhāvaṃ dīpeti. |
"I do not, friend, have uncertainty": by this, the elder shows his lack of uncertainty about it. |
♦ yena bhagavā tenupasaṅkamīti “imaṃ sutakāraṇaṃ bhagavato ārocessāmī”ti upasaṅkami. |
♦ "he approached the Blessed One": thinking, "I will report this matter that I have heard to the Blessed One," he approached. |
aññā byākatāti arahattaṃ byākataṃ. |
"final knowledge was declared": arahantship was declared. |
khīṇā jātīti na therena evaṃ byākatā, ayaṃ pana thero tuṭṭho pasanno evaṃ padabyañjanāni āropetvā āha. |
"birth is destroyed": it was not declared thus by the elder; but this elder, being pleased and delighted, said so, adding these words and phrases. |
aññataraṃ bhikkhuṃ āmantesīti taṃ sutvā satthā cintesi — “sāriputto dhīro gambhīro. |
"he addressed a certain monk": hearing that, the Teacher thought: "Sāriputta is wise, profound. |
na so kenaci kāraṇena evaṃ byākarissati. |
He would not declare final knowledge for any reason. |
saṃkhittena pana pañho byākato bhavissati. |
But the question must have been answered concisely. |
pakkosāpetvā naṃ pañhaṃ byākarāpessāmī”ti aññataraṃ bhikkhuṃ āmantesi. |
Having him summoned, I will have him answer the question." Thus he addressed a certain monk. |
♦ sace taṃ sāriputtāti idaṃ bhagavā “na esa attano dhammatāya aññaṃ byākarissati, pañhametaṃ pucchissāmi, taṃ kathentova aññaṃ byākarissatī”ti aññaṃ byākarāpetuṃ evaṃ pucchi. |
♦ "If, Sāriputta, they were to ask you": the Blessed One asked thus, thinking, "This one will not declare final knowledge by his own nature; I will ask him this question, and while answering it, he will declare final knowledge," in order to have him declare it. |
yaṃnidānāvuso, jātīti, āvuso, ayaṃ jāti nāma yaṃpaccayā, tassa paccayassa khayā khīṇasmiṃ jātiyā paccaye jātisaṅkhātaṃ phalaṃ khīṇanti viditaṃ. |
"Friend, with what as its source is birth?": friend, this birth, with what as its condition? It is known that with the destruction of that condition, when the condition for birth is destroyed, the fruit designated as birth is destroyed. |
idhāpi ca thero pañhe akaṅkhitvā ajjhāsaye kaṅkhati. |
Here too, the elder, not doubting the question, doubts the inclination. |
evaṃ kirassa ahosi — “aññā nāma taṇhā khīṇā, upādānaṃ khīṇaṃ, bhavo khīṇo, paccayo khīṇo, kilesā khīṇātiādīhi bahūhi kāraṇehi sakkā byākātuṃ, kathaṃ kathento pana satthu ajjhāsayaṃ gahetuṃ sakkhissāmī”ti. |
It seems it occurred to him thus: "Final knowledge is the destruction of craving, the destruction of clinging, the destruction of existence, the destruction of the condition, the destruction of the defilements, and so on; it can be declared for many reasons. But speaking in what way will I be able to grasp the Teacher's inclination?" |
♦ kiñcāpi evaṃ ajjhāsaye kaṅkhati, pañhaṃ pana aṭṭhapetvāva paccayākāravasena byākāsi. |
♦ Although he doubted the inclination thus, he answered by way of the causal structure without setting aside the question. |
satthāpi paccayākāravaseneva byākarāpetukāmo, tasmā esa byākarontova ajjhāsayaṃ gaṇhi. |
The Teacher also wanted him to answer by way of the causal structure; therefore, while answering, he grasped the inclination. |
tāvadeva “gahito me satthu ajjhāsayo”ti aññāsi. |
At that very moment, he knew, "I have grasped the Teacher's inclination." |
athassa nayasatena nayasahassena pañhabyākaraṇaṃ upaṭṭhāsi. |
Then the explanation of the question appeared to him with a hundred methods, a thousand methods. |
yasmā pana bhagavā uttari pañhaṃ pucchati, tasmā tena taṃ byākaraṇaṃ anumoditanti veditabbaṃ. |
And since the Blessed One asks a further question, it should be understood that he approved of that explanation. |
♦ kathaṃ jānato pana teti idaṃ kasmā ārabhi? |
♦ "But knowing what, for you": why did he begin this? |
savisaye sīhanādaṃ nadāpetuṃ. |
To have him roar the lion's roar in his own domain. |
thero kira sūkaranikhātaleṇadvāre dīghanakhaparibbājakassa vedanāpariggahasutte kathiyamāne tālavaṇṭaṃ gahetvā satthāraṃ bījayamāno ṭhito tisso vedanā pariggahetvā sāvakapāramīñāṇaṃ adhigato, ayamassa savisayo. |
It is said that the elder, while the Vedanāpariggaha Sutta was being taught to the long-nailed wanderer at the entrance of the boar's-dug-out cave, was standing and fanning the Teacher with a palm-leaf fan. Having comprehended the three feelings, he attained the knowledge of the disciple's perfection; this is his own domain. |
imasmiṃ savisaye ṭhito sīhanādaṃ nadissatīti naṃ sandhāya satthā idaṃ pañhaṃ pucchi. |
Thinking, "Standing in this own domain, he will roar the lion's roar," the Teacher, with reference to him, asked this question. |
aniccāti hutvā abhāvaṭṭhena aniccā. |
"Impermanent": they are impermanent in the sense of having been and then not being. |
yadaniccaṃ taṃ dukkhanti ettha kiñcāpi sukhā vedanā ṭhitisukhā vipariṇāmadukkhā, dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā, adukkhamasukhā ñāṇasukhā aññāṇadukkhā, vipariṇāmakoṭiyā pana sabbāva dukkhā nāma jātā. |
"what is impermanent, that is suffering": here, although pleasant feeling is pleasant at its duration and painful at its change; painful feeling is painful at its duration and pleasant at its change; and neither-painful-nor-pleasant feeling is pleasant with knowledge and painful without knowledge, at the stage of change, all of them are born as suffering. |
viditanti yasmā evaṃ vedanāttayaṃ dukkhanti viditaṃ, tasmā yā tattha taṇhā, sā na upaṭṭhāsīti dasseti. |
"it is known": because the three feelings are thus known as suffering, therefore the craving therein did not arise, he shows. |
♦ sādhu sādhūti therassa vedanāparicchedajānane sampahaṃsanaṃ. |
♦ "Good, good": a praise for the elder's knowledge of the analysis of feeling. |
thero hi vedanā ekāti vā dve tisso catassoti vā avuttepi vuttanayena tāsaṃ tissoti paricchedaṃ aññāsi, tena taṃ bhagavā sampahaṃsanto evamāha. |
For the elder, although it was not said whether feeling is one, two, three, or four, knew their division as three in the way that has been stated. Therefore, the Blessed One, praising him, said this. |
dukkhasminti idaṃ bhagavā iminā adhippāyena āha — “sāriputta, yaṃ tayā ‘iminā kāraṇena vedanāsu taṇhā na upaṭṭhāsī’ti byākataṃ, taṃ subyākataṃ. |
"in suffering": the Blessed One said this with this intention: "Sāriputta, that which you have explained, 'for this reason, craving did not arise in feelings,' that is well-explained. |
‘tisso vedanā’ti vibhajantena pana te atippapañco kato, taṃ ‘dukkhasmin’ti byākarontenapi hi te subyākatameva bhaveyya. |
But by you who divided 'the three feelings,' too much elaboration was made. It would have been well-explained even if you had explained it as 'in suffering.' |
yaṃkiñci vedayitaṃ, taṃ dukkhanti ñātamattepi hi vedanāsu taṇhā na tiṭṭhati”. |
For as soon as it is known, 'whatever is felt, that is suffering,' craving does not stand in feelings." |
♦ kathaṃ vimokkhāti katarā vimokkhā, katarena vimokkhena tayā aññā byākatāti attho? |
♦ "By what liberation?": which liberations? By which liberation did you declare final knowledge? is the meaning. |
ajjhattaṃ vimokkhāti ajjhattavimokkhena, ajjhattasaṅkhāre pariggahetvā pattārahattenāti attho. |
"by internal liberation": by the liberation of the internal; by the arahantship attained after comprehending the internal formations, is the meaning. |
tattha catukkaṃ veditabbaṃ — ajjhattaṃ abhiniveso ajjhattaṃ vuṭṭhānaṃ, ajjhattaṃ abhiniveso bahiddhā vuṭṭhānaṃ, bahiddhā abhiniveso bahiddhā vuṭṭhānaṃ, bahiddhā abhiniveso ajjhattaṃ vuṭṭhānanti. |
Therein, a fourfold division should be understood: internal adherence, internal emergence; internal adherence, external emergence; external adherence, external emergence; external adherence, internal emergence. |
ajjhattañhi abhinivesitvā bahiddhādhammāpi daṭṭhabbāyeva, bahiddhā abhinivesitvā ajjhattadhammāpi. |
For having adhered internally, the external dhammas should also be seen; having adhered externally, the internal dhammas also. |
tasmā koci bhikkhu ajjhattaṃ saṅkhāresu ñāṇaṃ otāretvā te vavatthapetvā bahiddhā otāreti, bahiddhāpi pariggahetvā puna ajjhattaṃ otāreti, tassa ajjhatta saṅkhāre sammasanakāle maggavuṭṭhānaṃ hoti. |
Therefore, a certain monk, having directed his knowledge to the internal formations and having defined them, directs it to the external; having comprehended the external as well, he directs it again to the internal. For him, the emergence of the path occurs at the time of reflecting on the internal formations. |
iti ajjhattaṃ abhiniveso ajjhattaṃ vuṭṭhānaṃ nāma. |
Thus, this is called internal adherence, internal emergence. |
koci ajjhattaṃ saṅkhāresu ñāṇaṃ otāretvā te vavatthapetvā bahiddhā otāreti, tassa bahiddhā saṅkhāre sammasanakāle maggavuṭṭhānaṃ hoti. |
Some, having directed their knowledge to the internal formations and having defined them, direct it to the external. For him, the emergence of the path occurs at the time of reflecting on the external formations. |
iti ajjhattaṃ abhiniveso bahiddhā vuṭṭhānaṃ nāma. |
Thus, this is called internal adherence, external emergence. |
koci bahiddhā saṅkhāresu ñāṇaṃ otāretvā, te vavatthapetvā ajjhattaṃ otāreti, ajjhattampi pariggahetvā puna bahiddhā otāreti, tassa bahiddhā saṅkhāre sammasanakāle maggavuṭṭhānaṃ hoti. |
Some, having directed their knowledge to the external formations and having defined them, direct it to the internal; having comprehended the internal as well, he directs it again to the external. For him, the emergence of the path occurs at the time of reflecting on the external formations. |
iti bahiddhā abhiniveso bahiddhā vuṭṭhānaṃ nāma. |
Thus, this is called external adherence, external emergence. |
koci bahiddhā saṅkhāresu ñāṇaṃ otāretvā te vavatthapetvā ajjhattaṃ otāreti, tassa ajjhattasaṅkhāre sammasanakāle maggavuṭṭhānaṃ hoti. |
Some, having directed their knowledge to the external formations and having defined them, direct it to the internal. For him, the emergence of the path occurs at the time of reflecting on the internal formations. |
iti bahiddhā abhiniveso ajjhattaṃ vuṭṭhānaṃ nāma. |
Thus, this is called external adherence, internal emergence. |
tatra thero “ajjhattasaṅkhāre pariggahetvā tesaṃ vavatthānakāle maggavuṭṭhānena arahattaṃ pattosmī”ti dassento ajjhattaṃ vimokkhā khvāhaṃ, āvusoti āha. |
Therein, the elder, showing, "I have attained arahantship by the emergence of the path at the time of defining them, after comprehending the internal formations," said, "By internal liberation, friend, I say." |
♦ sabbupādānakkhayāti sabbesaṃ catunnampi upādānānaṃ khayena. |
♦ "by the destruction of all clinging": by the destruction of all four kinds of clinging. |
tathā sato viharāmīti tenākārena satiyā samannāgato viharāmi. |
"I dwell so mindful": I dwell endowed with mindfulness in that manner. |
yathā sataṃ viharantanti yenākārena maṃ satiyā samannāgataṃ viharantaṃ. |
"so that while I am dwelling mindful": in which manner, while I am dwelling endowed with mindfulness. |
āsavā nānussavantīti cakkhuto rūpe savanti āsavanti sandanti pavattantīti evaṃ chahi dvārehi chasu ārammaṇesu savanadhammā kāmāsavādayo āsavā nānussavanti nānuppavaḍḍhanti, yathā me na uppajjantīti attho. |
"the cankers do not flow in": the cankers of sensuality, etc., which have the nature of flowing from the eye to forms, flowing, trickling, proceeding, thus from the six doors to the six objects, do not flow in, do not increase; the meaning is, so that they do not arise for me. |
attānañca nāvajānāmīti attānañca na avajānāmi. |
"and I do not disparage myself": and I do not disparage myself. |
iminā omānapahānaṃ kathitaṃ. |
By this, the abandoning of conceit is stated. |
evañhi sati pajānanā pasannā hoti. |
For thus, the understanding becomes clear. |
♦ samaṇenāti buddhasamaṇena. |
♦ "by the ascetic": by the Buddha-ascetic. |
tesvāhaṃ na kaṅkhāmīti tesu ahaṃ “kataro kāmāsavo, kataro bhavāsavo, kataro diṭṭhāsavo, kataro avijjāsavo”ti evaṃ sarūpabhedatopi, “cattāro āsavā”ti evaṃ gaṇanaparicchedatopi na kaṅkhāmi. |
"in them I do not doubt": in them I do not doubt, "which is the canker of sensuality, which is the canker of existence, which is the canker of views, which is the canker of ignorance," thus by way of their nature and division; and "the four cankers," thus by way of numerical determination, I do not doubt. |
te me pahīnāti na vicikicchāmīti te mayhaṃ pahīnāti vicikicchaṃ na uppādemi. |
"they are abandoned by me": I do not have uncertainty, "they are abandoned by me," I do not generate uncertainty. |
idaṃ bhagavā “evaṃ byākarontenapi tayā subyākataṃ bhaveyya ‘ajjhattaṃ vimokkhā khvāhaṃ, āvuso’tiādīni pana te vadantena atippapañco kato”ti dassento āha. |
The Blessed One said this, showing, "It would have been well-explained even if you had explained thus, but by you who said, 'By internal liberation, friend,' and so on, too much elaboration was made." |
♦ uṭṭhāyāsanā vihāraṃ pāvisīti paññattavarabuddhāsanato uṭṭhahitvā vihāraṃ antomahāgandhakuṭiṃ pāvisi asambhinnāya eva parisāya. |
♦ "rising from his seat, he entered the monastery": rising from the designated excellent Buddha-seat, he entered the monastery, the great fragrant chamber, while the assembly was still un-dispersed. |
kasmā? buddhā hi aniṭṭhitāya desanāya asambhinnāya parisāya uṭṭhāyāsanā gandhakuṭiṃ pavisantā puggalathomanatthaṃ vā pavisanti dhammathomanatthaṃ vā. |
Why? For the Buddhas, when the discourse is unfinished and the assembly is un-dispersed, rising from their seats and entering the fragrant chamber, they enter either for the praise of a person or for the praise of the Dhamma. |
tattha puggalathomanatthaṃ pavisanto satthā evaṃ cintesi — “imaṃ mayā saṃkhittena uddesaṃ uddiṭṭhaṃ vitthārena ca avibhattaṃ dhammapaṭiggāhakā bhikkhū uggahetvā ānandaṃ vā kaccāyanaṃ vā upasaṅkamitvā pucchissanti, te mayhaṃ ñāṇena saṃsandetvā kathessanti, tatopi dhammapaṭiggāhakā puna maṃ pucchissanti. |
Therein, the Teacher, entering for the praise of a person, thought thus: "This teaching, which has been pointed out by me in brief and not analyzed in detail, the monks who are recipients of the Dhamma, having learned it, will approach Ānanda or Kaccāyana and ask. They will explain it, comparing it with my knowledge. Then the recipients of the Dhamma will ask me again. |
tesamahaṃ ‘sukathitaṃ, bhikkhave, ānandena, sukathitaṃ kaccāyanena, maṃ cepi tumhe etamatthaṃ puccheyyātha, ahampi naṃ evameva byākareyyan’ti evaṃ te puggale thomessāmi. |
I will praise those individuals, saying, 'It was well-spoken, O monks, by Ānanda; well-spoken by Kaccāyana. If you were to ask me this matter, I too would explain it in the same way.' |
tato tesu gāravaṃ janetvā bhikkhū upasaṅkamissanti, tepi bhikkhū atthe ca dhamme ca niyojessanti, te tehi niyojitā tisso sikkhā paripūretvā dukkhassantaṃ karissantī”ti. |
Then, having generated respect for them, the monks will approach them. They too will instruct the monks in the meaning and the Dhamma. They, instructed by them, will fulfill the three trainings and make an end of suffering." |
♦ atha vā panassa evaṃ hoti — “esa mayi pakkante attano ānubhāvaṃ karissati, atha naṃ ahampi tatheva thomessāmi, taṃ mama thomanaṃ sutvā gāravajātā bhikkhū imaṃ upasaṅkamitabbaṃ, vacanañcassa sotabbaṃ saddhātabbaṃ maññissanti, taṃ tesaṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti dhammathomanatthaṃ pavisanto evaṃ cintesi yathā dhammadāyādasutte cintesi. |
♦ Or it occurs to him thus: "This one, when I have departed, will display his own power. Then I too will praise him in the same way. Hearing my praise, the monks, filled with respect, will think that he is to be approached, and his word is to be heard and believed. That will be for their long-term welfare and happiness." Entering for the praise of the Dhamma, he thought thus, as he thought in the Dhammadāyāda Sutta. |
tatra hissa evaṃ ahosi — “mayi vihāraṃ paviṭṭhe āmisadāyādaṃ garahanto dhammadāyādañca thomento imissaṃyeva parisati nisinno sāriputto dhammaṃ desessati, evaṃ dvinnampi amhākaṃ ekajjhāsayāya matiyā desitā ayaṃ desanā aggā ca garukā ca bhavissati pāsāṇacchattasadisā”ti. |
For there it occurred to him thus: "When I have entered the monastery, Sāriputta, seated in this very assembly, will teach the Dhamma, censuring the heirs of material things and praising the heirs of the Dhamma. Thus, this discourse, taught with one accord by both of us, will be supreme and weighty, like a stone canopy." |
♦ idha pana āyasmantaṃ sāriputtaṃ ukkaṃsetvā pakāsetvā ṭhapetukāmo puggalathomanatthaṃ uṭṭhāyāsanā vihāraṃ pāvisi. |
♦ Here, however, wishing to extol, make known, and establish the venerable Sāriputta, he rose from his seat and entered the monastery for the praise of the person. |
īdisesu ṭhānesu bhagavā nisinnāsaneyeva antarahito cittagatiyā vihāraṃ pavisatīti veditabbo. |
In such situations, it should be understood that the Blessed One, having vanished from the seat where he was sitting, enters the monastery by the power of his mind. |
yadi hi kāyagatiyā gaccheyya, sabbā parisā bhagavantaṃ parivāretvā gaccheyya, sā ekavāraṃ bhinnā puna dussannipātā bhaveyyāti bhagavā adissamānena kāyena cittagatiyā eva pāvisi. |
For if he were to go by physical movement, the whole assembly would follow the Blessed One, and once dispersed, it would be difficult to assemble again. Therefore, the Blessed One entered with an invisible body, by the power of his mind. |
♦ evaṃ paviṭṭhe pana bhagavati bhagavato adhippāyānurūpameva sīhanādaṃ naditukāmo tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi. |
♦ But when the Blessed One had entered thus, wishing to roar the lion's roar in accordance with the Blessed One's intention, the venerable Sāriputta, not long after the Blessed One had departed, addressed the monks. |
pubbe appaṭisaṃviditanti idaṃ nāma pucchissatīti pubbe mayā aviditaṃ aññātaṃ. |
"not previously known": it was not previously known, not known by me that he would ask this. |
paṭhamaṃ pañhanti, “sace taṃ, sāriputta, evaṃ puccheyyuṃ kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā khīṇā jātī”ti imaṃ paṭhamaṃ pañhaṃ. |
"the first question": "If, Sāriputta, they were to ask you thus: 'Knowing what, friend Sāriputta, seeing what, did you declare final knowledge, "birth is destroyed?"'" this first question. |
dandhāyitattanti satthu āsayajānanatthaṃ dandhabhāvo asīghatā. |
"slowness": the slowness, the lack of speed, for the purpose of knowing the Teacher's intention. |
paṭhamaṃ pañhaṃ anumodīti, “jāti panāvuso sāriputta, kiṃnidānā”ti imaṃ dutiyaṃ pañhaṃ pucchanto, “yaṃnidānāvuso, jātī”ti evaṃ vissajjitaṃ paṭhamaṃ pañhaṃ anumodi. |
he approved the first question": asking the second question, "But birth, friend Sāriputta, what is its source?", he approved the first question which was answered, "Friend, with what as its source is birth? |
♦ etadahosīti bhagavatā anumodite nayasatena nayasahassena pañhassa ekaṅgaṇikabhāvena pākaṭībhūtattā etaṃ ahosi. |
♦ "it occurred to me": because the question had become clear, like a single open space, with a hundred methods, a thousand methods, after being approved by the Blessed One, it occurred. |
divasampāhaṃ bhagavato etamatthaṃ byākareyyanti sakaladivasampi ahaṃ bhagavato etaṃ paṭiccasamuppādatthaṃ puṭṭho sakaladivasampi aññamaññehi padabyañjanehi byākareyyaṃ. |
"I would explain this matter to the Blessed One for a whole day": even for a whole day, being asked this matter of dependent origination by the Blessed One, I would explain it for a whole day with different words and phrases. |
yena bhagavā tenupasaṅkamīti evaṃ kirassa ahosi — “thero uḷārasīhanādaṃ nadati, sukāraṇaṃ etaṃ, dasabalassa naṃ ārocessāmī”ti. |
he approached the Blessed One": it seems it occurred to him thus: "The elder roars a great lion's roar; this is a good reason. I will report it to the one with ten powers. |
tasmā yena bhagavā tenupasaṅkami. |
Therefore, he approached the Blessed One. |
♦ sā hi bhikkhu sāriputtassa dhammadhātūti ettha dhammadhātūti paccayākārassa vivaṭabhāvadassanasamatthaṃ sāvakapāramīñāṇaṃ. |
♦ "For that, monk, is Sāriputta's Dhamma-element": here 'Dhamma-element' is the knowledge of the disciple's perfection, capable of seeing the unveiled nature of the causal structure. |
sāvakānañhi sāvakapāramīñāṇaṃ sabbaññutaññāṇagatikameva hoti. |
For of the disciples, the knowledge of the disciple's perfection is of the same nature as the knowledge of omniscience. |
yathā buddhānaṃ atītānāgatapaccuppannā dhammā sabbaññutaññāṇassa pākaṭā honti, evaṃ therassa sāvakapāramīñāṇaṃ sabbepi sāvakañāṇassa gocaradhamme jānātīti. |
Just as for the Buddhas, the past, future, and present dhammas are clear to the knowledge of omniscience, so for the elder, the knowledge of the disciple's perfection knows all the dhammas that are the object of a disciple's knowledge. |
dutiyaṃ. |
The second. |
♦ 3. ñāṇavatthusuttavaṇṇanā SN 12.33 |
♦ 3. Commentary on the Ñāṇavatthu Sutta |
♦ 33. tatiye taṃ suṇāthāti taṃ ñāṇavatthudesanaṃ suṇātha. |
♦ 33. In the third, "listen to that": listen to that discourse on the objects of knowledge. |
ñāṇavatthūnīti cettha ñāṇameva ñāṇavatthūti veditabbaṃ. |
And in "objects of knowledge," it should be understood that knowledge itself is the object of knowledge. |
jarāmaraṇe ñāṇantiādīsu catūsu paṭhamaṃ savanamayañāṇaṃ sammasanañāṇaṃ paṭivedhañāṇaṃ paccavekkhaṇañāṇanti catubbidhaṃ vaṭṭati, tathā dutiyaṃ. |
In "knowledge in old age and death," and so on, in the four, first the fourfold knowledge is relevant: knowledge based on hearing, knowledge of reflection, knowledge of penetration, and knowledge of reviewing; likewise the second. |
tatiyaṃ pana ṭhapetvā sammasanañāṇaṃ tividhameva hoti, tathā catutthaṃ. |
The third, however, excluding the knowledge of reflection, is only threefold; likewise the fourth. |
lokuttaradhammesu hi sammasanaṃ nāma natthi. |
For in supramundane dhammas, there is no reflection. |
jātiyā ñāṇantiādīsupi eseva nayo. |
In "knowledge of birth," and so on too, this is the same method. |
iminā dhammenāti iminā catusaccadhammena vā maggañāṇadhammena vā. |
"by this Dhamma": by this Dhamma of the four truths or by the Dhamma of the knowledge of the path. |
♦ diṭṭhenātiādīsu diṭṭhenāti ñāṇacakkhunā diṭṭhena. |
♦ "by the seen," and so on: "by the seen" means by what is seen with the eye of knowledge. |
viditenāti paññāya viditena. |
"by the known": by what is known with wisdom. |
akālikenāti kiñci kālaṃ anatikkamitvā paṭivedhānantaraṃyeva phaladāyakena. |
"by the timeless": by what gives its fruit immediately after penetration, without passing any time. |
pattenāti adhigatena. |
"by the attained": by what is attained. |
pariyogāḷhenāti pariyogāhitena paññāya anupaviṭṭhena. |
"by the penetrated": by what is penetrated, entered into with wisdom. |
atītānāgate nayaṃ netīti “ye kho kecī”tiādinā nayena atīte ca anāgate ca nayaṃ neti. |
"he applies the method to the past and future": he applies the method to the past and future by the method of "whatever," and so on. |
ettha ca na catusaccadhammena vā maggañāṇadhammena vā sakkā atītānāgate nayaṃ netuṃ, catusacce pana maggañāṇena paṭividdhe parato paccavekkhaṇañāṇaṃ nāma hoti. |
And here, it is not possible to apply the method to the past and future by the Dhamma of the four truths or by the Dhamma of the knowledge of the path; but when the four truths have been penetrated by the knowledge of the path, there is afterwards a knowledge of reviewing. |
tena nayaṃ netīti veditabbā. |
By that he applies the method, it should be understood. |
abbhaññaṃsūti abhiaññaṃsu jāniṃsu. |
"they knew": they knew. |
seyyathāpāhaṃ, etarahīti yathā ahaṃ etarahi catusaccavasena jānāmi. |
"just as I, now": just as I now know by way of the four truths. |
anvaye ñāṇanti anuaye ñāṇaṃ, dhammañāṇassa anugamane ñāṇaṃ, paccavekkhaṇañāṇassetaṃ nāmaṃ. |
"knowledge in the consequence": knowledge in the consequence, knowledge in following the Dhamma-knowledge; this is the name for the knowledge of reviewing. |
dhamme ñāṇanti maggañāṇaṃ. |
"knowledge in the Dhamma": the knowledge of the path. |
imasmiṃ sutte khīṇāsavassa sekkhabhūmi kathitā hoti. |
In this sutta, the learner's plane of one whose cankers are destroyed is taught. |
tatiyaṃ. |
The third. |
♦ 4. dutiyañāṇavatthusuttavaṇṇanā SN 12.34 |
♦ 4. Commentary on the Second Ñāṇavatthu Sutta |
♦ 34. catutthe sattasattarīti satta ca sattari ca. |
♦ 34. In the fourth, "seventy-seven": seven and seventy. |
byañjanabhāṇakā kira te bhikkhū, bahubyañjanaṃ katvā vuccamāne paṭivijjhituṃ sakkonti, tasmā tesaṃ ajjhāsayena idaṃ suttaṃ vuttaṃ. |
It is said that those monks were reciters of the text; they are able to penetrate when it is spoken with many expressions. Therefore, this sutta was spoken with their inclination. |
dhammaṭṭhitiñāṇanti paccayākāre ñāṇaṃ. |
"knowledge of the stability of the Dhamma": knowledge in the causal structure. |
paccayākāro hi dhammānaṃ pavattiṭṭhitikāraṇattā dhammaṭṭhitīti vuccati, ettha ñāṇaṃ dhammaṭṭhitiñāṇaṃ, etasseva chabbidhassa ñāṇassetaṃ adhivacanaṃ. |
For the causal structure, because it is the reason for the stability of the process of dhammas, is called the stability of the Dhamma. Knowledge in this is the knowledge of the stability of the Dhamma; this is a synonym for this sixfold knowledge. |
khayadhammanti khayagamanasabhāvaṃ. |
"of a nature to decay": of a nature to go to decay. |
vayadhammanti vayagamanasabhāvaṃ. |
"of a nature to vanish": of a nature to go to vanishing. |
virāgadhammanti virajjanasabhāvaṃ. |
"of a nature to fade away": of a nature to become dispassionate. |
nirodhadhammanti nirujjhanasabhāvaṃ. |
"of a nature to cease": of a nature to cease. |
sattasattarīti ekekasmiṃ satta satta katvā ekādasasu padesu sattasattari. |
"seventy-seven": seven each, in the eleven phrases, seventy-seven. |
imasmiṃ sutte vipassanāpaṭivipassanā kathitā. |
In this sutta, insight and counter-insight are taught. |
catutthaṃ. |
The fourth. |
♦ 5. avijjāpaccayasuttavaṇṇanā SN 12: SN 12.35 |
♦ 5. Commentary on the Avijjāpaccaya Sutta SN 12:35, |
35 , |
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♦ 35. pañcame samudayo hotīti satthā idheva desanaṃ osāpesi. |
♦ 35. In the fifth, "the origin occurs": the Teacher ended the discourse right here. |
kiṃkāraṇāti? diṭṭhigatikassa okāsadānatthaṃ. |
For what reason? To give an opportunity to one who holds wrong views. |
tassañhi parisati upārambhacitto diṭṭhigatiko atthi, so pañhaṃ pucchissati, athassāhaṃ vissajjessāmīti tassa okāsadānatthaṃ desanaṃ osāpesi. |
For in that assembly, there is one who holds wrong views with a contentious mind; he will ask a question, and then I will answer him. To give him an opportunity, he ended the discourse. |
no kallo pañhoti ayutto pañho. |
"the question is not proper": the question is unsuitable. |
duppañho esoti attho. |
The meaning is, this is a bad question. |
nanu ca “katamaṃ nu kho, bhante, jarāmaraṇan”ti? |
But is not "What, venerable sir, is old age and death?" |
idaṃ supucchitanti. |
this well-asked? |
kiñcāpi supucchitaṃ, yathā pana satasahassagghanike suvaṇṇathāle vaḍḍhitassa subhojanassa matthake āmalakamattepi gūthapiṇḍe ṭhapite sabbaṃ bhojanaṃ dubbhojanaṃ hoti chaḍḍetabbaṃ, evameva “kassa ca panidaṃ jarāmaraṇan”ti? |
Although it is well-asked, just as if on a golden plate worth a hundred thousand, on top of a well-prepared meal, even a lump of dung the size of a myrobalan fruit is placed, the whole meal becomes inedible and must be discarded, so too "And for whom is this old age and death?" |
iminā sattūpaladdhivādapadena gūthapiṇḍena taṃ bhojanaṃ dubbhojanaṃ viya ayampi sabbo duppañhova jātoti. |
by this phrase of the doctrine of the existence of a being, like a lump of dung, this whole thing has become a bad question, like an inedible meal. |
♦ brahmacariyavāsoti ariyamaggavāso. |
♦ "the dwelling in the holy life": the dwelling in the noble path. |
taṃ jīvaṃ taṃ sarīranti yassa hi ayaṃ diṭṭhi, so “jīve ucchijjamāne sarīraṃ ucchijjati, sarīre ucchijjante jīvitaṃ ucchijjatī”ti gaṇhāti. |
that soul, that body": for one who has this view, he grasps, "when the soul is annihilated, the body is annihilated; when the body is annihilated, the soul is annihilated. |
evaṃ gaṇhato sā diṭṭhi “satto ucchijjatī”ti gahitattā ucchedadiṭṭhi nāma hoti . |
For one who grasps thus, that view, because it is grasped as "the being is annihilated," is called the annihilationist view. |
sace pana saṅkhārāva uppajjanti ceva nirujjhanti cāti gaṇheyya, sāsanāvacarā sammādiṭṭhi nāma bhaveyya. |
But if he were to grasp, "only the formations arise and cease," it would be the right view that follows the teaching. |
ariyamaggo ca nāmeso vaṭṭaṃ nirodhento vaṭṭaṃ samucchindanto uppajjati, tadeva taṃ vaṭṭaṃ ucchedadiṭṭhiyā gahitākārassa sambhave sati vināva maggabhāvanāya nirujjhatīti maggabhāvanā niratthakā hoti. |
And this noble path arises while ceasing the round of existence, while cutting off the round of existence. If that very round of existence, in the case of the existence of the form grasped by the annihilationist view, were to cease without the development of the path, then the development of the path would be meaningless. |
tena vuttaṃ “brahmacariyavāso na hotī”ti. |
Therefore it is said, "there is no dwelling in the holy life." |
♦ dutiyanaye aññaṃ jīvaṃ aññaṃ sarīranti yassa ayaṃ diṭṭhi, so “sarīraṃ idheva ucchijjati, na jīvitaṃ, jīvitaṃ pana pañjarato sakuṇo viya yathāsukhaṃ gacchatī”ti gaṇhāti. |
♦ In the second method, "another soul, another body": for one who has this view, he grasps, "the body is annihilated here, not the soul; but the soul, like a bird from a cage, goes as it pleases." |
evaṃ gaṇhato sā diṭṭhi “imasmā lokā jīvitaṃ paralokaṃ gatan”ti gahitattā sassatadiṭṭhi nāma hoti. |
For one who grasps thus, that view, because it is grasped as "the soul has gone from this world to the next," is called the eternalist view. |
ayañca ariyamaggo tebhūmakavaṭṭaṃ vivaṭṭento uppajjati, so ekasaṅkhārepi nicce dhuve sassate sati uppannopi vaṭṭaṃ vivaṭṭetuṃ na sakkotīti maggabhāvanā niratthakā hoti. |
And this noble path arises while un-rounding the round of existence of the three realms. If even one formation were permanent, stable, eternal, then even when arisen, it could not un-round the round of existence, so the development of the path would be meaningless. |
tena vuttaṃ “aññaṃ jīvaṃ aññaṃ sarīranti vā bhikkhu diṭṭhiyā sati brahmacariyavāso na hotī”ti. |
Therefore it is said, "Or, monk, if one has the view, 'another soul, another body,' there is no dwelling in the holy life." |
♦ visūkāyikānītiādi sabbaṃ micchādiṭṭhivevacanameva. |
♦ "dislocated," and so on, are all just synonyms for wrong view. |
sā hi sammādiṭṭhiyā vinivijjhanaṭṭhena visūkamiva attānaṃ āvaraṇato visūkāyikaṃ, sammādiṭṭhiṃ ananuvattitvā tassā virodhena pavattanato visevitaṃ, kadāci ucchedassa kadāci sassatassa gahaṇato virūpaṃ phanditaṃ vipphanditanti vuccati. |
For it, because it pierces the right view, is like a dislocation; because it covers itself, it is dislocated (visūkāyikaṃ); because it proceeds in opposition to the right view, not following it, it is contorted (visevitaṃ); because it sometimes grasps annihilationism and sometimes eternalism, it is called a distorted writhing, a writhing (vipphanditaṃ). |
tālāvatthukatānīti tālavatthu viya katāni, puna aviruhaṇaṭṭhena matthakacchinnatālo viya samūlaṃ tālaṃ uddharitvā tassa patiṭṭhitaṭṭhānaṃ viya ca katānīti attho. |
"made like a palm-stump": made like a palm-stump; made like a palm-tree with its top cut off, so that it cannot grow again, and like the place where a palm-tree has been uprooted, is the meaning. |
anabhāvaṃkatānīti anuabhāvaṃ katānīti. |
"made into non-existence": made into non-existence. |
pañcamaṃ. |
The fifth. |
♦ 6. dutiyāvijjāpaccayasuttavaṇṇanā SN 12.36 |
♦ 6. Commentary on the Second Avijjāpaccaya Sutta |
♦ 36. chaṭṭhe iti vā, bhikkhave, yo vadeyyāti tassaṃ parisati diṭṭhigatiko pañhaṃ pucchitukāmo atthi, so pana avisāradadhātuko uṭṭhāya dasabalaṃ pucchituṃ na sakkoti, tasmā tassa ajjhāsayena sayameva pucchitvā vissajjento satthā evamāha. |
♦ 36. In the sixth, "Or, O monks, if one were to say thus": in that assembly, there is one who holds wrong views who wants to ask a question, but he, being of a timid nature, cannot get up and ask the one with ten powers. Therefore, the Teacher, with his inclination, asking and answering himself, said thus. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. natumhasuttavaṇṇanā SN 12.37 |
♦ 7. Commentary on the Natumha Sutta |
♦ 37. sattame na tumhākanti attani hi sati attaniyaṃ nāma hoti. |
♦ 37. In the seventh, "not yours": for when there is a self, there is what belongs to a self. |
attāyeva ca natthi, tasmā “na tumhākan”ti āha. |
But there is no self at all; therefore, he said, "not yours." |
napi aññesanti añño nāma paresaṃ attā, tasmiṃ sati aññesaṃ nāma siyā, sopi natthi, tasmā “napi aññesan”ti āha. |
nor of others": 'another' means the self of others; if there were that, there would be what belongs to others. That too does not exist; therefore, he said, "nor of others. |
purāṇamidaṃ, bhikkhave, kammanti nayidaṃ purāṇakammameva, purāṇakammanibbatto panesa kāyo, tasmā paccayavohārena evaṃ vutto. |
"this, O monks, is old kamma": this is not old kamma itself, but this body is produced by old kamma; therefore, it is so called by the convention of condition. |
abhisaṅkhatantiādi kammavohārasseva vasena purimaliṅgasabhāgatāya vuttaṃ, ayaṃ panettha attho — abhisaṅkhatanti paccayehi katoti daṭṭhabbo. |
"formed," and so on, is said by way of the convention of kamma, with similarity to the former characteristics. This is the meaning here: "formed" should be understood as made by conditions. |
abhisañcetayitanti cetanāvatthuko cetanāmūlakoti daṭṭhabbo. |
"willed" should be understood as having volition as its object, volition as its root. |
vedaniyanti vedaniyavatthūti daṭṭhabbo. |
"to be felt" should be understood as being the object of feeling. |
sattamaṃ. |
The seventh. |
♦ 8. cetanāsuttavaṇṇanā SN 12: SN 12.38 |
♦ 8. Commentary on the Cetanā Sutta SN 12:38, |
38 , |
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♦ 38. aṭṭhame yañca, bhikkhave, cetetīti yaṃ cetanaṃ ceteti, pavattetīti attho. |
♦ 38. In the eighth, "And what, O monks, one intends": what intention one intends, one sets in motion, is the meaning. |
yañca pakappetīti yaṃ pakappanaṃ pakappeti, pavatteticceva attho. |
"and what one plans": what plan one plans, one sets in motion, is the meaning. |
yañca anusetīti yañca anusayaṃ anuseti, pavatteticceva attho. |
"and what one is obsessed with": what obsession one is obsessed with, one sets in motion, is the meaning. |
ettha ca cetetīti tebhūmakakusalākusalacetanā gahitā, pakappetīti aṭṭhasu lobhasahagatacittesu taṇhādiṭṭhikappā gahitā, anusetīti dvādasannaṃ cetanānaṃ sahajātakoṭiyā ceva upanissayakoṭiyā ca anusayo gahito. |
And here, by "intends," the wholesome and unwholesome volitions of the three realms are taken; by "plans," the plans of craving and views in the eight consciousnesses accompanied by greed are taken; by "is obsessed with," the obsession is taken in the category of what is co-nascent with the twelve volitions and in the category of what is a support-condition. |
ārammaṇametaṃ hotīti etaṃ cetanādidhammajātaṃ paccayo hoti. |
"this becomes a basis": this group of dhammas, volition, etc., becomes a condition. |
paccayo hi idha ārammaṇanti adhippetā. |
For here, condition is intended as 'basis' (ārammaṇa). |
viññāṇassa ṭhitiyāti kammaviññāṇassa ṭhitatthaṃ. |
"for the stationing of consciousness": for the standing of kamma-consciousness. |
ārammaṇe satīti tasmiṃ paccaye sati. |
"when there is a basis": when that condition is present. |
patiṭṭhā viññāṇassa hotīti tassa kammaviññāṇassa patiṭṭhā hoti. |
"there is a support for consciousness": there is a support for that kamma-consciousness. |
tasmiṃ patiṭṭhite viññāṇeti tasmiṃ kammaviññāṇe patiṭṭhite. |
"when that consciousness is established": when that kamma-consciousness is established. |
virūḷheti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāya nibbattamūle jāte. |
"and has grown": when the root has been produced, capable of impelling kamma and drawing in rebirth. |
punabbhavābhinibbattīti punabbhavasaṅkhātā abhinibbatti. |
"renewed existence": the renewed existence designated as rebirth. |
♦ no ce, bhikkhave, cetetīti iminā tebhūmakacetanāya appavattanakkhaṇo vutto. |
♦ "If, O monks, one does not intend": by this, the moment of non-arising of the volition of the three realms is stated. |
no ce pakappetīti iminā taṇhādiṭṭhikappānaṃ appavattanakkhaṇo. |
"if one does not plan": by this, the moment of non-arising of the plans of craving and views. |
atha ce anusetīti iminā tebhūmakavipākesu parittakiriyāsu rūpeti ettha appahīnakoṭiyā anusayo gahito. |
"but if one is obsessed": by this, in the resultant consciousness of the three realms, in the minor functional consciousness, in form, here the obsession is taken in the category of what has not been abandoned. |
ārammaṇametaṃ hotīti anusaye sati kammaviññāṇassa uppattiyā avāritattā etaṃ anusayajātaṃ paccayova hoti. |
"this becomes a basis": when there is an obsession, since the arising of kamma-consciousness is not prevented, this group of obsessions becomes a condition. |
♦ no ceva cetetītiādīsu paṭhamapade tebhūmakakusalākusalacetanā nivattā, dutiyapade aṭṭhasu cittesu taṇhādiṭṭhiyo, tatiyapade vuttappakāresu dhammesu yo appahīnakoṭiyā anusayito anusayo, so nivatto. |
♦ "If one does not intend," and so on: in the first phrase, the wholesome and unwholesome volitions of the three realms have ceased; in the second phrase, the craving and views in the eight consciousnesses; in the third phrase, in the aforementioned dhammas, the obsession that was from the category of what has not been abandoned has ceased. |
♦ apicettha asammohatthaṃ ceteti pakappeti anuseti, ceteti na pakappeti anuseti, na ceteti na pakappeti anuseti, na ceteti na pakappeti na anusetīti idampi catukkaṃ veditabbaṃ. |
♦ Moreover, for the sake of clarity, this fourfold division should also be understood: one intends, plans, is obsessed; one intends, does not plan, is obsessed; one does not intend, does not plan, is obsessed; one does not intend, does not plan, is not obsessed. |
tattha paṭhamanaye dhammaparicchedo dassito. |
Therein, in the first method, the definition of the dhammas is shown. |
dutiyanaye cetetīti tebhūmakakusalacetanā ceva catasso ca akusalacetanā gahitā. |
In the second method, by "intends," the wholesome volitions of the three realms and the four unwholesome volitions are taken. |
na pakappetīti aṭṭhasu cittesu taṇhādiṭṭhiyo nivattā. |
By "does not plan," the craving and views in the eight consciousnesses have ceased. |
anusetīti tebhūmakakusale upanissayakoṭiyā, catūsu akusalacetanāsu sahajātakoṭiyā ceva upanissayakoṭiyā ca anusayo gahito. |
By "is obsessed," in the wholesome consciousness of the three realms, it is in the category of a support-condition; in the four unwholesome volitions, the obsession is taken in the category of what is co-nascent and in the category of what is a support-condition. |
tatiyanaye na cetetīti tebhūmakakusalākusalaṃ nivattaṃ, na pakappetīti aṭṭhasu cittesu taṇhādiṭṭhiyo nivattā, anusetīti sutte āgataṃ vāretvā tebhūmakakusalākusalavipākakiriyārūpesu appahīnakoṭiyā upanissayo gahito. |
In the third method, by "does not intend," the wholesome and unwholesome of the three realms has ceased; by "does not plan," the craving and views in the eight consciousnesses have ceased; by "is obsessed," having set aside what is mentioned in the sutta, the support-condition is taken in the wholesome, unwholesome, resultant, and functional consciousnesses and in form, in the category of what has not been abandoned. |
catutthanayo purimasadisova. |
The fourth method is the same as the previous one. |
♦ tadappatiṭṭhiteti tasmiṃ appatiṭṭhite. |
♦ "when that is not established": when that is not established. |
avirūḷheti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāya anibbattamūle. |
"and has not grown": when the root has not been produced, capable of impelling kamma and drawing in rebirth. |
ettha pana kiṃ kathitanti? |
But what is taught here? |
arahattamaggassa kiccaṃ, khīṇāsavassa kiccakaraṇantipi navalokuttaradhammātipi vattuṃ vaṭṭati. |
The function of the path of arahantship; it is also proper to say the doing of the duty of one whose cankers are destroyed; and also the nine supramundane dhammas. |
ettha ca viññāṇassa ceva āyatiṃ punabbhavassa ca antare eko sandhi, vedanātaṇhānamantare eko, bhavajātīnamantare ekoti. |
And here, there is one link between consciousness and future rebirth, one between feeling and craving, and one between existence and birth. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. dutiyacetanāsuttavaṇṇanā SN 12.39 |
♦ 9. Commentary on the Second Cetanā Sutta |
♦ 39. navame viññāṇanāmarūpānaṃ antare eko sandhi, vedanātaṇhānamantare eko, bhavajātīnamantare ekoti. |
♦ 39. In the ninth, there is one link between consciousness and name-and-form, one between feeling and craving, and one between existence and birth. |
navamaṃ. |
The ninth. |
♦ 10. tatiyacetanāsuttavaṇṇanā SN 12.40 |
♦ 10. Commentary on the Third Cetanā Sutta |
♦ 40. dasame natīti taṇhā. |
♦ 40. In the tenth, "inclination" is craving. |
sā hi piyarūpesu rūpādīsu namanaṭṭhena “natī”ti vuccati. |
For it, because of its inclining towards pleasing forms, etc., is called "inclination" (natī). |
āgati gati hotīti āgatimhi gati hoti, āgate paccupaṭṭhite kamme vā kammanimitte vā gahinimitte vā paṭisandhivasena viññāṇassa gati hoti. |
"there is a coming, a going": when there is a coming, there is a going; when the kamma or the sign of kamma or the sign of the destination has come, is present, there is a going of consciousness by way of rebirth. |
cutūpapātoti evaṃ viññāṇassa āgate paṭisandhivisaye gatiyā sati ito cavanasaṅkhātā cuti, tatthūpapattisaṅkhāto upapātoti ayaṃ cutūpapāto nāma hoti. |
"passing away and rebirth": thus, when there is a going of consciousness to the object of rebirth which has come, there is the passing away designated as decease from here, and the rebirth designated as arising there; this is called passing away and rebirth. |
evaṃ imasmiṃ sutte natiyā ca āgatigatiyā ca antare ekova sandhi kathitoti. |
Thus, in this sutta, only one link is taught, between inclination and coming-and-going. |
dasamaṃ. |
The tenth. |
♦ kaḷārakhattiyavaggo catuttho. |
♦ The Kaḷārakhattiya chapter is the fourth. |
♦ 5. gahapativaggo |
♦ 5. Gahapati Chapter |
♦ 1. pañcaverabhayasuttavaṇṇanā SN 12.41 |
♦ 1. Commentary on the Pañcaverabhaya Sutta |
♦ 41. gahapativaggassa paṭhame yatoti yadā. |
♦ 41. In the first of the Gahapati chapter, "when": when. |
bhayāni verānīti bhayaveracetanāyo. |
"dangers and enmities": the volitions of danger and enmity. |
sotāpattiyaṅgehīti duvidhaṃ sotāpattiyā aṅgaṃ, yaṃ pubbabhāge sotāpattipaṭilābhāya saṃvattati, “sappurisasaṃsevo saddhammassavanaṃ yonisomanasikāro dhammānudhammappaṭipattī”ti evaṃ āgataṃ, paṭiladdhaguṇassa ca sotāpattiṃ patvā ṭhitassa aṅgaṃ, yaṃ sotāpannassa aṅgantipi vuccati, buddhe aveccappasādādīnaṃ etaṃ adhivacanaṃ. |
"by the factors of stream-entry": the factors of stream-entry are of two kinds: that which in the preliminary stage conduces to the attainment of stream-entry, which has come as "association with true persons, hearing the good Dhamma, wise attention, and practice in accordance with the Dhamma," and the factor of one who has attained the quality and stands having attained stream-entry, which is also called the factor of a stream-enterer; this is a synonym for unshakable confidence in the Buddha, etc. |
idamidha adhippetaṃ. |
This is what is intended here. |
ariyoti niddoso nirupārambho. |
"noble": faultless, irreproachable. |
ñāyoti paṭiccasamuppannaṃ ñatvā ṭhitañāṇampi paṭiccasamuppādopi. |
"the law": both the knowledge that stands having known the dependently arisen, and the dependent origination itself. |
yathāha — “ñāyo vuccati paṭiccasamuppādo, ariyopi aṭṭhaṅgiko maggo ñāyo”ti. |
As it is said, "The law is called dependent origination, and the noble eightfold path is also the law." |
paññāyāti aparāparaṃ uppannāya vipassanāpaññāya. |
"by wisdom": by the insight-wisdom that has arisen again and again. |
sudiṭṭho hotīti aparāparaṃ uppajjitvā dassanavasena suṭṭhu diṭṭho. |
"is well-seen": is well-seen by way of seeing, having arisen again and again. |
♦ khīṇanirayotiādīsu āyatiṃ tattha anuppajjanatāya khīṇo nirayo mayhanti so ahaṃ khīṇanirayo. |
♦ In "whose hell is destroyed," and so on: for whom hell is destroyed because of not being reborn there in the future, he is one whose hell is destroyed. |
esa nayo sabbattha. |
This is the method everywhere. |
sotāpannoti maggasotaṃ āpanno. |
"stream-enterer": one who has entered the stream of the path. |
avinipātadhammoti na vinipātasabhāvo . |
"of a nature not to fall away": not of a nature to fall away. |
niyatoti paṭhamamaggasaṅkhātena sammattaniyāmena niyato. |
"certain": certain by the certainty designated as the first path. |
sambodhiparāyanoti uttarimaggattayasaṅkhāto sambodhi paraṃ ayanaṃ mayhanti sohaṃ sambodhiparāyano, taṃ sambodhiṃ avassaṃ abhisambujjhanakoti attho. |
"destined for enlightenment": for whom the enlightenment designated as the three higher paths is the future destination, he is one destined for enlightenment; the meaning is, he will certainly awaken to that enlightenment. |
♦ pāṇātipātapaccayāti pāṇātipātakammakāraṇā. |
♦ "on account of killing": because of the kamma of killing. |
bhayaṃ veranti atthato ekaṃ. |
"danger and enmity": in meaning, one. |
verañca nāmetaṃ duvidhaṃ hoti bāhiraṃ ajjhattikanti. |
And this enmity is of two kinds: external and internal. |
ekena hi ekassa pitā mārito hoti, so cintesi “etena kira me pitā mārito, ahampi taṃyeva māressāmī”ti nisitaṃ satthaṃ ādāya carati. |
For one's father has been killed by another; he thought, "My father was killed by this one, I too will kill him," and goes about with a sharpened weapon. |
yā tassa abbhantare uppannaveracetanā, idaṃ bāhiraṃ veraṃ nāma. |
The volition of enmity that has arisen within him, this is called external enmity. |
yā pana itarassa “ayaṃ kira maṃ māressāmīti carati, ahameva naṃ paṭhamataraṃ māressāmī”ti cetanā uppajjati, idaṃ ajjhattikaṃ veraṃ nāma. |
But the volition that arises in the other, "This one is going about intending to kill me, I will kill him first," this is called internal enmity. |
idaṃ tāva ubhayampi diṭṭhadhammikameva. |
This, so far, is both in this very life. |
yā pana taṃ niraye uppannaṃ disvā “etaṃ paharissāmī”ti jalitaṃ ayamuggaraṃ gaṇhato nirayapālassa cetanā uppajjati, idamassa samparāyikaṃ bāhiraveraṃ. |
But the volition that arises in the hell-guardian who, seeing him born in hell, takes a blazing iron club, thinking, "I will strike him," this is his external enmity in the next life. |
yā cassa “ayaṃ niddosaṃ maṃ paharissāmīti āgacchati, ahameva naṃ paṭhamataraṃ paharissāmī”ti cetanā uppajjati, idamassa samparāyikaṃ ajjhattaveraṃ. |
And the volition that arises in him, "This one is coming to strike me who am innocent, I will strike him first," this is his internal enmity in the next life. |
yaṃ panetaṃ bāhiraveraṃ, taṃ aṭṭhakathāyaṃ “puggalaveran”ti vuttaṃ. |
And this external enmity is called "personal enmity" in the commentary. |
dukkhaṃ domanassanti atthato ekameva. |
"suffering and displeasure": in meaning, one. |
yathā cettha, evaṃ sesapadesupi “iminā mama bhaṇḍaṃ haṭaṃ, mayhaṃ dāresu cārittaṃ āpannaṃ, musā vatvā attho bhaggo, surāmadamattena idaṃ nāma katan”tiādinā nayena veruppatti veditabbā. |
Just as here, so in the other phrases, the arising of enmity should be understood by the method of "my goods were stolen by this one, he committed adultery with my wife, he broke my interest by speaking falsely, this was done because of intoxication with liquor and spirits," and so on. |
aveccappasādenāti adhigatena acalappasādena. |
"with unshakable confidence": with the attained, unshakable confidence. |
ariyakantehīti pañcahi sīlehi. |
"cherished by the noble ones": by the five precepts. |
tāni hi ariyānaṃ kantāni piyāni. |
For they are cherished by, dear to, the noble ones. |
bhavantaragatāpi ariyā tāni na vijahanti, tasmā “ariyakantānī”ti vuccanti. |
Even when gone to another existence, the noble ones do not abandon them; therefore, they are called "cherished by the noble ones." |
sesamettha yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge anussatiniddese vuttameva. |
The rest that might be said here is all said in the Visuddhimagga in the explanation of the recollections. |
paṭhamaṃ. |
The first. |
♦ 2. dutiyapañcaverabhayasuttavaṇṇanā SN 12.42 |
♦ 2. Commentary on the Second Pañcaverabhaya Sutta |
♦ 42. dutiye bhikkhūnaṃ kathitabhāvamattameva viseso. |
♦ 42. In the second, the only difference is that it was taught to the monks. |
dutiyaṃ. |
The second. |
♦ 3. dukkhasuttavaṇṇanā SN 12.43 |
♦ 3. Commentary on the Dukkha Sutta |
♦ 43. tatiye dukkhassāti vaṭṭadukkhassa. |
♦ 43. In the third, "of suffering": of the suffering of the round of existence. |
samudayanti dve samudayā khaṇikasamudayo ca paccayasamudayo ca. |
"the origin": there are two origins, the momentary origin and the conditional origin. |
paccayasamudayaṃ passantopi bhikkhu khaṇikasamudayaṃ passati, khaṇikasamudayaṃ passantopi paccayasamudayaṃ passati. |
A monk who sees the conditional origin also sees the momentary origin; a monk who sees the momentary origin also sees the conditional origin. |
atthaṅgamopi accantatthaṅgamo bhedatthaṅgamoti duvidho. |
"cessation" also is of two kinds: final cessation and cessation by breaking up. |
accantatthaṅgamaṃ passantopi bhedatthaṅgamaṃ passati, bhedatthaṅgamaṃ passantopi accantatthaṅgamaṃ passati. |
One who sees the final cessation also sees the cessation by breaking up; one who sees the cessation by breaking up also sees the final cessation. |
desessāmīti idaṃ vaṭṭadukkhassa samudayātthaṅgamaṃ nibbattibhedaṃ nāma desessāmi, taṃ suṇāthāti attho. |
"I will teach": the meaning is, I will teach the origin and cessation of the suffering of the round of existence, that is, its arising and breaking up; listen to that. |
paṭiccāti nissayavasena ceva ārammaṇavasena ca paccayaṃ katvā. |
"in dependence on": having made it a condition by way of support and by way of object. |
tiṇṇaṃ saṅgati phassoti tiṇṇaṃ saṅgatiyā phasso. |
"the meeting of the three is contact": by the meeting of the three, there is contact. |
ayaṃ kho, bhikkhave, dukkhassa samudayoti ayaṃ vaṭṭadukkhassa nibbatti nāma. |
"This, O monks, is the origin of suffering": this is the arising of the suffering of the round of existence. |
atthaṅgamoti bhedo. |
"cessation": is breaking up. |
evañhi vaṭṭadukkhaṃ bhinnaṃ hoti appaṭisandhiyaṃ. |
For thus the suffering of the round of existence is broken up, without rebirth. |
tatiyaṃ. |
The third. |
♦ 4. lokasuttavaṇṇanā SN 12: SN 12.44 |
♦ 4. Commentary on the Loka Sutta SN 12:44, |
44 , |
|
♦ 44. catutthe lokassāti saṅkhāralokassa. |
♦ 44. In the fourth, "of the world": of the world of formations. |
ayamettha viseso. |
This is the difference here. |
catutthaṃ. |
The fourth. |
♦ 5. ñātikasuttavaṇṇanā SN 12.45 |
♦ 5. Commentary on the Ñātika Sutta |
♦ 45. pañcame ñātiketi dvinnaṃ ñātakānaṃ gāme. |
♦ 45. In the fifth, "at Ñātika": in the village of the two ñātakas (relatives). |
giñjakāvasatheti iṭṭhakāhi kate mahāpāsāde. |
"in the brick hall": in a great mansion made of bricks. |
dhammapariyāyanti dhammakāraṇaṃ. |
"a Dhamma discourse": a reason of the Dhamma. |
upassutīti upassutiṭṭhānaṃ, yaṃ ṭhānaṃ upagatena sakkā hoti bhagavato saddaṃ sotuṃ, tattha ṭhitoti attho. |
"overheard": a place for overhearing; the meaning is, he stood in a place from which it was possible to hear the Blessed One's voice. |
so kira gandhakuṭipariveṇasammajjanatthaṃ āgato attano kammaṃ pahāya bhagavato dhammaghosaṃ suṇanto aṭṭhāsi. |
It is said that he, having come to sweep the fragrant chamber's surroundings, stood listening to the Blessed One's Dhamma-voice, having abandoned his own work. |
addasāti tadā kira bhagavato āditova paccayākāraṃ manasikarontassa “idaṃ iminā paccayena hoti, idaṃ iminā”ti āvajjato yāva bhavaggā ekaṅgaṇaṃ ahosi, satthā manasikāraṃ pahāya vacasā sajjhāyaṃ karonto yathānusandhinā desanaṃ niṭṭhapetvā, “api nu kho imaṃ dhammapariyāyaṃ koci assosī”ti āvajjento taṃ bhikkhumaddasa. |
"saw": at that time, it is said, for the Blessed One who was contemplating the causal structure from the beginning, reflecting, "this is due to this condition, this is due to this," it became a single open space up to the peak of existence. The Teacher, having abandoned the contemplation and reciting with his voice, and having finished the discourse according to its sequence, reflecting, "Did anyone hear this Dhamma discourse?", saw that monk. |
tena vuttaṃ “addasā kho bhagavā”ti. |
Therefore it is said, "the Blessed One saw." |
♦ assosi noti assosi nu. |
♦ "Did you hear?": Did you hear? |
atha vā assosi noti amhākaṃ bhāsantānaṃ assosīti. |
Or, "Did you hear us?": Did you hear while we were speaking? |
uggaṇhāhītiādīsu sutvā tuṇhībhūtova paguṇaṃ karonto uggaṇhāti nāma. |
In "learn it," and so on: having heard and being silent, one who makes it well-practiced is said to 'learn' (uggaṇhāti). |
padānupadaṃ ghaṭetvā vācāya paricitaṃ karonto pariyāpuṇāti nāma. |
Connecting it word by word and making it familiar by voice is said to 'master' (pariyāpuṇāti). |
ubhayathāpi paguṇaṃ ādhārappattaṃ karonto dhāreti nāma. |
In both ways, making it well-practiced and well-retained is said to 'bear in mind' (dhāreti). |
atthasaṃhitoti kāraṇanissito. |
"connected with the meaning": based on reason. |
ādibrahmacariyakoti maggabrahmacariyassa ādi patiṭṭhānabhūto. |
"primary to the holy life": the beginning, the foundation of the holy life of the path. |
iti tīsupi imesu suttesu vaṭṭavivaṭṭameva kathitaṃ. |
Thus, in all three of these suttas, the round and the un-rounding of existence alone are taught. |
pañcamaṃ. |
The fifth. |
♦ 6. aññatarabrāhmaṇasuttavaṇṇanā SN 12: SN 12.46 |
♦ 6. Commentary on the Aññatara Brāhmaṇa Sutta SN 12:46, |
46 , |
|
♦ 46. chaṭṭhe aññataroti nāmavasena apākaṭo aññataro brāhmaṇo. |
♦ 46. In the sixth, "a certain": a certain brahmin, unknown by name. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. jāṇussoṇisuttavaṇṇanā SN 12.47 |
♦ 7. Commentary on the Jāṇussoṇi Sutta |
♦ 47. sattame jāṇussoṇīti ṭhānantaravasena evaṃladdhanāmo asītikoṭivibhavo mahāpurohito. |
♦ 47. In the seventh, "Jāṇussoṇi": a great high priest with eighty crores of wealth, who had received his name by way of a high office. |
sattamaṃ. |
The seventh. |
♦ 8. lokāyatikasuttavaṇṇanā SN 12: SN 12.48 |
♦ 8. Commentary on the Lokāyatika Sutta SN 12:48, |
48 , |
|
♦ 48. aṭṭhame lokāyatikoti vitaṇḍasatthe lokāyate kataparicayo. |
♦ 48. In the eighth, "a sophist" (lokāyatika): one who is experienced in the Lokāyata, the science of sophistry. |
jeṭṭhametaṃ lokāyatanti paṭhamaṃ lokāyataṃ. |
"this is the foremost Lokāyata": the first Lokāyata. |
lokāyatanti ca lokasseva āyataṃ, bālaputhujjanalokassa āyataṃ, mahantaṃ gambhīranti upadhāritabbaṃ parittaṃ bhāvaṃ diṭṭhigataṃ. |
And "Lokāyata" is the extension of the world itself, the extension of the world of foolish common people. A view that should be considered great and profound, but is a paltry thing. |
ekattanti ekasabhāvaṃ, niccasabhāvamevāti pucchati. |
"oneness": a single nature; he asks if it is of an eternal nature. |
puthuttanti purimasabhāvena nānāsabhāvaṃ, devamanussādibhāvena paṭhamaṃ hutvā pacchā na hotīti ucchedaṃ sandhāya pucchati. |
"plurality": a different nature from the former nature; he asks with reference to annihilationism, that having first been in the state of a deva, human, etc., it later is not. |
evamettha “sabbamatthi, sabbamekattan”ti imā dvepi sassatadiṭṭhiyo, “sabbaṃ natthi, sabbaṃ puthuttan”ti imā dve ucchedadiṭṭhiyoti veditabbā. |
Thus here, "everything exists" and "everything is a oneness," both of these are eternalist views; "everything does not exist" and "everything is a plurality," both of these are annihilationist views, it should be understood. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. ariyasāvakasuttavaṇṇanā SN 12.49 |
♦ 9. Commentary on the Ariyasāvaka Sutta |
♦ 49. navame kiṃ nu khoti saṃsayuppattiākāradassanaṃ. |
♦ 49. In the ninth, "What now?": a showing of the mode of the arising of doubt. |
samudayatīti uppajjati. |
"originates": arises. |
navamaṃ. |
The ninth. |
♦ 10. dutiyāriyasāvakasuttavaṇṇanā SN 12.50 |
♦ 10. Commentary on the Second Ariyasāvaka Sutta |
♦ 50. dasame dvepi nayā ekato vuttā. |
♦ 50. In the tenth, both methods are spoken of together. |
idameva purimena nānattaṃ, sesaṃ tādisamevāti. |
This is the only difference from the previous one; the rest is the same. |
dasamaṃ. |
The tenth. |
♦ gahapativaggo pañcamo. |
♦ The Gahapati chapter is the fifth. |
♦ 6. dukkhavaggo SN 12: |
♦ 6. Dukkha Chapter SN 12:51, |
51 , |
♦ 1. parivīmaṃsanasuttavaṇṇanā SN 12: SN 12.51 |
♦ 1. Commentary on the Parivīmaṃsana Sutta SN 12:51, |
51 , |
|
♦ 51. dukkhavaggassa paṭhame parivīmaṃsamānoti upaparikkhamāno. |
♦ 51. In the first of the Dukkha chapter, "investigating": examining. |
jarāmaraṇanti kasmā jarāmaraṇaṃ ekameva “anekavidhaṃ nānappakārakan”ti vatvā gahitanti ce? |
Why is it that only old age and death are taken, saying, "of many kinds, of various sorts"? |
tasmiṃ gahite sabbadukkhassa gahitattā. |
Because when that is taken, all suffering is taken. |
yathā hi cūḷāya gahite purise so puriso gahitova hoti, evaṃ jarāmaraṇe gahite sabbadukkhaṃ gahitameva hoti. |
For just as when a man is seized by his top-knot, that man is seized, so when old age and death are taken, all suffering is taken. |
tasmā “yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjatī”ti nhatvā ṭhitaṃ purisaṃ viya sabbadukkhaṃ dassetvā taṃ cūḷāya gaṇhanto viya jarāmaraṇaṃ gaṇhi. |
Therefore, having shown all suffering like a man who has bathed and is standing, "Whatever suffering of many kinds, of various sorts, arises in the world," he took old age and death as if seizing it by the top-knot. |
♦ jarāmaraṇanirodhasāruppagāminīti jarāmaraṇanirodhassa sāruppabhāvena nikkilesatāya parisuddhatāya sadisāva hutvā gāminīti attho. |
♦ "leading to what is suitable for the cessation of old age and death": the meaning is, leading, being just like the cessation of old age and death in its nature of being suitable, in its purity from defilements. |
tathā paṭipanno ca hotīti yathā taṃ paṭipannoti vuccati, evaṃ paṭipanno hoti. |
"and he has entered upon the path accordingly": he has entered upon the path in the way that he is said to have entered upon it. |
anudhammacārīti nibbānadhammaṃ anugataṃ paṭipattidhammaṃ carati, pūretīti attho. |
"one who practices in accordance with the Dhamma": he practices, fulfills the Dhamma of the path that is in accordance with the Dhamma of Nibbāna, is the meaning. |
dukkhakkhayāya paṭipannoti sīlaṃ ādiṃ katvā jarāmaraṇadukkhassa nirodhatthāya paṭipanno. |
"one who has entered upon the path for the destruction of suffering": having made virtue the beginning, he has entered upon the path for the purpose of the cessation of the suffering of old age and death. |
saṅkhāranirodhāyāti saṅkhāradukkhassa nirodhatthāya. |
"for the cessation of formations": for the purpose of the cessation of the suffering of formations. |
ettāvatā yāva arahattā desanā kathitā. |
By this much, the discourse is taught up to arahantship. |
♦ idāni arahattaphalapaccavekkhaṇaṃ satatavihārañca dassetvā desanā nivattetabbā siyā, tathā akatvā avijjāgatoti idaṃ kasmā gaṇhātīti? |
♦ Now, having shown the reviewing of the fruit of arahantship and the constant abiding, the discourse should be concluded. Why, not doing so, does he take up "gone to ignorance"? |
khīṇāsavassa samatikkantavaṭṭadukkhadassanatthaṃ . |
For the purpose of showing the transcended suffering of the round of existence for one whose cankers are destroyed. |
apica puna vaṭṭaṃ ārabhitvā vivaṭṭe kathiyamāne bujjhanakasatto cettha atthi, tassa ajjhāsayavasenāpi idaṃ gaṇhātīti veditabbo. |
Moreover, there is here a being capable of understanding when the round of existence is taken up again and the un-rounding is taught; it should be understood that he takes this up also due to his inclination. |
tattha avijjāgatoti avijjāya gato upagato samannāgato. |
Therein, "gone to ignorance": gone to, approached, endowed with ignorance. |
purisapuggaloti purisoyeva puggalo. |
"a man, a person": a man is a person. |
ubhayenāpi sammutikathaṃ katheti. |
With both, he speaks in conventional terms. |
buddhānañhi sammutikathā paramatthakathāti dve kathā honti. |
For the Buddhas have two kinds of speech: conventional speech and ultimate speech. |
tattha “satto naro puriso puggalo tisso nāgo”ti evaṃ pavattā sammutikathā nāma. |
Therein, speech that proceeds thus, "a being, a man, a person, a person, Tissa, Nāga," is called conventional speech. |
“khandhā dhātuyo āyatanānī”ti evaṃ pavattā paramatthakathā nāma. |
Speech that proceeds thus, "aggregates, elements, sense bases," is called ultimate speech. |
paramatthaṃ kathentāpi sammutiṃ amuñcitvā kathenti. |
Even when speaking of the ultimate, they speak without abandoning the conventional. |
te sammutiṃ kathentāpi paramatthaṃ kathentāpi saccameva kathenti. |
They, whether speaking conventionally or speaking of the ultimate, speak only the truth. |
teneva vuttaṃ — |
Therefore it is said: |
♦ “duve saccāni akkhāsi, sambuddho vadataṃ varo. |
♦ "Two truths the Enlightened One, the best of speakers, has declared. |
♦ sammutiṃ paramatthañca, tatiyaṃ nūpalabbhati. |
♦ The conventional and the ultimate; a third is not found. |
♦ saṅketavacanaṃ saccaṃ, lokasammutikāraṇaṃ. |
♦ A conventional statement is true, for the reason of worldly convention. |
♦ paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtalakkhaṇan”ti. |
♦ An ultimate statement is true, the real nature of dhammas." |
♦ puññaṃ ce saṅkhāranti terasacetanābhedaṃ puññābhisaṅkhāraṃ. |
♦ "If he forms a meritorious formation": the meritorious formation which is a division of thirteen volitions. |
abhisaṅkharotīti karoti. |
"forms": does. |
puññūpagaṃ hoti viññāṇanti kammaviññāṇaṃ kammapuññena upagataṃ sampayuttaṃ hoti, vipākaviññāṇaṃ vipākapuññena. |
"the consciousness becomes one that goes to merit": the kamma-consciousness goes to, becomes associated with, the kamma-merit; the resultant consciousness, with the resultant merit. |
apuññaṃ ce saṅkhāranti dvādasacetanābhedaṃ apuññābhisaṅkhāraṃ abhisaṅkharoti. |
"if he forms a demeritorious formation": he forms the demeritorious formation which is a division of twelve volitions. |
āneñjaṃ ce saṅkhāranti catucetanābhedaṃ āneñjābhisaṅkhāraṃ. |
"if he forms an imperturbable formation": the imperturbable formation which is a division of four volitions. |
āneñjūpagaṃ hoti viññāṇanti kammāneñjena kammaviññāṇaṃ, vipākāneñjena vipākaviññāṇaṃ upagataṃ hoti. |
"the consciousness becomes one that goes to the imperturbable": the kamma-consciousness goes to the kamma-imperturbable; the resultant consciousness goes to the resultant imperturbable. |
ettha ca tividhassa kammābhisaṅkhārassa gahitattā dvādasapadiko paccayākāro gahitova hoti. |
And here, since the threefold kamma-formation is taken, the twelve-linked causal structure is taken. |
ettāvatā vaṭṭaṃ dassitaṃ. |
By this much, the round of existence is shown. |
♦ idāni vivaṭṭaṃ dassento yato kho, bhikkhavetiādimāha. |
♦ Now, showing the un-rounding, he said, "When, O monks," and so on. |
tattha avijjāti catūsu saccesu aññāṇaṃ. |
Therein, "ignorance" is the ignorance of the four truths. |
vijjāti arahattamaggañāṇaṃ. |
"knowledge" is the knowledge of the path of arahantship. |
ettha ca paṭhamameva avijjāya pahīnāya vijjā uppajjati. |
And here, as soon as ignorance is abandoned, knowledge arises. |
yathā pana caturaṅgepi tame rattiṃ padīpujjalena andhakāro pahīyati, evaṃ vijjuppādā avijjāya pahānaṃ veditabbaṃ. |
But just as in a night of fourfold darkness, the darkness is dispelled by the lighting of a lamp, so the abandoning of ignorance should be understood with the arising of knowledge. |
na kiñci loke upādiyatīti loke kiñci dhammaṃ na gaṇhāti na parāmasati. |
"he does not cling to anything in the world": he does not grasp, does not hold onto any dhamma in the world. |
anupādiyaṃ na paritassatīti anupādiyanto agaṇhanto neva taṇhāparitassanāya, na bhayaparitassanāya paritassati, na taṇhāyati na bhāyatīti attho. |
"not clinging, he is not agitated": not clinging, not grasping, he is not agitated either by the agitation of craving or by the agitation of fear; the meaning is, he does not crave, does not fear. |
paccattaññevāti sayameva attanāva parinibbāyati, na aññassa ānubhāvena. |
"by himself": by himself alone, he attains Parinibbāna, not by the power of another. |
♦ so sukhaṃ ce vedanab^nti idaṃ kasmā ārabhi? |
♦ "If he feels a pleasant feeling": why did he begin this? |
khīṇāsavassa paccavekkhaṇañāṇaṃ dassetvā satatavihāraṃ dassetuṃ ārabhi. |
He began it to show the constant abiding, after showing the reviewing-knowledge of one whose cankers are destroyed. |
anajjhositāti taṇhāya gilitvā pariniṭṭhapetvā agahitā. |
"not clung to": not swallowed by craving and taken as finished. |
atha dukkhavedanā kasmā vuttā, kiṃ tampi abhinandanto atthīti? |
But why is painful feeling mentioned? Is there anyone who delights in that too? |
āma atthi. |
Yes, there is. |
sukhaṃ abhinandantoyeva hi dukkhaṃ abhinandati nāma dukkhaṃ patvā sukhaṃ patthanato sukhassa ca vipariṇāmadukkhatoti. |
For one who delights in pleasure also delights in pain, because having experienced pain, he wishes for pleasure, and because of the suffering of change of pleasure. |
kāyapariyantikanti kāyaparicchinnaṃ, yāva pañcadvārakāyo pavattati, tāva pavattaṃ pañcadvārikavedananti attho. |
"ending with the body": confined to the body; the meaning is, the five-door feeling that occurs as long as the five-door body continues. |
jīvitapariyantikanti jīvitaparicchinnaṃ . |
"ending with life": confined to life. |
yāva jīvitaṃ pavattati, tāva pavattaṃ manodvārikavedananti attho. |
The meaning is, the mind-door feeling that occurs as long as life continues. |
♦ tattha pañcadvārikavedanā pacchā uppajjitvā paṭhamaṃ nirujjhati, manodvārikavedanā paṭhamaṃ uppajjitvā pacchā nirujjhati. |
♦ Therein, the five-door feeling, arising later, ceases first; the mind-door feeling, arising first, ceases later. |
sā hi paṭisandhikkhaṇe vatthurūpasmiṃyeva patiṭṭhāti. |
For it is established in the very basis-form at the moment of rebirth-linking. |
pañcadvārikā pavatte pañcadvāravasena pavattamānā paṭhamavaye vīsativassakāle rajjanadussanamuyhanavasena adhimattā balavatī hoti, paṇṇāsavassakāle ṭhitā hoti, saṭṭhivassakālato paṭṭhāya parihāyamānā asītinavutivassakāle mandā hoti. |
The five-door feeling, occurring by way of the five doors in the course of existence, in the first stage of life, in the period of twenty years, is very strong and powerful by way of lust, aversion, and delusion; in the period of fifty years, it is stable; from the period of sixty years, declining, in the period of eighty or ninety years, it becomes weak. |
tadā hi sattā “cirarattaṃ ekato nisīdimhā nipajjimhā”ti vadantepi “na sañjānāmā”ti vadanti. |
For at that time, beings, even though they say, "we sat together, lay down together for a long time," say, "we do not recognize." |
adhimattānipi rūpādiārammaṇāni “na passāma na suṇāma”, “sugandhaṃ duggandhaṃ vā sāduṃ asāduṃ vā thaddhaṃ mudukanti vā na jānāmā”ti vadanti. |
Even of very strong objects of form, etc., they say, "we do not see, do not hear," "we do not know what is fragrant or foul-smelling, what is tasty or not tasty, or what is hard or soft." |
iti nesaṃ pañcadvārikavedanā bhaggā hoti, manodvārikāva pavattati. |
Thus, their five-door feeling is broken; only the mind-door feeling continues. |
sāpi anupubbena parihāyamānā maraṇasamaye hadayakoṭiṃyeva nissāya pavattati. |
That too, gradually declining, at the time of death, continues relying only on the core of the heart. |
yāva panesā pavattati, tāva satto jīvatīti vuccati. |
As long as it continues, a being is said to be alive. |
yadā nappavattati, tadā mato niruddhoti vuccati. |
When it does not continue, he is said to be dead, ceased. |
♦ svāyamattho vāpiyā dīpetabbo -- |
♦ This matter should be explained by a reservoir: |
♦ yathā hi puriso pañcaudakamaggasampannaṃ vāpiṃ kareyya, paṭhamaṃ deve vuṭṭhe pañcahi udakamaggehi udakaṃ pavisitvā antovāpiyaṃ āvāṭe pūreyya, punappunaṃ deve vassante udakamagge pūretvā gāvutaḍḍhayojanamattaṃ ottharitvā udakaṃ tiṭṭheyya tato tato vissandamānaṃ, atha niddhamanatumbe vivaritvā khettesu kamme kariyamāne udakaṃ nikkhamantaṃ, sassapākakāle udakaṃ parihīnaṃ “macche gaṇhāmā”ti vattabbataṃ āpajjeyya, tato katipāhena āvāṭesuyeva udakaṃ saṇṭhaheyya. |
♦ Just as a man might make a reservoir with five water-channels; first, when the devas rain, water would enter through the five channels and fill the pits inside the reservoir; when the devas rain again and again, the water channels would be filled and the water would stand, overflowing by a gāvuta or half a yojana, seeping out from here and there; then, when the sluice-gates are opened and work is being done in the fields, the water would flow out; at the time of the ripening of the crops, the water would be diminished, reaching a state where one could say, "let's catch the fish"; then after some days, the water would remain only in the pits. |
yāva pana taṃ āvāṭesu hoti, tāva “mahāvāpiyaṃ udakaṃ atthī”ti saṅkhaṃ gacchati. |
But as long as it is in the pits, it is reckoned that "there is water in the great reservoir." |
yadā pana tattha chijjati, tadā “vāpiyaṃ udakaṃ natthī”ti vuccati, evaṃsampadamidaṃ veditabbaṃ. |
But when it is cut off there, it is said that "there is no water in the reservoir." This should be understood in this way. |
♦ paṭhamaṃ deve vassante pañcahi maggehi udake pavisante āvāṭānaṃ pūraṇakālo viya hi paṭhamameva paṭisandhikkhaṇe manodvārikavedanāya vatthurūpe patiṭṭhitakālo, punappunaṃ deve vassante pañcannaṃ maggānaṃ pūritakālo viya pavatte pañcadvārikavedanāya pavattikālo, gāvutaḍḍhayojanamattaṃ ajjhottharaṇaṃ viya paṭhamavaye vīsativassakāle rajjanādivasena tassā adhimattabalavabhāvo, yāva vāpito udakaṃ na niggacchati, tāva pūrāya vāpiyā ṭhitakālo viya paññāsavassakāle tassā ṭhitakālo, niddhamanatumbesu vivaṭesu kammante kariyamāne udakassa nikkhamanakālo viya saṭṭhivassakālato paṭṭhāya tassā parihāni, udake bhaṭṭhe udakamaggesu parittodakassa ṭhitakālo viya asītinavutivassakāle pañcadvārikavedanāya mandakālo, āvāṭesuyeva udakassa patiṭṭhānakālo viya hadayavatthukoṭiṃ nissāya manodvārikavedanāya pavattikālo, āvāṭesu parittepi udake sati “vāpiyaṃ udakaṃ atthī”ti vattabbakālo viya yāva sā pavattati, tāva “satto jīvatī”ti vuccati. |
♦ For just as the time of the filling of the pits when water enters through the five channels when the devas first rain, so is the time of the establishment of the mind-door feeling in the basis-form at the very first moment of rebirth-linking; just as the time of the filling of the five channels when the devas rain again and again, so is the time of the occurrence of the five-door feeling in the course of existence; just as the overflowing by a gāvuta or half a yojana, so is its very strong and powerful state by way of lust, etc., in the first stage of life, in the period of twenty years; just as the time when the reservoir stands full as long as water does not flow out of it, so is its stable state in the period of fifty years; just as the time of the flowing out of the water when work is being done in the fields with the sluice-gates open, so is its decline from the period of sixty years; just as the time when there is little water in the water channels when the water is exhausted, so is the weak state of the five-door feeling in the period of eighty or ninety years; just as the time of the establishment of the water only in the pits, so is the time of the occurrence of the mind-door feeling relying on the core of the heart-basis; just as the time when it can be said, "there is water in the reservoir," even when there is little water in the pits, so as long as it continues, it is said, "the being is alive." |
yathā pana āvāṭesu udake chinne “natthi vāpiyaṃ udakan”ti vuccati, evaṃ manodvārikavedanāya appavattamānāya “satto mato”ti vuccati. |
But just as when the water in the pits is cut off, it is said, "there is no water in the reservoir," so when the mind-door feeling does not occur, it is said, "the being is dead." |
imaṃ vedanaṃ sandhāya vuttaṃ “jīvitapariyantikaṃ vedanaṃ vediyamāno”ti. |
It is with reference to this feeling that it is said, "experiencing a feeling that ends with life." |
♦ kāyassa bhedāti kāyassa bhedena. |
♦ "with the breakup of the body": with the breakup of the body. |
jīvitapariyādānā uddhanti jīvitakkhayato uddhaṃ. |
"after the annihilation of life": after the destruction of life. |
idhevāti paṭisandhivasena parato agantvā idheva. |
"right here": without going on to rebirth, right here. |
sītībhavissantīti pavattivipphandadaratharahitāni sītāni appavattanadhammāni bhavissanti. |
"will become cool": devoid of the agitation of process, they will become cool, of a nature not to arise. |
sarīrānīti dhātusarīrāni. |
"the remains": the bodily relics. |
avasissantīti avasiṭṭhāni bhavissanti. |
"will be left over": will be remaining. |
♦ kumbhakārapākāti kumbhakārassa bhājanapacanaṭṭhānato. |
♦ "from a potter's kiln": from the place where a potter fires his pots. |
paṭisisseyyāti ṭhapeyya. |
"would put aside": would place. |
kapallānīti saha mukhavaṭṭiyā ekābaddhāni kumbhakapallāni. |
"the potsherds": the potter's sherds, joined together with the rim. |
avasisseyyunti tiṭṭheyyuṃ. |
"would remain": would stand. |
evameva khoti ettha idaṃ opammasaṃsandanaṃ — ādittakumbhakārapāko viya hi tayo bhavā daṭṭhabbā, kumbhakāro viya yogāvacaro, pākato kumbhakārabhājanānaṃ nīharaṇadaṇḍako viya arahattamaggañāṇaṃ, samo bhūmibhāgo viya asaṅkhataṃ nibbānatalaṃ, daṇḍakena uṇhakumbhaṃ ākaḍḍhitvā same bhūmibhāge kumbhassa ṭhapitakālo viya āraddhavipassakassa rūpasattakaṃ arūpasattakaṃ vipassantassa kammaṭṭhāne ca paguṇe vibhūte upaṭṭhahamāne tathārūpaṃ utusappāyādiṃ labhitvā ekāsane nisinnassa vipassanaṃ vaḍḍhetvā aggaphalaṃ arahattaṃ patvā catūhi apāyehi attabhāvaṃ uddharitvā phalasamāpattivasena asaṅkhate nibbānatale ṭhitakālo daṭṭhabbo. |
"just so": here this is the application of the simile — the three existences should be seen as the burning potter's kiln; the meditator, as the potter; the knowledge of the path of arahantship, as the stick for removing the potter's vessels from the kiln; the unconditioned ground of Nibbāna, as the level ground; just as the time when the potter, having pulled a hot pot with a stick, places it on the level ground, so should be seen the time when the meditator who has begun insight, while contemplating the sevenfold form and the sevenfold formless, and when the meditation subject is well-practiced and has become clear and is present, having obtained a suitable season, etc., sitting on one seat and developing insight, having attained the highest fruit, arahantship, has lifted his personal existence from the four states of woe and stands on the unconditioned ground of Nibbāna by way of the attainment of the fruit. |
khīṇāsavo pana uṇhakumbho viya arahattappattadivaseyeva na parinibbāti, sāsanappaveṇiṃ pana ghaṭayamāno paṇṇāsasaṭṭhivassāni ṭhatvā carimakacittappattiyā upādiṇṇakakkhandhabhedā anupādisesāya nibbānadhātuyā parinibbāti. |
But the one whose cankers are destroyed does not attain Parinibbāna on the very day of attaining arahantship, like a hot pot; but connecting the lineage of the teaching, having stood for fifty or sixty years, at the attainment of the final thought-moment, with the breakup of the clung-to aggregates, he attains Parinibbāna in the Nibbāna-element without residue. |
athassa kumbhassa viya kapallāni anupādiṇṇakasarīrāneva avasissantīti. |
Then, like the potsherds of the pot, only his non-clung-to bodily remains will be left. |
sarīrāni avasissantīti pajānātīti idaṃ pana khīṇāsavassa anuyogāropanatthaṃ vuttaṃ. |
"he understands that the remains will be left over": this is said for the purpose of attributing application to the one whose cankers are destroyed. |
♦ viññāṇaṃ paññāyethāti paṭisandhiviññāṇaṃ paññāyetha. |
♦ "consciousness would be discernible": rebirth-linking consciousness would be discernible. |
sādhu sādhūti therānaṃ byākaraṇaṃ sampahaṃsati. |
"Good, good": he praises the explanation of the elders. |
evametanti yadetaṃ tividhe abhisaṅkhāre asati paṭisandhiviññāṇassa appaññāṇantiādi, evameva etaṃ. |
"it is so": what was said, that when the threefold formation is absent, there is the non-discernibility of rebirth-linking consciousness, and so on, it is just so. |
adhimuccathāti sanniṭṭhānasaṅkhātaṃ adhimokkhaṃ paṭilabhatha. |
"be resolved": obtain the resolution designated as conviction. |
esevanto dukkhassāti ayameva vaṭṭadukkhassa anto ayaṃ paricchedo, yadidaṃ nibbānanti. |
"this is the end of suffering": this is the end, this is the limit of the suffering of the round of existence, that is, Nibbāna. |
paṭhamaṃ. |
The first. |
♦ 2. upādānasuttavaṇṇanā SN 12: SN 12.52 |
♦ 2. Commentary on the Upādāna Sutta SN 12:52, |
52 , |
|
♦ 52. dutiye upādāniyesūti catunnaṃ upādānānaṃ paccayesu tebhūmakadhammesu. |
♦ 52. In the second, "in things that can be clung to": in the dhammas of the three realms, which are the conditions for the four kinds of clinging. |
assādānupassinoti assādaṃ anupassantassa. |
"of one who sees gratification": of one who sees gratification again and again. |
tatrāti tasmiṃ aggikkhandhe. |
"therein": in that mass of fire. |
tadāhāroti taṃpaccayo. |
"with that as its fuel": with that as its condition. |
tadupādānoti tasseva vevacanaṃ. |
"with that as its support": a synonym for the same. |
evameva khoti ettha aggikkhandho viya hi tayo bhavā, tebhūmakavaṭṭantipi etadeva, aggijaggakapuriso viya vaṭṭanissito bālaputhujjano, sukkhatiṇagomayādipakkhipanaṃ viya assādānupassino puthujjanassa taṇhādivasena chahi dvārehi kusalākusalakammakaraṇaṃ. |
"just so": here, the three existences are like the mass of fire; the round of existence of the three realms is this very thing; the foolish worldling attached to the round of existence is like the man tending the fire; the throwing in of dry grass, cow-dung, etc., is like the doing of wholesome and unwholesome kamma by the worldling who sees gratification, through the six doors by way of craving, etc. |
tiṇagomayādīsu khīṇesu punappunaṃ tesaṃ pakkhipanena aggikkhandhassa vaḍḍhanaṃ viya bālaputhujjanassa uṭṭhāya samuṭṭhāya yathāvuttakammāyūhanena aparāparaṃ vaṭṭadukkhanibbattanaṃ. |
The increase of the mass of fire by throwing them in again and again when the grass, cow-dung, etc., are consumed is like the arising of the suffering of the round of existence again and again for the foolish worldling through the accumulation of the aforementioned kamma, getting up and making an effort. |
♦ na kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyyāti tañhi koci atthakāmo evaṃ vadeyya — “bho kasmā uṭṭhāya samuṭṭhāya kalāpe bandhitvā sukkhatiṇakaṭṭhānaṃ pacchiyañca pūretvā sukkhagomayāni pakkhipanto etaṃ aggiṃ jālesi? |
♦ "he would not, from time to time, throw in dry grass": a certain well-wisher might say to him thus: "Friend, why do you, getting up and making an effort, tying bundles and filling a basket with dry grass and sticks, and throwing in dry cow-dung, keep this fire burning? |
api nu te atthi itonidānaṃ kāci vaḍḍhīti? |
Do you have any increase from this? |
vaṃsāgatametaṃ bho amhākaṃ, itonidānaṃ pana me avaḍḍhiyeva, kuto vaḍḍhi? |
This is our family tradition, friend. But from this, I have only a decrease, whence an increase? |
ahañhi imaṃ aggiṃ jagganto neva nhāyituṃ na bhuñjituṃ na nipajjituṃ labhāmīti. |
For I, tending this fire, get neither to bathe nor to eat nor to lie down. |
tena hi bho kiṃ te iminā niratthakena aggijālanena? |
Then, friend, what is the use of this pointless fire-lighting for you? |
ehi tvaṃ etāni ābhatāni tiṇādīni ettha nikkhipa, tāni sayameva jhāyissanti, tvaṃ pana asukasmiṃ ṭhāne sītodakā pokkharaṇī atthi, tattha nhatvā, mālāgandhavilepanehi attānaṃ maṇḍetvā sunivattho supārutova pādukāhi nagaraṃ pavisitvā pāsādavaramāruyha vātapānaṃ vivaritvā mahāvīthiyaṃ virocamāno nisīda ekaggo sukhasamappito hutvā, tattha te nisinnassa tiṇādīnaṃ khayena sayameva ayaṃ aggi appaṇṇattibhāvaṃ gamissatī”ti. |
Come, you, throw in these pieces of grass, etc., that you have brought here; they will burn by themselves. You, in such-and-such a place, there is a pond with cool water; having bathed there, having adorned yourself with garlands, scents, and ointments, well-dressed and well-covered, entering the city with sandals, and having ascended to a fine mansion, having opened a window and sitting shining in the main street, being concentrated and dedicated to happiness, while you are sitting there, this fire will go to a state of being un-discernible by itself through the consumption of the grass, etc." |
so tathā kareyya. |
He would do so. |
tatheva ca tattha nisinnassa so aggi upādānakkhayena appaṇṇattibhāvaṃ gaccheyya. |
And just so, while he is sitting there, that fire would go to a state of being un-discernible through the consumption of the fuel. |
idaṃ sandhāyetaṃ “na kālena kālan”tiādi vuttaṃ. |
It is with reference to this that it was said, "he would not, from time to time," and so on. |
♦ evameva khoti ettha pana idaṃ opammasaṃsandanaṃ — cattālīsāya kaṭṭhavāhānaṃ jalamāno mahāaggikkhandho viya hi tebhūmakavaṭṭaṃ daṭṭhabbaṃ, aggijagganakapuriso viya vaṭṭasannissitako yogāvacaro, atthakāmo puriso viya sammāsambuddho, tena purisena tassa dinnaovādo viya tathāgatena “ehi tvaṃ, bhikkhu, tebhūmakadhammesu nibbinda, evaṃ vaṭṭadukkhā muccissasī”ti tassa tebhūmakadhammesu kammaṭṭhānassa kathitakālo, tassa purisassa yathānusiṭṭhaṃ paṭipajjitvā pāsāde nisinnakālo viya yogino sugatovādaṃ sampaṭicchitvā suññāgāraṃ paviṭṭhassa tebhūmakadhammesu vipassanaṃ paṭṭhapetvā anukkamena yathānurūpaṃ āhārasappāyādiṃ labhitvā, ekāsane nisinnassa aggaphale patiṭṭhitakālo, tassa nhānavilepanādīhi sudhotamaṇḍitakāyattā tasmiṃ nisinnassa ekaggasukhasamappitakālo viya yogino ariyamaggapokkharaṇiyaṃ maggañāṇodakena sunhātasudhotakilesamalassa hirottappasāṭake nivāsetvā sīlavilepanānulittassa arahattamaṇḍanena attabhāvaṃ maṇḍetvā vimuttipupphadāmaṃ piḷandhitvā iddhipādapādukā āruyha nibbānanagaraṃ pavisitvā dhammapāsādaṃ āruyha satipaṭṭhānamahāvīthiyaṃ virocamānassa nibbānārammaṇaṃ phalasamāpattiṃ appetvā nisinnakālo. |
♦ "just so": here, however, this is the application of the simile — the round of existence of the three realms should be seen as the great mass of fire burning forty cartloads of wood; the meditator attached to the round of existence, as the man tending the fire; the perfectly enlightened one, as the well-wishing man; the advice given to him by that man is like the time when the Tathāgata, saying, "Come, you, monk, become disenchanted with the dhammas of the three realms, thus you will be freed from the suffering of the round of existence," taught him the meditation subject on the dhammas of the three realms; the time when that man, having practiced according to the instructions, is sitting in the mansion is like the time when the yogi, having accepted the Sugata's advice, has entered an empty place, has established insight into the dhammas of the three realms, and gradually, having obtained a suitable diet, etc., sitting on one seat, is established in the highest fruit; the time when he, his body well-washed and adorned with bathing, ointments, etc., is sitting there, dedicated to one-pointed happiness, is like the time when the yogi, having bathed well in the water of the knowledge of the path in the pond of the noble path and his defilement-stains washed away, having dressed in the garments of shame and fear of wrongdoing, anointed with the ointment of virtue, having adorned his personal existence with the ornament of arahantship, having worn the flower-garland of liberation, having put on the sandals of the bases of psychic power, having entered the city of Nibbāna and ascended to the mansion of the Dhamma, is sitting, shining in the great street of the foundations of mindfulness, having applied himself to the attainment of the fruit with Nibbāna as its object. |
tassa pana purisassa tasmiṃ nisinnassa tiṇādīnaṃ khayena aggikkhandhassa appaṇṇattigamanakālo viya khīṇāsavassa yāvatāyukaṃ ṭhatvā upādiṇṇakakkhandhabhedena anupādisesāya nibbānadhātuyā parinibbutassa mahāvaṭṭavūpasamo daṭṭhabbo. |
But for that man, while he is sitting there, the time of the fire going to a state of being un-discernible through the consumption of the grass, etc., is like the pacification of the great round of existence for the one whose cankers are destroyed, who, having stood for as long as his lifespan, has attained Parinibbāna in the Nibbāna-element without residue, with the breakup of the clung-to aggregates. |
dutiyaṃ. |
The second. |
♦ 3. saṃyojanasuttavaṇṇanā SN 12.53 |
♦ 3. Commentary on the Saṃyojana Sutta |
♦ 53. tatiye saṃyojaniyesūti dasannaṃ saṃyojanānaṃ paccayesu. |
♦ 53. In the third, "in things that are fetters": in the conditions for the ten fetters. |
jhāyeyyāti jaleyya. |
"would burn": would blaze. |
telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyyāti dīpapaṭijagganatthaṃ telabhājanañca mahantañca vaṭṭikapālaṃ gahetvā samīpe niccaṃ ṭhitova tele khīṇe telaṃ āsiñceyya, vaṭṭiyā khīṇāya vaṭṭiṃ upasaṃhareyya. |
"he would pour in oil, he would bring up the wick": for the purpose of tending the lamp, having taken an oil-pot and a large wick-dish, and standing constantly nearby, when the oil is consumed, he would pour in oil; when the wick is consumed, he would bring up the wick. |
sesamettha saddhiṃ opammasaṃsandanena purimanayeneva veditabbaṃ. |
The rest here should be understood in the previous way, together with the application of the simile. |
tatiyaṃ. |
The third. |
♦ 4. dutiyasaṃyojanasuttavaṇṇanā SN 12.54 |
♦ 4. Commentary on the Second Saṃyojana Sutta |
♦ 54. catutthe upamaṃ paṭhamaṃ katvā pacchā attho vutto. |
♦ 54. In the fourth, the simile is given first, and the meaning is stated afterwards. |
sesaṃ tādisameva. |
The rest is the same. |
catutthaṃ. |
The fourth. |
♦ 5. mahārukkhasuttavaṇṇanā SN 12.55 |
♦ 5. Commentary on the Mahārukkha Sutta |
♦ 55. pañcame uddhaṃ ojaṃ abhiharantīti pathavīrasañca āporasañca upari āropenti. |
♦ 55. In the fifth, "they draw up sap upwards": they draw up the earth-essence and the water-essence upwards. |
ojāya āropitattā hatthasatubbedhassa rukkhassa aṅkuraggesu bindubindūni viya hutvā sineho tiṭṭhati. |
Because the sap is drawn up, the moisture stands on the tips of the shoots of the hundred-cubit-high tree, becoming like drop by drop. |
idaṃ panettha opammasaṃsandanaṃ — mahārukkho viya hi tebhūmakavaṭṭaṃ, mūlāni viya āyatanāni, mūlehi ojāya ārohanaṃ viya chahi dvārehi kammārohanaṃ, ojāya abhiruḷhattā mahārukkhassa yāvakappaṭṭhānaṃ viya vaṭṭanissitabālaputhujjanassa chahi dvārehi kammaṃ āyūhantassa aparāparaṃ vaṭṭassa vaḍḍhanavasena dīgharattaṃ ṭhānaṃ. |
This is the application of the simile here: the round of existence of the three realms is like a great tree; the sense bases are like the roots; the drawing up of the sap by the roots is like the drawing up of kamma through the six doors; the long-term standing of the foolish worldling attached to the round of existence, by way of the increase of the round of existence again and again, as he accumulates kamma through the six doors, is like the standing of the great tree for the duration of the aeon because it is nourished by the sap. |
♦ kuddālapiṭakanti kuddālañceva pacchibhājanañca. |
♦ "a spade and a basket": a spade and a basket-vessel. |
khaṇḍākhaṇḍikaṃ chindeyyāti khuddakamahantāni khaṇḍākhaṇḍāni karonto chindeyya. |
"he would cut it into pieces": he would cut it, making small and large pieces. |
idaṃ panettha opammasaṃsandanaṃ — idhāpi hi mahārukkho viya tebhūmakavaṭṭaṃ, rukkhaṃ nāsetukāmo puriso viya yogāvacaro, kuddālo viya ñāṇaṃ, pacchi viya samādhi, rukkhacchedanapharasu viya ñāṇaṃ, rukkhassa mūle chinnakālo viya yogino ācariyasantike kammaṭṭhānaṃ gahetvā manasikarontassa paññā, khaṇḍākhaṇḍikaṃ chindanakālo viya saṅkhepato catunnaṃ mahābhūtānaṃ manasikāro, phālanaṃ viya dvecattālīsāya koṭṭhāsesu vitthāramanasikāro, sakalikaṃ sakalikaṃ karaṇakālo viya upādārūpassa ceva rūpakkhandhārammaṇassa viññāṇassa cāti imesaṃ vasena nāmarūpapariggaho, mūlānaṃ upacchedanaṃ viya tasseva nāmarūpassa paccayapariyesanaṃ, vātātape visosetvā agginā ḍahanakālo viya anupubbena vipassanaṃ vaḍḍhetvā aññataraṃ sappāyaṃ labhitvā kammaṭṭhāne vibhūte upaṭṭhahamāne ekapallaṅke nisinnassa samaṇadhammaṃ karontassa aggaphalappatti, masikaraṇaṃ viya arahattappattadivaseyeva aparinibbāyantassa yāvatāyukaṃ ṭhita kālo, mahāvāte opunanaṃ nadiyā pavāhanaṃ viya ca upādiṇṇakakkhandhabhedena anupādisesāya nibbānadhātuyā parinibbutassa vaṭṭavūpasamo veditabbo. |
This is the application of the simile here: here too, the round of existence of the three realms is like a great tree; the meditator is like the man who wants to destroy the tree; knowledge is like the spade; concentration is like the basket; knowledge is like the axe for cutting the tree; the time when the tree is cut at the root is like the wisdom of the yogi who, having taken a meditation subject from a teacher, contemplates it; the time of cutting it into pieces is like the contemplation of the four great elements in brief; the splitting is like the detailed contemplation of the forty-two parts; the time of making it into chips is like the comprehension of name-and-form by way of the derived matter and the consciousness with the form-aggregate as its object; the cutting up of the roots is like the investigation of the conditions of that very name-and-form; the time of drying it in the wind and sun and burning it with fire is like the attainment of the highest fruit for one who, having gradually developed insight and having obtained a suitable condition, and when the meditation subject has become clear and is present, sitting on a single seat and practicing the duties of a monk; the making into ash is like the time of standing for as long as the lifespan for one who does not attain Parinibbāna on the very day of attaining arahantship; and the blowing away by a great wind and the washing away by a river is to be understood as the pacification of the round of existence for one who has attained Parinibbāna in the Nibbāna-element without residue, with the breakup of the clung-to aggregates. |
pañcamaṃ. |
The fifth. |
♦ 6. dutiyamahārukkhasuttavaṇṇanā SN 12.56 |
♦ 6. Commentary on the Second Mahārukkha Sutta |
♦ 56. chaṭṭhepi upamaṃ paṭhamaṃ vatvā pacchā attho vutto, idameva nānattaṃ. |
♦ 56. In the sixth too, the simile is stated first, and the meaning is stated afterwards; this is the only difference. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. taruṇarukkhasuttavaṇṇanā SN 12.57 |
♦ 7. Commentary on the Taruṇarukkha Sutta |
♦ 57-59. sattame taruṇoti ajātaphalo. |
♦ 57-59. In the seventh, "young" means not yet bearing fruit. |
palimajjeyyāti sodheyya. |
"he would clean": he would clean. |
paṃsuṃ dadeyyāti thaddhapharusapaṃsuṃ haritvā mudugomayacuṇṇamissaṃ madhurapaṃsuṃ pakkhipeyya. |
"he would give soil": having removed the hard, rough soil, he would put in soft soil mixed with powdered cow-dung. |
vuddhinti vuddhiṃ āpajjitvā pupphūpago pupphaṃ, phalūpago phalaṃ gaṇheyya. |
"growth": having reached growth, it would bear flowers when it is time for flowers, and bear fruit when it is time for fruit. |
idaṃ panettha opammasaṃsandanaṃ — taruṇarukkho viya hi tebhūmakavaṭṭaṃ, rukkhajaggako puriso viya vaṭṭanissito puthujjano, mūlaphalasantānādīni viya tīhi dvārehi kusalākusalakammāyūhanaṃ, rukkhassa vuḍḍhiāpajjanaṃ viya puthujjanassa tīhi dvārehi kammaṃ āyūhato aparāparaṃ vaṭṭappavatti. |
This is the application of the simile here: the round of existence of the three realms is like a young tree; the foolish worldling attached to the round of existence is like the man tending the tree; the accumulation of wholesome and unwholesome kamma through the three doors is like the roots, fruits, and continuity; the process of the round of existence again and again for the worldling who accumulates kamma through the three doors is like the tree reaching growth. |
vivaṭṭaṃ vuttanayeneva veditabbaṃ. |
The un-rounding should be understood in the way that has been stated. |
aṭṭhamanavamāni uttānatthāneva. |
The eighth and ninth are of clear meaning. |
sattamādīni. |
The seventh and following. |
♦ 10. nidānasuttavaṇṇanā SN 12.60 |
♦ 10. Commentary on the Nidāna Sutta |
♦ 60. dasame kurūsu viharatīti kurūti evaṃ bahuvacanavasena laddhavohāre janapade viharati. |
♦ 60. In the tenth, "he dwells among the Kurus": he dwells in the country that has received its name in the plural, 'Kuru'. |
kammāsadhammaṃ nāma kurūnaṃ nigamoti evaṃnāmako kurūnaṃ nigamo, taṃ gocaragāmaṃ katvāti attho. |
"Kammāsadhamma, a town of the Kurus": a town of the Kurus with this name; the meaning is, having made it his alms-resort village. |
āyasmāti piyavacanametaṃ garuvacanametaṃ. |
"friend": this is a term of endearment, a term of respect. |
ānandoti tassa therassa nāmaṃ. |
"Ānanda" is the name of that elder. |
ekamantaṃ nisīdīti cha nisajjadose vivajjento dakkhiṇajāṇumaṇḍalassa abhimukhaṭṭhāne chabbaṇṇānaṃ buddharasmīnaṃ anto pavisitvā pasannalākhārasaṃ vigāhanto viya suvaṇṇapaṭaṃ pārupanto viya rattakambalavitānamajjhaṃ pavisanto viya dhammabhaṇḍāgāriko āyasmā ānando nisīdi. |
"he sat down at one side": avoiding the six faults of sitting, in a place opposite the right kneecap, entering into the six-colored Buddha-rays as if plunging into clear lac-juice, as if wrapping oneself in a golden cloth, as if entering the middle of a red woolen canopy, the treasurer of the Dhamma, the venerable Ānanda, sat down. |
tena vuttaṃ “ekamantaṃ nisīdī”ti. |
Therefore it is said, "he sat down at 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? |
sāyanhavelāya paccayākārapañhaṃ pucchanakāraṇena. |
At the time of evening, for the reason of asking a question about the causal structure. |
taṃ divasaṃ kira ayamāyasmā kulasaṅgahatthāya gharadvāre gharadvāre sahassabhaṇḍikaṃ nikkhipanto viya kammāsadhammaṃ piṇḍāya caritvā piṇḍapātapaṭikkanto satthu vattaṃ dassetvā satthari gandhakuṭiṃ paviṭṭhe satthāraṃ vanditvā attano divāṭṭhānaṃ gantvā antevāsikesu vattaṃ dassetvā paṭikkantesu divāṭṭhānaṃ paṭisammajjitvā cammakkhaṇḍaṃ paññapetvā udakatumbato udakena hatthapāde sītalaṃ katvā pallaṅkaṃ ābhujitvā nisinno sotāpattiphalasamāpattiṃ samāpajjitvā. |
On that day, it is said, this venerable one, for the purpose of gathering the families, as if depositing a thousand-coin purse at each door, having walked for alms in Kammāsadhamma, and having returned from the alms-round, having shown the Teacher his duty, and when the Teacher had entered the fragrant chamber, having paid homage to the Teacher and gone to his own day-quarters, having shown the novices their duty, and when they had departed, having swept the day-quarters, having spread out his piece of leather, having cooled his hands and feet with water from the water-pot, and having sat down cross-legged, he entered the attainment of the fruit of stream-entry. |
atha paricchinnakālavasena samāpattito vuṭṭhāya paccayākāre ñāṇaṃ otāresi. |
Then, after a defined period of time, having emerged from the attainment, he directed his knowledge to the causal structure. |
so “avijjāpaccayā saṅkhārā”tiādito paṭṭhāya antaṃ, antato paṭṭhāya ādiṃ, ubhayantato paṭṭhāya majjhaṃ, majjhato paṭṭhāya ubho ante pāpento tikkhattuṃ dvādasapadaṃ paccayākāraṃ sammasi. |
He reflected on the twelve-linked causal structure three times, starting from "with ignorance as condition, formations," and so on, to the end; from the end to the beginning; and from both ends to the middle. |
tassevaṃ sammasantassa paccayākāro vibhūto hutvā uttānakuttānako viya upaṭṭhāsi. |
For him who was reflecting thus, the causal structure, having become clear, appeared to him as if it were very plain. |
tato cintesi — “ayaṃ paccayākāro sabbabuddhehi gambhīro ceva gambhīrāvabhāso cāti kathito, mayhaṃ kho pana padesañāṇe ṭhitassa sāvakassa sato uttāno viya vibhūto pākaṭo hutvā upaṭṭhāti, mayhaṃyeva nu kho esa uttānako viya upaṭṭhāti, udāhu aññesampīti attano upaṭṭhānakāraṇaṃ satthu ārocessāmī”ti nisinnaṭṭhānato uṭṭhāya cammakkhaṇḍaṃ papphoṭetvā ādāya sāyanhasamaye bhagavantaṃ upasaṅkami. |
Then he thought: "This causal structure has been said by all the Buddhas to be profound and of profound appearance; but to me, a disciple standing in partial knowledge, it appears as if it were plain, having become clear and manifest. Does it appear plain only to me, or to others as well? I will report the reason for its appearance to me to the Teacher." Rising from his seat, shaking out his piece of leather and taking it, he approached the Blessed One in the evening. |
tena vuttaṃ — “sāyanhavelāyaṃ paccayākārapañhaṃ pucchanakāraṇena upasaṅkamanto”ti. |
Therefore it is said, "approaching at the time of evening for the reason of asking a question about the causal structure." |
♦ yāva gambhīroti ettha yāvasaddo pamāṇātikkame. |
♦ "how profound": here the word 'yāva' is in the sense of exceeding a measure. |
atikkamma pamāṇaṃ gambhīro, atigambhīroti attho. |
The meaning is, profound beyond measure, very profound. |
gambhīrāvabhāsoti gambhīrova hutvā avabhāsati, dissatīti attho. |
"of profound appearance": being profound, it appears so; it is seen so, is the meaning. |
ekañhi uttānameva gambhīrāvabhāsaṃ hoti pūtipaṇṇarasavasena kāḷavaṇṇaṃ purāṇaudakaṃ viya. |
For one thing is plain but of profound appearance, like old water that is black in color due to rotten leaves. |
tañhi jāṇuppamāṇampi sataporisaṃ viya dissati. |
For it, even if it is only knee-deep, appears as if it were a hundred men deep. |
ekaṃ gambhīraṃ uttānāvabhāsaṃ hoti maṇibhāsaṃ vippasannaudakaṃ viya. |
One thing is profound but of plain appearance, like water that is clear as a jewel. |
tañhi sataporisampi jāṇuppamāṇaṃ viya khāyati. |
For it, even if it is a hundred men deep, appears as if it were knee-deep. |
ekaṃ uttānaṃ uttānāvabhāsaṃ hoti pātiādīsu udakaṃ viya. |
One thing is plain and of plain appearance, like water in a bowl, etc. |
ekaṃ gambhīraṃ gambhīrāvabhāsaṃ hoti sinerupādakamahāsamudde udakaṃ viya. |
One thing is profound and of profound appearance, like the water in the great ocean at the foot of Sineru. |
evaṃ udakameva cattāri nāmāni labhati. |
Thus, water alone gets four names. |
paṭiccasamuppāde panetaṃ natthi. |
But in dependent origination, this is not so. |
ayañhi gambhīro ca gambhīrāvabhāso cāti ekameva nāmaṃ labhati . |
For this is both profound and of profound appearance, so it gets only one name. |
evarūpo samānopi atha ca pana me uttānakuttānako viya khāyati, tadidaṃ acchariyaṃ, bhante, abbhutaṃ, bhanteti evaṃ attano vimhayaṃ pakāsento pañhaṃ pucchitvā tuṇhībhūto nisīdi. |
Even being such, it appears to me as if it were very plain; this is wonderful, venerable sir, this is marvelous, venerable sir. Thus, showing his own wonder, having asked the question, he sat down in silence. |
♦ bhagavā tassa vacanaṃ sutvā “ānando bhavaggagahaṇāya hatthaṃ pasārento viya sineruṃ bhinditvā miñjaṃ nīharituṃ vāyamamāno viya vinā nāvāya mahāsamuddaṃ taritukāmo viya pathaviṃ parivattetvā pathavojaṃ gahetuṃ vāyamamāno viya buddhavisayaṃ pañhaṃ attano uttānuttānanti vadati, handassa gambhīrabhāvaṃ ācikkhāmī”ti cintetvā mā hevantiādimāha. |
♦ The Blessed One, hearing his words, thought, "Ānanda, as if stretching out his hand to grasp the peak of existence, as if trying to extract the marrow by breaking Sineru, as if wanting to cross the great ocean without a boat, as if trying to get the earth's essence by turning the earth over, speaks of the Buddha's domain, a question, as 'very plain' to him. Come, I will explain its profundity to him," and said, "Not so," and so on. |
♦ tattha mā hevanti ha-kāro nipātamattaṃ, evaṃ mā bhaṇīti attho. |
♦ Therein, in "not so," the 'ha' is just a particle; the meaning is, do not speak thus. |
“mā hevan”ti ca idaṃ vacanaṃ bhagavā āyasmantaṃ ānandaṃ ussādentopi bhaṇati apasādentopi. |
And this utterance, "not so," the Blessed One speaks both encouraging and discouraging the venerable Ānanda. |
tattha ussādentopīti, ānanda, tvaṃ mahāpañño visadañāṇo, tena te gambhīropi paṭiccasamuppādo uttānako viya khāyati, aññesaṃ panesa uttānakoti na sallakkhetabbo, gambhīroyeva ca so gambhīrāvabhāso ca. |
Therein, "encouraging": Ānanda, you are of great wisdom, of clear knowledge; therefore, even the profound dependent origination appears to you as if it were plain. But it should not be considered plain by others; it is both profound and of profound appearance. |
♦ tattha catasso upamā vadanti — cha māse subhojanarasapuṭṭhassa kira katayogassa mahāmallassa samajjasamaye katamallapāsāṇaparicayassa yuddhabhūmiṃ gacchantassa antarā mallapāsāṇaṃ dassesuṃ. |
♦ Therein they cite four similes: It is said that for a great wrestler who has been nourished with good food for six months and has practiced his art, on the day of the contest, having become familiar with the wrestler's stone, while going to the battlefield, they showed him a wrestler's stone on the way. |
so “kiṃ etan”ti āha. |
He said, "What is this?" |
mallapāsāṇoti. āharatha nanti. |
A wrestler's stone." "Bring it. |
“ukkhipituṃ na sakkomā”ti vutte sayaṃ gantvā “kuhiṃ imassa bhāriyaṭṭhānan”ti vatvā dvīhi hatthehi dve pāsāṇe ukkhipitvā kīḷāguḷe viya khipitvā agamāsi. |
When they said, "We cannot lift it," he went himself and saying, "Where is its heavy part?", lifting two stones with his two hands, he threw them like play-balls and went on. |
tattha mallassa mallapāsāṇo lahukoti na aññesampi lahukoti vattabbo. |
Therein, that the wrestler's stone is light for the wrestler should not be said to be light for others as well. |
cha māse subhojanarasapuṭṭho mallo viya hi kappasatasahassaṃ abhinīhārasampanno āyasmā ānando. |
For the venerable Ānanda, who has fulfilled the aspiration for a hundred thousand aeons, is like the wrestler nourished with good food for six months. |
yathā mallassa mahābalatāya mallapāsāṇo lahuko, evaṃ therassa mahāpaññatāya paṭiccasamuppādo uttānoti vattabbo, so aññesaṃ uttānoti na vattabbo. |
Just as the wrestler's stone is light due to the wrestler's great strength, so it should be said that dependent origination is plain due to the elder's great wisdom; it should not be said that it is plain for others. |
♦ mahāsamudde ca timi nāma mahāmaccho dviyojanasatiko, timiṅgalo tiyojanasatiko, timirapiṅgalo pañcayojanasatiko, ānando timinando ajjhāroho mahātimīti ime cattāro yojanasahassikā. |
♦ And in the great ocean, there is a great fish named Timi, two hundred yojanas in size; Timiṅgala, three hundred yojanas; Timirapiṅgala, five hundred yojanas; Ānanda, Timinanda, Ajjhāroha, Mahātimi, these four are a thousand yojanas. |
tattha timirapiṅgaleneva dīpenti. |
Therein, they explain with Timirapiṅgala. |
tassa kira dakkhiṇakaṇṇaṃ cālentassa pañcayojanasate padese udakaṃ calati, tathā vāmakaṇṇaṃ, tathā naṅguṭṭhaṃ, tathā sīsaṃ. |
It is said that when he moves his right ear, the water in a region of five hundred yojanas moves; likewise the left ear, likewise the tail, likewise the head. |
dve pana kaṇṇe cāletvā naṅguṭṭhena paharitvā sīsaṃ aparāparaṃ katvā kīḷituṃ āraddhassa sattaṭṭhayojanasate ṭhāne bhājane pakkhipitvā uddhane āropitaṃ viya udakaṃ pakkuthati. |
But when he starts to play, moving both ears and striking with his tail, moving his head back and forth, in a place of seven or eight hundred yojanas, the water boils as if put in a pot and placed on a stove. |
yojanasatamatte padese udakaṃ piṭṭhiṃ chādetuṃ na sakkoti. |
In a region of a hundred yojanas, the water cannot cover his back. |
so evaṃ vadeyya — “ayaṃ mahāsamuddo gambhīroti vadanti, kutassa gambhīratā, mayaṃ piṭṭhimattacchādanampi udakaṃ na labhāmā”ti. |
He might say thus: "They say this great ocean is profound; where is its profundity? We cannot get enough water to cover even our backs." |
tattha kāyūpapannassa timirapiṅgalassa mahāsamuddo uttānoti aññesañca khuddakamacchānaṃ uttānoti na vattabbo, evameva ñāṇūpapannassa therassa paṭiccasamuppādo uttānoti aññesampi uttānoti na vattabbo. |
Therein, that the great ocean is shallow for the embodied Timirapiṅgala should not be said to be shallow for other small fish as well. In the same way, that dependent origination is plain for the knowledge-embodied elder should not be said to be plain for others as well. |
supaṇṇarājā ca diyaḍḍhayojanasatiko hoti. |
And the Supaṇṇa-king is one hundred and fifty yojanas in size. |
tassa dakkhiṇapakkho paññāsayojaniko hoti, tathā vāmapakkho, piñchavaṭṭi ca saṭṭhiyojanikā, gīvā tiṃsayojanikā, mukhaṃ navayojanaṃ, pādā dvādasayojanikā, tasmiṃ supaṇṇavātaṃ dassetuṃ āraddhe sattaṭṭhayojanasataṃ ṭhānaṃ nappahoti. |
His right wing is fifty yojanas, likewise the left wing; the tail-fan is sixty yojanas, the neck is thirty yojanas, the beak is nine yojanas, the feet are twelve yojanas. When he starts to show the Supaṇṇa-wind, a place of seven or eight hundred yojanas is not enough. |
so evaṃ vadeyya — “ayaṃ ākāso anantoti vadanti, kutassa anantatā, mayaṃ pakkhavātappattharaṇokāsampi na labhāmā”ti. |
He might say thus: "They say this space is infinite; where is its infinity? We cannot get enough space to spread our wing-wind." |
tattha kāyūpapannassa supaṇṇarañño ākāso parittoti aññesañca khuddakapakkhīnaṃ parittoti na vattabbo, evameva ñāṇūpapannassa therassa paṭiccasamuppādo uttānoti aññesampi uttānoti na vattabbo. |
Therein, that space is small for the embodied Supaṇṇa-king should not be said to be small for other small birds as well. In the same way, that dependent origination is plain for the knowledge-embodied elder should not be said to be plain for others as well. |
♦ rāhu asurindo pana pādantato yāva kesantā yojanānaṃ cattāri sahassāni aṭṭha ca satāni honti. |
♦ But Rāhu the asura-lord, from the sole of his foot to the top of his hair, is four thousand and eight hundred yojanas. |
tassa dvinnaṃ bāhānaṃ antare dvādasayojanasatikaṃ, bahalattena chayojanasatikaṃ, hatthapādatalāni tiyojanasatikāni, tathā mukhaṃ, ekaṅgulipabbaṃ paññāsayojanaṃ, tathā bhamukantaraṃ, nalāṭaṃ tiyojanasatikaṃ, sīsaṃ navayojanasatikaṃ. |
Between his two arms is twelve hundred yojanas; in thickness, six hundred yojanas; the palms of his hands and feet are three hundred yojanas, likewise the face; one finger-joint is fifty yojanas, likewise the space between the eyebrows; the forehead is three hundred yojanas, the head is nine hundred yojanas. |
tassa mahāsamuddaṃ otiṇṇassa gambhīraṃ udakaṃ jāṇuppamāṇaṃ hoti. |
When he descends into the great ocean, the deep water is knee-deep. |
so evaṃ vadeyya — “ayaṃ mahāsamuddo gambhīroti vadanti. |
He might say thus: "They say this great ocean is profound. |
kutassa gambhīratā? |
Where is its profundity? |
mayaṃ jāṇuppaṭicchādanamattampi udakaṃ na labhāmā”ti. |
We cannot get enough water to cover even our knees." |
tattha kāyūpapannassa rāhuno mahāsamuddo uttānoti aññesañca uttānoti na vattabbo. |
Therein, that the great ocean is shallow for the embodied Rāhu should not be said to be shallow for others as well. |
evameva ñāṇūpapannassa therassa paṭiccasamuppādo uttānoti aññesampi uttānoti na vattabbo. |
In the same way, that dependent origination is plain for the knowledge-embodied elder should not be said to be plain for others as well. |
etamatthaṃ sandhāya bhagavā mā hevaṃ, ānanda, mā hevaṃ, ānandāti āha. |
With this matter in mind, the Blessed One said, "Not so, Ānanda, not so, Ānanda." |
♦ therassa hi catūhi kāraṇehi gambhīro paṭiccasamuppādo uttānoti upaṭṭhāsi. |
♦ For the elder, the profound dependent origination appeared plain for four reasons. |
katamehi catūhi? |
What four? |
pubbūpanissayasampattiyā titthavāsena sotāpannatāya bahussutabhāvenāti. |
By the perfection of the previous supporting condition, by living with a teacher, by being a stream-enterer, and by being learned. |
♦ ito kira satasahassime kappe padumuttaro nāma satthā loke uppajji. |
♦ A hundred thousand aeons ago from now, 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; the bodhisatta was named Prince Uttara. |
so puttassa jātadivase mahābhinikkhamanaṃ nikkhamma pabbajitvā padhānamanuyutto anukkamena sabbaññutaṃ patvā, “anekajātisaṃsāran”ti udānaṃ udānetvā sattāhaṃ bodhipallaṅke vītināmetvā “pathaviyaṃ pādaṃ ṭhapessāmī”ti pādaṃ abhinīhari. |
He, on the day of his son's birth, made the great renunciation and, having gone forth, and having applied himself to the striving, gradually attained omniscience. Having uttered the exclamation, "Through many a birth in saṃsāra," and having spent seven days on the Bodhi-throne, he brought forth his foot, thinking, "I will place my foot on the earth." |
atha pathaviṃ bhinditvā mahantaṃ padumaṃ uṭṭhāsi. |
Then, splitting the earth, a great lotus arose. |
tassa dhurapattāni navutihatthāni, kesaraṃ tiṃsahatthaṃ, kaṇṇikā dvādasahatthā, navaghaṭappamāṇā reṇu ahosi. |
Its central petals were ninety cubits, the stamens thirty cubits, the pericarp twelve cubits; the pollen was the measure of nine pots. |
♦ satthā pana ubbedhato aṭṭhapaññāsahattho ahosi, tassa ubhinnaṃ bāhānamantaraṃ aṭṭhārasahatthaṃ, nalāṭaṃ pañcahatthaṃ, hatthapādā ekādasahatthā. |
♦ But the Teacher was fifty-eight cubits in height; the space between his two arms was eighteen cubits, the forehead five cubits, the hands and feet eleven cubits. |
tassa ekādasahatthena pādena dvādasahatthāya kaṇṇikāya akkantamattāya navaghaṭappamāṇā reṇu uṭṭhāya aṭṭhapaññāsahatthaṃ padesaṃ uggantvā okiṇṇamanosilācuṇṇaṃ viya paccokiṇṇaṃ. |
When his eleven-cubit foot stepped on the twelve-cubit pericarp, the pollen of the measure of nine pots rose up and, going up to a region of fifty-eight cubits, sprinkled down like powdered red arsenic. |
tadupādāya bhagavā “padumuttaro”tveva paññāyittha. |
From that, the Blessed One became known as "Padumuttara." |
tassa devilo ca sujāto ca dve aggasāvakā ahesuṃ, amitā ca asamā ca dve aggasāvikā, sumano nāma upaṭṭhāko. |
His two chief disciples were Devila and Sujāta; his two chief female disciples were Amitā and Asamā; his attendant was Sumana. |
padumuttaro bhagavā pitusaṅgahaṃ kurumāno bhikkhusatasahassaparivāro haṃsavatiyā rājadhāniyā vasati. |
The Blessed One Padumuttara, doing a favor to his father, dwells in the royal city of Haṃsavatī with a retinue of a hundred thousand monks. |
♦ kaniṭṭhabhātā panassa sumanakumāro nāma. |
♦ But his younger brother was Prince Sumana. |
tassa rājā haṃsavatito vīsayojanasate bhogaṃ adāsi. |
To him, the king gave an estate a hundred and twenty yojanas from Haṃsavatī. |
so kadāci āgantvā pitarañca satthārañca passati. |
He would sometimes come and see his father and the Teacher. |
athekadivasaṃ paccanto kupito. |
Then one day, the border region was in revolt. |
sumano rañño sāsanaṃ pesesi. |
Sumana sent a message to the king. |
rājā “tvaṃ mayā, tāta, kasmā ṭhapito”ti paṭipesesi. |
The king sent back, "For what purpose, my son, were you established by me?" |
so core vūpasametvā “upasanto, deva, janapado”ti rañño pesesi. |
He, having pacified the robbers, sent to the king, "The country is at peace, deva." |
rājā tuṭṭho “sīghaṃ mama putto āgacchatū”ti āha. |
The king, 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 consulted with them on the way: "My father is pleased. If he gives me a boon, what should I take?" |
atha naṃ ekacce “hatthiṃ gaṇhatha, assaṃ gaṇhatha, janapadaṃ gaṇhatha, sattaratanāni gaṇhathā”ti āhaṃsu. |
Then some said, "Take an elephant, take a horse, take a country, take the seven treasures." |
apare “tumhe pathavissarassa puttā, na tumhākaṃ dhanaṃ dullabhaṃ, laddhampi cetaṃ sabbaṃ pahāya gamanīyaṃ, puññameva ekaṃ ādāya gamanīyaṃ, tasmā deve varaṃ dadamāne temāsaṃ padumuttaraṃ bhagavantaṃ upaṭṭhātuṃ varaṃ gaṇhathā”ti. |
Others said, "You are the son of the lord of the earth; wealth is not scarce for you. And even if obtained, all this must be left behind and gone; only merit can be taken. Therefore, when the deva gives a boon, take the boon of attending to the Blessed One Padumuttara for three months." |
so “tumhe mayhaṃ kalyāṇamittā nāma, mametaṃ cittaṃ natthi, tumhehi pana uppāditaṃ, evaṃ karissāmī”ti, gantvā pitaraṃ vanditvā pitarā āliṅgetvā, matthake cumbitvā “varaṃ te, putta, demī”ti vutte “icchāmahaṃ, mahārāja, bhagavantaṃ temāsaṃ catūhi paccayehi upaṭṭhahanto jīvitaṃ avañjhaṃ kātuṃ, idaṃ me varaṃ dehī”ti āha. |
He said, "You are my good friends; this thought was not in my mind, but it has been produced by you. I will do so." Having gone and paid homage to his father, and having been embraced by his father and kissed on the head, and when he said, "I give you a boon, my son," he said, "I wish, great king, to make my life not in vain by attending to the Blessed One for three months with the four requisites; give me this boon." |
na sakkā, tāta, aññaṃ varehīti. |
It is not possible, my son, ask for another boon. |
deva, khattiyānaṃ nāma dvekathā natthi, etameva me dehi, na mamaññena atthoti. |
Deva, 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 dinnampi kiṃ bhavissatīti? |
My son, the minds of Buddhas are hard to know. If the Blessed One does not wish it, what will it be even if given by me? |
“sādhu, deva, ahaṃ bhagavato cittaṃ jānissāmī”ti vihāraṃ gato. |
"Good, deva, I will know the Blessed One's mind." He went to the monastery. |
♦ tena ca samayena bhattakiccaṃ niṭṭhāpetvā bhagavā gandhakuṭiṃ paviṭṭho hoti. |
♦ And at that time, having finished the meal, the Blessed One had entered the fragrant chamber. |
so maṇḍalamāḷe sannisinnānaṃ bhikkhūnaṃ santikaṃ agamāsi. |
He approached the monks who were seated in the circular hall. |
te naṃ āhaṃsu — “rājaputta kasmā āgatosī”ti? |
They said to him, "Prince, why have you come?" |
bhagavantaṃ dassanāya, dassetha me bhagavantanti. |
To see the Blessed One; show me the Blessed One. |
“na mayaṃ, rājaputta, icchiticchitakkhaṇe satthāraṃ daṭṭhuṃ labhāmā”ti. |
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? |
He asked, "Where is the elder, venerable sirs?" |
therassa nisinnaṭṭhānaṃ pucchitvā gantvā vanditvā — “icchāmahaṃ, bhante, bhagavantaṃ passituṃ, dassetha me bhagavantan”ti āha. |
Having asked for the place where the elder was seated, he went and paid homage, saying, "I wish, venerable sir, to see the Blessed One; show me the Blessed One." |
thero “ehi, rājaputtā”ti taṃ gahetvā gandhakuṭipariveṇe ṭhapetvā gandhakuṭiṃ āruhi. |
The elder said, "Come, prince," and taking him, he placed him in the fragrant chamber's surroundings and ascended to the fragrant chamber. |
atha naṃ bhagavā “sumana, kasmā āgatosī”ti āha. |
Then the Blessed One said to him, "Sumana, why have you come?" |
rājaputto, bhante, bhagavantaṃ dassanāya āgatoti. |
The prince, venerable sir, has come to see the Blessed One. |
tena hi bhikkhu āsanaṃ paññapehīti. |
Then, monk, prepare a seat. |
thero āsanaṃ paññapesi. |
The elder prepared a seat. |
nisīdi bhagavā paññatte āsane. |
The Blessed One sat on the prepared seat. |
rājaputto bhagavantaṃ vanditvā paṭisanthāraṃ akāsi, “kadā āgatosi rājaputtā”ti? |
The prince paid homage to the Blessed One and made conversation. "When did you come, prince?" |
bhante, tumhesu gandhakuṭiṃ paviṭṭhesu, bhikkhū pana “na mayaṃ icchiticchitakkhaṇe bhagavantaṃ daṭṭhuṃ labhāmā”ti maṃ therassa santikaṃ pāhesuṃ, thero pana ekavacaneneva dassesi, thero, bhante, tumhākaṃ sāsane vallabho maññeti. |
Venerable sir, when you had entered the fragrant chamber. But the monks, saying, 'We do not get to see the Blessed One at any desired moment,' sent me to the elder. But the elder showed you with a single word. The elder, venerable sir, seems to be a favorite in your teaching. |
āma, rājakumāra, vallabho esa bhikkhu mayhaṃ sāsaneti. |
Yes, prince, this monk is a favorite in my teaching. |
bhante, buddhānaṃ sāsane kiṃ katvā vallabho hotīti? |
Venerable sir, by doing what does one become a favorite in the Buddha's teaching? |
dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā, kumārāti. |
By giving alms, by undertaking the precepts, by doing the Uposatha-observance, prince. |
bhagavā ahampi thero viya buddhasāsane vallabho hotukāmo, temāsaṃ me vassāvāsaṃ adhivāsethāti. |
Blessed One, I too wish to become a favorite in the Buddha's teaching like the elder; accept my rains-retreat for three months. |
bhagavā, “atthi nu kho gatena attho”ti oloketvā “atthī”ti disvā “suññāgāre kho, rājakumāra, tathāgatā abhiramantī”ti āha. |
The Blessed One, looking to see, "Is there any benefit in his going?", and seeing "There is," said, "Tathāgatas, prince, delight in empty abodes." |
kumāro “aññātaṃ bhagavā, aññātaṃ sugatā”ti vatvā — “ahaṃ, bhante, purimataraṃ gantvā vihāraṃ kāremi, mayā pesite bhikkhusatasahassena saddhiṃ āgacchathā”ti paṭiññaṃ gahetvā pitu santikaṃ gantvā, “dinnā me, deva, bhagavatā paṭiññā, mayā pahite tumhe bhagavantaṃ peseyyāthā”ti pitaraṃ vanditvā nikkhamitvā yojane yojane vihāraṃ kāretvā vīsayojanasataṃ addhānaṃ gato. |
The prince, saying, "It is known, Blessed One, it is known, Sugata," and saying, "I, venerable sir, will go first and have a monastery built; when I send for you, come with a hundred thousand monks," and having taken a promise, went to his father's presence and, saying, "A promise has been given to me, deva, by the Blessed One; when I send for him, you should send the Blessed One," and having paid homage to his father, he set out and, having had a monastery built at every yojana, he went a distance of one hundred and twenty yojanas. |
gantvā attano nagare vihāraṭṭhānaṃ vicinanto sobhanassa nāma kuṭumbikassa uyyānaṃ disvā satasahassena kiṇitvā satasahassaṃ vissajjetvā vihāraṃ kāresi. |
Having gone and searching for a site for a monastery in his own city, he saw the park of a householder named Sobhana and, having bought it for a hundred thousand and having spent a hundred thousand, had a monastery built. |
tattha bhagavato gandhakuṭiṃ, sesabhikkhūnañca rattiṭṭhānadivāṭṭhānatthāya kuṭileṇamaṇḍape kārāpetvā pākāraparikkhepaṃ dvārakoṭṭhakañca niṭṭhāpetvā pitu santikaṃ pesesi “niṭṭhitaṃ mayhaṃ kiccaṃ, satthāraṃ pahiṇathā”ti. |
There he had a fragrant chamber built for the Blessed One, and huts, caves, and pavilions for the other monks for their night and day quarters, and having completed the surrounding wall and the gatehouse, he sent to his father, "My work is finished, send the Teacher." |
♦ rājā bhagavantaṃ bhojetvā “bhagavā sumanassa kiccaṃ niṭṭhitaṃ, tumhākaṃ āgamanaṃ paccāsīsatī”ti. |
♦ The king, having fed the Blessed One, said, "Blessed One, Sumana's work is finished; he is expecting your arrival." |
bhagavā satasahassabhikkhuparivāro yojane yojane vihāresu vasamāno agamāsi. |
The Blessed One, with a retinue of a hundred thousand monks, went, dwelling in the monasteries at every yojana. |
kumāro “satthā āgacchatī”ti sutvā yojanaṃ paccuggantvā gandhamālādīhi pūjayamāno vihāraṃ pavesetvā — |
The prince, having heard, "The Teacher is coming," went a yojana to meet him and, worshipping him with scents, garlands, etc., led him into the monastery, saying: |
♦ “satasahassena me kītaṃ, satasahassena māpitaṃ. |
♦ "Bought by me for a hundred thousand, built for a hundred thousand, |
♦ sobhanaṃ nāma uyyānaṃ paṭiggaṇha, mahāmunī”ti. |
♦ the park named Sobhana, accept it, great sage." |
— |
— |
♦ vihāraṃ niyyātesi. |
♦ he presented the monastery. |
so vassūpanāyikadivase dānaṃ datvā attano puttadāre ca amacce ca pakkosāpetvā āha --“satthā amhākaṃ santikaṃ dūrato āgato, buddhā ca nāma dhammagarunova, nāmisagarukā. |
He, on the day of the commencement of the rains-retreat, having given alms, and having summoned his wife and children and ministers, said: "The Teacher has come to us from afar; and Buddhas are respectful of the Dhamma, not of material things. |
tasmā ahaṃ imaṃ temāsaṃ dve sāṭake nivāsetvā dasa sīlāni samādiyitvā idheva vasissāmi, tumhe khīṇāsavasatasahassassa imināva nīhārena temāsaṃ dānaṃ dadeyyāthā”ti. |
Therefore, I, for these three months, wearing two cloths and undertaking the ten precepts, will dwell here. You, in this same manner, should give alms to the hundred thousand arahants for three months." |
♦ so sumanattherassa vasanaṭṭhānasabhāgeyeva ṭhāne vasanto yaṃ thero bhagavato vattaṃ karoti, taṃ sabbaṃ disvā, “imasmiṃ ṭhāne ekantavallabho esa thero, etasseva ṭhānantaraṃ patthetuṃ vaṭṭatī”ti cintetvā, upakaṭṭhāya pavāraṇāya gāmaṃ pavisitvā sattāhaṃ mahādānaṃ datvā sattame divase bhikkhūsatasahassassa pādamūle ticīvaraṃ ṭhapetvā bhagavantaṃ vanditvā, “bhante, yadetaṃ mayā magge yojanantarikavihārakārāpanato paṭṭhāya puññaṃ kataṃ, taṃ neva sakkasampattiṃ, na mārabrahmasampattiṃ patthayantena, buddhassa pana upaṭṭhākabhāvaṃ patthentena kataṃ. |
♦ He, dwelling in a place similar to the dwelling-place of the elder Sumana, having seen all the duties that the elder did for the Blessed One, thought, "In this place, this elder is the sole favorite; it is proper to aspire for his position." And when the Pavāraṇā ceremony was near, having entered the village and having given a great alms for seven days, on the seventh day, having placed the three robes at the feet of the hundred thousand monks, and having paid homage to the Blessed One, he said, "Venerable sir, whatever merit has been made by me, starting from the building of the monasteries at intervals of a yojana on the road, that was done not with the aspiration for the attainment of Sakka, nor for the attainment of Māra or Brahmā, but with the aspiration for the state of being an attendant to a Buddha. |
tasmā ahampi bhagavā anāgate sumanatthero viya ekassa buddhassa upaṭṭhāko homī”ti pañcapatiṭṭhitena patitvā vanditvā nipanno. |
Therefore, may I also, Blessed One, in the future, be an attendant to a Buddha like the elder Sumana." Having fallen down with the five-point prostration and paid homage, he lay down. |
bhagavā “mahantaṃ kulaputtassa cittaṃ, ijjhissati 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 this 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; he will be his attendant," said: |
♦ “icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu. |
♦ "What you have wished and longed for, may it all be fulfilled. |
♦ sabbe pūrentu saṅkappā, cando pannaraso yathā”ti. |
♦ May all your aspirations be fulfilled, like the moon on the fifteenth day." |
— |
— |
♦ āha. |
♦ he said. |
kumāro sutvā “buddhā nāma advejjhakathā hontī”ti dutiyadivaseyeva tassa bhagavato pattacīvaraṃ gahetvā piṭṭhito piṭṭhito gacchanto viya ahosi. |
The prince, having heard, thought, "Buddhas speak without ambiguity," and on the very next day, he was as if he had taken that 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 pūjaṃ akāsi. |
He, in that Buddha-dispensation, having given alms for a hundred thousand years, was reborn in heaven. And in the time of the Buddha Kassapa, he offered worship by giving his upper robe for the purpose of receiving the alms of an elder who was walking 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, and having passed away from there, having become the king of Bārāṇasī, he had leaf-huts made for eight paccekabuddhas and, having provided jewel-containers, he attended to 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 pabbajantesu bhaddiyādīhi saddhiṃ nikkhamitvā bhagavato santike pabbajitvā nacirasseva āyasmato puṇṇassa mantāṇiputtassa santike dhammakathaṃ sutvā sotāpattiphale patiṭṭhahi. |
♦ But for a hundred thousand aeons, giving alms, he was reborn in the Tusita heaven with our bodhisatta. Having passed away from there, he took conception in the house of Amitodana the Sakyan. And having gradually made the great renunciation, and having attained perfect enlightenment, and having come to Kapilavatthu on the first visit, and when the Blessed One was leaving from there, when the royal princes were going forth to be the retinue of the Blessed One, he went forth with Bhaddiya and others and, having gone forth in the presence of the Blessed One, not long after, having heard a Dhamma-talk in the presence of 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 is endowed with the perfection of previous supporting conditions. By that perfection of previous supporting conditions, even the profound dependent origination appeared to him as if it were plain. |
♦ titthavāsoti pana garūnaṃ santike uggahaṇasavanaparipucchanadhāraṇāni vuccanti. |
♦ "Living with a teacher" is said to be the learning, hearing, questioning, and retaining in the presence of teachers. |
so therassa ativiya parisuddho. |
That was exceedingly pure for the elder. |
tenāpissāyaṃ gambhīropi uttānako viya upaṭṭhāsi. |
By that too, this profound thing appeared to him as if it were plain. |
sotāpannānañca nāma paccayākāro uttānako hutvā upaṭṭhāti, ayañca āyasmā sotāpanno. |
And for stream-enterers, the causal structure appears as if it were plain; and this venerable one is a stream-enterer. |
bahussutānaṃ catuhatthe ovarake padīpe jalamāne mañcapīṭhaṃ viya nāmarūpaparicchedo pākaṭo hoti, ayañca āyasmā bahussutānaṃ aggo. |
For the learned, the analysis of name-and-form is as clear as a bed and chair when a lamp is burning in a four-cubit room; and this venerable one is the foremost of the learned. |
iti bāhusaccabhāvenapissa gambhīropi paccayākāro uttānako viya upaṭṭhāsi. |
Thus, by his state of great learning, even the profound causal structure appeared to him as if it were plain. |
paṭiccasamuppādo catūhi gambhīratāhi gambhīro. |
Dependent origination is profound by four profundities. |
sā panassa gambhīratā visuddhimagge vitthāritāva. |
But that profundity of it is detailed in the Visuddhimagga. |
sā sabbāpi therassa uttānakā viya upaṭṭhāsi. |
All that appeared to the elder as if it were plain. |
tena bhagavā āyasmantaṃ ānandaṃ ussādento mā hevantiādimāha. |
Therefore, the Blessed One, encouraging the venerable Ānanda, said, "Not so," and so on. |
ayañhettha adhippāyo — ānanda, tvaṃ mahāpañño visadañāṇo, tena te gambhīropi paṭiccasamuppādo uttānako viya khāyati. |
And this is the intention here: Ānanda, you are of great wisdom, of clear knowledge; therefore, even the profound dependent origination appears to you as if it were plain. |
tasmā “mayhameva nu kho esa uttānako viya hutvā upaṭṭhāti, udāhu aññesampī”ti mā evaṃ avaca. |
Therefore, do not say thus, "Does it appear plain only to me, or to others as well?" |
♦ yaṃ pana vuttaṃ “apasādento”ti, tatthāyamadhippāyo — ānanda, “atha ca pana me uttānakuttānako viya khāyatī”ti mā hevaṃ avaca. |
♦ But what was said, "discouraging," therein this is the intention: Ānanda, do not say thus, "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 dinnanaye ṭhatvā sotāpattimaggaṃ paṭivijjhi? |
For if it appears to you as if it were very plain, why did you not become a stream-enterer by your own nature, but penetrated the path of stream-entry standing in the method given by me? |
ānanda, idaṃ nibbānameva gambhīraṃ, paccayākāro pana uttānako jāto, atha kasmā oḷārikaṃ kāmarāgasaṃyojanaṃ paṭighasaṃyojanaṃ oḷārikaṃ kāmarāgānusayaṃ paṭighānusayanti ime cattāro kilese samugghātetvā sakadāgāmiphalaṃ na sacchikarosi, teyeva aṇusahagate cattāro kilese samugghātetvā anāgāmiphalaṃ na sacchikarosi, rūparāgādīni pañca saṃyojanāni, mānānusayaṃ bhavarāgānusayaṃ avijjānusayanti ime aṭṭha kilese samugghātetvā arahattaṃ na sacchikarosi? |
Ānanda, this Nibbāna alone is profound; but dependent origination has become plain. Then why do you not, having eradicated the coarse fetter of sensual lust, the fetter of aversion, the coarse underlying tendency of sensual lust, and the underlying tendency of aversion, these four defilements, realize the fruit of a once-returner? And having eradicated those same four defilements with their subtle accompaniments, why do you not realize the fruit of a non-returner? And having eradicated the five fetters of form-lust, etc., the underlying tendency of conceit, the underlying tendency of craving for existence, and the underlying tendency of ignorance, these eight defilements, why do you not realize arahantship? |
kasmā vā satasahassakappādhikaṃ ekaṃ asaṅkhyeyyaṃ pūritapāramino sāriputtamoggallānā viya sāvakapāramīñāṇaṃ na paṭivijjhasi, satasahassakappādhikāni dve asaṅkhyeyyāni pūritapāramino paccekabuddhā viya ca paccekabodhiñāṇaṃ na paṭivijjhasi? |
Or why do you not penetrate the knowledge of the disciple's perfection like Sāriputta and Moggallāna, who fulfilled the perfections for a hundred thousand aeons and one incalculable aeon? And why do you not penetrate the knowledge of a paccekabuddha like the paccekabuddhas who fulfilled the perfections for a hundred thousand aeons and two incalculable aeons? |
yadi vā te sabbathāva esa uttānako hutvā upaṭṭhāsi. |
Or if it appeared to you in every way as plain, |
atha kasmā satasahassakappādhikāni cattāri aṭṭha soḷasa vā asaṅkhyeyyāni pūritapāramino buddhā viya sabbaññutaññāṇaṃ na sacchikarosi? |
then why do you not realize the knowledge of omniscience like the Buddhas who fulfilled the perfections for a hundred thousand aeons and four, eight, or sixteen incalculable aeons? |
kiṃ anatthikosi etehi visesādhigamehi? |
Are you without interest in these higher attainments? |
passa yāva ca te aparaddhaṃ, tvaṃ nāma sāvakapadesañāṇe ṭhito atigambhīraṃ paccayākāraṃ “uttānako viya me upaṭṭhātī”ti vadasi. |
See how much you are at fault; you, standing in the partial knowledge of a disciple, speak of the very profound causal structure, saying, "it appears to me as if it were plain." |
tassa te idaṃ vacanaṃ buddhānaṃ kathāya paccanīkaṃ hoti. |
This statement of yours is contrary to the speech of the Buddhas. |
tādisena nāma bhikkhunā buddhānaṃ kathāya paccanīkaṃ kathetabbanti na yuttametaṃ. |
It is not proper for such a monk to speak contrary to the speech of the Buddhas. |
nanu mayhaṃ, ānanda, imaṃ paccayākāraṃ paṭivijjhituṃ vāyamantasseva kappasatasahassādhikāni cattāri asaṅkhyeyyāni atikkantāni. |
Was it not for the sake of penetrating this causal structure that for me, while I was striving, a hundred thousand aeons and four incalculable aeons passed by? |
paccayākārapaṭivijjhanatthāya ca pana me adinnadānaṃ nāma natthi, apūritapāramī nāma natthi. |
And for the sake of penetrating the causal structure, there is no gift that was not given by me, no perfection that was not fulfilled by me. |
“ajja paccayākāraṃ paṭivijjhissāmī”ti pana me nirussāhaṃ viya mārabalaṃ vidhamantassa ayaṃ mahāpathavī dvaṅgulamattampi nākampi, tathā paṭhamayāme pubbenivāsaṃ, majjhimayāme dibbacakkhuṃ sampādentassa. |
But when I thought, "Today I will penetrate the causal structure," while I was dispelling the army of Māra as if without effort, this great earth did not tremble even by two fingers' breadth; likewise when I was attaining the knowledge of past lives in the first watch, and the divine eye in the middle watch. |
pacchimayāme pana me balavapaccūsasamaye, “avijjā saṅkhārānaṃ navahi ākārehi paccayo hotī”ti diṭṭhamatteyeva dasasahassilokadhātu ayadaṇḍena ākoṭitakaṃsathālo viya viravasataṃ viravasahassaṃ muñcamānā vātāhate paduminipaṇṇe udakabindu viya pakampittha. |
But in the last watch, at the time of the strong dawn, as soon as it was seen, "ignorance is a condition for formations in nine ways," the ten-thousand-world-system, releasing a hundred cries, a thousand cries, like a bronze bowl struck with an iron rod, trembled like a drop of water on a lotus leaf struck by the wind. |
evaṃ gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca, etassa, ānanda, dhammassa ananubodhā ... pe ... nātivattatīti. |
So profound is this dependent origination, Ānanda, and of profound appearance. Not understanding this Dhamma, Ānanda... and so on... does not overcome. |
♦ etassa dhammassāti etassa paccayadhammassa. |
♦ "of this Dhamma": of this Dhamma of condition. |
ananubodhāti ñātapariññāvasena ananubujjhanā. |
"not understanding": not understanding by way of the full understanding of what is known. |
appaṭivedhāti tīraṇappahānapariññāvasena appaṭivijjhanā. |
"not penetrating": not penetrating by way of the full understanding of what is to be investigated and abandoned. |
tantākulakajātāti tantaṃ viya ākulajātā. |
"has become like a tangled skein": has become tangled like a skein of thread. |
yathā nāma dunnikkhittaṃ mūsikacchinnaṃ pesakārānaṃ tantaṃ tahiṃ tahiṃ ākulaṃ hoti, “idaṃ aggaṃ, idaṃ mūlan”ti aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaraṃ hoti. |
Just as a skein of thread of weavers, badly laid down and gnawed by mice, is tangled here and there, and it is difficult to match the end with the end or the beginning with the beginning, saying, "this is the end, this is the beginning." |
evameva sattā imasmiṃ paccayākāre khalitā ākulā byākulā honti, na sakkonti paccayākāraṃ ujuṃ kātuṃ. |
In the same way, beings, having stumbled in this causal structure, are tangled and confused; they are not able to straighten out the causal structure. |
tattha tantaṃ paccattapurisakāre ṭhatvā sakkāpi bhaveyya ujuṃ kātuṃ, ṭhapetvā pana dve bodhisatte añño satto attano dhammatāya paccayākāraṃ ujuṃ kātuṃ samattho nāma natthi. |
Therein, it might be possible to straighten out the tangled skein by standing in one's own personal effort; but except for the two bodhisattas, no other being is capable of straightening out the causal structure by his own nature. |
yathā pana ākulaṃ tantaṃ kañjiyaṃ datvā kocchena pahaṭaṃ tattha tattha guḷakajātaṃ hoti gaṇṭhibaddhaṃ, evamime sattā paccayesu pakkhalitvā paccaye ujuṃ kātuṃ asakkontā dvāsaṭṭhidiṭṭhigatavasena guḷakajātā honti gaṇṭhibaddhā. |
But just as a tangled skein, when put in sour 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 knotted by way of the sixty-two wrong views. |
ye hi keci diṭṭhiyo sannissitā, sabbe te paccayaṃ ujuṃ kātuṃ asakkontāyeva. |
For whoever relies on wrong views, all of them are unable to straighten out the condition. |
♦ kulāgaṇṭhikajātāti kulāgaṇṭhikaṃ vuccati pesakārakañjiyasuttaṃ. |
♦ "has become like a weaver's shuttle": 'kulāgaṇṭhika' is called the weaver's thread in the sour gruel. |
kulā nāma sakuṇikā, tassā kulāvakotipi eke. |
'kulā' are birds; some say it is their nest. |
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 the end with the end or the beginning with the beginning, it should be connected in the previous way. |
♦ muñjapabbajabhūtāti muñjatiṇaṃ viya pabbajatiṇaṃ viya ca bhūtā tādisā jātā. |
♦ "has become like muñja grass or pabbaja grass": has become like, has become of the same kind as, muñja grass or pabbaja grass. |
yathā hi tāni tiṇāni koṭṭetvā katarajju jiṇṇakāle katthaci patitaṃ gahetvā tesaṃ tiṇānaṃ “idaṃ aggaṃ, idaṃ mūlan”ti aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaraṃ, tampi paccattapurisakāre ṭhatvā sakkā bhaveyya ujuṃ kātuṃ, ṭhapetvā pana dve bodhisatte añño satto attano dhammatāya paccayākāraṃ ujuṃ kātuṃ samattho nāma natthi, evamayaṃ pajā paccayaṃ ujuṃ kātuṃ asakkontī diṭṭhigatavasena gaṇṭhikajātā hutvā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati. |
For just as when those grasses have been pounded and a rope has been made, and in old age it has fallen somewhere, it is difficult to take it and match the end with the end or the beginning with the beginning of those grasses, saying, "this is the end, this is the beginning." That too might be possible to straighten out by standing in one's own personal effort; but except for the two bodhisattas, no other being is capable of straightening out the causal structure by his own nature. In the same way, this generation, being unable to straighten out the condition, having become knotted by way of wrong views, does not overcome the state of woe, the bad destination, the downfall, saṃsāra. |
♦ tattha apāyoti nirayatiracchānayonipettivisayāsurakāyā. |
♦ Therein, "state of woe" (apāya) are hell, the animal realm, the realm of ghosts, and the realm of asuras. |
sabbepi hi te vaḍḍhisaṅkhātassa ayassa abhāvato “apāyo”ti vuccati, tathā dukkhassa gatibhāvato duggati, sukhasamussayato vinipatitattā vinipāto. |
For all of them, because of the absence of the 'aya' designated as increase, are called 'apāya'; likewise, because it is a destination of suffering, 'duggati'; because it has fallen away from the collection of happiness, 'vinipāta'. |
itaro pana — |
The other, however, is: |
♦ “khandhānañca paṭipāṭi, dhātuāyatanāna ca. |
♦ "The sequence of the aggregates, and of the elements and sense bases, |
♦ abbhocchinnaṃ vattamānā, saṃsāroti pavuccati”. |
♦ proceeding uninterruptedly, is called saṃsāra." |
♦ taṃ sabbampi nātivattati nātikkamati, atha kho cutito paṭisandhiṃ, paṭisandhito cutinti evaṃ punappunaṃ cutipaṭisandhiyo gaṇhamānā tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu mahāsamudde vātakkhittā nāvā viya yante yuttagoṇo viya ca paribbhamatiyeva. |
♦ all that it does not overcome, does not transcend; but from decease to rebirth, from rebirth to decease, thus taking rebirth and decease again and again, in the three existences, in the four kinds of birth, in the five destinations, in the seven stations of consciousness, in the nine abodes of beings, like a ship thrown by the wind in the great ocean, and like an ox yoked to a wheel, it just wanders around. |
iti sabbametaṃ bhagavā āyasmantaṃ ānandaṃ apasādento āha. |
Thus, the Blessed One said all this, discouraging the venerable Ānanda. |
sesamettha vuttanayamevāti. |
The rest here is as stated. |
dasamaṃ. |
The tenth. |
♦ dukkhavaggo chaṭṭho. |
♦ The Dukkha chapter is the sixth. |
♦ 7. mahāvaggo SN 12: |
♦ 7. Mahāvagga SN 12:61, |
♦ 1. assutavāsuttavaṇṇanā SN 12: SN 12.62 |
♦ 1. Commentary on the Assutavā Sutta SN 12:61, |
♦ 61. mahāvaggassa paṭhame assutavāti khandhadhātuāyatanapaccayākārasatipaṭṭhānādīsu uggahaparipucchāvinicchayarahito. |
♦ 61. In the first of the Mahāvagga, "uninstructed": devoid of learning, questioning, and analysis in the aggregates, elements, sense bases, causal structure, foundations of mindfulness, etc. |
puthujjanoti puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādikāraṇehi puthujjano. |
"worldling": a worldling (puthujjana) for reasons such as generating various kinds of defilements, etc. |
vuttañhetaṃ — “puthu kilese janentīti puthujjanā”ti sabbaṃ vitthāretabbaṃ. |
This is said: "Because they generate various (puthu) defilements, they are worldlings." The whole thing should be detailed. |
apica puthūnaṃ gaṇanapathamatītānaṃ ariyadhammaparammukhānaṃ nīcadhammasamācārānaṃ janānaṃ antogadhattāpi puthujjano, puthu vā ayaṃ visuṃyeva saṅkhaṃ gato, visaṃsaṭṭho sīlasutādiguṇayuttehi ariyehi janoti puthujjano. |
Moreover, because he is included among the people who are numerous, have passed beyond the path of calculation, are averse to the noble dhammas, and practice low dhammas, he is a worldling; or, this one is a separate (puthu) being, reckoned separately, dissociated from the noble people endowed with the qualities of virtue, learning, etc., so he is a worldling. |
evametehi “assutavā puthujjano”ti dvīhipi padehi ye te — |
Thus, by these two phrases, "uninstructed worldling," of the two worldlings who are mentioned: |
♦ “duve puthujjanā vuttā, buddhenādiccabandhunā. |
♦ "Two worldlings are mentioned, by the Buddha, kinsman of the sun. |
♦ andho puthujjano eko, kalyāṇeko puthujjano”ti. |
♦ One is a blind worldling, the other a good worldling." |
. — |
. — |
♦ dve puthujjanā vuttā, tesu andhaputhujjano gahito. |
♦ of them, the blind worldling is taken. |
imasminti paccuppannapaccakkhakāyaṃ dasseti. |
"in this": he shows in this present, directly visible body. |
cātumahābhūtikasminti catumahābhūtakāye catumahābhūtehi nibbatte catumahābhūtamayeti attho. |
"composed of the four great elements": in the body of the four great elements, produced by the four great elements, made of the four great elements, is the meaning. |
nibbindeyyāti ukkaṇṭheyya. |
"he might become disenchanted": he might become disgusted. |
virajjeyyāti na rajjeyya. |
"he might become dispassionate": he might not be impassioned. |
vimucceyyāti muccitukāmo bhaveyya. |
"he might become liberated": he might wish to be liberated. |
ācayoti vuḍḍhi. |
"increase": growth. |
apacayoti parihāni. |
"decrease": decline. |
ādānanti nibbatti. |
"taking up": arising. |
nikkhepananti bhedo. |
"laying down": breakup. |
♦ tasmāti yasmā ime cattāro vuḍḍhihāninibbattibhedā paññāyanti, tasmā taṃkāraṇāti attho. |
♦ "therefore": because these four, growth, decline, arising, and breakup, are discernible, therefore for that reason, is the meaning. |
iti bhagavā cātumahābhūtike kāye rūpaṃ pariggahetuṃ ayuttarūpaṃ katvā arūpaṃ pariggahetuṃ yuttarūpaṃ karoti. |
Thus, the Blessed One makes form unsuitable to be grasped in the body of the four great elements, and makes the formless suitable to be grasped. |
kasmā? tesañhi bhikkhūnaṃ rūpasmiṃ gāho balavā adhimatto, tena tesaṃ rūpe gāhassa pariggahetabbarūpataṃ dassetvā nikkaḍḍhanto arūpe patiṭṭhāpanatthaṃ evamāha. |
Why? For those monks, the grasp on form is strong and excessive; therefore, showing the un-graspability of the grasp on form for them, and pulling it out, he said thus for the purpose of establishing them in the formless. |
♦ cittantiādi sabbaṃ manāyatanasseva nāmaṃ. |
♦ "mind," and so on, are all names for the mind-base itself. |
tañhi cittavatthutāya cittagocaratāya sampayuttadhammacittatāya ca cittaṃ, mananaṭṭhena mano, vijānanaṭṭhena viññāṇanti vuccati. |
For it, because of its being the basis of thought, the object of thought, and the thought of associated dhammas, is called 'citta'; because of its function of thinking, 'mano'; because of its function of cognizing, 'viññāṇa'. |
nālanti na samattho. |
"is not able": is not capable. |
ajjhositanti taṇhāya gilitvā pariniṭṭhapetvā gahitaṃ. |
"clung to": swallowed by craving and taken as finished. |
mamāyitanti taṇhāmamattena mama idanti gahitaṃ. |
"appropriated": taken as "this is mine" with the 'mine-ness' of craving. |
parāmaṭṭhanti diṭṭhiyā parāmasitvā gahitaṃ. |
"held onto": grasped by being held onto with views. |
etaṃ mamāti taṇhāgāho, tena aṭṭhasatataṇhāvicaritaṃ gahitaṃ hoti. |
"this is mine" is the grasp of craving; by that, the one hundred and eight modes of craving are taken. |
esohamasmīti mānagāho, tena nava mānā gahitā honti. |
"this I am" is the grasp of conceit; by that, the nine kinds of conceit are taken. |
eso me attāti diṭṭhigāho, tena dvāsaṭṭhi diṭṭhiyo gahitā honti. |
"this is my self" is the grasp of views; by that, the sixty-two views are taken. |
tasmāti yasmā evaṃ dīgharattaṃ gahitaṃ, tasmā nibbindituṃ na samattho. |
"therefore": because it is grasped thus for a long time, therefore he is not able to become disenchanted. |
♦ varaṃ, bhikkhaveti idaṃ kasmā āha? |
♦ "Better, O monks": why did he say this? |
paṭhamañhi tena rūpaṃ pariggahetuṃ ayuttarūpaṃ kataṃ, arūpaṃ yuttarūpaṃ, atha “tesaṃ bhikkhūnaṃ rūpato gāho nikkhamitvā arūpaṃ gato”ti ñatvā taṃ nikkaḍḍhituṃ imaṃ desanaṃ ārabhi. |
First, he made form unsuitable to be grasped, and the formless suitable. Then, knowing, "The grasp of these monks has left form and gone to the formless," he began this discourse to pull it out. |
tattha attato upagaccheyyāti attāti gaṇheyya. |
Therein, "he might approach as a self": he might grasp as "self." |
bhiyyopīti vassasatato uddhampi. |
"even more": even beyond a hundred years. |
kasmā pana bhagavā evamāha? |
But why did the Blessed One say so? |
kiṃ atirekavassasataṃ tiṭṭhamānaṃ rūpaṃ nāma atthi? |
Is there such a thing as form that lasts for more than a hundred years? |
nanu paṭhamavaye pavattaṃ rūpaṃ majjhimavayaṃ na pāpuṇāti, majjhimavaye pavattaṃ pacchimavayaṃ, purebhatte pavattaṃ pacchābhattaṃ, pacchābhatte pavattaṃ paṭhamayāmaṃ, paṭhamayāme pavattaṃ majjhimayāmaṃ, majjhimayāme pavattaṃ pacchimayāmaṃ na pāpuṇāti? |
Does not the form that has occurred in the first stage of life not reach the middle stage of life? That which has occurred in the middle stage of life, the last stage? That which has occurred before the meal, after the meal? That which has occurred after the meal, the first watch? That which has occurred in the first watch, the middle watch? That which has occurred in the middle watch, the last watch? |
tathā gamane pavattaṃ ṭhānaṃ, ṭhāne pavattaṃ nisajjaṃ, nisajjāya pavattaṃ sayanaṃ na pāpuṇāti. |
Likewise, what has occurred in walking does not reach standing; what has occurred in standing, sitting; what has occurred in sitting, lying down. |
ekairiyāpathepi pādassa uddharaṇe pavattaṃ atiharaṇaṃ, atiharaṇe pavattaṃ vītiharaṇaṃ, vītiharaṇe pavattaṃ vossajjanaṃ, vossajjane pavattaṃ sannikkhepanaṃ, sannikkhepane pavattaṃ sannirujjhanaṃ na pāpuṇāti, tattha tattheva odhi odhi pabbaṃ pabbaṃ hutvā tattakapāle pakkhittatilā viya paṭapaṭāyantā saṅkhārā bhijjantīti? |
Even in one posture, what has occurred in the lifting of the foot does not reach the moving forward; what has occurred in the moving forward, the moving past; what has occurred in the moving past, the releasing; what has occurred in the releasing, the placing down; what has occurred in the placing down, the ceasing. There, at each and every point, in each and every joint, the formations break up, crackling like sesame seeds thrown on a hot pan. |
saccametaṃ. yathā pana padīpassa jalato jātā taṃ taṃ vaṭṭippadesaṃ anatikkamitvā tattha tattheva bhijjati, atha ca pana paveṇisambandhavasena sabbarattiṃ jalito padīpoti vuccati, evamidhāpi paveṇivasena ayampi kāyo evaṃ ciraṭṭhitiko viya katvā dassito. |
This is true. But just as a burning lamp, born from the flame, does not go beyond that particular part of the wick but breaks up right there, and yet, by way of the connection of the continuity, is called a lamp that has burned all night, so here too, by way of continuity, this body is shown as if it were long-lasting. |
♦ rattiyā ca divasassa cāti rattimhi ca divase ca. |
♦ "of the night and of the day": in the night and in the day. |
bhummatthe hetaṃ sāmivacanaṃ. |
For this is the genitive in the sense of the locative. |
aññadeva uppajjati, aññaṃ nirujjhatīti yaṃ rattiṃ uppajjati ca nirujjhati ca, tato aññadeva divā uppajjati ca nirujjhati cāti attho. |
"one thing arises, another ceases": what arises and ceases at night, something else arises and ceases during the day, is the meaning. |
aññaṃ uppajjati, anuppannameva aññaṃ nirujjhatīti evaṃ pana attho na gahetabbo. |
The meaning should not be taken as "one thing arises, another which has not yet arisen ceases." |
“rattiyā ca divasassa cā”ti idaṃ purimapaveṇito parittakaṃ paveṇiṃ gahetvā paveṇivaseneva vuttaṃ, ekarattiṃ pana ekadivasaṃ vā ekameva cittaṃ ṭhātuṃ samatthaṃ nāma natthi. |
"of the night and of the day" is said by way of continuity, taking a small continuity from the former continuity; but for one night or one day, a single mind is not capable of standing. |
ekasmiñhi accharākkhaṇe anekāni cittakoṭisatasahassāni uppajjanti. |
For in a single finger-snap, a hundred thousand crores of minds arise. |
vuttampi cetaṃ milindapañhe — |
And this is said in the Milindapañha: |
♦ “vāhasataṃ kho, mahārāja, vīhīnaṃ, aḍḍhacūḷañca vāhā, vīhisattambaṇāni, dve ca tumbā, ekaccharākkhaṇe pavattassa cittassa ettakā vīhī lakkhaṃ ṭhapīyamānā parikkhayaṃ pariyādānaṃ gaccheyyun”ti. |
♦ "A hundred cartloads of rice, O great king, and a half-chūḷa of carts, seven ambaṇas of rice, and two tumbas; for the mind that occurs in a single finger-snap, this many grains of rice, if counted, would be exhausted and come to an end." |
♦ pavaneti mahāvane. |
♦ "in a forest": in a great forest. |
taṃ muñcitvā aññaṃ gaṇhāti, taṃ muñcitvā aññaṃ gaṇhātīti iminā na so gaṇhitabbasākhaṃ alabhitvā bhūmiṃ otarati. |
"letting go of that, he grasps another; letting go of that, he grasps another": by this, it is not that he descends to the ground without getting a branch to grasp. |
atha kho tasmiṃ mahāvane vicaranto taṃ taṃ sākhaṃ gaṇhantoyeva caratīti ayamattho dassito. |
But while wandering in that great forest, he moves about, grasping this or that branch. This meaning is shown. |
♦ evameva khoti ettha idaṃ opammasaṃsandanaṃ — araññamahāvanaṃ viya hi ārammaṇavanaṃ veditabbaṃ. |
♦ "just so": here this is the application of the simile — the forest of objects should be understood as the great forest of the wilderness. |
tasmiṃ vane vicaraṇamakkaṭo viya ārammaṇavane uppajjanakacittaṃ. |
The mind that arises in the forest of objects is like the monkey wandering in that forest. |
sākhāgahaṇaṃ viya ārammaṇe lubbhanaṃ. |
Grasping a branch is like delighting in an object. |
yathā so araññe vicaranto makkaṭo taṃ taṃ sākhaṃ pahāya taṃ taṃ sākhaṃ gaṇhāti, evamidaṃ ārammaṇavane vicarantaṃ cittampi kadāci rūpārammaṇaṃ gahetvā uppajjati, kadāci saddādīsu aññataraṃ, kadāci atītaṃ, kadāci anāgataṃ vā paccuppannaṃ vā, tathā kadāci ajjhattaṃ, kadāci bāhiraṃ. |
Just as that monkey wandering in the forest, letting go of this or that branch, grasps this or that branch, so this mind wandering in the forest of objects sometimes arises, having grasped a form-object; sometimes one of the others, like sound; sometimes the past, sometimes the future or the present; likewise sometimes the internal, sometimes the external. |
yathā ca so araññe vicaranto makkaṭo sākhaṃ alabhitvā oruyha bhūmiyaṃ nisinnoti na vattabbo, ekaṃ pana paṇṇasākhaṃ gahetvāva nisīdati, evameva ārammaṇavane vicarantaṃ cittampi ekaṃ olubbhārammaṇaṃ alabhitvā uppannanti na vattabbaṃ, ekajātiyaṃ pana ārammaṇaṃ gahetvāva uppajjatīti veditabbaṃ. |
And just as that monkey wandering in the forest, not getting a branch, is not said to have descended and sat on the ground, but sits having grasped some leafy branch, so the mind wandering in the forest of objects is not said to have arisen without getting an object to delight in; but in one life, it arises having grasped an object, it should be understood. |
ettāvatā ca pana bhagavatā rūpato nīharitvā arūpe gāho patiṭṭhāpito, arūpato nīharitvā rūpe. |
And by this much, the Blessed One has caused the grasp to be removed from form and established in the formless; and from the formless, removed and established in form. |
♦ idāni taṃ ubhayato nikkaḍḍhitukāmo tatra, bhikkhave, sutavā ariyasāvakoti desanaṃ ārabhi. |
♦ Now, wishing to pull it out from both, he began the discourse, "Therein, O monks, the instructed noble disciple." |
ayaṃ panattho āsīvisadaṭṭhūpamāya dīpetabbo — eko kira puriso āsīvisena daṭṭho, athassa visaṃ harissāmīti cheko bhisakko āgantvā vamanaṃ kāretvā heṭṭhā garuḷo, upari nāgoti mantaṃ parivattetvā visaṃ upari āropesi. |
But this meaning should be explained by the simile of one bitten by a venomous snake: It is said that a man was bitten by a venomous snake. Then a skilled physician came, thinking, "I will remove his poison," and having made him vomit, he made the poison go upwards, reciting the mantra, "Garuḷa below, nāga above." |
so yāva akkhippadesā āruḷhabhāvaṃ ñatvā “ito paraṃ abhiruhituṃ na dassāmi, daṭṭhaṭṭhāneyeva ṭhapessāmī”ti upari garuḷo, heṭṭhā nāgoti mantaṃ parivattetvā kaṇṇe dhumetvā daṇḍakena paharitvā visaṃ otāretvā daṭṭhaṭṭhāneyeva ṭhapesi. |
He, knowing that it had risen up to the collarbone, thinking, "I will not let it rise further than this, I will place it at the very spot where it was bitten," he made the poison descend, reciting the mantra, "Garuḷa above, nāga below," and having blown smoke into his ear and struck him with a stick, he placed it at the very spot where it was bitten. |
tatrassa ṭhitabhāvaṃ ñatvā agadalepena visaṃ nimmathetvā nhāpetvā “sukhī hohī”ti vatvā yenakāmaṃ pakkāmi. |
Knowing that it was established there, he extracted the poison with a poultice of antidotes, and having bathed him, and saying, "Be well," he went wherever he pleased. |
♦ tattha āsīvisena daṭṭhassa kāye visapatiṭṭhānaṃ viya imesaṃ bhikkhūnaṃ rūpe adhimattagāhakālo, cheko bhisakko viya tathāgato, mantaṃ parivattetvā upari visassa āropitakālo viya tathāgatena tesaṃ bhikkhūnaṃ rūpato gāhaṃ nīharitvā arūpe patiṭṭhāpitakālo, yāva akkhippadesā āruḷhavisassa upari abhiruhituṃ adatvā puna mantabalena otāretvā daṭṭhaṭṭhāneyeva ṭhapanaṃ viya satthārā tesaṃ bhikkhūnaṃ arūpato gāhaṃ nīharitvā rūpe patiṭṭhāpitakālo. |
♦ Therein, the state of the poison being established in the body of the one bitten by the venomous snake is like the time of the excessive grasping of form by these monks; the skilled physician is like the Tathāgata; the time of making the poison go upwards by reciting the mantra is like the time when the Tathāgata, having removed the grasp of these monks from form, established it in the formless; the placing of the poison, which had risen up to the collarbone, at the very spot where it was bitten, by not letting it rise further and making it descend with the power of the mantra, is like the time when the Teacher, having removed the grasp of these monks from the formless, established it in form. |
daṭṭhaṭṭhāne ṭhitassa visassa agadalepena nimmathanaṃ viya ubhayato gāhaṃ nīharaṇatthāya imissā desanāya āraddhakālo veditabbo. |
The time of beginning this discourse for the purpose of removing the grasp from both is to be understood as the extraction of the poison established at the spot where it was bitten, with a poultice of antidotes. |
tattha nibbindaṃ virajjatīti iminā maggo kathito, virāgā vimuccatīti phalaṃ, vimuttasmintiādinā paccavekkhaṇā. |
Therein, "being disenchanted, he becomes dispassionate" states the path; "from dispassion, he is liberated" states the fruit; "in the liberated," and so on, states the reviewing. |
paṭhamaṃ. |
The first. |
♦ 2. dutiyāssutavāsuttavaṇṇanā SN 12: SN 12.63 |
♦ 2. Commentary on the Second Assutavā Sutta SN 12:62), |
62 ), |
|
♦ 62. dutiye sukhavedaniyanti sukhavedanāya paccayaṃ. |
♦ 62. In the second, "pleasant to be felt" means a condition for pleasant feeling. |
phassanti cakkhusamphassādiṃ. |
"contact" means eye-contact, etc. |
nanu ca cakkhusamphasso sukhavedanāya paccayo na hotīti? |
But is not eye-contact not a condition for pleasant feeling? |
sahajātapaccayena na hoti, upanissayapaccayena pana javanavedanāya hoti, taṃ sandhāyetaṃ vuttaṃ. |
It is not by way of co-nascent condition, but by way of support-condition, it is for the feeling of impulsion. It is with reference to this that it is said. |
sotasamphassādīsupi eseva nayo. |
In "ear-contact," etc., this is the same method. |
tajjanti tajjātikaṃ tassāruppaṃ, tassa phassassa anurūpanti attho. |
"born of that" means of that kind, suitable for it; the meaning is, in conformity with that contact. |
dukkhavedaniyantiādi vuttanayeneva veditabbaṃ. |
"painful to be felt," and so on, should be understood in the way that has been stated. |
saṅghaṭṭanasamodhānāti saṅghaṭṭanena ceva samodhānena ca, saṅghaṭṭanasampiṇḍanenāti attho. |
"from the rubbing and coming together": by the rubbing and by the coming together; the meaning is, by the rubbing and combining. |
usmāti uṇhākāro. |
"heat": the state of being hot. |
tejo abhinibbattatīti aggicuṇṇo nikkhamatīti na gahetabbaṃ, usmākārasseva pana etaṃ vevacanaṃ. |
"fire is produced": it should not be taken as "a spark of fire comes out," but this is a synonym for the state of heat itself. |
tattha dvinnaṃ kaṭṭhānanti dvinnaṃ araṇīnaṃ. |
"of the two sticks": of the two fire-sticks. |
tattha adhoaraṇī viya vatthu, uttarāraṇī viya ārammaṇaṃ, saṅghaṭṭanaṃ viya phasso, usmādhātu viya vedanā. |
Therein, the lower fire-stick is like the basis; the upper fire-stick is like the object; the rubbing is like contact; the heat-element is like feeling. |
dutiyaṃ. |
The second. |
♦ 3. puttamaṃsūpamasuttavaṇṇanā SN 12: SN 12.64 |
♦ 3. Commentary on the Puttamaṃsūpama Sutta SN 12:63, |
63 , |
|
♦ 63. tatiye cattārome, bhikkhave, āhārātiādi vuttanayameva. |
♦ 63. In the third, "These four, O monks, are the foods," and so on, is of the meaning stated below. |
yasmā panassa aṭṭhuppattiko nikkhepo, tasmā taṃ dassetvāvettha anupubbapadavaṇṇanaṃ karissāmi. |
But since its setting forth is based on an occasion, I will, having shown that, give the word-by-word commentary on it here. |
katarāya pana idaṃ aṭṭhuppattiyā nikkhittanti? |
And on what occasion was this set forth? |
lābhasakkārena. bhagavato kira mahālābhasakkāro uppajji, yathā taṃ cattāro asaṅkhyeyye pūritadānapāramīsañcayassa. |
By way of gain and honor. It is said that great gain and honor arose for the Blessed One, as is proper for one who has accumulated the perfections of giving for four incalculable and a hundred thousand aeons. |
sabbadisāsu hissa yamakamahāmegho vuṭṭhahitvā mahoghaṃ viya sabbapāramiyo “ekasmiṃ attabhāve vipākaṃ dassāmā”ti sampiṇḍitā viya lābhasakkāramahoghaṃ nibbattayiṃsu. |
For on all sides, the great twin-cloud, having risen, produced a great flood of gain and honor, as if all his perfections had gathered together, thinking, "We will give our result in a single existence," like a great flood. |
tato tato annapānayānavatthamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo āgantvā, “kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo narāsabho purisasīho”ti? |
From here and there, khattiyas, brahmins, etc., with hands full of food, drink, vehicles, clothes, garlands, scents, ointments, etc., come and search for the Blessed One, asking, "Where is the Buddha, where is the Blessed One, where is the god of gods, the bull of men, the lion of men?" |
bhagavantaṃ pariyesanti. |
Even with hundreds of carts, having brought the requisites and not getting an opportunity, they stand and move about, with cart-pole touching cart-pole, for the space of a gāvuta all around, like the brahmin Andhakavinda and others. |
sakaṭasatehipi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇampi sakaṭadhurena sakaṭadhuraṃ āhacca tiṭṭhanti ceva anuppavattanti ca andhakavindabrāhmaṇādayo viya. |
All this should be understood in the way it is mentioned in the Khandhakas and in various suttas. |
sabbaṃ khandhake tesu tesu suttesu ca āgatanayena veditabbaṃ. |
|
♦ yathā bhagavato, evaṃ bhikkhusaṅghassāpi. |
♦ As for the Blessed One, so also for the community of monks. |
vuttañcetaṃ — |
And this is said: |
♦ “tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvara-piṇḍapāta-senāsana-gilāna-paccaya-bhesajja-parikkhārānaṃ. |
♦ "At that time, the Blessed One was respected, revered, honored, worshipped, venerated, and a recipient of robes, alms-food, lodging, and medicinal requisites for the sick. |
bhikkhusaṅghopi kho sakkato hoti ... pe ... parikkhārānan”ti . |
The community of monks was also respected... and so on... of requisites." |
♦ tathā “yāvatā kho, cunda, etarahi saṅgho vā gaṇo vā loke uppanno, nāhaṃ, cunda, aññaṃ ekasaṅghampi samanupassāmi evaṃ lābhaggayasaggapattaṃ yatharivāyaṃ, cunda, bhikkhusaṅgho”ti . |
♦ Likewise, "As far as any Sangha or group has now arisen in the world, I, Cunda, do not see any other single Sangha that has attained such a height of gain and fame as this community of monks, Cunda." |
♦ svāyaṃ bhagavato ca saṅghassa ca uppanno lābhasakkāro ekato hutvā dvinnaṃ mahānadīnaṃ udakaṃ viya appameyyo ahosi. |
♦ And this gain and honor that arose for the Blessed One and the Sangha, having come together, became immeasurable like the water of two great rivers. |
atha satthā rahogato cintesi — “mahālābhasakkāro atītabuddhānampi evarūpo ahosi, anāgatānampi evarūpo bhavissati . |
Then the Teacher, in seclusion, thought: "Such great gain and honor was there for the past Buddhas as well, and will be for the future ones. |
kiṃ nu kho bhikkhū āhārapariggāhakena satisampajaññena samannāgatā majjhattā nicchandarāgā hutvā āhāraṃ paribhuñjituṃ sakkonti, na sakkontī”ti? |
Are the monks, endowed with the mindfulness and clear comprehension of taking food, able to consume food with a neutral mind, free from desire and passion, or are they not able?" |
♦ so addasa ekacce adhunā pabbajite kulaputte apaccavekkhitvā āhāraṃ paribhuñjamāne. |
♦ He saw some sons of good families, recently gone forth, consuming food without reflection. |
disvānassa etadahosi — “mayā kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramiyo pūrentena na cīvarādihetu pūritā, uttamaphalassa pana arahattassatthāya pūritā. |
Seeing this, it occurred to him: "I, while fulfilling the perfections for four incalculable and a hundred thousand aeons, did not fulfill them for the sake of robes, etc., but fulfilled them for the sake of the highest fruit, arahantship. |
imepi bhikkhū mama santike pabbajantā na cīvarādihetu pabbajitā, arahattasseva pana atthāya pabbajitā. |
These monks too, going forth in my presence, have not gone forth for the sake of robes, etc., but have gone forth for the sake of arahantship itself. |
te idāni asārameva sāraṃ anatthameva ca atthaṃ karontī”ti evamassa dhammasaṃvego udapādi. |
They now make what is not the essence the essence, and what is not the goal the goal." Thus, a sense of religious urgency arose in him. |
tato cintesi — “sace pañcamaṃ pārājikaṃ paññapetuṃ sakkā abhavissa, apaccavekkhitāhāraparibhogo pañcamaṃ pārājikaṃ katvā paññapetabbo bhaveyya. |
Then he thought: "If it were possible to lay down a fifth pārājika offense, the consumption of food without reflection should be laid down as the fifth pārājika offense. |
na pana sakkā evaṃ kātuṃ, dhuvapaṭisevanaṭṭhānañhetaṃ sattānaṃ. |
But it is not possible to do so; for this is a place of constant indulgence for beings. |
yathā pana kathite pañcamaṃ pārājikaṃ viya naṃ passissanti. |
But when taught, they will see it as a fifth pārājika offense. |
evaṃ dhammādāsaṃ saṃvaraṃ mariyādaṃ ṭhapessāmi, yaṃ āvajjitvā āvajjitvā anāgate bhikkhū cattāro paccaye paccavekkhitvā paribhuñjissantī”ti. |
Thus I will establish a mirror of the Dhamma, a restraint, a boundary, reflecting on which again and again, the monks in the future will consume the four requisites with reflection." |
imāya aṭṭhuppattiyā imaṃ puttamaṃsūpamasuttantaṃ nikkhipi. |
With this occasion, he set forth this Puttamaṃsūpama Suttanta. |
tattha cattārome, bhikkhave, āhārātiādi heṭṭhā vuttatthameva. |
Therein, "These four, O monks, are the foods," and so on, is of the meaning stated below. |
♦ cattāro pana āhāre vitthāretvā idāni tesu ādīnavaṃ dassetuṃ kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbotiādimāha? |
♦ But having detailed the four foods, now, to show the danger in them, he said, "And how, O monks, is physical food to be regarded?" |
tattha jāyampatikāti jāyā ceva pati ca. |
Therein, "a husband and wife": a wife and a husband. |
parittaṃ sambalanti puṭabhattasattumodakādīnaṃ aññataraṃ appamattakaṃ pātheyyaṃ. |
"scant provisions": a small amount of travel-food, one among things like a bundle of rice, roasted barley flour, or sweet-balls. |
kantāramagganti kantārabhūtaṃ maggaṃ, kantāre vā maggaṃ. |
"a desert road": a road that is a desert, or a road in a desert. |
kantāranti corakantāraṃ vāḷakantāraṃ amanussakantāraṃ nirudakakantāraṃ appabhakkhakantāranti pañcavidhaṃ. |
"desert" is of five kinds: a desert of robbers, a desert of wild animals, a desert of non-humans, a desert without water, and a desert with little food. |
tesu yattha corabhayaṃ atthi, taṃ corakantāraṃ. |
Among them, where there is the danger of robbers, that is a desert of robbers. |
yattha sīhabyagghādayo vāḷā atthi, taṃ vāḷakantāraṃ. |
Where there are wild animals like lions and tigers, that is a desert of wild animals. |
yattha balavāmukhayakkhiniādīnaṃ amanussānaṃ vasena bhayaṃ atthi, taṃ amanussakantāraṃ. |
Where there is danger from non-humans like powerful-faced yakkhinīs, that is a desert of non-humans. |
yattha pātuṃ vā nhāyituṃ vā udakaṃ natthi, taṃ nirudakakantāraṃ. |
Where there is no water to drink or to bathe, that is a desert without water. |
yattha khāditabbaṃ vā bhuñjitabbaṃ vā antamaso kandamūlādimattampi natthi, taṃ appabhakkhakantāraṃ nāma. |
Where there is nothing to eat or to consume, not even a mere root vegetable, that is a desert with little food. |
yattha panetaṃ pañcavidhampi bhayaṃ atthi, taṃ kantārameva. |
But where all these five kinds of danger are, that is a desert indeed. |
taṃ panetaṃ ekāhadvīhatīhādivasena nittharitabbampi atthi, na taṃ idha adhippetaṃ. |
And that can be crossed in one day, two days, three days, etc., but that is not intended here. |
idha pana nirudakaṃ appabhakkhaṃ yojanasatikakantāraṃ adhippetaṃ. |
Here, a waterless, foodless desert of a hundred yojanas is intended. |
evarūpe kantāre maggaṃ. |
A road in such a desert. |
paṭipajjeyyunti chātakabhayena ceva rogabhayena ca rājabhayena ca upaddutā paṭipajjeyyuṃ “etaṃ kantāraṃ nittharitvā dhammikassa rañño nirupaddave raṭṭhe sukhaṃ vasissāmā”ti maññamānā. |
they might set out": afflicted by the fear of hunger and by the fear of disease and by the fear of the king, they might set out, thinking, "Having crossed this desert, we will live happily in the peaceful country of a righteous king. |
♦ ekaputtakoti ukkhipitvā gahito anukampitabbayutto athirasarīro ekaputtako. |
♦ "an only son": an only son, held in their arms, deserving of compassion, with a delicate body. |
vallūrañca soṇḍikañcāti ghanaghanaṭṭhānato gahetvā vallūraṃ, aṭṭhinissitasirānissitaṭṭhānāni gahetvā sūlamaṃsañcāti attho. |
"the tender flesh and the tough": having taken the tender flesh from the dense, dense parts; the meaning is, and the meat from the spits, having taken the parts attached to the bone and sinew. |
paṭipiseyyunti pahareyyuṃ. |
"they would strike": they would strike. |
kahaṃ ekaputtakāti ayaṃ tesaṃ paridevanākāro. |
"Where is our only son?": this is the form of their lamentation. |
♦ ayaṃ panettha bhūtamatthaṃ katvā ādito paṭṭhāya saṅkhepato atthavaṇṇanā — dve kira jāyampatikā puttaṃ gahetvā parittena pātheyyena yojanasatikaṃ kantāramaggaṃ paṭipajjiṃsu. |
♦ This is the word-by-word commentary from the beginning, having taken the real meaning here in brief: It is said that a husband and wife, taking their son, set out on a hundred-yojana desert road with scant provisions. |
tesaṃ paññāsayojanāni gantvā pātheyyaṃ niṭṭhāsi, te khuppipāsāturā viraḷacchāyāyaṃ nisīdiṃsu. |
Having gone fifty yojanas, their provisions were finished. They, afflicted by hunger and thirst, sat in a place with sparse shade. |
tato puriso bhariyaṃ āha — “bhadde ito samantā paññāsayojanāni gāmo vā nigamo vā natthi. |
Then the man said to his wife: "Dear, for fifty yojanas all around from here, there is no village or town. |
tasmā yaṃ taṃ purisena kātabbaṃ bahumpi kasigorakkhādikammaṃ, na dāni sakkā taṃ mayā kātuṃ, ehi maṃ māretvā upaḍḍhamaṃsaṃ khāditvā upaḍḍhaṃ pātheyyaṃ katvā puttena saddhiṃ kantāraṃ nittharāhī”ti. |
Therefore, whatever is to be done by a man, the many tasks of farming, herding, etc., that I cannot do now. Come, kill me and eat half the flesh and, making the other half your provision, cross the desert with our son." |
puna sāpi taṃ āha — “sāmi mayā dāni yaṃ taṃ itthiyā kātabbaṃ bahumpi suttakantanādikammaṃ, taṃ kātuṃ na sakkā, ehi maṃ māretvā upaḍḍhamaṃsaṃ khāditvā upaḍḍhaṃ pātheyyaṃ katvā puttena saddhiṃ kantāraṃ nittharāhī”ti. |
Then she too said to him: "Husband, whatever is to be done by a woman, the many tasks of spinning thread, etc., that I cannot do now. Come, kill me and eat half the flesh and, making the other half your provision, cross the desert with our son." |
puna sopi taṃ āha — “bhadde mātugāmamaraṇena dvinnaṃ maraṇaṃ paññāyati . |
Then he too said to her: "Dear, with the death of the mother, the death of two is foreseen. |
na hi mando kumāro mātarā vinā jīvituṃ sakkoti. |
For a weak boy cannot live without his mother. |
yadi pana mayaṃ jīvāma. |
But if we live, |
puna dārakaṃ labheyyāma. |
we might get another child. |
handa dāni puttakaṃ māretvā, maṃsaṃ gahetvā kantāraṃ nittharāmā”ti. |
Come now, let us kill our son, and taking the flesh, let us cross the desert." |
tato mātā puttamāha — “tāta, pitusantikaṃ gacchā”ti, so agamāsi. |
Then the mother said to the son, "Son, go to your father." He went. |
athassa pitā, “mayā ‘puttakaṃ posessāmī’ti kasigorakkhādīhi anappakaṃ dukkhamanubhūtaṃ, na sakkomi ahaṃ puttaṃ māretuṃ, tvaṃyeva tava puttaṃ mārehī”ti vatvā, “tāta mātusantikaṃ gacchā”ti āha. |
Then his father, saying, "I, thinking 'I will raise my son,' have experienced no small amount of suffering through farming, herding, etc. I cannot kill my son; you yourself kill your son," said, "Son, go to your mother." |
so agamāsi. |
He went. |
athassa mātāpi, “mayā puttaṃ patthentiyā govatakukkuravatadevatāyācanādīhipi tāva anappakaṃ dukkhamanubhūtaṃ, ko pana vādo kucchinā pariharantiyā? |
Then his mother too, saying, "I, wishing for a son, experienced no small amount of suffering even through the ox-vow, the dog-vow, praying to deities, etc. What to speak of carrying him in my womb? |
na sakkomi ahaṃ puttaṃ māretun”ti vatvā “tāta, pitusantikameva gacchā”ti āha. |
I cannot kill my son," said, "Son, go to your father." |
evaṃ so dvinnamantarā gacchantoyeva mato. |
Thus, he, while going between the two, died. |
te taṃ disvā paridevitvā vuttanayena maṃsāni gahetvā khādantā pakkamiṃsu. |
They, seeing him, lamented and, taking the flesh in the way described, eating it, departed. |
♦ tesaṃ so puttamaṃsāhāro navahi kāraṇehi paṭikūlattā neva davāya hoti, na madāya, na maṇḍanāya, na vibhūsanāya, kevalaṃ kantāranittharaṇatthāyeva hoti. |
♦ For them, that food of their son's flesh, being repulsive for nine reasons, is not for sport, not for intoxication, not for adornment, not for beautification; it is only for the purpose of crossing the desert. |
katamehi navahi kāraṇehi paṭikūloti ce? |
And if it is asked, for what nine reasons is it repulsive? |
sajātimaṃsatāya ñātimaṃsatāya puttamaṃsatāya piyaputtamaṃsatāya taruṇamaṃsatāya āmakamaṃsatāya abhogamaṃsatāya aloṇatāya adhūpitatāyāti. |
Because it is the flesh of one's own kind, the flesh of a relative, the flesh of a son, the flesh of a dear son, tender flesh, raw flesh, un-chewed flesh, unsalted flesh, and un-smoked flesh. |
evañhi te navahi kāraṇehi paṭikūlaṃ taṃ puttamaṃsaṃ khādantā na sārattā giddhamānasā hutvā khādiṃsu, majjhattabhāveyeva pana nicchandarāgaparibhoge ṭhitā khādiṃsu. |
Thus, they, eating that son's flesh which was repulsive for nine reasons, did not eat it being attached and with greedy minds, but ate it standing in a state of neutral, desireless, passionless consumption. |
na aṭṭhinhārucammanissitaṭṭhānāni apanetvā thūlathūlaṃ varamaṃsameva khādiṃsu, hatthasampattaṃ maṃsameva pana khādiṃsu. |
They did not, having removed the parts attached to the bone, sinew, and skin, eat only the choice, large pieces of flesh, but ate whatever flesh came to hand. |
na yāvadatthaṃ kaṇṭhappamāṇaṃ katvā khādiṃsu, thokaṃ thokaṃ pana ekadivasaṃ yāpanamattameva khādiṃsu. |
They did not eat their fill up to the throat, but ate just a little, enough to sustain themselves for a single day. |
na aññamaññaṃ maccharāyantā khādiṃsu, vigatamaccheramalena pana parisuddheneva cetasā khādiṃsu. |
They did not eat, being envious of each other, but ate with a pure mind, free from the stain of envy. |
na aññaṃ kiñci migamaṃsaṃ vā moramaṃsādīnaṃ vā aññataraṃ khādāmāti sammūḷhā khādiṃsu, piyaputtamaṃsabhāvaṃ pana jānantāva khādiṃsu. |
They did not eat, being deluded, thinking, "We are eating some other deer-flesh or some other peacock-flesh," but ate knowing it to be the flesh of their dear son. |
na “aho vata mayaṃ punapi evarūpaṃ puttamaṃsaṃ khādeyyāmā”ti patthanaṃ katvā khādiṃsu, patthanaṃ pana vītivattāva hutvā khādiṃsu. |
They did not eat, making a wish, "Oh, may we eat such son's flesh again," but ate having overcome any wish. |
na “ettakaṃ kantāre khāditvā avasiṭṭhaṃ kantāraṃ atikkamma loṇambilādīhi yojetvā khādissāmā”ti sannidhiṃ akaṃsu, kantārapariyosāne pana “pure mahājano passatī”ti bhūmiyaṃ vā nikhaṇiṃsu, agginā vā jhāpayiṃsu. |
They did not make a store, thinking, "Having eaten this much in the desert, we will cross the desert and, having mixed the rest with salt and sour things, we will eat it," but at the end of the desert, thinking, "People will see us," they either buried it in the ground or burned it with fire. |
na “koci añño amhe viya evarūpaṃ puttamaṃsaṃ khādituṃ na labhatī”ti mānaṃ vā dappaṃ vā akaṃsu, nihatamānā pana nihatadappā hutvā khādiṃsu. |
They did not feel pride or arrogance, thinking, "No one else gets to eat such son's flesh as we do," but ate with pride and arrogance subdued. |
“kiṃ iminā aloṇena anambilena adhūpitena duggandhenā”ti na hīḷetvā khādiṃsu, hīḷanaṃ pana vītivattā hutvā khādiṃsu . |
They did not eat, despising it, "What is this, unsalted, not sour, un-smoked, foul-smelling?", but ate having overcome any despising. |
na “tuyhaṃ bhāgo mayhaṃ bhāgo tava putto mama putto”ti aññamaññaṃ atimaññiṃsu. |
They did not slight each other, "your share, my share, your son, my son." |
samaggā pana sammodamānā hutvā khādiṃsu. |
But they ate, being united and rejoicing together. |
imaṃ nesaṃ evarūpaṃ nicchandarāgādiparibhogaṃ sampassamāno satthā bhikkhusaṅghampi taṃ kāraṇaṃ anujānāpento taṃ kiṃ maññatha, bhikkhave, api nu te davāya vā āhāraṃ āhāreyyuntiādimāha. |
The Teacher, seeing this kind of desireless, passionless consumption of theirs, and making the community of monks approve of that reason, said, "What do you think, O monks, would they eat that food for sport?" and so on. |
tattha davāya vātiādīni visuddhimagge vitthāritāneva. |
Therein, "for sport," and so on, are detailed in the Visuddhimagga. |
kantārassāti nittiṇṇāvasesassa kantārassa. |
"of the desert": of the remaining desert to be crossed. |
♦ evameva khoti navannaṃ pāṭikulyānaṃ vasena piyaputtamaṃsasadiso katvā daṭṭhabboti attho. |
♦ "just so": the meaning is, it should be regarded as like the flesh of a dear son because of the nine kinds of repulsiveness. |
katamesaṃ navannaṃ? |
Of which nine? |
gamanapāṭikulyatādīnaṃ. gamanapāṭikulyataṃ paccavekkhantopi kabaḷīkārāhāraṃ pariggaṇhāti, pariyesanapāṭikulyataṃ paccavekkhantopi, paribhoganidhānāasayaparipakkāparipakkasammakkhaṇanissandapāṭikulyataṃ paccavekkhantopi, tāni panetāni gamanapāṭikulyatādīni visuddhimagge āhārapāṭikulyatāniddese vitthāritāneva. |
Of the repulsiveness of going, etc. One comprehends physical food while reflecting on the repulsiveness of going; also while reflecting on the repulsiveness of seeking; also while reflecting on the repulsiveness of consumption, storage, the stomach, the cooked and uncooked, smearing, and discharge. But these, the repulsiveness of going, etc., are detailed in the Visuddhimagga in the explanation of the repulsiveness of food. |
iti imesaṃ navannaṃ pāṭikulyānaṃ vasena puttamaṃsūpamaṃ katvā āhāro paribhuñjitabbo. |
Thus, food should be consumed, having made it like the simile of the son's flesh, because of these nine kinds of repulsiveness. |
♦ yathā te jāyampatikā pāṭikulyaṃ piyaputtamaṃsaṃ khādantā na sārattā giddhamānasā hutvā khādiṃsu, majjhattabhāveyeva nicchandarāgaparibhoge ṭhitā khādiṃsu, evaṃ nicchandarāgaparibhogaṃ katvā paribhuñjitabbo. |
♦ Just as that husband and wife, eating the repulsive flesh of their dear son, did not eat it being attached and with greedy minds, but ate it standing in a state of neutral, desireless, passionless consumption, so it should be consumed, having made it a desireless, passionless consumption. |
yathā ca te na aṭṭhinhārucammanissitaṃ apanetvā thūlathūlaṃ varamaṃsameva khādiṃsu, hatthasampattameva pana khādiṃsu, evaṃ sukkhabhattamandabyañjanādīni piṭṭhihatthena apaṭikkhipitvā vaṭṭakena viya kukkuṭena viya ca odhiṃ adassetvā tato tato sappimaṃsādisaṃsaṭṭhavarabhojanaṃyeva vicinitvā abhuñjantena sīhena viya sapadānaṃ paribhuñjitabbo. |
And just as they did not, having removed what was attached to the bone, sinew, and skin, eat only the choice, large pieces of flesh, but ate whatever came to hand, so it should be consumed like a lion, which eats its portion, not like a quail or a chicken, which shows its limit by not rejecting dry rice and poor curry with the back of its hand, and not by pecking here and there only at the choice food mixed with ghee, meat, etc. |
♦ yathā ca te na yāvadatthaṃ kaṇṭhappamāṇaṃ khādiṃsu, thokaṃ thokaṃ pana ekekadivasaṃ yāpanamattameva khādiṃsu, evameva āharahatthakādibrāhmaṇānaṃ aññatarena viya yāvadatthaṃ udarāvadehakaṃ abhuñjantena catunnaṃ pañcannaṃ vā ālopānaṃ okāsaṃ ṭhapetvāva dhammasenāpatinā viya paribhuñjitabbo. |
♦ And just as they did not eat their fill up to the throat, but ate just a little, enough to sustain themselves for a single day, so it should be consumed like the Commander of the Dhamma, leaving space for four or five mouthfuls, not eating one's fill to the point of distending the stomach, like one of the Āharahatthaka brahmins. |
so kira pañcacattālīsa vassāni tiṭṭhamāno “pacchābhatte ambiluggārasamuṭṭhāpakaṃ katvā ekadivasampi āhāraṃ na āhāresin”ti vatvā sīhanādaṃ nadanto imaṃ gāthamāha — |
It is said that he, while standing for forty-five years, roared the lion's roar, saying, "I have not eaten food a single day in a way that would cause a sour belch after the meal," and said this verse: |
♦ “cattāro pañca ālope, abhutvā udakaṃ pive. |
♦ "Four or five mouthfuls, not having eaten, one should drink water. |
♦ alaṃ phāsuvihārāya, pahitattassa bhikkhuno”ti. |
♦ It is enough for the comfortable abiding of a striving monk." |
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♦ yathā ca te na aññamaññaṃ maccharāyantā khādiṃsu, vigatamalamaccherena pana parisuddheneva cetasā khādiṃsu, evameva piṇḍapātaṃ labhitvā amaccharāyitvā “imaṃ sabbaṃ gaṇhantassa sabbaṃ dassāmi, upaḍḍhaṃ gaṇhantassa upaḍḍhaṃ, sace gahitāvaseso bhavissati, attanā paribhuñjissāmī”ti sāraṇīyadhamme ṭhiteneva paribhuñjitabbo. |
♦ And just as they did not eat, being envious of each other, but ate with a pure mind, free from the stain and envy, so it should be consumed without envy, having received alms-food, thinking, "I will give all to one who takes all, half to one who takes half; if there is any left after being taken, I will consume it myself," standing in the principles of cordiality. |
yathā ca te na “aññaṃ kiñci mayaṃ migamaṃsaṃ vā moramaṃsādīnaṃ vā aññataraṃ khādāmā”ti sammūḷhā khādiṃsu, piyaputtamaṃsabhāvaṃ pana jānantāva khādiṃsu, evameva piṇḍapātaṃ labhitvā “ahaṃ khādāmi bhuñjāmī”ti attūpaladdhisammohaṃ anuppādetvā “kabaḷīkārāhāro na jānāti ‘cātumahābhūtikakāyaṃ vaḍḍhemī’ti, kāyopi na jānāti ‘kabaḷīkārāhāro maṃ vaḍḍhetī’”ti, evaṃ sammohaṃ pahāya paribhuñjitabbo. |
And just as they did not eat, being deluded, "We are eating some other deer-flesh or some other peacock-flesh," but ate knowing it to be the flesh of their dear son, so it should be consumed, having received alms-food, without generating the delusion of the existence of a self, "I am eating, I am consuming," but thinking, "Physical food does not know, 'I am nourishing the body made of the four great elements,' nor does the body know, 'Physical food is nourishing me,'" thus, having abandoned delusion. |
satisampajaññavasenāpi cesa asammūḷheneva hutvā paribhuñjitabbo. |
And by way of mindfulness and clear comprehension, it should be consumed by one who is not deluded. |
♦ yathā ca te na “aho vata mayaṃ punapi evarūpaṃ puttamaṃsaṃ khādeyyāmā”ti patthanaṃ katvā khādiṃsu, patthanaṃ pana vītivattāva hutvā khādiṃsu, evameva paṇītabhojanaṃ laddhā ‘aho vatāhaṃ svepi punadivasepi evarūpaṃ labheyyaṃ’, lūkhaṃ vā pana laddhā “hiyyo viya me ajja paṇītabhojanaṃ na laddhan”ti patthanaṃ vā anusocanaṃ vā akatvā nittaṇhena — |
♦ And just as they did not eat, making a wish, "Oh, may we eat such son's flesh again," but ate having overcome any wish, so having received choice food, one should not make a wish, 'Oh, may I get such food again tomorrow and the day after,' or having received coarse food, one should not lament, "I did not get choice food today as I did yesterday," but without craving: |
♦ “atītaṃ nānusocāmi, nappajappāmināgataṃ. |
♦ "I do not grieve for the past, I do not long for the future. |
♦ paccuppannena yāpemi, tena vaṇṇo pasīdatī”ti. |
♦ I maintain myself with the present; thereby my complexion is clear." |
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♦ imaṃ ovādaṃ anussarantena “paccuppanneneva yāpessāmī”ti paribhuñjitabbo. |
♦ recollecting this advice, it should be consumed, thinking, "I will maintain myself with the present." |
♦ yathā ca te na “ettakaṃ kantāre khāditvā avasiṭṭhaṃ kantāraṃ atikkamma loṇambilādīhi yojetvā khādissāmā”ti sannidhiṃ akaṃsu, kantārapariyosāne pana “pure mahājano passatī”ti bhūmiyaṃ vā nikhaṇiṃsu, agginā vā jhāpayiṃsu, evameva — |
♦ And just as they did not make a store, "Having eaten this much in the desert, we will cross the desert and, having mixed the rest with salt and sour things, we will eat it," but at the end of the desert, thinking, "People will see us," they either buried it in the ground or burned it with fire, so: |
♦ “annānamatho pānānaṃ, |
♦ "Of food and of drinks, |
♦ khādanīyānaṃ athopi vatthānaṃ. |
♦ of eatables and also of robes, |
♦ laddhā na sannidhiṃ kayirā, |
♦ having received, one should not make a store, |
♦ na ca parittase tāni alabhamāno”ti. |
♦ nor should one be agitated when not getting them." |
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♦ imaṃ ovādaṃ anussarantena catūsu paccayesu yaṃ yaṃ labhati, tato tato attano yāpanamattaṃ gahetvā, sesaṃ sabrahmacārīnaṃ vissajjetvā sannidhiṃ parivajjantena paribhuñjitabbo. |
♦ recollecting this advice, of the four requisites, whatever one gets, from that, having taken enough to sustain oneself, and having given the rest to one's fellow monks, it should be consumed, avoiding storing. |
yathā ca te na “koci añño amhe viya evarūpaṃ puttamaṃsaṃ khādituṃ na labhatī”ti mānaṃ vā dappaṃ vā akaṃsu, nihatamānā pana nihatadappā hutvā khādiṃsu, evameva paṇītabhojanaṃ labhitvā “ahamasmi lābhī cīvarapiṇḍapātādīnan”ti na māno vā dappo vā kātabbo. |
And just as they did not feel pride or arrogance, "No one else gets to eat such son's flesh as we do," but ate with pride and arrogance subdued, so having received choice food, pride or arrogance should not be felt, "I am a recipient of robes, alms-food, etc." |
“nāyaṃ pabbajjā cīvarādihetu, arahattahetu panāyaṃ pabbajjā”ti paccavekkhitvā nihatamānadappeneva paribhuñjitabbo. |
It should be consumed with pride and arrogance subdued, reflecting, "This going forth is not for the sake of robes, etc., but this going forth is for the sake of arahantship." |
♦ yathā ca te “kiṃ iminā aloṇena anambilena adhūpitena duggandhenā”ti hīḷetvā na khādiṃsu, hīḷanaṃ pana vītivattā hutvā khādiṃsu, evameva piṇḍapātaṃ labhitvā “kiṃ iminā assagoṇabhattasadisena lūkhena nirasena, suvānadoṇiyaṃ taṃ pakkhipathā”ti evaṃ piṇḍapātaṃ vā “ko imaṃ bhuñjissati, kākasunakhādīnaṃ dehī”ti evaṃ dāyakaṃ vā ahīḷentena — |
♦ And just as they did not eat, despising it, "What is this, unsalted, not sour, un-smoked, foul-smelling?", but ate having overcome any despising, so having received alms-food, one should not despise either the alms-food, "What is this coarse, tasteless stuff like horse-and-ox-fodder? Throw it in the dog's trough," or the donor, "Who would give this to you? Give it to the crows and dogs," but without despising: |
♦ “sa pattapāṇi vicaranto, amūgo mūgasammato. |
♦ "Walking with bowl in hand, not dumb, regarded as dumb, |
♦ appaṃ dānaṃ na hīḷeyya, dātāraṃ nāvajāniyā”ti. |
♦ one should not despise a small gift, nor should one look down on the giver." |
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♦ imaṃ ovādaṃ anussarantena paribhuñjitabbo. |
♦ recollecting this advice, it should be consumed. |
yathā ca te na “tuyhaṃ bhāgo, mayhaṃ bhāgo, tava putto mama putto”ti aññamaññaṃ atimaññiṃsu, samaggā pana, sammodamānā hutvā khādiṃsu, evamevaṃ piṇḍapātaṃ labhitvā yathā ekacco “ko tumhādisānaṃ dassati nikkāraṇā ummāresu pakkhalantānaṃ āhiṇḍantānaṃ vijātamātāpi vo dātabbaṃ na maññati, mayaṃ pana gatagataṭṭhāne paṇītāni cīvarādīni labhāmā”ti sīlavante sabrahmacārī atimaññati, yaṃ sandhāya vuttaṃ — |
And just as they did not slight each other, "your share, your share, your son, my son," but ate, being united and rejoicing together, so having received alms-food, one should not slight virtuous fellow monks, as a certain one does, "Who would give to the likes of you, who wander about stumbling in senseless rages for no reason? Even your own mother would not think of giving to you. But we get choice robes, etc., wherever we go." It is with reference to this that it is said: |
♦ “so tena lābhasakkārasilokena abhibhūto pariyādiṇṇacitto aññe pesale bhikkhū atimaññati. |
♦ "He, overwhelmed by that gain, honor, and fame, with his mind ensnared, slights other virtuous monks. |
tañhi tassa, bhikkhave, moghapurisassa hoti dīgharattaṃ ahitāya dukkhāyā”ti . |
That, for that foolish man, O monks, is for his long-term harm and suffering." |
♦ evaṃ kañci anatimaññitvā sabbehi sabrahmacārīhi saddhiṃ samaggena sammodamānena hutvā paribhuñjitabbaṃ. |
♦ Thus, not slighting anyone, it should be consumed, being united and rejoicing with all fellow monks. |
♦ pariññāteti ñātapariññā tīraṇapariññā pahānapariññāti imāhi tīhi pariññāhi pariññāte. |
♦ "fully understood": fully understood by these three full understandings: the full understanding of what is known, the full understanding of what is to be investigated, and the full understanding of what is to be abandoned. |
kathaṃ? idha bhikkhu “kabaḷīkārāhāro nāma ayaṃ savatthukavasena ojaṭṭhamakarūpaṃ hoti, ojaṭṭhamakarūpaṃ kattha paṭihaññati? |
How? Here a monk understands: "Physical food, in its nature with a basis, is the eightfold matter with nutritive essence. Where is the eightfold matter with nutritive essence impeded? |
jivhāpasāde, jivhāpasādo kinnissito? |
At the tongue-sensitivity. What is the tongue-sensitivity dependent on? |
catumahābhūtanissito. iti ojaṭṭhamakaṃ jivhāpasādo tassa paccayāni mahābhūtānīti ime dhammā rūpakkhandho nāma, taṃ pariggaṇhato uppannā phassapañcamakā dhammā cattāro arūpakkhandhā. |
It is dependent on the four great elements. Thus, the eightfold matter with nutritive essence, the tongue-sensitivity, and their conditions, the great elements, these dhammas are the form-aggregate. The five dhammas with contact as the fifth, which arise for one who comprehends it, are the four formless aggregates. |
iti sabbepime pañcakkhandhā saṅkhepato nāmarūpamattaṃ hotī”ti pajānāti. |
Thus, all these five aggregates, in brief, are just name-and-form." |
so te dhamme sarasalakkhaṇato vavatthapetvā tesaṃ paccayaṃ pariyesanto anulomapaṭilomaṃ paṭiccasamuppādaṃ passati. |
He, having defined those dhammas by their individual and general characteristics, and searching for their condition, sees the dependent origination in forward and reverse order. |
ettāvatānena kabaḷīkārāhāramukhena sappaccayassa nāmarūpassa yāthāvato diṭṭhattā kabaḷīkārāhāro ñātapariññāya pariññāto hoti. |
By this much, because the name-and-form with its conditions has been seen as it really is by way of physical food, physical food is fully understood by the full understanding of what is known. |
so tadeva sappaccayaṃ nāmarūpaṃ aniccaṃ dukkhaṃ anattāti tīṇi lakkhaṇāni āropetvā sattannaṃ anupassanānaṃ vasena sammasati. |
He reflects on that very name-and-form with its conditions by applying the three characteristics of impermanent, suffering, and not-self, by way of the seven contemplations. |
ettāvatānena so tilakkhaṇapaṭivedhasammasanañāṇasaṅkhātāya tīraṇapariññāya pariññāto hoti. |
By this much, it is fully understood by him by the full understanding of what is to be investigated, which is designated as the knowledge of reflection through the penetration of the three characteristics. |
tasmiṃyeva nāmarūpe chandarāgāvakaḍḍhanena anāgāmimaggena parijānatā pahānapariññāya pariññāto hotīti. |
But in that very name-and-form, by the non-returner's path which pulls out the desire and passion, it is fully understood by the full understanding of what is to be abandoned. |
♦ pañcakāmaguṇikoti pañcakāmaguṇasambhavo rāgo pariññāto hoti. |
♦ "the five strands of sensual pleasure": the lust that arises from the five strands of sensual pleasure is fully understood. |
ettha pana tisso pariññā ekapariññā sabbapariññā mūlapariññāti. |
Here, however, the three full understandings are: the one full understanding, the all-encompassing full understanding, and the root full understanding. |
katamā ekapariññā? |
What is the one full understanding? |
yo bhikkhu jivhādvāre ekarasataṇhaṃ parijānāti, tena pañcakāmaguṇiko rāgo pariññātova hotīti. |
The monk who fully understands the one craving for taste at the tongue-door, by him the lust for the five strands of sensual pleasure is fully understood. |
kasmā? tassāyeva tattha uppajjanato. |
Why? Because of its arising right there. |
sāyeva hi taṇhā cakkhudvāre uppannā rūparāgo nāma hoti, sotadvārādīsu uppannā saddarāgādayo. |
For that very craving, when it arises at the eye-door, is called lust for forms; when it arises at the ear-door, etc., it is lust for sounds, etc. |
iti yathā ekasseva corassa pañcamagge hanato ekasmiṃ magge gahetvā sīse chinne pañcapi maggā khemā honti, evaṃ jivhādvāre rasataṇhāya pariññātāya pañcakāmaguṇiko rāgo pariññāto hotīti ayaṃ ekapariññā nāma. |
Thus, just as when one thief who robs on five roads is caught on one road and beheaded, all five roads become safe, so when the craving for taste at the tongue-door is fully understood, the lust for the five strands of sensual pleasure is fully understood. This is called the one full understanding. |
♦ katamā sabbapariññā? |
♦ What is the all-encompassing full understanding? |
patte pakkhittapiṇḍapātasmiñhi ekasmiṃyeva pañcakāmaguṇikarāgo labbhati. |
In the very alms-food placed in the bowl, the lust for the five strands of sensual pleasure is found. |
kathaṃ? parisuddhaṃ tāvassa vaṇṇaṃ olokayato rūparāgo hoti, uṇhe sappimhi tattha āsiñcante paṭapaṭāti saddo uṭṭhahati, tathārūpaṃ khādanīyaṃ vā khādantassa murumurūti saddo uppajjati, taṃ assādayato saddarāgo. |
How? For one looking at its pure color, there is lust for forms. When hot ghee is poured on it, the sound "paṭapaṭā" arises. Or when eating such an eatable, the sound "murumurū" arises. For one savoring that, there is lust for sounds. |
jīrakādivasagandhaṃ assādentassa gandharāgo, sādurasavasena rasarāgo. |
For one savoring the scent of cumin, etc., there is lust for scents. By way of the taste of delicious flavors, there is lust for tastes. |
mudubhojanaṃ phassavantanti assādayato phoṭṭhabbarāgo. |
For one savoring that the soft food is pleasant to touch, there is lust for tangibles. |
iti imasmiṃ āhāre satisampajaññena pariggahetvā nicchandarāgaparibhogena paribhutte sabbopi so pariññāto hotīti ayaṃ sabbapariññā nāma. |
Thus, in this food, when it is consumed with mindfulness and clear comprehension, with desireless and passionless consumption, all of that is fully understood. This is called the all-encompassing full understanding. |
♦ katamā mūlapariññā? |
♦ What is the root full understanding? |
pañcakāmaguṇikarāgassa hi kabaḷīkārāhāro mūlaṃ. |
For the lust for the five strands of sensual pleasure, physical food is the root. |
kasmā? tasmiṃ sati tassuppattito . |
Why? Because when it is present, that arises. |
brāhmaṇatissabhaye kira dvādasa vassāni jāyampatikānaṃ upanijjhānacittaṃ nāma nāhosi. |
It is said that during the Brahmin Tissa famine, for twelve years, the thought of looking at each other did not arise for husband and wife. |
kasmā? āhāramandatāya. |
Why? Because of the scarcity of food. |
bhaye pana vūpasante yojanasatiko tambapaṇṇidīpo dārakānaṃ jātamaṅgalehi ekamaṅgalo ahosi. |
But when the famine was pacified, the island of Tambapaṇṇi, a hundred yojanas in extent, became a single festival with the birth-festivals of children. |
iti mūlabhūte āhāre pariññāte pañcakāmaguṇiko rāgo pariññātova hotīti ayaṃ mūlapariññā nāma. |
Thus, when the root, food, is fully understood, the lust for the five strands of sensual pleasure is fully understood. This is called the root full understanding. |
♦ natthi taṃ saṃyojananti tena rāgena saddhiṃ pahānekaṭṭhatāya pahīnattā natthi. |
♦ "that fetter is not": it is not, because it has been abandoned with the same act of abandoning as that lust. |
evamayaṃ desanā yāva anāgāmimaggā kathitā. |
Thus, this discourse is taught up to the non-returner's path. |
“ettakena pana mā vosānaṃ āpajjiṃsū”ti etesaṃyeva rūpādīnaṃ vasena pañcasu khandhesu vipassanaṃ vaḍḍhetvā yāva arahattā kathetuṃ vaṭṭatīti. |
But thinking, "May they not stop at this much," it is proper to teach up to arahantship by developing insight into the five aggregates by way of these very forms, etc. |
paṭhamāhāro . |
The first food. |
♦ dutiye niccammāti khurato paṭṭhāya yāva siṅgamūlā sakalasarīrato uddālitacammā kiṃsukarāsivaṇṇā. |
♦ In the second, "skinless": with the skin peeled off from the entire body, from the hoof to the base of the horn, of the color of a kiṃsuka flower. |
kasmā pana aññaṃ hatthiassagoṇādiupamaṃ agahetvā niccammagāvūpamā gahitāti? |
But why is the simile of a skinless cow taken, not taking another simile of an elephant, horse, or ox? |
titikkhituṃ asamatthabhāvadīpanatthaṃ. |
For the purpose of showing the inability to endure. |
mātugāmo hi uppannaṃ dukkhavedanaṃ titikkhituṃ adhivāsetuṃ na sakkoti, evameva phassāhāro abalo dubbaloti dassanatthaṃ sadisameva upamaṃ āhari. |
For a female cannot endure, cannot bear an arisen painful feeling. In the same way, to show that the food of contact is weak and feeble, he brought a similar simile. |
kuṭṭanti silākuṭṭādīnaṃ aññataraṃ. |
"a wall": one among a stone wall, etc. |
kuṭṭanissitā pāṇā nāma uṇṇanābhisarabūmūsikādayo. |
"creatures that live on a wall" are spiders, lizards, mice, etc. |
rukkhanissitāti uccāliṅgapāṇakādayo. |
"that live on a tree" are tree-ants, etc. |
udakanissitāti macchasuṃsumārādayo. |
"that live in water" are fish, crocodiles, etc. |
ākāsanissitāti ḍaṃsamakasakākakulalādayo. |
"that live in the air" are gadflies, mosquitoes, crows, hawks, etc. |
khādeyyunti luñcitvā khādeyyuṃ. |
"they would peck": they would peck and eat. |
sā tasmiṃ tasmiṃ ṭhāne taṃ taṃṭhānasannissayamūlikaṃ pāṇakhādanabhayaṃ sampassamānā neva attano sakkārasammānaṃ, na piṭṭhiparikammasarīrasambāhanauṇhodakāni icchati, evameva bhikkhu phassāhāramūlakaṃ kilesapāṇakakhādanabhayaṃ sampassamāno tebhūmakaphassena anatthiko hoti. |
She, seeing in each place the danger of being eaten by creatures based on that particular place, desires neither honor nor respect for herself, nor back-rubbing, body-massage, or hot water. In the same way, a monk, seeing the danger of being eaten by the creatures of defilement rooted in the food of contact, becomes uninterested in the contact of the three realms. |
♦ phasse, bhikkhave, āhāre pariññāteti tīhi pariññāhi pariññāte. |
♦ "When the food of contact, O monks, is fully understood": when it is fully understood by the three full understandings. |
idhāpi tisso pariññā. |
Here too, there are three full understandings. |
tattha “phasso saṅkhārakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, cittaṃ viññāṇakkhandho, tesaṃ vatthārammaṇāni rūpakkhandho”ti evaṃ sappaccayassa nāmarūpassa yāthāvato dassanaṃ ñātapariññā. |
Therein, "contact is the formations-aggregate; the feeling associated with it is the feeling-aggregate; the perception is the perception-aggregate; the mind is the consciousness-aggregate; their bases and objects are the form-aggregate." Thus, the seeing of name-and-form with its conditions as it really is, is the full understanding of what is known. |
tattheva tilakkhaṇaṃ āropetvā sattannaṃ anupassanānaṃ vasena aniccādito tulanaṃ tīraṇapariññā. |
The weighing, the considering of that very thing as impermanent, etc., by applying the three characteristics by way of the seven contemplations, is the full understanding of what is to be investigated. |
tasmiṃyeva pana nāmarūpe chandarāganikkaḍḍhano arahattamaggo pahānapariññā. |
But in that very name-and-form, the path of arahantship which pulls out the desire and passion is the full understanding of what is to be abandoned. |
tisso vedanāti evaṃ phassāhāre tīhi pariññāhi pariññāte tisso vedanā pariññātāva honti tammūlakattā taṃsampayuttattā ca. |
"the three feelings": thus, when the food of contact is fully understood by the three full understandings, the three feelings are fully understood, because they are rooted in it and associated with it. |
iti phassāhāravasena desanā yāva arahattā kathitā. |
Thus, by way of the food of contact, the discourse is taught up to arahantship. |
dutiyāhāro. |
The second food. |
♦ tatiye aṅgārakāsūti aṅgārānaṃ kāsu. |
♦ In the third, "a pit of charcoal": a pit of embers. |
kāsūti rāsipi vuccati āvāṭopi. |
'kāsu' is also called a heap or a pit. |
♦ “aṅgārakāsuṃ apare phuṇanti, |
♦ "Others blow on a pit of charcoal, |
♦ narā rudantā paridaḍḍhagattā. |
♦ men crying, with scorched bodies. |
♦ bhayañhi maṃ vindati sūta disvā, |
♦ Fear finds me, O charioteer, seeing this, |
♦ pucchāmi taṃ mātali devasārathī”ti. |
♦ I ask you, Mātali, charioteer of the devas." |
. — |
. — |
♦ ettha rāsi “kāsū”ti vutto. |
♦ Here, a heap is called 'kāsu'. |
♦ “kinnu santaramānova, kāsuṃ khanasi sārathī”ti? |
♦ "Why, as if in a hurry, do you dig a pit, O charioteer?" |
. — |
. — |
♦ ettha āvāṭo. |
♦ Here, it is a pit. |
idhāpi ayameva adhippeto. |
Here too, this is what is intended. |
sādhikaporisāti atirekaporisā pañcaratanappamāṇā. |
"more than a man's height": more than a man's height, about five ratanas. |
vītaccikānaṃ vītadhūmānanti etenassa mahāpariḷāhataṃ dasseti. |
"without flame, without smoke": by this, he shows its great heat. |
jālāya vā hi dhūme vā sati vāto samuṭṭhāti, pariḷāho mahā na hoti, tadabhāve vātābhāvato pariḷāho mahā hoti. |
For when there is flame or smoke, a wind arises, and the heat is not great; in their absence, due to the absence of wind, the heat is great. |
ārakāvassāti dūreyeva bhaveyya. |
"he should be far away": he should be far away. |
♦ evameva khoti ettha idaṃ opammasaṃsandanaṃ — aṅgārakāsu viya hi tebhūmakavaṭṭaṃ daṭṭhabbaṃ. |
♦ "just so": here this is the application of the simile — the round of existence of the three realms should be seen as the pit of charcoal. |
jīvitukāmo puriso viya vaṭṭanissito bālaputhujjano. |
The foolish worldling attached to the round of existence is like the man who wants to live. |
dve balavanto purisā viya kusalākusalakammaṃ. |
The wholesome and unwholesome kamma is like the two strong men. |
tesaṃ taṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍhanakālo viya puthujjanassa kammāyūhanakālo. |
The time when they, having seized that man by his various arms, drag him to the pit of charcoal is like the time when the worldling accumulates kamma. |
kammañhi āyūhiyamānameva paṭisandhiṃ ākaḍḍhati nāma. |
For kamma, as it is being accumulated, is said to draw in rebirth. |
aṅgārakāsunidānaṃ dukkhaṃ viya kammanidānaṃ vaṭṭadukkhaṃ veditabbaṃ. |
The suffering caused by the kamma should be understood as the suffering of the round of existence, like the suffering caused by the pit of charcoal. |
♦ pariññāteti tīhi pariññāhi pariññāte. |
♦ "fully understood": when it is fully understood by the three full understandings. |
pariññāyojanā panettha phasse vuttanayeneva veditabbā. |
The application of the full understanding here should be understood in the way stated for contact. |
tisso taṇhāti kāmataṇhā bhavataṇhā vibhavataṇhāti imā pariññātā honti. |
"the three cravings": these, the craving for sensuality, the craving for existence, and the craving for non-existence, are fully understood. |
kasmā? taṇhāmūlakattā manosañcetanāya. |
Why? Because mental volition is rooted in craving. |
na hi hetumhi appahīne phalaṃ pahīyati. |
For when the cause is not abandoned, the fruit is not abandoned. |
iti manosañcetanāhāravasenapi yāva arahattā desanā kathitā. |
Thus, by way of the food of mental volition as well, the discourse is taught up to arahantship. |
tatiyāhāro. |
The third food. |
♦ catutthe āgucārinti pāpacāriṃ dosakārakaṃ. |
♦ In the fourth, "a criminal": one who practices evil, a doer of harm. |
kathaṃ so purisoti so puriso kathaṃbhūto, kiṃ yāpeti, na yāpetīti pucchati? |
"how is that man?": what kind of man is he? Does he live, or not live? he asks. |
tatheva deva jīvatīti yathā pubbe, idānipi tatheva jīvati. |
"he lives just so, deva": just as before, so now he lives. |
♦ evameva khoti idhāpi idaṃ opammasaṃsandanaṃ — rājā viya hi kammaṃ daṭṭhabbaṃ, āgucārī puriso viya vaṭṭasannissito bālaputhujjano, tīṇi sattisatāni viya paṭisandhiviññāṇaṃ, āgucāriṃ purisaṃ “tīhi sattisatehi hanathā”ti raññā āṇattakālo viya kammaraññā vaṭṭasannissitaputhujjanaṃ gahetvā paṭisandhiyaṃ pakkhipanakālo. |
♦ "just so": here too, this is the application of the simile — kamma should be seen as the king; the foolish worldling attached to the round of existence, as the criminal man; the rebirth-linking consciousness, as the three hundred spears; the time when the king orders, "Strike the criminal with three hundred spears," is like the time when the king of kamma, having seized the worldling attached to the round of existence, throws him into rebirth. |
tattha kiñcāpi tīṇi sattisatāni viya paṭisandhiviññāṇaṃ, sattīsu pana dukkhaṃ natthi, sattīhi pahaṭavaṇamūlakaṃ dukkhaṃ, evameva paṭisandhiyampi dukkhaṃ natthi, dinnāya pana paṭisandhiyā pavatte vipākadukkhaṃ sattipahaṭavaṇamūlakaṃ dukkhaṃ viya hoti. |
Therein, although the rebirth-linking consciousness is like the three hundred spears, there is no suffering in the spears; the suffering is rooted in the wound struck by the spears. In the same way, there is no suffering in the rebirth-linking, but in the course of existence after the rebirth has been given, the resultant suffering is like the suffering rooted in the wound struck by the spear. |
♦ pariññāteti tīheva pariññāhi pariññāte. |
♦ "fully understood": when it is fully understood by the three very full understandings. |
idhāpi pariññāyojanā phassāhāre vuttanayeneva veditabbā. |
Here too, the application of the full understanding should be understood in the way stated for the food of contact. |
nāmarūpanti viññāṇapaccayā nāmarūpaṃ. |
"name-and-form": name-and-form conditioned by consciousness. |
viññāṇasmiñhi pariññāte taṃ pariññātameva hoti tammūlakattā sahuppannattā ca. |
For when consciousness is fully understood, that is fully understood, because it is rooted in it and arises together with it. |
iti viññāṇāhāravasenapi yāva arahattā desanā kathitāti. |
Thus, by way of the food of consciousness as well, the discourse is taught up to arahantship. |
catutthāhāro. tatiyaṃ. |
The fourth food. The third. |
♦ 4. atthirāgasuttavaṇṇanā SN 12: SN 12.65 |
♦ 4. Commentary on the Atthirāga Sutta SN 12:64, |
64 , |
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♦ 64. catutthe rāgotiādīni lobhasseva nāmāni. |
♦ 64. In the fourth, "lust," and so on, are names for greed itself. |
so hi rañjanavasena rāgo, nandanavasena nandī, taṇhāyanavasena taṇhāti vuccati. |
For it, by way of lusting, is called 'rāga'; by way of delighting, 'nandī'; by way of craving, 'taṇhā'. |
patiṭṭhitaṃ tattha viññāṇaṃ virūḷhanti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāya patiṭṭhitañceva virūḷhañca. |
"consciousness is established there and has grown": it is both established and grown, capable of impelling kamma and drawing in rebirth. |
yatthāti tebhūmakavaṭṭe bhummaṃ, sabbattha vā purimapurimapade etaṃ bhummaṃ. |
"where": in the round of existence of the three realms, the ground; or, in all cases, this is the ground in the preceding phrase. |
atthi tattha saṅkhārānaṃ vuddhīti idaṃ imasmiṃ vipākavaṭṭe ṭhitassa āyativaṭṭahetuke saṅkhāre sandhāya vuttaṃ. |
"there is an increase of formations": this is said with reference to the formations that are the cause of future existence, for one standing in this resultant round of existence. |
yattha atthi āyatiṃ punabbhavābhinibbattīti yasmiṃ ṭhāne āyatiṃ punabbhavābhinibbatti atthi. |
"where there is future rebirth and renewed existence": in which place there is future rebirth and renewed existence. |
♦ evameva khoti ettha idaṃ opammasaṃsandanaṃ — rajakacittakārā viya hi sahakammasambhāraṃ kammaṃ, phalakabhittidussapaṭā viya tebhūmakavaṭṭaṃ. |
♦ "just so": here this is the application of the simile — kamma, together with its accompanying kamma-paraphernalia, is like a dyer or a painter; the round of existence of the three realms is like a panel, a wall, or a cloth. |
yathā rajakacittakārā parisuddhesu phalakādīsu rūpaṃ samuṭṭhāpenti, evameva sasambhārakakammaṃ bhavesu rūpaṃ samuṭṭhāpeti. |
Just as dyers and painters create a form on clean panels, etc., so kamma with its paraphernalia creates a form in the existences. |
tattha yathā akusalena cittakārena samuṭṭhāpitaṃ rūpaṃ virūpaṃ hoti dussaṇṭhitaṃ amanāpaṃ, evameva ekacco kammaṃ karonto ñāṇavippayuttena cittena karoti, taṃ kammaṃ rūpaṃ samuṭṭhāpentaṃ cakkhādīnaṃ sampattiṃ adatvā dubbaṇṇaṃ dussaṇṭhitaṃ mātāpitūnampi amanāpaṃ rūpaṃ samuṭṭhāpeti. |
Therein, just as a form created by an unskilled painter is ugly, ill-formed, and unpleasant, so a certain person, when doing kamma, does it with a mind dissociated from knowledge. That kamma, when creating a form, does not give the perfection of the eyes, etc., but creates a form that is ugly, ill-formed, and unpleasant even to its parents. |
yathā pana kusalena cittakārena samuṭṭhāpitaṃ rūpaṃ surūpaṃ hoti susaṇṭhitaṃ manāpaṃ, evameva ekacco kammaṃ karonto ñāṇasampayuttena cittena karoti, taṃ kammaṃ rūpaṃ samuṭṭhāpentaṃ cakkhādīnaṃ sampattiṃ datvā suvaṇṇaṃ susaṇṭhitaṃ alaṅkatapaṭiyattaṃ viya rūpaṃ samuṭṭhāpeti. |
But just as a form created by a skilled painter is beautiful, well-formed, and pleasant, so a certain person, when doing kamma, does it with a mind associated with knowledge. That kamma, when creating a form, gives the perfection of the eyes, etc., and creates a form that is golden, well-formed, and as if adorned and prepared. |
♦ ettha ca āhāraṃ viññāṇena saddhiṃ saṅkhipitvā āhāranāmarūpānaṃ antare eko sandhi, vipākavidhiṃ nāmarūpena saṅkhipitvā nāmarūpasaṅkhārānaṃ antare eko sandhi, saṅkhārānañca āyatibhavassa ca antare eko sandhīti veditabbo. |
♦ And here, it should be understood that having summarized food with consciousness, there is one link between food and name-and-form; having summarized the method of result with name-and-form, there is one link between name-and-form and formations; and one link between formations and future existence. |
♦ kūṭāgāranti ekakaṇṇikaṃ gāhāpetvā kataṃ agāraṃ. |
♦ "a gabled house": a house made by having a single ridge-pole constructed. |
kūṭāgārasālāti dve kaṇṇike gahetvā katasālā. |
"a gabled hall": a hall made by taking two ridge-poles. |
evameva khoti ettha khīṇāsavassa kammaṃ sūriyarasmisamaṃ veditabbaṃ. |
"just so": here, the kamma of one whose cankers are destroyed should be understood as being like the rays of the sun. |
sūriyarasmi pana atthi, sā kevalaṃ patiṭṭhāya abhāvena appatiṭṭhā nāma jātā, khīṇāsavassa kammaṃ natthitāya eva appatiṭṭhaṃ. |
The rays of the sun exist, but because of the absence of a surface to be established on, they are said to be un-established. The kamma of one whose cankers are destroyed is un-established because of its very non-existence. |
tassa hi kāyādayo atthi, tehi pana katakammaṃ kusalākusalaṃ nāma na hoti, kiriyamatte ṭhatvā avipākaṃ hoti. |
For his body, etc., exist, but the kamma done by them is not called wholesome or unwholesome; standing as a mere action, it is without result. |
evamassa kammaṃ natthitāya eva appatiṭṭhaṃ nāma jātanti. |
Thus, his kamma, because of its very non-existence, is said to be un-established. |
catutthaṃ. |
The fourth. |
♦ 5. nagarasuttavaṇṇanā SN 12: SN 12.66 |
♦ 5. Commentary on the Nagara Sutta SN 12:65, |
65 , |
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♦ 65. pañcame nāmarūpe kho sati viññāṇanti ettha “saṅkhāresu sati viññāṇan”ti ca “avijjāya sati saṅkhārā”ti ca vattabbaṃ bhaveyya, tadubhayampi na vuttaṃ. |
♦ 65. In the fifth, 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 were not said. |
kasmā? avijjāsaṅkhārā hi tatiyo bhavo, tehi saddhiṃ ayaṃ vipassanā na ghaṭīyati. |
Why? For ignorance and formations are the third existence; insight does not connect with them. |
mahāpuriso hi paccuppannapañcavokāravasena abhiniviṭṭhoti. |
For the great being was intent on the five-constituent existence of the present. |
♦ nanu ca avijjāsaṅkhāresu adiṭṭhesu na sakkā buddhena bhavitunti. |
♦ But is it not that without seeing ignorance and formations, one cannot become a Buddha? |
saccaṃ na sakkā, iminā pana te bhavaupādānataṇhāvasena diṭṭhāva. |
It is true, one cannot; but they were seen by him by way of existence, clinging, and craving. |
tasmā yathā nāma godhaṃ anubandhanto puriso taṃ kūpaṃ paviṭṭhaṃ disvā otaritvā paviṭṭhaṭṭhānaṃ khaṇitvā godhaṃ gahetvā pakkameyya, na parabhāgaṃ khaneyya, kasmā? |
Therefore, just as a man, while tracking an iguana, seeing it enter a well, would descend and, digging at the place where it entered, would catch the iguana and depart, he would not dig on the other side. Why? |
kassaci natthitāya. |
Because there is nothing. |
evaṃ mahāpurisopi godhaṃ anubandhanto puriso viya bodhipallaṅke nisinno jarāmaraṇato paṭṭhāya “imassa ayaṃ paccayo, imassa ayaṃ paccayo”ti pariyesanto yāva nāmarūpadhammānaṃ paccayaṃ disvā tassapi paccayaṃ pariyesanto viññāṇameva addasa. |
So the great being, like the man tracking an iguana, sitting on the Bodhi-throne, searching from old age and death, "this is the condition for this, this is the condition for this," and having seen the condition for the dhammas of name-and-form, and searching for the condition for that too, saw only consciousness. |
tato “ettako pañcavokārabhavavasena sammasanacāro”ti vipassanaṃ paṭinivattesi, parato tucchakūpassa abhinnaṭṭhānaṃ viya avijjāsaṅkhāradvayaṃ atthi, tadetaṃ heṭṭhā vipassanāya gahitattā pāṭiyekkaṃ sammasanūpagaṃ na hotīti na aggahesi. |
Then, thinking, "This is the extent of the course of reflection by way of the five-constituent existence," he turned back the insight. Further on, like the un-dug part of the empty well, there are the two, ignorance and formations. Since these were grasped by the insight below, they are not subject to separate reflection, so he did not grasp them. |
♦ paccudāvattatīti paṭinivattati. |
♦ "it turns back": it turns back. |
katamaṃ panettha viññāṇaṃ paccudāvattatīti? |
Which consciousness here turns back? |
paṭisandhiviññāṇampi vipassanāviññāṇampi. |
Both the rebirth-linking consciousness and the insight-consciousness. |
tattha paṭisandhiviññāṇaṃ paccayato paṭinivattati, vipassanāviññāṇaṃ ārammaṇato. |
Therein, the rebirth-linking consciousness turns back from its condition; the insight-consciousness, 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 viññāṇassa paccaye honte, dvīsupi aññamaññapaccayesu hontesu ettakena jāyetha vā upapajjetha vā. |
"to this extent one might be born," and so on: 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 come to be. |
ito hi paraṃ kimaññaṃ jāyetha vā upapajjetha vā, nanu etadeva jāyati ca upapajjati cāti? |
Beyond this, what else might be born or come to be? Is it not this very thing that is born and comes to be? |
♦ evaṃ saddhiṃ aparāparacutipaṭisandhīhi pañca padāni dassetvā puna taṃ ettāvatāti vuttamatthaṃ niyyātento yadidaṃ nāmarūpapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpanti vatvā tato paraṃ anulomapaccayākāravasena viññāṇapaccayā nāmarūpamūlakaṃ āyatijarāmaraṇaṃ dassetuṃ nāmarūpapaccayā saḷāyatanantiādimāha. |
♦ Thus, having shown the five links together with successive death and rebirth, again, applying that meaning which was said as "to this extent," saying, "that is, with name-and-form as condition, consciousness; with consciousness as condition, name-and-form," and then, to show the future old age and death which are rooted in name-and-form conditioned by consciousness, by way of the forward causal structure, he said, "with name-and-form as condition, the sixfold sense base," and so on. |
♦ añjasanti maggasseva vevacanaṃ. |
♦ "a path": a synonym for the path itself. |
uddhāpavantanti āpato uggatattā uddhāpanti laddhavohārena pākāravatthunā samannāgataṃ. |
"with a high rampart": endowed with a foundation for a rampart, which has received its name because of rising up from the water. |
ramaṇīyanti samantā catunnaṃ dvārānaṃ abbhantare ca nānābhaṇḍānaṃ sampattiyā ramaṇīyaṃ. |
"delightful": delightful because of the abundance of various goods both inside and outside the four gates. |
māpehīti mahājanaṃ pesetvā vāsaṃ kārehi. |
"he would have it built": he would have a dwelling built by sending a large number of people. |
māpeyyāti vāsaṃ kāreyya. |
"he might have it built": he might have a dwelling built. |
kārento ca paṭhamaṃ aṭṭhārasa manussakoṭiyo pesetvā “sampuṇṇan”ti pucchitvā “na tāva sampuṇṇan”ti vutte aparāni pañcakulāni peseyya. |
And while having it built, he would first send eighteen crores of people and, having asked, "Is it full?", and when they said, "It is not yet full," he would send another five families. |
puna pucchitvā “na tāva sampuṇṇan”ti vutte aparāni pañcapaññāsakulāni peseyya. |
Again having asked, and when they said, "It is not yet full," he would send another fifty-five families. |
puna pucchitvā “na tāva sampuṇṇan”ti vutte aparāni tiṃsa kulāni peseyya. |
Again having asked, and when they said, "It is not yet full," he would send another thirty families. |
puna pucchitvā “na tāva sampuṇṇan”ti vutte aparaṃ kulasahassaṃ peseyya. |
Again having asked, and when they said, "It is not yet full," he would send another thousand families. |
puna pucchitvā “na tāva sampuṇṇan”ti vutte aparāni ekādasanahutāni kulāni peseyya. |
Again having asked, and when they said, "It is not yet full," he would send another eleven nahutas of families. |
puna pucchitvā “na tāva sampuṇṇan”ti vutte aparāni caturāsītikulasahassāni peseyya. |
Again having asked, and when they said, "It is not yet full," he would send another eighty-four thousand families. |
puna “sampuṇṇan”ti pucchite, “mahārāja, kiṃ vadesi? |
Again, when asked, "Is it full?", he would say, "Great king, what are you saying? |
mahantaṃ nagaraṃ asambādhaṃ, iminā nayena kulāni pesetvā na sakkā pūretuṃ, bheriṃ pana carāpetvā ‘amhākaṃ nagaraṃ imāya ca imāya ca sampattiyā sampannaṃ, ye tattha vasitukāmā, yathāsukhaṃ gacchantu, imañcimañca parihāraṃ labhissantī’ti nagarassa ceva vaṇṇaṃ lokassa ca parihāralābhaṃ ghosāpethā”ti vadeyya. |
The city is large and uncrowded. It is not possible to fill it by sending families in this way. But having a drum beaten, announce, 'Our city is endowed with this and that perfection; those who wish to live there, let them go as they please, and they will receive this and that benefit.' Announce the praise of the city and the benefit of the exemption for the people." |
so evaṃ kareyya. |
He would do so. |
tato manussā nagaraguṇañceva parihāralābhañca sutvā sabbadisāhi samosaritvā nagaraṃ pūreyyuṃ. |
Then the people, having heard the praise of the city and the benefit of the exemption, would gather from all directions and fill the city. |
taṃ aparena samayena iddhañceva assa phītañca. |
In time, it would be prosperous and thriving. |
taṃ sandhāya tadassa nagaraṃ aparena samayena iddhañceva phītañcātiādi vuttaṃ. |
It is with reference to this that it was said, "that city in time would be prosperous and thriving," and so on. |
♦ tattha iddhanti samiddhaṃ subhikkhaṃ. |
♦ Therein, "prosperous": flourishing, with abundant food. |
phītanti sabbasampattīhi pupphitaṃ. |
"thriving": blossoming with all perfections. |
bāhujaññanti bahūhi ñātabbaṃ, bahujanānaṃ hitaṃ vā. |
"well-known": to be known by many; or, for the welfare of many people. |
“bahujanan”tipi pāṭho. |
There is also the reading "bahujanaṃ" (of many people). |
ākiṇṇamanussanti manussehi ākiṇṇaṃ nirantaraṃ phuṭṭhaṃ. |
"teeming with people": teeming with people, continuously filled. |
vuḍḍhivepullappattanti vuḍḍhippattañceva vepullappattañca, seṭṭhabhāvañceva vipulabhāvañca pattaṃ, dasasahassacakkavāḷe agganagaraṃ jātanti attho. |
"had reached growth and fullness": had reached growth and had reached fullness; had reached the state of being the best and the state of being vast; the meaning is, it had become the foremost city in the ten-thousand-world-system. |
♦ evameva khoti ettha idaṃ opammasaṃsandanaṃ — araññapavane caramānapuriso viya hi dīpaṅkarapādamūlato paṭṭhāya pāramiyo pūrayamāno mahāpuriso daṭṭhabbo, tassa purisassa pubbakehi manussehi anuyātamaggadassanaṃ viya mahāsattassa anupubbena bodhipallaṅke nisinnassa pubbabhāge aṭṭhaṅgikassa vipassanāmaggassa dassanaṃ, purisassa taṃ ekapadikamaggaṃ anugacchato aparabhāge mahāmaggadassanaṃ viya mahāsattassa uparivipassanāya ciṇṇante lokuttaramaggadassanaṃ, purisassa teneva maggena gacchato purato nagaradassanaṃ viya tathāgatassa nibbānanagaradassanaṃ, bahinagaraṃ panettha aññena diṭṭhaṃ, aññena manussavāsaṃ kataṃ, nibbānanagaraṃ satthā sayameva passi, sayaṃ vāsamakāsi. |
♦ "just so": here this is the application of the simile — the great being, fulfilling the perfections from the feet of Dīpaṅkara onwards, should be seen as the man wandering in the forest wilderness; the seeing of the path followed by the former men by that man is like the seeing of the eightfold path of insight in the preliminary stage by the great being, sitting on the Bodhi-throne, in due course; the seeing of the great path further on by the man following that single-track path is like the seeing of the supramundane path at the end of the practice of the higher insight by the great being; the seeing of the city ahead by the man going by that very path is like the seeing of the city of Nibbāna by the Tathāgata. Here the external city was seen by another, and made into a human dwelling by another; the city of Nibbāna, the Teacher saw by himself, and made it his dwelling himself. |
tassa purisassa catunnaṃ dvārānaṃ diṭṭhakālo viya tathāgatassa catunnaṃ maggānaṃ diṭṭhakālo, tassa catūhi dvārehi nagaraṃ paviṭṭhakālo viya tathāgatassa catūhi maggehi nibbānaṃ paviṭṭhakālo, tassa nagarabbhantare bhaṇḍavavatthānakālo viya tathāgatassa paccavekkhaṇañāṇena paropaṇṇāsakusaladhammavavatthānakālo. |
The time of seeing the four gates by that man is like the time of seeing the four paths by the Tathāgata; the time of entering the city by the four gates by him is like the time of entering Nibbāna by the four paths by the Tathāgata; the time of arranging the goods in the city by him is like the arrangement of the fifty-odd wholesome dhammas by the Tathāgata with the knowledge of reviewing. |
nagarassa agārakaraṇatthaṃ kulapariyesanakālo viya satthu phalasamāpattito vuṭṭhāya veneyyasatte volokanakālo, tena purisena yācitassa rañño ekaṃ mahākuṭumbikaṃ diṭṭhakālo viya mahābrahmunā yācitassa bhagavato aññāsikoṇḍaññattheraṃ diṭṭhakālo, rañño mahākuṭumbikaṃ pakkosāpetvā “nagaravāsaṃ karohī”ti pahitakālo viya bhagavato ekasmiṃ pacchābhatte aṭṭhārasayojanamaggaṃ gantvā āsāḷhipuṇṇamadivase bārāṇasiyaṃ isipatanaṃ pavisitvā theraṃ kāyasakkhiṃ katvā dhammaṃ desitakālo, mahākuṭumbikena aṭṭhārasa purisakoṭiyo gahetvā nagaraṃ ajjhāvuṭṭhakālo viya tathāgatena dhammacakke pavattite therassa aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhitakālo, evaṃ nibbānanagaraṃ paṭhamaṃ āvāsitaṃ, tato sampuṇṇaṃ nagaranti pucchitvā na tāvāti vutte pañca kulāni ādiṃ katvā yāva caturāsītikulasahassapesanaṃ viya tathāgatassa pañcamadivasato paṭṭhāya anattalakkhaṇasuttādīni desetvā pañcavaggiye ādiṃ katvā yasapamukhā pañcapaṇṇāsa kulaputtā, tiṃsa bhaddavaggiyā, sahassapurāṇajaṭilā, bimbisārapamukhāni ekādasapurisanahutāni, tirokuṭṭānumodane caturāsītisahassānīti ettakassa janassa ariyamaggaṃ otāretvā nibbānanagaraṃ pesitakālo, atha tena nayena nagare apūriyamāne bheriṃ carāpetvā nagarassa vaṇṇaghosanaṃ kulānaṃ parihāralābhaghosanaṃ viya ca māsassa aṭṭha divase tattha tattha nisīditvā dhammakathikānaṃ nibbānavaṇṇassa ceva nibbānappattānaṃ jātikantārādinittharaṇānisaṃsassa ca ghosanaṃ, tato sabbadisāhi āgantvā manussānaṃ nagarasamosaraṇaṃ viya tattha tattha dhammakathaṃ sutvā tato tato nikkhamitvā pabbajjaṃ ādiṃ katvā anulomapaṭipadaṃ paṭipannānaṃ aparimāṇānaṃ kulaputtānaṃ nibbānasamosaraṇaṃ daṭṭhabbaṃ. |
The time of searching for a family to build a house in the city is like the time when the Teacher, having emerged from the attainment of the fruit, looks at the beings to be trained; the seeing of a great householder by that man when requested by the king is like the seeing of the elder Aññāsikoṇḍañña by the Blessed One when requested by Mahābrahmā; the time when the king, having summoned the great householder, sends him, "make the city your dwelling," is like the time when the Blessed One, in a single afternoon, having gone a distance of eighteen yojanas and having entered Isipatana in Bārāṇasī on the full moon day of Āsāḷhī, having made the elder his personal witness, taught the Dhamma; the time when the great householder, having taken eighteen crores of men, settled in the city is like the time when, when the wheel of the Dhamma was set in motion by the Tathāgata, the elder was established in the fruit of stream-entry with eighteen crores of brahmas; thus the city of Nibbāna was first inhabited, then, having asked if the city was full and when they said, "not yet," the sending of five families, and so on, up to eighty-four thousand families, is like the time when the Tathāgata, from the fifth day onwards, having taught the Anattalakkhaṇa Sutta, etc., sent to the city of Nibbāna, having brought down to the noble path, the five monks, and so on, Yasā and the fifty-five sons of good families, the thirty Bhaddavaggiyas, the thousand former matted-hair ascetics, the eleven nahutas with Bimbisāra at their head, and the eighty-four thousand in the Tirokuṭṭa-anumodanā; then, when the city was not being filled in that way, having a drum beaten and announcing the praise of the city and the benefit of the exemption for the families is like the announcement of the praise of Nibbāna and the benefit of crossing the desert of birth, etc., for those who have attained Nibbāna, by the Dhamma-talkers sitting here and there on the eight days of the month; and the gathering of the people in the city from all directions is to be understood as the gathering in Nibbāna of the immeasurable sons of good families who, having heard the Dhamma-talk here and there, having gone forth from here and there, starting with the going forth, have entered upon the path that is in accordance with it. |
♦ purāṇaṃ magganti ariyaṃ aṭṭhaṅgikaṃ maggaṃ. |
♦ "the ancient path": the noble eightfold path. |
ayañhi ariyamaggo pavāraṇasutte avattamānakaṭṭhena “anuppannamaggo”ti vutto, imasmiṃ sutte avaḷañjanaṭṭhena “purāṇamaggo”ti. |
And this noble path, in the Pavāraṇā Sutta, is called the "un-arisen path" in the sense of not being in process; in this sutta, it is called the "ancient path" in the sense of not being used. |
brahmacariyanti sikkhattayasaṅgahaṃ sakalasāsanaṃ. |
"the holy life": the whole teaching, which is the collection of the three trainings. |
iddhanti jhānassādena samiddhaṃ subhikkhaṃ. |
"prosperous": flourishing, with abundant food, with the taste of jhāna. |
phītanti abhiññābharaṇehi pupphitaṃ. |
"thriving": blossoming with the ornaments of the supernormal powers. |
vitthārikanti vitthiṇṇaṃ. |
"widespread": extensive. |
bāhujaññanti bahujanaviññeyyaṃ. |
"well-known": knowable by many people. |
yāva devamanussehi suppakāsitanti yāva dasasahassacakkavāḷe devamanussehi paricchedo atthi, etasmiṃ antare suppakāsitaṃ sudesitaṃ tathāgatenāti. |
"so that it was well-proclaimed to devas and humans": as far as there is a limit in the ten-thousand-world-system of devas and humans, within this, it was well-proclaimed, well-taught by the Tathāgata. |
pañcamaṃ. |
The fifth. |
♦ 6. sammasasuttavaṇṇanā SN 12: SN 12.67 |
♦ 6. Commentary on the Sammasa Sutta SN 12:66, |
66 , |
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♦ 66. chaṭṭhe āmantesīti kasmā āmantesi? |
♦ 66. In the sixth, "he addressed": why did he address them? |
yasmāssa sukhumā tilakkhaṇāhatā dhammadesanā upaṭṭhāsi. |
Because a subtle Dhamma discourse, accompanied by the three characteristics, had occurred to him. |
tasmiṃ kira janapade manussā sahetukā paññavanto. |
In that country, it is said, the people are with cause, intelligent. |
siniddhāni kirettha bhojanāni, tānisevato janassa paññā vaḍḍhati, te gambhīraṃ tilakkhaṇāhataṃ dhammakathaṃ paṭivijjhituṃ samatthā honti. |
The foods there, it is said, are rich; by partaking of them, the people's wisdom increases; they are capable of penetrating the profound Dhamma-talk accompanied by the three characteristics. |
teneva bhagavā dīghamajjhimesu mahāsatipaṭṭhānāni mahānidānaṃ , āneñjasappāyaṃ , saṃyuttake cūḷanidānādisuttanti evamādīni aññāni gambhīrāni suttāni tattheva kathesi. |
For that very reason, the Blessed One taught in the Dīgha and Majjhima the Mahāsatipaṭṭhāna Suttas, the Mahānidāna, the Āneñjasappāya, and in the Saṃyuttaka, the Cūḷanidāna Sutta and other profound suttas right there. |
sammasatha noti sammasatha nu. |
"reflect": do you reflect? |
antaraṃ sammasanti abbhantaraṃ paccayasammasanaṃ. |
"the internal reflection": the internal reflection on conditions. |
na so bhikkhu bhagavato cittaṃ ārādhesīti paccayākāravasena byākārāpetukāmassa bhagavato tathā abyākaritvā dvattiṃsākāravasena byākaronto ajjhāsayaṃ gahetuṃ nāsakkhi. |
"that monk did not gratify the Blessed One's mind": he was not able to grasp the intention of the Blessed One who wanted him to explain by way of the causal structure, by explaining it by way of the thirty-two parts instead of explaining it so. |
♦ etadavocāti desanā yathānusandhiṃ na gatā, desanāya yathānusandhigamanatthaṃ etadavoca. |
♦ "he said this": the discourse did not proceed according to its sequence; for the discourse to proceed according to its sequence, he said this. |
tenahānanda, suṇāthāti idaṃ tepiṭake buddhavacane asambhinnapadaṃ. |
"Then, Ānanda, listen": this is a phrase not mixed with others in the Tipiṭaka Buddha-word. |
aññattha hi evaṃ vuttaṃ nāma natthi. |
For elsewhere, it is not said thus. |
upadhinidānanti khandhupadhinidānaṃ. |
"rooted in clinging": rooted in the clinging to the aggregates. |
khandhapañcakañhettha upadhīti adhippetaṃ. |
For here, the five aggregates are intended as 'clinging' (upadhi). |
uppajjatīti jāyati. |
"arises": is born. |
nivisatīti punappunaṃ pavattivasena patiṭṭhahati. |
"settles": becomes established by way of occurring again and again. |
♦ yaṃ kho loke piyarūpaṃ sātarūpanti yaṃ lokasmiṃ piyasabhāvañceva madhurasabhāvañca. |
♦ "Whatever in the world is of a pleasing nature, of a gratifying nature": whatever in the world is of a pleasant nature and of a sweet nature. |
cakkhuṃ loketiādīsu lokasmiñhi cakkhādīsu mamattena abhiniviṭṭhā sattā sampattiyaṃ patiṭṭhitā attano cakkhuṃ ādāsādīsu nimittaggahaṇānusārena vippasannapañcapasādaṃ suvaṇṇavimāne ugghāṭitamaṇisīhapañjaraṃ viya maññanti, sotaṃ rajatapanāḷikaṃ viya pāmaṅgasuttaṃ viya ca maññanti, tuṅganāsāti laddhavohāraṃ ghānaṃ vaṭṭetvā ṭhapitaharitālavaṭṭiṃ viya maññanti, jivhaṃ rattakambalapaṭalaṃ viya mudusiniddhamadhurarasadaṃ maññanti, kāyaṃ sālalaṭṭhiṃ viya suvaṇṇatoraṇaṃ viya ca maññanti, manaṃ aññesaṃ manena asadisaṃ uḷāraṃ maññanti. |
In "the eye in the world," and so on: for beings in the world, attached to the eye, etc., with a sense of 'mine', and established in prosperity, they think of their own eye, in accordance with the grasping of a sign in a mirror, etc., with its five clear sensitivities, as a jewel-lion-window opened in a golden mansion; they think of the ear as a silver pipe and as a thread for the ear-ornament; they think of the nose, which has got the name 'prominent nose', as a roll of yellow arsenic paste placed there; they think of the tongue as a layer of red woolen cloth, giving a soft, smooth, sweet taste; they think of the body as a sāla-staff and as a golden archway; they think of the mind as unlike the minds of others, as lofty. |
♦ niccato addakkhunti niccanti addasaṃsu. |
♦ "they saw as permanent": they saw as permanent. |
sesapadesupi eseva nayo. |
In the other phrases, this is the same method. |
na parimucciṃsu dukkhasmāti sakalasmāpi vaṭṭadukkhā na parimucciṃsu. |
"they were not freed from suffering": they were not freed from the entire suffering of the round of existence. |
dakkhissantīti passissanti. |
"they will see": they will see. |
āpānīyakaṃsoti sarakassa nāmaṃ. |
"a drinking bowl": the name of a cup. |
yasmā panettha āpaṃ pivanti, tasmā “āpānīyo”ti vuccati. |
Because they drink water in it, it is called 'āpānīya' (for drinking). |
āpānīyo ca so kaṃso cāti āpānīyakaṃso. |
It is a drinking bowl, so 'āpānīyakaṃso'. |
surāmaṇḍasarakassetaṃ nāmaṃ. |
This is the name for a cup of the cream of liquor. |
“vaṇṇasampanno”tiādivacanato pana kaṃse ṭhitapānameva evaṃ vuttaṃ. |
But from the statement, "endowed with color," it is the drink in the cup that is so called. |
ghammābhitattoti ghammena abhitatto. |
"afflicted by the heat": afflicted by the heat. |
ghammaparetoti ghammena phuṭṭho, anugatoti attho. |
"overcome by the heat": touched by the heat; the meaning is, followed by. |
pivato hi kho taṃ chādessatīti pivantassa taṃ pānīyaṃ vaṇṇādisampattiyā ruccissati, sakalasarīraṃ vā pharitvā tuṭṭhiṃ uppādayamānaṃ ṭhassati. |
"for one who drinks, it will please": for one who drinks, that drink will be pleasing because of its perfection of color, etc., or it will stand, producing satisfaction by pervading the entire body. |
appaṭisaṅkhāti apaccavekkhitvā. |
"without reflection": without reflecting. |
♦ evameva khoti ettha idaṃ opammasaṃsandanaṃ — āpānīyakaṃso viya hi loke piyarūpaṃ sātarūpaṃ ārammaṇaṃ daṭṭhabbaṃ, ghammābhitattapuriso viya vaṭṭanissito puthujjano, āpānīyakaṃsena nimantanapuriso viya loke piyarūpena sātarūpena ārammaṇena nimantakajano, āpānīyakaṃse sampattiñca ādīnavañca ārocento āpānakamanusso viya ācariyupajjhāyādiko kalyāṇamitto. |
♦ "just so": here this is the application of the simile — the object in the world that is of a pleasing nature, of a gratifying nature, should be seen as the drinking bowl; the foolish worldling attached to the round of existence, as the man afflicted by the heat; the person inviting with the object in the world that is of a pleasing nature, of a gratifying nature, as the person inviting with the drinking bowl; the good friend, such as a teacher or preceptor, who points out the perfection and the danger in the drinking bowl, as the man at the drinking party. |
yatheva hi tassa purisassa apalokitamanusso āpānīyakaṃse guṇañca ādīnavañca āroceti, evameva ācariyo vā upajjhāyo vā bhikkhuno pañcasu kāmaguṇesu assādañca nissaraṇañca katheti. |
For just as the man who was not looked at points out the good quality and the danger in the drinking bowl to that man, so a teacher or preceptor teaches a monk the gratification and the escape in the five strands of sensual pleasure. |
♦ tattha yathā āpānīyakaṃsamhi guṇe ca ādīnave ca ārocite so puriso piyavaṇṇādisampadāyameva sañjātavego “sace maraṇaṃ bhavissati, pacchā jānissāmī”ti sahasā appaṭisaṅkhāya taṃ pivitvā maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ nigacchati, evameva, bhikkhu, “pañcasu kāmaguṇesu dassanādivasena uppannasomanassamattameva assādo, ādīnavo pana diṭṭhadhammikasamparāyiko bahu nānappakāro, appassādā kāmā bahudukkhā bahupāyāsā”ti evaṃ ācariyupajjhāyehi ānisaṃsañca ādīnavañca kathetvā — “samaṇapaṭipadaṃ paṭipajja, indriyesu guttadvāro bhava bhojane mattaññū jāgariyaṃ anuyutto”ti evaṃ ovaditopi assādabaddhacittatāya “sace vuttappakāro ādīnavo bhavissati, pacchā jānissāmī”ti ācariyupajjhāye apasādetvā uddesaparipucchādīni ceva vattapaṭipattiñca pahāya lokāmisakathaṃ kathento kāme paribhuñjitukāmatāya sikkhaṃ paccakkhāya hīnāyāvattati. |
♦ Therein, just as when the good quality and the danger in the drinking bowl are pointed out, that man, impelled by the perfection of its pleasing color, etc., thinking, "If death occurs, I will know afterwards," drinks it hastily without reflection and experiences death or suffering equal to death; in the same way, a monk, when his teachers and preceptors have explained the benefit and the danger, "The gratification in the five strands of sensual pleasure is just the joy that arises by way of seeing, etc.; but the danger is much and of various kinds, both in this life and in the next. The pleasures of the senses are of little gratification, of much suffering, of much trouble," and when they have advised him, "Practice the path of a monk, be one with guarded doors in the senses, be moderate in food, be devoted to wakefulness," yet, because his mind is bound to gratification, thinking, "If the aforementioned danger occurs, I will know afterwards," he rejects his teachers and preceptors, and having abandoned the study and questioning, etc., and the observances and duties, and speaking worldly talk, and desiring to consume sensual pleasures, he renounces the training and reverts to the lower life. |
tato duccaritāni pūrento sandhicchedanādikāle “coro ayan”ti gahetvā rañño dassito idheva hatthapādādichedanaṃ patvā samparāye catūsu apāyesu mahādukkhaṃ anubhoti. |
Then, fulfilling evil conducts, at the time of house-breaking, etc., being seized as "this is a thief" and shown to the king, he experiences the cutting off of hands and feet, etc., right here, and in the next life, he experiences great suffering in the four states of woe. |
♦ pānīyena vā vinetunti sītena vārinā harituṃ. |
♦ "or to relieve with water": to remove with cool water. |
dadhimaṇḍakenāti dadhimaṇḍanamattena. |
"with the cream of curds": with just the cream of curds. |
bhaṭṭhaloṇikāyāti saloṇena sattupānīyena. |
"with roasted barley-water with salt": with barley-water with salt. |
loṇasovīrakenāti sabbadhaññaphalakaḷīrādīni pakkhipitvā loṇasovīrakaṃ nāma karonti, tena. |
"with sour rice-gruel with salt": they make a thing called 'loṇasovīraka' by putting in all kinds of grains, fruits, and sprouts; with that. |
♦ opammasaṃsandanaṃ panettha — ghammābhitattapuriso viya vaṭṭasannissitakāle yogāvacaro daṭṭhabbo, tassa purisassa paṭisaṅkhā āpānīyakaṃsaṃ pahāya pānīyādīhi pipāsassa vinodanaṃ viya bhikkhuno ācariyupajjhāyānaṃ ovāde ṭhatvā chadvārādīni pariggahetvā anukkamena vipassanaṃ vaḍḍhentassa arahattaphalādhigamo, pānīyādīni cattāri pānāni viya hi cattāro maggā, tesu aññataraṃ pivitvā surāpipāsitaṃ vinodetvā sukhino yena kāmaṃ gamanaṃ viya khīṇāsavassa catumaggapānaṃ pivitvā taṇhaṃ vinodetvā agatapubbaṃ nibbānadisaṃ gamanakālo veditabbo. |
♦ The application of the simile here is: the meditator in the state of being attached to the round of existence should be seen as the man afflicted by the heat; the relieving of the thirst of that man with water, etc., having abandoned the drinking bowl after reflection, is like the attainment of the fruit of arahantship for the monk who, standing in the advice of his teachers and preceptors, has comprehended the six doors, etc., and has gradually developed insight; for the four drinks of water, etc., are like the four paths; the going wherever one pleases, being happy, after relieving the thirst for liquor by drinking one of them, is to be understood as the time of the going to the previously un-gone-to direction of Nibbāna for the one whose cankers are destroyed, after relieving his craving by drinking the drink of the four paths. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. naḷakalāpīsuttavaṇṇanā SN 12: SN 12.68 |
♦ 7. Commentary on the Naḷakalāpī Sutta SN 12:67, |
67 , |
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♦ 67. sattame kinnu kho, āvusoti kasmā pucchati? |
♦ 67. In the seventh, "Why, friend?": why does he ask? |
“evaṃ puṭṭho kathaṃ nu kho byākareyyā”ti. |
Thinking, "When asked thus, how will he explain?" |
therassa ajjhāsayajānanatthaṃ. |
For the purpose of knowing the elder's inclination. |
apica atīte dve aggasāvakā imaṃ pañhaṃ vinicchayiṃsūti anāgate bhikkhū jānissantītipi pucchati. |
Moreover, he also asks so that the monks in the future will know, "In the past, the two chief disciples decided this question." |
idāneva kho mayanti idaṃ thero yassa nāmarūpassa viññāṇaṃ paccayoti vuttaṃ, tadeva nāmarūpaṃ viññāṇassa paccayoti vuttattā āha . |
"just now, I": the elder said this because what was said to be the condition for name-and-form, consciousness, that very name-and-form was said to be the condition for consciousness. |
naḷakalāpiyoti idha pana ayakalāpādivasena upamaṃ anāharitvā viññāṇanāmarūpānaṃ abaladubbalabhāvadassanatthaṃ ayaṃ upamā ābhatā. |
"a sheaf of reeds": here, however, not bringing a simile by way of an iron sheaf, etc., this simile is brought to show the weak and feeble nature of consciousness and name-and-form. |
♦ nirodho hotīti ettake ṭhāne paccayuppannapañcavokārabhavavasena desanā kathitā. |
♦ "cessation occurs": in this much, the discourse is taught by way of the five-constituent existence which is conditionally arisen. |
chattiṃsāya vatthūhīti heṭṭhā vissajjitesu dvādasasu padesu ekekasmiṃ tiṇṇaṃ tiṇṇaṃ vasena chattiṃsāya kāraṇehi. |
"by thirty-six things": by thirty-six reasons, by way of three in each of the twelve phrases explained below. |
ettha ca paṭhamo dhammakathikaguṇo, dutiyā paṭipatti, tatiyaṃ paṭipattiphalaṃ. |
And here, the first is the quality of the Dhamma-talker, the second is the practice, the third is the fruit of the practice. |
tattha paṭhamanayena desanāsampatti kathitā, dutiyena sekkhabhūmi, tatiyena asekkhabhūmīti. |
Therein, by the first method, the perfection of the teaching is taught; by the second, the plane of the learner; by the third, the plane of the non-learner. |
sattamaṃ. |
The seventh. |
♦ 8. kosambisuttavaṇṇanā SN 12: SN 12.69 |
♦ 8. Commentary on the Kosambi Sutta SN 12:68, |
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♦ 68. aṭṭhame aññatrevāti ekacco hi parassa saddahitvā yaṃ esa bhaṇati, taṃ bhūtanti gaṇhāti. |
♦ 68. In the eighth, "apart from": for one person, believing another, grasps what he says as true. |
aparassa nisīditvā cintentassa yaṃ kāraṇaṃ ruccati, so “atthi etan”ti ruciyā gaṇhāti. |
For another, while sitting and thinking, whatever reason is pleasing to him, he grasps, "this exists," by his preference. |
eko “cirakālato paṭṭhāya evaṃ anussavo atthi, bhūtametan”ti anussavena gaṇhāti. |
One grasps by tradition, "from a long time, there has been this tradition, this is true." |
aññassa vitakkayato ekaṃ kāraṇaṃ upaṭṭhāti, so “atthetan”ti ākāraparivitakkena gaṇhāti. |
For another, while reasoning, a reason occurs to him; he grasps, "this exists," by reasoning about its form. |
aparassa cintayato ekā diṭṭhi uppajjati, yāyassa taṃ kāraṇaṃ nijjhāyantassa khamati, so “atthetan”ti diṭṭhinijjhānakkhantiyā gaṇhāti. |
For another, while thinking, a view arises, by which that reason is acceptable to him while he reflects on it; he grasps, "this exists," by the acceptability of reflection on the view. |
thero pana pañcapi etāni kāraṇāni paṭikkhipitvā paccakkhañāṇena paṭividdhabhāvaṃ pucchanto aññatreva, āvuso musila, saddhāyātiādimāha. |
But the elder, having rejected all five of these reasons, asking about the state of being penetrated by direct knowledge, said, "Apart from faith, friend Musila," and so on. |
tattha aññatrevāti saddhādīni kāraṇāni ṭhapetvā, vinā etehi kāraṇehīti attho. |
Therein, "apart from" means having set aside the reasons of faith, etc.; the meaning is, without these reasons. |
bhavanirodho nibbānanti pañcakkhandhanirodho nibbānaṃ. |
"the cessation of existence is Nibbāna": the cessation of the five aggregates is Nibbāna. |
♦ tuṇhī ahosīti thero khīṇāsavo, ahaṃ pana khīṇāsavoti vā na vāti vā avatvā tuṇhīyeva ahosi. |
♦ "he was silent": the elder was one whose cankers were destroyed; but without saying whether he was one whose cankers were destroyed or not, he was silent. |
āyasmā nārado āyasmantaṃ paviṭṭhaṃ etadavocāti kasmā avoca? |
"the venerable Nārada said this to the venerable Paviṭṭha": why did he say it? |
so kira cintesi — “bhavanirodho nibbānaṃ nāmāti sekhehipi jānitabbo pañho esa, ayaṃ pana thero imaṃ theraṃ asekhabhūmiyā kāreti, imaṃ ṭhānaṃ jānāpessāmī”ti etaṃ avoca. |
It is said he thought: "The cessation of existence is Nibbāna, this is a question to be known even by learners. But this elder is making this elder out to be on the plane of a non-learner. I will make this point known." Thus he said this. |
♦ sammappaññāya sudiṭṭhab^nti saha vipassanāya maggapaññāya suṭṭhu diṭṭhaṃ. |
♦ "well-seen with right wisdom": well-seen with the wisdom of the path, together with insight. |
na camhi arahanti anāgāmimagge ṭhitattā arahaṃ na homīti dīpeti. |
"but I am not an arahant": he shows that because he is standing on the path of a non-returner, he is not an arahant. |
yaṃ panassa idāni “bhavanirodho nibbānan”ti ñāṇaṃ, taṃ ekūnavīsatiyā paccavekkhaṇañāṇehi vimuttaṃ paccavekkhaṇañāṇaṃ. |
But the knowledge that he now has, "the cessation of existence is Nibbāna," is the reviewing-knowledge, freed from the nineteen reviewing-knowledges. |
udapānoti vīsatiṃsahatthagambhīro pānīyakūpo. |
"a well": a drinking-well, twenty cubits deep. |
udakavārakoti udakaussiñcanavārako. |
"a water-rope": a rope for drawing up water. |
udakanti hi kho ñāṇaṃ assāti tīre ṭhitassa olokayato evaṃ ñāṇaṃ bhaveyya. |
"there would be the knowledge, 'there is water'": for one standing on the bank and looking, there would be this knowledge. |
na ca kāyena phusitvāti udakaṃ pana nīharitvā kāyena phusitvā viharituṃ na sakkuṇeyya. |
"but not by touching with the body": but he would not be able to live, having drawn up the water and touched it with his body. |
udapāne udakadassanaṃ viya hi anāgāmino nibbānadassanaṃ, ghammābhitattapuriso viya anāgāmī, udakavārako viya arahattamaggo, yathā ghammābhitattapuriso udapāne udakaṃ passati. |
For the seeing of Nibbāna by a non-returner is like the seeing of water in a well; the non-returner is like the man afflicted by the heat; the path of arahantship is like the water-rope. Just as the man afflicted by the heat sees the water in the well, |
evaṃ anāgāmī paccavekkhaṇañāṇena “upari arahattaphalasamayo nāma atthī”ti jānāti. |
so a non-returner knows by the reviewing-knowledge, "above, there is the time of the fruit of arahantship." |
yathā pana so puriso udakavārakassa natthitāya udakaṃ nīharitvā kāyena phusituṃ na labhati, evaṃ anāgāmī arahattamaggassa natthitāya nibbānaṃ ārammaṇaṃ katvā arahattaphalasamāpattiṃ appetvā nisīdituṃ na labhati. |
But just as that man, due to the absence of a water-rope, does not get to draw up the water and touch it with his body, so a non-returner, due to the absence of the path of arahantship, does not get to make Nibbāna his object and sit, having entered the attainment of the fruit of arahantship. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. upayantisuttavaṇṇanā SN 12: SN 12.70 |
♦ 9. Commentary on the Upayanti Sutta SN 12:69, |
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♦ 69. navame upayantoti udakavaḍḍhanasamaye upari gacchanto. |
♦ 69. In the ninth, "flooding": going up at the time of the rising of the water. |
mahānadiyoti gaṅgāyamunādikā mahāsaritāyo. |
"the great rivers": the great rivers like the Ganges and the Yamuna. |
upayāpetīti upari yāpeti, vaḍḍheti pūretīti attho. |
"causes to flood": causes to go up; the meaning is, increases, fills. |
avijjā upayantīti avijjā upari gacchantī saṅkhārānaṃ paccayo bhavituṃ sakkuṇantī. |
"ignorance flooding": ignorance going up, being able to be a condition for formations. |
saṅkhāre upayāpetīti saṅkhāre upari yāpeti vaḍḍheti. |
"causes the formations to flood": causes the formations to go up, increases them. |
evaṃ sabbapadesu attho veditabbo. |
The meaning should be understood in this way in all phrases. |
apayantoti apagacchanto osaranto. |
"receding": going away, subsiding. |
avijjā apayantīti avijjā apagacchamānā osaramānā upari saṅkhārānaṃ paccayo bhavituṃ na sakkuṇantīti attho. |
"ignorance receding": the meaning is, ignorance going away, subsiding, not being able to be a condition for the formations above. |
saṅkhāre apayāpetīti saṅkhāre apagacchāpeti. |
"causes the formations to recede": causes the formations to go away. |
esa nayo sabbapadesu. |
This is the method in all phrases. |
navamaṃ. |
The ninth. |
♦ 10. susimasuttavaṇṇanā SN 12: SN 12.71 |
♦ 10. Commentary on the Susima Sutta SN 12:70, |
70 , |
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♦ 70. dasame garukatoti sabbehi devamanussehi pāsāṇacchattaṃ viya cittena garukato. |
♦ 70. In the tenth, "revered": revered in the minds of all devas and humans like a stone canopy. |
mānitoti manena piyāyito. |
"honored": cherished in the mind. |
pūjitoti catupaccayapūjāya pūjito. |
"worshipped": worshipped with the worship of the four requisites. |
apacitoti nīcavuttikaraṇena apacito. |
"venerated": venerated by the performance of humble acts. |
satthārañhi disvā manussā hatthikkhandhādīhi otaranti maggaṃ denti, aṃsakūṭato sāṭakaṃ apanenti, āsanato vuṭṭhahanti vandanti. |
For upon seeing the Teacher, people dismount from elephants, etc., give way, remove their cloaks from their shoulders, rise from their seats, and pay homage. |
evaṃ so tehi apacito nāma hoti. |
Thus he is venerated by them. |
susimoti evaṃnāmako vedaṅgesu kusalo paṇḍitaparibbājako. |
"Susima": a learned, wise wanderer skilled in the Vedas, with this name. |
ehi tvanti tesaṃ kira etadahosi — “samaṇo gotamo na jātigottādīni āgamma lābhaggappatto jāto, kaviseṭṭho panesa uttamakavitāya sāvakānaṃ ganthaṃ bandhitvā deti, taṃ te uggaṇhitvā upaṭṭhākānaṃ upanisinnakathampi anumodanampi sarabhaññampīti evamādīni kathenti, te tesaṃ pasannā lābhaṃ upasaṃharanti. |
"Come, you": It occurred to them thus: "The ascetic Gotama has not attained the height of gain because of birth, lineage, etc., but this one is a master poet who composes texts for his disciples with supreme poetry. They, having learned it, speak to their supporters in private conversation, in giving thanks, in chanting, and so on. They, pleased with them, bring them gain. |
sace mayaṃ yaṃ samaṇo gotamo jānāti, tato thokaṃ jāneyyāma, attano samayaṃ tattha pakkhipitvā mayampi upaṭṭhākānaṃ katheyyāma, tato etehi lābhitarā bhaveyyāma. |
If we were to know a little of what the ascetic Gotama knows, we could, putting our own doctrine into it, also speak to our supporters. Then we would be greater recipients of gain than these. |
ko nu kho samaṇassa gotamassa santike pabbajitvā khippameva uggaṇhituṃ sakkhissatī”ti. |
Who now, having gone forth in the presence of the ascetic Gotama, will be able to learn it quickly?" |
te evaṃ cintetvā “susimo paṭibalo”ti disvā taṃ upasaṅkamitvā evamāhaṃsu. |
They, having thought thus, and seeing, "Susima is capable," approached him and said this. |
♦ yenāyasmā ānando tenupasaṅkamīti kasmā upasaṅkami? |
♦ "he approached the venerable Ānanda": why did he approach? |
evaṃ kirassa ahosi, “kassa nu kho santikaṃ gantvā ahaṃ imaṃ dhammaṃ khippaṃ laddhuṃ sakkhissāmī”ti? |
It occurred to him thus, "Having gone to whose presence will I be able to obtain this Dhamma quickly?" |
tato cintesi — “samaṇo gotamo garu tejussado niyamamanuyutto, na sakkā akāle upasaṅkamituṃ, aññepi bahū khattiyādayo samaṇaṃ gotamaṃ upasaṅkamanti, tasmimpi samaye na sakkā upasaṅkamituṃ. |
Then he thought: "The ascetic Gotama is grave, majestic, and follows a strict regimen; it is not possible to approach him at an improper time. Many others, khattiyas and so on, also approach the ascetic Gotama; at that time too, it is not possible to approach. |
sāvakesupissa sāriputto mahāpañño vipassanālakkhaṇamhi etadagge ṭhapito, mahāmoggallāno samādhilakkhaṇasmiṃ etadagge ṭhapito, mahākassapo dhutaṅgadharesu anuruddho dibbacakkhukesu, puṇṇo mantāṇiputto dhammakathikesu, upālitthero vinayadharesu etadagge ṭhapito, ayaṃ pana ānando bahussuto tipiṭakadharo, satthāpissa tattha tattha kathitaṃ dhammaṃ āharitvā katheti, pañcasu ṭhānesu etadagge ṭhapito, aṭṭhannaṃ varānaṃ lābhī, catūhi acchariyabbhutadhammehi samannāgato, tassa samīpaṃ gato khippaṃ dhammaṃ laddhuṃ sakkhissāmī”ti. |
Among his disciples, Sāriputta is of great wisdom, placed at the top in the characteristic of insight; Mahāmoggallāna is placed at the top in the characteristic of concentration; Mahākassapa among the upholders of ascetic practices; Anuruddha among those with the divine eye; Puṇṇa Mantāṇiputta among the Dhamma-talkers; the elder Upāli among the upholders of the Vinaya. But this Ānanda is learned, a bearer of the Tipiṭaka; the Teacher also, bringing up the Dhamma taught by him here and there, teaches. He is placed at the top in five areas, is a recipient of eight boons, is endowed with four wonderful and marvelous qualities. Having gone near him, I will be able to obtain the Dhamma quickly." |
tasmā yenāyasmā ānando tenupasaṅkami. |
Therefore, he approached the venerable Ānanda. |
♦ yena bhagavā tenupasaṅkamīti kasmā sayaṃ apabbājetvā upasaṅkami? |
♦ "he approached the Blessed One": why did he, without giving the going-forth himself, approach? |
evaṃ kirassa ahosi — “ayaṃ titthiyasamaye pāṭiyekko ‘ahaṃ satthā’ti paṭijānanto carati, pabbajitvā sāsanassa alābhāyapi parisakkeyya. |
It occurred to him thus: "This one, in the heretical system, wanders about claiming, 'I am a teacher.' Having gone forth, he might even work for the disadvantage of the teaching. |
na kho panassāhaṃ ajjhāsayaṃ ājānāmi, satthā jānissatī”ti. |
But I do not know his inclination; the Teacher will know." |
tasmā taṃ ādāya yena bhagavā tenupasaṅkami. |
Therefore, taking him, he approached the Blessed One. |
tenahānanda, susimaṃ pabbājethāti satthā kira cintesi — “ayaṃ paribbājako titthiyasamaye ‘ahaṃ pāṭiyekko satthā’ti paṭijānamāno carati, ‘idha maggabrahmacariyaṃ carituṃ icchāmī’ti kira vadati. |
"Then, Ānanda, give Susima the going-forth": The Teacher thought thus: "This wanderer, in the heretical system, wanders about claiming, 'I am a teacher.' He says, it seems, 'I wish to live the holy life here.' |
kiṃ nu kho mayi pasanno, udāhu mayhaṃ sāvakesu, udāhu mayhaṃ vā mama sāvakānaṃ vā dhammakathāya pasanno”ti? |
Is he pleased with me, or with my disciples, or is he pleased with my or my disciples' Dhamma-talk?" |
athassa ekaṭṭhānepi pasādābhāvaṃ ñatvā, “ayaṃ mama sāsane dhammaṃ thenessāmīti pabbajati. |
Then, knowing his lack of pleasure in any of these, he thought, "This one is going forth with the intention of stealing the Dhamma in my teaching. |
itissa āgamanaṃ aparisuddhaṃ; |
His coming is impure; |
nipphatti nu kho kīdisā”ti? |
but what will be the outcome?" |
olokento “kiñcāpi ‘dhammaṃ thenessāmī’ti pabbajati, katipāheneva pana ghaṭetvā arahattaṃ gaṇhissatī”ti ñatvā “tenahānanda, susimaṃ pabbājethā”ti āha. |
Looking, he knew, "Although he is going forth with the intention of stealing the Dhamma, in a few days, having striven, he will attain arahantship," and said, "Then, Ānanda, give Susima the going-forth." |
♦ aññā byākatā hotīti te kira bhikkhū satthu santike kammaṭṭhānaṃ gahetvā temāsaṃ vassaṃ vasantā tasmiṃyeva antotemāse ghaṭentā vāyamantā arahattaṃ paṭilabhiṃsu. |
♦ "final knowledge was declared": It is said that those monks, having taken a meditation subject from the Teacher, and dwelling for the three months of the rains-retreat, striving and endeavoring within that very three-month period, attained arahantship. |
te “paṭiladdhaguṇaṃ satthu ārocessāmā”ti pavāritapavāraṇā senāsanaṃ saṃsāmetvā satthu santikaṃ āgantvā attano paṭiladdhaguṇaṃ ārocesuṃ. |
They, thinking, "We will report our attained quality to the Teacher," after the Pavāraṇā ceremony, having put their lodgings in order, came to the Teacher's presence and reported their attained quality. |
taṃ sandhāyetaṃ vuttaṃ. |
It is with reference to this that it was said. |
aññāti arahattassa nāmaṃ. |
"final knowledge" is a name for arahantship. |
byākatāti ārocitā. |
"was declared": was reported. |
assosīti so kira ohitasoto hutvā tesaṃ tesaṃ bhikkhūnaṃ ṭhitaṭṭhānaṃ gacchati taṃ taṃ kathaṃ suṇitukāmo. |
"he heard": It is said that he, with ears attentive, goes to the place where this or that monk is, desiring to hear this or that talk. |
yena te bhikkhū tenupasaṅkamīti kasmā upasaṅkami? |
"he approached those monks": why did he approach? |
taṃ kirassa pavattiṃ sutvā etadahosi — “aññā nāma imasmiṃ sāsane paramappamāṇaṃ sārabhūtā ācariyamuṭṭhi maññe bhavissati, pucchitvā naṃ jānissāmī”ti. |
It is said that having heard that news, it occurred to him: "Final knowledge must be, I suppose, the supreme standard, the essential core, the teacher's secret in this teaching. Having asked, I will know it." |
tasmā upasaṅkami. |
Therefore, he approached. |
♦ anekavihitanti anekavidhaṃ. |
♦ "of many kinds": of various kinds. |
iddhividhanti iddhikoṭṭhāsaṃ. |
"the varieties of psychic power": the section on psychic powers. |
āvibhāvaṃ tirobhāvanti āvibhāvaṃ gahetvā tirobhāvaṃ, tirobhāvaṃ gahetvā āvibhāvaṃ kātuṃ sakkothāti pucchati. |
"appearance and disappearance": he asks if they are able to make an appearance after taking a disappearance, and a disappearance after taking an appearance. |
tirokuṭṭanti parakuṭṭaṃ. |
"through a wall": through another's wall. |
itarapadadvayepi eseva nayo. |
In the other two phrases, this is the same method. |
ummujjanimujjanti ummujjanañca nimujjanañca. |
"diving and emerging": diving and emerging. |
pallaṅkenāti pallaṅkabandhanena. |
"cross-legged": with the cross-legged posture. |
kamathāti nisīdituṃ vā gantuṃ vā sakkothāti pucchati? |
"can you travel?": he asks if they are able to sit or to go. |
pakkhī sakuṇoti pakkhayutto sakuṇo. |
"a winged bird": a bird with wings. |
ayamettha saṅkhepo, vitthārato pana imassa iddhividhassa, ito paresaṃ dibbasotādīnañca vaṇṇanānayo visuddhimagge vuttanayena veditabboti. |
This is the summary here; in detail, however, the commentary on this variety of psychic power, and of the divine ear and so on which follow, should be understood in the way stated in the Visuddhimagga. |
♦ santā vimokkhāti aṅgasantatāya ceva ārammaṇasantatāya ca santā āruppavimokkhā. |
♦ "the peaceful liberations": the formless liberations, which are peaceful due to the peace of their constituent parts and the peace of their objects. |
kāyena phusitvāti nāmakāyena phusitvā paṭilabhitvā. |
"having touched with the body": having touched, having attained with the mental body. |
paññāvimuttā kho mayaṃ, āvusoti, āvuso, mayaṃ nijjhānakā sukkhavipassakā paññāmatteneva vimuttāti dasseti. |
"we are liberated by wisdom, friend": friend, we are dry-insight meditators, liberated by wisdom alone, he shows. |
ājāneyyāsi vā tvaṃ, āvuso susima, na vā tvaṃ ājāneyyāsīti kasmā evamāhaṃsu? |
"whether you know, friend Susima, or whether you do not know": why did they say so? |
evaṃ kira nesaṃ ahosi — “mayaṃ imassa ajjhāsayaṃ gahetvā kathetuṃ na sakkhissāma, dasabalaṃ pana pucchitvā nikkaṅkho bhavissatī”ti. |
It occurred to them thus: "We will not be able to speak, having grasped his inclination. But having asked the one with ten powers, he will be free from doubt." |
dhammaṭṭhitiñāṇanti vipassanāñāṇaṃ, taṃ paṭhamataraṃ uppajjati. |
"the knowledge of the stability of the Dhamma": insight-knowledge, which arises first. |
nibbāne ñāṇanti vipassanāya ciṇṇante pavattamaggañāṇaṃ, taṃ pacchā uppajjati. |
"the knowledge in Nibbāna": the knowledge of the path that occurs at the end of the practice of insight, which arises later. |
tasmā bhagavā evamāha. |
Therefore, the Blessed One said so. |
♦ ājāneyyāsi vātiādi kasmā vuttaṃ? |
♦ "whether you know" and so on, why was it said? |
vināpi samādhiṃ evaṃ ñāṇuppattidassanatthaṃ. |
To show the arising of such knowledge even without concentration. |
idañhi vuttaṃ hoti — susima, maggo vā phalaṃ vā na samādhinissando, na samādhiānisaṃso, na samādhissa nipphatti, vipassanāya paneso nissando, vipassanāya ānisaṃso, vipassanāya nipphatti, tasmā jāneyyāsi vā tvaṃ, na vā tvaṃ jāneyyāsi, atha kho dhammaṭṭhitiñāṇaṃ pubbe, pacchā nibbāne ñāṇanti. |
This is what is said: Susima, the path or the fruit is not a product of concentration, not a benefit of concentration, not an accomplishment of concentration. But it is a product of insight, a benefit of insight, an accomplishment of insight. Therefore, whether you know or whether you do not know, yet the knowledge of the stability of the Dhamma is first, and afterwards is the knowledge in Nibbāna. |
♦ idānissa paṭivedhabhabbataṃ ñatvā teparivaṭṭaṃ dhammadesanaṃ desento taṃ kiṃ maññasi, susima? |
♦ Now, knowing his capability for penetration, teaching the three-factored Dhamma discourse, he said, "What do you think, Susima? |
rūpaṃ niccaṃ vā aniccaṃ vātiādimāha? |
Is form permanent or impermanent?" and so on. |
te parivaṭṭadesanāvasāne pana thero arahattaṃ patto. |
But at the end of the three-factored discourse, the elder attained arahantship. |
idānissa anuyogaṃ āropento jātipaccayā jarāmaraṇanti, susima, passasītiādimāha. |
Now, attributing application to him, he said, "With birth as condition, there is old age and death; Susima, do you see?" and so on. |
api pana tvaṃ, susimāti idaṃ kasmā ārabhi? |
"But do you, Susima": why did he begin this? |
nijjhānakānaṃ sukkhavipassakabhikkhūnaṃ pākaṭakaraṇatthaṃ. |
For the purpose of making it clear for the dry-insight meditators who are bare-insight practitioners. |
ayañhettha adhippāyo — na kevalaṃ tvameva nijjhānako sukkhavipassako, etepi bhikkhū evarūpāyevāti. |
And this is the intention here: Not only you are a dry-insight meditator, a bare-insight practitioner; these monks are also of the same kind. |
sesaṃ sabbattha pākaṭamevāti. |
The rest is clear everywhere. |
dasamaṃ. |
The tenth. |
♦ mahāvaggo sattamo. |
♦ The Mahāvagga is the seventh. |
♦ 8. samaṇabrāhmaṇavaggo |
♦ 8. Samaṇabrāhmaṇa Chapter |
♦ 1. jarāmaraṇasuttādivaṇṇanā |
♦ 1. Commentary on the Jarāmaraṇa Sutta and others |
♦ 71-72. samaṇabrāhmaṇavagge jarāmaraṇādīsu ekekapadavasena ekekaṃ katvā ekādasa suttāni vuttāni, tāni uttānatthānevāti. |
♦ 71-72. In the Samaṇabrāhmaṇa chapter, eleven suttas are given, one for each term, on old age and death, and so on; they are of clear meaning. |
♦ samaṇabrāhmaṇavaggo aṭṭhamo. |
♦ The Samaṇabrāhmaṇa chapter is the eighth. |
♦ 9. antarapeyyālaṃ |
♦ 9. Antarapeyyālaṃ |
♦ 1. satthusuttādivaṇṇanā |
♦ 1. Commentary on the Satthu Sutta and others |
♦ 73. ito paraṃ “satthā pariyesitabbo”tiādinayappavattā dvādasa antarapeyyālavaggā nāma honti. |
♦ 73. From here on, there are twelve Antarapeyyāla chapters, which proceed in the manner of "a teacher should be sought," and so on. |
te sabbepi tathā tathā bujjhanakānaṃ veneyyapuggalānaṃ ajjhāsayavasena vuttā. |
All of them are spoken according to the inclination of the beings to be trained, who understand in each respective way. |
tattha satthāti buddho vā hotu sāvako vā, yaṃ nissāya maggañāṇaṃ labhati, ayaṃ satthā nāma, so pariyesitabbo. |
Therein, "a teacher" may be a Buddha or a disciple; one by relying on whom one obtains the knowledge of the path, this is called a teacher; he should be sought. |
sikkhā karaṇīyāti tividhāpi sikkhā kātabbā. |
"the training should be done": all three kinds of training should be done. |
yogādīsu yogoti payogo. |
In "effort," etc., "effort" (yoga) is endeavor. |
chandoti kattukamyatākusalacchando. |
"resolve" (chanda) is the wholesome resolve of the desire to do. |
ussoḷhīti sabbasahaṃ adhimattavīriyaṃ. |
"exertion" (ussoḷhī) is the supreme energy that endures all. |
appaṭivānīti anivattanā. |
"perseverance" (appaṭivānī) is non-turning back. |
ātappanti kilesatāpanavīriyameva. |
"ardor" (ātappa) is the very energy that burns up the defilements. |
sātaccanti satatakiriyaṃ. |
"persistence" (sātacca) is continuous action. |
satīti jarāmaraṇādivasena catusaccapariggāhikā sati. |
"mindfulness" (sati) is the mindfulness that comprehends the four truths by way of old age and death, etc. |
sampajaññanti tādisameva ñāṇaṃ. |
"clear comprehension" (sampajañña) is such-like knowledge. |
appamādoti saccabhāvanāya appamādo. |
"heedfulness" (appamāda) is heedfulness in the development of the truths. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear everywhere. |
♦ antarapeyyālo navamo. |
♦ The Antarapeyyāla is the ninth. |
♦ nidānasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Nidāna Saṃyutta is finished. |
♦ 2. abhisamayasaṃyuttaṃ SN 13: SN 13 |
♦ 2. Abhisamaya Saṃyutta SN 13:1, |
1 , |
♦ 1. nakhasikhāsuttavaṇṇanā SN 13: SN 13.1 |
♦ 1. Commentary on the Nakhasikhā Sutta SN 13:1, |
1 , |
|
♦ 74. abhisamayasaṃyuttassa paṭhame nakhasikhāyanti maṃsaṭṭhānena vimutte nakhagge. |
♦ 74. In the first of the Abhisamaya Saṃyutta, "on the tip of his fingernail": on the tip of the nail, which is free from the place of the flesh. |
nakhasikhā ca nāma lokiyānaṃ mahatīpi hoti, satthu pana rattuppalapattakoṭi viya sukhumā. |
And the fingernail tip of worldly people can be large, but the Teacher's is as delicate as the tip of a red lotus petal. |
kathaṃ panettha paṃsu patiṭṭhitoti? |
How then did the dust stay there? |
adhiṭṭhānabalena. bhagavatā hi atthaṃ ñāpetukāmena adhiṭṭhānabalena tattha patiṭṭhāpito. |
By the power of his resolve. For it was placed there by the power of the resolve of the Blessed One who wanted to make the meaning known. |
satimaṃ kalanti mahāpathaviyā paṃsuṃ satakoṭṭhāse katvā tato ekakoṭṭhāsaṃ. |
"the hundredth part": having made the dust of the great earth into a hundred parts, one part from that. |
paratopi eseva nayo. |
Further on, this is the same method. |
abhisametāvinoti paññāya ariyasaccāni abhisametvā ṭhitassa. |
"of one who has comprehended": of one who stands having comprehended the noble truths with wisdom. |
purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāyāti etadeva bahutaraṃ dukkhaṃ, yadidaṃ parikkhīṇanti evaṃ paṭhamaṃ vuttaṃ dukkhakkhandhaṃ upanidhāya, ñāṇena taṃ tassa santike ṭhapetvā upaparikkhiyamāneti attho. |
"in comparison with the former mass of suffering that has been exhausted and consumed": this suffering is much greater, that is, what has been exhausted. Thus, in comparison with the former mass of suffering that was mentioned, the meaning is, having placed it near him with knowledge, while he is examining it. |
katamaṃ panettha purimadukkhaṃ nāma? |
Which here is called the former suffering? |
yaṃ parikkhīṇaṃ. |
That which has been exhausted. |
katamaṃ pana parikkhīṇaṃ? |
But which has been exhausted? |
yaṃ paṭhamamaggassa abhāvitattā uppajjeyya. |
That which would arise because the first path has not been developed. |
katamaṃ pana upanidhāya? |
But in comparison with what? |
yaṃ sattasu attabhāvesu apāye aṭṭhamañca paṭisandhiṃ ādiṃ katvā yattha katthaci uppajjeyya, sabbaṃ taṃ parikkhīṇanti veditabbaṃ. |
That which, in seven existences in the states of woe, and beginning with the eighth rebirth, would arise anywhere, all that should be understood as exhausted. |
sattakkhattunti satta vāre, sattasu attabhāvesūti attho. |
"seven times": seven times; the meaning is, in seven existences. |
paramatāti idamassa paraṃ pamāṇanti dasseti. |
"at most": this shows that this is its highest measure. |
mahatthiyoti mahato atthassa nipphādako. |
"conducive to great good": a producer of great good. |
paṭhamaṃ. |
The first. |
♦ 2. pokkharaṇīsuttavaṇṇanā SN 13: SN 13.2 |
♦ 2. Commentary on the Pokkharaṇī Sutta SN 13:2, |
2 , |
|
♦ 75. dutiye pokkharaṇīti vāpī. |
♦ 75. In the second, "a pond": a reservoir. |
ubbedhenāti gambhīratāya. |
"in depth": by its profundity. |
samatittikāti mukhavaṭṭisamā. |
"level with the brim": equal to the rim. |
kākapeyyāti sakkā hoti tīre ṭhitena kākena pakatiyāpi mukhatuṇḍikaṃ otāretvā pātuṃ. |
"drinkable by a crow": it is possible for a crow standing on the bank to drink it, even in a natural way, by lowering its beak. |
dutiyaṃ. |
The second. |
♦ 3. saṃbhejjaudakasuttādivaṇṇanā |
♦ 3. Commentary on the Saṃbhejjaudaka Sutta and others |
♦ 76-77. tatiye yatthimāti yasmiṃ sambhijjaṭṭhāne imā. |
♦ 76-77. In the third, "where these": in which place of confluence these. |
saṃsandantīti samāgantvā sandanti. |
"they flow together": having come together, they flow. |
samentīti samāgacchanti. |
"they meet": they come together. |
dve vā ti vāti dve vā tīṇi vā. |
"two or three": two or three. |
udakaphusitānīti udakabindūni. |
"drops of water": drops of water. |
saṃbhejjaudakanti aññāhi nadīhi saddhiṃ sambhinnaṭṭhāne udakaṃ. |
"the water of the confluence": the water at the place of confluence with other rivers. |
catutthaṃ uttānatthameva. |
The fourth is of clear meaning. |
tatiyacatutthāni. |
The third and fourth. |
♦ 5. pathavīsuttādivaṇṇanā |
♦ 5. Commentary on the Pathavī Sutta and others |
♦ 78-84. pañcame mahāpathaviyāti cakkavāḷabbhantarāya mahāpathaviyā uddharitvā. |
♦ 78-84. In the fifth, "from the great earth": having taken from the great earth which is within the Cakkavāḷa. |
kolaṭṭhimattiyoti padaraṭṭhipamāṇā. |
"the size of a jujube seed": the size of a plum stone. |
guḷikāti mattikaguḷikā. |
"a pellet": a pellet of earth. |
upanikkhipeyyāti ekasmiṃ ṭhāne ṭhapeyya. |
"he would place": having made a pellet of the said size by breaking up that earth, he would place it at one side. |
chaṭṭhādīsu vuttanayeneva attho veditabbo. |
In the sixth and following, the meaning should be understood in the way that has been stated. |
pariyosāne pana aññatitthiyasamaṇabrāhmaṇaparibbājakānaṃ adhigamoti bāhirakānaṃ sabbopi guṇādhigamo paṭhamamaggena adhigataguṇānaṃ satabhāgampi sahassabhāgampi satasahassabhāgampi na upagacchatīti. |
But at the end, "the attainment of the other heretical ascetics and brahmins and wanderers": the entire attainment of the qualities of the outsiders does not approach even a hundredth part, a thousandth part, a hundred-thousandth part of the qualities attained by the first path. |
pañcamādīni. |
The fifth and following. |
♦ abhisamayasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Abhisamaya Saṃyutta is finished. |
♦ 3. dhātusaṃyuttaṃ SN 14 |
♦ 3. Dhātu Saṃyutta |
♦ 1. nānattavaggo |
♦ 1. Nānattavagga |
♦ 1. ḍhātunānattasuttavaṇṇanā SN 14.1 |
♦ 1. Commentary on the Dhātunānatta Sutta |
♦ 85. dhātusaṃyuttassa paṭhame nissattaṭṭhasuññataṭṭhasaṅkhātena sabhāvaṭṭhena dhātūti laddhanāmānaṃ dhammānaṃ nānāsabhāvo dhātunānattaṃ. |
♦ 85. In the first of the Dhātu Saṃyutta, the diversity of dhammas, which have received the name 'dhātu' in the sense of nature, which is designated as the sense of non-being and emptiness, is 'dhātunānatta' (diversity of elements). |
cakkhudhātūtiādīsu cakkhupasādo cakkhudhātu, rūpārammaṇaṃ rūpadhātu, cakkhupasādavatthukaṃ cittaṃ cakkhuviññāṇadhātu. |
In "the eye-element," and so on: the eye-sensitivity is the eye-element; a form-object is the form-element; the consciousness with the eye-sensitivity as its basis is the eye-consciousness-element. |
sotapasādo sotadhātu, saddārammaṇaṃ saddadhātu, sotapasādavatthukaṃ cittaṃ sotaviññāṇadhātu. |
The ear-sensitivity is the ear-element; a sound-object is the sound-element; the consciousness with the ear-sensitivity as its basis is the ear-consciousness-element. |
ghānapasādo ghānadhātu, gandhārammaṇaṃ gandhadhātu, ghānapasādavatthukaṃ cittaṃ ghānaviññāṇadhātu. |
The nose-sensitivity is the nose-element; a smell-object is the smell-element; the consciousness with the nose-sensitivity as its basis is the nose-consciousness-element. |
jivhāpasādo jivhādhātu, rasārammaṇaṃ rasadhātu, jivhāpasādavatthukaṃ cittaṃ jivhāviññāṇadhātu. |
The tongue-sensitivity is the tongue-element; a taste-object is the taste-element; the consciousness with the tongue-sensitivity as its basis is the tongue-consciousness-element. |
kāyapasādo kāyadhātu, phoṭṭhabbārammaṇaṃ phoṭṭhabbadhātu, kāyapasādavatthukaṃ cittaṃ kāyaviññāṇadhātu. |
The body-sensitivity is the body-element; a tangible-object is the tangible-element; the consciousness with the body-sensitivity as its basis is the body-consciousness-element. |
tisso manodhātuyo manodhātu, vedanādayo tayo khandhā sukhumarūpāni nibbānañca dhammadhātu, sabbampi manoviññāṇaṃ manoviññāṇadhātūti. |
The three mind-elements are the mind-element; the three aggregates of feeling, etc., the subtle forms, and Nibbāna are the dhamma-element; all mind-consciousness is the mind-consciousness-element. |
ettha ca soḷasa dhātuyo kāmāvacarā, avasāne dve catubhūmikāti. |
And here, sixteen elements are of the sensual sphere; the last two are of the four planes. |
paṭhamaṃ. |
The first. |
♦ 2. phassanānattasuttavaṇṇanā SN 14.2 |
♦ 2. Commentary on the Phassanānatta Sutta |
♦ 86. dutiye uppajjati phassanānattanti nānāsabhāvo phasso uppajjati. |
♦ 86. In the second, "diversity of contact arises": a contact of diverse nature arises. |
tattha cakkhusamphassādayo cakkhuviññāṇādisampayuttā, manosamphasso manodvāre paṭhamajavanasampayutto, tasmā. |
Therein, eye-contact and so on are associated with eye-consciousness, etc.; mind-contact is associated with the first impulsion at the mind-door. Therefore. |
manodhātuṃ paṭiccāti manodvārāvajjanaṃ kiriyāmanoviññāṇadhātuṃ paṭicca paṭhamajavanasamphasso uppajjatīti ayamettha attho. |
"in dependence on the mind-element": the meaning here is, in dependence on the mind-door-adverting, which is the functional mind-consciousness-element, the contact of the first impulsion arises. |
dutiyaṃ. |
The second. |
♦ 3. nophassanānattasuttavaṇṇanā SN 14.3 |
♦ 3. Commentary on the Nophassanānatta Sutta |
♦ 87. tatiye no manosamphassaṃ paṭicca uppajjati manodhātūti manodvāre paṭhamajavanasampayuttaṃ phassaṃ paṭicca āvajjanakiriyāmanoviññāṇadhātu no uppajjatīti evamattho daṭṭhabbo. |
♦ 87. In the third, "the mind-element does not arise in dependence on mind-contact": the meaning should be understood thus: the adverting functional mind-consciousness-element at the mind-door does not arise in dependence on the contact associated with the first impulsion. |
tatiyaṃ. |
The third. |
♦ 4. vedanānānattasuttavaṇṇanā SN 14.4 |
♦ 4. Commentary on the Vedanānānatta Sutta |
♦ 88. catutthe cakkhusamphassajā vedanāti sampaṭicchanamanodhātuto paṭṭhāya sabbāpi tasmiṃ dvāre vedanā vatteyyuṃ, nibbattiphāsukatthaṃ pana anantaraṃ sampaṭicchanavedanameva gahetuṃ vaṭṭatīti vuttaṃ. |
♦ 88. In the fourth, "feeling born of eye-contact": it is said that although all feeling in that door, starting from the receiving mind-element, would be relevant, for the sake of ease of arising, it is proper to take only the immediately following receiving-feeling. |
manosamphassaṃ paṭiccāti manodvāre āvajjanasamphassaṃ paṭicca paṭhamajavanavedanā, paṭhamajavanasamphassaṃ paṭicca dutiyajavanavedanāti ayamadhippāyo. |
"in dependence on mind-contact": the intention is, in dependence on the adverting-contact at the mind-door, the feeling of the first impulsion; in dependence on the contact of the first impulsion, the feeling of the second impulsion. |
catutthaṃ. |
The fourth. |
♦ 5. dutiyavedanānānattasuttavaṇṇanā SN 14.5 |
♦ 5. Commentary on the Second Vedanānānatta Sutta |
♦ 89. pañcame tatiyacatutthesu vuttanayāva ekato katvā desitāti. |
♦ 89. In the fifth, the methods stated in the third and fourth are taught, having been combined into one. |
iti dutiyādīsu catūsu suttesu manodhātuṃ manodhātūti agahetvā manodvārāvajjanaṃ manodhātūti gahitaṃ. |
Thus, in the four suttas from the second onwards, the mind-element is not taken as 'mind-element', but the mind-door-adverting is taken as 'mind-element'. |
sabbāni cetāni tathā tathā kathite bujjhanakānaṃ ajjhāsayena desitāni. |
And all of these are taught according to the inclination of those who understand when taught in each respective way. |
ito paresupi eseva nayo. |
In the following ones too, this is the same method. |
pañcamaṃ. |
The fifth. |
♦ 6. bāhiradhātunānattasuttavaṇṇanā SN 14.6 |
♦ 6. Commentary on the Bāhiradhātunānatta Sutta |
♦ 90. chaṭṭhe pana pañca dhātuyo kāmāvacarā, dhammadhātu catubhūmikāti. |
♦ 90. In the sixth, however, five elements are of the sensual sphere; the dhamma-element is of the four planes. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. saññānānattasuttavaṇṇanā SN 14.7 |
♦ 7. Commentary on the Saññānānatta Sutta |
♦ 91. sattame rūpadhātūti āpāthe patitaṃ attano vā parassa vā sāṭakaveṭhanādivatthukaṃ rūpārammaṇaṃ. |
♦ 91. In the seventh, "the form-element": a form-object, which has fallen into the range of vision, of one's own or another's, with a basis of a cloth-wrapping, etc. |
rūpasaññāti cakkhuviññāṇasampayuttā saññā. |
"form-perception": the perception associated with eye-consciousness. |
rūpasaṅkappoti sampaṭicchanādīhi tīhi cittehi sampayutto saṅkappo. |
"form-thought": the thought associated with the three consciousnesses of receiving, etc. |
rūpacchandoti rūpe chandikataṭṭhena chando. |
"form-desire": desire, in the sense of having a desire for form. |
rūpapariḷāhoti rūpe anuḍahanaṭṭhena pariḷāho. |
"form-fever": fever, in the sense of burning over a form. |
rūpapariyesanāti pariḷāhe uppanne sandiṭṭhasambhatte gahetvā tassa rūpassa paṭilābhatthāya pariyesanā. |
"form-quest": when the fever has arisen, having seized the seen and obtained, the quest for the attainment of that form. |
ettha ca saññāsaṅkappachandā ekajavanavārepi nānājavanavārepi labbhanti, pariḷāhapariyesanā pana nānājavanavāreyeva labbhantīti. |
And here, perception, thought, and desire are obtained both in a single impulsion-series and in different impulsion-series; but fever and quest are obtained only in different impulsion-series. |
evaṃ kho, bhikkhave, dhātunānattanti ettha ca evaṃ rūpādinānāsabhāvaṃ dhātuṃ paṭicca rūpasaññādinānāsabhāvasaññā uppajjatīti iminā nayena attho veditabbo. |
"thus, O monks, the diversity of elements": and here the meaning should be understood in this way: thus, in dependence on the element of diverse nature, form, etc., a perception of diverse nature, form-perception, etc., arises. |
sattamaṃ. |
The seventh. |
♦ 8. nopariyesanānānattasuttavaṇṇanā SN 14.8 |
♦ 8. Commentary on the Nopariyesanānānattasuttavaṇṇanā |
♦ 92. aṭṭhame no dhammapariyesanaṃ paṭicca uppajjati dhammapariḷāhoti evaṃ āgataṃ paṭisedhamattameva nānaṃ. |
♦ 92. In the eighth, "the fever for dhammas does not arise in dependence on the quest for dhammas": the negation that has come thus is the only difference. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. bāhiraphassanānattasuttādivaṇṇanā |
♦ 9. Commentary on the Bāhiraphassanānatta Sutta and others |
♦ 93-94. navame uppajjati rūpasaññāti vuttappakāre ārammaṇe uppajjati saññā. |
♦ 93-94. In the ninth, "form-perception arises": perception arises in the aforementioned object. |
rūpasaṅkappoti tasmiṃyeva ārammaṇe tīhi cittehi sampayuttasaṅkappo. |
"form-thought": the thought associated with the three consciousnesses in that very object. |
rūpasamphassoti tadevārammaṇaṃ phusamāno phasso. |
"form-contact": the contact that touches that very object. |
vedanāti tadeva ārammaṇaṃ anubhavamānā vedanā. |
"feeling": the feeling that experiences that very object. |
chandādayo vuttanayāva. |
Desire and so on are as stated. |
rūpalābhoti pariyesitvā laddhaṃ saha taṇhāya ārammaṇaṃ “rūpalābho”ti vuttaṃ. |
the attainment of form": the object, obtained after searching, together with craving, is called "the attainment of form. |
ayaṃ tāva sabbasaṅgāhikanayo ekasmiṃ yevārammaṇe sabbadhammānaṃ uppattivasena vutto. |
This, so far, is the all-inclusive method, spoken by way of the arising of all dhammas in a single object. |
aparo āgantukārammaṇamissako hoti — rūpasaññā rūpasaṅkappo phasso vedanāti ime tāva cattāro dhammā dhuvaparibhoge nibaddhārammaṇe honti. |
Another is a mixture of a visiting object: form-perception, form-thought, contact, and feeling, these four dhammas are in a fixed object of constant enjoyment. |
nibaddhārammaṇañhi iṭṭhaṃ kantaṃ manāpaṃ piyaṃ yaṃkiñci viya upaṭṭhāti, āgantukārammaṇaṃ pana yaṃkiñci samānampi khobhetvā tiṭṭhati. |
For a fixed object, which is pleasing, lovely, agreeable, dear, appears like anything; but a visiting object, even if it is ordinary, stands, causing disturbance. |
♦ tatridaṃ vatthu — eko kira amaccaputto gāmiyehi parivārito gāmamajjhe ṭhatvā kammaṃ karoti. |
♦ Here is a story on this: It is said that the son of a minister, surrounded by villagers, was doing his work, standing in the middle of the village. |
tasmiñcassa samaye upāsikā nadiṃ gantvā nhatvā alaṅkatapaṭiyattā dhātigaṇaparivutā gehaṃ gacchati. |
And at that time, a laywoman, having gone to the river and bathed, adorned and prepared, surrounded by her retinue of maidservants, was going home. |
so dūrato disvā “āgantukamātugāmo bhavissatī”ti saññaṃ uppādetvā “gaccha, bhaṇe jānāhi, kā esā”ti purisaṃ pesesi. |
He, seeing from afar, and having formed the perception, "It must be a visiting woman," sent a man, saying, "Go, man, find out who she is." |
so gantvā taṃ disvā paccāgato, “kā esā”ti puṭṭho yathāsabhāvaṃ ārocesi. |
He, having gone and seen her, returned. When asked, "Who is she?", he reported the true state of affairs. |
evaṃ āgantukārammaṇaṃ khobheti . |
Thus a visiting object causes disturbance. |
tasmiṃ uppanno chando rūpachando nāma, tadeva ārammaṇaṃ katvā uppanno pariḷāho rūpapariḷāho nāma, sahāye gaṇhitvā tassa pariyesanaṃ rūpapariyesanā nāma, pariyesitvā laddhaṃ saha taṇhāya ārammaṇaṃ rūpalābho nāma. |
The desire that arises in it is called form-desire; the fever that arises with that very object as its object is called form-fever; the searching for it, having taken companions, is called form-quest; the object, obtained after searching, together with craving, is the attainment of form. |
♦ uruvalliyavāsī cūḷatissatthero panāha — “kiñcāpi bhagavatā phassavedanā pāḷiyā majjhe gahitā, pāḷiṃ pana parivaṭṭetvā vuttappakāre ārammaṇe uppannā saññā rūpasaññā, tasmiṃyeva saṅkappo rūpasaṅkappo tasmiṃ chando rūpacchando, tasmiṃ pariḷāho rūpapariḷāho, tasmiṃ pariyesanā rūpapariyesanā, pariyesitvā laddhaṃ saha taṇhāya ārammaṇaṃ rūpalābho. |
♦ But the elder Cūḷatissa, a resident of Uruvalli, says: "Although the Blessed One has taken contact and feeling in the middle of the Pāli, by reversing the Pāli, the perception that arises in the aforementioned object is form-perception; the thought in it is form-thought; the desire in it is form-desire; the fever in it is form-fever; the quest for it is form-quest; the object, obtained after searching, together with craving, is the attainment of form. |
evaṃ laddhārammaṇe pana phusanaṃ phasso, anubhavanaṃ vedanā. |
But in the object thus obtained, the touching is contact, the experiencing is feeling. |
rūpasamphasso rūpasamphassajā vedanāti idaṃ dvayaṃ labbhatī”ti. |
Form-contact and feeling born of form-contact, this duality is obtained." |
aparampi avibhūtavāraṃ nāma gaṇhanti. |
They also take another, the un-manifest case. |
ārammaṇañhi sāṇipākārehi vā parikkhittaṃ tiṇapaṇṇādīhi vā paṭicchannaṃ hoti, taṃ “upaḍḍhaṃ diṭṭhaṃ me ārammaṇaṃ, suṭṭhu naṃ passissāmī”ti olokayato tasmiṃ ārammaṇe uppannā saññā rūpasaññā nāma. |
For an object may be enclosed by canvas walls or covered with grass, leaves, etc. For one who looks, thinking, "I have seen half of the object, I will see it properly," the perception that arises in that object is called form-perception. |
tasmiṃyeva uppannā saṅkappādayo rūpasaṅkappādayo nāmāti veditabbā. |
The thought, etc., that arise in that very thing should be known as form-thought, etc. |
etthāpi ca saññāsaṅkappaphassavedanāchandā ekajavanavārepi nānājavanavārepi labbhanti, pariḷāhapariyesanālābhā nānājavanavāreyevāti. |
And here too, perception, thought, contact, feeling, and desire are obtained both in a single impulsion-series and in different impulsion-series; but fever, quest, and attainment are only in different impulsion-series. |
dasamaṃ uttānamevāti. |
The tenth is of clear meaning. |
navamadasamāni. |
The ninth and tenth. |
♦ nānattavaggo paṭhamo. |
♦ The Nānattavagga is the first. |
♦ 2. dutiyavaggo SN 14: |
♦ 2. Second Chapter SN 14:11, |
11 , |
♦ 1. sattadhātusuttavaṇṇanā SN 14: SN 14.11 |
♦ 1. Commentary on the Sattadhātu Sutta SN 14:11, |
11 , |
|
♦ 95. dutiyavaggassa paṭhame ābhādhātūti ālokadhātu. |
♦ 95. In the first of the second chapter, "the light-element": the light-element. |
ālokassapi ālokakasiṇe parikammaṃ katvā uppannajjhānassāpīti sahārammaṇassa jhānassa etaṃ nāmaṃ. |
This is the name for the jhāna together with its object, for both the light itself and for the jhāna that has arisen after doing the preliminary work on the light-kasiṇa. |
subhadhātūti subhakasiṇe uppannajjhānavasena sahārammaṇajjhānameva . |
"the beauty-element": also the jhāna together with its object, by way of the jhāna that has arisen on the beauty-kasiṇa. |
ākāsānañcāyatanameva ākāsānañcāyatanadhātu. |
"the dimension of the infinitude of space" is the very dimension of the infinitude of space. |
saññāvedayitanirodhova saññāvedayitanirodhadhātu. |
"the cessation of perception and feeling" is the very cessation of perception and feeling. |
iti bhagavā anusandhikusalassa bhikkhuno tattha nisīditvā pañhaṃ pucchitukāmassa okāsaṃ dento desanaṃ niṭṭhāpesi. |
Thus, the Blessed One, giving an opportunity to a monk skilled in connections who was sitting there and wanted to ask a question, concluded the discourse. |
♦ andhakāraṃ paṭiccāti andhakāro hi ālokena paricchinno, ālokopi andhakārena. |
♦ "in dependence on darkness": for darkness is defined by light, and light by darkness. |
andhakārena hi so pākaṭo hoti. |
For by darkness, it is made manifest. |
tasmā “andhakāraṃ paṭicca paññāyatī”ti āha. |
Therefore, he said, "it is discerned in dependence on darkness." |
asubhaṃ paṭiccāti etthāpi eseva nayo. |
In "in dependence on the foul," this is the same method here as well. |
asubhañhi subhena, subhañca asubhena paricchinnaṃ, asubhe sati subhaṃ paññāyati, tasmā evamāha. |
For the foul is defined by the beautiful, and the beautiful by the foul; when there is the foul, the beautiful is discerned. Therefore he said so. |
rūpaṃ paṭiccāti rūpāvacarasamāpattiṃ paṭicca. |
"in dependence on form": in dependence on the form-sphere attainment. |
rūpāvacarasamāpattiyā hi sati ākāsānañcāyatanasamāpatti nāma hoti rūpasamatikkamo vā, tasmā evamāha. |
For when there is the form-sphere attainment, there is the attainment of the dimension of the infinitude of space, or the transcending of form. Therefore he said so. |
viññāṇañcāyatanadhātuādīsupi eseva nayo. |
In "the dimension of the infinitude of consciousness," etc., this is the same method. |
nirodhaṃ paṭiccāti catunnaṃ khandhānaṃ paṭisaṅkhāappavattiṃ paṭicca. |
"in dependence on cessation": in dependence on the non-arising by calculation of the four aggregates. |
khandhanirodhañhi paṭicca nirodhasamāpatti nāma paññāyati, na khandhapavattiṃ, tasmā evamāha. |
For in dependence on the cessation of the aggregates, the attainment of cessation is discerned, not the process of the aggregates. Therefore he said so. |
ettha ca catunnaṃ khandhānaṃ nirodhova nirodhasamāpattīti veditabbo. |
And here, the cessation of the four aggregates should be understood as the attainment of cessation. |
♦ kathaṃ samāpatti pattabbāti kathaṃ samāpattiyo kīdisā samāpattiyo nāma hutvā pattabbāti? |
♦ "How is the attainment to be attained?": how, of what kind, are the attainments to be attained? |
saññāsamāpatti pattabbāti saññāya atthibhāvena saññāsamāpattiyo saññāsamāpattiyo nāma hutvā pattabbā. |
"the attainment of perception is to be attained": the attainments of perception, by the existence of perception, are to be attained as attainments of perception. |
saṅkhārāvasesasamāpatti pattabbāti sukhumasaṅkhārānaṃ avasiṭṭhatāya saṅkhārāvasesasamāpatti nāma hutvā pattabbā. |
"the attainment of the remainder of formations is to be attained": by the remaining of subtle formations, it is to be attained as the attainment of the remainder of formations. |
nirodhasamāpatti pattabbāti nirodhova nirodhasamāpatti nirodhasamāpatti nāma hutvā pattabbāti attho. |
"the attainment of cessation is to be attained": the meaning is, cessation itself is the attainment of cessation, it is to be attained as the attainment of cessation. |
paṭhamaṃ. |
The first. |
♦ 2. sanidānasuttavaṇṇanā SN 14.12 |
♦ 2. Commentary on the Sanidāna Sutta |
♦ 96. dutiye sanidānanti bhāvanapuṃsakametaṃ, sanidāno sapaccayo hutvā uppajjatīti attho. |
♦ 96. In the second, "with a source": this is a gerund of state; the meaning is, it arises having a source, having a condition. |
kāmadhātuṃ, bhikkhave, paṭiccāti ettha kāmavitakkopi kāmadhātu kāmāvacaradhammāpi, visesato sabbākusalampi. |
"in dependence on the sensuality-element, O monks": here, sensual thought is the sensuality-element, and so are the dhammas of the sensual sphere, and especially all that is unwholesome. |
yathāha — |
As it is said: |
♦ “tattha katamā kāmadhātu? |
♦ "Therein, what is the sensuality-element? |
kāmapaṭisaṃyutto takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā micchāsaṅkappo, ayaṃ vuccati kāmadhātu. |
The thought, the reflection, the conception, the application, the exertion, the directing of the mind connected with sensuality, the wrong conception, this is called the sensuality-element. |
heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpā vedanā saññā saṅkhārā viññāṇaṃ, ayaṃ vuccati kāmadhātu. |
Having made the Avīci hell below the limit, and having included the Paranimmitavasavattī devas above, whatever in between, in this sphere, is comprised in it, the aggregate-element-base, form, feeling, perception, formations, consciousness, this is called the sensuality-element. |
sabbepi akusalā dhammā kāmadhātū”ti . |
All unwholesome dhammas are the sensuality-element." |
♦ ettha sabbasaṅgāhikā asambhinnāti dve kathā honti. |
♦ Here there are two discourses: the all-inclusive and the un-mixed. |
kathaṃ? kāmadhātuggahaṇena hi byāpādadhātuvihiṃsādhātuyo gahitā hontīti ayaṃ sabbasaṅgāhikā. |
How? For by the taking of the sensuality-element, the ill-will-element and the violence-element are taken. This is the all-inclusive. |
tāsaṃ pana dvinnaṃ dhātūnaṃ visuṃ āgatattā sesadhammā kāmadhātūti ayaṃ asambhinnakathā. |
But since those two elements have come separately, the remaining dhammas are the sensuality-element. This is the un-mixed discourse. |
ayamidha gahetabbā imaṃ kāmadhātuṃ ārammaṇavasena vā sampayogavasena vā paṭicca kāmasaññā nāma uppajjati. |
This should be taken here. In dependence on this sensuality-element, by way of object or by way of association, sensual perception arises. |
kāmasaññaṃ paṭiccāti kāmasaññaṃ pana sampayogavasena vā upanissayavasena vā paṭicca kāmasaṅkappo nāma uppajjati. |
"in dependence on sensual perception": in dependence on sensual perception, by way of association or by way of support, sensual thought arises. |
iminā nayena sabbapadesu attho veditabbo. |
The meaning should be understood in this way in all phrases. |
tīhi ṭhānehīti tīhi kāraṇehi. |
"in three ways": for three reasons. |
micchā paṭipajjatīti ayāthāvapaṭipadaṃ aniyyānikapaṭipadaṃ paṭipajjati. |
"he practices wrongly": he practices the non-methodical path, the path that does not lead out. |
♦ byāpādadhātuṃ, bhikkhaveti ettha byāpādavitakkopi byāpādadhātu byāpādopi. |
♦ "the ill-will-element, O monks": here, ill-will-thought is the ill-will-element, and so is ill-will. |
yathāha — |
As it is said: |
♦ “tattha katamā byāpādadhātu? |
♦ "Therein, what is the ill-will-element? |
byāpādapaṭisaṃyutto takko vitakko ... pe ... ayaṃ vuccati byāpādadhātu. |
The thought, the reflection... and so on... connected with ill-will, this is called the ill-will-element. |
dasasu āghātavatthūsu cittassa āghāto paṭivirodho kopo pakopo ... pe ... anattamanatā cittassa, ayaṃ vuccati byāpādadhātū”ti . |
The anger of the mind, the opposition, the wrath, the fury... and so on... the displeasure of the mind in the ten grounds for vexation, this is called the ill-will-element." |
♦ imaṃ byāpādadhātuṃ sahajātapaccayādivasena paṭicca byāpādasaññā nāma uppajjati. |
♦ In dependence on this ill-will-element, by way of co-nascent condition, etc., ill-will-perception arises. |
sesaṃ purimanayeneva veditabbaṃ. |
The rest should be understood in the previous way. |
♦ vihiṃsādhātuṃ, bhikkhaveti ettha vihiṃsāvitakkopi vihiṃsādhātu vihiṃsāpi. |
♦ "the violence-element, O monks": here, violence-thought is the violence-element, and so is violence. |
yathāha — |
As it is said: |
♦ “tattha katamā vihiṃsādhātu? |
♦ "Therein, what is the violence-element? |
vihiṃsāpaṭisaṃyutto takko vitakko ... pe ... ayaṃ vuccati vihiṃsādhātu. |
The thought, the reflection... and so on... connected with violence, this is called the violence-element. |
idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā rajjuyā vā aññataraññatarena vā satte viheṭheti. |
Here a certain person harms beings with his hand or with a clod or with a stick or with a weapon or with a rope or with one or another thing. |
yā evarūpā heṭhanā viheṭhanā hiṃsanā vihiṃsanā rosanā parūpaghāto, ayaṃ vuccati vihiṃsādhātū”ti . |
Whatever such harming, injuring, hurting, violence, vexing, injuring of others, this is called the violence-element." |
♦ imaṃ vihiṃsādhātuṃ sahajātapaccayādivasena paṭicca vihiṃsāsaññā nāma uppajjati. |
♦ In dependence on this violence-element, by way of co-nascent condition, etc., violence-perception arises. |
sesamidhāpi purimanayeneva veditabbaṃ. |
The rest here should also be understood in the previous way. |
♦ tiṇadāyeti tiṇagahane araññe. |
♦ "in a patch of grass": in a thicket of grass, in a forest. |
anayabyasananti avuḍḍhiṃ vināsaṃ. |
"ruin and disaster": non-growth, destruction. |
evameva khoti ettha sukkhatiṇadāyo viya ārammaṇaṃ daṭṭhabbaṃ, tiṇukkā viya akusalasaññā, tiṇakaṭṭhanissitā pāṇā viya ime sattā. |
"just so": here, the object should be seen as the patch of dry grass; the unwholesome perception, as the firebrand; these beings, as the creatures living in the grass and sticks. |
yathā sukkhatiṇadāye ṭhapitaṃ tiṇukkaṃ khippaṃ vāyamitvā anibbāpentassa te pāṇā anayabyasanaṃ pāpuṇanti. |
Just as a firebrand placed in a patch of dry grass, if not quickly extinguished, brings ruin and disaster to those creatures. |
evameva ye samaṇā vā brāhmaṇā vā uppannaṃ akusalasaññaṃ vikkhambhanatadaṅgasamucchedappahānehi nappajahanti, te dukkhaṃ viharanti. |
In the same way, those ascetics or brahmins who do not abandon an arisen unwholesome perception by suppression, by substitution, or by eradication, they dwell in suffering. |
♦ visamagatanti rāgavisamādīni anugataṃ akusalasaññaṃ. |
♦ "gone to the uneven": the unwholesome perception that has gone to the unevenness of lust, etc. |
na khippameva pajahatīti vikkhambhanādivasena sīghaṃ nappajahati. |
"he does not quickly abandon": he does not quickly abandon by way of suppression, etc. |
na vinodetīti na nīharati. |
"he does not dispel": he does not remove. |
na byantīkarotīti bhaṅgamattampi anavasesento na vigatantaṃ karoti. |
"he does not make it end": he does not make it come to an end, not leaving even a remnant of its breaking. |
na anabhāvaṃ gametīti na anuabhāvaṃ gameti. |
"he does not bring it to non-existence": he does not bring it to non-existence. |
evaṃ sabbapadesu na — kāro āharitabbo. |
Thus, in all phrases, the 'na' (not) should be brought. |
pāṭikaṅkhāti pāṭikaṅkhitabbā icchitabbā. |
"is to be expected": is to be expected, is to be desired. |
♦ nekkhammadhātuṃ, bhikkhaveti ettha nekkhammavitakkopi nekkhammadhātu sabbepi kusalā dhammā. |
♦ "the renunciation-element, O monks": here, renunciation-thought is the renunciation-element, and so are all wholesome dhammas. |
yathāha — |
As it is said: |
♦ “tattha katamā nekkhammadhātu? |
♦ "Therein, what is the renunciation-element? |
nekkhammapaṭisaṃyutto takko vitakko ... pe ... sammāsaṅkappo, ayaṃ vuccati nekkhammadhātū”ti . |
The thought, the reflection... and so on... the right conception connected with renunciation, this is called the renunciation-element." |
♦ idhāpi duvidhā kathā. |
♦ Here too, the discourse is of two kinds. |
nekkhammadhātuggahaṇena hi itarāpi dve dhātuyo gahaṇaṃ gacchanti kusaladhammapariyāpannattā, ayaṃ sabbasaṅgāhikā. |
For by the taking of the renunciation-element, the other two elements are also taken, as they are included in wholesome dhammas. This is the all-inclusive. |
tā pana dhātuyo visuṃ dīpetabbāti tā ṭhapetvā sesā sabbakusalā nekkhammadhātūti ayaṃ asambhinnā. |
But since those elements are to be shown separately, setting them aside, all the remaining wholesome dhammas are the renunciation-element. This is the un-mixed. |
imaṃ nekkhammadhātuṃ sahajātādipaccayavasena paṭicca nekkhammasaññā nāma uppajjati. |
In dependence on this renunciation-element, by way of co-nascent condition, etc., renunciation-perception arises. |
saññādīni paṭicca vitakkādayo yathānurūpaṃ. |
In dependence on perception, etc., thought, etc., are in accordance. |
♦ abyāpādadhātuṃ, bhikkhaveti ettha abyāpādavitakkopi abyāpādadhātu abyāpādopi. |
♦ "the non-ill-will-element, O monks": here, non-ill-will-thought is the non-ill-will-element, and so is non-ill-will. |
yathāha — |
As it is said: |
♦ “tattha katamā abyāpādadhātu ? |
♦ "Therein, what is the non-ill-will-element? |
abyāpādapaṭisaṃyutto takko ... pe ... ayaṃ vuccati abyāpādadhātu. |
The thought... and so on... connected with non-ill-will, this is called the non-ill-will-element. |
yā sattesu metti mettāyanā mettāyitattaṃ mettācetovimutti, ayaṃ vuccati abyāpādadhātū”ti . |
That which is loving-kindness towards beings, the state of having loving-kindness, the nature of having loving-kindness, the liberation of the mind by loving-kindness, this is called the non-ill-will-element." |
♦ imaṃ abyāpādadhātuṃ paṭicca vuttanayeneva abyāpādasaññā nāma uppajjati. |
♦ In dependence on this non-ill-will-element, in the way that has been stated, non-ill-will-perception arises. |
♦ avihiṃsādhātuṃ, bhikkhaveti etthāpi avihiṃsāvitakkopi avihiṃsādhātu karuṇāpi. |
♦ "the non-violence-element, O monks": here too, non-violence-thought is the non-violence-element, and so is compassion. |
yathāha — |
As it is said: |
♦ “tattha katamā avihiṃsādhātu? |
♦ "Therein, what is the non-violence-element? |
avihiṃsāpaṭisaṃyutto takko ... pe ... ayaṃ vuccati avihiṃsādhātu. |
The thought... and so on... connected with non-violence, this is called the non-violence-element. |
yā sattesu karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti, ayaṃ vuccati avihiṃsādhātū”ti . |
That which is compassion towards beings, the state of having compassion, the nature of having compassion, the liberation of the mind by compassion, this is called the non-violence-element." |
♦ imaṃ avihiṃsādhātuṃ paṭicca vuttanayeneva avihiṃsāsaññā nāma uppajjati. |
♦ In dependence on this non-violence-element, in the way that has been stated, non-violence-perception arises. |
sesaṃ sabbattha vuttānusāreneva veditabbaṃ. |
The rest should be understood everywhere in accordance with what has been stated. |
dutiyaṃ. |
The second. |
♦ 3. giñjakāvasathasuttavaṇṇanā SN 14.13 |
♦ 3. Commentary on the Giñjakāvasatha Sutta |
♦ 97. tatiye dhātuṃ, bhikkhaveti ito paṭṭhāya ajjhāsayaṃ dhātūti dīpeti. |
♦ 97. In the third, "the element, O monks": from here on, he shows that the inclination is the element. |
uppajjati saññāti ajjhāsayaṃ paṭicca saññā uppajjati, diṭṭhi uppajjati, vitakko uppajjatīti. |
"perception arises": in dependence on the inclination, perception arises, a view arises, a thought arises. |
idhāpi “kaccāno pañhaṃ pucchissatī”ti tassa okāsadānatthaṃ ettāvatāva desanaṃ niṭṭhāpesi. |
Here too, thinking, "Kaccāna will ask a question," he concluded the discourse at this point to give him an opportunity. |
asammāsambuddhesūti chasu satthāresu. |
"in the non-fully-enlightened ones": in the six teachers. |
sammāsambuddhāti mayamasma sammāsambuddhāti. |
"fully-enlightened": we are fully-enlightened. |
kiṃ paṭicca paññāyatīti kismiṃ sati hotīti? |
"in dependence on what is it discerned?": when what is present does it occur? |
satthārānaṃ uppannaṃ diṭṭhiṃ pucchati. |
He asks about the view that has arisen in the teachers. |
asammāsambuddhesu tesu sammāsambuddhā eteti evaṃ uppannaṃ titthiyasāvakānampi diṭṭhiṃ pucchatiyeva. |
He also asks about the view of the disciples of the heretics that has arisen, "These are fully-enlightened in the non-fully-enlightened ones." |
♦ idāni yasmā tesaṃ avijjādhātuṃ paṭicca sā diṭṭhi hoti, avijjādhātu ca nāma mahatī dhātu, tasmā mahatiṃ dhātuṃ paṭicca tassā uppattiṃ dīpento mahatī kho esātiādimāha. |
♦ Now, since that view of theirs occurs in dependence on the ignorance-element, and the ignorance-element is a great element, therefore, showing the arising of that in dependence on a great element, he said, "This is a great," and so on. |
hīnaṃ, kaccāna, dhātuṃ paṭiccāti hīnaṃ ajjhāsayaṃ paṭicca. |
"in dependence on an inferior element, Kaccāna": in dependence on an inferior inclination. |
paṇidhīti cittaṭṭhapanaṃ. |
"aspiration": the placing of the mind. |
sā panesā itthibhāvaṃ vā makkaṭāditiracchānabhāvaṃ vā patthentassa uppajjati. |
And that arises for one who wishes for the state of a woman or the state of an animal like a monkey. |
hīno puggaloti yassete hīnā dhammā uppajjanti, sabbo so puggalopi hīno nāma. |
"an inferior person": he for whom these inferior dhammas arise, all that person is also called inferior. |
hīnā vācāti yā tassa vācā, sāpi hīnā. |
"inferior speech": that speech of his is also inferior. |
hīnaṃ ācikkhatīti so ācikkhantopi hīnameva ācikkhati, desentopi hīnameva desetīti sabbapadāni yojetabbāni. |
"he explains what is inferior": he, when explaining, explains what is inferior; when teaching, he teaches what is inferior. All phrases should be connected thus. |
upapattīti dve upapattiyo paṭilābho ca nibbatti ca. |
"rebirth": there are two rebirths, acquisition and arising. |
nibbatti hīnakulādivasena veditabbā, paṭilābho cittuppādakkhaṇe hīnattikavasena. |
Arising should be understood by way of an inferior family, etc.; acquisition, by way of the inferior triad at the moment of the arising of a thought. |
kathaṃ? tassa hi pañcasu nīcakulesu uppajjanato hīnā nibbatti, vessasuddakulesu uppajjanato majjhimā, khattiyabrāhmaṇakulesu uppajjanato paṇītā. |
How? For him, arising in the five low families is inferior arising; arising in the vessa and sudda families is middling; arising in the khattiya and brahmin families is superior. |
dvādasākusalacittuppādānaṃ pana paṭilābhato hīno paṭilābho, tebhūmakadhammānaṃ paṭilābhato majjhimo, navalokuttaradhammānaṃ paṭilābhato paṇīto. |
But from the acquisition of the twelve unwholesome consciousnesses, it is inferior acquisition; from the acquisition of the dhammas of the three realms, it is middling; from the acquisition of the nine supramundane dhammas, it is superior. |
imasmiṃ pana ṭhāne nibbattiyeva adhippetāti. |
But in this place, only arising is intended. |
tatiyaṃ. |
The third. |
♦ 4. hīnādhimuttikasuttavaṇṇanā SN 14.14 |
♦ 4. Commentary on the Hīnādhimuttika Sutta |
♦ 98. catutthe saṃsandantīti ekato honti. |
♦ 98. In the fourth, "they come together": they become one. |
samentīti samāgacchanti, nirantarā honti. |
"they meet": they come together, they become continuous. |
hīnādhimuttikāti hīnajjhāsayā. |
"of inferior disposition": of inferior inclination. |
kalyāṇādhimuttikāti kalyāṇajjhāsayā. |
"of good disposition": of good inclination. |
catutthaṃ. |
The fourth. |
♦ 5. caṅkamasuttavaṇṇanā SN 14.15 |
♦ 5. Commentary on the Caṅkama Sutta |
♦ 99. pañcame passatha noti passatha nu. |
♦ 99. In the fifth, "Do you see?": Do you see? |
sabbe kho eteti sāriputtatthero bhagavatā “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto”ti mahāpaññesu etadagge ṭhapito. |
all of these": the elder Sāriputta was placed at the top among those of great wisdom by the Blessed One, "This is the foremost, O monks, of my monk-disciples who are of great wisdom, that is, Sāriputta. |
iti naṃ “khandhantaraṃ dhātvantaraṃ āyatanantaraṃ satipaṭṭhānabodhipakkhiyadhammantaraṃ tilakkhaṇāhataṃ gambhīraṃ pañhaṃ pucchissāmā”ti mahāpaññāva parivārenti. |
Thus, thinking, "We will ask him profound questions concerning another aggregate, another element, another sense base, another foundation of mindfulness, another factor of enlightenment, and accompanied by the three characteristics," only those of great wisdom surround him. |
sopi tesaṃ pathaviṃ pattharento viya sinerupādato vālikaṃ uddharanto viya cakkavāḷapabbataṃ bhindanto viya sineruṃ ukkhipanto viya ākāsaṃ vitthārento viya candimasūriye uṭṭhāpento viya ca pucchitapucchitaṃ katheti. |
He too, for them, like spreading out the earth, like taking sand from the foot of Sineru, like breaking the Cakkavāḷa mountain, like lifting Sineru, like extending space, like raising the sun and moon, answers whatever is asked. |
tena vuttaṃ “sabbe kho ete, bhikkhave, bhikkhū mahāpaññā”ti. |
Therefore it is said, "all of these monks, O monks, are of great wisdom." |
♦ mahāmoggallānopi bhagavatā “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ mahāmoggallāno”ti iddhimantesu etadagge ṭhapito. |
♦ Mahāmoggallāna too was placed at the top among those with psychic powers by the Blessed One, "This is the foremost, O monks, of my monk-disciples who are possessors of psychic powers, that is, Mahāmoggallāna." |
iti naṃ “parikammaṃ ānisaṃsaṃ adhiṭṭhānaṃ vikubbanaṃ pucchissāmā”ti iddhimantova parivārenti. |
Thus, thinking, "We will ask about the preliminary practice, the benefit, the resolve, and the transformation of psychic power," only the possessors of psychic powers surround him. |
sopi tesaṃ vuttanayeneva pucchitapucchitaṃ katheti. |
He too, for them, answers whatever is asked in the way that has been stated. |
tena vuttaṃ “sabbe kho ete, bhikkhave, bhikkhū mahiddhikā”ti. |
Therefore it is said, "all of these monks, O monks, are of great psychic power." |
♦ mahākassapopi bhagavatā “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ mahākassapo”ti dhutavādesu etadagge ṭhapito. |
♦ Mahākassapa too was placed at the top among the upholders of ascetic practices by the Blessed One, "This is the foremost, O monks, of my monk-disciples who are speakers on asceticism, that is, Mahākassapa." |
iti naṃ “dhutaṅgaparihāraṃ ānisaṃsaṃ samodhānaṃ adhiṭṭhānaṃ bhedaṃ pucchissāmā”ti dhutavādāva parivārenti. |
Thus, thinking, "We will ask about the observance, the benefit, the combination, the resolve, and the breaking of the ascetic practices," only the speakers on asceticism surround him. |
sopi tesaṃ tatheva pucchitapucchitaṃ byākaroti. |
He too, for them, explains whatever is asked just so. |
tena vuttaṃ “sabbe kho ete, bhikkhave, bhikkhū dhutavādā”ti. |
Therefore it is said, "all of these monks, O monks, are speakers on asceticism." |
♦ anuruddhattheropi bhagavatā “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dibbacakkhukānaṃ yadidaṃ anuruddho”ti dibbacakkhukesu etadagge ṭhapito. |
♦ The elder Anuruddha too was placed at the top among those with the divine eye by the Blessed One, "This is the foremost, O monks, of my monk-disciples who possess the divine eye, that is, Anuruddha." |
iti naṃ “dibbacakkhussa parikammaṃ ānisaṃsaṃ upakkilesaṃ pucchissāmā”ti dibbacakkhukāva parivārenti. |
Thus, thinking, "We will ask about the preliminary practice, the benefit, and the imperfection of the divine eye," only those with the divine eye surround him. |
sopi tesaṃ tatheva pucchitapucchitaṃ katheti. |
He too, for them, answers whatever is asked just so. |
tena vuttaṃ “sabbe kho ete, bhikkhave, bhikkhū dibbacakkhukā”ti. |
Therefore it is said, "all of these monks, O monks, possess the divine eye." |
♦ puṇṇattheropi bhagavatā “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhammakathikānaṃ yadidaṃ puṇṇo mantāṇiputto”ti dhammakathikesu etadagge ṭhapito. |
♦ The elder Puṇṇa too was placed at the top among the Dhamma-talkers by the Blessed One, "This is the foremost, O monks, of my monk-disciples who are Dhamma-talkers, that is, Puṇṇa Mantāṇiputta." |
iti naṃ “dhammakathāya saṅkhepavitthāragambhīruttānavicitrakathādīsu taṃ taṃ ākāraṃ pucchissāmā”ti dhammakathikāva parivārenti. |
Thus, thinking, "We will ask about the various modes in the brief, detailed, profound, plain, and variegated talk of the Dhamma," only the Dhamma-talkers surround him. |
sopi tesaṃ “āvuso, dhammakathikena nāma ādito parisaṃ vaṇṇetuṃ vaṭṭati, majjhe suññataṃ pakāsetuṃ, ante catusaccavasena kūṭaṃ gaṇhitun”ti evaṃ taṃ taṃ dhammakathānayaṃ ācikkhati. |
He too, for them, explains that particular method of Dhamma-talk, "Friends, it is proper for a Dhamma-talker to praise the assembly at the beginning, to make emptiness clear in the middle, and to bring it to a climax by way of the four truths at the end." |
tena vuttaṃ “sabbe kho ete, bhikkhave, bhikkhū dhammakathikā”ti. |
Therefore it is said, "all of these monks, O monks, are Dhamma-talkers." |
♦ upālittheropi bhagavatā “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī”ti vinayadharesu etadagge ṭhapito. |
♦ The elder Upāli too was placed at the top among the upholders of the Vinaya by the Blessed One, "This is the foremost, O monks, of my monk-disciples who are upholders of the Vinaya, that is, Upāli." |
iti naṃ “garukalahukaṃ satekicchātekicchaṃ āpattānāpattiṃ pucchissāmā”ti vinayadharāva parivārenti. |
Thus, thinking, "We will ask about what is serious and what is light, what is curable and what is incurable, what is an offense and what is not an offense," only the upholders of the Vinaya surround him. |
sopi tesaṃ pucchitapucchitaṃ tatheva katheti. |
He too, for them, answers whatever is asked just so. |
tena vuttaṃ “sabbe kho ete, bhikkhave, bhikkhū vinayadharā”ti. |
Therefore it is said, "all of these monks, O monks, are upholders of the Vinaya." |
♦ ānandattheropi bhagavatā “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando”ti bahussutesu etadagge ṭhapito. |
♦ The elder Ānanda too was placed at the top among the learned by the Blessed One, "This is the foremost, O monks, of my monk-disciples who are learned, that is, Ānanda." |
iti naṃ “dasavidhaṃ byañjanabuddhiṃ aṭṭhuppattiṃ anusandhiṃ pubbāparaṃ pucchissāmā”ti bahussutāva parivārenti. |
Thus, thinking, "We will ask about the tenfold understanding of the text, the occasion, the connection, and the sequence," only the learned surround him. |
sopi tesaṃ “idaṃ evaṃ vattabbaṃ, idaṃ evaṃ gahetabban”ti sabbaṃ katheti. |
He too, for them, explains everything, "This should be said thus, this should be taken thus." |
tena vuttaṃ “sabbe kho ete, bhikkhave, bhikkhū bahussutā”ti. |
Therefore it is said, "all of these monks, O monks, are learned." |
♦ devadatto pana pāpiccho icchāpakato, tena naṃ “kulasaṅgaṇhanaparihāraṃ nānappakārakaṃ kohaññataṃ pucchissāmā”ti pāpicchāva parivārenti. |
♦ But Devadatta is of evil wishes, overcome by desire; therefore, thinking, "We will ask about the observance of associating with families and various kinds of deceit," only those of evil wishes surround him. |
sopi tesaṃ taṃ taṃ niyāmaṃ ācikkhati. |
He too, for them, explains that particular rule. |
tena vuttaṃ “sabbe kho ete, bhikkhave, bhikkhū pāpicchā”ti. |
Therefore it is said, "all of these monks, O monks, are of evil wishes." |
♦ kasmā panete avidūre caṅkamiṃsūti. |
♦ But why did they walk not far away? |
“devadatto satthari paduṭṭhacitto anatthampi kātuṃ upakkameyyā”ti ārakkhaggahaṇatthaṃ. |
For the purpose of taking protection, thinking, "Devadatta has a malicious mind towards the Teacher and might even attempt to do harm." |
atha devadatto kasmā caṅkamīti? |
Then why did Devadatta walk there? |
“akārako ayaṃ, yadi kārako bhaveyya, na idha āgaccheyyā”ti attano katadosapaṭicchādanatthaṃ. |
For the purpose of concealing the fault he had committed, thinking, "This one is not an agent; if he were an agent, he would not come here." |
kiṃ pana devadatto bhagavato anatthaṃ kātuṃ samattho, bhagavato vā ārakkhakiccaṃ atthīti? |
But is Devadatta capable of doing harm to the Blessed One, or is there a need for protection for the Blessed One? |
natthi. tena vuttaṃ “aṭṭhānametaṃ, ānanda, anavakāso, yaṃ tathāgato parūpakkamena parinibbāyeyyā”ti . |
There is not. Therefore it is said, "This is impossible, Ānanda, it cannot be, that a Tathāgata should pass into Parinibbāna by the attack of another." |
bhikkhū pana satthari gāravena āgatā. |
But the monks came out of respect for the Teacher. |
teneva bhagavā evaṃ vatvā “vissajjehi, ānanda, bhikkhusaṅghan”ti vissajjāpesi. |
For that very reason, the Blessed One, having said so, had the community of monks dismissed, saying, "Dismiss, Ānanda, the community of monks." |
pañcamaṃ. |
The fifth. |
♦ 6. sagāthāsuttavaṇṇanā SN 14.16 |
♦ 6. Commentary on the Sagāthā Sutta |
♦ 100. chaṭṭhe gūtho gūthena saṃsandati sametīti samuddantare janapadantare cakkavāḷantare ṭhitopi vaṇṇenapi gandhenapi rasenapi nānattaṃ anupagacchanto saṃsandati sameti, ekasadisova hoti nirantaro. |
♦ 100. In the sixth, "excrement comes together with excrement, meets": even if it is on the other side of the ocean, in another country, in another world-system, without undergoing any difference in color, smell, or taste, it comes together, meets, it becomes just like it, continuous. |
sesesupi eseva nayo. |
In the others too, this is the same method. |
ayaṃ pana aniṭṭhaupamā hīnajjhāsayānaṃ hīnājjhāsayassa sarikkhabhāvadassanatthaṃ āhaṭā, khīrādivisiṭṭhopamā kalyāṇajjhāsayānaṃ ajjhāsayassa sarikkhabhāvadassanatthaṃ. |
But this unpleasant simile is brought to show the similarity of the inclination of those of inferior inclination; the excellent simile of milk, etc., is to show the similarity of the inclination of those of good inclination. |
♦ saṃsaggāti dassanasavanasaṃsaggādivatthukena taṇhāsnehena. |
♦ "from association": by the affection of craving, which has its basis in the association of seeing, hearing, etc. |
vanatho jātoti kilesavanaṃ jātaṃ . |
"a thicket has grown": a thicket of defilements has grown. |
asaṃsaggena chijjatīti ekato ṭhānanisajjādīni akarontassa asaṃsaggena adassanena chijjati. |
"by non-association it is cut": for one who does not stay together, sit together, etc., it is cut by non-association, by not seeing. |
sādhujīvīti parisuddhajīvitaṃ jīvamāno. |
"living well": living a pure life. |
sahāvaseti sahavāsaṃ vaseyya. |
"one should live with": one should live together. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. assaddhasaṃsandanasuttavaṇṇanā SN 14.17 |
♦ 7. Commentary on the Assaddhasaṃsandana Sutta |
♦ 101. sattame assaddhā assaddhehītiādīsu buddhe vā dhamme vā saṅghe vā saddhāvirahitā nirojā nirasā puggalā samuddassa orimatīre ṭhitā pārimatīrepi ṭhitehi assaddhehi saddhiṃ tāya assaddhatāya ekasadisā nirantarā honti. |
♦ 101. In the seventh, "the faithless with the faithless," and so on: those who are without faith in the Buddha or the Dhamma or the Sangha, sapless, tasteless people, even if they are standing on this shore of the ocean, are just like, are continuous with, the faithless who are on the other shore, by that very faithlessness. |
tathā ahirikā bhinnamariyādā alajjipuggalā ahirikehi, anottappino pāpakiriyāya abhāyamānā anottappīhi, appassutā sutavirahitā appassutehi, kusītā ālasiyapuggalā kusītehi, muṭṭhassatino bhattanikkhittakākamaṃsanikkhittasiṅgālasadisā muṭṭhassatīhi, duppaññā khandhādiparicchedikāya paññāya abhāvena nippaññā tādiseheva duppaññehi, saddhāsampannā cetiyavandanādikiccapasutā saddhehi, hirimanā lajjipuggalā hirimanehi, ottappino pāpabhīrukā ottappīhi, bahussutā sutadharā āgamadharā tantipālakā vaṃsānurakkhakā bahussutehi, āraddhavīriyā paripuṇṇaparakkamā āraddhavīriyehi, upaṭṭhitassatī sabbakiccapariggāhikāya satiyā samannāgatā upaṭṭhitassatīhi, paññavanto mahāpaññehi vajirūpamañāṇehi paññavantehi saddhiṃ dūre ṭhitāpi tāya paññāsampattiyā saṃsandanti samenti. |
Likewise, the shameless, who have broken the boundaries, the shameless people, with the shameless; the reckless, who do not fear to do evil, with the reckless; the unlearned, who are without learning, with the unlearned; the lazy, the indolent people, with the lazy; the muddle-headed, who are like crows that have dropped their food or jackals that have dropped the flesh they have seized, with the muddle-headed; the unwise, who are without the wisdom that analyzes the aggregates, etc., the witless, with such-like unwise ones. Those endowed with faith, who are devoted to the duty of paying homage to cetiyas, etc., with the faithful; the conscientious, the modest people, with the conscientious; the scrupulous, who are afraid of evil, with the scrupulous; the learned, who have retained what they have heard, who have the tradition, who are guardians of the scriptures, who preserve the lineage, with the learned; those of aroused energy, of complete resolve, with those of aroused energy; those of established mindfulness, who are endowed with the mindfulness that comprehends all duties, with those of established mindfulness; the wise, with the wise who have knowledge like a diamond, even if they are far away, come together, meet, by that very perfection of wisdom. |
sattamaṃ. |
The seventh. |
♦ 8-12. assaddhamūlakasuttādivaṇṇanā |
♦ 8-12. Commentary on the Assaddhamūlaka Sutta and others |
♦ 102-106. aṭṭhamādīni teyeva assaddhādidhamme tikavasena katvā desitāni. |
♦ 102-106. The eighth and following are taught, having made those same dhammas of faithlessness, etc., into triads. |
tattha aṭṭhame assaddhādimūlakā kaṇhapakkhasukkapakkhavasena pañca tikā vuttā, navame ahirikamūlakā cattāro. |
Therein, in the eighth, five triads are mentioned in terms of the dark side and the bright side, rooted in faithlessness, etc.; in the ninth, four, rooted in shamelessness; |
dasame anottappamūlakā tayo, ekādasame appassutamūlakā dve, dvādasame kusītamūlako eko tiko vuttoti sabbepi pañcasu suttantesu pannarasa tikā honti. |
in the tenth, three, rooted in recklessness; in the eleventh, two, rooted in being unlearned; in the twelfth, one triad is mentioned, rooted in laziness. Thus, in all five suttas, there are fifteen triads. |
pannarasa cete suttantātipi vadanti. |
And they also say there are fifteen suttas. |
ayaṃ tikapeyyālo nāma. |
This is called the repetition series of triads. |
aṭṭhamādīni. |
The eighth and following. |
♦ dutiyo vaggo. |
♦ The second chapter. |
♦ 3. kammapathavaggo |
♦ 3. Kammapatha Chapter |
♦ 1-2. asamāhitasuttādivaṇṇanā |
♦ 1-2. Commentary on the Asamāhita Sutta and others |
♦ 107-108. ito paresu paṭhamaṃ assaddhādipañcakavasena vuttaṃ, tathā dutiyaṃ. |
♦ 107-108. In the following, the first is stated by way of the pentad of faithlessness, etc.; likewise the second. |
paṭhame pana asamāhitapadaṃ catutthaṃ, dutiye dussīlapadaṃ. |
But in the first, the fourth term is "unconcentrated"; in the second, the term is "immoral." |
evaṃ vuccamāne bujjhanakapuggalānaṃ ajjhāsayena hi etāni vuttāni. |
For these are spoken according to the inclination of the persons who understand when spoken of thus. |
ettha asamāhitāti upacārappanāsamādhirahitā. |
Here, "unconcentrated" means devoid of access and absorption concentration. |
dussīlāti nissīlā. |
"immoral" means without virtue. |
paṭhamadutiyāni. |
The first and second. |
♦ 3-5. pañcasikkhāpadasuttādivaṇṇanā |
♦ 3-5. Commentary on the Pañcasikkhāpada Sutta and others |
♦ 109-111. tatiyaṃ pañcakammapathavasena bujjhanakānaṃ ajjhāsayavasena vuttaṃ, catutthaṃ sattakammapathavasena, pañcamaṃ dasakammapathavasena. |
♦ 109-111. The third is spoken according to the inclination of those who understand by way of the five courses of action; the fourth, by way of the seven courses of action; the fifth, by way of the ten courses of action. |
tattha tatiye surāmerayamajjappamādaṭṭhāyinoti surāmerayasaṅkhātaṃ majjaṃ yāya pamādacetanāya pivanti, sā “surāmerayamajjappamādo”ti vuccati, tasmiṃ tiṭṭhantīti surāmerayamajjappamādaṭṭhāyino. |
Therein, in the third, "those who abide in heedlessness due to intoxicating liquor and spirits": the intoxicating liquor designated as 'surā' and 'meraya' which, with the volition of heedlessness, they drink, that is called "heedlessness due to intoxicating liquor and spirits"; those who abide in that are "those who abide in heedlessness due to intoxicating liquor and spirits." |
ayaṃ tāvettha asādhāraṇapadassa attho. |
This, so far, is the meaning of the non-standard term. |
♦ pañcame pāṇaṃ atipātentīti pāṇātipātino, pāṇaghātikāti attho. |
♦ In the fifth, "they destroy life": killers of life; the meaning is, slayers of living beings. |
adinnaṃ ādiyantīti adinnādāyino, parassahārinoti attho. |
"they take what is not given": takers of what is not given; the meaning is, takers of another's property. |
vatthukāmesu kilesakāmena micchā carantīti kāmesumicchācārino. |
"they engage wrongly in sensual pleasures with regard to objects of sensuality through sensual craving": those who engage in sexual misconduct. |
musā vadantīti musāvādino, paresaṃ atthabhañjakaṃ tucchaṃ alikaṃ vācaṃ bhāsitāroti attho. |
"they speak falsely": speakers of falsehood; the meaning is, those who speak empty, false speech that destroys the good of others. |
pisuṇā vācā etesanti pisuṇavācā. |
"slanderous speech is theirs": those of slanderous speech. |
mammacchedikā pharusā vācā etesanti pharusavācā. |
"harsh speech that cuts to the quick is theirs": those of harsh speech. |
samphaṃ niratthakaṃ vacanaṃ palapantīti samphappalāpino. |
"they babble empty, useless talk": those who babble frivolously. |
abhijjhāyantīti abhijjhāluno, parabhaṇḍe lubbhanasīlāti attho. |
"they are covetous": those who are covetous; the meaning is, those who have the habit of lusting after another's property. |
byāpannaṃ pūtibhūtaṃ cittametesanti byāpannacittā. |
"their mind is corrupt, putrid": those of a malevolent mind. |
micchā pāpikā viññugarahitā etesaṃ diṭṭhīti micchādiṭṭhikā, kammapathapariyāpannāya “natthi dinnan”tiādivatthukāya micchattapariyāpannāya aniyyānikadiṭṭhiyā samannāgatāti attho. |
"their view is wrong, evil, censured by the wise": those of wrong view; the meaning is, they are endowed with the un-leading-out view, included in the category of wrongness, which has as its object "there is nothing given," etc., which is included in the course of action. |
sammā sobhanā viññupasatthā etesaṃ diṭṭhīti sammādiṭṭhikā, kammapathapariyāpannāya “atthi dinnan”tiādikāya kammassakatadiṭṭhiyā sammattapariyāpannāya maggadiṭṭhiyā ca samannāgatāti attho. |
"their view is right, good, praised by the wise": those of right view; the meaning is, they are endowed with the view of kamma-ownership, "there is something given," etc., which is included in the course of action, which is included in the category of rightness, and with the view of the path. |
idaṃ tāvettha anuttānānaṃ padānaṃ padavaṇṇanāmattaṃ. |
This, so far, is just a word-commentary on the non-obvious terms. |
♦ yo pana tesaṃ pāṇātipāto adinnādānaṃ kāmesumicchācāro musāvādo pisuṇavācā pharusavācā samphappalāpo abhijjhā byāpādo micchādiṭṭhīti kaṇhapakkhe dasavidho attho hoti. |
♦ But of them, the killing of life, the taking of what is not given, sexual misconduct, false speech, slanderous speech, harsh speech, frivolous chatter, covetousness, malevolence, and wrong view, this is the ten-fold meaning on the dark side. |
tattha pāṇassa atipāto pāṇātipāto, pāṇavadho pāṇaghātoti vuttaṃ hoti. |
Therein, the destruction of life is 'pāṇātipāto'; the killing of life, the slaying of life, is what is said. |
pāṇoti cettha vohārato satto, paramatthato jīvitindriyaṃ. |
And 'pāṇa' (life) here is conventionally a being; ultimately, the life-faculty. |
tasmiṃ pana pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā vadhakacetanā pāṇātipāto. |
But the murderous volition that arises from one of the doors of body or speech, which is the initiator of the effort to cut off the life-faculty, of one who has the perception of a living being in that living being, is 'pāṇātipāto'. |
so guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe appasāvajjo, mahāsarīre mahāsāvajjo. |
It, in living beings without virtue, like animals, etc., in small beings, is of little fault; in a large body, of great fault. |
kasmā? payogamahantatāya, payogasamattepi vatthumahantatāya. |
Why? Because of the greatness of the effort. Even if the effort is equal, because of the greatness of the object. |
guṇavantesu manussādīsu appaguṇe appasāvajjo, mahāguṇe mahāsāvajjo. |
In virtuous beings, like humans, etc., in one of little virtue, it is of little fault; in one of great virtue, of great fault. |
sarīraguṇānaṃ pana samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjoti veditabbo. |
But if the physical and virtuous qualities are equal, it should be understood that with mildness of defilements and effort, it is of little fault; with intensity, of great fault. |
♦ tassa pañca sambhārā honti — pāṇo, pāṇasaññitā, vadhakacittaṃ, upakkamo, tena maraṇanti. |
♦ It has five constituent factors: a living being, the perception of a living being, the intention to kill, the effort, and the death by it. |
cha payogā sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti. |
Six applications: by one's own hand, by command, by missile, by a permanent contrivance, by magic, and by psychic power. |
imasmiṃ panatthe vitthāriyamāne atippapañco hoti, tasmā taṃ na vitthārayāma, aññañca evarūpaṃ. |
But if this matter is detailed, it becomes too elaborate; therefore, we do not detail it, nor other such things. |
atthikehi pana samantapāsādikaṃ vinayaṭṭhakathaṃ oloketvā gahetabbo. |
But those who are interested should consult the Samantapāsādikā Vinaya Commentary. |
♦ adinnassa ādānaṃ adinnādānaṃ, parassaharaṇaṃ theyyaṃ corikāti vuttaṃ hoti. |
♦ The taking of what is not given is 'adinnādāna'; the taking of another's property, theft, robbery, is what is said. |
tattha adinnanti parapariggahitaṃ, yattha paro yathākāmakāritaṃ āpajjanto adaṇḍāraho anupavajjo hoti. |
Therein, "what is not given" is what is owned by another, in which the other, being able to do as he pleases, is free from punishment and blame. |
tasmiṃ pana parapariggahite parapariggahitasaññino tadādāyakaupakkamasamuṭṭhāpikā theyyacetanā adinnādānaṃ. |
But the thieving volition that arises as the initiator of the effort to take it, of one who has the perception that it is owned by another, in that which is owned by another, is 'adinnādāna'. |
taṃ hīne parasantake appasāvajjaṃ, paṇīte mahāsāvajjaṃ. |
It, in the inferior property of another, is of little fault; in the superior, of great fault. |
kasmā? vatthupaṇītatāya. |
Why? Because of the superiority of the object. |
vatthusamatte sati guṇādhikānaṃ santake vatthusmiṃ mahāsāvajjaṃ, taṃ taṃ guṇādhikaṃ upādāya tato tato hīnaguṇassa santake vatthusmiṃ appasāvajjaṃ. |
When the object is equal, in the property belonging to those of superior virtue, it is of great fault; with reference to that particular superior virtue, in the property belonging to one of a lesser virtue, it is of little fault. |
♦ tassa pañca sambhārā honti — parapariggahitaṃ, parapariggahitasaññitā, theyyacittaṃ, upakkamo, tena haraṇanti. |
♦ It has five constituent factors: what is owned by another, the perception that it is owned by another, the thieving thought, the effort, and the taking by it. |
cha payogā sāhatthikādayova. |
Six applications: by one's own hand, etc. |
te ca kho yathānurūpaṃ theyyāvahāro, pasayhāvahāro, paṭicchannāvahāro, parikappāvahāro, kusāvahāroti imesaṃ avahārānaṃ vasena pavattāti ayamettha saṅkhepo, vitthāro pana samantapāsādikāyaṃ vutto. |
And they occur by way of these removals: theft by carrying away, theft by force, theft by concealment, theft by fraudulent claim, and theft by deceit. This is the summary here; the detailed explanation is given in the Samantapāsādikā. |
♦ kāmesumicchācāroti ettha pana kāmesūti methunasamācāresu. |
♦ In "sexual misconduct," however, "in sensual pleasures" means in sexual intercourse. |
micchācāroti ekantanindito lāmakācāro. |
"misconduct" is a base, utterly reprehensible conduct. |
lakkhaṇato pana asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesumicchācāro. |
By characteristic, however, the volition of transgressing an improper place, which arises from the body-door with an unwholesome intention, is sexual misconduct. |
tattha agamanīyaṭṭhānaṃ nāma purisānaṃ tāva māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sārakkhā saparidaṇḍāti māturakkhitādayo dasa, dhanakkītā chandavāsinī bhogavāsinī paṭavāsinī odapattakinī obhatacumbaṭā dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā muhuttikāti etā dhanakkītādayo dasāti vīsati itthiyo. |
Therein, an improper place for men is: the ten women protected by the mother, protected by the father, protected by the mother and father, protected by the brother, protected by the sister, protected by relatives, protected by the clan, protected by the Dhamma, guarded, and under penalty; and the ten women bought with money, living by consent, living by wealth, living by a cloth, a water-pot-bearer, a head-coil-remover, a slave-wife, a servant-wife, a captive, and a temporary wife. These are twenty women. |
itthīsu pana dvinnaṃ sārakkhasaparidaṇḍānaṃ, dasannañca dhanakkītādīnanti dvādasannaṃ itthīnaṃ aññe purisā. |
For women, the improper place is men other than the two, the guarded and under penalty, and the ten, the bought with money, etc., of twelve women. |
idaṃ agamanīyaṭṭhānaṃ nāma. |
This is called an improper place. |
so panesa micchācāro sīlādiguṇarahite agamanīyaṭṭhāne appasāvajjo, sīlādiguṇasampanne mahāsāvajjo. |
And this misconduct, in an improper place without virtue, etc., is of little fault; in one endowed with virtue, etc., of great fault. |
tassa cattāro sambhārā — agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanappayogo, maggenamaggapaṭipattiadhivāsananti. |
It has four constituent factors: an improper object, the thought of engaging in it, the effort of engaging, and the acceptance of the fulfillment of the path by the path. |
eko payogo sāhatthiko eva. |
One application: by one's own hand only. |
♦ musāti visaṃvādanapurekkhārassa atthabhañjanako vacīpayogo kāyappayogo vā, visaṃvādanādhippāyena panassa paravisaṃvādanakāyavacīpayogasamuṭṭhāpikā cetanā, musāvādo. |
♦ "falsehood" is a verbal or bodily effort of one who has the intention of deceiving, which breaks the good of another; but the volition that initiates the verbal or bodily effort of deceiving another, with the intention of deceiving, is false speech. |
aparo nayo — musāti abhūtaṃ atacchaṃ vatthu. |
Another method: "falsehood" is an unreal, untrue thing. |
vādoti tassa bhūtato tacchato viññāpanaṃ. |
"speech" is the making it known as real, as true. |
lakkhaṇato pana atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññattisamuṭṭhāpikā cetanā musāvādo. |
By characteristic, however, the volition that initiates the making another know an unreal thing as real, for one who wishes to make it known thus, is false speech. |
so yamatthaṃ bhañjati, tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo. |
It, according to the smallness of the good it breaks, is of little fault; according to its greatness, of great fault. |
api ca gahaṭṭhānaṃ attano santakaṃ adātukāmatāya natthītiādinayappavatto appasāvajjo, sakkhinā hutvā atthabhañjanatthaṃ vutto mahāsāvajjo. |
And for householders, that which proceeds in the manner of "there is none," with the desire not to give what is one's own, is of little fault; that which is spoken for the purpose of breaking another's interest, having become a witness, is of great fault. |
pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena “ajja gāme telaṃ nadī maññe sandatī”ti pūraṇakathānayena pavatto appasāvajjo, adiṭṭhaṃyeva pana “diṭṭhan”tiādinā nayena vadantānaṃ mahāsāvajjo. |
For monks, that which proceeds by way of a boastful talk, "Today in the village, the oil, I think, is flowing like a river," with the intention of jest, having obtained even a little oil or ghee, is of little fault; but for those who speak, "I saw," when they have not seen, in the manner of "it was seen," it is of great fault. |
tassa cattāro sambhārā honti — atathaṃ vatthu, visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthavijānananti. |
It has four constituent factors: an unreal thing, the thought of deceiving, the effort for it, and the other's knowing of that meaning. |
eko payogo sāhatthikova. |
One application: by one's own hand only. |
so kāyena vā kāyapaṭibaddhena vā vācāya vā paravisaṃvādakakiriyākaraṇe daṭṭhabbo. |
It should be seen in the doing of an act of deceiving another with the body, or with what is connected with the body, or with speech. |
tāya ce kiriyāya paro tamatthaṃ jānāti, ayaṃ kiriyāsamuṭṭhāpikacetanākkhaṇeyeva musāvādakammunā bajjhati. |
And if by that act the other knows that meaning, he is bound by the kamma of false speech at the very moment of the volition that initiated the act. |
♦ pisuṇavācātiādīsu yāya vācāya, yassa taṃ vācaṃ bhāsati, tassa hadaye attano piyabhāvaṃ, parassa ca suññabhāvaṃ karoti, sā pisuṇavācā . |
♦ In "slanderous speech," and so on: the speech by which, for him to whom he speaks that speech, he makes himself dear in his heart, and the other empty, that is slanderous speech. |
yāya pana attānampi parampi pharusaṃ karoti, yā vācā sayampi pharusā, neva kaṇṇasukhā na hadayaṅgamā, ayaṃ pharusavācā. |
But that speech by which he makes both himself and the other harsh, or that speech which is itself harsh, neither pleasant to the ear nor going to the heart, this is harsh speech. |
yena pana samphaṃ palapati niratthakaṃ, so samphappalāpo. |
But that by which he babbles empty, useless talk, that is frivolous chatter. |
tesaṃ mūlabhūtā cetanāpi pisuṇavācādināmameva labhati. |
The volition that is the root of them also gets the name of slanderous speech, etc. |
sā eva ca idha adhippetāti. |
And it is that which is intended here. |
♦ tattha saṃkiliṭṭhacittassa paresaṃ vā bhedāya, attano piyakamyatāya vā kāyavacīpayogasamuṭṭhāpikā cetanā pisuṇavācā. |
♦ Therein, the volition that initiates the verbal or bodily effort for the purpose of causing division in others, with a defiled mind, or with the desire to be dear oneself, is slanderous speech. |
sā yassa bhedaṃ karoti, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. |
It, according to the lack of virtue of him whose division it causes, is of little fault; according to his great virtue, of great fault. |
tassā cattāro sambhārā — bhinditabbo paro, iti ime nānā bhavissanti, vinā bhavissantīti bhedapurekkhāratā, iti ahaṃ piyo bhavissāmi vissāsikoti piyakamyatā vā, tajjo vāyāmo, tassa tadatthavijānananti. |
It has four constituent factors: the other who is to be divided, the primary intention of dividing, "these will be separate, they will be apart," or the desire to be dear, "I will be dear, I will be trusted," the effort for it, and his knowing of that meaning. |
♦ parassa mammacchedakakāyavacīpayogasamuṭṭhāpikā ekantapharusacetanā pharusavācā. |
♦ The utterly harsh volition that initiates the verbal or bodily effort that cuts to the quick of another is harsh speech. |
tassā āvibhāvatthamidaṃ vatthu — eko kira dārako mātu vacanaṃ anādiyitvā araññaṃ gacchati. |
For the clarification of this, here is a story: A certain boy, not heeding his mother's word, goes to the forest. |
mātā taṃ nivattetuṃ asakkontī, “caṇḍā taṃ mahiṃsī anubandhatū”ti akkosi. |
The mother, unable to make him turn back, cursed him, "May a fierce buffalo follow you." |
athassa tatheva araññe mahiṃsī uṭṭhāsi. |
Then in the forest, a buffalo rose up against him. |
dārako, “yaṃ mama mātā mukhena kathesi, taṃ mā hotu, yaṃ cittena cintesi, taṃ hotū”ti saccakiriyaṃ akāsi. |
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 there as if bound. |
evaṃ mammacchedakopi payogo cittasaṇhatāya pharusavācā na hoti. |
Thus, even an effort that cuts to the quick, if the mind is gentle, is not harsh speech. |
mātāpitaro hi kadāci puttake evaṃ vadanti — “corā vo khaṇḍākhaṇḍikaṃ karontū”ti, uppalapattampi ca nesaṃ upari patantaṃ na icchanti. |
For parents sometimes say this to their children: "May robbers cut you into pieces," but they do not wish even a lotus petal to fall on them. |
ācariyupajjhāyā ca kadāci nissitake evaṃ vadanti — “kiṃ ime ahirikā anottappino caranti, niddhamatha ne”ti. |
And teachers and preceptors sometimes say this to their dependents: "Why do these shameless, reckless ones wander about? Expel them." |
atha ca nesaṃ āgamādhigamasampattiṃ icchanti. |
And yet they wish for their attainment of learning and attainment. |
yathā ca cittasaṇhatāya pharusavācā na hoti, evaṃ vacanasaṇhatāya apharusavācāpi na hoti. |
And just as with a gentle mind, it is not harsh speech, so with gentle speech, it is not non-harsh speech. |
na hi mārāpetukāmassa “imaṃ sukhaṃ sayāpethā”ti vacanaṃ apharusavācā hoti. |
For the statement, "Make this one lie down comfortably," of one who wishes to have him killed, is not non-harsh speech. |
cittapharusatāya panesā pharusavācāva. |
But because of the harshness of the mind, it is harsh speech. |
sā yaṃ sandhāya pavattitā, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. |
It, according to the lack of virtue of him towards whom it is directed, is of little fault; according to his great virtue, of great fault. |
tassā tayo sambhārā — akkositabbo paro, kupitacittaṃ, akkosanāti. |
It has three constituent factors: the other who is to be reviled, a wrathful mind, and the reviling. |
♦ anatthaviññāpikā kāyavacīpayogasamuṭṭhāpikā akusalacetanā samphappalāpo. |
♦ The unwholesome volition that initiates the verbal or bodily effort that makes known what is not the goal is frivolous chatter. |
so āsevanamandatāya appasāvajjo, āsevanamahantatāya mahāsāvajjo. |
It, according to the mildness of its practice, is of little fault; according to the greatness of its practice, of great fault. |
tassa dve sambhārā — bhāratayuddha-sītāharaṇādi-niratthakakathā-purekkhāratā, tathārūpīkathākathanañcāti. |
It has two constituent factors: the primary intention of useless talk, such as the battle of the Bhāratas, the abduction of Sītā, etc., and the telling of such a story. |
♦ abhijjhāyatīti abhijjhā. |
♦ "covets" is covetousness (abhijjhā). |
parabhaṇḍābhimukhī hutvā tanninnatāya pavattatīti attho. |
The meaning is, it proceeds with its face towards another's property, with an inclination towards it. |
sā “aho vatidaṃ mamassā”ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā adinnādānaṃ viya appasāvajjā mahāsāvajjā ca. |
It, having the characteristic of coveting another's property, "Oh, that this were mine," is of little fault and of great fault, like taking what is not given. |
tassā dve sambhārā parabhaṇḍaṃ attano pariṇāmanañca. |
It has two constituent factors: another's property and the appropriation of it to oneself. |
parabhaṇḍavatthuke hi lobhe uppannepi na tāva kammapathabhedo hoti, yāva na “aho vatidaṃ mamassā”ti attano pariṇāmetīti. |
For even when greed has arisen with another's property as its object, there is not yet a breaking of the course of action, until one appropriates it to oneself, "Oh, that this were mine." |
♦ hitasukhaṃ byāpādayatīti, byāpādo. |
♦ "harms the welfare and happiness" is malevolence (byāpādo). |
so paravināsāya manopadosalakkhaṇo. |
It has the characteristic of mental corruption for the destruction of another. |
pharusavācā viya appasāvajjo mahāsāvajjo ca. |
It is of little fault and of great fault, like harsh speech. |
tassa dve sambhārā parasatto ca, tassa ca vināsacintā. |
It has two constituent factors: another being, and the thought of his destruction. |
parasattavatthuke hi kodhe uppannepi na tāva kammapathabhedo hoti, yāva na “aho vatāyaṃ ucchijjeyya vinasseyyā”ti tassa vināsaṃ cinteti. |
For even when anger has arisen with another being as its object, there is not yet a breaking of the course of action, until one thinks of his destruction, "Oh, may this one be annihilated, may he perish." |
♦ yathābhuccagahaṇābhāvena micchā passatīti micchādiṭṭhi. |
♦ "sees wrongly" because of the absence of grasping as it really is, is wrong view (micchādiṭṭhi). |
sā “natthi dinnan”tiādinā nayena viparītadassanalakkhaṇā samphappalāpo viya appasāvajjā mahāsāvajjā ca. |
It, having the characteristic of seeing wrongly in the manner of "there is nothing given," etc., is of little fault and of great fault, like frivolous chatter. |
api ca aniyatā appasāvajjā, niyatā mahāsāvajjā. |
And the indeterminate is of little fault; the determinate, of great fault. |
tassā dve sambhārā — vatthuno ca gahitākāraviparītatā yathā ca naṃ gaṇhāti, tathābhāvena tassā upaṭṭhānanti. |
It has two constituent factors: the opposition of the object's form to how it is grasped, and its appearance to him in the way that he grasps it. |
♦ imesaṃ pana dasannaṃ akusalakammapathānaṃ dhammato koṭṭhāsato ārammaṇato vedanāto mūlatoti pañcahākārehi vinicchayo veditabbo. |
♦ But the analysis of these ten unwholesome courses of action should be understood in five ways: from the dhamma, from the category, from the object, from the feeling, and from the root. |
tattha dhammatoti etesu hi paṭipāṭiyā satta cetanādhammāva honti, abhijjhādayo tisso cetanāsampayuttā. |
Therein, "from the dhamma": in these, in sequence, seven are volition-dhammas; the three, covetousness, etc., are associated with volition. |
koṭṭhāsatoti paṭipāṭiyā satta, micchādiṭṭhi cāti ime aṭṭha kammapathā eva honti, no mūlāni, abhijjhābyāpādā kammapathā ceva mūlāni ca. |
"from the category": in sequence, seven, and wrong view, these eight are courses of action only, not roots; covetousness and malevolence are both courses of action and roots. |
abhijjhā hi mūlaṃ patvā lobho akusalamūlaṃ hoti, byāpādo doso akusalamūlaṃ. |
For covetousness, having reached the root, becomes greed, an unwholesome root; malevolence becomes hate, an unwholesome root. |
♦ ārammaṇatoti pāṇātipāto jīvitindriyārammaṇato saṅkhārārammaṇo hoti, adinnādānaṃ sattārammaṇaṃ vā saṅkhārārammaṇaṃ vā, micchācāro phoṭṭhabbavasena saṅkhārārammaṇova, sattārammaṇotipi eke. |
♦ "from the object": killing has the life-faculty as its object, so it has a formation as its object; taking what is not given has a being or a formation as its object; sexual misconduct, by way of the tangible, has a formation as its object; some say it also has a being as its object. |
musāvādo sattārammaṇo vā saṅkhārārammaṇo vā, tathā pisuṇavācā. |
False speech has a being or a formation as its object; likewise slanderous speech. |
pharusavācā sattārammaṇāva. |
Harsh speech has a being as its object. |
samphappalāpo diṭṭhasutamutaviññātavasena sattārammaṇo vā saṅkhārārammaṇo vā, tathā abhijjhā. |
Frivolous chatter, by way of what is seen, heard, sensed, and cognized, has a being or a formation as its object; likewise covetousness. |
byāpādo sattārammaṇova. |
Malevolence has a being as its object. |
micchādiṭṭhi tebhūmakadhammavasena saṅkhārārammaṇā. |
Wrong view, by way of the dhammas of the three realms, has a formation as its object. |
♦ vedanātoti pāṇātipāto dukkhavedano hoti. |
♦ "from the feeling": killing is with painful feeling. |
kiñcāpi hi rājāno coraṃ disvā hasamānāpi “gacchatha naṃ ghātethā”ti vadanti, sanniṭṭhāpakacetanā pana nesaṃ dukkhasampayuttāva hoti. |
For even though kings, seeing a thief, say, "Go, kill him," even while laughing, their concluding volition is associated with pain. |
adinnādānaṃ tivedanaṃ, micchācāro sukhamajjhattavasena dvivedano, sanniṭṭhāpakacitte pana majjhattavedano na hoti. |
Taking what is not given is with three feelings; sexual misconduct is with two feelings, by way of pleasure and neutrality; but in the concluding thought, there is no neutral feeling. |
musāvādo tivedano, tathā pisuṇavācā pharusavācā dukkhavedanā, samphappalāpo tivedano, abhijjhā sukhamajjhattavasena dvivedanā, tathā micchādiṭṭhi. |
False speech is with three feelings; likewise slanderous speech. Harsh speech is with painful feeling. Frivolous chatter is with three feelings. Covetousness is with two feelings, by way of pleasure and neutrality; likewise wrong view. |
byāpādo dukkhavedano. |
Malevolence is with painful feeling. |
♦ mūlatoti pāṇātipāto dosamohavasena dvimūlako hoti, adinnādānaṃ dosamohavasena vā lobhamohavasena vā, micchācāro lobhamohavasena. |
♦ "from the root": killing is two-rooted, by way of hate and delusion; taking what is not given is either by way of hate and delusion or by way of greed and delusion; sexual misconduct is by way of greed and delusion. |
musāvādo dosamohavasena vā lobhamohavasena vā, tathā pisuṇavācā samphappalāpo ca. |
False speech is either by way of hate and delusion or by way of greed and delusion; likewise slanderous speech and frivolous chatter. |
pharusavācā dosamohavasena, abhijjhā mohavasena ekamūlā, tathā byāpādo. |
Harsh speech is by way of hate and delusion. Covetousness is one-rooted, by way of delusion; likewise malevolence. |
micchādiṭṭhi lobhamohavasena dvimūlāti. |
Wrong view is two-rooted, by way of greed and delusion. |
♦ pāṇātipātā paṭiviratātiādīsu pāṇātipātādayo vuttatthā eva. |
♦ In "refrain from killing," and so on: killing, etc., have their meaning already stated. |
yāya pana viratiyā ete paṭiviratā nāma honti, sā bhedato tividhā hoti sampattavirati samādānavirati samucchedaviratīti. |
But the abstinence by which they are said to be refrained from is of three kinds by division: abstinence by occasion, abstinence by undertaking, and abstinence by eradication. |
tattha asamādinnasikkhāpadānaṃ attano jātivayabāhusaccādīni paccavekkhitvā “ayuttaṃ amhākaṃ evarūpaṃ kātun”ti sampattaṃ vatthuṃ avītikkamantānaṃ uppajjamānā virati sampattaviratīti veditabbā sīhaḷadīpe cakkanaupāsakassa viya. |
Therein, for those who have not undertaken the training-rules, the abstinence that arises when they, reflecting on their own birth, age, learning, etc., "it is not proper for us to do such a thing," do not transgress when an occasion presents itself, should be known as abstinence by occasion, as for the lay-follower Cakkana in the island of Sīhaḷa. |
tassa kira daharakāleyeva mātu rogo uppajji. |
It is said that in his youth, his mother's illness arose. |
vejjena ca “allasasakamaṃsaṃ laddhuṃ vaṭṭatī”ti vuttaṃ. |
And the physician said, "It would be good to get the fresh flesh of a hare." |
tato cakkanassa bhātā “gaccha tāta khettaṃ āhiṇḍāhī”ti cakkanaṃ pesesi. |
Then Cakkana's brother sent Cakkana, "Go, son, wander in the field." |
so tattha gato. |
He went there. |
tasmiñca samaye eko saso taruṇasassaṃ khādituṃ āgato hoti. |
And at that time, a hare had come to eat the young crops. |
so taṃ disvā vegena dhāvanto valliyā baddho “kiri kirī”ti saddamakāsi . |
He, seeing it, ran with speed, and being caught in a vine, it made the sound "kiri kiri." |
cakkano tena saddena gantvā taṃ gahetvā cintesi “mātu bhesajjaṃ karomī”ti. |
Cakkana, by that sound, went and, having caught it, thought, "I will make a medicine for my mother." |
puna cintesi — “na metaṃ patirūpaṃ, yvāhaṃ mātu jīvitakāraṇā paraṃ jīvitā voropeyyan”ti. |
Again he thought: "It is not proper for me that I should deprive another of life for the sake of my mother's life." |
atha naṃ “gaccha araññe sasehi saddhiṃ tiṇodakaṃ paribhuñjā”ti muñci. |
Then he released it, "Go and enjoy grass and water with the hares in the forest." |
bhātarā ca “kiṃ tāta saso laddho”ti? |
And when asked by his brother, "Son, did you get a hare?", he reported that event. |
pucchito taṃ pavattiṃ ācikkhi. |
Then his brother reviled him. |
tato naṃ bhātā paribhāsi. |
He, having gone to his mother, and having said, "From when I was born, I do not recall intentionally depriving a living being of life," and having made an act of truth, he stood. At that very moment, his mother became well. |
so mātu santikaṃ gantvā, “yatohaṃ jāto, nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā”ti saccaṃ vatvā aṭṭhāsi, tāvadeva cassa mātā arogā ahosi. |
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♦ samādinnasikkhāpadānaṃ pana sikkhāpadasamādāne ca tatuttari ca attano jīvitaṃ pariccajitvā vatthuṃ avītikkamantānaṃ uppajjamānā virati samādānaviratīti veditabbā, uttaravaḍḍhamānapabbatavāsīupāsakassa viya. |
♦ But for those who have undertaken the training-rules, the abstinence that arises when they, at the undertaking of the training-rules and thereafter, do not transgress when an occasion presents itself, having given up their own life, should be known as abstinence by undertaking, as for the lay-follower who lived on the Uttara-vaḍḍhamāna mountain. |
so kira ambariyavihāravāsīpiṅgalabuddharakkhitattherassa santike sikkhāpadāni gahetvā khettaṃ kasati. |
It is said that he, having taken the training-rules from the elder Piṅgalabuddharakkhita, a resident of the Ambariya monastery, was ploughing a field. |
athassa goṇo naṭṭho, so taṃ gavesanto uttaravaḍḍhamānapabbataṃ āruhi, tatra naṃ mahāsappo aggahesi. |
Then his ox was lost. He, searching for it, climbed the Uttara-vaḍḍhamāna mountain. There a great snake seized him. |
so cintesi — “imāya tikhiṇāya vāsiyā sīsaṃ chindāmī”ti. |
He thought, "I will cut off its head with this sharp adze." |
puna cintesi — “na metaṃ patirūpaṃ, yvāhaṃ bhāvanīyassa garuno santike sikkhāpadaṃ gahetvā bhindeyyan”ti. |
Again he thought: "It is not proper for me that I should break a training-rule taken from a venerable teacher." |
evaṃ yāvatatiyaṃ cintetvā — “jīvitaṃ pariccajāmi, na sikkhāpadan”ti aṃse ṭhapitaṃ tikhiṇadaṇḍavāsiṃ araññe chaḍḍesi. |
Thus having thought three times, he thought, "I will give up my life, not the training-rule," and threw the sharp-bladed adze he had placed on his shoulder into the forest. |
tāvadeva mahāvāḷo naṃ muñcitvā agamāsīti. |
At that very moment, the great serpent released him and went away. |
♦ ariyamaggasampayuttā pana virati samucchedaviratīti veditabbā, yassā uppattito pabhuti pāṇaṃ ghātessāmīti ariyapuggalānaṃ cittampi na uppajjatīti. |
♦ But the abstinence associated with the noble path should be known as abstinence by eradication, from the arising of which, the thought "I will kill a living being" does not even arise for the noble individuals. |
♦ yathā ca akusalānaṃ, evaṃ imesampi kusalakammapathānaṃ dhammato koṭṭhāsato ārammaṇato vedanāto mūlatoti pañcahākārehi vinicchayo veditabbo. |
♦ And just as for the unwholesome, so for these wholesome courses of action, the analysis should be understood in five ways: from the dhamma, from the category, from the object, from the feeling, and from the root. |
tattha dhammatoti etesu hi paṭipāṭiyā satta cetanāpi vaṭṭanti viratiyopi, ante tayo cetanāsampayuttāva. |
Therein, "from the dhamma": in these, in sequence, seven are both volitions and abstinences; the three at the end are only associated with volition. |
♦ koṭṭhāsatoti paṭipāṭiyā satta kammapathā eva, na mūlāni, ante tayo kammapathā ceva mūlāni ca. |
♦ "from the category": in sequence, seven are courses of action only, not roots; the three at the end are both courses of action and roots. |
anabhijjhā hi mūlaṃ patvā alobho kusalamūlaṃ hoti, abyāpādo adoso kusalamūlaṃ, sammādiṭṭhi amoho kusalamūlaṃ. |
For non-covetousness, having reached the root, becomes non-greed, a wholesome root; non-malevolence becomes non-hate, a wholesome root; right view becomes non-delusion, a wholesome root. |
♦ ārammaṇatoti pāṇātipātādīnaṃ. |
♦ "from the object": the objects of killing, etc., are the objects of these. |
ārammaṇāneva etesaṃ ārammaṇāni. |
For abstinence is from the very object to be transgressed. |
vītikkamitabbavatthutoyeva hi virati nāma hoti. |
But just as the noble path with Nibbāna as its object abandons the defilements, so these courses of action with the life-faculty, etc., as their object should be understood as abandoning the immoralities of killing, etc. |
yathā pana nibbānārammaṇo ariyamaggo kilese pajahati, evaṃ jīvitindriyādiārammaṇāpete kammapathā pāṇātipātādīni dussīlyāni pajahantīti veditabbā. |
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♦ vedanātoti sabbe sukhavedanā vā honti majjhattavedanā vā. |
♦ "from the feeling": all are either with pleasant feeling or with neutral feeling. |
kusalaṃ patvā hi dukkhavedanā nāma natthi. |
For having reached the wholesome, there is no painful feeling. |
♦ mūlatoti paṭipāṭiyā satta ñāṇasampayuttacittena viramantassa alobhādosāmohavasena timūlā honti, ñāṇavippayuttacittena viramantassa dvimūlā. |
♦ "from the root": in sequence, the seven, for one who abstains with a mind associated with knowledge, are three-rooted, by way of non-greed, non-hate, and non-delusion; for one who abstains with a mind dissociated from knowledge, they are two-rooted. |
anabhijjhā ñāṇasampayuttacittena viramantassa dvimūlā hoti, ñāṇavippayuttacittena ekamūlā. |
Non-covetousness, for one who abstains with a mind associated with knowledge, is two-rooted; for one who abstains with a mind dissociated from knowledge, it is one-rooted. |
alobho pana attanāva attano mūlaṃ na hoti. |
But non-greed is not its own root by itself. |
abyāpādepi eseva nayo. |
In non-malevolence too, this is the same method. |
sammādiṭṭhi alobhādosavasena dvimūlāvāti. |
Right view is two-rooted, by way of non-greed and non-hate. |
tatiyādīni. |
The third and following. |
♦ 6. aṭṭhaṅgikasuttavaṇṇanā SN 14.26 |
♦ 6. Commentary on the Aṭṭhaṅgika Sutta |
♦ 112. chaṭṭhaṃ aṭṭhamaggaṅgavasena bujjhanakānaṃ ajjhāsayavasena vuttaṃ. |
♦ 112. The sixth is spoken according to the inclination of those who understand by way of the eight path-factors. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. dasaṅgasuttavaṇṇanā SN 14.27 |
♦ 7. Commentary on the Dasaṅga Sutta |
♦ 113. sattamaṃ dasamicchattasammattavasena. |
♦ 113. The seventh is by way of the ten wrongnesses and rightnesses. |
tattha micchāñāṇinoti micchāpaccavekkhaṇena samannāgatāti attho. |
Therein, "of wrong knowledge" means endowed with wrong reviewing, is the meaning. |
micchāvimuttinoti aniyyānikavimuttino kusalavimuttīti gahetvā ṭhitā. |
"of wrong liberation": those of un-leading-out liberation, who stand having taken the wholesome liberations as such. |
sammāñāṇinoti sammāpaccavekkhaṇā. |
"of right knowledge": right reviewing. |
sammāvimuttinoti niyyānikāya phalavimuttiyā samannāgatāti. |
"of right liberation": endowed with the leading-out liberation of the fruit. |
sattamaṃ. |
The seventh. |
♦ kammapathavaggo tatiyo. |
♦ The Kammapatha chapter is the third. |
♦ 4. catutthavaggo |
♦ 4. Fourth Chapter |
♦ 1. catudhātusuttavaṇṇanā SN 14.31 |
♦ 1. Commentary on the Catudhātu Sutta |
♦ 114. catutthavaggassa paṭhame pathavīdhātūti patiṭṭhādhātu. |
♦ 114. In the first of the fourth chapter, "the earth-element" is the supporting element. |
āpodhātūti ābandhanadhātu. |
"the water-element" is the binding element. |
tejodhātūti paripācanadhātu. |
"the fire-element" is the maturing element. |
vāyodhātūti vitthambhanadhātu. |
"the air-element" is the distending element. |
ayamettha saṅkhepo, vitthārato pana vīsatikoṭṭhāsādivasena etā kathetabbā. |
This is the summary here; in detail, however, they should be explained by way of the twenty parts, etc. |
paṭhamaṃ. |
The first. |
♦ 2. pubbesambodhasuttavaṇṇanā SN 14.32 |
♦ 2. Commentary on the Pubbesambodha Sutta |
♦ 115. dutiye ayaṃ pathavīdhātuyā assādoti ayaṃ pathavīdhātunissayo assādo. |
♦ 115. In the second, "this is the gratification of the earth-element": this is the gratification dependent on the earth-element. |
svāyaṃ kāyaṃ abbhunnāmetvā udaraṃ pasāretvā, “idha me aṅgulaṃ pavesituṃ vāyamathā”ti vā hatthaṃ pasāretvā, “imaṃ nāmetuṃ vāyamathā”ti vā vadati, evaṃ pavattānaṃ vasena veditabbo. |
And this should be understood by way of those who, having puffed up their bodies and extended their stomachs, say, "Try to put a finger in me here," or having extended their hands, say, "Try to bend this." |
aniccātiādīsu hutvā abhāvākārena aniccā, paṭipīḷanākārena dukkhā, sabhāvavigamākārena vipariṇāmadhammā. |
In "impermanent," and so on: it is impermanent in the sense of having been and then not being; painful in the sense of oppressing; subject to change in the sense of departing from its own nature. |
ayaṃ pathavīdhātuyā ādīnavoti yena ākārena sā aniccā dukkhā vipariṇāmadhammā, ayamākāro pathavīdhātuyā ādīnavoti attho. |
"this is the danger of the earth-element": the meaning is, the way in which it is impermanent, painful, and subject to change, this way is the danger of the earth-element. |
chandarāgavinayo chandarāgappahānanti nibbānaṃ āgamma pathavīdhātuyā chandarāgo vinīyati ceva pahīyati ca, tasmā nibbānamassā nissaraṇaṃ. |
"the disciplining of desire and lust, the abandoning of desire and lust": in dependence on Nibbāna, the desire and lust for the earth-element are both disciplined and abandoned; therefore, Nibbāna is its escape. |
♦ ayaṃ āpodhātuyā assādoti ayaṃ āpodhātunissayo assādo. |
♦ "this is the gratification of the water-element": this is the gratification dependent on the water-element. |
svāyaṃ aññaṃ āpodhātuyā upaddutaṃ disvā, “kiṃ ayaṃ nipannakālato paṭṭhāya passāvaṭṭhānābhimukho nikkhamati ceva pavisati ca, appamattakampissa kammaṃ karontassa sedatintaṃ vatthaṃ pīḷetabbatākāraṃ pāpuṇāti, anumodanamattampi kathentassa tālavaṇṭaṃ gaṇhitabbaṃ hoti, mayaṃ pana sāyaṃ nipannā pātova uṭṭhahāma, māsapuṇṇaghaṭo viya no sarīraṃ, mahākammaṃ karontānaṃ sedamattampi no na uppajjati, asanisaddena viya dhammaṃ kathentānaṃ sarīre usumākāramattampi no natthī”ti evaṃ pavattānaṃ vasena veditabbo. |
And this should be understood by way of those who, seeing another afflicted by the water-element, say, "Why does this one, from the time he lies down, have urine coming out and going in towards the place of urination? And for him who does even a little work, his sweat-soaked cloth reaches a state where it has to be wrung out; even when giving a mere word of thanks, a palm-leaf fan has to be taken. But we, having lain down in the evening, get up only in the morning; our bodies are like a pot full to the brim; even when doing great work, not even a drop of sweat arises for us; even when teaching the Dhamma with a voice like a thunderclap, there is not even a state of heat in our bodies." |
♦ ayaṃ tejodhātuyā assādoti ayaṃ tejodhātunissayo assādo. |
♦ "this is the gratification of the fire-element": this is the gratification dependent on the fire-element. |
svāyaṃ sītagahaṇike disvā, “kiṃ ime kiñcideva yāgubhattakhajjamattaṃ ajjhoharitvā thaddhakucchino nisīditvā sabbarattiṃ aṅgārakaṭāhaṃ pariyesanti, phusitamattesupi sarīre patitesu aṅgārakaṭāhaṃ ottharitvā pārupitvāva nipajjanti? |
And this should be understood by way of those who, seeing those who suffer from the cold, say, "Why do these, having ingested just a little gruel, rice, or sweetmeat, sit with a stiff stomach and search for a charcoal-pan all night? Even when their bodies are lightly touched, when things fall on them, they cover themselves with a charcoal-pan and lie down. |
mayaṃ pana atithaddhampi maṃsaṃ vā pūvaṃ vā khādāma, kucchipūraṃ bhattaṃ bhuñjāma, tāvadeva no sabbaṃ pheṇapiṇḍo viya vilīyati, sattāhavaddalikāya vattamānāya sarīre sītānudahanamattampi no natthī”ti evaṃ pavattānaṃ vasena veditabbo. |
But we eat even very tough meat or cakes, we eat a bellyful of rice; at that very moment, everything for us dissolves like a lump of foam; even during a week-long drizzling rain, there is not even a slight feeling of cold in our bodies." |
♦ ayaṃ vāyodhātuyā assādoti ayaṃ vāyodhātunissayo assādo. |
♦ "this is the gratification of the air-element": this is the gratification dependent on the air-element. |
svāyaṃ aññe vātabhīruke disvā, “imesaṃ appamattakampi kammaṃ karontānaṃ anumodanamattampi kathentānaṃ sarīraṃ vāto vijjhati, gāvutamattampi addhānaṃ gatānaṃ hatthapādā sīdanti, piṭṭhi rujjati, kucchivātasīsavātakaṇṇavātādīhi niccupaddutā telaphāṇitādīni vātabhesajjāneva karontā atināmenti, amhākaṃ pana mahākammaṃ karontānampi tiyāmarattiṃ dhammaṃ kathentānampi ekadivaseneva dasa yojanāni gacchantānampi hatthapādasaṃsīdanamattaṃ vā piṭṭhirujjanamattaṃ vā na hotī”ti, evaṃ pavattānaṃ vasena veditabbo. |
And this should be understood by way of those who, seeing others who are afraid of the wind, say, "For these, even when doing a little work, even when giving a mere word of thanks, the wind pierces their bodies; even after going a distance of a gāvuta, their hands and feet become tired, their backs ache; being constantly afflicted by stomach-wind, head-wind, ear-wind, etc., they spend their time making wind-medicines of oil, molasses, etc. But for us, even when doing great work, even when teaching the Dhamma for the three watches of the night, even when going ten yojanas in a single day, there is not even a slight tiredness of hands and feet or a slight backache." |
evaṃ pavattā hi etā dhātuyo assādenti nāma. |
For those who proceed thus, these elements are said to be gratifying. |
♦ abbhaññāsinti abhivisiṭṭhena ñāṇena aññāsiṃ. |
♦ "I fully knew": I knew with superior knowledge. |
anuttaraṃ sammāsambodhinti uttaravirahitaṃ sabbaseṭṭhaṃ sammā sāmañca bodhiṃ, atha vā pasatthaṃ sundarañca bodhiṃ. |
"the supreme, perfect enlightenment": the enlightenment without a superior, the best of all, the perfect and self-awakened enlightenment; or, the praiseworthy and beautiful enlightenment. |
bodhīti rukkhopi maggopi sabbaññutaññāṇampi nibbānampi. |
'Bodhi' is a tree, also the path, also the knowledge of omniscience, and also Nibbāna. |
“bodhirukkhamūle paṭhamābhisambuddho”ti ca “antarā ca bodhiṃ antarā ca gayan”ti ca āgataṭṭhānesu hi rukkho bodhīti vuccati. |
For in the places where it is said, "the first perfect enlightenment at the foot of the Bodhi-tree," and "between the Bodhi and between Gayā," the tree is called 'Bodhi'. |
“bodhi vuccati catūsu maggesu ñāṇan”ti āgataṭṭhāne maggo. |
In the place where it is said, "Bodhi is called the knowledge in the four paths," it is the path. |
“pappoti bodhiṃ varabhūrimedhaso”ti āgataṭṭhāne sabbaññutaññāṇaṃ. |
In the place where it is said, "he of vast wisdom attains the supreme Bodhi," it is the knowledge of omniscience. |
“patvāna bodhiṃ amataṃ asaṅkhatan”ti āgataṭṭhāne nibbānaṃ. |
In the place where it is said, "having attained the deathless, unconditioned Bodhi," it is Nibbāna. |
idha pana bhagavato arahattamaggo adhippeto. |
Here, however, the arahantship-path of the Blessed One is intended. |
♦ sāvakānaṃ arahattamaggo anuttarā bodhi hoti, na hotīti? |
♦ Is the arahantship-path of the disciples the supreme enlightenment, or not? |
na hoti. |
It is not. |
kasmā? asabbaguṇadāyakattā. |
Why? Because it does not give all qualities. |
tesañhi kassaci arahattamaggo arahattaphalameva deti, kassaci tisso vijjā, kassaci cha abhiññā, kassaci catasso paṭisambhidā, kassaci sāvakapāramīñāṇaṃ. |
For for some, the arahantship-path gives only the fruit of arahantship; for some, the three knowledges; for some, the six supernormal powers; for some, the four analytical knowledges; for some, the knowledge of the disciple's perfection. |
paccekabuddhānampi paccekabodhiñāṇameva deti. |
For paccekabuddhas too, it gives only the knowledge of a paccekabodhi. |
buddhānaṃ pana sabbaguṇasampattiṃ deti abhiseko viya rañño sabbalokissariyabhāvaṃ. |
But for the Buddhas, it gives the perfection of all qualities, just as the consecration gives a king the sovereignty over the whole world. |
tasmā aññassa kassacipi anuttarā bodhi na hoti. |
Therefore, for no one else is there the supreme enlightenment. |
♦ abhisambuddhoti paccaññāsinti “abhisambuddho ahaṃ patto paṭivijjhitvā ṭhito”ti evaṃ paṭijāniṃ. |
♦ "perfectly enlightened": I claimed, "I am perfectly enlightened, I have attained, I stand having penetrated." |
ñāṇañca pana me dassanaṃ udapādīti adhigataguṇadassanasamatthaṃ paccavekkhaṇañāṇañca me udapādi. |
"and the knowledge and vision arose in me": and the reviewing-knowledge, capable of seeing the attained quality, arose in me. |
akuppā me vimuttīti “ayaṃ mayhaṃ arahattaphalavimutti akuppā”ti evaṃ ñāṇaṃ udapādi. |
my liberation is unshakeable": the knowledge arose in me thus, "this my liberation of the arahantship-fruit is unshakeable. |
tattha dvīhākārehi akuppatā veditabbā kāraṇato ca ārammaṇato ca. |
Therein, the unshakeability should be understood in two ways: from the cause and from the object. |
sā hi catūhi maggehi samucchinnakilesānaṃ puna anivattanatāya kāraṇatopi akuppā, akuppadhammaṃ nibbānaṃ ārammaṇaṃ katvā pavattatāya ārammaṇatopi akuppā. |
For it is unshakeable from the cause, because of the non-return of the defilements that have been eradicated by the four paths; and it is unshakeable from the object, because it proceeds with the unshakeable dhamma, Nibbāna, as its object. |
antimāti pacchimā. |
"this is the last": the final one. |
natthi dāni punabbhavoti idāni puna añño bhavo nāma natthīti. |
"there is now no renewed existence": now there is no other existence. |
♦ imasmiṃ sutte cattāri saccāni kathitāni. |
♦ In this sutta, the four truths are taught. |
kathaṃ? catūsu hi dhātūsu assādo samudayasaccaṃ, ādīnavo dukkhasaccaṃ, nissaraṇaṃ nirodhasaccaṃ, nirodhappajānano maggo maggasaccaṃ. |
How? For in the four elements, the gratification is the truth of origin; the danger is the truth of suffering; the escape is the truth of cessation; the path that understands the cessation is the truth of the path. |
vitthāravasenapi kathetuṃ vaṭṭatiyeva. |
It is also proper to explain it in detail. |
ettha hi yaṃ pathavīdhātuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ pathavīdhātuyā assādoti pahānapaṭivedho samudayasaccaṃ. |
For here, the pleasure and joy that arises in dependence on the earth-element, this is the gratification of the earth-element. This is the truth of origin, the penetration of what is to be abandoned. |
yā pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṃ pathavīdhātuyā, ādīnavoti pariññāpaṭivedho dukkhasaccaṃ. |
That the earth-element is impermanent, suffering, subject to change, this is the danger of the earth-element. This is the truth of suffering, the penetration of what is to be fully understood. |
yo pathavīdhātuyā chandarāgavinayo chandarāgappahānaṃ, idaṃ pathavīdhātuyā nissaraṇanti sacchikiriyāpaṭivedho nirodhasaccaṃ. |
That which is the disciplining of desire and lust for the earth-element, the abandoning of desire and lust, this is the escape from the earth-element. This is the truth of cessation, the penetration of what is to be realized. |
yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi, ayaṃ bhāvanāpaṭivedho maggasaccanti. |
That which in these three places is the view, the thought, the speech, the action, the livelihood, the effort, the mindfulness, the concentration, this is the truth of the path, the penetration of what is to be developed. |
dutiyaṃ. |
The second. |
♦ 3. acariṃsuttavaṇṇanā SN 14.33 |
♦ 3. Commentary on the Acariṃ Sutta |
♦ 116. tatiye acarinti ñāṇacārena acariṃ, anubhavanacārenāti attho. |
♦ 116. In the third, "I wandered": I wandered with the wandering of knowledge; the meaning is, with the wandering of experience. |
yāvatāti yattako. |
"as far as": as much as. |
tatiyaṃ. |
The third. |
♦ 4. nocedaṃsuttavaṇṇanā SN 14.34 |
♦ 4. Commentary on the Nocedaṃ Sutta |
♦ 117. catutthe nissaṭātiādīni ādito vuttapaṭisedhena yojetvā “na nissaṭā, na visaṃyuttā, na vippamuttā, na vimariyādikatena cetasā vihariṃsū”ti evaṃ veditabbāni. |
♦ 117. In the fourth, "not escaped," and so on, should be understood by connecting them with the negation of what was said at the beginning: "they were not escaped, not dissociated, not liberated, they did not dwell with a mind that had gone beyond the boundaries." |
dutiyanaye vimariyādikatenāti nimmariyādikatena. |
In the second method, "with a mind that had gone beyond the boundaries": with a mind that had no boundaries. |
tattha duvidhā mariyādā kilesamariyādā vaṭṭamariyādāti. |
Therein, the boundary is of two kinds: the boundary of defilements and the boundary of the round of existence. |
tattha ca yassa upaḍḍhā kilesā pahīnā, upaḍḍhā appahīnā, vaṭṭaṃ vā pana upaḍḍhaṃ pahīnaṃ, upaḍḍhaṃ appahīnaṃ, tassa cittaṃ pahīnakilese vā vaṭṭaṃ vā sandhāya vimariyādikataṃ, appahīnakilese vā vaṭṭaṃ vā sandhāya na vimariyādikataṃ. |
And there, he for whom half the defilements are abandoned and half are not abandoned, or for whom the round of existence is half abandoned and half not abandoned, his mind, with reference to the abandoned defilements or the round of existence, has gone beyond the boundaries; but with reference to the un-abandoned defilements or the round of existence, it has not gone beyond the boundaries. |
idha pana ubhayassāpi pahīnattā “vimariyādikatena cetasā”ti vuttaṃ, mariyādaṃ akatvā ṭhitena atikkantamariyādena cetasāti attho. |
Here, however, because both are abandoned, it is said, "with a mind that had gone beyond the boundaries"; the meaning is, with a mind that stands without making a boundary, that has transcended the boundary. |
iti tīsupi imesu suttesu catusaccameva kathitaṃ. |
Thus, in all three of these suttas, the four truths alone are taught. |
catutthaṃ. |
The fourth. |
♦ 5. ekantadukkhasuttavaṇṇanā SN 14.35 |
♦ 5. Commentary on the Ekantadukkha Sutta |
♦ 118. pañcame ekantadukkhāti atikkamitvā ṭhitassa tattakāro viya ekanteneva dukkhā. |
♦ 118. In the fifth, "exclusively painful": for one who has transcended, it is exclusively painful, like a hot iron ball. |
dukkhānupatitāti dukkhena anupatitā. |
"followed by suffering": followed by suffering. |
dukkhāvakkantāti dukkhena okkantā otiṇṇā. |
"entered into suffering": entered into, descended into suffering. |
sukhāti sukhavedanāya paccayabhūtā. |
"pleasurable": that which is a condition for pleasant feeling. |
evaṃ sabbattha attho veditabbo. |
The meaning should be understood in this way everywhere. |
imasmiṃ sutte dukkhalakkhaṇaṃ kathitaṃ. |
In this sutta, the characteristic of suffering is taught. |
pañcamaṃ. |
The fifth. |
♦ 6-10. abhinandasuttādivaṇṇanā |
♦ 6-10. Commentary on the Abhinanda Sutta and others |
♦ 119-123. chaṭṭhasattamesu vivaṭṭaṃ, avasāne tīsu catusaccamevāti. |
♦ 119-123. In the sixth and seventh, the un-rounding; in the last three, the four truths. |
chaṭṭhādīni. |
The sixth and following. |
♦ catuttho vaggo. |
♦ The fourth chapter. |
♦ dhātusaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Dhātu Saṃyutta is finished. |
♦ 4. anamataggasaṃyuttaṃ SN 15 |
♦ 4. Anamatagga Saṃyutta |
♦ 1. paṭhamavaggo |
♦ 1. First Chapter |
♦ 1. tiṇakaṭṭhasuttavaṇṇanā SN 15.1 |
♦ 1. Commentary on the Tiṇakaṭṭha Sutta |
♦ 124. anamataggasaṃyuttassa paṭhame anamataggoti anu amataggo, vassasataṃ vassasahassaṃ ñāṇena anugantvāpi amataggo aviditaggo, nāssa sakkā ito vā etto vā aggaṃ jānituṃ, aparicchinnapubbāparakoṭikoti attho. |
♦ 124. In the first of the Anamatagga Saṃyutta, "anamatagga": 'anu' + 'amatagga'; even after following with knowledge for a hundred years, a thousand years, the beginning is 'amatagga', unknown; its beginning cannot be known from this side or that; the meaning is, its former and latter ends are undefined. |
saṃsāroti khandhādīnaṃ avicchinnappavattā paṭipāṭi. |
"saṃsāra": the uninterrupted process, the sequence of the aggregates, etc. |
pubbā koṭi na paññāyatīti purimamariyādā na dissati. |
"a beginning point is not discerned": the former limit is not seen. |
yadaggena cassa purimā koṭi na paññāyati, pacchimāpi tadaggeneva na paññāyati, vemajjheyeva pana sattā saṃsaranti. |
And just as its former end is not discerned, so its latter end is not discerned by that very same means; but beings wander only in the middle. |
pariyādānaṃ gaccheyyāti idaṃ upamāya khuddakattā vuttaṃ. |
"would be exhausted": this is said because of the smallness of the simile. |
bāhirasamayasmiñhi attho paritto hoti, upamā mahatī. |
For in worldly systems, the meaning is small, the simile is great. |
“hatthī viya ayaṃ goṇo, goṇo viya sūkaro, samuddo viya taḷākan”ti hi vutte na tesaṃ tādisaṃ pamāṇaṃ hoti. |
For when it is said, "this ox is like an elephant, a boar is like an ox, a pond is like the ocean," their measure is not so. |
buddhasamaye pana upamā parittā, attho mahā. |
But in the Buddha's system, the simile is small, the meaning is great. |
pāḷiyañhi eko jambudīpo gahito, evarūpānaṃ pana jambudīpānaṃ satepi sahassepi satasahassepi tiṇādīni tena upakkamena pariyādānaṃ gaccheyyuṃ, na tveva purisassa mātu mātaroti. |
For in the Pāli, one Jambudīpa is taken; but even in a hundred, a thousand, a hundred thousand of such Jambudīpas, the grass, etc., would be exhausted by that process, but not the mothers of the mothers of a person. |
dukkhaṃ paccanubhūtanti tumhehi dukkhaṃ anubhūtaṃ. |
"suffering has been experienced": suffering has been experienced by you. |
tibbanti tasseva vevacanaṃ. |
"intense": a synonym for the same. |
byasananti ñātibyasanādianekavidhaṃ. |
"calamity": of many kinds, such as the calamity of relatives. |
kaṭasīti susānaṃ, pathavīyeva vā. |
"the charnel ground" (kaṭasī): the cemetery, or the earth itself. |
sā hi punappunaṃ marantehi sarīranikkhepena vaḍḍhitā. |
For it has been increased by the laying down of bodies by those who die again and again. |
alamevāti yuttameva. |
"It is enough": it is indeed proper. |
paṭhamaṃ. |
The first. |
♦ 2. pathavīsuttavaṇṇanā SN 15.2 |
♦ 2. Commentary on the Pathavī Sutta |
♦ 125. dutiye mahāpathavinti cakkavāḷapariyantaṃ mahāpathaviṃ. |
♦ 125. In the second, "the great earth": the great earth up to the limit of the Cakkavāḷa. |
nikkhipeyyāti taṃ pathaviṃ bhinditvā vuttappamāṇaṃ guḷikaṃ karitvā ekamantaṃ ṭhapeyya. |
"he would place": having broken up that earth and having made a pellet of the said size, he would place it at one side. |
dutiyaṃ. |
The second. |
♦ 3. assusuttavaṇṇanā SN 15: SN 15.3 |
♦ 3. Commentary on the Assu Sutta SN 15:3, |
3 , |
|
♦ 126. tatiye kandantānanti sasaddaṃ rudamānānaṃ. |
♦ 126. In the third, "of those weeping": of those crying with sound. |
passannanti sanditaṃ pavattaṃ. |
"shed": flowed, proceeded. |
catūsu mahāsamuddesūti sinerurasmīhi paricchinnesu catūsu mahāsamuddesu. |
"in the four great oceans": in the four great oceans defined by the rays of Sineru. |
sinerussa hi pācīnapassaṃ rajatamayaṃ, dakkhiṇapassaṃ maṇimayaṃ, pacchimapassaṃ phalikamayaṃ, uttarapassaṃ suvaṇṇamayaṃ. |
For the eastern side of Sineru is of silver, the southern side is of gems, the western side is of crystal, the northern side is of gold. |
pubbadakkhiṇapassehi nikkhantā rajatamaṇirasmiyo ekato hutvā mahāsamuddapiṭṭhena gantvā cakkavāḷapabbataṃ āhacca tiṭṭhanti, dakkhiṇapacchimapassehi nikkhantā maṇiphalikarasmiyo, pacchimuttarapassehi nikkhantā phalikasuvaṇṇarasmiyo, uttarapācīnapassehi nikkhantā suvaṇṇarajatarasmiyo ekato hutvā mahāsamuddapiṭṭhena gantvā cakkavāḷapabbataṃ āhacca tiṭṭhanti. |
The silver and gem rays that issue from the east and south sides, having become one and having gone over the surface of the great ocean, strike the Cakkavāḷa mountain and stand. The gem and crystal rays that issue from the south and west sides; the crystal and gold rays that issue from the west and north sides; the gold and silver rays that issue from the north and east sides, having become one and having gone over the surface of the great ocean, strike the Cakkavāḷa mountain and stand. |
tāsaṃ rasmīnaṃ antaresu cattāro mahāsamuddā honti. |
In the intervals of those rays, there are four great oceans. |
te sandhāya vuttaṃ “catūsu mahāsamuddesū”ti. |
It is with reference to them that it is said, "in the four great oceans." |
ñātibyasanantiādīsu byasananti viasanaṃ, vināsoti attho. |
In "the calamity of relatives," and so on: "calamity" (byasana) is 'vi-asana', destruction, is the meaning. |
ñātīnaṃ byasanaṃ ñātibyasanaṃ, bhogānaṃ byasanaṃ bhogabyasanaṃ. |
The calamity of relatives is 'ñātibyasana'; the calamity of possessions is 'bhogabyasana'. |
rogo pana sayameva ārogyaṃ viyasati vināsetīti byasanaṃ, rogova byasanaṃ rogabyasanaṃ. |
But disease itself, because it destroys, annihilates health, is a calamity; disease itself is the calamity of disease. |
tatiyaṃ. |
The third. |
♦ 4. khīrasuttavaṇṇanā SN 15.4 |
♦ 4. Commentary on the Khīra Sutta |
♦ 127. catutthe mātuthaññanti ekanāmikāya manussamātu khīraṃ. |
♦ 127. In the fourth, "mother's milk": the milk of a human mother with one name. |
imesañhi sattānaṃ gaṇḍuppādakipillikādīsu vā macchakacchapādīsu vā pakkhijātesu vā nibbattakāle mātukhīrameva natthi, ajapasumahiṃsādīsu nibbattakāle khīraṃ atthi, tathā manussesu. |
For of these beings, when they are born among lice, ants, etc., or among fish, turtles, etc., or among the bird-species, there is no mother's milk at all. When they are born among goats, cattle, buffaloes, etc., there is milk; likewise among humans. |
tattha ajādikāle ca manussesu cāpi “devī sumanā tissā”ti evaṃ nānānāmikānaṃ kucchiyaṃ nibbattakāle aggahetvā tissāti ekanāmikāya eva mātu kucchiyaṃ nibbattakāle pītaṃ thaññaṃ catūsu mahāsamuddesu udakato bahutaranti veditabbaṃ. |
Therein, in the time of being a goat, etc., and also among humans, not taking the time of being born in the womb of those with various names like "Devī, Sumanā, Tissā," but the milk drunk at the time of being born in the womb of a mother with only one name, Tissā, should be understood as being more than the water in the four great oceans. |
catutthaṃ. |
The fourth. |
♦ 5. pabbatasuttavaṇṇanā SN 15: SN 15.5 |
♦ 5. Commentary on the Pabbata Sutta SN 15:5, |
5 , |
|
♦ 128. pañcame sakkā pana, bhanteti so kira bhikkhu cintesi — “satthā anamataggassa saṃsārassa dīghatamattā ‘na sukaraṃ na sukaran’ti kathetiyeva, kathaṃ nacchindati, sakkā nu kho upamaṃ kārāpetun”ti. |
♦ 128. In the fifth, "But is it possible, venerable sir?": It is said that the monk thought: "The Teacher, because of the great length of the beginningless saṃsāra, keeps saying, 'it is not easy, it is not easy.' Why does he not explain it? Is it possible to have a simile made?" |
tasmā evamāha. |
Therefore, he said so. |
kāsikenāti tayo kappāsaṃsū ekato gahetvā kantitasuttamayena atisukhumavatthena. |
"with a Kāsika cloth": with a very fine cloth made of thread spun from three cotton threads taken together. |
tena pana parimaṭṭhe kittakaṃ khīyeyyāti. |
But when wiped with that, how much would be worn away? |
sāsapamattaṃ. pañcamaṃ. |
The size of a mustard seed. The fifth. |
♦ 6. sāsapasuttavaṇṇanā SN 15: SN 15.6 |
♦ 6. Commentary on the Sāsapa Sutta SN 15:6, |
6 , |
|
♦ 129. chaṭṭhe āyasaṃ nagaranti āyasena pākārena parikkhittaṃ nagaraṃ, na pana anto āyasehi ekabhūmikādipāsādehi ākiṇṇanti daṭṭhabbaṃ. |
♦ 129. In the sixth, "an iron city": a city surrounded by an iron wall; but it should not be understood that inside it is teeming with one-storied, etc., mansions of iron. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. sāvakasuttavaṇṇanā SN 15.7 |
♦ 7. Commentary on the Sāvaka Sutta |
♦ 130. sattame anussareyyunti ekena kappasatasahasse anussarite aparo tassa ṭhitaṭṭhānato aññaṃ satasahassaṃ, aññopi aññanti evaṃ cattāropi cattārisatasahassāni anussareyyuṃ. |
♦ 130. In the seventh, "they would recollect": one having recollected a hundred thousand aeons, another would recollect another hundred thousand from where he stood; another, another. Thus, all four would recollect four hundred thousand. |
sattamaṃ. |
The seventh. |
♦ 8-9. gaṅgāsuttādivaṇṇanā SN 15: |
♦ 8-9. Commentary on the Gaṅgā Sutta and others SN 15:8, |
8 , |
|
♦ 131-132. aṭṭhame yā etasmiṃ antare vālikāti yā etasmiṃ āyāmato pañcayojanasatike antare vālikā. |
♦ 131-132. In the eighth, "the sand that is in this interval": the sand that is in this interval of five hundred yojanas in length. |
navame vattabbaṃ natthi. |
In the ninth, there is nothing to be said. |
aṭṭhamanavamāni. |
The eighth and ninth. |
♦ 10. puggalasuttavaṇṇanā SN 15: SN 15.10 |
♦ 10. Commentary on the Puggala Sutta SN 15:9, |
9 , |
|
♦ 133. dasame aṭṭhikaṅkalotiādīni tīṇipi rāsivevacanāneva. |
♦ 133. In the tenth, "a heap of bones," and so on, all three are just synonyms for a pile. |
imesaṃ pana sattānaṃ sāṭṭhikālato anaṭṭhikālova bahutaro. |
But of these beings, the time without bones is much greater than the time with bones. |
gaṇḍuppādakādipāṇabhūtānañhi etesaṃ aṭṭhimeva natthi, macchakacchapādibhūtānaṃ pana aṭṭhimeva bahutaraṃ, tasmā anaṭṭhikālañca bahuaṭṭhikālañca aggahetvā samaṭṭhikālova gahetabbo. |
For of these who have been lice, etc., there are no bones at all. But of those who have been fish, turtles, etc., the bones are much greater. Therefore, not taking the time without bones and the time with many bones, the time with equal bones should be taken. |
uttaro gijjhakūṭassāti gijjhakūṭassa uttarapasse ṭhito. |
"north of Vulture's Peak": standing on the north side of Vulture's Peak. |
magadhānaṃ giribbajeti magadharaṭṭhassa giribbaje, giriparikkhepe ṭhitoti attho. |
"in the mountain fastness of Magadha": the meaning is, standing in the mountain-enclosure of the Magadha country. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear everywhere. |
dasamaṃ. |
The tenth. |
♦ paṭhamo vaggo. |
♦ The first chapter. |
♦ 2. dutiyavaggo SN 15: |
♦ 2. Second Chapter SN 15:11, |
11 , |
♦ 1. duggatasuttavaṇṇanā SN 15: SN 15.11 |
♦ 1. Commentary on the Duggata Sutta SN 15:11, |
11 , |
|
♦ 134. dutiyavaggassa paṭhame duggatanti daliddaṃ kapaṇaṃ. |
♦ 134. In the first of the second chapter, "poor": destitute, wretched. |
durūpetanti dussaṇṭhānehi hatthapādehi upetaṃ. |
"of ugly form": endowed with ill-formed hands and feet. |
paṭhamaṃ. |
The first. |
♦ 2. sukhitasuttavaṇṇanā SN 15: SN 15.12 |
♦ 2. Commentary on the Sukhita Sutta SN 15:12, |
12 , |
|
♦ 135. dutiye sukhitanti sukhasamappitaṃ mahaddhanaṃ mahābhogaṃ. |
♦ 135. In the second, "happy": endowed with happiness, of great wealth, of great possessions. |
susajjitanti alaṅkatapaṭiyattaṃ hatthikkhandhagataṃ mahāparivāraṃ. |
"well-adorned": adorned and prepared, mounted on an elephant's back, with a great retinue. |
dutiyaṃ. |
The second. |
♦ 3. tiṃsamattasuttavaṇṇanā SN 15: SN 15.13 |
♦ 3. Commentary on the Tiṃsamatta Sutta SN 15:13, |
13 , |
|
♦ 136. tatiye pāveyyakāti pāveyyadesavāsino. |
♦ 136. In the third, "from Pāvā": residents of the Pāvā country. |
sabbe āraññikātiādīsu dhutaṅgasamādānavasena tesaṃ āraññikādibhāvo veditabbo. |
In "all were forest-dwellers," and so on: their state of being forest-dwellers, etc., should be understood by way of their undertaking of the ascetic practices. |
sabbe sasaṃyojanāti sabbe sabandhanā, keci sotāpannā, keci sakadāgāmino, keci anāgāmino. |
"all with fetters": all with bonds; some were stream-enterers, some once-returners, some non-returners. |
tesu hi puthujjano vā khīṇāsavo vā natthi. |
Among them, there was no worldling or one whose cankers were destroyed. |
gunnantiādīsu setakāḷādivaṇṇesu ekekavaṇṇakālova gahetabbo. |
In "of cows," and so on: only the time of being of one color, white, black, etc., should be taken. |
pāripanthakāti paripanthe tiṭṭhanakā panthaghātacorā. |
"highwaymen": those who stand on the highway, robbers who block the path. |
pāradārikāti paradāracārittaṃ āpajjanakā. |
"adulterers": those who commit adultery with another's wife. |
tatiyaṃ. |
The third. |
♦ 4-9. mātusuttādivaṇṇanā SN 15: |
♦ 4-9. Commentary on the Mātu Sutta and others SN 15:14 | Mother), |
14 | Mother), |
|
♦ 137-142. catutthādīsu liṅganiyamena ceva cakkavāḷaniyamena ca attho veditabbo. |
♦ 137-142. In the fourth and following, the meaning should be understood by the rule of gender and by the rule of the world-system. |
purisānañhi mātugāmakālo, mātugāmānañca purisakāloti evamettha liṅganiyamo. |
For of men, the time of being a woman, and of women, the time of being a man, thus is the rule of gender here. |
imamhā cakkavāḷā sattā paracakkavāḷaṃ, paracakkavāḷā ca imaṃ cakkavāḷaṃ saṃsaranti. |
From this world-system, beings wander to another world-system, and from another world-system to this world-system. |
tesu imasmiṃ cakkavāḷe mātugāmakāle mātubhūtaññeva dassento yo namātābhūtapubboti āha. |
Among them, showing only those who have been mothers in the time of being a woman in this world-system, he said, "who has not been a mother." |
yo napitābhūtapubbotiādīsupi eseva nayo. |
In "who has not been a father," and so on too, this is the same method. |
catutthādīni. |
The fourth and following. |
♦ 10. vepullapabbatasuttavaṇṇanā SN 15.20 |
♦ 10. Commentary on the Vepullapabbata Sutta |
♦ 143. dasame bhūtapubbanti atītakāle ekaṃ apadānaṃ āharitvā dasseti. |
♦ 143. In the tenth, "formerly": he shows, bringing up a story from the past. |
samaññā udapādīti paññatti ahosi. |
"a name arose": a designation occurred. |
catūhena ārohantīti idaṃ thāmamajjhime sandhāya vuttaṃ. |
"they climb in four days": this is said with reference to those of medium strength. |
agganti uttamaṃ. |
"the best": the supreme. |
bhaddayuganti sundarayugalaṃ. |
"a good pair": a fine couple. |
tīhena ārohantīti ettāvatā kira dvinnaṃ buddhānaṃ antare yojanaṃ pathavī ussannā, so pabbato tiyojanubbedho jāto. |
"they climb in three days": by this much, it is said that in the interval between two Buddhas, the earth rose by a yojana; that mountain became three yojanas high. |
♦ appaṃ vā bhiyyoti vassasatato uttariṃ appaṃ dasa vā vīsaṃ vā vassāni. |
♦ "a little more or less": more than a hundred years, a little, ten or twenty years. |
puna vassasatameva jīvanako nāma natthi, uttamakoṭiyā pana saṭṭhi vā asīti vā vassāni jīvanti. |
But there is no one who lives for a hundred years; but at the highest limit, they live for sixty or eighty years. |
vassasataṃ pana appatvā pañcavassadasavassādikāle mīyamānāva bahukā. |
But those who die before a hundred years, at the age of five, ten, etc., are many. |
ettha ca kakusandho bhagavā cattālīsavassasahassāyukakāle, koṇāgamano tiṃsavassasahassāyukakāle nibbattoti idaṃ anupubbena parihīnasadisaṃ kataṃ, na pana evaṃ parihīnaṃ, vaḍḍhitvā vaḍḍhitvā parihīnanti veditabbaṃ. |
And here, that the Blessed One Kakusandha was born when the lifespan was forty thousand years, and Koṇāgamana when the lifespan was thirty thousand years, this is made to look like a gradual decline, but it did not decline so; it should be understood that having increased, it increased and then declined. |
kathaṃ? kakusandho tāva bhagavā imasmiṃyeva kappe cattālīsavassasahassāyukakāle nibbatto āyuppamāṇaṃ pañca koṭṭhāse katvā cattāro ṭhatvā pañcame vijjamāneyeva parinibbuto. |
How? The Blessed One Kakusandha was born in this very aeon when the lifespan was forty thousand years. Having divided the lifespan into five parts, and having stood for four, he passed into Parinibbāna while the fifth was still existing. |
taṃ āyu parihāyamānaṃ dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkheyyaṃ hutvā tato parihāyamānaṃ tiṃsavassasahassāyukakāle ṭhitaṃ, tadā koṇāgamano nibbatto. |
That lifespan, declining, having reached the period of ten years, and again increasing, having become an incalculable, and then declining, stood at the period of thirty thousand years; at that time, Koṇāgamana was born. |
tasmimpi tatheva parinibbute taṃ āyu dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkheyyaṃ hutvā parihāyitvā vīsavassasahassakāle ṭhitaṃ, tadā kassapo bhagavā nibbatto. |
When he too had passed into Parinibbāna in the same way, that lifespan, having reached the period of ten years, and again increasing, having become an incalculable, and having declined, stood at the period of twenty thousand years; at that time, the Blessed One Kassapa was born. |
tasmimpi tatheva parinibbute taṃ āyu dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkheyyaṃ hutvā parihāyitvā vassasatakālaṃ pattaṃ, atha amhākaṃ sammāsambuddho nibbatto. |
When he too had passed into Parinibbāna in the same way, that lifespan, having reached the period of ten years, and again increasing, having become an incalculable, and having declined, reached the period of a hundred years; then our Perfectly Enlightened One was born. |
evaṃ anupubbena parihāyitvā vaḍḍhitvā vaḍḍhitvā parihīnanti veditabbaṃ. |
Thus, it should be understood that having gradually declined, it increased, and having increased, it declined. |
tattha ca yaṃ āyuparimāṇesu mandesu buddhā nibbattanti, tesampi tadeva āyuparimāṇaṃ hotīti. |
And there, that for the Buddhas who are born when the lifespans are short, their lifespan is that very one. |
dasamaṃ. |
The tenth. |
♦ dutiyo vaggo. |
♦ The second chapter. |
♦ anamataggasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Anamatagga Saṃyutta is finished. |
♦ 5. kassapasaṃyuttaṃ SN 16 |
♦ 5. Kassapa Saṃyutta |
♦ 1. santuṭṭhasuttavaṇṇanā SN 16.1 |
♦ 1. Commentary on the Santuṭṭha Sutta |
♦ 144. kassapasaṃyuttassa paṭhame santuṭṭhāyanti santuṭṭho ayaṃ. |
♦ 144. In the first of the Kassapa Saṃyutta, "contented": this one is contented. |
itarītarenāti na thūlasukhumalūkhapaṇītathirajiṇṇānaṃ yena kenaci, atha kho yathāladdhādīnaṃ itarītarena yena kenaci santuṭṭhoti attho. |
"with whatever": not with any particular coarse, fine, inferior, superior, strong, or worn-out thing, but the meaning is, he is contented with whatever, one among things like what is obtained. |
cīvarasmiñhi tayo santosā yathālābhasantoso yathābalasantoso yathāsāruppasantosoti. |
For in the robe, there are three kinds of contentment: contentment with what is obtained, contentment with what is according to one's strength, and contentment with what is suitable. |
piṇḍapātādīsupi eseva nayo. |
In alms-food, etc., this is the same method. |
♦ tesaṃ ayaṃ pabhedasaṃvaṇṇanā — idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti. |
♦ This is the detailed commentary on them: Here a monk gets a robe, whether fine or not fine; he makes do with that, he does not wish for another; even if he gets it, he does not take it. |
ayamassa cīvare yathālābhasantoso. |
This is his contentment with what is obtained in the robe. |
atha pana pakatidubbalo vā hoti ābādhajarābhibhūto vā, garucīvaraṃ pārupanto kilamati, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti. |
But if he is naturally weak or is overcome by disease or old age, and struggles to wear a heavy robe, he, having exchanged it with a fellow monk for a light one, is still contented while making do with it. |
ayamassa cīvare yathābalasantoso. |
This is his contentment with what is according to his strength in the robe. |
aparo paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ bahūni vā cīvarāni labhitvā — “idaṃ therānaṃ cirapabbajitānaṃ, idaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ, idaṃ appalābhīnaṃ hotū”ti datvā tesaṃ purāṇacīvaraṃ vā saṅkārakūṭādito vā pana nantakāni uccinitvā tehi saṅghāṭiṃ katvā dhārentopi santuṭṭhova hoti. |
Another is a recipient of choice requisites; he, having received a very expensive robe, one among silk robes, etc., or many robes, and having given them, "this is for the elders, the long-ordained; this is suitable for the learned; this is for the sick; this is for those with little gain," and having taken their old robes or having collected rags from a dust-heap, etc., and having made a patchwork-robe with them, is still contented while wearing it. |
ayamassa cīvare yathāsāruppasantoso. |
This is his contentment with what is suitable in the robe. |
♦ idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti. |
♦ Here, however, a monk gets alms-food, whether coarse or choice; he makes do with that, he does not wish for another; even if he gets it, he does not take it. |
ayamassa piṇḍapāte yathālābha santoso. |
This is his contentment with what is obtained in alms-food. |
yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā piṇḍapātaṃ labhati, yenassa paribhuttena aphāsu hoti, so sabhāgassa bhikkhuno taṃ datvā tassa hatthato sappāyabhojanaṃ bhutvā samaṇadhammaṃ karontopi santuṭṭhova hoti. |
But one who gets alms-food that is contrary to his nature or contrary to his illness, by consuming which he becomes unwell, he, having given it to a fellow monk and having eaten suitable food from his hand, is still contented while practicing the duties of a monk. |
ayamassa piṇḍapāte yathābalasantoso. |
This is his contentment with what is according to his strength in alms-food. |
aparo bahuṃ paṇītaṃ piṇḍapātaṃ labhati, so taṃ cīvaraṃ viya cirapabbajita-bahussuta-appalābhagilānānaṃ datvā, tesaṃ vā sesakaṃ piṇḍāya vā caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti. |
Another gets much choice alms-food; he, having given it like the robe to the long-ordained, the learned, those with little gain, and the sick, or having eaten their leftovers or having gone for alms, is still contented while eating mixed food. |
ayamassa piṇḍapāte yathāsāruppasantoso. |
This is his contentment with what is suitable in alms-food. |
♦ idha pana bhikkhu senāsanaṃ labhati manāpaṃ vā amanāpaṃ vā, so tena neva somanassaṃ na paṭighaṃ uppādeti, antamaso tiṇasanthārakenāpi yathāladdheneva tussati. |
♦ Here, however, a monk gets a lodging, whether agreeable or disagreeable; he feels neither joy nor aversion because of it; he is satisfied with whatever is obtained, even a grass-mat. |
ayamassa senāsane yathālābhasantoso. |
This is his contentment with what is obtained in lodging. |
yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasantopi santuṭṭhova hoti. |
But one who gets a lodging that is contrary to his nature or contrary to his illness, by dwelling in which he becomes unwell, he, having given it to a fellow monk and dwelling in a suitable lodging belonging to him, is still contented. |
ayamassa senāsane yathābalasantoso. |
This is his contentment with what is according to his strength in lodging. |
aparo mahāpuñño leṇamaṇḍapakūṭāgārādīni bahūni paṇītasenāsanāni labhati, so tāni cīvarādīni viya cirapabbajitabahussutāppalābhagilānānaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti. |
Another of great merit gets many choice lodgings, such as caves, pavilions, and gabled houses; he, having given them like robes, etc., to the long-ordained, the learned, those with little gain, and the sick, is still contented while dwelling anywhere. |
ayamassa senāsane yathāsāruppasantoso. |
This is his contentment with what is suitable in lodging. |
yopi “uttamasenāsanaṃ nāma pamādaṭṭhānaṃ, tattha nisinnassa thinamiddhaṃ okkamati, niddābhibhūtassa paṭibujjhato pāpavitakkā pātubhavantī”ti paṭisañcikkhitvā tādisaṃ senāsanaṃ pattampi na sampaṭicchati, so taṃ paṭikkhipitvā abbhokāsarukkhamūlādīsu vasanto santuṭṭhova hoti. |
And he who, reflecting, "A superior lodging is a place of heedlessness; for one seated there, sloth and torpor overcome him; for one overcome by sleep, when he awakens, evil thoughts arise," does not accept such a lodging even when it is obtained; he, having rejected it and dwelling at the foot of a tree in the open air, is still contented. |
ayampi senāsane yathāsāruppasantoso. |
This is also contentment with what is suitable in lodging. |
♦ idha pana bhikkhu bhesajjaṃ labhati lūkhaṃ vā paṇītaṃ vā, so yaṃ labhati teneva tussati, aññaṃ na pattheti, labhantopi na gaṇhāti. |
♦ Here, however, a monk gets medicine, whether coarse or choice; he is satisfied with whatever he gets, he does not wish for another; even if he gets it, he does not take it. |
ayamassa gilānapaccaye yathālābhasantoso. |
This is his contentment with what is obtained in medicinal requisites for the sick. |
yo pana telenatthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telaṃ gahetvā vā aññadeva vā pariyesitvā bhesajjaṃ karontopi santuṭṭhova hoti. |
But one who needs oil gets molasses; he, having given it to a fellow monk and having taken oil from his hand or having sought some other, is still contented while making his medicine. |
ayamassa gilānapaccaye yathābalasantoso. |
This is his contentment with what is according to his strength in medicinal requisites for the sick. |
aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati, so taṃ cīvaraṃ viya cirapabbajita-bahussuta-appalābhagilānānaṃ datvā tesaṃ ābhatena yena kenaci yāpentopi santuṭṭhova hoti. |
Another of great merit gets much choice medicine of oil, honey, molasses, etc.; he, having given it like the robe to the long-ordained, the learned, those with little gain, and the sick, is still contented while making do with whatever is brought by them. |
yo pana ekasmiṃ bhājane muttaharītakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ “gaṇha, bhante, yadicchasī”ti vuccamāno sacassa tesu aññatarenapi rogo vūpasammati, atha “muttaharītakaṃ nāma buddhādīhi vaṇṇitan”ti catumadhuraṃ paṭikkhipitvā muttaharītakena bhesajjaṃ karonto paramasantuṭṭhova hoti. |
And he who, when a pot of urine-myrobalan and a pot of the four sweets are placed, and he is told, "Take, venerable sir, what you wish," if his illness is pacified by either of them, then, thinking, "Urine-myrobalan is praised by the Buddha and others," and having rejected the four sweets and making his medicine with urine-myrobalan, is extremely contented. |
ayamassa gilānapaccaye yathāsāruppasantoso. |
This is his contentment with what is suitable in medicinal requisites for the sick. |
iti ime tayo santose sandhāya “santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena cīvarenā”ti vuttaṃ. |
Thus, with reference to these three kinds of contentment, it is said, "This Kassapa, O monks, is contented with whatever robe." |
♦ vaṇṇavādīti eko santuṭṭho hoti, santosassa vaṇṇaṃ na katheti. |
♦ "a speaker of praise": one may be contented, but not speak in praise of contentment. |
eko na santuṭṭho hoti, santosassa vaṇṇaṃ katheti. |
One may not be contented, but speak in praise of contentment. |
eko neva santuṭṭho hoti, na santosassa vaṇṇaṃ katheti. |
One may be neither contented nor speak in praise of contentment. |
eko santuṭṭho ca hoti, santosassa ca vaṇṇaṃ katheti. |
One may be both contented and speak in praise of contentment. |
ayaṃ tādisoti dassetuṃ itarītaracīvarasantuṭṭhiyā ca vaṇṇavādīti vuttaṃ. |
To show that this one is such, it is said, "and a speaker of praise for contentment with whatever robe." |
anesananti dūteyyapahiṇagamanānuyogappabhedaṃ nānappakāraṃ anesanaṃ. |
"wrong livelihood": various kinds of wrong livelihood, such as the practice of going on errands and sending messages. |
aladdhāti alabhitvā. |
"not having obtained": not having obtained. |
yathā ca ekacco “kathaṃ nu kho cīvaraṃ labhissāmī”ti puññavantehi bhikkhūhi saddhiṃ ekato hutvā kohaññaṃ karonto uttasati paritassati, ayaṃ evaṃ aladdhā ca cīvaraṃ na paritassati. |
And just as a certain one, thinking, "How will I get a robe?", having associated with virtuous monks and practicing deceit, is agitated and anxious, this one is not agitated when he does not get a robe. |
laddhā cāti dhammena samena labhitvā. |
"and having obtained": having obtained it righteously, justly. |
agadhitoti vigatalobhagedho. |
"not greedy": with the greed of avarice gone. |
amucchitoti adhimattataṇhāya mucchaṃ anāpanno. |
"not infatuated": not having fallen into the swoon of excessive craving. |
anajjhāpannoti taṇhāya anotthaṭo apariyonaddho. |
"not attached": not overcome, not enveloped by craving. |
ādīnavadassāvīti anesanāpattiyañca gadhitaparibhoge ca ādīnavaṃ passamāno. |
"seeing the danger": seeing the danger in wrong livelihood and in greedy consumption. |
nissaraṇapaññoti, “yāvadeva sītassa paṭighātāyā”ti vuttanissaraṇameva jānanto paribhuñjatīti attho. |
with the wisdom of the escape": the meaning is, he consumes, knowing only the escape which is said as "only for the protection from the cold. |
itarītarena piṇḍapātenātiādīsupi yathāladdhādīnaṃ yena kenaci piṇḍapātena, yena kenaci senāsanena, yena kenaci gilānapaccayabhesajjaparikkhārenāti evamattho daṭṭhabbo. |
In "with whatever alms-food," and so on too, the meaning should be understood thus: with whatever alms-food from what is obtained, etc.; with whatever lodging; with whatever medicinal requisites for the sick. |
♦ kassapena vā hi vo, bhikkhave, ovadissāmīti ettha yathā mahākassapatthero catūsu paccayesu tīhi santosehi santuṭṭho, tumhepi tathārūpā bhavathāti ovadanto kassapena ovadati nāma. |
♦ "I will exhort you, O monks, with Kassapa": here, just as the elder Mahākassapa is contented with the four requisites with three kinds of contentment, you too should be of such a kind. Exhorting thus, he exhorts with Kassapa. |
yo vā panassa kassapasadisoti etthāpi yo vā panaññopi kassapasadiso mahākassapatthero viya catūsu paccayesu tīhi santosehi santuṭṭho bhaveyya, tumhepi tathārūpā bhavathāti ovadanto kassapasadisena ovadati nāma. |
"or whoever is like Kassapa": here too, whoever else might be like Kassapa, contented with the four requisites with three kinds of contentment like the elder Mahākassapa, you too should be of such a kind. Exhorting thus, he exhorts with one who is like Kassapa. |
tathattāya paṭipajjitabbanti “sammāsambuddhassa imāya imasmiṃ santuṭṭhisutte vuttasallekhācārapaṭipattiyā kathanaṃ nāma bhāro, amhākampi imaṃ paṭipattiṃ paripūraṃ katvā pūraṇaṃ bhāroyeva, āgato kho pana bhāro gahetabbo”ti cintetvā yathā mayā kathitaṃ, tathattāya tathābhāvāya tumhehipi paṭipajjitabbanti. |
"you should practice accordingly": "For a perfectly enlightened one, the speaking of this ascetic practice of effacement, which is stated in this discourse on contentment, is a burden. For us too, the fulfilling of this practice completely is a burden. But a burden that has come must be taken." Thinking thus, just as I have taught, you too should practice for that state, for that nature. |
paṭhamaṃ. |
The first. |
♦ 2. anottappīsuttavaṇṇanā SN 16: SN 16.2 |
♦ 2. Commentary on the Anottappī Sutta SN 16:2, |
2 , |
|
♦ 145. dutiye anātāpīti yaṃ vīriyaṃ kilese ātapati, tena rahito. |
♦ 145. In the second, "not ardent": devoid of that energy which burns up the defilements. |
anottappīti nibbhayo kilesuppattito kusalānuppattito ca bhayarahito. |
"not scrupulous": without fear, devoid of fear of the arising of defilements and the non-arising of the wholesome. |
sambodhāyāti sambujjhanatthāya. |
"for enlightenment": for the purpose of awakening. |
nibbānāyāti nibbānasacchikiriyāya. |
"for Nibbāna": for the realization of Nibbāna. |
anuttarassa yogakkhemassāti arahattassa tañhi anuttarañceva catūhi ca yogehi khemaṃ. |
"of the supreme security from bondage": of arahantship, for it is both supreme and secure from the four bondages. |
♦ anuppannātiādīsu ye pubbe appaṭiladdhapubbaṃ cīvarādiṃ vā paccayaṃ upaṭṭhākasaddhivihārika-antevāsīnaṃ vā aññatarato manuññavatthuṃ paṭilabhitvā taṃ subhaṃ sukhanti ayoniso gaṇhantassa aññataraṃ vā pana ananubhūtapubbaṃ ārammaṇaṃ yathā tathā vā ayoniso āvajjentassa lobhādayo pāpakā akusalā dhammā uppajjanti, te anuppannāti veditabbā. |
♦ In "unarisen," and so on: whatever evil, unwholesome dhammas of greed, etc., arise for one who, having previously not obtained a robe, etc., or a requisite, or having obtained a desirable object from one among his supporters, fellow-residents, or pupils, and grasps it unwisely as beautiful and pleasant, or who unwisely attends in any way to any object not previously experienced, they should be known as "unarisen." |
aññathā hi anamatagge saṃsāre anuppannā nāma pāpakā dhammā natthi. |
Otherwise, in the beginningless saṃsāra, there are no evil dhammas that are unarisen. |
anubhūtapubbepi ca vatthumhi ārammaṇe vā yassa pakatibuddhiyā vā uddesaparipucchāya vā pariyattinavakammayonisomanasikārānaṃ vā aññataravasena pubbe anuppajjitvā pacchā tādisena paccayena sahasā uppajjanti, imepi “anuppannā uppajjamānā anatthāya saṃvatteyyun”ti veditabbā. |
And even in an object or object previously experienced, for whom, by way of natural intelligence or by way of study and questioning or by way of one among recitation, new work, or wise attention, they, not having arisen before, arise suddenly with such a condition, these too should be known as "if the unarisen were to arise, they would conduce to harm." |
tesuyeva pana vatthārammaṇesu punappunaṃ uppajjamānā nappahīyanti nāma, te “uppannā appahīyamānā anatthāya saṃvatteyyun”ti veditabbā. |
But in those very objects and objects, arising again and again, they are not abandoned; they should be known as "if the arisen were not abandoned, they would conduce to harm." |
ayamettha saṅkhepo, vitthārato pana uppannānuppannabhedo ca pahānappahānavidhānañca sabbaṃ visuddhimagge ñāṇadassanavisuddhiniddese kathitaṃ. |
This is the summary here; in detail, however, the division of arisen and unarisen and the method of abandoning and non-abandoning are all taught in the Visuddhimagga in the explanation of the purity of knowledge and vision. |
♦ anuppannā me kusalā dhammāti appaṭiladdhāpi sīlasamādhimaggaphalasaṅkhātā anavajjadhammā. |
♦ "my unarisen wholesome dhammas": the faultless dhammas, designated as virtue, concentration, the path, and the fruit, which have not been obtained. |
uppannāti teyeva paṭiladdhā. |
"arisen": those very same, which have been obtained. |
nirujjhamānā anatthāya saṃvatteyyunti te sīlādidhammā parihānivasena puna anuppattiyā nirujjhamānā anatthāya saṃvatteyyunti veditabbā. |
"ceasing, would conduce to harm": those dhammas of virtue, etc., ceasing by way of decline and not arising again, would conduce to harm, it should be understood. |
ettha ca lokiyā parihāyanti, lokuttarānaṃ parihāni natthīti. |
And here, the worldly decline; for the supramundane, there is no decline. |
“uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā”ti imassa pana sammappadhānassa vasenāyaṃ desanā katā. |
But this discourse is given by way of this right exertion, "for the maintenance of arisen wholesome dhammas." |
dutiyamaggo vā sīghaṃ anuppajjamāno, paṭhamamaggo nirujjhamāno anatthāya saṃvatteyyāti evampettha attho daṭṭhabbo. |
Or, if the second path does not arise quickly, the first path, ceasing, would conduce to harm. The meaning should be understood thus here as well. |
iti imasmiṃ sutte ime cattāro sammappadhānā pubbabhāgavipassanāvasena kathitāti. |
Thus, in this sutta, these four right exertions are taught by way of the preliminary-stage insight. |
dutiyaṃ. |
The second. |
♦ 3. candūpamasuttavaṇṇanā SN 16.3 |
♦ 3. Commentary on the Candūpama Sutta |
♦ 146. tatiye candūpamāti candasadisā hutvā. |
♦ 146. In the third, "like the moon": being like the moon. |
kiṃ parimaṇḍalatāya? |
In its roundness? |
no, apica kho yathā cando gaganatalaṃ pakkhandamāno na kenaci saddhiṃ santhavaṃ vā sinehaṃ vā ālayaṃ vā nikantiṃ vā patthanaṃ vā pariyuṭṭhānaṃ vā karoti, na ca na hoti mahājanassa piyo manāpo, tumhepi evaṃ kenaci saddhiṃ santhavādīnaṃ akaraṇena bahujanassa piyā manāpā candūpamā hutvā khattiyakulādīni cattāri kulāni upasaṅkamathāti attho. |
No, but just as the moon, moving across the vault of the sky, does not form an attachment, an affection, a bond, a desire, a wish, or an obsession with anything, and yet is dear and agreeable to the great mass of people, so you too, by not forming an attachment, etc., with anyone, being dear and agreeable to the many people, should approach the four families of khattiyas, etc., being like the moon, is the meaning. |
apica yathā cando andhakāraṃ vidhamati, ālokaṃ pharati, evaṃ kilesandhakāravidhamanena ñāṇālokapharaṇena cāpi candūpamā hutvāti evamādīhipi nayehi ettha attho daṭṭhabbo. |
Moreover, just as the moon dispels the darkness and spreads light, so also by dispelling the darkness of defilements and spreading the light of knowledge, being like the moon, the meaning should be understood here by these methods as well. |
♦ apakasseva kāyaṃ apakassa cittanti teneva santhavādīnaṃ akaraṇena kāyañca cittañca apakassitvā, apanetvāti attho. |
♦ "withdraw the body, withdraw the mind": by that very non-formation of attachment, etc., having withdrawn the body and the mind; the meaning is, having removed them. |
yo hi bhikkhu araññepi na vasati, kāmavitakkādayopi vitakketi, ayaṃ neva kāyaṃ apakassati, na cittaṃ. |
For the monk who does not live in the forest and yet thinks of sensual thoughts, etc., he withdraws neither the body nor the mind. |
yo hi araññepi kho viharati, kāmavitakkādayo pana vitakketi, ayaṃ kāyameva apakassati, na cittaṃ. |
For he who lives in the forest but thinks of sensual thoughts, etc., he withdraws only the body, not the mind. |
yo gāmante vasati, kāmavitakkādayopi kho na ca vitakketi, ayaṃ cittameva apakassati, na kāyaṃ. |
He who lives near a village but does not think of sensual thoughts, etc., he withdraws only the mind, not the body. |
yo pana araññe ceva vasati, kāmavitakkādayo ca na vitakketi, ayaṃ ubhayampi apakassati. |
But he who lives in the forest and does not think of sensual thoughts, etc., he withdraws both. |
evarūpā hutvā kulāni upasaṅkamathāti dīpento “apakasseva kāyaṃ apakassa cittan”ti āha. |
Showing that they should approach the families, being of such a kind, he said, "withdraw the body, withdraw the mind." |
♦ niccanavakāti niccaṃ navakāva, āgantukasadisā eva hutvāti attho. |
♦ "always new": always new, the meaning is, being just like a visitor. |
āgantuko hi paṭipāṭiyā sampattagehaṃ pavisitvā sace naṃ gharasāmikā disvā, “amhākaṃ puttabhātaro vippavāsaṃ gatā evaṃ vicariṃsū”ti anukampamānā nisīdāpetvā bhojenti, bhuttamattoyeva “tumhākaṃ bhājanaṃ gaṇhathā”ti uṭṭhāya pakkamati, na tehi saddhiṃ santhavaṃ vā karoti, na kiccakaraṇīyāni vā saṃvidahati, evaṃ tumhepi paṭipāṭiyā sampattagharaṃ pavisitvā yaṃ iriyāpathesu pasannā manussā denti, taṃ gahetvā chinnasanthavā, tesaṃ kiccakaraṇīye abyāvaṭā hutvā nikkhamathāti dīpeti. |
For a visitor, having entered the house that he comes to in turn, if the house-owners, seeing him, and compassionately thinking, "Our sons and brothers have gone on a journey and wandered thus," have him sit down and feed him, as soon as he has eaten, he gets up and departs, saying, "Take your vessel." He does not form an attachment with them, nor does he arrange any business with them. Thus you too, having entered the house you come to in turn, and having taken what the people, pleased with your postures, give, being with attachment cut off, and being not involved in their business, should depart, he shows. |
♦ imassa pana niccanavakabhāvassa āvibhāvatthaṃ dvebhātikavatthu kathetabbaṃ — vasāḷanagaragāmato kira dve bhātikā nikkhamitvā pabbajitā, te cūḷanāgatthero ca mahānāgatthero cāti paññāyiṃsu. |
♦ For the clarification of this state of being always new, the story of the two brothers should be told: It is said that two brothers, having gone forth from the village of Vasāḷanagara, became known as the elder Cūḷanāga and the elder Mahānāga. |
te cittalapabbate tiṃsa vassāni vasitvā arahattaṃ pattā “mātaraṃ passissāmā”ti āgantvā vasāḷanagaravihāre vasitvā punadivase mātugāmaṃ piṇḍāya pavisiṃsu. |
They, having lived for thirty years on the Cittala mountain, and having attained arahantship, and thinking, "We will see our mother," came and, having lived in the Vasāḷanagara monastery, entered the mother's village for alms on the next day. |
mātāpi tesaṃ uḷuṅkena yāguṃ nīharitvā ekassa patte ākiri. |
Their mother also, having brought out gruel in a ladle, poured it into the bowl of one. |
tassā taṃ olokayamānāya puttasineho uppajji. |
For her who was looking at him, the affection for her son arose. |
atha naṃ āha — “tvaṃ, tāta, mayhaṃ putto mahānāgo”ti. |
Then she said to him, "You, son, are my son Mahānāga." |
thero “pacchimaṃ theraṃ puccha upāsike”ti vatvā pakkāmi. |
The elder, saying, "Ask the last elder, laywoman," departed. |
pacchimatherassapi yāguṃ datvā, “tāta, tvaṃ mayhaṃ putto cūḷanāgo”ti pucchi? |
Having given gruel to the last elder as well, she asked, "Son, are you my son Cūḷanāga?" |
thero “kiṃ, upāsike, purimaṃ theraṃ na pucchasī”ti? |
The elder, saying, "Why, laywoman, do you not ask the first elder?", departed. |
vatvā pakkāmi. |
Thus, a monk with attachment cut off even with his mother is called 'always new'. |
evaṃ mātarāpi saddhiṃ chinnasanthavo bhikkhu niccanavako nāma hoti. |
|
♦ appagabbhāti na pagabbhā, aṭṭhaṭṭhānena kāyapāgabbhiyena, catuṭṭhānena vacīpāgabbhiyena, anekaṭṭhānena manopāgabbhiyena ca virahitāti attho. |
♦ "not forward": not forward; the meaning is, devoid of the eightfold physical forwardness, the fourfold verbal forwardness, and the manifold mental forwardness. |
aṭṭhaṭṭhānaṃ kāyapāgabbhiyaṃ nāma saṅghagaṇapuggala-bhojanasālā-jantāgharanahānatittha-bhikkhācāramagga-antaragharappavesanesu kāyena appatirūpakaraṇaṃ. |
The eightfold physical forwardness is the doing of what is improper with the body in the midst of the Sangha, an assembly, a person, in the dining hall, in the steam-bath, at the bathing place, on the alms-round path, and at the entrance to a house. |
seyyathidaṃ — idhekacco saṅghamajjhe pallatthikāya vā nisīdati pāde pādaṃ ādhāyitvā vāti evamādi . |
To wit: here a certain one sits cross-legged in the midst of the Sangha, or with one foot on the other, and so on. |
tathā gaṇamajjhe. |
Likewise in the midst of an assembly. |
gaṇamajjheti catuparisasannipāte vā suttantikagaṇādisannipāte vā. |
'in the midst of an assembly' means at the gathering of the four assemblies or at the gathering of the Suttantika-group, etc. |
tathā vuḍḍhatare puggale. |
Likewise towards a senior person. |
bhojanasālāya pana vuḍḍhānaṃ āsanaṃ na deti, navānaṃ āsanaṃ paṭibāhati. |
But in the dining hall, he does not give a seat to the elders, he obstructs the seat of the juniors. |
tathā jantāghare. |
Likewise in the steam-bath. |
vuḍḍhe cettha anāpucchā aggijalanādīni karoti. |
And there he does things like lighting the fire without asking the elders. |
nhānatitthe ca yadidaṃ “daharo vuḍḍhoti pamāṇaṃ akatvā āgatapaṭipāṭiyā nhāyitabban”ti vuttaṃ, tampi anādiyanto pacchā āgantvā udakaṃ otaritvā vuḍḍhe ca nave ca bādhati. |
And at the bathing place, that which is said, "the young and the old, without making a distinction, should bathe in the order of their arrival," not heeding that either, he enters the water, having come later, and obstructs both the elders and the juniors. |
bhikkhācāramagge pana aggāsanāggodakāggapiṇḍānaṃ atthāya purato gacchati bāhāya bāhaṃ paharanto. |
But on the alms-round path, for the sake of the best seat, the best water, and the best alms, he goes in front, striking arm against arm. |
antaragharappavesane vuḍḍhehi paṭhamataraṃ pavisati, daharehi saddhiṃ kāyakīḷanakaṃ karotīti evamādi. |
At the entrance to a house, he enters before the elders; he plays physical games with the juniors, and so on. |
♦ catuṭṭhānaṃ vacīpāgabbhiyaṃ nāma saṅghagaṇapuggalāntaragharesu appatirūpavācānicchāraṇaṃ. |
♦ The fourfold verbal forwardness is the uttering of improper speech in the midst of the Sangha, an assembly, a person, and within a house. |
seyyathidaṃ — idhekacco saṅghamajjhe anāpucchā dhammaṃ bhāsati. |
To wit: here a certain one speaks the Dhamma in the midst of the Sangha without being asked. |
tathā pubbe vuttappakārassa gaṇassa majjhe puggalassa ca santike, tattheva manussehi pañhaṃ puṭṭho vuḍḍhataraṃ anāpucchā vissajjeti. |
Likewise in the midst of an assembly of the aforementioned kind, and in the presence of a person; and there, when asked a question by the people, he answers without asking a senior. |
antaraghare pana “itthannāme kiṃ atthi? |
But within a house, he says things like, "What is there in so-and-so's house? |
kiṃ yāgu, udāhu khādanīyaṃ bhojanīyaṃ? |
Is it gruel, or hard food, or soft food? |
kiṃ me dassasi? |
What will you give me? |
kiṃ ajja khādissāma? |
What will we eat today? |
kiṃ bhuñjissāma? |
What will we consume? |
kiṃ pivissāmā”tiādīni bhāsati. |
What will we drink?" |
♦ anekaṭṭhānaṃ manopāgabbhiyaṃ nāma tesu tesu ṭhānesu kāyavācāhi ajjhācāraṃ anāpajjitvāpi manasāva kāmavitakkādīnaṃ vitakkanaṃ. |
♦ The manifold mental forwardness is the thinking of sensual thoughts, etc., with the mind in various places, even without committing an transgression with the body or speech. |
apica dussīlasseva sato “sīlavāti maṃ jano jānātū”ti evaṃ pavattā pāpicchatāpi manopāgabbhiyaṃ. |
Moreover, for one who is himself immoral, the evil desire that proceeds thus, "May people know me as virtuous," is also mental forwardness. |
iti sabbesampi imesaṃ pāgabbhiyānaṃ abhāvena appagabbhā hutvā upasaṅkamathāti vadati. |
Thus he says, approach, being devoid of all these kinds of forwardness. |
♦ jarudapānanti jiṇṇakūpaṃ. |
♦ "an old well": a dilapidated well. |
pabbatavisamanti pabbate visamaṃ papātaṭṭhānaṃ. |
"a mountain precipice": a precipitous place on a mountain. |
nadīvidugganti nadiyā viduggaṃ chinnataṭaṭṭhānaṃ. |
"a river chasm": a place on a river with a broken bank. |
apakasseva kāyanti tādisāni ṭhānāni yo khiḍḍādipasuto kāyaṃ anapakassa ekatobhāriyaṃ akatvāva vāyupatthambhakaṃ aggāhāpetvā cittampi anapakassa “ettha patito hatthapādabhañjanādīni pāpuṇātī”ti anādīnavadassāvitāya anubbejetvā sampiyāyamāno oloketi, so patitvā hatthapādabhañjanādianatthaṃ pāpuṇāti. |
"withdraw the body": a person who, devoted to play, etc., looks at such places, without withdrawing his body, without making it one-sided, having a support for the wind held, and without withdrawing his mind, not being agitated by not seeing the danger, "one who falls here will get his hands and feet broken," and looking with endearment, he, having fallen, gets into trouble, such as the breaking of hands and feet. |
yo pana udakatthiko vā aññena vā kenaci kiccena oloketukāmo kāyaṃ apakassa ekato bhāriyaṃ katvā vāyupatthambhakaṃ gāhāpetvā, cittampi apakassa ādīnavadassanena saṃvejetvā oloketi, so na patati, yathāruciṃ oloketvā sukhī yenakāmaṃ pakkamati. |
But one who, being thirsty for water or wishing to look for some other reason, withdraws his body and makes it one-sided, having a support for the wind held, and withdraws his mind, being agitated by seeing the danger, and looks, he does not fall; having looked as he pleases, he departs happily wherever he wishes. |
♦ evameva khoti ettha idaṃ opammasaṃsandanaṃ — jarudapānādayo viya hi cattāri kulāni, olokanapuriso viya bhikkhu. |
♦ "just so": here this is the application of the simile — the four families are like the old well, etc.; the monk is like the person looking. |
yathā anapakaṭṭhakāyacitto tāni olokento puriso tattha patati, evaṃ arakkhitehi kāyādīhi kulāni upasaṅkamanto bhikkhu kulesu bajjhati, tato nānappakāraṃ sīlapādabhañjanādianatthaṃ pāpuṇāti. |
Just as a person with body and mind not withdrawn, looking at them, falls there, so a monk, approaching families with unguarded body, etc., is bound in the families; from that, he gets into various troubles, such as the breaking of the foot of virtue. |
yathā pana apakaṭṭhakāyacitto puriso tattha na patati, evaṃ rakkhiteneva kāyena rakkhitehi cittehi rakkhitāya vācāya suppaṭṭhitāya satiyā apakaṭṭhakāyacitto hutvā kulāni upasaṅkamanto bhikkhu kulesu na bajjhati. |
But just as a person with body and mind withdrawn does not fall there, so a monk, approaching families with a guarded body, a guarded mind, a guarded speech, with well-established mindfulness, being with body and mind withdrawn, is not bound in the families. |
athassa yathā tattha apatitassa purisassa, na pādā bhañjanti, evaṃ sīlapādo na bhijjati. |
Then for him, just as for the person who did not fall there, his feet are not broken, so the foot of virtue is not broken. |
yathā hatthā na bhañjanti, evaṃ saddhāhattho na bhijjati. |
Just as his hands are not broken, so the hand of faith is not broken. |
yathā kucchi na bhijjati, evaṃ samādhikucchi na bhijjati. |
Just as his stomach is not broken, so the stomach of concentration is not broken. |
yathā sīsaṃ na bhijjati, evaṃ ñāṇasīsaṃ na bhijjati, yathā ca taṃ khāṇukaṇṭakādayo na vijjhanti, evamimaṃ rāgakaṇṭakādayo na vijjhanti. |
Just as his head is not broken, so the head of knowledge is not broken. And just as stakes, thorns, etc., do not pierce him, so the thorns of lust, etc., do not pierce this one. |
yathā so nirupaddavo yathāruci oloketvā sukhī yenakāmaṃ pakkamati, evaṃ bhikkhu kulāni nissāya cīvarādayo paccaye paṭisevanto kammaṭṭhānaṃ vaḍḍhetvā saṅkhāre sammasanto arahattaṃ patvā lokuttarasukhena sukhito yenakāmaṃ agatapubbaṃ nibbānadisaṃ gacchati. |
Just as he, unharmed, having looked as he pleases, departs happily wherever he wishes, so a monk, relying on the families and partaking of the requisites of robes, etc., and developing his meditation subject, and reflecting on the formations, having attained arahantship, being happy with the supramundane happiness, goes wherever he wishes, to the previously un-gone-to direction of Nibbāna. |
♦ idāni yo hīnādhimuttiko micchāpaṭipanno evaṃ vadeyya “sammāsambuddho ‘tividhaṃ pāgabbhiyaṃ pahāya niccanavakattena candūpamā kulāni upasaṅkamathā’ti vadanto aṭṭhāne ṭhapeti, asayhaṃ bhāraṃ āropeti, yaṃ na sakkā kātuṃ taṃ kāretī”ti, tassa vādapathaṃ pacchinditvā, “sakkā evaṃ kātuṃ, atthi evarūpo bhikkhū”ti dassento kassapo, bhikkhavetiādimāha. |
♦ Now, an inferior-minded person, practicing wrongly, might say thus: "The perfectly enlightened one, saying, 'Approach the families like the moon, with perpetual newness, having abandoned the threefold forwardness,' places us in an impossible position, imposes an unbearable burden, makes us do what cannot be done." To cut off his line of argument, and to show, "It is possible to do so, there is such a monk," he said, "Kassapa, O monks," and so on. |
♦ ākāse pāṇiṃ cālesīti nīle gaganantare yamakavijjutaṃ cārayamāno viya heṭṭhābhāgaṃ uparibhāgaṃ ubhatopassesu pāṇiṃ sañcāresi. |
♦ "he moved his hand in the sky": in the blue expanse of the sky, as if brandishing a twin lightning-bolt, he moved his hand in the lower part, the upper part, and on both sides. |
idañca pana tepiṭake buddhavacane asambhinnapadaṃ nāma. |
And this is a phrase not mixed with others in the Tipiṭaka Buddha-word. |
attamanoti tuṭṭhacitto sakamano, na domanassena pacchinditvā gahitamano. |
"glad-minded": with a pleased mind, his own mind; not a mind seized and cut off by displeasure. |
kassapassa, bhikkhaveti idampi purimanayeneva paravādaṃ pacchinditvā atthi evarūpo bhikkhūti dassanatthaṃ vuttaṃ. |
"of Kassapa, O monks": this too, in the previous way, was said to cut off the argument of others and to show that there is such a monk. |
♦ pasannākāraṃ kareyyunti cīvarādayo paccaye dadeyyuṃ. |
♦ "they might make a pleased appearance": they might give the requisites of robes, etc. |
tathattāya paṭipajjeyyunti sīlassa āgataṭṭhāne sīlaṃ pūrayamānā, samādhivipassanā maggaphalānaṃ āgataṭṭhāne tāni tāni sampādayamānā tathābhāvāya paṭipajjeyyuṃ. |
"they should practice accordingly": they should practice for that state, fulfilling the virtue at the place where virtue is mentioned, and accomplishing them at the places where concentration, insight, the path, and the fruit are mentioned. |
anudayanti rakkhaṇabhāvaṃ. |
"compassion": the state of protecting. |
anukampanti muducittataṃ. |
"kindness": gentleness of mind. |
ubhayañcetaṃ kāruññasseva vevacanaṃ. |
And both of these are synonyms for compassion. |
kassapo, bhikkhaveti idampi purimanayeneva paravādaṃ pacchinditvā atthi evarūpo bhikkhūti dassanatthaṃ vuttaṃ. |
"Kassapa, O monks": this too, in the previous way, was said to cut off the argument of others and to show that there is such a monk. |
kassapena vāti ettha candopamādivasena yojanaṃ katvā purimanayeneva attho veditabbo. |
"with Kassapa": here, having made a connection by way of the simile of the moon, etc., the meaning should be understood in the previous way. |
tatiyaṃ. |
The third. |
♦ 4. kulūpakasuttavaṇṇanā SN 16.4 |
♦ 4. Commentary on the Kulūpaka Sutta |
♦ 147. catutthe kulūpakoti kulagharānaṃ upagantā. |
♦ 147. In the fourth, "a frequenter of families" is one who goes to the houses of families. |
dentuyeva meti dadantuyeva mayhaṃ. |
"let them give to me": let them give to me. |
sandīyatīti aṭṭīyati pīḷiyati. |
"he is vexed": he is annoyed, he is afflicted. |
sesamettha vuttanayānusāreneva veditabbaṃ. |
The rest here should be understood in accordance with the method that has been stated. |
catutthaṃ. |
The fourth. |
♦ 5. jiṇṇasuttavaṇṇanā SN 16: SN 16.5 |
♦ 5. Commentary on the Jiṇṇa Sutta SN 16:5, |
5 , |
|
♦ 148. pañcame jiṇṇoti thero mahallako. |
♦ 148. In the fifth, "old": the elder is aged. |
garukānīti taṃ satthu santikā laddhakālato paṭṭhāya chinnabhinnaṭṭhāne suttasaṃsibbanena ceva aggaḷadānena ca anekāni paṭalāni hutvā garukāni jātāni. |
"heavy": from the time he received them from the Teacher, by the darning with thread in torn and tattered places and by the giving of patches, they have become many-layered and have become heavy. |
nibbasanānīti pubbe bhagavatā nivāsetvā apanītatāya evaṃladdhanāmāni. |
"worn-out": having been named so from being previously worn and put aside by the Blessed One. |
tasmāti yasmā tvaṃ jiṇṇo ceva garupaṃsukūlo ca. |
"therefore": because you are old and your refuse-rag robe is heavy. |
gahapatānīti paṃsukūlikaṅgaṃ vissajjetvā gahapatīhi dinnacīvarāni dhārehīti vadati. |
"of householders": he says, having given up the practice of wearing refuse-rag robes, wear the robes given by householders. |
nimantanānīti piṇḍapātikaṅgaṃ vissajjetvā salākabhattādīni nimantanāni bhuñjāhīti vadati. |
"invitations": he says, having given up the practice of eating only alms-food, eat from invitations such as ticket-food. |
mama ca santiketi āraññikaṅgaṃ vissajjetvā gāmantasenāsaneyeva vasāhīti vadati. |
"and near me": he says, having given up the practice of being a forest-dweller, dwell only in a lodging near a village. |
♦ nanu ca yathā rājā senāpatiṃ senāpatiṭṭhāne ṭhapetvā tassa rājūpaṭṭhānādinā attano kammena ārādhentasseva taṃ ṭhānantaraṃ gahetvā aññassa dadamāno ayuttaṃ nāma karoti, evaṃ satthā mahākassapattherassa paccuggamanatthāya tigāvutaṃ maggaṃ gantvā rājagahassa ca nāḷandāya ca antare bahuputtakarukkhamūle nisinno tīhi ovādehi upasampādetvā tena saddhiṃ attano cīvaraṃ parivattetvā theraṃ jātiāraññikaṅgañceva jātipaṃsukūlikaṅgañca akāsi, so tasmiṃ kattukamyatāchandena satthu cittaṃ ārādhentasseva paṃsukūlādīni vissajjāpetvā gahapaticīvarapaṭiggahaṇādīsu niyojento ayuttaṃ nāma karotīti. |
♦ But is it not that just as a king, having established a general in the position of general, does something improper by taking that position away from him who is gratifying him by his own duty of attending to the king, and giving it to another, so the Teacher, having gone a distance of three gāvutas to meet the elder Mahākassapa, and having sat at the foot of the Bahuputtaka tree between Rājagaha and Nāḷandā, and having given him the higher ordination with three exhortations, and having exchanged his own robe with him, made the elder a forest-dweller by birth and a refuse-rag-wearer by birth? And is he not doing something improper by making him who is gratifying the Teacher's mind with the desire to do so give up the refuse-rag robes, etc., and enjoining him to accept householder-robes, etc.? |
na karoti. |
He is not. |
kasmā? attajjhāsayattā. |
Why? Because of his own inclination. |
na hi satthā dhutaṅgāni vissajjāpetukāmo, yathā pana aghaṭṭitā bheriādayo saddaṃ na vissajjenti, evaṃ aghaṭṭitā evarūpā puggalā na sīhanādaṃ nadantīti nadāpetukāmo sīhanādajjhāsayena evamāha. |
For the Teacher did not wish to make him give up the ascetic practices, but just as drums, etc., that are not struck do not give out a sound, so such persons, if not prompted, do not roar the lion's roar. Wishing to have him roar, he said so with the inclination for a lion's roar. |
theropi satthu ajjhāsayānurūpeneva “ahaṃ kho, bhante, dīgharattaṃ āraññiko cevā”tiādinā nayena sīhanādaṃ nadati. |
The elder too, in accordance with the Teacher's inclination, roars the lion's roar in the manner of "I, venerable sir, for a long time have been a forest-dweller," and so on. |
♦ diṭṭhadhammasukhavihāranti diṭṭhadhammasukhavihāro nāma āraññikasseva labbhati, no gāmantavāsino. |
♦ "the pleasant abiding in this very life": the pleasant abiding in this very life is obtained only by a forest-dweller, not by one who lives near a village. |
gāmantasmiñhi vasanto dārakasaddaṃ suṇāti, asappāyarūpāni passati, asappāye sadde suṇāti, tenassa anabhirati uppajjati. |
For one who lives near a village hears the sound of children, sees unsuitable forms, hears unsuitable sounds; by that, discontent arises in him. |
āraññiko pana gāvutaṃ vā aḍḍhayojanaṃ vā atikkamitvā araññaṃ ajjhogāhetvā vasanto dīpibyagghasīhādīnaṃ sadde suṇāti, yesaṃ savanapaccayā amānusikāsavanarati uppajjati. |
But a forest-dweller, having gone a gāvuta or half a yojana and having entered the forest, dwells and hears the sounds of leopards, tigers, lions, etc., by the hearing of which a non-human delight in hearing arises. |
yaṃ sandhāya vuttaṃ — |
In reference to which it is said: |
♦ “suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno. |
♦ "For the monk who has entered an empty abode, whose mind is at peace, |
♦ amānusī ratī hoti, sammā dhammaṃ vipassato. |
♦ a non-human delight arises, as he rightly sees the Dhamma. |
♦ “yato yato sammasati, khandhānaṃ udayabbayaṃ. |
♦ "Whenever he reflects on the arising and passing away of the aggregates, |
♦ labhatī pītipāmojjaṃ, amataṃ taṃ vijānataṃ. |
♦ he obtains rapture and joy; that is the deathless for those who know. |
. |
. |
♦ “purato pacchato vāpi, aparo ce na vijjati. |
♦ "In front or behind, if there is no other, |
♦ tattheva phāsu bhavati, ekassa ramato vane”ti. |
♦ there is comfort, for one who delights alone in the forest." |
♦ tathā piṇḍapātikasseva labbhati, no apiṇḍapātikassa. |
♦ Likewise, it is obtained only by one who eats alms-food, not by one who does not eat alms-food. |
apiṇḍapātiko hi akālacārī hoti, turitacāraṃ gacchati, parivatteti, palibuddhova gacchati, tattha ca bahusaṃsayo hoti. |
For one who does not eat alms-food goes at an improper time, he goes in a hurry, he exchanges, he goes as if bound, and there he has much doubt. |
piṇḍapātiko pana na akālacārī hoti, na turitacāraṃ gacchati, na parivatteti, apalibuddhova gacchati, tattha ca na bahusaṃsayo hoti. |
But one who eats alms-food does not go at an improper time, he does not go in a hurry, he does not exchange, he goes as if unbound, and there he does not have much doubt. |
♦ kathaṃ? |
♦ How? |
apiṇḍapātiko hi gāmato dūravihāre vasamāno kālasseva “yāguṃ vā pārivāsikabhattaṃ vā lacchāmi, āsanasālāya vā pana uddesabhattādīsu kiñcideva mayhaṃ pāpuṇissatī”ti makkaṭakasuttāni chindanto sayitagorūpāni uṭṭhāpento pātova gacchanto akālacārī hoti. |
For one who does not eat alms-food, dwelling in a monastery far from a village, goes early in the morning, thinking, "I will get gruel or leftover rice, or at the assembly hall, I will get something from the ticket-food, etc.," breaking spider-webs and raising sleeping cattle, he goes at an improper time. |
manusse khettakammādīnaṃ atthāya gehā nikkhanteyeva sampāpuṇituṃ migaṃ anubandhanto viya vegena gacchanto turitacārī hoti. |
To meet the people as they are leaving their houses for the purpose of field-work, etc., he goes with speed like one tracking a deer, he goes in a hurry. |
antarā kiñcideva disvā “asukaupāsako vā asukaupāsikā vā gehe, no gehe”ti pucchati, “no gehe”ti sutvā “idāni kuto labhissāmī”ti? |
Seeing something on the way, he asks, "Is the lay-follower so-and-so or the laywoman so-and-so at home, or not at home?" Having heard, "Not at home," he trembles like one burned by fire, thinking, "From where will I get it now?" Wanting to go to the western direction himself, and having received a ticket for the eastern direction, he approaches another who has received a ticket for the western direction and says, "Venerable sir, I will go to the western direction; you take my ticket, give me your ticket." He exchanges the ticket. |
aggidaḍḍho viya pavedhati, sayaṃ pacchimadisaṃ gantukāmo pācīnadisāya salākaṃ labhitvā aññaṃ pacchimadisāya laddhasalākaṃ upasaṅkamitvā, “bhante, ahaṃ pacchimadisaṃ gamissāmi, mama salākaṃ tumhe gaṇhatha, tumhākaṃ salākaṃ mayhaṃ dethā”ti salākaṃ parivatteti. |
Or, having brought one ticket-meal and while consuming it, when told by the people, "Give a bowl for another ticket-meal too," he says, "Venerable sir, give me your bowl; I, having put the rice in my bowl, will give you your bowl." Having had another's bowl given to him, and when the rice is brought, having put it in his own bowl and while returning the bowl, he is said to exchange the bowl. |
ekaṃ vā pana salākabhattaṃ āharitvā paribhuñjanto “aparassāpi salākabhattassa pattaṃ dethā”ti manussehi vutte, “bhante, tumhākaṃ pattaṃ detha, ahaṃ mayhaṃ patte bhattaṃ pakkhipitvā tumhākaṃ pattaṃ dassāmī”ti aññassa pattaṃ dāpetvā bhatte āhaṭe attano patte pakkhipitvā pattaṃ paṭidento pattaṃ parivatteti nāma. |
In the monastery, kings, royal ministers, etc., give a great alms. And this one has received a ticket in a village further away. Not going there, he does not get a ticket again for seven days. He goes out of fear of not getting. Going thus, he is said to go as if bound. |
vihāre rājarājamahāmattādayo mahādānaṃ denti, iminā ca bhiyyo dūragāme salākā laddhā, tattha agacchanto puna sattāhaṃ salākaṃ na labhatīti alābhabhayena gacchati, evaṃ gacchanto palibuddho hutvā gacchati nāma. |
And for whom he goes for the sake of the ticket-meal, etc., he has much doubt, "Will they give it to me, or will they not give it? Will they give choice food, or coarse? A little, or much? Cold, or hot?" |
yassa cesa salākabhattādino atthāya gacchati, “taṃ dassanti nu kho me, udāhu na dassanti, paṇītaṃ nu kho dassanti, udāhu lūkhaṃ, thokaṃ nu kho, udāhu bahukaṃ, sītalaṃ nu kho, udāhu uṇhan”ti evaṃ tattha ca bahusaṃsayo hoti. |
|
♦ piṇḍapātiko pana kālasseva vuṭṭhāya vattapaṭivattaṃ katvā sarīraṃ paṭijaggitvā vasanaṭṭhānaṃ pavisitvā kammaṭṭhānaṃ manasikatvā kālaṃ sallakkhetvā mahājanassa uḷuṅkabhikkhādīni dātuṃ pahonakakāle gacchatīti na akālacārī hoti, ekekaṃ padavāraṃ cha koṭṭhāse katvā vipassanto gacchatīti na turitacārī hoti, attano garubhāvena “asuko gehe, na gehe”ti na pucchati, salākabhattādīniyeva na gaṇhāti. |
♦ But one who eats alms-food, having risen early and having done his duties and observances, and having looked after his body, and having entered his dwelling-place and having contemplated his meditation subject, and having marked the time, goes at a time when the public is able to give gruel, alms, etc., so he does not go at an improper time. Contemplating each footstep as divided into six parts, he goes, so he does not go in a hurry. Out of his own gravity, he does not ask, "Is so-and-so at home, or not at home?" He does not take ticket-food, etc., at all. |
agaṇhanto kiṃ parivattessati? |
Not taking, what will he exchange? |
na aññassa vasena palibuddhova hoti, kammaṭṭhānaṃ manasikaronto yathāruci gacchati, itaro viya na bahusaṃsayo hoti. |
He is not bound by way of another. Contemplating his meditation subject, he goes as he pleases. He does not have much doubt like the other. |
ekasmiṃ gāme vā vīthiyā vā alabhitvā aññattha carati. |
Not getting in one village or street, he wanders to another. |
tasmimpi alabhitvā aññattha caranto missakodanaṃ saṅkaḍḍhitvā amataṃ viya paribhuñjitvā gacchati. |
Not getting in that either, wandering to another, he collects mixed rice and, consuming it like nectar, he goes. |
♦ paṃsukūlikasseva labbhati, no apaṃsukūlikassa. |
♦ It is obtained only by a refuse-rag-wearer, not by one who is not a refuse-rag-wearer. |
apaṃsukūliko hi vassāvāsikaṃ pariyesanto carati, na senāsanasappāyaṃ pariyesati. |
For one who is not a refuse-rag-wearer wanders about searching for a rains-retreat-robe; he does not search for a lodging suitable for the practice. |
paṃsukūliko pana na vassāvāsikaṃ pariyesanto carati, senāsanasappāyameva pariyesati. |
But a refuse-rag-wearer does not wander about searching for a rains-retreat-robe; he searches only for a lodging suitable for the practice. |
tecīvarikasseva labbhati, na itarassa. |
It is obtained only by one with three robes, not by another. |
atecīvariko hi bahubhaṇḍo bahuparikkhāro hoti, tenassa phāsuvihāro natthi. |
For one without three robes has many belongings, many requisites; for him, there is no comfortable abiding. |
appicchādīnañceva labbhati, na itaresanti. |
And it is obtained only by one of few wishes, etc., not by others. |
tena vuttaṃ — “attano ca diṭṭhadhammasukhavihāraṃ sampassamāno”ti. |
Therefore it is said, "seeing his own pleasant abiding in this very life." |
pañcamaṃ. |
The fifth. |
♦ 6. ovādasuttavaṇṇanā SN 16.6 |
♦ 6. Commentary on the Ovāda Sutta |
♦ 149. chaṭṭhe ahaṃ vāti kasmā āha? |
♦ 149. In the sixth, "or I": why did he say it? |
theraṃ attano ṭhāne ṭhapanatthaṃ. |
To place the elder in his own position. |
kiṃ sāriputtamoggallānā natthīti? |
Is it that Sāriputta and Moggallāna are not there? |
atthi. evaṃ panassa ahosi “ime na ciraṃ ṭhassanti, kassapo pana vīsavassasatāyuko, so mayi parinibbute sattapaṇṇiguhāyaṃ nisīditvā dhammavinayasaṅgahaṃ katvā mama sāsanaṃ pañcavassasahassaparimāṇakālapavattanakaṃ karissati, attano taṃ ṭhāne ṭhapemi, evaṃ bhikkhū kassapassa sussūsitabbaṃ maññissantī”ti. |
They are. But it occurred to him thus: "These will not last long. But Kassapa has a lifespan of one hundred and twenty years. He, when I have passed into Parinibbāna, will sit in the Sattapaṇṇi cave and, having made a compilation of the Dhamma and Vinaya, will make my teaching last for five thousand years. I will place him in his position; thus the monks will think that Kassapa is to be listened to." |
tasmā evamāha. |
Therefore, he said so. |
dubbacāti dukkhena vattabbā. |
"difficult to admonish": to be spoken to with difficulty. |
dovacassakaraṇehīti dubbacabhāvakaraṇehi. |
"by the things that make one difficult to admonish": by the things that make one difficult to admonish. |
appadakkhiṇaggāhinoti anusāsaniṃ sutvā padakkhiṇaṃ na gaṇhanti yathānusiṭṭhaṃ na paṭipajjanti, appaṭipajjantā vāmagāhino nāma jātāti dasseti. |
"not receiving well": not receiving the instruction well after hearing it; not practicing according to the instruction; not practicing, they are said to have taken it wrongly, he shows. |
accāvadanteti atikkamma vadante, sutapariyattiṃ nissāya ativiya vādaṃ karonteti attho. |
"they speak transgressively": they speak, transgressing; the meaning is, relying on their scriptural learning, they engage in excessive debate. |
ko bahutaraṃ bhāsissatīti dhammaṃ kathento ko bahuṃ bhāsissati, kiṃ tvaṃ, udāhu ahanti? |
"who will speak more?": when teaching the Dhamma, who will speak much? You, or I? |
ko sundarataranti, eko bahuṃ bhāsanto asahitaṃ amadhuraṃ bhāsati, eko sahitaṃ madhuraṃ, taṃ sandhāyāha “ko sundarataran”ti? |
who more beautifully?": one, while speaking much, speaks what is incoherent and not sweet; one speaks what is coherent and sweet. With reference to that, he said, "who more beautifully? |
eko pana bahuñca sundarañca kathento ciraṃ na bhāsati, lahuññeva uṭṭhāti, eko addhānaṃ pāpeti, taṃ sandhāyāha “ko cirataran”ti? |
But one, while speaking both much and beautifully, does not speak for long; he gets up quickly. One makes it last for a long time. With reference to that, he said, "who for longer?" |
chaṭṭhaṃ. |
The sixth. |
♦ 7. dutiyaovādasuttavaṇṇanā SN 16.7 |
♦ 7. Commentary on the Second Ovāda Sutta |
♦ 150. sattame saddhāti okappanasaddhā. |
♦ 150. In the seventh, "faith": resolute faith. |
vīriyanti kāyikacetasikaṃ vīriyaṃ. |
"energy": physical and mental energy. |
paññāti kusaladhammajānanapaññā. |
"wisdom": the wisdom of knowing the wholesome dhammas. |
na santi bhikkhū ovādakāti imassa puggalassa ovādakā anusāsakā kalyāṇamittā natthīti idaṃ, bhante, parihānanti dasseti. |
"there are no monks who are exhorters": for this person, there are no exhorters, instructors, good friends; this, venerable sir, is a decline, he shows. |
sattamaṃ. |
The seventh. |
♦ 8. tatiyaovādasuttavaṇṇanā SN 16.8 |
♦ 8. Commentary on the Third Ovāda Sutta |
♦ 151. aṭṭhame tathā hi panāti pubbe sovacassatāya, etarahi ca dovacassatāya kāraṇapaṭṭhapane nipāto. |
♦ 151. In the eighth, "but it is so": a particle for establishing a reason, formerly for being easy to admonish, and now for being difficult to admonish. |
tatrāti tesu theresu. |
"therein": among those elders. |
ko nāmāyaṃ bhikkhūti ko nāmo ayaṃ bhikkhu? |
"who is this monk?": what is the name of this monk? |
kiṃ tissatthero kiṃ nāgattheroti? |
Is it the elder Tissa, or the elder Nāga? |
tatrāti tasmiṃ evaṃ sakkāre kayiramāne. |
"therein": when such honor is being done. |
tathattāyāti tathābhāvāya, āraññikādibhāvāyāti attho. |
"for that state": the meaning is, for that state, for the state of being a forest-dweller, etc. |
sabrahmacārikāmoti “ime maṃ parivāretvā carantū”ti evaṃ kāmeti icchati patthetīti sabrahmacārikāmo. |
"desirous of fellow monks": he desires, wishes, longs, "may these surround me and wander," so he is desirous of fellow monks. |
tathattāyāti lābhasakkāranibbattanatthāya. |
"for that state": for the purpose of producing gain and honor. |
brahmacārupaddavenāti yo sabrahmacārīnaṃ catūsu paccayesu adhimattacchandarāgo upaddavoti vuccati, tena upaddutā. |
"by the affliction of the holy life": that which is an excessive desire and lust for the four requisites of the fellow monks is called an affliction; afflicted by that. |
abhipatthanāti adhimattapatthanā. |
"aspiration": excessive aspiration. |
brahmacāriabhipatthanenāti brahmacārīnaṃ adhimattapatthanāsaṅkhātena catupaccayabhāvena. |
"by the aspiration for the holy life": by the state of the four requisites, which is designated as the excessive aspiration of the monks. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. jhānābhiññasuttavaṇṇanā SN 16.9 |
♦ 9. Commentary on the Jhānābhiññā Sutta |
♦ 152. navame yāvadeva ākaṅkhāmīti yāvadeva icchāmi. |
♦ 152. In the ninth, "as long as I wish": as long as I wish. |
yāni pana ito paraṃ vivicceva kāmehītiādinā nayena cattāri rūpāvacarajjhānāni, sabbaso rūpasaññānaṃ samatikkamātiādinā nayena catasso arūpasamāpattiyo, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhanti evaṃ nirodhasamāpatti, anekavihitaṃ iddhividhantiādinā nayena pañca lokikābhiññā ca vuttā. |
But that which follows, the four form-sphere jhānas in the manner of "quite secluded from sensual pleasures," and so on; the four formless attainments in the manner of "with the complete transcendence of perceptions of form," and so on; "having completely transcended the dimension of neither perception nor non-perception, the cessation of perception and feeling," thus the attainment of cessation; and the five worldly supernormal powers in the manner of "the many kinds of psychic power," and so on, are mentioned. |
tattha yaṃ vattabbaṃ siyā, taṃ sabbaṃ anupadavaṇṇanāya ceva bhāvanāvidhānena ca saddhiṃ visuddhimagge vitthāritameva. |
Therein, whatever should be said is all detailed in the Visuddhimagga, together with the word-by-word commentary and the method of development. |
chaḷabhiññāya pana āsavānaṃ khayāti āsavānaṃ khayena. |
But of the six supernormal powers, "the destruction of the cankers" is by the destruction of the cankers. |
anāsavanti āsavānaṃ apaccayabhūtaṃ. |
"unattached" means not being a condition for the cankers. |
cetovimuttinti arahattaphalasamādhiṃ. |
"liberation of the mind" is the concentration of the arahantship-fruit. |
paññāvimuttinti arahattaphalapaññaṃ. |
"liberation by wisdom" is the wisdom of the arahantship-fruit. |
navamaṃ. |
The ninth. |
♦ 10. upassayasuttavaṇṇanā SN 16.10 |
♦ 10. Commentary on the Upassaya Sutta |
♦ 153. dasame āyāma, bhanteti kasmā bhikkhunīupassayagamanaṃ yācati? |
♦ 153. In the tenth, "let us go, venerable sir": why does he request to go to the nunnery? |
na lābhasakkārahetu, kammaṭṭhānatthikā panettha bhikkhuniyo atthi, tā ussukkāpetvā kammaṭṭhānaṃ kathāpessāmīti yācati. |
Not for the sake of gain and honor. There are here nuns who are desirous of a meditation subject. Thinking, "I will have them become eager and have a meditation subject taught," he requests. |
nanu ca so sayampi tepiṭako bahussuto, kiṃ sayaṃ kathetuṃ na sakkotīti? |
But is he not himself learned, a bearer of the Tipiṭaka? Why can he not teach it himself? |
no na sakkoti. |
It is not that he cannot. |
buddhapaṭibhāgassa pana sāvakassa kathaṃ saddhātabbaṃ maññissantīti yācati. |
But thinking, "How will they believe the words of a disciple who is a counterpart of the Buddha?", he requests. |
bahukicco tvaṃ bahukaraṇīyoti kiṃ thero navakammādipasuto, yena naṃ evamāhāti? |
"you are very busy, you have much to do": is the elder occupied with new construction, etc., that he says so? |
no, satthari pana parinibbute catasso parisā ānandattheraṃ upasaṅkamitvā, “bhante, idāni kassa pattacīvaraṃ gahetvā caratha, kassa pariveṇaṃ sammajjatha, kassa mukhodakaṃ dethā”ti rodanti paridevanti. |
No. But when the Teacher had passed into Parinibbāna, the four assemblies approached the elder Ānanda and, weeping and lamenting, said, "Venerable sir, whose bowl and robe will you now carry? Whose surroundings will you sweep? For whom will you give water for the face?" |
thero “aniccā saṅkhārā, vuddhasarīrepi nillajjova maccurājā pahari. |
The elder consoles the assembly, "Formations are impermanent; the king of death has struck without shame even at the aged body. |
esā saṅkhārānaṃ dhammatā, mā socittha, mā paridevitthā”ti parisaṃ saññāpeti. |
This is the nature of formations; do not grieve, do not lament." |
idamassa bahukiccaṃ. |
This is his great business. |
taṃ sandhāya thero evamāha. |
With reference to that, the elder said so. |
sandassesīti paṭipattiguṇaṃ dassesi. |
"he showed": he showed the quality of the practice. |
samādapesīti gaṇhāpesi. |
"he made them take up": he made them grasp. |
samuttejesīti samussāhesi. |
"he roused": he made them enthusiastic. |
sampahaṃsesīti paṭiladdhaguṇena modāpesi. |
"he made them rejoice": he made them rejoice with the attained quality. |
♦ thullatissāti sarīrena thūlā, nāmena tissā. |
♦ "Thullatissā": fat in body, Tissā by name. |
vedehamuninoti paṇḍitamunino. |
"of the Vedeha-sage": of the wise sage. |
paṇḍito hi ñāṇasaṅkhātena vedena īhati sabbakiccāni karoti, tasmā “vedeho”ti vuccati. |
For a wise one, with the Veda designated as knowledge, strives, does all duties; therefore, he is called 'Vedeha'. |
vedeho ca so muni cāti, vedehamuni. |
He is a Vedeha and he is a sage, so Vedehamuni. |
dhammaṃ bhāsitabbaṃ maññatīti tipiṭakadharassa dhammabhaṇḍāgārikassa sammukhe sayaṃ araññavāsī paṃsukūliko samāno “dhammakathiko ahan”ti dhammaṃ bhāsitabbaṃ maññati. |
"she thinks the Dhamma should be spoken": in the presence of the treasurer of the Dhamma, the bearer of the Tipiṭaka, she, being a forest-dweller and a refuse-rag-wearer, thinks, "I am a Dhamma-talker," and thinks the Dhamma should be spoken. |
idaṃ kiṃ pana, kathaṃ panāti? |
What is this, and how is this? |
avajānamānā bhaṇati. |
She speaks, looking down on him. |
assosīti aññena āgantvā ārocitavasena assosi. |
"he heard": he heard it as reported by another who had come. |
āgamehi tvaṃ, āvusoti tiṭṭha tvaṃ, āvuso. |
"Wait, friend": stop, friend. |
mā te saṅgho uttari upaparikkhīti mā bhikkhusaṅgho atirekaokāse taṃ upaparikkhīti. |
"may the Sangha not investigate you further": may the community of monks not investigate you on further occasions. |
idaṃ vuttaṃ hoti — “ānandena buddhapaṭibhāgo sāvako vārito, ekā bhikkhunī na vāritā, tāya saddhiṃ santhavo vā sineho vā bhavissatī”ti mā taṃ saṅgho evaṃ amaññīti. |
This is what is said: "Ānanda, a disciple who is a counterpart of the Buddha, was stopped. A single nun was not stopped. There might be an attachment or affection with her." May the Sangha not think thus of you. |
♦ idāni attano buddhapaṭibhāgabhāvaṃ dīpento taṃ kiṃ maññasi, āvusotiādimāha? |
♦ Now, showing his own state of being a counterpart of the Buddha, he said, "What do you think, friend?", and so on. |
sattaratananti sattahatthappamāṇaṃ. |
"seven ratanas": seven cubits in measure. |
nāganti hatthiṃ. |
"an elephant": an elephant. |
aḍḍhaṭṭharatanaṃ vāti aḍḍharatanena ūnāṭṭharatanaṃ, purimapādato paṭṭhāya yāva kumbhā vidatthādhikasattahatthubbedhanti attho. |
"or seven and a half ratanas": seven and a half cubits, less by half a ratana; the meaning is, from the foreleg up to the hump, it is seven cubits and a span high. |
tālapattikāyāti taruṇatālapaṇṇena. |
"with a palm-leaf": with a young palm-leaf. |
cavitthāti cutā, na matā vā naṭṭhā vā, buddhapaṭibhāgassa pana sāvakassa upavādaṃ vatvā mahākassapatthere chahi abhiññāhi sīhanādaṃ nadante tassā kāsāvāni kaṇṭakasākhā viya kacchusākhā viya ca sarīraṃ khādituṃ āraddhāni, tāni hāretvā setakāni nivatthakkhaṇeyevassā cittassādo udapādīti. |
"they have fallen away": they have fallen away; they are not dead or destroyed, but when Mahākassapa, a disciple who is a counterpart of the Buddha, roared the lion's roar with the six supernormal powers, her saffron robes began to consume her body like a branch of thorns or a branch of itching-bean. Having removed them, at the very moment of putting on white clothes, a mental pleasure arose in her. |
dasamaṃ. |
The tenth. |
♦ 11. cīvarasuttavaṇṇanā SN 16.11 |
♦ 11. Commentary on the Cīvara Sutta |
♦ 154. ekādasame dakkhiṇāgirisminti rājagahaṃ parivāretvā ṭhitassa girino dakkhiṇabhāge janapado dakkhiṇāgiri nāma, tasmiṃ cārikaṃ caratīti attho. |
♦ 154. In the eleventh, "in the southern hills": in the southern part of the mountain that surrounds Rājagaha, there is a region named Dakkhiṇāgiri; the meaning is, he is wandering on tour in it. |
cārikā ca nāma duvidhā hoti turitacārikā ca aturitacārikā ca. |
And a tour is of two kinds: a swift tour and a slow tour. |
tattha yaṃ ekacco ekaṃ kāsāvaṃ nivāsetvā ekaṃ pārupitvā pattacīvaraṃ aṃse laggetvā chattaṃ ādāya sarīrato sedehi paggharantehi divasena sattaṭṭhayojanāni gacchati, yaṃ vā pana buddhā kiñcideva bodhaneyyasattaṃ disvā yojanasatampi yojanasahassampi khaṇena gacchanti, esā turitacārikā nāma. |
Therein, that a certain one, wearing one saffron robe and draping another, and having slung his bowl and robe over his shoulder, and having taken an umbrella, goes seven or eight yojanas a day with sweat dripping from his body; or that the Buddhas, seeing some being to be enlightened, go a hundred yojanas or a thousand yojanas in a moment, this is called a swift tour. |
devasikaṃ pana gāvutaṃ aḍḍhayojanaṃ tigāvutaṃ yojananti ettakaṃ addhānaṃ ajjatanāya nimantanaṃ adhivāsayato janasaṅgahaṃ karoto gamanaṃ, esā aturitacārikā nāma. |
But the going of one who accepts an invitation for today, doing a favor to the people, a distance of a gāvuta, half a yojana, three gāvutas, or a yojana daily, this is called a slow tour. |
ayaṃ idha adhippetā. |
This is what is intended here. |
♦ nanu ca thero pañcavīsati vassāni chāyā viya dasabalassa pacchato pacchato gacchantova ahosi, “kahaṃ ānando”ti vacanassa okāsameva na adāsi, so kismiṃ kāle bhikkhusaṅghena saddhiṃ cārikaṃ carituṃ okāsaṃ labhatīti? |
♦ But was not the elder for twenty-five years just like a shadow, following behind the one with ten powers, not giving even an opportunity for the question, "Where is Ānanda?" At what time did he get the opportunity to wander on tour with the community of monks? |
satthu parinibbānasaṃvacchare. |
In the year of the Teacher's Parinibbāna. |
parinibbute kira satthari mahākassapatthero satthu parinibbāne sannipatitassa bhikkhusaṅghassa majjhe nisīditvā dhammavinayasaṅgāyanatthaṃ pañcasate bhikkhū uccinitvā, “āvuso, mayaṃ rājagahe vassaṃ vasantā dhammavinayaṃ saṅgāyissāma, tumhe pure vassūpanāyikāya attano palibodhaṃ ucchinditvā rājagahe sannipatathā”ti vatvā attanā rājagahaṃ gato. |
It is said that when the Teacher had passed into Parinibbāna, the elder Mahākassapa, having sat in the midst of the community of monks gathered at the Teacher's Parinibbāna, and having selected five hundred monks for the purpose of compiling the Dhamma and Vinaya, and having said, "Friends, we, dwelling in Rājagaha for the rains, will compile the Dhamma and Vinaya; you, having cut off your impediments before the commencement of the rains, should gather in Rājagaha," he himself went to Rājagaha. |
ānandattheropi bhagavato pattacīvaraṃ ādāya mahājanaṃ saññāpento sāvatthiṃ gantvā tato nikkhamma rājagahaṃ gacchanto dakkhiṇāgirismiṃ cārikaṃ cari. |
The elder Ānanda also, having taken the Blessed One's bowl and robe and having consoled the great crowd, went to Sāvatthī. And leaving from there and going to Rājagaha, he wandered on tour in the southern hills. |
taṃ sandhāyetaṃ vuttaṃ. |
It is with reference to this that it was said. |
♦ yebhuyyena kumārabhūtāti ye te hīnāyāvattā nāma, te yebhuyyena kumārakā daharā taruṇā ekavassikadvevassikā bhikkhū ceva anupasampannakumārakā ca. |
♦ "mostly youths": those who are said to have reverted to the lower life, they are mostly youths, young, tender, monks of one or two years, and also unordained youths. |
kasmā panete pabbajitā, kasmā hīnāyāvattāti? |
But why did they go forth, and why did they revert to the lower life? |
tesaṃ kira mātāpitaro cintesuṃ — “ānandatthero satthu vissāsiko aṭṭha vare yācitvā upaṭṭhahati, icchiticchitaṭṭhānaṃ satthāraṃ gahetvā gantuṃ sakkoti, amhākaṃ dārake etassa santike pabbājema, so satthāraṃ gahetvā āgamissati, tasmiṃ āgate mayaṃ mahāsakkāraṃ kātuṃ labhissāmā”ti. |
It is said that their parents thought: "The elder Ānanda is a confidant of the Teacher; having requested eight boons, he attends to him. He is able to take the Teacher and go to any desired place. Let us have our sons go forth in his presence; he will take the Teacher and come. When he comes, we will be able to make a great offering." |
iminā tāva kāraṇena nesaṃ ñātakā te pabbājesuṃ. |
For this reason, their relatives had them go forth. |
satthari pana parinibbute tesaṃ sā patthanā upacchinnā, atha te ekadivaseneva uppabbājesuṃ. |
But when the Teacher had passed into Parinibbāna, that wish of theirs was cut off. Then they had them disrobe in a single day. |
♦ yathābhirantanti yathāruciyā yathāajjhāsayena. |
♦ "as they pleased": according to their wish, according to their inclination. |
tikabhojanaṃ paññattanti, idaṃ “gaṇabhojane aññatra samayā pācittiyan”ti . |
a meal for three was allowed": this, "In a group-meal, except at the right time, there is a Pācittiya offense. |
idaṃ sandhāya vuttaṃ. |
This is said with reference to this. |
tattha hi tiṇṇaṃ janānaṃ akappiyanimantanaṃ sādiyitvā ekato paṭiggaṇhantānampi anāpatti, tasmā “tikabhojanan”ti vuttaṃ. |
For there, even for those who, having accepted an improper invitation for three persons, receive together, there is no offense. Therefore, it is called "a meal for three." |
♦ dummaṅkūnaṃ puggalānaṃ niggahāyāti dussīlapuggalānaṃ niggaṇhanatthaṃ. |
♦ "for the restraint of unruly persons": for the purpose of restraining immoral persons. |
pesalānaṃ bhikkhūnaṃ phāsuvihārāyāti dummaṅkūnaṃ niggaheneva pesalānaṃ uposathapavāraṇā vattanti, samaggavāso hoti, ayaṃ tesaṃ phāsuvihāro hoti, imassa phāsuvihārassa atthāya. |
"for the comfortable abiding of well-behaved monks": by the very restraint of the unruly, the Uposatha and Pavāraṇā of the well-behaved proceed; there is harmonious living. This is their comfortable abiding; for the sake of this comfortable abiding. |
mā pāpicchā pakkhaṃ nissāya saṅghaṃ bhindeyyunti yathā devadatto sapariso kulesu viññāpetvā bhuñjanto pāpicche nissāya saṅghaṃ bhindi, evaṃ aññepi pāpicchā gaṇabandhena kulesu viññāpetvā bhuñjamānā gaṇaṃ vaḍḍhetvā taṃ pakkhaṃ nissāya mā saṅghaṃ bhindeyyunti, iti iminā kāraṇena paññattanti attho. |
"lest those of evil wishes, relying on a faction, should split the Sangha": just as Devadatta, with his retinue, eating after having solicited from families, relying on those of evil wishes, split the Sangha, so may others of evil wishes, eating after having solicited from families by forming a group, and having increased their group, relying on that faction, not split the Sangha. For this reason, it was laid down, is the meaning. |
kulānuddayatāya cāti bhikkhusaṅghe uposathapavāraṇaṃ katvā samaggavāsaṃ vasante manussā salākabhattādīni datvā saggaparāyaṇā bhavanti, iti imāya kulānuddayatāya ca paññattanti attho. |
"and out of compassion for the families": when the community of monks, having performed the Uposatha and Pavāraṇā, lives in harmony, the people, having given ticket-food, etc., are destined for heaven. For this compassion for the families, it was laid down, is the meaning. |
♦ sassaghātaṃ maññe carasīti sassaṃ ghātento viya āhiṇḍasi. |
♦ "You are wandering, I suppose, destroying the crops": you are wandering as if destroying the crops. |
kulūpaghātaṃ maññe carasīti kulāni upaghātento viya hananto viya āhiṇḍasi. |
"You are wandering, I suppose, destroying the families": you are wandering as if destroying, as if killing the families. |
olujjatīti visesena palujjati bhijjati. |
"it is falling apart": it is especially falling apart, breaking up. |
palujjanti kho te, āvuso, navappāyāti, āvuso, ete tuyhaṃ pāyena yebhuyyena navakā ekavassikaduvassikā daharā ceva sāmaṇerā ca palujjanti bhijjanti. |
"They are falling apart, friend, those who are mostly your novices": friend, these who are mostly your novices, young monks of one or two years, and also novices, are falling apart, breaking up. |
na vāyaṃ kumārako mattamaññāsīti ayaṃ kumārako attano pamāṇaṃ na jānātīti theraṃ tajjento āha. |
"This boy does not know his measure": this boy does not know his own measure. He said this, threatening the elder. |
♦ kumārakavādā na muccāmāti kumārakavādato na muccāma . |
♦ "We are not free from the 'boy'-talk": we are not free from being called a boy. |
tathā hi pana tvanti idamassa evaṃ vattabbatāya kāraṇadassanatthaṃ vuttaṃ. |
"but it is so for you": this was said to show the reason for his being spoken to thus. |
ayañhettha adhippāyo — yasmā tvaṃ imehi navehi bhikkhūhi indriyasaṃvararahitehi saddhiṃ vicarasi, tasmā kumārakehi saddhiṃ vicaranto kumārakoti vattabbataṃ arahasīti. |
And this is the intention here: because you wander about with these novices who are without restraint of the senses, therefore, wandering about with boys, you deserve to be called a boy. |
♦ aññatitthiyapubbo samānoti idaṃ yasmā therassa imasmiṃ sāsane neva ācariyo na upajjhāyo paññāyati, sayaṃ kāsāyāni gahetvā nikkhanto, tasmā anattamanatāya aññatitthiyapubbataṃ āropayamānā āha. |
♦ "being a former heretic": since for the elder, neither a preceptor nor a teacher is known in this teaching, he went forth, having taken the saffron robes himself. Therefore, out of displeasure, she said this, attributing to him the state of being a former heretic. |
♦ sahasāti ettha rāgamohacāropi sahasācāro, idaṃ pana dosacāravasena vuttaṃ. |
♦ "hastily": here, the practice of lust and delusion is also a hasty practice; but this is said with reference to the practice of hate. |
appaṭisaṅkhāti appaccavekkhitvā, idāni attano pabbajjaṃ sodhento yatvāhaṃ, āvusotiādimāha. |
"without reflection": without reflecting. Now, purifying his own going forth, he said, "As I, friend," and so on. |
tattha aññaṃ satthāraṃ uddisitunti ṭhapetvā bhagavantaṃ aññaṃ mayhaṃ satthāti evaṃ uddisituṃ na jānāmi. |
Therein, "to point to another as my teacher": except for the Blessed One, I do not know how to point to another as my teacher. |
sambādho gharāvāsotiādīsu sacepi saṭṭhihatthe ghare yojanasatantarepi vā dve jāyampatikā vasanti, tathāpi tesaṃ sakiñcanasapalibodhaṭṭhena gharāvāso sambādhoyeva. |
In "the household life is crowded," and so on: even if a husband and wife live in a sixty-cubit house or even in a space of a hundred yojanas, yet for them, because of the state of having possessions and impediments, the household life is crowded. |
rajāpathoti rāgarajādīnaṃ uṭṭhānaṭṭhānanti mahāaṭṭhakathāyaṃ vuttaṃ. |
"a path of dust": it is said in the great commentary that it is a place for the arising of the dust of lust, etc. |
“āgamanapatho”tipi vattuṃ vaṭṭati. |
It is also proper to say "a path of coming." |
alagganaṭṭhena abbhokāso viyāti abbhokāso. |
"like the open air" because of its non-attachment: the open air. |
pabbajito hi kūṭāgāraratanamayapāsādadevavimānādīsu pihitadvāravātapānesu paṭicchannesu vasantopi neva laggati na sajjati na bajjhati, tena vuttaṃ “abbhokāso pabbajjā”ti. |
For one who has gone forth, even if he lives in gabled houses, jewel-mansions, deva-palaces, etc., with doors and windows closed, in concealed places, he is not attached, not stuck, not bound. Therefore it is said, "the going forth is like the open air." |
apica sambādho gharāvāso kusalakiriyāya okāsābhāvato rajāpatho asaṃvutasaṅkāraṭṭhānaṃ viya rajānaṃ, kilesarajānaṃ sannipātaṭṭhānato, abbhokāso pabbajjā kusalakiriyāya yathā sukhaṃ okāsasabbhāvato. |
Moreover, the household life is crowded because of the absence of an opportunity for wholesome action; a path of dust because it is a place for the gathering of the dusts, the dusts of the defilements, like an unguarded rubbish-heap. The going forth is like the open air because of the existence of an opportunity for wholesome action as one pleases. |
♦ nayidaṃ sukaraṃ ... pe ... pabbajeyyanti ettha ayaṃ saṅkhepakathā — yadetaṃ sikkhattayabrahmacariyaṃ ekampi divasaṃ akhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ caritabbaṃ, ekadivasampi ca kilesamalena amalīnaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ, saṅkhalikhitaṃ likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ, idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekantaparipuṇṇaṃ ... pe ... carituṃ, yaṃnūnāhaṃ kesamassuṃ ohāretvā kasāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā paridahitvā agārasmā nikkhamitvā anagāriyaṃ pabbajjeyyanti. |
♦ "it is not easy... I should go forth": here this is a summary statement: that this holy life of the three trainings is to be practiced as completely perfect because it has to be brought to the final thought-moment without being broken for even a single day; and it is to be practiced as completely pure because it has to be brought to the final thought-moment without being stained by the stain of defilements for even a single day; it is to be practiced as polished like a conch, like a washed conch. It is not easy for one living in a house, living in the midst of a house, to practice it as completely perfect... and so on. What if I, having had my hair and beard shaved off, and having put on the saffron robes, which are dyed with the color of saffron and are suitable for those who practice the holy life, and having gone forth from the home life into homelessness? |
ettha ca yasmā agārassa hitaṃ kasivaṇijjādikammaṃ agāriyanti vuccati, taṃ pabbajjāya natthi, tasmā pabbajjā anagāriyāti ñātabbā, taṃ anagāriyaṃ. |
And here, since the work that is for the good of the house, such as farming and trade, is called 'agāriya' (of the house), and that is not for the going forth, therefore the going forth should be known as 'anagāriya' (not of the house); that homelessness. |
pabbajeyyanti paṭipajjeyyaṃ. |
"I should go forth": I should practice. |
♦ paṭapilotikānanti jiṇṇapilotikānaṃ terasahatthopi hi navasāṭako dasānaṃ chinnakālato paṭṭhāya pilotikāti vuccati. |
♦ "of patchwork-rags": of old patchwork-rags. For even a new cloth of thirteen cubits, from the time it has been cut for the ten, is called a patchwork-rag. |
iti mahārahāni vatthāni chinditvā kataṃ saṅghāṭiṃ sandhāya “paṭapilotikānaṃ saṅghāṭin”ti vuttaṃ. |
Thus, with reference to the patchwork-robe made by cutting up valuable cloths, it is said, "of patchwork-rags, a patchwork-robe." |
addhānamaggappaṭipannoti aḍḍhayojanato paṭṭhāya maggo addhānanti vuccati, taṃ addhānamaggaṃ paṭipanno, dīghamaggaṃ paṭipannoti attho. |
"gone on a long journey": from half a yojana onwards, a road is called a long journey; gone on that long journey, the meaning is, gone on a long road. |
♦ idāni yathā esa pabbajito, yathā ca addhānamaggaṃ paṭipanno, imassatthassa āvibhāvatthaṃ abhinīhārato paṭṭhāya anupubbikathā kathetabbā — atīte kira kappasatasahassamatthake padumuttaro nāma satthā udapādi, tasmiṃ haṃsavatīnagaraṃ upanissāya kheme migadāye viharante vedeho nāma kuṭumbiko asītikoṭidhanavibhavo pātova subhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya gandhapupphādīni gahetvā vihāraṃ gantvā satthāraṃ pūjetvā vanditvā ekamantaṃ nisīdi. |
♦ Now, how he went forth, and how he went on a long journey, for the clarification of this meaning, the sequential story from his aspiration should be told: It is said that in the past, a hundred thousand aeons ago, a Teacher named Padumuttara arose. While he was dwelling in the Khema deer park near the city of Haṃsavatī, a householder named Vedeha, with a fortune of eighty crores, having eaten a good meal early in the morning, and having undertaken the Uposatha-observances, and having taken scents, flowers, etc., went to the monastery and, having worshipped the Teacher and paid homage, sat down at one side. |
tasmiṃ khaṇe satthā mahānisabhattheraṃ nāma tatiyasāvakaṃ “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ nisabho”ti etadagge ṭhapesi. |
At that moment, the Teacher placed a great elder named Nisabha, a third disciple, at the top, "This is the foremost, O monks, of my monk-disciples who are speakers on asceticism, that is, Nisabha." |
upāsako taṃ sutvā pasanno dhammakathāvasāne mahājane uṭṭhāya gate satthāraṃ vanditvā, “bhante, sve mayhaṃ bhikkhaṃ adhivāsethā”ti āha. |
The lay-follower, hearing that, was pleased. At the end of the Dhamma-talk, when the great crowd had risen and gone, he paid homage to the Teacher and said, "Venerable sir, accept my meal for tomorrow." |
mahā kho, upāsaka, bhikkhusaṅghoti. |
The community of monks is large, lay-follower. |
kittako bhagavāti. |
How many, Blessed One? |
aṭṭhasaṭṭhibhikkhusatasahassanti. bhante, ekaṃ sāmaṇerampi vihāre asesetvā bhikkhaṃ adhivāsethāti. |
Sixty-eight hundred thousand monks." "Venerable sir, not leaving even a single novice in the monastery, accept the meal. |
satthā adhivāsesi. |
The Teacher accepted. |
upāsako satthu adhivāsanaṃ viditvā gehaṃ gantvā mahādānaṃ sajjetvā punadivase satthu kālaṃ ārocāpesi. |
The lay-follower, having known the Teacher's acceptance, went home and, having prepared a great alms, on the next day had the time announced to the Teacher. |
satthā pattacīvaramādāya bhikkhusaṅghaparivuto upāsakassa gharaṃ gantvā paññattāsane nisinno dakkhiṇodakāvasāne yāgubhattādīni sampaṭicchanto bhattavissaggaṃ akāsi. |
The Teacher, having taken his bowl and robe, surrounded by the community of monks, went to the lay-follower's house and, having sat on the prepared seat, and at the end of the giving of the water of dedication, while accepting the gruel, rice, etc., made the meal-offering. |
upāsakopi satthu santike nisīdi. |
The lay-follower also sat near the Teacher. |
♦ tasmiṃ antare mahānisabhatthero piṇḍāya caranto tameva vīthiṃ paṭipajji. |
♦ In the meantime, the elder Mahānisabha, while walking for alms, came to that very street. |
upāsako disvā uṭṭhāya gantvā theraṃ vanditvā “pattaṃ, bhante, no dethā”ti āha. |
The lay-follower, seeing him, rose and went and, having paid homage to the elder, said, "Give us your bowl, venerable sir." |
thero pattaṃ adāsi. |
The elder gave his bowl. |
bhante, idheva pavisatha, satthāpi gehe nisinnoti. |
Venerable sir, enter here; the Teacher is also seated in the house. |
na vaṭṭissati upāsakāti. |
It will not be proper, lay-follower. |
upāsako therassa pattaṃ gahetvā piṇḍapātassa pūretvā nīharitvā adāsi. |
The lay-follower, having taken the elder's bowl and having filled it with alms-food, brought it out and gave it. |
tato theraṃ anugantvā nivatto satthu santike nisīditvā evamāha — “bhante, mahānisabhatthero ‘satthā gehe nisinno’ti vuttepi pavisituṃ na icchi, atthi nu kho etassa tumhākaṃ guṇehi atireko guṇo”ti. |
Then, having followed the elder and returned, he sat near the Teacher and said this: "Venerable sir, the elder Mahānisabha, even when told, 'The Teacher is seated in the house,' did not wish to enter. Is there any quality of his that is superior to your qualities?" |
buddhānañca vaṇṇamaccheraṃ nāma natthi. |
And for the Buddhas, there is no envy of praise. |
atha satthā evamāha — “upāsaka, mayaṃ bhikkhaṃ āgamayamānā gehe nisīdāma, so bhikkhu na evaṃ nisīditvā bhikkhaṃ udikkhati. |
Then the Teacher said this: "Lay-follower, we, expecting a meal, sit in a house; that monk does not sit thus and expect a meal. |
mayaṃ gāmantasenāsane vasāma, so araññasmiṃyeva vasati. |
We live in a lodging near a village; he lives only in the forest. |
mayaṃ channe vasāma, so abbhokāsamhiyeva vasati. |
We live under a roof; he lives only in the open air. |
iti tassa ayañca ayañca guṇo”ti mahāsamuddaṃ pūrayamānova kathesi. |
Thus, this and that are his qualities." He spoke as if filling the great ocean. |
upāsako pakatiyāpi jalamānadīpo telena āsitto viya suṭṭhutaraṃ pasanno hutvā cintesi — “kiṃ mayhaṃ aññāya sampattiyā, anāgate ekassa buddhassa santike dhutavādānaṃ aggabhāvatthāya patthanaṃ karissāmī”ti? |
The lay-follower, like a burning lamp sprinkled with oil, being even more pleased, thought: "What is the use of another attainment for me? I will make an aspiration for the state of being the foremost of the speakers on asceticism in the presence of a Buddha in the future." |
♦ so punapi satthāraṃ nimantetvā teneva niyāmena satta divasāni dānaṃ datvā sattame divase aṭṭhasaṭṭhibhikkhusatasahassassa ticīvarāni datvā satthu pādamūle nipajjitvā evamāha — “yaṃ me, bhante, satta divasāni dānaṃ dentassa mettaṃ kāyakammaṃ mettaṃ vacīkammaṃ mettaṃ manokammaṃ, imināhaṃ na aññaṃ devasampattiṃ vā sakkamārabrahmasampattiṃ vā patthemi, idaṃ pana me kammaṃ anāgate ekassa buddhassa santike mahānisabhattherena pattaṭṭhānantaraṃ pāpuṇanatthāya terasadhutaṅgadharānaṃ aggabhāvassa paccayo hotū”ti. |
♦ He again invited the Teacher and, in the same way, having given alms for seven days, on the seventh day, having given the three robes to the sixty-eight hundred thousand monks, he fell at the Teacher's feet and said this: "That wholesome bodily action, wholesome verbal action, wholesome mental action of mine, venerable sir, while giving alms for seven days, with this I do not wish for any other attainment of the devas or the attainment of Sakka, Māra, or Brahmā; but may this kamma of mine be a condition for attaining the position of the elder Mahānisabha in the presence of a Buddha in the future, for the state of being the foremost of the thirteen upholders of ascetic practices." |
satthā “mahantaṃ ṭhānaṃ iminā patthitaṃ, samijjhissati nu kho”ti olokento samijjhanabhāvaṃ disvā āha — “manāpaṃ te ṭhānaṃ patthitaṃ, anāgate satasahassakappamatthake gotamo nāma buddho uppajjissati, tassa tvaṃ tatiyasāvako mahākassapatthero nāma bhavissasī”ti. |
The Teacher, thinking, "A great position has been wished for by this one; will it succeed?", and seeing its success, said: "A pleasing position has been wished for by you. In the future, a hundred thousand aeons hence, a Buddha named Gotama will arise; you will be his third disciple, named the elder Mahākassapa." |
taṃ sutvā upāsako “buddhānaṃ dve kathā nāma natthī”ti punadivase pattabbaṃ viya taṃ sampattiṃ amaññittha. |
Hearing that, the lay-follower thought, "For the Buddhas, there are no two words," and on the next day, he considered that attainment as if it were to be obtained. |
so yāvatāyukaṃ sīlaṃ rakkhitvā tattha kālaṅkato sagge nibbatti. |
He, having kept the precepts for as long as he lived, and having died there, was reborn in heaven. |
♦ tato paṭṭhāya devamanussesu sampattiṃ anubhavanto ito ekanavutikappe vipassimhi sammāsambuddhe bandhumatīnagaraṃ nissāya kheme migadāye viharante devalokā cavitvā aññatarasmiṃ parijiṇṇe brāhmaṇakule nibbatti. |
♦ From then on, experiencing attainments among devas and humans, ninety-one aeons ago from now, when the perfectly enlightened Vipassī was dwelling in the Khema deer park near the city of Bandhumatī, he passed away from the deva-world and was reborn in a certain dilapidated brahmin family. |
tasmiñca kāle “vipassī bhagavā sattame sattame saṃvacchare dhammaṃ kathetī”ti mahantaṃ kolāhalaṃ hoti. |
And at that time, there is a great clamor, "The Blessed One Vipassī teaches the Dhamma every seventh year." |
sakalajambudīpe devatā “satthā dhammaṃ kathessatī”ti ārocenti, brāhmaṇo taṃ sāsanaṃ assosi. |
In the whole of Jambudīpa, the deities announce, "The Teacher will teach the Dhamma." The brahmin heard that message. |
tassa ca nivāsanasāṭako eko hoti, tathā brāhmaṇiyā, pārupanaṃ pana dvinnampi ekameva. |
And he has one loincloth; likewise the brahmin-woman. But the upper garment is only one for both. |
sakalanagare “ekasāṭakabrāhmaṇo”ti paññāyati. |
In the whole city, he is known as the "one-cloth-brahmin." |
brāhmaṇānaṃ kenacideva kiccena sannipāte sati brāhmaṇiṃ gehe ṭhapetvā sayaṃ gacchati, brāhmaṇīnaṃ sannipāte sati sayaṃ gehe tiṭṭhati, brāhmaṇī taṃ vatthaṃ pārupitvā gacchati. |
When there is a gathering of brahmins for some business, he leaves the brahmin-woman at home and goes himself. When there is a gathering of brahmin-women, he stays at home, and the brahmin-woman, wearing that cloth, goes. |
tasmiṃ pana divase brāhmaṇo brāhmaṇiṃ āha — “bhoti, kiṃ rattiṃ dhammassavanaṃ suṇissasi divā”ti? |
But on that day, the brahmin said to the brahmin-woman, "Madam, will you listen to the Dhamma-hearing at night or during the day?" |
“mayaṃ mātugāmajātikā nāma rattiṃ sotuṃ na sakkoma, divā sossāmī”ti brāhmaṇaṃ gehe ṭhapetvā vatthaṃ pārupitvā upāsikāhi saddhiṃ divā gantvā satthāraṃ vanditvā ekamante nisinnā dhammaṃ sutvā upāsikāhiyeva saddhiṃ āgamāsi. |
"We of the female sex cannot listen at night; I will listen during the day." Having left the brahmin at home, she, wearing the cloth, went during the day with the laywomen and, having paid homage to the Teacher, sat at one side and, having heard the Dhamma, came with the laywomen. |
atha brāhmaṇo brāhmaṇiṃ gehe ṭhapetvā vatthaṃ pārupitvā vihāraṃ gato. |
Then the brahmin, having left the brahmin-woman at home, wearing the cloth, went to the monastery. |
♦ tasmiṃ ca samaye satthā parisamajjhe alaṅkatadhammāsane sannisinno cittabījaniṃ ādāya ākāsagaṅgaṃ otārento viya sineruṃ matthaṃ katvā sāgaraṃ nimmathento viya dhammakathaṃ katheti. |
♦ And at that time, the Teacher, seated on the adorned Dhamma-seat in the midst of the assembly, having taken the ceremonial fan, teaches the Dhamma-talk as if bringing down the celestial Ganges, as if churning the ocean with Sineru as its peak. |
brāhmaṇassa parisante nisinnassa dhammaṃ suṇantassa paṭhamayāmasmiṃyeva sakalasarīraṃ pūrayamānā pañcavaṇṇā pīti uppajji. |
For the brahmin seated at the edge of the assembly, while listening to the Dhamma, in the very first watch, a five-colored rapture arose, filling his entire body. |
so pārutavatthaṃ saṅgharitvā “dasabalassa dassāmī”ti cintesi. |
He folded the cloth he was wearing and thought, "I will give it to the one with ten powers." |
athassa ādīnavasahassaṃ dassayamānaṃ maccheraṃ uppajji, so “brāhmaṇiyā ca mayhañca ekameva vatthaṃ, aññaṃ kiñci pārupanaṃ natthi, apārupitvā ca nāma bahi carituṃ na sakkā”ti sabbathāpi adātukāmo ahosi. |
Then a thousandfold stinginess arose in him, showing the danger. He thought, "For the brahmin-woman and me, there is only one cloth; there is no other upper garment. And it is not possible to walk outside without an upper garment." In every way, he became unwilling to give. |
athassa nikkhante paṭhamayāme majjhimayāmepi tatheva pīti uppajji, so tatheva ca cintetvā tatheva adātukāmo ahosi. |
Then, when the first watch had passed, in the middle watch too, the same rapture arose. He, having thought in the same way, became unwilling to give in the same way. |
athassa majjhimayāme nikkhante pacchimayāmepi tatheva pīti uppajji, so “taraṇaṃ vā hotu maraṇaṃ vā, pacchāpi jānissāmī”ti vatthaṃ saṅgharitvā satthu pādamūle ṭhapesi. |
Then, when the middle watch had passed, in the last watch too, the same rapture arose. He, saying, "Let it be crossing over or let it be death, I will know afterwards," folded the cloth and placed it at the Teacher's feet. |
tato vāmahatthaṃ ābhujitvā dakkhiṇena hatthena tikkhattuṃ apphoṭetvā “jitaṃ me jitaṃ me”ti tayo vāre nadi. |
Then, folding his left hand and striking with his right hand three times, he cried out three times, "I have won, I have won." |
♦ tasmiñca samaye bandhumarājā dhammāsanassa pacchato antosāṇiyaṃ nisinno dhammaṃ suṇāti. |
♦ And at that time, King Bandhumā was listening to the Dhamma, seated behind the Dhamma-seat inside a screen. |
rañño ca nāma “jitaṃ me”ti saddo amanāpo hoti. |
And for a king, the sound "I have won" is displeasing. |
so purisaṃ pesesi “gaccha etaṃ puccha kiṃ vadesī”ti? |
He sent a man, "Go, ask him what he is saying." |
so tena gantvā pucchito āha — “avasesā hatthiyānādīni āruyha asicammādīni gahetvā parasenaṃ jinanti, na taṃ acchariyaṃ, ahaṃ pana pacchato āgacchantassa kūṭagoṇassa muggarena sīsaṃ bhinditvā taṃ palāpento viya maccheracittaṃ madditvā pārutavatthaṃ dasabalassa adāsiṃ, taṃ me macchariyaṃ jitan”ti āha. |
He, having been asked by him when he went, said, "Others, mounted on elephants, chariots, etc., and having taken swords, shields, etc., conquer the enemy's army. That is not wonderful. But I, having broken the head of the bull of stinginess that was coming from behind with a club, as if making it flee, have given the cloth I was wearing to the one with ten powers. That stinginess of mine is conquered." |
puriso gantvā taṃ pavattiṃ rañño ārocesi. |
The man went and reported that event to the king. |
rājā āha — “amhe bhaṇe dasabalassa anurūpaṃ na jānimhā, brāhmaṇo pana jānī”ti vatthayugampi pesesi. |
The king said, "Man, we did not know what was suitable for the one with ten powers, but the brahmin knew." He also sent a pair of cloths. |
taṃ disvā brāhmaṇo cintesi — “ayaṃ mayhaṃ tuṇhī nisinnassa paṭhamaṃ kiñci adatvā satthu guṇe kathentassa adāsi, satthu guṇe paṭicca uppannena mayhaṃ ko attho”ti tampi vatthayugaṃ dasabalasseva adāsi. |
Seeing it, the brahmin thought, "This one, when I was sitting silently, first gave nothing, but when I spoke of the Teacher's qualities, he gave. What is the use for me of what has arisen in dependence on the Teacher's qualities?" He gave that pair of cloths also to the one with ten powers. |
rājā “kiṃ brāhmaṇena katan”ti? |
The king, having asked, "What did the brahmin do?", and having heard, "He gave that pair of cloths also to the Tathāgata," sent another two pairs of cloths. |
pucchitvā, “tampi tena vatthayugaṃ tathāgatasseva dinnan”ti sutvā aññāni dve vatthayugāni pesesi. |
He gave those also. |
so tānipi adāsi. |
The king sent another four, and so on, up to thirty-two pairs of cloths. |
rājā aññānipi cattārīti evaṃ yāva dvattiṃsa vatthayugāni pesesi. |
Then the brahmin, thinking, "This is becoming like taking by increasing," took one pair of cloths for himself and one for the brahmin-woman, and gave thirty pairs to the Tathāgata. |
atha brāhmaṇo “idaṃ vaḍḍhetvā gahaṇaṃ viya hotī”ti attano atthāya ekaṃ brāhmaṇiyā atthāya ekanti dve vatthayugāni gahetvā tiṃsa yugāni tathāgatasseva adāsi. |
And from then on, he became a confidant of the Teacher. |
tato paṭṭhāya ca satthu vissāsiko jāto. |
|
♦ atha naṃ rājā ekadivasaṃ sītasamaye satthu santike dhammaṃ suṇantaṃ disvā satasahassagghanikaṃ attano pārutaṃ rattakambalaṃ datvā āha — “ito paṭṭhāya idaṃ pārupitvā dhammaṃ suṇāhī”ti. |
♦ Then one day, the king, seeing him listening to the Dhamma in the Teacher's presence during the cold season, gave him his own worn red blanket, worth a hundred thousand, and said, "From now on, wear this and listen to the Dhamma." |
so “kiṃ me iminā kambalena imasmiṃ pūtikāye upanītenā”ti? |
He thought, "What is the use of this blanket for me, brought to this putrid body?" |
cintetvā, antogandhakuṭiyaṃ tathāgatamañcassa upari vitānaṃ katvā agamāsi. |
And having made a canopy over the Tathāgata's couch inside the fragrant chamber, he went away. |
atha ekadivasaṃ rājā pātova vihāraṃ gantvā antogandhakuṭiyaṃ satthu santike nisīdi. |
Then one day, the king went to the monastery early in the morning and sat near the Teacher inside the fragrant chamber. |
tasmiñca samaye chabbaṇṇā buddharasmiyo kambalaṃ paṭihaññanti, kambalo ativiya virocati. |
And at that time, the six-colored Buddha-rays strike the blanket; the blanket shines exceedingly. |
rājā uddhaṃ olokento sañjānitvā āha — “bhante, amhākaṃ esa kambalo, amhehi ekasāṭakabrāhmaṇassa dinno”ti. |
The king, looking up, recognized it and said, "Venerable sir, that is our blanket; it was given by us to the one-cloth-brahmin." |
tumhehi, mahārāja, brāhmaṇo pūjito, brāhmaṇena ahaṃ pūjitoti. |
You, great king, worshipped the brahmin; the brahmin worshipped me. |
rājā “brāhmaṇo yuttakaṃ aññāsi, na mayan”ti pasīditvā yaṃ manussānaṃ upakārabhūtaṃ, taṃ sabbaṃ aṭṭhaṭṭhakaṃ katvā sabbaṭṭhakaṃ nāma dānaṃ datvā purohitaṭṭhāne ṭhapesi. |
The king, thinking, "The brahmin knew what was proper, not we," was pleased and, having given a gift called the "all-eight," in which everything useful to humans is given in sets of eight, he established him in the position of high priest. |
sopi “aṭṭhaṭṭhakaṃ nāma catusaṭṭhi hotī”ti catusaṭṭhi salākabhattāni upanibandhāpetvā yāvajīvaṃ dānaṃ datvā sīlaṃ rakkhitvā tato cuto sagge nibbatti. |
He too, thinking, "The 'all-eight' is sixty-four," had sixty-four ticket-meals established and, having given alms for as long as he lived and having kept the precepts, he, having died there, was reborn in heaven. |
♦ puna tato cuto imasmiṃ kappe koṇāgamanassa ca bhagavato kassapadasabalassa cāti dvinnaṃ buddhānaṃ antare bārāṇasiyaṃ kuṭumbiyaghare nibbatto, so vuddhimanvāya gharāvāsaṃ vasanto ekadivasaṃ araññe jaṅghavihāraṃ carati. |
♦ Again, having passed away from there, in this aeon, between the Blessed One Koṇāgamana and the Dasabala Kassapa, he was reborn in the house of a householder in Bārāṇasī. He, having grown up and living the household life, one day wanders on foot in the forest. |
tasmiñca samaye paccekabuddho nadītīre cīvarakammaṃ karonto anuvāte appahonte saṅgharitvā ṭhapetuṃ āraddho. |
And at that time, a paccekabuddha, while doing his robe-work on a riverbank, and when the following wind was not strong enough, having folded it, started to put it away. |
so disvā, “kasmā, bhante, saṅgharitvā ṭhapethā”ti? |
He, seeing him, said, "Why, venerable sir, do you fold it and put it away?" |
āha. anuvāto nappahotīti. |
The following wind is not strong enough. |
“iminā, bhante, karothā”ti sāṭakaṃ datvā, “nibbattanibbattaṭṭhāne me kenaci parihāni mā hotū”ti patthanaṃ paṭṭhapesi. |
Do it with this, venerable sir," he said, giving his cloth, and established the aspiration, "In whatever place I am reborn, may there be no decline for me from anyone. |
gharepissa bhaginiyā saddhiṃ bhariyāya kalahaṃ karontiyā paccekabuddho piṇḍāya pāvisi. |
At home, while his wife was quarreling with his sister, a paccekabuddha entered for alms. |
♦ athassa bhaginī paccekabuddhassa piṇḍapātaṃ datvā tassa bhariyaṃ sandhāya “evarūpaṃ bālaṃ yojanasatena parivajjeyyan”ti patthanaṃ paṭṭhapesi. |
♦ Then his sister, having given alms-food to the paccekabuddha, and with reference to his wife, established the aspiration, "May I avoid such a fool by a hundred yojanas." |
sā gehadvāre ṭhitā taṃ sutvā, “imāya dinnaṃ bhattaṃ esa mā bhuñjatū”ti pattaṃ gahetvā piṇḍapātaṃ chaḍḍetvā kalalassa pūretvā adāsi. |
She, standing at the door of the house, and having heard that, and thinking, "May he not eat the rice given by her," took the bowl and, having thrown out the alms-food, filled it with mud and gave it. |
itarā disvā, “bāle maṃ tāva akkosa vā pahara vā. |
The other, seeing it, said, "Fool, revile me or strike me. |
evarūpassa pana dve asaṅkheyyāni pūritapāramissa pattato bhattaṃ chaḍḍetvā kalalaṃ dātuṃ na yuttan”ti āha. |
But it is not proper to throw out the rice from the bowl of such a one who has fulfilled the perfections for two incalculable aeons, and to give mud." |
athassa bhariyāya paṭisaṅkhānaṃ uppajji. |
Then a reflection arose in his wife. |
sā “tiṭṭhatha, bhante”ti kalalaṃ chaḍḍetvā pattaṃ dhovitvā gandhacuṇṇena ubbaṭṭetvā pavarassa catumadhurassa pūretvā upari āsittena padumagabbhavaṇṇena sappinā vijjotamānaṃ paccekabuddhassa hatthe ṭhapetvā, “yathā ayaṃ piṇḍapāto obhāsajāto, evaṃ obhāsajātaṃ me sarīraṃ hotū”ti patthanaṃ paṭṭhapesi. |
She said, "Wait, venerable sir," and having thrown out the mud and washed the bowl, and having rubbed it with scented powder, and having filled it with excellent four-sweets, and having placed it in the paccekabuddha's hand, shining with ghee the color of a lotus-womb poured on top, she established the aspiration, "Just as this alms-food is of radiant color, so may my body be of radiant color." |
paccekabuddho anumoditvā ākāsaṃ pakkhandi. |
The paccekabuddha, having given his thanks, flew up into the sky. |
tepi jāyampatikā yāvatāyukaṃ kusalaṃ katvā sagge nibbattitvā puna tato cavitvā upāsako bārāṇasiyaṃ asītikoṭivibhavassa seṭṭhino putto hutvā nibbatti, itarā tādisasseva dhītā hutvā nibbatti. |
They too, the husband and wife, having done good deeds for as long as they lived, were reborn in heaven. And having passed away from there, the lay-follower was reborn as the son of a merchant with a fortune of eighty crores in Bārāṇasī; the other was reborn as the daughter of a similar one. |
♦ tassa vuddhippattassa tameva seṭṭhidhītaraṃ ānayiṃsu. |
♦ When he had grown up, they brought that merchant's daughter for him. |
tassā pubbe adinnavipākassa tassa kammassa ānubhāvena patikulaṃ paviṭṭhamattāya ummārabbhantare sakalasarīraṃ ugghāṭitavaccakuṭi viya duggandhaṃ jātaṃ. |
For her, by the power of that kamma of not having given before, as soon as she entered the husband's house, inside the threshold, her entire body became foul-smelling like an opened latrine. |
seṭṭhikumāro “kassāyaṃ gandho”ti pucchitvā “seṭṭhikaññāyā”ti sutvā “nīharatha nīharathā”ti ābhataniyāmeneva kulagharaṃ pesesi. |
The merchant's son, having asked, "Whose smell is this?", and having heard, "Of the merchant's daughter," said, "Take her out, take her out." He sent her back to her family's house in the very way she was brought. |
sā eteneva nīhārena sattasu ṭhānesu paṭinivattitā cintesi — “ahaṃ sattasu ṭhānesu paṭinivattā. |
She, having been sent back in this way from seven places, thought: "I have been sent back from seven places. |
kiṃ me jīvitenā”ti? |
What is the use of my life?" |
attano ābharaṇabhaṇḍaṃ bhañjāpetvā suvaṇṇiṭṭhakaṃ kāresi ratanāyataṃ vidatthivitthataṃ caturaṅgulubbedhaṃ. |
Having had her ornaments broken up, she had a golden brick made, a ratana long, a span wide, and four fingers thick. |
tato haritālamanosilāpiṇḍaṃ gahetvā aṭṭha uppalahatthake ādāya kassapadasabalassa cetiyakaraṇaṭṭhānaṃ gatā. |
Then, having taken a lump of yellow arsenic and orpiment, and having taken eight lotus-hands, she went to the place where the cetiya of the Dasabala Kassapa was being built. |
tasmiñca khaṇe ekā iṭṭhakapanti parikkhipitvā āgacchamānā ghaṭaniṭṭhakāya ūnā hoti. |
And at that moment, one row of bricks, having been placed around, was short of a corner-brick. |
seṭṭhidhītā vaḍḍhakiṃ āha — “imaṃ iṭṭhakaṃ ettha ṭhapethā”ti. |
The merchant's daughter said to the mason, "Place this brick here." |
amma, bhaddake kāle āgatāsi, sayameva ṭhapehīti. |
Lady, you have come at a good time; place it yourself. |
sā āruyha telena haritālamanosilaṃ yojetvā tena bandhanena iṭṭhakaṃ patiṭṭhapetvā upari aṭṭhahi uppalahatthakehi pūjaṃ katvā vanditvā, “nibbattanibbattaṭṭhāne me kāyato candanagandho vāyatu, mukhato uppalagandho”ti patthanaṃ katvā, cetiyaṃ vanditvā, padakkhiṇaṃ katvā agamāsi. |
She, having climbed up, and having mixed the yellow arsenic and orpiment with oil, and with that mortar having placed the brick, and having worshipped on top with eight lotus-hands, and having paid homage, she established the aspiration, "In whatever place I am reborn, may the scent of sandalwood waft from my body, and the scent of the blue lotus from my mouth." And having paid homage to the cetiya and having circumambulated it, she went away. |
♦ atha tasmiṃyeva khaṇe yassa seṭṭhiputtassa paṭhamaṃ gehaṃ nītā, tassa taṃ ārabbha sati udapādi . |
♦ Then at that very moment, a recollection arose in the merchant's son to whom she was first taken. |
nagarepi nakkhattaṃ saṃghuṭṭhaṃ hoti. |
And in the city, a festival was proclaimed. |
so upaṭṭhāke āha — “tadā idha ānītā seṭṭhidhītā atthi, kahaṃ sā”ti? |
He said to his attendants, "There was a merchant's daughter brought here then; where is she?" |
“kulagehe sāmī”ti. |
At her family's house, lord. |
“ānetha naṃ, nakkhattaṃ kīḷissāmā”ti. |
Bring her; we will enjoy the festival. |
te gantvā, taṃ vanditvā ṭhitā “kiṃ, tātā, āgatatthā”ti? |
They went and, having paid homage to her, stood. When asked by her, "Sons, why have you come?", they reported that event. |
tāya puṭṭhā taṃ pavattiṃ ācikkhiṃsu. |
Sons, I have worshipped the cetiya with my ornaments; I have no ornaments. |
“tātā, mayā ābharaṇabhaṇḍena cetiyaṃ pūjitaṃ, ābharaṇaṃ me natthī”ti. |
They went and reported to the merchant's son. |
te gantvā seṭṭhiputtassa ārocesuṃ. |
Bring her; we will get her ornaments. |
“ānetha naṃ, piḷandhanaṃ labhissāmā”ti. |
They brought her. |
te ānayiṃsu. |
With her entry into the house, the whole house was filled with the scent of sandalwood and the scent of the blue lotus. |
tassā saha gharappavesena sakalagehaṃ candanagandhañceva nīluppalagandhañca vāyi. |
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♦ seṭṭhiputto taṃ pucchi — “paṭhamaṃ tava sarīrato duggandho vāyi, idāni pana te sarīrato candanagandho, mukhato uppalagandho vāyati. |
♦ The merchant's son asked her: "First, a foul smell wafted from your body; but now, the scent of sandalwood wafts from your body, and the scent of the blue lotus from your mouth. |
kiṃ etan”ti? |
What is this?" |
sā ādito paṭṭhāya attano katakammaṃ ārocesi. |
She reported her kamma from the beginning. |
seṭṭhiputto “niyyānikaṃ vata buddhānaṃ sāsanan”ti pasīditvā yojanikaṃ suvaṇṇacetiyaṃ kambalakañcukena parikkhipitvā tattha tattha rathacakkappamāṇehi suvaṇṇapadumehi alaṅkari. |
The merchant's son, thinking, "The teaching of the Buddhas is indeed leading-out," was pleased and, having enclosed a yojana-sized golden cetiya with a woolen net, he adorned it here and there with golden lotuses the size of a chariot-wheel. |
tesaṃ dvādasahatthā olambakā honti. |
They had pendants of twelve cubits. |
so tattha yāvatāyukaṃ ṭhatvā sagge nibbattitvā tato cuto bārāṇasito yojanamatte ṭhāne aññatarasmiṃ amaccakule nibbatti. |
He, having stood there for as long as he lived, was reborn in heaven. And having passed away from there, he was reborn in the family of a minister in a place one yojana from Bārāṇasī. |
seṭṭhikaññā devalokato cavitvā rājakule jeṭṭhadhītā hutvā nibbatti. |
The merchant's daughter, having passed away from the deva-world, was reborn as the eldest daughter in a royal family. |
♦ tesu vayappattesu kumārassa vasanagāme nakkhattaṃ saṃghuṭṭhaṃ, so mātaraṃ āha — “sāṭakaṃ me amma dehi, nakkhattaṃ kīḷissāmī”ti. |
♦ When they had grown up, in the village where the youth lived, a festival was proclaimed. He said to his mother, "Give me a cloth, mother; I will enjoy the festival." |
sā dhotavatthaṃ nīharitvā adāsi. |
She brought out a washed cloth and gave it. |
“amma thūlaṃ idan”ti. |
Mother, this is coarse. |
aññaṃ nīharitvā adāsi, tampi paṭikkhipi. |
She brought out another and gave it; he rejected that too. |
aññaṃ nīharitvā adāsi, tampi paṭikkhipi. |
She brought out another and gave it; he rejected that too. |
atha naṃ mātā āha — “tāta, yādise gehe mayaṃ jātā, natthi no ito sukhumatarassa paṭilābhāya puññan”ti. |
Then his mother said to him, "Son, in the kind of house we were born in, there is no merit for us to obtain anything finer than this." |
“labhanaṭṭhānaṃ gacchāmi ammā”ti. |
I am going to a place where I can get it, mother. |
“putta ahaṃ ajjeva tuyhaṃ bārāṇasinagare rajjapaṭilābhampi icchāmī”ti. |
Son, I wish for you even the attainment of the kingdom in the city of Bārāṇasī this very day. |
so mātaraṃ vanditvā āha — “gacchāmi ammā”ti. |
He, having paid homage to his mother, said, "I am going, mother." |
“gaccha, tātā”ti. |
Go, son. |
evaṃ kirassā cittaṃ ahosi — “kahaṃ gamissati, idha vā ettha vā gehe nisīdissatī”ti? |
It occurred to her thus: "Where will he go? He will sit here or there in the house." |
so pana puññaniyāmena nikkhamitvā bārāṇasiṃ gantvā uyyāne maṅgalasilāpaṭṭe sasīsaṃ pārupitvā nipajji. |
But he, by the ordinance of his merit, having set out, went to Bārāṇasī and, having gone to the park, lay down on the auspicious stone slab, covering his head. |
so cā bārāṇasirañño kālaṅkatassa sattamo divaso hoti. |
And that was the seventh day since the king of Bārāṇasī had died. |
♦ amaccā rañño sarīrakiccaṃ katvā rājaṅgaṇe nisīditvā mantayiṃsu — “rañño ekā dhītāva atthi, putto natthi. |
♦ The ministers, having performed the funeral rites of the king, sat in the royal courtyard and deliberated: "The king has only one daughter, no son. |
arājakaṃ rajjaṃ na tiṭṭhati. |
A kingdom without a king does not stand. |
ko rājā hotī”ti mantetvā, “tvaṃ hohi, tvaṃ hohī”ti. |
Who will be the king?" Having deliberated, they said, "You be, you be." |
purohito āha — “bahuṃ oloketuṃ na vaṭṭati, phussarathaṃ vissajjemā”ti. |
The high priest said, "It is not proper to look much; let us send out the state-chariot." |
te kumudavaṇṇe cattāro sindhave yojetvā, pañcavidhaṃ rājakakudhabhaṇḍaṃ setacchattañca rathasmiṃyeva ṭhapetvā rathaṃ vissajjetvā pacchato tūriyāni paggaṇhāpesuṃ. |
They yoked four Sindh horses of the color of the white water-lily and, having placed the five articles of royal insignia and the white parasol in the chariot itself, they sent out the chariot and had musical instruments played behind it. |
ratho pācīnadvārena nikkhamitvā uyyānābhimukho ahosi, “paricayena uyyānābhimukho gacchati, nivattemā”ti keci āhaṃsu. |
The chariot, having left by the eastern gate, was heading towards the park. Some said, "It is going towards the park by habit; let us turn it back." |
purohito “mā nivattayitthā”ti āha. |
The high priest said, "Do not turn it back." |
ratho kumāraṃ padakkhiṇaṃ katvā ārohanasajjo hutvā aṭṭhāsi. |
The chariot, having circumambulated the youth, stood ready for him to mount. |
purohito pārupanakaṇṇaṃ apanetvā pādatalāni olokento “tiṭṭhatu ayaṃ dīpo, dvisahassadīpaparivāresu catūsu dīpesu esa rajjaṃ kātuṃ yutto”ti vatvā, “punapi tūriyāni paggaṇhātha punapi paggaṇhāthā”ti tikkhattuṃ tūriyāni paggaṇhāpesi. |
The high priest, having removed the corner of his garment and looking at the soles of his feet, said, "Let this island stand; in the four islands with their two thousand surrounding islands, this one is fit to rule." And saying, "Play the musical instruments again, play again," he had the musical instruments played three times. |
♦ atha kumāro mukhaṃ vivaritvā oloketvā, “kena kammena āgatatthā”ti? |
♦ Then the youth, having opened his mouth and looked, said, "For what reason have you come?" |
āha. “deva, tumhākaṃ rajjaṃ pāpuṇātī”ti. |
Deva, the kingdom has come to you. |
“rājā kahan”ti. |
Where is the king? |
“devattaṃ gato sāmī”ti. |
The lord has gone to the state of a deva. |
“kati divasā atikkantā”ti? |
How many days have passed? |
“ajja sattamo divaso”ti. |
Today is the seventh day. |
“putto vā dhītā vā natthī”ti. |
Is there no son or daughter? |
“dhītā atthi deva, putto natthī”ti. |
There is a daughter, deva, but no son. |
“tena hi karissāmi rajjan”ti. |
Then I will rule the kingdom. |
te tāvadeva abhisekamaṇḍapaṃ katvā rājadhītaraṃ sabbālaṅkārehi alaṅkaritvā uyyānaṃ ānetvā kumārassa abhisekaṃ akaṃsu. |
They, at that very moment, having made an anointing-pavilion, and having adorned the king's daughter with all ornaments, and having brought her to the park, performed the anointing of the youth. |
♦ athassa katābhisekassa satasahassagghanikaṃ vatthaṃ upahariṃsu. |
♦ Then, for him who had been anointed, they brought a cloth worth a hundred thousand. |
so “kimidaṃ, tātā”ti? |
He said, "What is this, sirs?" |
āha. “nivāsanavatthaṃ devā”ti. |
A garment for wearing, deva. |
“nanu, tātā, thūlan”ti. |
Is it not coarse, sirs? |
“manussānaṃ paribhogavatthesu ito sukhumataraṃ natthi devā”ti. |
Among the cloths for the use of humans, there is nothing finer than this, deva. |
“tumhākaṃ rājā evarūpaṃ nivāsesī”ti? |
Did your king wear such a thing? |
“āma, devā”ti. |
Yes, deva. |
“na maññe puññavā tumhākaṃ rājā, suvaṇṇabhiṅgāraṃ āharatha, labhissāma vatthan”ti. |
I do not think your king was a meritorious one. Bring a golden pitcher; we will get a cloth. |
suvaṇṇabhiṅgāraṃ āhariṃsu. |
They brought a golden pitcher. |
so uṭṭhāya hatthe dhovitvā, mukhaṃ vikkhāletvā, hatthena udakaṃ ādāya, puratthimadisāya abbhukkiri, ghanapathaviṃ bhinditvā aṭṭha kapparukkhā uṭṭhahiṃsu. |
He, having risen and washed his hands and rinsed his mouth, and having taken water with his hand, sprinkled it in the eastern direction. Splitting the solid earth, eight wishing-trees arose. |
puna udakaṃ gahetvā dakkhiṇaṃ pacchimaṃ uttaranti evaṃ catasso disā abbhukkiri, sabbadisāsu aṭṭha aṭṭha katvā dvattiṃsa kapparukkhā uṭṭhahiṃsu. |
Again having taken water, he sprinkled the southern, western, and northern directions. In all directions, eight each, thirty-two wishing-trees arose. |
so ekaṃ dibbadussaṃ nivāsetvā ekaṃ pārupitvā “nandarañño vijite suttakantikā itthiyo mā suttaṃ kantiṃsūti evaṃ bheriṃ cārāpethā”ti vatvā, chattaṃ ussāpetvā, alaṅkatapaṭiyatto hatthikkhandhavaragato nagaraṃ pavisitvā, pāsādaṃ āruyha mahāsampattiṃ anubhavi. |
He, having worn one divine cloth and having draped another, and having had a drum beaten, "In the kingdom of King Nanda, let the women who spin thread not spin thread," and having had the parasol raised, and being adorned and prepared, mounted on the back of a choice elephant, entered the city and, having ascended to the mansion, enjoyed great prosperity. |
♦ evaṃ kāle gacchante ekadivasaṃ devī rañño sampattiṃ disvā, “aho tapassī”ti kāruññākāraṃ dassesi. |
♦ Thus, as time was passing, one day the queen, seeing the king's prosperity, showed a compassionate expression, "Alas, O ascetic." |
“kimidaṃ devī”ti? |
When asked, "What is this, queen?", she said, "The prosperity, deva, is very great. In the past, having faith in the Buddhas, you did good deeds. Now, will you not do a wholesome deed as a condition for the future?" |
ca puṭṭhā, “atimahatī, deva, sampatti, atīte buddhānaṃ saddahitvā kalyāṇaṃ akattha, idāni anāgatassa paccayaṃ kusalaṃ na karothā”ti? |
"To whom shall I give? |
āha. “kassa dassāmi? |
There are no virtuous ones." |
sīlavanto natthī”ti. |
"The world, deva, is not empty of arahants. You just prepare the alms; I will find the arahants," she said. |
“asuñño, deva, jambudīpo arahantehi, tumhe dānameva sajjetha, ahaṃ arahante lacchāmī”ti āha. |
The king, on the next day, had alms prepared at the eastern gate. |
rājā punadivase pācīnadvāre dānaṃ sajjāpesi. |
The queen, early in the morning, having undertaken the Uposatha-observances, lay on her chest on the upper terrace, facing east, and said, "If there are arahants in this direction, let them come and receive our alms." |
devī pātova uposathaṅgāni adhiṭṭhāya uparipāsāde puratthābhimukhā urena nipajjitvā — “sace etissā disāya arahanto atthi, āgacchantu amhākaṃ bhikkhaṃ gaṇhantū”ti āha. |
There were no arahants in that direction. |
tassaṃ disāyaṃ arahanto nāhesuṃ. |
They gave that honor to the poor, the destitute, and the beggars. |
taṃ sakkāraṃ kapaṇaddhikayācakānaṃ adaṃsu. |
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♦ punadivase dakkhiṇadvāre dānaṃ sajjetvā tatheva akāsi, punadivase pacchimadvāre. |
♦ On the next day, having prepared alms at the southern gate, she did likewise; on the next day, at the western gate. |
uttaradvāre sajjitadivase pana deviyā tatheva nimantentiyā himavante vasantānaṃ padumavatiyā puttānaṃ pañcasatānaṃ paccekabuddhānaṃ jeṭṭhako mahāpadumapaccekabuddho bhātike āmantesi “mārisā, nandarājā tumhe nimanteti, adhivāsetha tassā”ti. |
But on the day it was prepared at the northern gate, while the queen was inviting in the same way, the eldest of the five hundred paccekabuddhas, the sons of Padumavatī, who lived in the Himalayas, the Mahāpaduma paccekabuddha, addressed his brothers, "Friends, King Nanda invites you; accept his invitation." |
te adhivāsetvā punadivase anotattadahe mukhaṃ dhovitvā ākāsena āgantvā uttaradvāre otariṃsu. |
They accepted. On the next day, having washed their faces in the Anotatta lake, they came through the sky and descended at the northern gate. |
manussā gantvā “pañcasatā, deva, paccekabuddhā āgatā”ti rañño ārocesuṃ. |
The people went and reported to the king, "Five hundred paccekabuddhas, deva, have come." |
rājā saddhiṃ deviyā gantvā vanditvā pattaṃ gahetvā paccekabuddhe pāsādaṃ āropetvā tesaṃ dānaṃ datvā bhattakiccāvasāne rājā saṅghatherassa, devī saṅghanavakassa pādamūle nipajjitvā, “ayyā paccayehi na kilamissanti, mayaṃ puññena na hāyissāma, amhākaṃ yāvajīvaṃ idha nivāsāya paṭiññaṃ dethā”ti paṭiññaṃ kāretvā uyyāne pañca paṇṇasālāsatāni pañca caṅkamanasatānīti sabbākārena nivāsaṭṭhānaṃ sampādetvā tattha vasāpesuṃ. |
The king, with the queen, went and paid homage and, having taken their bowls, led the paccekabuddhas up to the mansion and, having given them alms, at the end of the meal, the king at the feet of the senior of the Sangha, and the queen at the feet of the junior of the Sangha, fell down and, having made a promise, "Sirs, you will not be troubled for the requisites; we will not fall short in merit. Give us a promise to reside here for as long as we live," they had five hundred leaf-huts and five hundred walking-paths prepared in the park, and had them reside there. |
♦ evaṃ kāle gacchante rañño paccanto kupito. |
♦ Thus, as time was passing, the king's border region revolted. |
“ahaṃ paccantaṃ vūpasametuṃ gacchāmi, tvaṃ paccekabuddhesu mā pamajjī”ti deviṃ ovaditvā gato. |
"I am going to pacify the border region; you, do not be heedless towards the paccekabuddhas," he said, having advised the queen, and went. |
tasmiṃ anāgateyeva paccekabuddhānaṃ āyusaṅkhārā khīṇā. |
Before he returned, the life-formations of the paccekabuddhas were exhausted. |
mahāpadumapaccekabuddho tiyāmarattiṃ jhānakīḷaṃ kīḷitvā aruṇuggamane ālambanaphalakaṃ ālambitvā ṭhitakova anupādisesāya nibbānadhātuyā parinibbāyi, etenupāyena sesāpīti sabbepi parinibbutā. |
The Mahāpaduma paccekabuddha, having enjoyed the sport of jhāna for the three watches of the night, at the break of dawn, leaning on the support-plank, passed into Parinibbāna in the Nibbāna-element without residue, while standing. By this method, the others also, all passed into Parinibbāna. |
punadivase devī paccekabuddhānaṃ nisīdanaṭṭhānaṃ haritūpalittaṃ kāretvā pupphāni vikiritvā dhūpaṃ datvā tesaṃ āgamanaṃ olokayantī nisinnā āgamanaṃ apassantī purisaṃ pesesi — “gaccha, tāta, jānāhi, kiṃ ayyānaṃ kiñci aphāsukan”ti? |
On the next day, the queen, having had the sitting-place of the paccekabuddhas smeared with green cow-dung, and having scattered flowers and offered incense, sat looking for their arrival. Not seeing them arrive, she sent a man, "Go, son, find out if the sirs have any discomfort." |
so gantvā mahāpadumassa paṇṇasālāya dvāraṃ vivaritvā tattha apassanto caṅkamanaṃ gantvā ālambanaphalakaṃ nissāya ṭhitaṃ disvā vanditvā, “kālo, bhante”ti āha. |
He went and, having opened the door of the Mahāpaduma's leaf-hut and not seeing him there, went to the walking-path and, seeing him standing leaning against the support-plank, paid homage and said, "It is time, venerable sir." |
parinibbutasarīraṃ kiṃ kathessati? |
What will a body that has passed into Parinibbāna say? |
so “niddāyati maññe”ti gantvā piṭṭhipāde hatthena parāmasi. |
He thought, "He must be sleeping," and went and touched his feet with his hand. |
pādānaṃ sītalatāya ceva thaddhatāya ca parinibbutabhāvaṃ ñatvā dutiyassa santikaṃ agamāsi, evaṃ tatiyassāti sabbesaṃ parinibbutabhāvaṃ ñatvā rājakulaṃ gato. |
From the coldness and stiffness of the feet, having known that he had passed into Parinibbāna, he went to the second one, thus to the third, and having known that all of them had passed into Parinibbāna, he went to the royal palace. |
“kahaṃ, tāta, paccekabuddhā”ti? |
When asked, "Where, son, are the paccekabuddhas?", he said, "They have passed into Parinibbāna, queen." |
puṭṭho “parinibbutā, devī”ti āha. |
The queen, weeping and wailing, went out and, having gone there with the citizens, and having had a splendid funeral ceremony performed, and having performed the funeral rites of the paccekabuddhas, and having taken the relics, she had a cetiya established. |
devī kandantī rodantī nikkhamitvā nāgarehi saddhiṃ tattha gantvā sādhukīḷitaṃ kāretvā paccekabuddhānaṃ sarīrakiccaṃ katvā dhātuyo gahetvā cetiyaṃ patiṭṭhāpesi. |
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♦ rājā paccantaṃ vūpasametvā āgato paccuggamanaṃ āgataṃ deviṃ pucchi “kiṃ, bhadde, paccekabuddhesu nappamajji, nirogā ayyā”ti? |
♦ The king, having pacified the border region, returned. He asked the queen who came to meet him, "What, dear, were you not heedless towards the paccekabuddhas? Are the sirs well?" |
“parinibbutā devā”ti. |
They have passed into Parinibbāna, deva. |
rājā cintesi — “evarūpānampi paṇḍitānaṃ maraṇaṃ uppajjati, amhākaṃ kuto mokkho”ti? |
The king thought: "Even for such wise ones, death arises; from where is there an escape for us?" |
so nagaraṃ agantvā uyyānameva pavisitvā jeṭṭhaputtaṃ pakkosāpetvā tassa rajjaṃ paṭiyādetvā sayaṃ samaṇakapabbajjaṃ pabbaji, devīpi “imasmiṃ pabbajite ahaṃ kiṃ karissāmī”ti? |
He did not enter the city but entered the park and, having summoned his eldest son and having entrusted the kingdom to him, he himself went forth as a homeless ascetic. The queen also, thinking, "When this one has gone forth, what will I do?", went forth in that very park. |
tattheva uyyāne pabbajitā. |
Both, having developed jhāna, and having passed away from there, were reborn in the Brahma-world. |
dvepi jhānaṃ bhāvetvā tato cutā brahmaloke nibbattiṃsu. |
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♦ tesu tattheva vasantesu amhākaṃ satthā loke uppajjitvā pavattitavaradhammacakko anupubbena rājagahaṃ pāvisi. |
♦ While they were dwelling there, our Teacher arose in the world and, having set the excellent wheel of the Dhamma in motion, in due course entered Rājagaha. |
ayaṃ pippalimāṇavo magadharaṭṭhe mahātitthabrāhmaṇagāme kapilabrāhmaṇassa aggamahesiyā kucchimhi nibbatto, ayaṃ bhaddā kāpilānī maddaraṭṭhe sāgalanagare kosiyagottabrāhmaṇassa aggamahesiyā kucchismiṃ nibbattā. |
This Pippali māṇava was reborn in the womb of the chief consort of the brahmin Kapila in the brahmin-village of Mahātittha in Magadha. This Bhaddā Kāpilānī was reborn in the womb of the chief consort of the Kosiyagotta brahmin in the city of Sāgala in the Madda country. |
tesaṃ kho anukkamena vaḍḍhamānānaṃ pippalimāṇavassa vīsatime vasse bhaddāya soḷasame vasse sampatte mātāpitaro puttaṃ oloketvā, “tāta, tvaṃ vayappatto, kulavaṃso nāma patiṭṭhapetabbo”ti ativiya nippīḷayiṃsu. |
They, growing up in due course, when Pippali māṇava was in his twentieth year and Bhaddā in her sixteenth year, the parents looked at their son and, saying, "Son, you have come of age; the family lineage must be established," pressed him exceedingly. |
māṇavo āha — “mayhaṃ sotapathe evarūpaṃ kathaṃ mā kathetha. |
The māṇava said, "Do not speak such words in my hearing. |
ahaṃ yāva tumhe dharatha, tāva paṭijaggissāmi, tumhākaṃ pacchato nikkhamitvā pabbajissāmī”ti. |
I will look after you as long as you live; after you, I will go forth and renounce." |
te katipāhaṃ atikkamitvā puna kathayiṃsu, sopi tatheva paṭikkhipi. |
They, after a few days had passed, spoke again; he too rejected them in the same way. |
puna kathayiṃsu, punapi paṭikkhipi. |
They spoke again; he rejected them again. |
tato paṭṭhāya mātā nirantaraṃ kathetiyeva. |
From then on, the mother speaks incessantly. |
♦ māṇavo “mama mātaraṃ saññāpessāmī”ti rattasuvaṇṇassa nikkhasahassaṃ datvā suvaṇṇakārehi ekaṃ itthirūpaṃ kārāpetvā tassa majjanaghaṭṭanādikammapariyosāne taṃ rattavatthaṃ nivāsāpetvā vaṇṇasampannehi pupphehi ceva nānāalaṅkārehi ca alaṅkārāpetvā mātaraṃ pakkosāpetvā āha — “amma evarūpaṃ ārammaṇaṃ labhanto gehe vasāmi, alabhanto na vasāmī”ti. |
♦ The māṇava, thinking, "I will convince my mother," having given a thousand nikkhas of red gold, had a female form made by goldsmiths. At the end of the work of polishing and rubbing it, he had it dressed in a red cloth and, having had it adorned with flowers of fine color and with various ornaments, he summoned his mother and said, "Mother, if I get an object like this, I will live at home; if I do not get it, I will not." |
paṇḍitā brāhmaṇī cintesi — “mayhaṃ putto puññavā dinnadāno katābhinīhāro, puññaṃ karonto na ekakova akāsi, addhā etena saha katapuññā suvaṇṇarūpakapaṭibhāgā bhavissatī”ti aṭṭha brāhmaṇe pakkosāpetvā sabbakāmehi santappetvā suvaṇṇarūpakaṃ rathaṃ āropetvā, “gacchatha, tātā, yattha amhākaṃ jātigottabhogehi samānakule evarūpaṃ dārikaṃ passatha, imameva suvaṇṇarūpakaṃ, paṇṇākāraṃ katvā dethā”ti uyyojesi. |
The wise brahmin-woman thought: "My son is meritorious, has given gifts, has made aspirations. When doing merit, he did not do it alone; surely there will be a counterpart to the golden form who has done merit together with him." Having summoned eight brahmins and having satisfied them with all sensual pleasures, and having placed the golden form on a chariot, she sent them off, saying, "Go, sirs, wherever you see a girl in a family equal to ours in birth, lineage, and wealth, like this, give this very golden form as a gift." |
♦ te “amhākaṃ nāma etaṃ kamman”ti nikkhamitvā, “kattha gamissāmā”ti? |
♦ They, thinking, "This is our work," set out and, thinking, "Where shall we go?", and thinking, "The Madda country is a source of women; we will go to the Madda country," they went to the city of Sāgala in the Madda country. |
cintetvā, “maddaraṭṭhaṃ nāma itthākaro, maddaraṭṭhaṃ gamissāmā”ti maddaraṭṭhe sāgalanagaraṃ agamiṃsu. |
There, having placed that golden form at a bathing place, they sat at one side. |
tattha taṃ suvaṇṇarūpakaṃ nhānatitthe ṭhapetvā ekamantaṃ nisīdiṃsu. |
Then Bhaddā's nurse, having bathed Bhaddā and adorned her, and having had her sit in the inner chamber, while coming to bathe, saw that form and, with the perception, "My lady has come here," and having threatened it, "Insolent one, why have you come here?", and having raised her hand, "Go quickly," she struck its cheek. |
atha bhaddāya dhātī bhaddaṃ nhāpetvā alaṅkaritvā sirigabbhe nisīdāpetvā nhāyituṃ āgacchantī taṃ rūpakaṃ disvā, “ayyadhītā me idhāgatā”ti saññāya tajjetvā “dubbinite, kiṃ tvaṃ idhāgatā”ti? |
The hand trembled as if it had struck a stone. |
talasattikaṃ uggiritvā, “gaccha sīghan”ti gaṇḍapasse pahari. |
She, having stepped back, said, "Seeing such a stiff, great neck, I formed the perception, 'it is my lady.' She is not even fit to be a garment-holder for my lady." |
hattho pāsāṇe paṭihato viya kampittha. |
Then those men surrounded her and asked, "Is your mistress of such a kind?" |
sā paṭikkamitvā “evaṃ thaddhaṃ nāma mahāgīvaṃ disvā, ‘ayyadhītā me’ti saññaṃ uppādesiṃ, ayyadhītāya hi me ayaṃ nivāsanapaṭiggāhikāpi ayuttā”ti āha. |
What is this? My lady is a hundred times, a thousand times more beautiful than this. For her who sits in a twelve-cubit chamber, there is no need of a lamp; she dispels the darkness with the very radiance of her body. |
atha naṃ te manussā parivāretvā “evarūpā te sāmidhītā”ti pucchiṃsu. |
"Then come." Having taken that hunchback and having placed the golden form on a chariot, they stood at the door of the Kosiyagotta's house and announced their arrival. |
“kiṃ esā, imāya sataguṇena sahassaguṇena mayhaṃ ayyā abhirūpatarā, dvādasahatthe gabbhe nisinnāya padīpakiccaṃ natthi, sarīrobhāseneva tamaṃ vidhamatī”ti. |
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“tena hi āgacchā”ti taṃ khujjaṃ gahetvā suvaṇṇarūpakaṃ rathaṃ āropetvā kosiyagottassa gharadvāre ṭhatvā āgamanaṃ nivedayiṃsu. |
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♦ brāhmaṇo paṭisanthāraṃ katvā, “kuto āgatatthā”ti? |
♦ The brahmin, having made conversation, asked, "From where have you come?" "From the house of the brahmin Kapila in the village of Mahātittha in Magadha." |
pucchi. “magadharaṭṭhe mahātitthagāme kapilabrāhmaṇassa gharato”ti. |
For what reason have you come? |
“kiṃ kāraṇā āgatā”ti. |
For this reason. |
“iminā nāma kāraṇenā”ti. |
"It is good, sirs; our brahmin is of equal birth, lineage, and wealth. I will give the girl." He took the gift. |
“kalyāṇaṃ, tātā, samajātigottavibhavo amhākaṃ brāhmaṇo, dassāmi dārikan”ti paṇṇākāraṃ gaṇhi. |
They sent a message to the brahmin Kapila, "The girl has been obtained; do what is to be done." |
te kapilabrāhmaṇassa sāsanaṃ pahiṇiṃsu — “laddhā dārikā, kattabbaṃ karothā”ti. |
Having heard that message, they reported to Pippali māṇava, "The girl has been obtained, it seems." |
taṃ sāsanaṃ sutvā pippalimāṇavassa ārocayiṃsu — “laddhā kira dārikā”ti. |
The māṇava thought, "I thought I would not get her, but they say they have got her. Being uninterested, I will send a letter." In seclusion, he wrote a letter: "Bhaddā, may you get a household life suitable for your birth, lineage, and wealth. I will go forth and renounce. May you not have remorse afterwards." |
māṇavo “ahaṃ na labhissāmīti cintesiṃ, ime laddhāti ca vadanti, anatthiko hutvā paṇṇaṃ pesissāmī”ti rahogato paṇṇaṃ likhi, “bhaddā attano jātigottabhogānurūpaṃ gharāvāsaṃ labhatu, ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārinī ahosī”ti. |
Bhaddā too, having heard, "They are willing to give me to so-and-so, it seems," in seclusion wrote a letter: "May the noble son get a household life suitable for his birth, lineage, and wealth. |
bhaddāpi “asukassa kira maṃ dātukāmā”ti sutvā rahogatā paṇṇaṃ likhi, “ayyaputto attano jātigottabhogānurūpaṃ gharāvāsaṃ labhatu. |
I will go forth and renounce. May he not have remorse afterwards." |
ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārī ahosī”ti. |
The two letters met on the way. |
dvepi paṇṇāni antarāmagge samāgacchiṃsu. |
When they said, "Whose letter is this? |
“idaṃ kassa paṇṇan”ti? |
Sent by Pippali māṇava to Bhaddā," and "Whose letter is this? |
pippalimāṇavena bhaddāya pahitanti. |
Sent by Bhaddā to Pippali māṇava," and having had both read, and saying, "See the work of the children," they tore them up and threw them in the forest and, having written a similar letter, sent it from both sides. |
“idaṃ kassa paṇṇan”ti? |
Thus, their union occurred even though they were unwilling. |
bhaddāya pippalimāṇavassa pahitanti ca vutte dvepi vācetvā, “passatha dārakānaṃ kamman”ti phāletvā araññe chaḍḍetvā samānapaṇṇaṃ likhitvā ito ca etto ca pesesuṃ. |
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iti tesaṃ anicchamānānaṃyeva samāgamo ahosi. |
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♦ taṃdivasaṃyeva ca māṇavopi ekaṃ pupphadāmaṃ ganthāpesi, bhaddāpi ekaṃ ganthāpesi. |
♦ On that very day, the māṇava also had a flower-garland made; Bhaddā also had one made. |
tāni āsanamajjhe ṭhapetvā bhuttasāyamāsā ubhopi “sayanaṃ āruhissāmā”ti samāgantvā māṇavo dakkhiṇapassena sayanaṃ āruhi. |
Having placed them in the middle of the seat, and after eating the evening meal, both, thinking, "We will ascend the couch," came together. The māṇava ascended the couch from the right side. |
bhaddā vāmapassena āruhitvā āha — “yassa passe pupphāni milāyanti, tassa rāgacittaṃ uppannanti vijānissāma, imaṃ pupphadāmaṃ na allīyitabban”ti. |
Bhaddā, having ascended from the left side, said, "For whomever the flowers wither, we will know that a thought of lust has arisen for him. This flower-garland should not be clung to." |
te pana aññamaññassa sarīrasamphassabhayena tiyāmarattiṃ niddaṃ anokkamantāva vītināmenti, divā pana hasitamattampi na hoti. |
But they, for fear of touching each other's body, spend the three watches of the night without falling asleep. During the day, there is not even a mere smile. |
te lokāmisena asaṃsaṭṭhā yāva mātāpitaro dharanti, tāva kuṭumbaṃ avicāretvā tesu kālaṅkatesu vicārayiṃsu. |
They, un-mixed with the worldly things, as long as their parents lived, did not manage the household. After they had died, they managed it. |
mahatī māṇavassa sampatti, ekadivasaṃ sarīraṃ ubbaṭṭetvā chaḍḍetabbaṃ suvaṇṇacuṇṇameva magadhanāḷiyā dvādasanāḷimattaṃ laddhuṃ vaṭṭati. |
The māṇava's prosperity was great; for what was to be discarded after anointing the body, just the golden powder, it was proper to get twelve nāḷis by the Magadhan nāḷi measure. |
yantabaddhāni saṭṭhi mahātaḷākāni, kammanto dvādasayojaniko, anurādhapurappamāṇā cuddasa dāsagāmā, cuddasa hatthānīkā, cuddasa assānīkā, cuddasa rathānīkā. |
Sixty great reservoirs bound by mechanical means, a twelve-yojana estate, fourteen slave-villages the size of Anurādhapura, fourteen elephant-corps, fourteen horse-corps, fourteen chariot-corps. |
♦ so ekadivasaṃ alaṅkataṃ assaṃ āruyha mahājanaparivuto kammantaṃ gantvā khettakoṭiyaṃ ṭhito naṅgalehi bhinnaṭṭhānato kākādayo sakuṇe gaṇḍuppādakādipāṇe uddharitvā khādante disvā, “tātā, ime kiṃ khādantī”ti pucchi? |
♦ He, one day, having mounted an adorned horse and surrounded by a great crowd, went to his estate and, standing at the edge of the field, saw crows, etc., birds, lifting up lice, etc., creatures from the place broken by the ploughs and eating them. He asked, "Sirs, what are these eating?" |
“gaṇḍuppādake ayyā”ti. |
Lice, sir. |
“etehi kataṃ pāpaṃ kassa hotī”ti? |
Whose is the evil done by these? |
“tumhākaṃ, ayyā”ti. |
Yours, sir. |
so cintesi — “sace etehi kataṃ pāpaṃ mayhaṃ hoti, kiṃ me karissati sattāsītikoṭidhanaṃ? |
He thought: "If the evil done by these is mine, what will the seventy-seven crores of wealth do for me? |
kiṃ dvādasayojano kammanto, kiṃ yantabaddhāni saṭṭhi mahātaḷākāni, kiṃ cuddasa gāmā? |
What, the twelve-yojana estate? What, the sixty great reservoirs bound by mechanical means? What, the fourteen villages? |
sabbametaṃ bhaddāya kāpilāniyā niyyātetvā nikkhamitvā pabbajissāmī”ti. |
Having entrusted all this to Bhaddā Kāpilānī, I will go forth and renounce." |
♦ bhaddāpi kāpilānī tasmiṃ khaṇe abbhantaravatthumhi tayo tilakumbhe pattharāpetvā dhātīhi parivutā nisinnā kāke tilapāṇake khādamāne disvā, “ammā kiṃ ime khādantī”ti? |
♦ Bhaddā Kāpilānī also, at that moment, having had three sesame-pots spread out on the inner floor, sat surrounded by her nurses and, seeing crows eating sesame-creatures, asked, "Mothers, what are these eating?" |
pucchi. “pāṇake ayye”ti. |
Creatures, lady. |
“akusalaṃ kassa hotī”ti? |
Whose is the demerit? |
“tumhākaṃ ayye”ti. |
Yours, lady. |
sā cintesi — “mayhaṃ catuhatthavatthaṃ nāḷikodanamattañca laddhuṃ vaṭṭati, yadi ca panetaṃ ettakena janena kataṃ akusalaṃ mayhaṃ hoti, bhavasahassenapi vaṭṭato sīsaṃ ukkhipituṃ na sakkā, ayyaputte āgatamatteyeva sabbaṃ tassa niyyātetvā nikkhamma pabbajissāmī”ti. |
She thought: "It is proper for me to get a four-cubit cloth and a nāḷika-measure of rice. But if this demerit done by so many people is mine, it will not be possible to lift my head from the round of existence even in a thousand existences. As soon as the noble son comes, having entrusted everything to him, I will go forth and renounce." |
♦ māṇavo āgantvā nhatvā pāsādaṃ āruyha mahārahe pallaṅke nisīdi, athassa cakkavattino anucchavikaṃ bhojanaṃ sajjayiṃsu. |
♦ The māṇava, having come and bathed, ascended to the mansion and sat on a very valuable couch. Then they prepared a meal suitable for a universal monarch for him. |
dvepi bhuñjitvā parijane nikkhante rahogatā phāsukaṭṭhāne nisīdiṃsu. |
Both, having eaten, and when the attendants had left, being in seclusion, they sat in a comfortable place. |
tato māṇavo bhaddaṃ āha — “bhadde, tvaṃ imaṃ gharaṃ āgacchantī kittakaṃ dhanaṃ āharī”ti? |
Then the māṇava said to Bhaddā, "Bhaddā, when you came to this house, how much wealth did you bring?" |
“pañcapaṇṇāsa sakaṭasahassāni ayyā”ti. |
Fifty-five thousand carts, sir. |
“etaṃ sabbaṃ, yā ca imasmiṃ ghare sattāsītikoṭiyo, yantabaddhā saṭṭhitaḷākādibhedā sampatti atthi, sabbaṃ tuyhaṃyeva niyyātemī”ti. |
All that, and the seventy-seven crores in this house, the prosperity of the sixty reservoirs bound by mechanical means, etc., whatever there is, I entrust it all to you. |
“tumhe pana ayyā”ti. |
And you, sir? |
“ahaṃ pabbajissāmī”ti. |
I will go forth. |
“ayyā ahampi tumhākaṃyeva āgamanaṃ olokayamānā nisinnā, ahampi pabbajissāmī”ti. |
Sir, I too have been sitting, looking for your arrival; I too will go forth. |
tesaṃ ādittapaṇṇakuṭi viya tayo bhavā upaṭṭhahiṃsu. |
For them, the three existences appeared like a burning leaf-hut. |
te “pabbajissāmā”ti vatvā antarāpaṇato kasāyarasapītāni vatthāni mattikāpatte ca āharāpetvā aññamaññaṃ kese ohāretvā, “ye loke arahanto, te uddissa amhākaṃ pabbajjā”ti pabbajitvā thavikāsu patte osāpetvā aṃse laggetvā pāsādato otariṃsu. |
They, saying, "We will go forth," and having had cloths dyed with the color of saffron and clay bowls brought from the market, and having shaved each other's hair, and thinking, "Our going forth is dedicated to the arahants in the world," they went forth. Having placed their bowls in their bags and slung them over their shoulders, they descended from the mansion. |
gehe dāsesu ca kammakāresu ca na koci sañjāni. |
Among the slaves and servants in the house, no one recognized them. |
♦ atha ne brāhmaṇagāmato nikkhamma dāsagāmadvārena gacchante ākappakuttavasena dāsagāmavāsino sañjāniṃsu. |
♦ Then, as they were going out of the brahmin-village by the gate of the slave-village, the residents of the slave-village recognized them by their noble bearing. |
te rudantā pādesu nipatitvā “kiṃ amhe anāthe karotha ayyā”ti? |
They, weeping, fell at their feet and said, "Why do you make us helpless, sirs?" |
āhaṃsu. “mayaṃ, bhaṇe ‘ādittapaṇṇasālā viya tayo bhavā’ti pabbajimhā, sace tumhesu ekekaṃ bhujissaṃ karoma, vassasatampi nappahoti, tumheva tumhākaṃ sīsaṃ dhovitvā bhujissā hutvā jīvathā”ti vatvā tesaṃ rodantānaṃyeva pakkamiṃsu. |
"Man, we, thinking, 'The three existences are like a burning leaf-hut,' have gone forth. If we make each one of you a freeman, a hundred years will not be enough. You yourselves, having washed your heads and having become freemen, live." Having said this, while they were weeping, they departed. |
thero purato gacchanto nivattitvā olokento cintesi — “ayaṃ bhaddā kāpilānī sakalajambudīpagghanikā itthī mayhaṃ pacchato āgacchati. |
The elder, going in front, having turned and looked, thought: "This Bhaddā Kāpilānī, a woman worth the whole of Jambudīpa, is coming behind me. |
ṭhānaṃ kho panetaṃ vijjati, yaṃ kocideva evaṃ cinteyya ‘ime pabbajitvāpi vinā bhavituṃ na sakkonti, ananucchavikaṃ karontī”ti. |
But there is a possibility that someone might think thus: 'These, even after going forth, cannot live apart; they are doing what is improper.' |
“koci vā pana manaṃ padūsetvā apāyapūrako bhaveyya. |
Or someone, having defiled his mind, might become a filler of hell. |
imaṃ pahāya mayā gantuṃ vaṭṭatī”ti cittaṃ uppādesi. |
It is proper for me to go, having left her." He generated the thought. |
♦ so purato gacchanto dvedhāpathaṃ disvā tassa matthake aṭṭhāsi. |
♦ He, going in front, saw a fork in the road and stood at its head. |
bhaddāpi āgantvā vanditvā aṭṭhāsi. |
Bhaddā also, having come, paid homage and stood. |
atha naṃ āha — “bhadde, tādisiṃ itthiṃ mama pacchato āgacchantiṃ disvā, ‘ime pabbajitvāpi vinā bhavituṃ na sakkontī’ti cintetvā amhesu paduṭṭhacitto mahājano apāyapūrako bhaveyya. |
Then he said to her: "Bhaddā, seeing such a woman coming behind me, the great crowd, thinking, 'These, even after going forth, cannot live apart,' with a defiled mind towards us, might become fillers of hell. |
imasmiṃ dvedhāpathe tvaṃ ekaṃ gaṇha, ahaṃ ekena gamissāmī”ti. |
At this fork in the road, you take one, I will go by one." |
“āma, ayya, pabbajitānaṃ mātugāmo nāma malaṃ, ‘pabbajitvāpi vinā na bhavantī’ti amhākaṃ dosaṃ passanti, tumhe ekaṃ maggaṃ gaṇhatha, vinā bhavissāmā”ti tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu pañcapatiṭṭhitena vanditvā dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha, “satasahassakappappamāṇe addhāne kato mittasanthavo ajja bhijjatī”ti vatvā, “tumhe dakkhiṇajātikā nāma, tumhākaṃ dakkhiṇamaggo vaṭṭati, mayaṃ mātugāmā nāma vāmajātikā, amhākaṃ vāmamaggo vaṭṭatī”ti vanditvā maggaṃ paṭipannā. |
"Yes, sir. For those who have gone forth, a woman is a stain. They see a fault in us, 'Even after going forth, they do not live apart.' You take one road; we will be apart." Having circumambulated him three times and having paid homage with the five-point prostration at four places, and having raised her joined hands, shining with the union of her ten nails, and having said, "A friendship made over a hundred thousand aeons is broken today," and saying, "You are of the southern birth; the southern road is proper for you. We are women, of the left-hand birth; the left-hand road is proper for us," and having paid homage, she took to the road. |
tesaṃ dvedhābhūtakāle ayaṃ mahāpathavī “ahaṃ cakkavāḷagirisinerupabbate dhāretuṃ sakkontīpi tumhākaṃ guṇe dhāretuṃ na sakkomī”ti vadantī viya viravamānā akampi, ākāse asanisaddo viya pavatti, cakkavāḷapabbato unnadi. |
At the time of their separation, this great earth, as if saying, "I, while being able to support the Cakkavāḷa mountain and Mount Sineru, am not able to support your virtues," trembled, crying out; in the sky, a sound like a thunderclap occurred; the Cakkavāḷa mountain resounded. |
♦ sammāsambuddho veḷuvanamahāvihāre gandhakuṭiyaṃ nisinno pathavīkampanasaddaṃ sutvā, “kassa nu kho pathavī kampatī”ti? |
♦ The perfectly enlightened one, sitting in the fragrant chamber in the great Veḷuvana monastery, having heard the sound of the earth-tremor, and thinking, "For whose sake is the earth trembling?", and reflecting, "Pippali māṇava and Bhaddā Kāpilānī, having renounced immeasurable prosperity for my sake, have gone forth. At the place of their separation, by the power of the virtue of both, this earth-tremor has occurred. It is proper for me also to do a favor to them." Having taken his bowl and robe himself from the fragrant chamber, and without summoning any of the eighty great elders, he went a distance of three gāvutas to meet them and sat on a couch, having folded his legs, at the foot of the Bahuputtaka banyan tree between Rājagaha and Nāḷandā. |
āvajjento “pippalimāṇavo ca bhaddā ca kāpilānī maṃ uddissa appameyyaṃ sampattiṃ pahāya pabbajitā, tesaṃ viyogaṭṭhāne ubhinnampi guṇabalena ayaṃ pathavīkampo jāto, mayāpi etesaṃ saṅgahaṃ kātuṃ vaṭṭatī”ti gandhakuṭito nikkhamma sayameva pattacīvaraṃ ādāya, asītimahātheresu kañci anāmantetvā tigāvutaṃ maggaṃ paccuggamanaṃ katvā rājagahassa ca nāḷandāya ca antare bahuputtakanigrodharukkhamūle pallaṅkaṃ ābhujitvā nisīdi. |
And while sitting, he did not sit like some refuse-rag-wearer, but having taken the Buddha's guise, he sat, emitting the solid Buddha-rays of eighty cubits. |
nisīdanto pana aññataro paṃsukūliko viya anisīditvā buddhavesaṃ gahetvā asītihatthā ghanabuddharasmiyo vissajjento nisīdi. |
Thus at that moment, the Buddha-rays, the size of a leaf-canopy, a chariot-wheel, a gabled house, etc., flickering and darting here and there, made that forest-interval a single blaze, as if it were the time of the rising of a thousand suns, a thousand moons. |
iti tasmiṃ khaṇe paṇṇachattasakaṭacakkakūṭāgārādippamāṇā buddharasmiyo ito cito ca vipphandantiyo vidhāvantiyo candimasahassasūriyasahassauggamanakālo viya kurumānā taṃ vanantaraṃ ekobhāsaṃ akaṃsu. |
The forest-interval shone, like the sky brilliant with the splendor of the thirty-two marks of a great man, like water with well-blossomed lotuses and water-lilies. |
dvattiṃsamahāpurisalakkhaṇānaṃ siriyā samujjalitatārāgaṇaṃ viya gaganaṃ, supupphitakamalakuvalayaṃ viya salilaṃ, vanantaraṃ virocittha. |
The trunk of the banyan tree is white, its leaves are blue, and its ripe fruits are red. |
nigrodharukkhassa nāma khandho seto hoti, pattāni nīlāni pakkāni rattāni. |
But on that day, the hundred-branched banyan tree became of golden color. |
tasmiṃ pana divase satasākho nigrodharukkho suvaṇṇavaṇṇo ahosi. |
|
♦ iti yā sā addhānamaggappaṭipannoti padassa atthaṃ vatvā, “idāni yathā esa pabbajito, yathā ca addhānamaggaṃ paṭipanno. |
♦ Thus that which was said, "and gone on a long journey," having explained the meaning of the phrase, "Now, how he went forth, and how he went on a long journey, |
imassa atthassa āvibhāvatthaṃ abhinīhārato paṭṭhāya ayaṃ anupubbikathā kathetabbā”ti vuttā, sā evaṃ veditabbā. |
for the clarification of this meaning, this sequential story from his aspiration should be told," should be understood thus. |
♦ antarā ca rājagahaṃ antarā ca nāḷandanti rājagahassa ca nāḷandāya ca antare. |
♦ "between Rājagaha and between Nāḷandā": between Rājagaha and Nāḷandā. |
satthārañca vatāhaṃ passeyyaṃ bhagavantameva passeyyanti sace ahaṃ satthāraṃ passeyyaṃ, imaṃyeva bhagavantaṃ passeyyaṃ. |
"if I were to see a teacher, I would see the Blessed One himself": if I were to see a teacher, I would see this very Blessed One. |
na hi me ito aññena satthārā bhavituṃ sakkāti. |
For it is not possible for me to have another as my teacher. |
sugatañca vatāhaṃ passeyyaṃ bhagavantameva passeyyanti sace ahaṃ sammāpaṭipattiyā suṭṭhu gatattā sugataṃ nāma passeyyaṃ, imaṃyeva bhagavantaṃ passeyyaṃ. |
"if I were to see a Sugata, I would see the Blessed One himself": if I were to see one who is called a Sugata because he has gone well by the right practice, I would see this very Blessed One. |
na hi me ito aññena sugatena bhavituṃ sakkāti. |
For it is not possible for me to have another as my Sugata. |
sammāsambuddhañca vatāhaṃ passeyyaṃ bhagavantameva passeyyanti sace ahaṃ sammā sāmañca saccāni buddhattā sammāsambuddhaṃ nāma passeyyaṃ, imaṃyeva bhagavantaṃ passeyyaṃ. |
"if I were to see a perfectly enlightened one, I would see the Blessed One himself": if I were to see one who is called a perfectly enlightened one because he has awakened to the truths perfectly and by himself, I would see this very Blessed One. |
na hi me ito aññena sammāsambuddhena bhavituṃ sakkāti ayamettha adhippāyo. |
For it is not possible for me to have another as my perfectly enlightened one. This is the intention here. |
evaṃ dassaneneva “bhagavati ‘ayaṃ satthā, ayaṃ sugato, ayaṃ sammāsambuddho’ti nikkaṅkho ahaṃ, āvuso, ahosin”ti dīpeti. |
Thus, by the very seeing, he shows, "I was without doubt in the Blessed One, 'this is the teacher, this is the Sugata, this is the perfectly enlightened one,' friend." |
satthā me, bhanteti idaṃ kiñcāpi dve vāre āgataṃ, tikkhattuṃ pana vuttanti veditabbaṃ. |
"the Teacher is mine, venerable sir": although this has come twice, it should be understood as having been said three times. |
iminā hi so “evaṃ tikkhattuṃ sāvakattaṃ sāvesiṃ, āvuso”ti dīpeti. |
For by this, he shows, "Thus I announced my discipleship three times, friend." |
♦ ajānaññevāti ajānamānova. |
♦ "not knowing": not knowing. |
dutiyapadepi eseva nayo. |
In the second phrase, this is the same method. |
muddhāpi tassa vipateyyāti yassa aññassa “ajānaṃyeva jānāmī”ti paṭiññassa bāhirakassa satthuno evaṃ sabbacetasā samannāgato pasannacitto sāvako evarūpaṃ paramanipaccakāraṃ kareyya, tassa vaṇṭachinnatālapakkaṃ viya gīvato muddhāpi vipateyya, sattadhā pana phaleyyāti attho. |
"his head would also split": for any other external teacher, whose disciple, with a pleased mind endowed with all this respect, would perform such an extreme act of reverence, his head would also split from the neck like a ripe palm-fruit cut from its stalk, or it would split into seven pieces, is the meaning. |
kiṃ vā etena, sace mahākassapatthero iminā cittappasādena imaṃ paramanipaccakāraṃ mahāsamuddassa kareyya, tattakapāle pakkhittaudakabindu viya vilayaṃ gaccheyya. |
What of this? If the elder Mahākassapa were to perform this extreme act of reverence with this pleasure of mind for the great ocean, it would go to destruction like a drop of water thrown on a hot pan. |
sace cakkavāḷassa kareyya, thusamuṭṭhi viya vikireyya. |
If he were to do it for the Cakkavāḷa mountain, it would be scattered like a handful of chaff. |
sace sinerupabbatassa kareyya, kākatuṇḍena pahaṭapiṭṭhamuṭṭhi viya viddhaṃseyya . |
If he were to do it for Mount Sineru, it would be destroyed like a handful of flour struck by a crow's beak. |
sace mahāpathaviyā kareyya, vātāhatabhasmapuñjo viya vikireyya. |
If he were to do it for the great earth, it would be scattered like a heap of ashes struck by the wind. |
evarūpopi pana therassa nipaccākāro satthu suvaṇṇavaṇṇe pādapiṭṭhe lomamattampi vikopetuṃ nāsakkhi. |
But even such an act of reverence of the elder could not disturb even a single hair on the golden sole of the Teacher's foot. |
tiṭṭhatu ca mahākassapo, mahākassapasadisānaṃ bhikkhūnaṃ sahassampi satasahassampi nipaccākāradassanena neva dasabalassa pādapiṭṭhe lomamattampi vikopetuṃ paṃsukūlacīvare vā aṃsumattampi cāletuṃ sakkoti. |
Let alone Mahākassapa, even a thousand, a hundred thousand monks like Mahākassapa, by seeing an act of reverence, are not able to disturb even a single hair on the sole of the one with ten powers, or to move even a single thread in his refuse-rag robe. |
evaṃ mahānubhāvo hi satthā. |
So great in power is the Teacher. |
♦ tasmātiha te kassapāti yasmā ahaṃ jānanto eva “jānāmī”ti, passanto eva ca “passāmī”ti vadāmi, tasmā, kassapa, tayā evaṃ sikkhitabbaṃ. |
♦ "therefore, you, Kassapa": because I, knowing, say, "I know," and seeing, say, "I see," therefore, Kassapa, you should train thus. |
tibbanti bahalaṃ mahantaṃ. |
"intense": strong, great. |
hirottappanti hirī ca ottappañca. |
"shame and fear of wrongdoing": both shame and fear of wrongdoing. |
paccupaṭṭhitaṃ bhavissatīti paṭhamatarameva upaṭṭhitaṃ bhavissati. |
"will be established": will be established from the very beginning. |
yo hi therādīsu hirottappaṃ upaṭṭhapetvā upasaṅkamati therādayopi taṃ sahirikā saottappā ca hutvā upasaṅkamantīti ayamettha ānisaṃso. |
For he who, having established shame and fear of wrongdoing towards the elders, etc., approaches them, the elders, etc., also approach him, being with shame and with fear of wrongdoing. This is the benefit here. |
kusalūpasaṃhitanti kusalasannissitaṃ. |
"connected with the wholesome": connected with the wholesome. |
aṭṭhiṃ katvāti attānaṃ tena dhammena aṭṭhikaṃ katvā, taṃ vā dhammaṃ “esa mayhaṃ attho”ti aṭṭhiṃ katvā. |
having made it the goal": having made himself one for whom that dhamma is the goal, or having made that dhamma the goal, "this is my goal. |
manasi katvāti citte ṭhapetvā. |
"having paid attention": having placed it in the mind. |
sabbacetasā samannāharitvāti cittassa thokampi bahi gantuṃ adento sabbena samannāhāracittena samannāharitvā. |
"having applied the whole mind": not letting the mind go outside even a little, having applied it with the whole applied mind. |
ohitasototi ṭhapitasoto, ñāṇasotañca pasādasotañca odahitvā mayā desitaṃ dhammaṃ sakkaccameva suṇissāmīti evañhi te sikkhitabbaṃ. |
with ears attentive": with ears placed; having directed both the stream of knowledge and the stream of pleasure, you should train thus, "I will listen attentively to the Dhamma taught by me. |
sātasahagatā ca me kāyagatāsatīti asubhesu ceva ānāpāne ca paṭhamajjhānavasena sukhasampayuttā kāyagatāsati. |
"and my mindfulness directed to the body, accompanied by joy": the mindfulness directed to the body, associated with pleasure by way of the first jhāna in the foul and in the in-and-out breaths. |
yo ca panāyaṃ tividho ovādo, therassa ayameva pabbajjā ca upasampadā ca ahosi. |
And this threefold exhortation was the elder's very going forth and higher ordination. |
♦ saraṇoti sakileso saiṇo hutvā. |
♦ "in debt": being with defilements, with debt. |
raṭṭhapiṇḍaṃ bhuñjinti saddhādeyyaṃ bhuñjiṃ. |
"I ate the country's alms-food": I ate what was given in faith. |
cattāro hi paribhogā theyyaparibhogo iṇaparibhogo dāyajjaparibhogo sāmiparibhogoti. |
For there are four kinds of consumption: consumption by theft, consumption by debt, consumption by inheritance, and consumption as a master. |
tattha dussīlassa saṅghamajjhe nisīditvā bhuñjantassāpi paribhogo theyyaparibhogo nāma. |
Therein, for an immoral person, even when eating while seated in the midst of the Sangha, the consumption is called consumption by theft. |
kasmā? catūsu paccayesu anissaratāya. |
Why? Because of not being a master of the four requisites. |
sīlavato apaccavekkhitaparibhogo iṇaparibhogo nāma. |
For a virtuous person, consumption without reflection is called consumption by debt. |
sattannaṃ sekhānaṃ paribhogo dāyajjaparibhogo nāma. |
The consumption of the seven learners is called consumption by inheritance. |
khīṇāsavassa paribhogo sāmiparibhogo nāma. |
The consumption of one whose cankers are destroyed is called consumption as a master. |
iti khīṇāsavova sāmī hutvā anaṇo paribhuñjati. |
Thus, only one whose cankers are destroyed, being a master, consumes without being in debt. |
thero attanā puthujjanena hutvā paribhuttaparibhogaṃ iṇaparibhogaṃyeva karonto evamāha. |
The elder, making the consumption he had consumed as a worldling a consumption by debt, said so. |
aṭṭhamiyā aññā udapādīti aṭṭhame divase arahattaphalaṃ uppajji. |
"on the eighth day, final knowledge arose": on the eighth day, the fruit of arahantship arose. |
♦ atha kho, āvuso, bhagavā maggā okkammāti maggato okkamanaṃ paṭhamataraṃ taṃdivaseyeva ahosi, arahattādhigamo pacchā. |
♦ "Then, friend, the Blessed One stepped off the road": the stepping off the road happened first, on that very day; the attainment of arahantship was later. |
desanāvārassa pana evaṃ āgatattā arahattādhigamo paṭhamaṃ dīpito. |
But because the sequence of the discourse has come thus, the attainment of arahantship is shown first. |
kasmā pana bhagavā maggā okkantoti? |
But why did the Blessed One step off the road? |
evaṃ kirassa ahosi “imaṃ bhikkhuṃ jātiāraññikaṃ jātipaṃsukūlikaṃ jātiekāsanikaṃ karissāmī”ti. |
It occurred to him thus: "I will make this monk a forest-dweller by birth, a refuse-rag-wearer by birth, one who eats at one sitting by birth." |
tasmā okkami. |
Therefore, he stepped off. |
♦ mudukā kho tyāyanti mudukā kho te ayaṃ. |
♦ "your robe is soft": your robe here is soft. |
imañca pana vācaṃ bhagavā taṃ cīvaraṃ padumapupphavaṇṇena pāṇinā antantena parāmasanto āha. |
And the Blessed One said this, stroking that robe at its edge with his hand, which was the color of a lotus flower. |
kasmā evamāhāti? |
Why did he say so? |
therena saha cīvaraṃ parivattetukāmatāya. |
Because of his desire to exchange robes with the elder. |
kasmā parivattetukāmo jātoti? |
Why did he become desirous of exchanging? |
theraṃ attano ṭhāne ṭhapetukāmatāya. |
Because of his desire to place the elder in his own position. |
thero pana yasmā cīvarassa vā pattassa vā vaṇṇe kathite “imaṃ tumhākaṃ gaṇhathā”tivacanaṃ cārittameva, tasmā “paṭiggaṇhātu me, bhante, bhagavā”ti āha. |
But the elder, since when the quality of a robe or a bowl is spoken of, the statement "Take this of yours" is the custom, therefore said, "May the Blessed One, venerable sir, accept it from me." |
dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānīti, kassapa, tvaṃ imāni paribhogajiṇṇāni paṃsukūlāni pārupituṃ sakkhissasīti vadati. |
"But will you, Kassapa, wear my worn-out refuse-rag robes?": Kassapa, will you be able to wear these worn-out refuse-rag robes? he asks. |
tañca kho na kāyabalaṃ sandhāya, paṭipattipūraṇaṃ pana sandhāya evamāha. |
And that is not with reference to physical strength, but he said so with reference to the fulfillment of the practice. |
ayañhettha adhippāyo — ahaṃ imaṃ cīvaraṃ puṇṇaṃ nāma dāsiṃ pārupitvā āmakasusāne chaḍḍitaṃ taṃ susānaṃ pavisitvā tumbamattehi pāṇakehi samparikiṇṇaṃ te pāṇake vidhunitvā mahāariyavaṃse ṭhatvā aggahesiṃ, tassa me imaṃ cīvaraṃ gahitadivase dasasahassacakkavāḷe mahāpathavī mahāviravaṃ viravamānā kampittha, ākāso taṭataṭāyi, cakkavāḷadevatā sādhukāramadaṃsu, “imaṃ cīvaraṃ gaṇhantena bhikkhunā jātipaṃsukūlikena jātiāraññikena jātiekāsanikena jātisapadānacārikena bhavituṃ vaṭṭati, tvaṃ imassa cīvarassa anucchavikaṃ kātuṃ sakkhissasī”ti. |
And this is the intention here: I, having worn this robe which was left in a charnel ground after being worn by a slave-girl named Puṇṇā, and having entered that charnel ground, and it being infested with creatures the size of a gourd, and having shaken off those creatures, and having stood in the great noble lineage, I took it. On the day I took this robe, the great earth in the ten-thousand-world-system trembled, crying out a great cry; the sky thundered; the deities of the world-system gave their praise. "A monk who takes this robe should be a refuse-rag-wearer by birth, a forest-dweller by birth, one who eats at one sitting by birth, one who walks for alms from house to house by birth. Will you be able to do what is suitable for this robe?" |
theropi attanā pañcannaṃ hatthīnaṃ balaṃ dhāreti, so taṃ atakkayitvā “ahametaṃ paṭipattiṃ pūressāmī”ti ussāhena sugatacīvarassa anucchavikaṃ kātukāmo “dhāressāmahaṃ, bhante”ti āha. |
But the elder possesses the strength of five elephants; he, not considering that, and thinking, "I will fulfill this practice," and desiring to do what is suitable for the Sugata's robe with enthusiasm, said, "I will wear it, venerable sir." |
paṭipajjinti paṭipannosmi. |
I have entered upon the practice. |
evaṃ pana cīvaraparivattanaṃ katvā ca therena pārutacīvaraṃ bhagavā pārupi, satthu cīvaraṃ thero. |
Thus, having made the exchange of robes, the Blessed One wore the robe worn by the elder, and the elder, the Teacher's robe. |
tasmiṃ samaye mahāpathavī udakapariyantaṃ katvā unnadantī kampittha. |
At that moment, the great earth, up to the water-boundary, roared and trembled. |
♦ bhagavato puttotiādīsu thero bhagavantaṃ nissāya ariyāya jātiyā jātoti bhagavato putto. |
♦ In "a son of the Blessed One," and so on: the elder, having been born of the noble birth in dependence on the Blessed One, is a son of the Blessed One. |
urena vasitvā mukhato nikkhantaovādavasena pabbajjāya ceva upasampadāya ca patiṭṭhitattā oraso mukhato jāto. |
Having been established in the going forth and the higher ordination by way of the exhortation that came from the mouth, having dwelt in the chest, he is a true-born son, born from the mouth. |
ovādadhammato jātattā ovādadhammena ca nimmitattā dhammajo dhammanimmito. |
Because he was born from the Dhamma of the exhortation and created by the Dhamma of the exhortation, he is born of the Dhamma, created by the Dhamma. |
ovādadhammadāyādaṃ navalokuttaradhammadāyādameva vā arahatīti dhammadāyādo . |
Because he is worthy of the inheritance of the Dhamma of the exhortation, or the inheritance of the nine supramundane dhammas, he is an heir of the Dhamma. |
paṭiggahitāni sāṇāni paṃsukūlānīti satthārā pārutaṃ paṃsukūlacīvaraṃ pārupanatthāya paṭiggahitaṃ. |
"the worn-out refuse-rag robes were accepted": the refuse-rag robe worn by the Teacher was accepted for the purpose of wearing. |
♦ sammā vadamāno vadeyyāti yaṃ puggalaṃ “bhagavato putto”tiādīhi guṇehi sammā vadamāno vadeyya, mamaṃ taṃ sammā vadamāno vadeyya, ahaṃ evarūpoti. |
♦ "speaking rightly, one would say": whomever one, speaking rightly, would say is endowed with the qualities of "a son of the Blessed One," and so on, speaking rightly of me, one would say that; I am of such a kind. |
ettāvatā therena pabbajjā ca parisodhitā hoti. |
By this much, the going forth of the elder is also purified. |
ayañhettha adhippāyo — āvuso, yassa na upajjhāyo paññāyati, na ācariyo, kiṃ so anupajjhāyo anācariyo nhāpitamuṇḍako sayaṃgahitakāsāvo “titthiyapakkantako”ti saṅkhaṃ gato evaṃ tigāvutaṃ maggaṃ paccuggamanaṃ labhati, tīhi ovādehi pabbajjaṃ vā upasampadaṃ vā labhati, kāyena kāyaṃ cīvaraparivattanaṃ labhati? |
And this is the intention here: friend, for whom no preceptor is known, no teacher, a bald-headed man who has taken the saffron robes himself, who is reckoned as "one who has come over from the heretics," does he get a welcome of three gāvutas on the road? Does he get the going forth or the higher ordination with three exhortations? Does he get an exchange of robes, body to body? |
passa yāva dubbhāsitaṃ vacanaṃ thullanandāya bhikkhuniyāti. |
See how ill-spoken was the word of the nun Thullanandā. |
evaṃ pabbajjaṃ sodhetvā idāni chahi abhiññāhi sīhanādaṃ nadituṃ ahaṃ kho, āvusotiādimāha. |
Thus, having purified the going forth, now, to roar the lion's roar with the six supernormal powers, he said, "I, friend," and so on. |
sesaṃ purimanayeneva veditabbaṃ. |
The rest should be understood in the previous way. |
ekādasamaṃ. |
The eleventh. |
♦ 12. paraṃmaraṇasuttavaṇṇanā SN 16.12 |
♦ 12. Commentary on the Paraṃmaraṇa Sutta |
♦ 155. dvādasame tathāgatoti satto. |
♦ 155. In the twelfth, "the Tathāgata": a being. |
na hetaṃ, āvuso, atthasaṃhitanti, āvuso, etaṃ diṭṭhigataṃ atthasannissitaṃ na hoti. |
"This, friend, is not connected with the goal": friend, this wrong view is not connected with the goal. |
nādibrahmacariyakanti maggabrahmacariyassa pubbabhāgapaṭipadāpi na hoti. |
"it is not primary to the holy life": it is not even the preliminary practice for the holy life of the path. |
etañhi, āvuso, atthasaṃhitanti, āvuso, etaṃ catusaccakammaṭṭhānaṃ atthasannissitaṃ. |
"This, friend, is connected with the goal": friend, this meditation subject of the four truths is connected with the goal. |
etaṃ ādibrahmacariyakanti etaṃ maggabrahmacariyassa ādi pubbabhāgapaṭipadā. |
"This is primary to the holy life": this is the beginning, the preliminary practice for the holy life of the path. |
dvādasamaṃ. |
The twelfth. |
♦ 13. saddhammappatirūpakasuttavaṇṇanā SN 16: SN 16.13 |
♦ 13. Commentary on the Saddhammappatirūpaka Sutta SN 16:13, |
13 , |
|
♦ 156. terasame aññāya saṇṭhahiṃsūti arahatte patiṭṭhahiṃsu. |
♦ 156. In the thirteenth, "they were established in final knowledge": they were established in arahantship. |
saddhammappatirūpakanti dve saddhammappatirūpakāni adhigamasaddhammappatirūpakañca pariyattisaddhammappatirūpakañca. |
"a counterfeit of the good Dhamma": there are two counterfeits of the good Dhamma: the counterfeit of the good Dhamma of attainment and the counterfeit of the good Dhamma of scripture. |
tattha — |
Therein: |
♦ “obhāse ceva ñāṇe ca, pītiyā ca vikampati. |
♦ "In light and in knowledge, in rapture it wavers, |
♦ passaddhiyā sukhe ceva, yehi cittaṃ pavedhati. |
♦ in tranquility and in happiness, by which the mind is agitated. |
♦ “adhimokkhe ca paggāhe, upaṭṭhāne ca kampati. |
♦ "In resolve and in exertion, in application it wavers, |
♦ upekkhāvajjanāya ceva, upekkhāya ca nikantiyā. |
♦ in adverting to equanimity, and in desire for equanimity. |
♦ “imāni dasa ṭhānāni, paññā yassa paricitā. |
♦ "These ten places, for whom wisdom is familiar, |
♦ dhammuddhaccakusalo hoti, na ca sammoha gacchatī”ti. |
♦ he is skilled in the elation of the Dhamma, and does not go to confusion." |
. — |
. — |
♦ idaṃ vipassanāñāṇassa upakkilesajātaṃ adhigamasaddhammappatirūpakaṃ nāma. |
♦ this group of imperfections of the knowledge of insight is called the counterfeit of the good Dhamma of attainment. |
tisso pana saṅgītiyo anāruḷhaṃ dhātukathā ārammaṇakathā asubhakathā ñāṇavatthukathā vijjākaraṇḍakoti imehi pañcahi kathāvatthūhi paribāhiraṃ guḷhavinayaṃ guḷhavessantaraṃ guḷhamahosadhaṃ vaṇṇapiṭakaṃ aṅgulimālapiṭakaṃ raṭṭhapālagajjitaṃ āḷavakagajjitaṃ vedallapiṭakanti abuddhavacanaṃ pariyattisaddhammappatirūpakaṃ nāma. |
But the non-Buddha-word, which is outside the five treatises of the Dhātukathā, Ārammaṇakathā, Asubhakathā, Ñāṇavatthukathā, and Vijjākaraṇḍa, which has not been included in the three councils, the esoteric Vinaya, the esoteric Vessantara, the esoteric Mahosadha, the Vaṇṇapiṭaka, the Aṅgulimālapiṭaka, the Raṭṭhapālagajjita, the Āḷavakagajjita, and the Vedallapiṭaka, is called the counterfeit of the good Dhamma of scripture. |
♦ jātarūpappatirūpakanti suvaṇṇarasavidhānaṃ ārakūṭamayaṃ suvaṇṇavaṇṇaṃ ābharaṇajātaṃ. |
♦ "a counterfeit of gold": a kind of ornament, made of brass with a gold-colored preparation of gold-essence. |
chaṇakālesu hi manussā “ābharaṇabhaṇḍakaṃ gaṇhissāmā”ti āpaṇaṃ gacchanti. |
For at times of festival, people go to the market, thinking, "We will get ornaments." |
atha ne āpaṇikā evaṃ vadanti, “sace tumhe ābharaṇatthikā, imāni gaṇhatha. |
Then the shopkeepers say to them thus, "If you want ornaments, take these. |
imāni hi ghanāni ceva vaṇṇavantāni ca appagghāni cā”ti. |
For these are both solid and of good color and also inexpensive." |
te tesaṃ sutvā, “kāraṇaṃ ime vadanti, imāni piḷandhitvā sakkā nakkhattaṃ kīḷituṃ, sobhanti ceva appagghāni cā”ti tāni gahetvā gacchanti. |
They, having heard them, and thinking, "These people speak reason; it is possible to enjoy the festival, having worn these; they are both beautiful and inexpensive," take them and go. |
suvaṇṇabhaṇḍaṃ avikkiyamānaṃ nidahitvā ṭhapetabbaṃ hoti. |
The gold-ornament, not being sold, has to be stored away. |
evaṃ taṃ jātarūpappatirūpake uppanne antaradhāyati nāma. |
Thus, when that counterfeit of gold has arisen, it is said to disappear. |
♦ atha saddhammassa antaradhānaṃ hotīti adhigamasaddhammassa paṭipattisaddhammassa pariyattisaddhammassāti tividhassāpi saddhammassa antaradhānaṃ hoti. |
♦ "then there is the disappearance of the good Dhamma": there is the disappearance of the threefold good Dhamma: the good Dhamma of attainment, the good Dhamma of practice, and the good Dhamma of scripture. |
paṭhamabodhiyañhi bhikkhū paṭisambhidappattā ahesuṃ. |
For in the first Bodhi-period, the monks attained the analytical knowledges. |
atha kāle gacchante paṭisambhidā pāpuṇituṃ na sakkhiṃsu, chaḷabhiññā ahesuṃ. |
Then, as time went on, they were not able to attain the analytical knowledges; they were possessors of the six supernormal powers. |
tato cha abhiññā pāpuṇituṃ asakkontā tisso vijjā pāpuṇiṃsu. |
Then, not being able to attain the six supernormal powers, they attained the three knowledges. |
idāni kāle gacchante tisso vijjā pāpuṇituṃ asakkontā āsavakkhayamattaṃ pāpuṇissanti. |
Now, as time goes on, not being able to attain the three knowledges, they will attain only the destruction of the cankers. |
tampi asakkontā anāgāmiphalaṃ, tampi asakkontā sakadāgāmiphalaṃ, tampi asakkontā sotāpattiphalaṃ. |
Not being able to attain that either, the fruit of a non-returner; not being able to attain that either, the fruit of a once-returner; not being able to attain that either, the fruit of a stream-enterer. |
gacchante kāle sotāpattiphalampi pattuṃ na sakkhissanti. |
As time goes on, they will not be able to attain even the fruit of a stream-enterer. |
atha nesaṃ yadā vipassanā imehi upakkilesehi upakkiliṭṭhā āraddhamattāva ṭhassati, tadā adhigamasaddhammo antarahito nāma bhavissati. |
Then, when their insight, being defiled by these imperfections, will stand at the mere beginning, then the good Dhamma of attainment will have disappeared. |
♦ paṭhamabodhiyañhi bhikkhū catunnaṃ paṭisambhidānaṃ anucchavikaṃ paṭipattiṃ pūrayiṃsu. |
♦ For in the first Bodhi-period, the monks fulfilled the practice suitable for the four analytical knowledges. |
gacchante kāle taṃ asakkontā channaṃ abhiññānaṃ, tampi asakkontā tissannaṃ vijjānaṃ, tampi asakkontā arahattaphalamattassa. |
As time went on, not being able to do that, for the six supernormal powers; not being able to do that either, for the three knowledges; not being able to do that either, for the mere fruit of arahantship. |
gacchante pana kāle arahattassa anucchavikaṃ paṭipattiṃ pūretuṃ asakkontā anāgāmiphalassa anucchavikaṃ paṭipattiṃ pūressanti, tampi asakkontā sakadāgāmiphalassa, tampi asakkontā sotāpattiphalassa. |
But as time goes on, not being able to fulfill the practice suitable for arahantship, they will fulfill the practice suitable for the fruit of a non-returner; not being able to do that either, for the fruit of a once-returner; not being able to do that either, for the fruit of a stream-enterer. |
yadā pana sotāpattiphalassapi anucchavikaṃ paṭipadaṃ pūretuṃ asakkontā sīlapārisuddhimatteva ṭhassanti, tadā paṭipattisaddhammo antarahito nāma bhavissati. |
But when they are not able to fulfill even the practice suitable for the fruit of a stream-enterer, and will stand only in the purity of virtue, then the good Dhamma of practice will have disappeared. |
♦ yāva pana tepiṭakaṃ buddhavacanaṃ vattati, na tāva sāsanaṃ antarahitanti vattuṃ vaṭṭati. |
♦ But as long as the Tipiṭaka Buddha-word continues, it is not proper to say that the teaching has disappeared. |
tiṭṭhantu tīṇi vā, abhidhammapiṭake antarahite itaresu dvīsu tiṭṭhantesupi antarahitanti na vattabbameva. |
Let the three stand, or, if the Abhidhamma-piṭaka has disappeared, it should not be said that it has disappeared even if the other two stand. |
dvīsu antarahitesu vinayapiṭakamatte ṭhitepi, tatrāpi khandhakaparivāresu antarahitesu ubhatovibhaṅgamatte, mahāvinaye antarahite dvīsu pātimokkhesu vattamānesupi sāsanaṃ anantarahitameva. |
If two have disappeared, and only the Vinaya-piṭaka stands; and there too, if the Khandhakas and Parivāras have disappeared, and only the two Vibhaṅgas; if the Mahāvinaya has disappeared, and even if the two Pātimokkhas are in process, the teaching has not disappeared. |
yadā pana dve pātimokkhā antaradhāyissanti, atha pariyattisaddhammassa antaradhānaṃ bhavissati. |
But when the two Pātimokkhas disappear, then there will be the disappearance of the good Dhamma of scripture. |
tasmiṃ antarahite sāsanaṃ antarahitaṃ nāma hoti. |
When that has disappeared, the teaching is said to have disappeared. |
pariyattiyā hi antarahitāya paṭipatti antaradhāyati, paṭipattiyā antarahitāya adhigamo antaradhāyati. |
For with the disappearance of the scripture, the practice disappears; with the disappearance of the practice, the attainment disappears. |
kiṃ kāraṇā? |
For what reason? |
ayañhi pariyatti paṭipattiyā paccayo hoti, paṭipatti adhigamassa. |
For this scripture is a condition for the practice; the practice, for the attainment. |
iti paṭipattitopi pariyattimeva pamāṇaṃ. |
Thus, from the practice too, the scripture is the standard. |
♦ nanu ca kassapasammāsambuddhakāle kapilo nāma anārādhakabhikkhu “pātimokkhaṃ uddisissāmī”ti bījaniṃ gahetvā āsane nisinno “atthi imasmiṃ vattantā”ti pucchi, atha tassa bhayena yesampi pātimokkho vattati, tepi “mayaṃ vattāmā”ti avatvā “na vattāmā”ti vadiṃsu, so bījaniṃ ṭhapetvā uṭṭhāyāsanā gato, tadā sammāsambuddhassa sāsanaṃ osakkitanti? |
♦ But is it not that in the time of the perfectly enlightened Kassapa, a non-gratifying monk named Kapila, having taken a fan and sat on the seat, asked, "Is there anyone who practices this?", and then, out of fear of him, even those for whom the Pātimokkha was in process, instead of saying, "We practice," said, "We do not practice." He, having put down the fan and risen from his seat, went away. At that time, the teaching of the perfectly enlightened one declined. |
kiñcāpi osakkitaṃ, pariyatti pana ekanteneva pamāṇaṃ. |
Although it declined, the scripture is the sole standard. |
yathā hi mahato taḷākassa pāḷiyā thirāya udakaṃ na ṭhassatīti na vattabbaṃ, udake sati padumādīni pupphāni na pupphissantīti na vattabbaṃ, evameva mahātaḷākassa thirapāḷisadise tepiṭake buddhavacane sati mahātaḷāke udakasadisā paṭipattipūrakā kulaputtā natthīti na vattabbā, tesu sati mahātaḷāke padumādīni pupphāni viya sotāpannādayo ariyapuggalā natthīti na vattabbāti evaṃ ekantato pariyattiyeva pamāṇaṃ. |
For just as it cannot be said that the water of a great reservoir will not stand if its bank is firm, and it cannot be said that the lotuses, etc., will not blossom if there is water, so it cannot be said that there are no sons of good families who fulfill the practice, who are like the water in a great reservoir, when the Tipiṭaka Buddha-word, which is like the firm bank of a great reservoir, exists. And when they exist, it cannot be said that there are no noble individuals, stream-enterers, etc., like the lotuses, etc., in a great reservoir. Thus, the scripture alone is the standard. |
♦ pathavīdhātūti dve satasahassāni cattāri ca nahutāni bahalā mahāpathavī. |
♦ "the earth-element": the great earth, two hundred thousand and four nahutas thick. |
āpodhātūti pathavito paṭṭhāya yāva subhakiṇhabrahmalokā uggataṃ kappavināsakaṃ udakaṃ. |
"the water-element": the world-destroying water that has risen from the earth up to the Subhakiṇha Brahma-world. |
tejodhātūti pathavito paṭṭhāya yāva ābhassarabrahmalokā uggato kappavināsako aggi. |
"the fire-element": the world-destroying fire that has risen from the earth up to the Ābhassara Brahma-world. |
vāyodhātūti pathavito paṭṭhāya yāva vehapphalabrahmalokā uggato kappavināsako vāyu. |
"the air-element": the world-destroying wind that has risen from the earth up to the Vehapphala Brahma-world. |
etesu hi ekadhammopi satthu sāsanaṃ antaradhāpetuṃ na sakkoti, tasmā evamāha. |
For not even one of these dhammas is able to make the Teacher's teaching disappear. Therefore, he said so. |
idheva te uppajjantīti lohato lohakhādakaṃ malaṃ viya imasmiṃ mayhaṃyeva sāsane te uppajjanti. |
"they arise right here": they arise right here in my very teaching, like the rust that eats away the iron from which it is born. |
moghapurisāti tucchapurisā. |
"foolish men": empty men. |
♦ ādikeneva opilavatīti ettha ādikenāti ādānena gahaṇena. |
♦ "it sinks with the cargo": here 'ādikena' means with the taking, with the grasping. |
opilavatīti nimujjati. |
"sinks" (opilavati): submerges. |
idaṃ vuttaṃ hoti — yathā udakacarā nāvā bhaṇḍaṃ gaṇhantī nimujjati, evaṃ pariyattiādīnaṃ pūraṇena saddhammassa antaradhānaṃ na hoti. |
This is what is said: just as a boat that travels on water sinks when it takes on cargo, so the disappearance of the good Dhamma does not happen by the fulfillment of the scripture, etc. |
pariyattiyā hi hāyamānāya paṭipatti hāyati, paṭipattiyā hāyamānāya adhigamo hāyati. |
For with the decline of the scripture, the practice declines; with the decline of the practice, the attainment declines. |
pariyattiyā pūrayamānāya pariyattidharā puggalā paṭipattiṃ pūrenti, paṭipattipūrakā adhigamaṃ pūrenti. |
With the fulfillment of the scripture, the persons who have retained the scripture fulfill the practice; those who fulfill the practice fulfill the attainment. |
iti navacando viya pariyattiyādīsu vaḍḍhamānāsu mayhaṃ sāsanaṃ vaḍḍhati yevāti dasseti. |
Thus, like the new moon, with the increase of the scripture, etc., my teaching only increases, he shows. |
♦ idāni yehi dhammehi saddhammassa antaradhānañceva ṭhiti ca hoti, te dassento pañca khotiādimāha. |
♦ Now, showing the dhammas by which there is both the disappearance and the stability of the good Dhamma, he said, "these five," and so on. |
tattha okkamanīyāti avakkamanīyā, heṭṭhāgamanīyāti attho. |
Therein, "degrading": to be degraded; the meaning is, to be gone down. |
satthari agāravātiādīsu agāravāti gāravarahitā. |
In "disrespect for the Teacher," and so on: "disrespect" means devoid of respect. |
appatissāti appatissayā anīcavuttikā. |
"disregard" means without regard, not of humble conduct. |
tattha yo cetiyaṅgaṇaṃ ārohanto chattaṃ dhāreti, upāhanaṃ dhāreti, aññato oloketvā kathaṃ kathento gacchati, ayaṃ satthari agāravo nāma. |
Therein, he who, when ascending the cetiya-terrace, holds an umbrella, wears sandals, and goes on, talking while looking elsewhere, this one is disrespectful to the Teacher. |
♦ yo dhammassavanassa kāle saṅghuṭṭhe daharasāmaṇerehi parivārito nisīdati, aññāni vā navakammādīni karoti, dhammassavanagge nisinno niddāyati, vikkhitto vā aññaṃ kathento nisīdati, ayaṃ dhamme agāravo nāma. |
♦ He who, at the time of hearing the Dhamma, when the assembly has been announced, sits surrounded by young novices, or does other new work, etc., and while sitting at the head of the Dhamma-hearing, he sleeps, or, being distracted, sits talking of other things, this one is disrespectful to the Dhamma. |
♦ yo therupaṭṭhānaṃ gantvā, avanditvā nisīdati, hatthapallatthikaṃ dussapallatthikaṃ karoti, aññaṃ vā pana hatthapādakukkuccaṃ karoti, vuḍḍhānaṃ santike anajjhiṭṭho katheti, ayaṃ saṅghe agāravo nāma. |
♦ He who, having gone to the elders' attendance, sits without paying homage, makes a lap of his hands or a lap of his cloth, or does some other fidgeting of his hands and feet, and speaks in the presence of the elders without being invited, this one is disrespectful to the Sangha. |
♦ tisso pana sikkhā apūrentova sikkhāya agāravo nāma hoti. |
♦ But one who does not fulfill the three trainings is disrespectful to the training. |
aṭṭha samāpattiyo anibbattento tāsaṃ vā pana nibbattanatthāya payogaṃ akaronto samādhismiṃ agāravo nāma. |
One who does not produce the eight attainments or who does not make an effort for their production is disrespectful to concentration. |
sukkapakkho vuttavipallāseneva veditabboti. |
The bright side should be understood by the reverse of what has been said. |
terasamaṃ. |
The thirteenth. |
♦ kassapasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Kassapa Saṃyutta is finished. |
♦ 6. lābhasakkārasaṃyuttaṃ SN 17 |
♦ 6. Lābhasakkāra Saṃyutta |
♦ 1. paṭhamavaggo |
♦ 1. First Chapter |
♦ 1. dāruṇasuttavaṇṇanā SN 17.1 |
♦ 1. Commentary on the Dāruṇa Sutta |
♦ 157. lābhasakkārasaṃyuttassa paṭhame dāruṇoti thaddho. |
♦ 157. In the first of the Lābhasakkāra Saṃyutta, "harsh": hard. |
lābhasakkārasilokoti ettha lābho nāma catupaccayalābho. |
"gain, honor, and fame": here 'gain' is the gain of the four requisites. |
sakkāroti tesaṃyeva sukatānaṃ susaṅkhatānaṃ lābho. |
'honor' is the gain of those very things, well-made and well-prepared. |
silokoti vaṇṇaghoso. |
'fame' is the sound of praise. |
kaṭukoti tikhiṇo. |
"bitter": sharp. |
pharusoti kharo. |
"rough": coarse. |
antarāyikoti antarāyakaro. |
"an obstacle": a maker of an obstacle. |
paṭhamaṃ. |
The first. |
♦ 2. baḷisasuttavaṇṇanā SN 17.2 |
♦ 2. Commentary on the Baḷisa Sutta |
♦ 158. dutiye bāḷisikoti baḷisaṃ gahetvā caramāno macchaghātako. |
♦ 158. In the second, "a fisherman": a fish-killer who wanders about, having taken a hook. |
āmisagatanti āmisamakkhitaṃ. |
"baited": smeared with bait. |
āmisacakkhūti āmise cakkhu dassanaṃ assāti āmisacakkhu. |
"with an eye for bait": he whose eye, whose seeing, is on the bait is 'āmisacakkhu'. |
gilabaḷisoti gilitabaḷiso. |
"a swallowed-hook": a swallowed-hook. |
anayaṃ āpannoti dukkhaṃ patto. |
"has met with calamity": has met with suffering. |
byasanaṃ āpannoti vināsaṃ patto. |
"has met with disaster": has met with destruction. |
yathākāmakaraṇīyoti yathākāmena yathāruciyā yatheva naṃ bāḷisiko icchati, tathevassa kattabboti attho. |
"to be done with as he pleases": the meaning is, to be done with as he pleases, according to his wish, just as the fisherman wishes him to be. |
yathākāmakaraṇīyo pāpimatoti yathā kilesamārassa kāmo, evaṃ kattabbo, nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā pāpetabbo. |
"to be done with as the Evil One pleases": to be done with as is the wish of Māra, the defiler; to be sent to hell or the animal realm or the realm of ghosts. |
dutiyaṃ. |
The second. |
♦ 3-4. kummasuttādivaṇṇanā SN 17: |
♦ 3-4. Commentary on the Kumma Sutta and others SN 17:3, |
3 , |
|
♦ 159-160. tatiye mahākummakulanti mahantaṃ aṭṭhikacchapakulaṃ. |
♦ 159-160. In the third, "a great turtle clan": a great clan of bone-shelled turtles. |
agamāsīti “ettha addhā kiñci khāditabbaṃ atthi, taṃ maccharāyanto maṃ esa nivāretī”ti saññāya agamāsi. |
he went": he went with the perception, "surely there is something to be eaten here; he is preventing me out of envy. |
papatāyāti papatā vuccati dīgharajjukabaddho ayakantakosake daṇḍakaṃ pavesetvā gahito kaṇṇikasallasaṇṭhāno, ayakaṇṭako, yasmiṃ vegena patitvā kaṭāhe laggamatte daṇḍako nikkhamati, rajjuko ekābaddho gacchateva. |
"a harpoon": 'papatā' is called an iron-barb, shaped like the head of a spear with a barb, held by inserting a stick into an iron-barb-socket tied to a long rope; when it strikes with speed and sticks in a pot, the stick comes out, but the rope, being attached, goes with it. |
so kummoti so viddhakummo. |
"that turtle": that harpooned turtle. |
yena so kummoti udakasaddaṃ sutvā sāsaṅkaṭṭhānaṃ bhavissatīti nivattitvā yena so atthakāmo kummo. |
"by which that turtle": having heard the sound of the water and thinking, "it must be a place of danger," he turned back and went to where that well-wishing turtle was. |
na dāni tvaṃ amhākanti idāni tvaṃ amittahatthaṃ gato, na amhākaṃ santakoti attho. |
"you are no longer ours": the meaning is, you have now fallen into the hands of an enemy; you do not belong to us. |
evaṃ sallapantānaṃyeva ca nesaṃ nāvāya ṭhito luddo rajjukaṃ ākaḍḍhitvā kummaṃ gahetvā yathākāmaṃ akāsi. |
And while they were conversing thus, the cruel man standing in the boat, having pulled the rope, seized the turtle and did as he pleased. |
sesamettha ito anantarasutte ca uttānameva. |
The rest here and in the following sutta is clear. |
tatiyacatutthāni. |
The third and fourth. |
♦ 5. mīḷhakasuttavaṇṇanā SN 17.5 |
♦ 5. Commentary on the Mīḷhaka Sutta |
♦ 161. pañcame mīḷhakāti gūthapāṇakā. |
♦ 161. In the fifth, "dung-beetles": dung-creatures. |
gūthādīti gūthabhakkhā. |
"eaters of dung": eaters of dung. |
gūthapūrāti anto gūthena bharitā. |
"full of dung": filled inside with dung. |
puṇṇā gūthassāti idaṃ purimasseva atthadīpanaṃ. |
"full of dung": this is an explanation of the meaning of the former. |
atimaññeyyāti pacchimapāde bhūmiyaṃ ṭhapetvā purimapāde gūthassa upari āropetvā ṭhitā “ahamhi gūthādī”ti bhaṇantī atimaññeyya. |
it would look down": standing on the ground with its hind legs and placing its front legs on top of the dung, it would look down, saying, "I am an eater of dung. |
piṇḍapāto cassa pūroti aparopissa pattapūro paṇītapiṇḍapāto bhaveyya. |
"and its bowl would be full": another's bowl would also be full of choice alms-food. |
pañcamaṃ. |
The fifth. |
♦ 6. asanisuttavaṇṇanā SN 17: SN 17.6 |
♦ 6. Commentary on the Asani Sutta SN 17:5, |
5 , |
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♦ 162. chaṭṭhe kaṃ, bhikkhave, asanivicakkanti, bhikkhave, kaṃ puggalaṃ matthake patitvā maddamānaṃ sukkāsanicakkaṃ āgacchatu . |
♦ 162. In the sixth, "On whom, O monks, should the thunderbolt-wheel?": O monks, on what person should the dry thunderbolt-wheel come, falling on his head and crushing him? |
appattamānasanti anadhigatārahattaṃ. |
"whose mind has not been attained": whose arahantship has not been attained. |
iti bhagavā na sattānaṃ dukkhakāmatāya, ādīnavaṃ pana dassetuṃ evamāha. |
Thus, the Blessed One said this not out of a desire for the suffering of beings, but to show the danger. |
asanicakkañhi matthake patitaṃ ekameva attabhāvaṃ nāseti, lābhasakkārasilokena pariyādiṇṇacitto nirayādīsu anantadukkhaṃ anubhoti. |
For a thunderbolt-wheel, falling on the head, destroys only a single existence; but one whose mind is ensnared by gain, honor, and fame experiences endless suffering in hell, etc. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. diddhasuttavaṇṇanā SN 17.7 |
♦ 7. Commentary on the Diddha Sutta |
♦ 163. sattame diddhagatenāti gatadiddhena. |
♦ 163. In the seventh, "shot with a poisoned arrow": with a poisoned arrow. |
visallenāti visamakkhitena. |
"with a poisoned arrow": smeared with poison. |
sallenāti sattiyā. |
"with a dart": with a spear. |
sattamaṃ. |
The seventh. |
♦ 8. siṅgālasuttavaṇṇanā SN 17.8 |
♦ 8. Commentary on the Siṅgāla Sutta |
♦ 164. aṭṭhame siṅgāloti jarasiṅgālo. |
♦ 164. In the eighth, "a jackal": an old jackal. |
yathā hi suvaṇṇavaṇṇopi kāyo pūtikāyo tveva, taṃkhaṇaṃ gaḷitampi ca muttaṃ pūtimuttantveva vuccati, evaṃ tadahujātopi siṅgālo jarasiṅgālotveva vuccati. |
For just as a golden body is still a putrid body, and urine that has just been passed is still called putrid urine, so a jackal that has been born that very day is still called an old jackal. |
ukkaṇṭakena nāmāti evaṃnāmakena rogena. |
"by a disease called 'ukkaṇṭaka'": by a disease with this name. |
so kira sītakāle uppajjati. |
It is said that it arises in the cold season. |
tasmiṃ uppanne sakalasarīrato lomāni patanti, sakalasarīraṃ nillomaṃ hutvā, samantato phuṭati, vātabbhāhatā vaṇā rujjanti. |
When it arises, the hair from the entire body falls out; the entire body, having become hairless, breaks out all over; the wounds, struck by the wind, ache. |
yathā ummattakasunakhena daṭṭho puriso anavaṭṭhitova bhamati, evaṃ tasmiṃ uppanne bhamitabbo hoti, asukaṭṭhāne sotthi bhavissatīti na paññāyati. |
Just as a man bitten by a rabid dog wanders about unsteadily, so when it arises, one has to wander; it is not known that "in such-and-such a place, there will be relief." |
aṭṭhamaṃ. |
The eighth. |
♦ 9. verambhasuttavaṇṇanā SN 17: SN 17.9 |
♦ 9. Commentary on the Verambha Sutta SN 17:8, |
8 , |
|
♦ 165. navame verambhavātāti evaṃnāmakā mahāvātā. |
♦ 165. In the ninth, "the Verambha winds": great winds with this name. |
kīdise pana ṭhāne te vātā vāyantīti? |
But in what kind of place do those winds blow? |
yattha ṭhitassa cattāro dīpā uppalinipattamattā hutvā paññāyanti. |
Where, for one standing there, the four islands are discernible as being the size of a water-lily leaf. |
yo pakkhī gacchatīti navavuṭṭhe deve viravanto vātasakuṇo tattha gacchati, taṃ sandhāyetaṃ vuttaṃ. |
"the bird that goes": the wind-bird that cries when the devas have just rained, it goes there. It is with reference to this that it is said. |
arakkhiteneva kāyenātiādīsu hatthapāde kīḷāpento khandhaṭṭhiṃ vā nāmento kāyaṃ na rakkhati nāma, nānāvidhaṃ duṭṭhullakathaṃ kathento vācaṃ na rakkhati nāma, kāmavitakkādayo vitakkento cittaṃ na rakkhati nāma. |
In "with an unguarded body," and so on: one who plays with his hands and feet or bends his spine does not guard his body; one who speaks various kinds of wicked talk does not guard his speech; one who thinks of sensual thoughts, etc., does not guard his mind. |
anupaṭṭhitāya satiyāti kāyagatāsatiṃ anupaṭṭhapetvā. |
"with unestablished mindfulness": without having established mindfulness directed to the body. |
navamaṃ. |
The ninth. |
♦ 10. sagāthakasuttavaṇṇanā SN 17.10 |
♦ 10. Commentary on the Sagāthaka Sutta |
♦ 166. dasame asakkārena cūbhayanti asakkārena ca ubhayena. |
♦ 166. In the tenth, "by dishonor and by both": by dishonor and by both. |
samādhīti arahattaphalasamādhi. |
"concentration": the concentration of the arahantship-fruit. |
so hi tena na vikampati. |
For it is not shaken by that. |
appamāṇavihārinoti appamāṇena phalasamādhinā viharantassa. |
"of one dwelling in the immeasurable": of one dwelling in the immeasurable fruit-attainment. |
sātatikanti satatakāriṃ. |
"persistent": a constant doer. |
sukhumaṃdiṭṭhivipassakanti arahattamaggadiṭṭhiyā sukhumadiṭṭhiphalasamāpattiatthāya vipassanaṃ paṭṭhapetvā āgatattā vipassakaṃ. |
"a seer of the subtle view, a meditator": a meditator because he has come, having established insight for the sake of the fruit-attainment of the subtle view of the arahantship-path. |
upādānakkhayārāmanti upādānakkhayasaṅkhāte nibbāne rataṃ. |
"delighting in the destruction of clinging": delighting in Nibbāna, which is designated as the destruction of clinging. |
āhu sappuriso itīti sappurisoti kathentīti. |
"they call him a true person": they say he is a true person. |
dasamaṃ. |
The tenth. |
♦ paṭhamo vaggo. |
♦ The first chapter. |
♦ 2. dutiyavaggo |
♦ 2. Second Chapter |
♦ 1-2. suvaṇṇapātisuttādivaṇṇanā |
♦ 1-2. Commentary on the Suvaṇṇapāti Sutta and others |
♦ 167-168. dutiyavaggassa paṭhame sampajānamusā bhāsantanti appamattakenapi kāraṇena sampajānameva musā bhāsantaṃ. |
♦ 167-168. In the first of the second chapter, "speaking a conscious lie": one who speaks a conscious lie for even a small reason. |
“sīlaṃ pūressāmī”ti saṃvihitabhikkhuṃ sinerumattopi paccayarāsi cāletuṃ na sakkoti. |
A monk who is well-established, thinking, "I will fulfill the virtue," even a mountain-sized heap of requisites cannot shake. |
yadā pana sīlaṃ pahāya sakkāranissito hoti, tadā kuṇḍakamuṭṭhihetupi musā bhāsati, aññaṃ vā akiccaṃ karoti. |
But when he has abandoned the virtue and has become dependent on honor, then he speaks a lie even for the sake of a handful of bran, or does some other improper act. |
dutiyaṃ uttānamevāti. |
The second is of clear meaning. |
paṭhamadutiyāni. |
The first and second. |
♦ 3-10. suvaṇṇanikkhasuttādivaṇṇanā |
♦ 3-10. Commentary on the Suvaṇṇanikkha Sutta and others |
♦ 169. tatiyādīsu suvaṇṇanikkhassāti ekassa kañcananikkhassa. |
♦ 169. In the third and following, "of a golden nikkha": of one nikkha of gold. |
siṅgīnikkhassāti siṅgīsuvaṇṇanikkhassa. |
"of a siṅgī-gold nikkha": of a nikkha of siṅgī-gold. |
pathaviyāti cakkavāḷabbhantarāya mahāpathaviyā. |
"of the earth": of the great earth within the Cakkavāḷa. |
āmisakiñcikkhahetūti kassacideva āmisassa hetu antamaso kuṇḍakamuṭṭhinopi. |
"for the sake of some trifle of a material thing": for the sake of some material thing, even a handful of bran. |
jīvitahetūti aṭaviyaṃ corehi gahetvā jīvite voropiyamāne tassapi hetu. |
"for the sake of life": when seized by robbers in the wilderness and about to be deprived of life, even for the sake of that. |
janapadakalyāṇiyāti janapade uttamitthiyā. |
"for the sake of the beauty of the country": for the foremost woman in the country. |
tatiyādīni. |
The third and following. |
♦ dutiyo vaggo. |
♦ The second chapter. |
♦ 3. tatiyavaggo |
♦ 3. Third Chapter |
♦ 1-2. mātugāmasuttādivaṇṇanā |
♦ 1-2. Commentary on the Mātugāma Sutta and others |
♦ 170-171. tatiyavaggassa paṭhame na tassa, bhikkhave, mātugāmoti na tassa raho ekakassa nisinnassa tena dhammena atthikopi mātugāmo cittaṃ pariyādātuṃ sakkoti, yassa lābhasakkārasiloko cittaṃ pariyādātuṃ sakkotīti, attho. |
♦ 170-171. In the first of the third chapter, "that woman, O monks": the meaning is, no woman, even if she is fond of that dhamma, can ensnare the mind of him who sits alone in seclusion, whose mind the gain, honor, and fame can ensnare. |
dutiyaṃ uttānamevāti. |
The second is of clear meaning. |
paṭhamadutiyāni. |
The first and second. |
♦ 3-6. ekaputtakasuttādivaṇṇanā |
♦ 3-6. Commentary on the Ekaputtaka Sutta and others |
♦ 172-175. tatiye saddhāti sotāpannā. |
♦ 172-175. In the third, "faithful": stream-enterers. |
sesamettha uttānameva. |
The rest here is clear. |
tathā catutthe pañcame chaṭṭhe ca. |
Likewise in the fourth, fifth, and sixth. |
tatiyādīni. |
The third and following. |
♦ 7. tatiyasamaṇabrāhmaṇasuttavaṇṇanā SN 17.27 |
♦ 7. Commentary on the Third Samaṇabrāhmaṇa Sutta |
♦ 176. sattame samudayantiādīsu saha pubbakammena attabhāvo kolaputtiyaṃ vaṇṇapokkharatā kalyāṇavākkaraṇatā dhutaguṇāvīkaraṇaṃ cīvaradhāraṇaṃ parivārasampattīti evamādi lābhasakkārassa samudayo nāma, taṃ samudayasaccavasena nappajānāti, nirodho ca paṭipadā ca nirodhasaccamaggasaccavaseneva veditabbā. |
♦ 176. In the seventh, in "the origin," and so on: together with the former kamma, the personal existence, beauty of complexion in the Kolaputtiya clan, a beautiful speaking voice, the manifestation of the ascetic qualities, the wearing of the robe, and the perfection of the retinue, this is the origin of gain and honor. He does not know that in terms of the truth of origin. The cessation and the path should be understood in terms of the truth of cessation and the truth of the path. |
sattamaṃ. |
The seventh. |
♦ 8. chavisuttavaṇṇanā SN 17.28 |
♦ 8. Commentary on the Chavi Sutta |
♦ 177. aṭṭhame yasmā lābhasakkārasiloko narakādīsu, nibbattento sakalampi imaṃ attabhāvaṃ nāseti, idhāpi maraṇampi maraṇamattampi dukkhaṃ āvahati, tasmā chaviṃ chindatītiādi vuttaṃ. |
♦ 177. In the eighth, because gain, honor, and fame, by causing rebirth in hell, etc., destroy this entire personal existence, and even here bring death and suffering equal to death, therefore it is said, "it cuts the skin," and so on. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. rajjusuttavaṇṇanā SN 17.29 |
♦ 9. Commentary on the Rajju Sutta |
♦ 178. navame vāḷarajjuyāti suttādimayā rajju mudukā hoti vāḷarajju kharā pharusā, tasmā ayameva gahitā. |
♦ 178. In the ninth, "with a horsehair rope": a rope made of thread, etc., is soft; a horsehair rope is coarse and rough. Therefore, this very one is taken. |
navamaṃ. |
The ninth. |
♦ 10. bhikkhusuttavaṇṇanā SN 17.30 |
♦ 10. Commentary on the Bhikkhu Sutta |
♦ 179. dasame diṭṭhadhammasukhavihārāti phalasamāpattisukhavihārā. |
♦ 179. In the tenth, "the pleasant abiding in this very life": the pleasant abiding of the attainment of the fruit. |
tesāhamassāti tesaṃ ahaṃ assa . |
"I am theirs": I belong to them. |
khīṇāsavo hi lābhī puññasampanno yāgukhajjakādīni gahetvā āgatāgatānaṃ anumodanaṃ karonto dhammaṃ desento pañhaṃ vissajjento phalasamāpattiṃ appetvā nisīdituṃ okāsaṃ na labhati, taṃ sandhāya vuttanti. |
For one whose cankers are destroyed, who is a recipient of gain, endowed with merit, who gives thanks to those who come with gruel, hard food, etc., teaching the Dhamma, answering questions, does not get the opportunity to sit, having entered the attainment of the fruit. It is with reference to this that it is said. |
dasamaṃ. |
The tenth. |
♦ tatiyo vaggo. |
♦ The third chapter. |
♦ 4. catutthavaggo |
♦ 4. Fourth Chapter |
♦ 1-4. bhindisuttādivaṇṇanā |
♦ 1-4. Commentary on the Bhindi Sutta and others |
♦ 180-183. catutthavaggassa paṭhamaṃ uttānameva. |
♦ 180-183. The first of the fourth chapter is clear. |
dutiyādīsu kusalamūlanti alobhāditividhakusaladhammo. |
In the second and following, "wholesome root" is the threefold wholesome dhamma of non-greed, etc. |
sukko dhammoti tasseva pariyāyadesanā . |
"the white dhamma" is a descriptive term for the same. |
ayaṃ panettha saṅkhepattho — yassa kusalamūlādisaṅkhātassa anavajjadhammassa asamucchinnattā devadatto sagge vā nibbatteyya, maggaphalāni vā adhigaccheyya, svāssa samucchedamagamā sabbaso samucchinno vinaṭṭho. |
This is the summary meaning here: that wholesome dhamma, designated as the wholesome root, etc., because of which Devadatta would have been reborn in heaven or would have attained the path and fruit, that for him was completely cut off, completely destroyed, annihilated. |
paṭhamādīni. |
The first and following. |
♦ 5. acirapakkantasuttavaṇṇanā SN 17.35 |
♦ 5. Commentary on the Acirapakkanta Sutta |
♦ 184. pañcame parābhavāyāti avaḍḍhiyā vināsāya. |
♦ 184. In the fifth, "for destruction": for non-growth, for destruction. |
assatarīti vaḷavāya kucchismiṃ gadrabhassa jātā. |
"a she-mule": born from the womb of a mare by a donkey. |
attavadhāya gabbhaṃ gaṇhātīti taṃ assena saddhiṃ sampayojenti, sā gabbhaṃ gaṇhitvā kāle sampatte vijāyituṃ na sakkoti, pādehi bhūmiyaṃ paharantī tiṭṭhati, athassā cattāro pāde catūsu khāṇukesu bandhitvā kucchiṃ phāletvā potaṃ nīharanti, sā tattheva marati. |
"she conceives for her own death": they mate her with a horse; she, having conceived, and when the time comes, is not able to give birth; she stands, striking the ground with her feet. Then they, having tied her four feet to four posts, and having split her belly, take out the foal. She dies right there. |
tenetaṃ vuttaṃ. |
Therefore, this is said. |
pañcamaṃ. |
The fifth. |
♦ 6. pañcarathasatasuttavaṇṇanā SN 17.36 |
♦ 6. Commentary on the Pañcarathasata Sutta |
♦ 185. chaṭṭhe bhattābhihāroti abhiharitabbaṃ bhattaṃ. |
♦ 185. In the sixth, "a food-offering": food to be offered. |
tassa pana pamāṇaṃ dassetuṃ pañca ca thālipākasatānīti vuttaṃ. |
But to show its measure, it is said, "and five hundred portions cooked in pots." |
tattha eko thālipāko dasannaṃ purisānaṃ bhattaṃ gaṇhāti. |
Therein, one portion cooked in a pot holds the food for ten men. |
nāsāya pittaṃ bhindeyyunti acchapittaṃ vā macchapittaṃ vāssa nāsapuṭe pakkhipeyyaṃ. |
"I would break the bile in his nose": I would put the bile of a bear or the bile of a fish in his nostril. |
chaṭṭhaṃ. |
The sixth. |
♦ 7-13. mātusuttādivaṇṇanā |
♦ 7-13. Commentary on the Mātu Sutta and others |
♦ 186-187. sattame mātupi hetūti “sace musā bhaṇasi, mātaraṃ te vissajjessāma. |
♦ 186-187. In the seventh, "even for the sake of his mother": the meaning is, one who, when asked by robbers in the wilderness, "If you speak a lie, we will release your mother. |
no ce bhaṇasi, na vissajjessāmā”ti evaṃ corehi aṭaviyaṃ pucchamāno tassā corahatthagatāya mātuyāpi hetu sampajānamusā na bhāseyyāti attho. |
If you do not speak it, we will not release her," would not speak a conscious lie even for the sake of his mother who has fallen into the hands of the robbers. |
ito paresupi eseva nayoti. |
In the following ones too, this is the same method. |
sattamādīni. |
The seventh and following. |
♦ lābhasakkārasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Lābhasakkāra Saṃyutta is finished. |
♦ 7. rāhulasaṃyuttaṃ SN 18 |
♦ 7. Rāhula Saṃyutta |
♦ 1. paṭhamavaggo |
♦ 1. First Chapter |
♦ 1-8. cakkhusuttādivaṇṇanā |
♦ 1-8. Commentary on the Cakkhu Sutta and others |
♦ 188-195. rāhulasaṃyuttassa paṭhame ekoti catūsu iriyāpathesu ekavihārī. |
♦ 188-195. In the first of the Rāhula Saṃyutta, "alone": a solitary dweller in the four postures. |
vūpakaṭṭhoti vivekaṭṭho nissaddo. |
"secluded": dwelling in seclusion, in silence. |
appamattoti satiyā avippavasanto. |
"heedful": not departing from mindfulness. |
ātāpīti vīriyasampanno. |
"ardent": endowed with energy. |
pahitatto vihareyyanti visesādhigamatthāya pesitatto hutvā vihareyyaṃ. |
"I should dwell with a dedicated mind": I should dwell with a mind sent forth for the purpose of higher attainment. |
aniccanti hutvā abhāvākārena aniccaṃ. |
"impermanent": impermanent in the sense of having been and then not being. |
atha vā uppādavayavantatāya tāvakālikatāya vipariṇāmakoṭiyā niccapaṭikkhepatoti imehipi kāraṇehi aniccaṃ. |
Or, because of having an arising and a passing away, because of its temporary nature, because of its end in change, it is impermanent for these reasons as well. |
dukkhanti catūhi kāraṇehi dukkhaṃ dukkhamanaṭṭhena dukkhavatthukaṭṭhena satatasampīḷanaṭṭhena sukhapaṭikkhepenāti. |
"suffering": suffering for four reasons: in the sense of afflicting, in the sense of being a basis for suffering, in the sense of being constantly oppressed, and in the sense of being the opposite of pleasure. |
kallanti yuttaṃ. |
"is it proper?": is it suitable? |
etaṃ mamāti taṇhāgāho. |
"this is mine" is the grasp of craving. |
esohamasmīti mānagāho. |
"this I am" is the grasp of conceit. |
eso me attāti diṭṭhigāho. |
"this is my self" is the grasp of views. |
taṇhāgāho cettha aṭṭhasatataṇhāvicaritavasena, mānagāho navavidhamānavasena, diṭṭhigāho dvāsaṭṭhidiṭṭhivasena veditabbo. |
And here, the grasp of craving should be understood by way of the one hundred and eight modes of craving; the grasp of conceit, by way of the nine kinds of conceit; the grasp of views, by way of the sixty-two views. |
nibbindaṃ virajjatīti ettha virāgavasena cattāro maggā kathitā, virāgā vimuccatīti ettha vimuttivasena cattāri sāmaññaphalāni. |
"being disenchanted, he becomes dispassionate": here, by way of dispassion, the four paths are taught; "from dispassion, he is liberated": here, by way of liberation, the four fruits of asceticism are taught. |
♦ ettha ca pañcasu dvāresu pasādāva gahitā, manoti iminā tebhūmakaṃ sammasanacāracittaṃ. |
♦ And here, in the five doors, the sensitivities are taken; by "mind," the mind of the three realms, which is the course of reflection, is taken. |
dutiye pañcasu dvāresu ārammaṇameva. |
In the second, in the five doors, only the object. |
tatiye pañcasu dvāresu pasādavatthukacittameva, manoviññāṇena tebhūmakaṃ sammasanacāracittaṃ gahitaṃ. |
In the third, in the five doors, only the consciousness with the sensitivity as its basis; by mind-consciousness, the mind of the three realms, which is the course of reflection, is taken. |
evaṃ sabbattha nayo netabbo. |
Thus, the method should be applied everywhere. |
chaṭṭhe tebhūmakadhammā. |
In the sixth, the dhammas of the three realms. |
aṭṭhame pana taṇhāti tasmiṃ tasmiṃ dvāre javanappattāva labbhati. |
But in the eighth, "craving" is obtained only when it has reached impulsion in each respective door. |
paṭhamādīni. |
The first and following. |
♦ 9. dhātusuttavaṇṇanā SN 18.9 |
♦ 9. Commentary on the Dhātu Sutta |
♦ 196. navame viññāṇadhātuvasena nāmaṃ, sesāhi rūpanti nāmarūpaṃ kathitaṃ. |
♦ 196. In the ninth, the name is by way of the consciousness-element; the others are form. Thus, name-and-form is taught. |
navamaṃ. |
The ninth. |
♦ 10. khandhasuttavaṇṇanā SN 18.10 |
♦ 10. Commentary on the Khandha Sutta |
♦ 197. dasame rūpakkhandho kāmāvacaro, sesā cattāro sabbasaṅgāhikaparicchedena catubhūmakā. |
♦ 197. In the tenth, the form-aggregate is of the sensual sphere; the other four are of the four planes by the all-inclusive definition. |
idha pana tebhūmakāti gahetabbā. |
Here, however, they should be taken as of the three planes. |
dasamaṃ. |
The tenth. |
♦ paṭhamo vaggo. |
♦ The first chapter. |
♦ 2. dutiyavaggo |
♦ 2. Second Chapter |
♦ 1-10. cakkhusuttādivaṇṇanā |
♦ 1-10. Commentary on the Cakkhu Sutta and others |
♦ 198-199. dutiye dasa uttānatthāneva. |
♦ 198-199. In the second, the ten are of clear meaning. |
paṭhamādīni. |
The first and following. |
♦ 11. anusayasuttavaṇṇanā SN 18.21 |
♦ 11. Commentary on the Anusaya Sutta |
♦ 200. ekādasame imasmiñca saviññāṇake kāyeti attano saviññāṇakakāyaṃ dasseti, bahiddhā cāti parassa saviññāṇakaṃ vā aviññāṇakaṃ vā. |
♦ 200. In the eleventh, "in this conscious body": he shows his own conscious body; "and externally": that of another, whether conscious or unconscious. |
purimena vā attano ca parassa ca viññāṇameva dasseti, pacchimena bahiddhā anindriyabaddharūpaṃ. |
Or, by the former, he shows the consciousness of both oneself and another; by the latter, the external matter not bound to the senses. |
ahaṅkāramamaṅkāramānānusayāti ahaṃkāradiṭṭhi ca mamaṃkārataṇhā ca mānānusayā ca. |
"the underlying tendencies of 'I'-making, 'mine'-making, and conceit": the view of 'I'-making, the craving of 'mine'-making, and the underlying tendencies of conceit. |
na hontīti ete kilesā kathaṃ jānantassa etesu vatthūsu na hontīti pucchati. |
"they are not": he asks, for one knowing how, these defilements are not in these objects. |
sammappaññāya passatīti saha vipassanāya maggapaññāya suṭṭhu passati. |
"sees with right wisdom": sees well with the wisdom of the path, together with insight. |
ekādasamaṃ. |
The eleventh. |
♦ 12. apagatasuttavaṇṇanā SN 18.22 |
♦ 12. Commentary on the Apagata Sutta |
♦ 201. dvādasame ahaṅkāramamaṅkāramānāpagatanti ahaṃkārato ca mamaṃkārato ca mānato ca apagataṃ. |
♦ 201. In the twelfth, "gone from 'I'-making, 'mine'-making, and conceit": gone from 'I'-making, from 'mine'-making, and from conceit. |
vidhā samatikkantanti mānakoṭṭhāse suṭṭhu atikkantaṃ. |
"has well-transcended the divisions": has well-transcended the categories of conceit. |
santaṃ suvimuttanti kilesavūpasamena santaṃ, kileseheva suṭṭhu vimuttaṃ. |
"peaceful, well-liberated": peaceful by the calming of the defilements; well-liberated from the very defilements. |
sesaṃ uttānamevāti. |
The rest is clear. |
dvādasamaṃ. |
The twelfth. |
♦ dutiyo vaggo. |
♦ The second chapter. |
♦ dvīsupi asekkhabhūmi kathitā. |
♦ In both, the plane of the non-learner is taught. |
paṭhamo panettha āyācantassa desito, dutiyo anāyācantassa. |
The first of them was taught to one who requested; the second, to one who did not request. |
sakalepi pana rāhulasaṃyutte therassa vimuttiparipācanīyadhammāva kathitāti. |
But in the whole Rāhula Saṃyutta, only the dhammas that ripen liberation for the elder are taught. |
♦ rāhulasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Rāhula Saṃyutta is finished. |
♦ 8. lakkhaṇasaṃyuttaṃ SN 19 |
♦ 8. Lakkhaṇa Saṃyutta |
♦ 1. paṭhamavaggo |
♦ 1. First Chapter |
♦ 1. aṭṭhisuttavaṇṇanā SN 19.1 |
♦ 1. Commentary on the Aṭṭhi Sutta |
♦ 202. lakkhaṇasaṃyutte yvāyaṃ āyasmā ca lakkhaṇoti lakkhaṇatthero vutto, esa jaṭilasahassabbhantare ehibhikkhūpasampadāya upasampanno ādittapariyāyāvasāne arahattaṃ patto eko mahāsāvakoti veditabbo. |
♦ 202. In the Lakkhaṇa Saṃyutta, that which is "and the venerable Lakkhaṇa": the elder Lakkhaṇa who is mentioned, he should be known as one great disciple who, among the thousand matted-hair ascetics, was ordained with the "ehi-bhikkhu" ordination and attained arahantship at the end of the Fire-Sermon. |
yasmā panesa lakkhaṇasampannena sabbākāraparipūrena brahmasamena attabhāvena samannāgato, tasmā “lakkhaṇo”ti saṅkhaṃ gato. |
But since he was endowed with a personal existence that was perfect in all aspects, endowed with the marks of perfection, equal to Brahmā, therefore he was reckoned as "Lakkhaṇa." |
mahāmoggallāno pana pabbajitadivasato sattame divase arahattaṃ patto dutiyo aggasāvako. |
But Mahāmoggallāna, on the seventh day from his going forth, attained arahantship, the second chief disciple. |
♦ sitaṃ pātvākāsīti mandahasitaṃ pātuakāsi, pakāsayi dassesīti vuttaṃ hoti. |
♦ "he smiled": he made a gentle smile appear; he displayed, he showed, is what is said. |
kiṃ pana disvā thero sitaṃ pātvākāsīti? |
But seeing what did the elder smile? |
upari pāḷiyaṃ āgataṃ aṭṭhikasaṅkhalikaṃ ekaṃ petaloke nibbattaṃ sattaṃ disvā. |
Seeing a certain being born in the ghost-world, a skeleton-chain, which is mentioned in the Pāli above. |
tañca kho dibbena cakkhunā, na pasādacakkhunā. |
And that with the divine eye, not with the physical eye. |
pasādacakkhussa hi ete attabhāvā na āpāthaṃ āgacchanti. |
For these personal existences do not come into the range of the physical eye. |
evarūpaṃ pana attabhāvaṃ disvā kāruññe kattabbe kasmā sitaṃ pātvākāsīti? |
But seeing such a personal existence, when compassion should be felt, why did he smile? |
attano ca buddhañāṇassa ca sampattiṃ samanussaraṇato. |
Because of recollecting the perfection of both himself and the Buddha's knowledge. |
tañhi disvā thero “adiṭṭhasaccena nāma puggalena paṭilabhitabbā evarūpā attabhāvā mutto ahaṃ, lābhā vata me, suladdhaṃ vata me”ti attano ca sampattiṃ anussaritvā — “aho buddhassa bhagavato ñāṇasampatti, ‘yo kammavipāko, bhikkhave, acinteyyo na cintetabbo’ti desesi, paccakkhaṃ vata katvā buddhā desenti, suppaṭividdhā buddhānaṃ dhammadhātū”ti evaṃ buddhañāṇasampattiñca anussaritvā sitaṃ pātvākāsīti. |
For having seen that, the elder, thinking, "Such personal existences are to be obtained by a person who has not seen the truths. I am freed; what a gain for me, what a good gain for me," and having recollected his own perfection, and thinking, "Oh, the perfection of the knowledge of the Buddha, the Blessed One, who taught, 'The result of kamma, O monks, is inconceivable, not to be thought about.' The Buddhas teach, having made it a direct experience. The Dhamma-element of the Buddhas is well-penetrated," thus, recollecting the perfection of the Buddha's knowledge, he smiled. |
♦ atha lakkhaṇatthero kasmā na addasa, kimassa dibbacakkhu natthīti? |
♦ Then why did the elder Lakkhaṇa not see it? Did he not have the divine eye? |
no natthi, mahāmoggallāno pana āvajjento addasa, itaro pana anāvajjanena na addasa. |
It is not that he did not have it; but Mahāmoggallāna saw it while adverting, but the other did not see it due to not adverting. |
yasmā pana khīṇāsavā nāma na akāraṇā sitaṃ karonti, tasmā taṃ lakkhaṇatthero pucchi ko nu kho, āvuso moggallāna, hetu, ko paccayo sitassa pātukammāyāti? |
But since those whose cankers are destroyed do not smile without a reason, therefore the elder Lakkhaṇa asked him, "What, friend Moggallāna, is the cause, what is the condition for the appearance of a smile?" |
thero pana yasmā yehi ayaṃ upapatti sāmaṃ adiṭṭhā, te dussaddhāpayā honti, tasmā bhagavantaṃ sakkhiṃ katvā byākātukāmatāya akālo kho, āvusotiādimāha. |
But the elder, since those by whom this rebirth has not been seen for themselves are hard to convince, therefore, wishing to explain, having made the Blessed One his witness, said, "It is not the right time, friend," and so on. |
tato bhagavato santike puṭṭho idhāhaṃ, āvusotiādinā nayena byākāsi. |
Then, when asked in the presence of the Blessed One, he explained in the manner of "Here, friend, I," and so on. |
♦ tattha aṭṭhikasaṅkhalikanti setaṃ nimmaṃsalohitaṃ aṭṭhisaṅghātaṃ. |
♦ Therein, "a skeleton-chain": a white heap of bones, without flesh and blood. |
gijjhāpi kākāpi kulalāpīti etepi yakkhagijjhā ceva yakkhakākā ca yakkhakulalā ca paccetabbā. |
"vultures, crows, and hawks": these should be understood as yakkha-vultures, yakkha-crows, and yakkha-hawks. |
pākatikānaṃ pana gijjhādīnaṃ āpāthampi etaṃ rūpaṃ nāgacchati. |
For this form does not even come into the range of ordinary vultures, etc. |
anupatitvā anupatitvāti anubandhitvā anubandhitvā. |
"pursuing, pursuing": following, following. |
vitudentīti asidhārūpamehi tikhiṇehi lohatuṇḍakehi vijjhitvā vijjhitvā ito cito ca caranti gacchanti. |
"they peck": they go about here and there, pecking and pecking with sharp, iron beaks like the blades of a sword. |
sā sudaṃ aṭṭassaraṃ karotīti ettha sudanti nipāto, sā aṭṭhikasaṅkhalikā aṭṭassaraṃ āturassaraṃ karotīti attho. |
"she cried out a bony cry": here 'sudaṃ' is a particle; the meaning is, that skeleton-chain made a bony cry, a cry of anguish. |
akusalavipākānubhavanatthaṃ kira yojanappamāṇāpi tādisā attabhāvā nibbattanti, pasādussadā ca honti pakkagaṇḍasadisā. |
It is said that for the purpose of experiencing the result of unwholesome kamma, such personal existences, even a yojana in size, are born, and they are full of pus and like boils. |
tasmā sā aṭṭhikasaṅkhalikā balavavedanāturā tādisaṃ saddamakāsīti. |
Therefore, that skeleton-chain, afflicted by strong pain, made such a sound. |
♦ evañca pana vatvā puna āyasmā mahāmoggallāno “vaṭṭagāmisattā nāma evarūpā attabhāvā na muccantī”ti sattesu kāruññaṃ paṭicca uppannaṃ dhammasaṃvegaṃ dassento tassa mayhaṃ, āvuso, etadahosi acchariyaṃ vata bhotiādimāha. |
♦ And having said so, again the venerable Mahāmoggallāna, showing the sense of religious urgency that had arisen out of compassion for beings, "Beings who are in the round of existence are not freed from such personal existences," said, "It occurred to me, friend, oh, it is wonderful," and so on. |
tato bhagavā therassa ānubhāvaṃ pakāsento cakkhubhūtā vata, bhikkhave, sāvakā viharantītiādimāha. |
Then the Blessed One, making the elder's power manifest, said, "They dwell, O monks, having become the eye," and so on. |
tattha cakkhu bhūtaṃ jātaṃ uppannaṃ etesanti cakkhubhūtā, bhūtacakkhukā uppannacakkhukā cakkhuṃ uppādetvā viharantīti attho. |
Therein, "have become the eye" means the eye has become, has arisen, has been produced for them; the meaning is, they dwell with the eye become, with the arisen eye, having produced the eye. |
dutiyapadepi eseva nayo. |
In the second phrase, this is the same method. |
yatra hi nāmāti ettha yatrāti kāraṇavacanaṃ. |
"for what reason": here 'yatra' is a statement of reason. |
tatrāyaṃ atthayojanā — yasmā nāma sāvakopi evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati, tasmā avocumha — “cakkhubhūtā vata, bhikkhave, sāvakā viharanti, ñāṇabhūtā vata, bhikkhave, sāvakā viharantī”ti. |
Therein, this is the connection of the meaning: because a disciple will know or see or make a direct experience of such a thing, therefore we have said, "They dwell, O monks, having become the eye; they dwell, O monks, having become knowledge." |
pubbeva me so, bhikkhave, satto diṭṭhoti bodhimaṇḍe sabbaññutaññāṇapaṭivedhena appamāṇesu cakkavāḷesu appamāṇe sattanikāye bhavagatiyoniṭhitinivāse ca paccakkhaṃ karontena mayā pubbeva so satto diṭṭhoti vadati. |
"that being was seen by me before": by the penetration of the knowledge of omniscience at the Bodhi-throne, while making a direct experience of the immeasurable world-systems and the immeasurable classes of beings and the destinations, births, stations, and abodes of existence, that being was seen by me before, he says. |
♦ goghātakoti gāvo vadhitvā aṭṭhito maṃsaṃ mocetvā vikkiṇitvā jīvikaṃ kappanakasatto. |
♦ "a butcher": a being who made a living by killing cows and selling the flesh removed from the bones. |
tasseva kammassa vipākāvasesenāti tassa nānācetanāhi āyūhitassa aparāpariyakammassa. |
"by the remaining result of that very kamma": of that recurring kamma accumulated by various volitions. |
tatra hi yāya cetanāya narake paṭisandhi janitā, tassā vipāke parikkhīṇe avasesakammaṃ vā kammanimittaṃ vā ārammaṇaṃ katvā puna petādīsu paṭisandhi nibbattati, tasmā sā paṭisandhi kammasabhāgatāya ārammaṇasabhāgatāya vā “tasseva kammassa vipākāvaseso”ti vuccati. |
For there, when the result of the volition by which rebirth in hell was generated is exhausted, rebirth in the realm of ghosts, etc., arises, having made the remaining kamma or the sign of kamma its object. Therefore, that rebirth, by the similarity of the kamma or the similarity of the object, is called "the remaining result of that very kamma." |
ayañca satto evaṃ uppanno. |
And this being was born thus. |
tenāha — “tasseva kammassa vipākāvasesenā”ti. |
Therefore he said, "by the remaining result of that very kamma." |
tassa kira narakā cavanakāle nimmaṃsakatānaṃ gunnaṃ aṭṭhirāsiyeva nimittaṃ ahosi. |
It is said that for him, at the time of passing away from hell, the sign was a heap of bones of fleshless cows. |
so paṭicchannampi taṃ kammaṃ viññūnaṃ pākaṭaṃ viya karonto aṭṭhisaṅkhalikapeto jāto. |
He, making that kamma, though hidden, as if manifest to the wise, was born as a skeleton-chain-peta. |
paṭhamaṃ. |
The first. |
♦ 2. pesisuttavaṇṇanā SN 19.2 |
♦ 2. Commentary on the Pesi Sutta |
♦ 203. maṃsapesivatthusmiṃ goghātakoti gomaṃsapesiyo katvā sukkhāpetvā vallūravikkayena anekāni vassāni jīvikaṃ kappesi, tenassa narakā cavanakāle maṃsapesiyeva nimittaṃ ahosi. |
♦ 203. In the story of the lump of flesh, "a butcher": he made a living for many years by making lumps of cow-flesh and drying them and selling the dried meat. For him, at the time of passing away from hell, the sign was a lump of flesh. |
so maṃsapesipeto jāto. |
He was born as a lump-of-flesh-peta. |
dutiyaṃ. |
The second. |
♦ 3. piṇḍasuttavaṇṇanā SN 19.3 |
♦ 3. Commentary on the Piṇḍa Sutta |
♦ 204. maṃsapiṇḍavatthusmiṃ sākuṇikoti sakuṇe gahetvā vikkiṇanakāle nippakkhacamme maṃsapiṇḍamatte katvā vikkiṇanto jīvikaṃ kappesi, tenassa narakā cavanakāle maṃsapiṇḍova nimittaṃ ahosi. |
♦ 204. In the story of the ball of flesh, "a fowler": he made a living by catching birds and, at the time of selling them, making them into mere balls of flesh without feathers and skin, and selling them. For him, at the time of passing away from hell, a ball of flesh was the sign. |
so maṃsapiṇḍapeto jāto. |
He was born as a ball-of-flesh-peta. |
tatiyaṃ. |
The third. |
♦ 4. nicchavisuttavaṇṇanā SN 19.4 |
♦ 4. Commentary on the Nicchavi Sutta |
♦ 205. nicchavivatthusmiṃ tassa orabbhikassa eḷake vadhitvā vadhitvā niccamme katvā kappitajīvikassa purimanayeneva niccammaṃ eḷakasarīraṃ nimittaṃ ahosi. |
♦ 205. In the story of the skinless one, for that sheep-butcher who made a living by killing sheep after sheep and making them skinless, in the previous way, the skinless sheep-body was the sign. |
so nicchavipeto jāto. |
He was born as a skinless-peta. |
catutthaṃ. |
The fourth. |
♦ 5. asilomasuttavaṇṇanā SN 19.5 |
♦ 5. Commentary on the Asiloma Sutta |
♦ 206. asilomavatthusmiṃ so sūkariko dīgharattaṃ nivāpapuṭṭhe sūkare asinā vadhitvā vadhitvā dīgharattaṃ jīvikaṃ kappesi, tassa ukkhittāsikabhāvova nimittaṃ ahosi. |
♦ 206. In the story of the sword-haired one, that pig-butcher for a long time made a living by killing fattened pigs with a sword after sword. For him, the state of the raised sword was the sign. |
tasmā asilomapeto jāto. |
Therefore, he was born as a sword-haired-peta. |
pañcamaṃ. |
The fifth. |
♦ 6. sattisuttavaṇṇanā SN 19.6 |
♦ 6. Commentary on the Satti Sutta |
♦ 207. sattilomavatthusmiṃ so māgaviko ekaṃ migañca sattiñca gahetvā vanaṃ gantvā tassa migassa samīpaṃ āgatāgate mige sattiyā vijjhitvā māresi, tassa sattiyā vijjhanakabhāvoyeva nimittaṃ ahosi. |
♦ 207. In the story of the spear-haired one, that hunter, having taken a deer and a spear, went to the forest and, having pierced the deer that came near that deer with a spear, he killed them. For him, the state of piercing with a spear was the sign. |
tasmā sattilomapeto jāto. |
Therefore, he was born as a spear-haired-peta. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. usulomasuttavaṇṇanā SN 19.7 |
♦ 7. Commentary on the Usuloma Sutta |
♦ 208. usulomavatthusmiṃ kāraṇikoti rājāparādhike anekāhi kāraṇāhi pīḷetvā avasāne kaṇḍena vijjhitvā māraṇakapuriso. |
♦ 208. In the story of the arrow-haired one, "an executioner": a man who, having afflicted those guilty of treason against the king with many tortures, finally kills them by piercing them with an arrow. |
so kira “amukasmiṃ padese viddho maratī”ti ñatvāva vijjhati. |
It is said that he pierces, knowing, "he dies when pierced in such-and-such a place." |
tassevaṃ jīvikaṃ kappetvā narake uppannassa tato pakkāvasesena idhūpapattikāle usunā vijjhanabhāvoyeva nimittaṃ ahosi. |
For him who made a living thus, and was born in hell, and with the remaining ripeness from there, at the time of rebirth here, the state of piercing with an arrow was the sign. |
tasmā usulomapeto jāto. |
Therefore, he was born as an arrow-haired-peta. |
sattamaṃ. |
The seventh. |
♦ 8. sūcilomasuttavaṇṇanā SN 19.8 |
♦ 8. Commentary on the Sūciloma Sutta |
♦ 209. sūcilomavatthusmiṃ sūtoti assadamako. |
♦ 209. In the story of the needle-haired one, "a charioteer": a horse-trainer. |
godamakotipi vadantiyeva. |
They also say "a cow-tamer." |
tassa patodasūciyā vijjhanabhāvoyeva nimittaṃ ahosi. |
For him, the state of piercing with a goad-needle was the sign. |
tasmā sūcilomapeto jāto. |
Therefore, he was born as a needle-haired-peta. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. dutiyasūcilomasuttavaṇṇanā SN 19.9 |
♦ 9. Commentary on the Second Sūciloma Sutta |
♦ 210. dutiye sūcilomavatthusmiṃ sūcakoti pesuññakārako. |
♦ 210. In the second, in the story of the needle-haired one, "an informer": a slanderer. |
so kira manusse aññamaññañca bhindi, rājakule ca “imassa imaṃ nāma atthi, iminā idaṃ nāma katan”ti sūcetvā sūcetvā anayabyasanaṃ pāpesi. |
It is said that he both caused division among people and, in the royal court, having informed, "This one has this thing, this was done by this one," he brought ruin and disaster. |
tasmā yathā tena sūcetvā manussā bhinnā, tathā sūcīhi bhedanadukkhaṃ paccanubhotuṃ kammameva nimittaṃ katvā sūcilomapeto jāto. |
Therefore, just as people were divided by him by informing, so, to experience the suffering of being pierced by needles, the kamma itself, having made it a sign, he was born as a needle-haired-peta. |
navamaṃ. |
The ninth. |
♦ 10. kumbhaṇḍasuttavaṇṇanā SN 19.10 |
♦ 10. Commentary on the Kumbhaṇḍa Sutta |
♦ 211. aṇḍabhārivatthusmiṃ gāmakūṭakoti vinicchayāmacco. |
♦ 211. In the story of the pot-testicled one, "a corrupt village official": a judicial minister. |
tassa kammasabhāgatāya kumbhamattā mahāghaṭappamāṇā aṇḍā ahesuṃ. |
For him, by the similarity of his kamma, his testicles were the size of a kumbha, the size of a large pot. |
so hi yasmā raho paṭicchanne ṭhāne lañjaṃ gahetvā kūṭavinicchayena pākaṭaṃ dosaṃ karonto sāmike assāmike akāsi, tasmāssa rahassaṃ aṅgaṃ pākaṭaṃ nibbattaṃ. |
For since he, having taken a bribe in a secret, concealed place, and with a corrupt judgment having done a manifest wrong, made the owners non-owners, therefore his private part was born manifest. |
yasmā daṇḍaṃ paṭṭhapento paresaṃ asayhaṃ bhāraṃ āropesi, tasmāssa rahassaṃ aṅgaṃ asayhabhāro hutvā nibbattaṃ. |
Since, when imposing a penalty, he imposed an unbearable burden on others, therefore his private part was born as an unbearable burden. |
yasmā yasmiṃ ṭhāne ṭhitena samena bhavitabbaṃ, tasmiṃ ṭhatvā visamo ahosi, tasmāssa rahassaṅge visamā nisajjāva ahosīti. |
Since, in the place where he should have been even, having stood there, he was uneven, therefore his sitting on his private part was an uneven sitting. |
dasamaṃ. |
The tenth. |
♦ paṭhamo vaggo. |
♦ The first chapter. |
♦ 2. dutiyavaggo |
♦ 2. Second Chapter |
♦ 1. sasīsakasuttavaṇṇanā SN 19.1 |
♦ 1. Commentary on the Sasīsaka Sutta |
♦ 212. pāradārikavatthusmiṃ so satto parassa rakkhitagopitaṃ sassāmikaṃ phassaṃ phusanto mīḷhasukhena kāmasukhena cittaṃ ramayitvā kammasabhāgatāya gūthaphassaṃ phusanto dukkhamanubhavituṃ tattha nibbatto. |
♦ 212. In the story of the head-sinking one, that being, having touched the protected, guarded, owned touch of another, and having delighted his mind with the base pleasure, the pleasure of the senses, was born there to experience suffering, touching the touch of excrement, by the similarity of his kamma. |
paṭhamaṃ. |
The first. |
♦ 2. gūthakhādasuttavaṇṇanā SN 19.2 |
♦ 2. Commentary on the Gūthakhāda Sutta |
♦ 213. duṭṭhabrāhmaṇavatthu pākaṭameva. |
♦ 213. The story of the wicked brahmin is clear. |
dutiyaṃ. |
The second. |
♦ 3. nicchavitthisuttavaṇṇanā SN 19.3 |
♦ 3. Commentary on the Nicchavitthi Sutta |
♦ 214. nicchavitthivatthusmiṃ yasmā mātugāmo nāma attano phasse anissaro, sā ca taṃ sāmikassa santakaṃ phassaṃ thenetvā paresaṃ abhiratiṃ uppādesi, tasmā kammasabhāgatāya sukhasamphassā vaṭṭitvā dukkhasamphassaṃ anubhavituṃ nicchavitthī hutvā uppannā. |
♦ 214. In the story of the skinless woman, since a woman is not the master of her own touch, and she, having stolen that touch belonging to her husband, produced delight for others, therefore, by the similarity of her kamma, having turned away from pleasant touch, to experience painful touch, she was born as a skinless woman. |
tatiyaṃ. |
The third. |
♦ 4. maṅgulitthisuttavaṇṇanā SN 19.4 |
♦ 4. Commentary on the Maṅgulitthi Sutta |
♦ 215. maṅgulitthivatthusmiṃ maṅgulinti virūpaṃ duddasikaṃ bībhacchaṃ. |
♦ 215. In the story of the ugly woman, "ugly" (maṅguli) means deformed, ugly to see, hideous. |
sā kira yakkhadāsikammaṃ karontī “iminā ca iminā ca evaṃ balikamme kate ayaṃ nāma tumhākaṃ vaḍḍhi bhavissatī”ti mahājanassa gandhapupphādīni vañcanāya gahetvā mahājanaṃ duddiṭṭhiṃ micchādiṭṭhiṃ gaṇhāpesi, tasmā tāya kammasabhāgatāya gandhapupphādīnaṃ thenitattā duggandhā, duddassanassa gāhitattā duddasikā virūpā bībhacchā hutvā nibbattā. |
It is said that she, doing the work of a yakkha's slave-girl, and saying, "If this and that offering is made in this way, this and that increase will be yours," and having taken scents, flowers, etc., from the great crowd by deceit, she made the great crowd grasp a bad view, a wrong view. Therefore, by the similarity of that kamma, because she had stolen scents, flowers, etc., she was foul-smelling; because she had caused them to grasp an ugly sight, she was ugly to see, deformed, and hideous when born. |
catutthaṃ. |
The fourth. |
♦ 5. okilinīsuttavaṇṇanā SN 19.5 |
♦ 5. Commentary on the Okilinī Sutta |
♦ 216. okilinīvatthusmiṃ uppakkaṃ okiliniṃ okirininti sā kira aṅgāracitake nipannā vipphandamānā viparivattamānā paccati, tasmā uppakkā ceva hoti uṇhena agginā pakkasarīrā, okilinī ca kilinnasarīrā, bindūnissā sarīrato paggharanti, okirinī ca aṅgārasamparikiṇṇā. |
♦ 216. In the story of the burning woman, "she is scorched, smeared, and scattered with embers": It is said that she, lying on a charcoal pyre, writhing and turning over, is being cooked. Therefore, she is both scorched, her body cooked by the hot fire, and smeared, her body being wet, drops ooze from her body, and scattered with embers, covered in charcoal. |
tassā hi heṭṭhatopi kiṃsukapupphavaṇṇā aṅgārā, ubhayapassesupi, ākāsatopissā upari patanti. |
For her, there are embers the color of a kiṃsuka flower below her, and on both sides, and they fall on her from the sky. |
tena vuttaṃ — “uppakkaṃ okiliniṃ okirinin”ti. |
Therefore it is said, "scorched, smeared, and scattered with embers." |
sā issāpakatā sapattiṃ aṅgārakaṭāhena okirīti tassa kira rañño ekā nāṭakinī aṅgārakaṭāhaṃ samīpe ṭhapetvā gattato udakaṃ puñchati, pāṇinā ca sedaṃ karoti. |
"Out of jealousy, she scattered a charcoal-pan over her co-wife": It is said that a certain dancing-girl of that king was wiping water from her body, having placed a charcoal-pan nearby, and was making sweat with her hand. |
rājāpi tāya saddhiṃ kathañca karoti, parituṭṭhākārañca dasseti. |
The king also was conversing with her and was showing signs of being very pleased. |
aggamahesī taṃ asahamānā issāpakatā hutvā acirapakkantassa rañño taṃ aṅgārakaṭāhaṃ gahetvā tassā upari aṅgāre okiri. |
The chief consort, unable to bear it and overcome by jealousy, after the king had just departed, took that charcoal-pan and scattered the embers over her. |
sā taṃ kammaṃ katvā tādisaṃyeva vipākaṃ paccanubhavituṃ petaloke nibbattā. |
She, having done that kamma, was reborn in the ghost-world to experience a similar result. |
pañcamaṃ. |
The fifth. |
♦ 6. asīsakasuttavaṇṇanā SN 19.6 |
♦ 6. Commentary on the Asīsaka Sutta |
♦ 217. coraghātavatthusmiṃ so rañño āṇāya dīgharattaṃ corānaṃ sīsāni chinditvā petaloke nibbattanto asīsakaṃ kabandhaṃ hutvā nibbatti. |
♦ 217. In the story of the executioner, he, by the king's order, having cut off the heads of thieves for a long time, when reborn in the ghost-world, was reborn as a headless trunk. |
chaṭṭhaṃ. |
The sixth. |
♦ 7-11. pāpabhikkhusuttādivaṇṇanā |
♦ 7-11. Commentary on the Pāpabhikkhu Sutta and others |
♦ 218-222. bhikkhuvatthusmiṃ pāpabhikkhūti lāmakabhikkhu. |
♦ 218-222. In the story of the monk, "an evil monk" means a base monk. |
so kira lokassa saddhādeyye cattāro paccaye paribhuñjitvā kāyavacīdvārehi asaṃyato bhinnājīvo cittakeḷiṃ kīḷanto vicari. |
It is said that he, having consumed the four requisites given in faith by the world, and being unrestrained in the doors of body and speech, with a broken livelihood, wandered about, playing mental games. |
tato ekaṃ buddhantaraṃ niraye paccitvā petaloke nibbattanto bhikkhusadiseneva attabhāvena nibbatti. |
Then, having been cooked in hell for one Buddha-interval, when reborn in the ghost-world, he was reborn with a personal existence just like a monk. |
bhikkhunīsikkhamānāsāmaṇerasāmaṇerīvatthūsupi ayameva vinicchayo. |
In the stories of the nun, the female novice, the male novice, and the female novice, this is the same analysis. |
sattamādīni. |
The seventh and following. |
♦ lakkhaṇasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Lakkhaṇa Saṃyutta is finished. |
♦ 9. opammasaṃyuttaṃ SN 20 |
♦ 9. Opamma Saṃyutta |
♦ 1. kūṭasuttavaṇṇanā SN 20.1 |
♦ 1. Commentary on the Kūṭa Sutta |
♦ 223. opammasaṃyuttassa paṭhame kūṭaṃ gacchantīti kūṭaṅgamā. |
♦ 223. In the first of the Opamma Saṃyutta, "they go to the peak" are peak-goers. |
kūṭaṃ samosarantīti kūṭasamosaraṇā. |
"they converge on the peak" are peak-convergents. |
kūṭasamugghātāti kūṭassa samugghātena. |
"by the eradication of the peak": by the eradication of the peak. |
avijjāsamugghātāti arahattamaggena avijjāya samugghātena. |
"by the eradication of ignorance": by the eradication of ignorance with the path of arahantship. |
appamattāti satiyā avippavāse ṭhitā hutvā. |
"heedful": being established in non-absence of mindfulness. |
paṭhamaṃ. |
The first. |
♦ 2. nakhasikhasuttavaṇṇanā SN 20: SN 20.2 |
♦ 2. Commentary on the Nakhasikha Sutta SN 20:2, |
2 , |
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♦ 224. dutiye manussesu paccājāyantīti ye manussalokato cutā manussesu jāyanti, te evaṃ appakāti adhippāyo. |
♦ 224. In the second, "are reborn among humans": the intention is, those who, having passed away from the human world, are born among humans, are so few. |
aññatra manussehīti ye pana manussalokato cutā ṭhapetvā manussalokaṃ catūsu apāyesu paccājāyanti, te mahāpathaviyaṃ paṃsu viya bahutarā. |
"other than among humans": but those who, having passed away from the human world, are reborn in the four states of woe, apart from the human world, are more numerous, like the dust on the great earth. |
imasmiñca sutte devāpi manusseheva saṅgahitā. |
And in this sutta, the devas are also included with the humans. |
tasmā yathā manussesu jāyantā appakā, evaṃ devesupīti veditabbā. |
Therefore, just as those who are born among humans are few, so it should be known that those among the devas are also few. |
dutiyaṃ. |
The second. |
♦ 3. kulasuttavaṇṇanā SN 20.3 |
♦ 3. Commentary on the Kula Sutta |
♦ 225. tatiye suppadhaṃsiyānīti suviheṭhiyāni. |
♦ 225. In the third, "easily assailed": easily harmed. |
kumbhatthenakehīti ye paragharaṃ pavisitvā dīpālokena oloketvā parabhaṇḍaṃ haritukāmā ghaṭe dīpaṃ katvā pavisanti, te kumbhatthenakā nāma, tehi kumbhatthenakehi. |
"by pot-thieves": those who, having entered another's house and having looked with the light of a lamp, wishing to take another's property, enter, having made a lamp in a pot, they are called pot-thieves; by those pot-thieves. |
suppadhaṃsiyo hoti amanussehīti mettābhāvanārahitaṃ paṃsupisācakā vidhaṃsayanti, pageva uḷārā amanussā. |
"he is easily assailed by non-humans": one who is devoid of the development of loving-kindness, the dust-goblins destroy him; what to speak of the great non-humans. |
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 ground": made like a ground in the sense of a foundation. |
anuṭṭhitāti adhiṭṭhitā . |
"undertaken": resolved upon. |
paricitāti samantato citā suvaḍḍhitā. |
"perfected": accumulated from all sides, well-cultivated. |
susamāraddhāti cittena suṭṭhu samāraddhā. |
"well-begun": well-begun by the mind. |
tatiyaṃ. |
The third. |
♦ 4. okkhāsuttavaṇṇanā SN 20: SN 20.4 |
♦ 4. Commentary on the Okkhā Sutta SN 20:4, |
4 , |
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♦ 226. catutthe okkhāsatanti mahāmukhaukkhalīnaṃ sataṃ. |
♦ 226. In the fourth, "a hundred large-mouthed pots": a hundred large-mouthed mortars. |
dānaṃ dadeyyāti paṇītabhojanabharitānaṃ mahāukkhalīnaṃ sataṃ dānaṃ dadeyya. |
"he would give a gift": he would give a gift of a hundred large mortars filled with choice food. |
“ukkāsatan”tipi pāṭho, tassa daṇḍadīpikāsatanti attho. |
There is also the reading "ukkāsataṃ", the meaning of which is a hundred torches. |
ekāya pana dīpikāya yattake ṭhāne āloko hoti, tato sataguṇaṃ ṭhānaṃ sattahi ratanehi pūretvā dānaṃ dadeyyāti attho. |
But the meaning is, in as much space as there is light from one torch, having filled a space a hundred times that with the seven treasures, he would give a gift. |
gadduhanamattanti goduhanamattaṃ, gāviyā ekavāraṃ aggathanākaḍḍhanamattanti attho. |
"as long as it takes to milk a cow": the meaning is, as long as it takes to pull the front teats of a cow once. |
gandhaūhanamattaṃ vā, dvīhi aṅgulīhi gandhapiṇḍaṃ gahetvā ekavāraṃ ghāyanamattanti attho. |
Or, as long as it takes to smell a scent; the meaning is, as long as it takes to take a lump of scent with two fingers and smell it once. |
ettakampi hi kālaṃ yo pana gabbhapariveṇavihārūpacāra paricchedena vā cakkavāḷaparicchedena vā aparimāṇāsu lokadhātūsu vā sabbasattesu hitapharaṇaṃ mettacittaṃ bhāvetuṃ sakkoti, idaṃ tato ekadivasaṃ tikkhattuṃ dinnadānato mahapphalataraṃ. |
For even for such a short time, he who is able to develop a mind of loving-kindness, pervading with benevolence, towards all beings within the confines of a cell, a monastery compound, or a world-system, or in the immeasurable world-systems, this is of much greater fruit than the gift given three times a day for one day. |
catutthaṃ. |
The fourth. |
♦ 5. sattisuttavaṇṇanā SN 20: SN 20.5 |
♦ 5. Commentary on the Satti Sutta SN 20:5, |
5 , |
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♦ 227. pañcame paṭileṇissāmītiādīsu agge paharitvā kappāsavaṭṭiṃ viya nāmento niyyāsavaṭṭiṃ viya ca ekato katvā alliyāpento paṭileṇeti nāma. |
♦ 227. In the fifth, in "I will fend it off," and so on: having struck at the tip and bending it like a cotton-roll, and like a resin-roll, bringing it together and making it stick, is called 'fending off' (paṭileṇeti). |
majjhe paharitvā nāmetvā dhārāya vā paharitvā dvepi dhārā ekato alliyāpento paṭikoṭṭeti nāma. |
Having struck in the middle and bending it, or having struck at the edge and making both edges stick together, is called 'bending back' (paṭikoṭṭeti). |
kappāsavaṭṭanakaraṇīyaṃ viya pavattento cirakālaṃ saṃvellitakilañjaṃ pasāretvā puna saṃvellento viya ca paṭivaṭṭeti nāma. |
Proceeding as if one were to make a cotton-roll, and as if spreading out a long-rolled mat and rolling it up again, is called 'rolling up' (paṭivaṭṭeti). |
pañcamaṃ. |
The fifth. |
♦ 6. dhanuggahasuttavaṇṇanā SN 20: SN 20.6 |
♦ 6. Commentary on the Dhanuggaha Sutta SN 20:6, |
6 , |
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♦ 228. chaṭṭhe daḷhadhammā dhanuggahāti daḷhadhanuno issāsā. |
♦ 228. In the sixth, "strong-bowed archers": archers with strong bows. |
daḷhadhanu nāma dvisahassathāmaṃ vuccati, dvisahassathāmaṃ nāma yassa āropitassa jiyābaddho lohasīsādīnaṃ bhāro daṇḍe gahetvā yāva kaṇḍappamāṇā ukkhittassa pathavito muccati. |
A strong bow is said to be of two-thousand-strength; two-thousand-strength is that which, when drawn, the weight of a load of iron-heads, etc., tied to the string, when lifted from the ground up to the measure of an arrow, is released. |
susikkhitāti dasadvādasavassāni ācariyakule uggahitasippā. |
"well-trained": with the art learned in a teacher's family for ten or twelve years. |
katahatthāti yo sippameva uggaṇhāti, so katahattho na hoti, ime pana katahatthā ciṇṇavasībhāvā. |
"practiced of hand": he who only learns the art is not of practiced hand; but these are of practiced hand, with their skill made a habit. |
katūpāsanāti rājakulādīsu dassitasippā. |
"of demonstrated skill": with their art demonstrated in the royal court, etc. |
♦ tassa purisassa javoti evarūpo añño puriso nāma na bhūtapubbo, bodhisattasseva pana javanahaṃsakālo nāma āsi. |
♦ "the speed of that man": there has not been another such man; but there was a time of the swift goose for the bodhisatta. |
tadā bodhisatto cattāri kaṇḍāni āhari. |
At that time, the bodhisatta brought four arrows. |
tadā kirassa kaniṭṭhabhātaro “mayaṃ, bhātika, sūriyena saddhiṃ javissāmā”ti ārocesuṃ. |
At that time, it is said, his younger brothers announced, "We, brother, will race with the sun." |
bodhisatto āha — “sūriyo sīghajavo, na sakkhissatha tumhe tena saddhiṃ javitun”ti. |
The bodhisatta said, "The sun is a swift racer; you will not be able to race with it." |
te dutiyaṃ tatiyampi tatheva vatvā ekadivasaṃ “gacchāmā”ti yugandharapabbataṃ āruhitvā nisīdiṃsu. |
They, having said so a second and a third time, one day, saying, "Let us go," ascended the Yugandhara mountain and sat. |
bodhisatto “kahaṃ me bhātaro”ti? |
The bodhisatta, having asked, "Where are my brothers?", and when they said, "They have gone to race with the sun," and thinking, "The poor ones will perish," he, feeling compassion for them, went himself and sat near them. |
pucchitvā, “sūriyena saddhiṃ javituṃ gatā”ti vutte, “vinassissanti tapassino”ti te anukampamāno sayampi gantvā tesaṃ santike nisīdi. |
Then, as the sun was rising, both brothers flew into the sky with the very sun; the bodhisatta also flew with them. |
atha sūriye uggacchante dvepi bhātaro sūriyena saddhiṃyeva ākāsaṃ pakkhantā, bodhisattopi tehi saddhiṃyeva pakkhanto. |
For one of them, before the mid-meal time was reached, fire arose between his wings. He called out to his brother and said, "I cannot." |
tesu ekassa apatteyeva antarabhattasamaye pakkhantaresu aggi uṭṭhahi, so bhātaraṃ pakkositvā “na sakkomī”ti āha. |
The bodhisatta, having consoled him, "Do not be afraid," and having covered him with his wing-cage, and having dispelled his fear, sent him, "Go." |
tamenaṃ bodhisatto “mā bhāyī”ti samassāsetvā pakkhapañjarena paliveṭhetvā darathaṃ vinodetvā “gacchā”ti pesesi. |
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♦ dutiyo yāva antarabhattā javitvā pakkhantaresu aggimhi uṭṭhahite tathevāha. |
♦ The second, having raced until the mid-meal time, when fire arose between his wings, said the same. |
tampi so tatheva katvā “gacchā”ti pesesi. |
He too, having done the same for him, sent him, "Go." |
sayaṃ pana yāva majjhanhikā javitvā, “ete bālāti mayāpi bālena na bhavitabban”ti nivattitvā — “adiṭṭhasahāyakaṃ bārāṇasirājaṃ passissāmī”ti bārāṇasiṃ agamāsi. |
He himself, however, having raced until noon, and thinking, "These are fools; I too should not be a fool," turned back and, thinking, "I will see the king of Bārāṇasī, an unseen friend," he went to Bārāṇasī. |
tasmiṃ nagaramatthake paribbhamante dvādasayojanaṃ nagaraṃ pattakaṭāhena otthaṭapatto viya ahosi. |
When he was circling over that city, the twelve-yojana city was like a bowl covered with a pot. |
atha paribbhamantassa paribbhamantassa tattha tattha chiddāni paññāyiṃsu. |
Then, as he was circling and circling, holes appeared here and there. |
sayampi anekahaṃsasahassasadiso paññāyi. |
He himself appeared like many thousands of geese. |
so vegaṃ paṭisaṃharitvā rājagehābhimukho ahosi. |
He reduced his speed and headed towards the royal palace. |
rājā oloketvā — “āgato kira me piyasahāyo javanahaṃso”ti vātapānaṃ vivaritvā ratanapīṭhaṃ paññāpetvā olokento aṭṭhāsi. |
The king, having seen, and thinking, "My dear friend, the swift goose, has come," and having opened a window and having prepared a jewel-seat, stood looking. |
bodhisatto ratanapīṭhe nisīdi. |
The bodhisatta sat on the jewel-seat. |
♦ athassa rājā sahassapākena telena pakkhantarāni makkhetvā, madhulāje ceva madhurapānakañca adāsi. |
♦ Then the king, having anointed the space between his wings with oil of a thousand refinements, gave him sweetened parched rice and a sweet drink. |
tato naṃ kataparibhogaṃ “samma, kahaṃ agamāsī”ti? |
Then, when he had consumed it, he asked, "Friend, where did you go?" He reported that event and explained, "And I, great king, having raced until noon, and thinking, 'There is no use in racing,' I turned back." |
pucchi. so taṃ pavattiṃ ārocetvā “athāhaṃ, mahārāja, yāva majjhanhikā javitvā — ‘natthi javitena attho’ti nivatto”ti ācikkhi. |
Then the king said, "I, lord, wish to see your racing speed with the sun." |
atha rājā āha — “ahaṃ, sāmi, tumhākaṃ sūriyena saddhiṃ javanavegaṃ passitukāmo”ti . |
It is difficult, great king; you will not be able to see it. |
dukkaraṃ, mahārāja, na sakkā tayā passitunti. |
Then, lord, show me at least a semblance. |
tena hi, sāmi, sarikkhakamattampi dassehīti. |
Yes, great king; gather the archers. |
āma, mahārāja, dhanuggahe sannipātehīti. |
The king gathered them. |
rājā sannipātesi. |
The goose, having taken four of them and having had an archway made in the middle of the city, and having had a bell tied around his neck, and having sat on top of the archway, and having said, "Let four men, relying on the archway, facing the four directions, shoot one arrow each," he himself, having flown up with the very first arrow, and without catching that arrow, caught the arrow that went towards the southern direction, which had gone a ratana-measure from the bow. |
haṃso tato cattāro gahetvā nagaramajjhe toraṇaṃ kāretvā attano gīvāya ghaṇḍaṃ piḷandhāpetvā toraṇassa upari nisīditvā — “cattāro janā toraṇaṃ nissāya catudisābhimukhā ekekaṃ kaṇḍaṃ khipantū”ti vatvā, sayaṃ paṭhamakaṇḍeneva saddhiṃ uppatitvā, taṃ kaṇḍaṃ aggahetvāva, dakkhiṇābhimukhaṃ gatakaṇḍaṃ dhanuto ratanamattāpagataṃ gaṇhi. |
The second, which had gone two ratana-measures; the third, which had gone three ratana-measures; the fourth, he caught before it reached the ground. |
dutiyaṃ dviratanamattāpagataṃ, tatiyaṃ tiratanamattāpagataṃ, catutthaṃ bhūmiṃ appattameva gaṇhi. |
Then they saw him sitting on the archway, holding the four arrows, at the very time they were released. |
atha naṃ cattāri kaṇḍāni gahetvā toraṇe nisinnakāleyeva addasaṃsu. |
He said to the king, "See, great king, so swift is our speed." |
so rājānaṃ āha — “passa, mahārāja, evaṃsīgho amhākaṃ javo”ti. |
Thus it should be understood that those arrows were brought by the bodhisatta himself at the time of the swift goose. |
evaṃ bodhisatteneva javanahaṃsakāle tāni kaṇḍāni āharitānīti veditabbāni. |
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♦ purato dhāvantīti aggato javanti. |
♦ "they run in front": they race in front. |
na panetā sabbakālaṃ puratova honti, kadāci purato, kadāci pacchato honti. |
But they are not always in front; sometimes they are in front, sometimes behind. |
ākāsaṭṭhakavimānesu hi uyyānānipi honti pokkharaṇiyopi, tā tattha nahāyanti, udakakīḷaṃ kīḷamānā pacchatopi honti, vegena pana gantvā puna puratova dhāvanti. |
For in the sky-dwelling mansions, there are both parks and ponds; they bathe there. While playing water-sports, they are also behind. But having gone with speed, they again run in front. |
āyusaṅkhārāti rūpajīvitindriyaṃ sandhāya vuttaṃ. |
"the life-formations": this is said with reference to the physical life-faculty. |
tañhi tato sīghataraṃ khīyati. |
For that is exhausted more quickly than that. |
arūpadhammānaṃ pana bhedo na sakkā paññāpetuṃ. |
But the breakup of the formless dhammas cannot be made known. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. āṇisuttavaṇṇanā SN 20: SN 20.7 |
♦ 7. Commentary on the Āṇi Sutta SN 20:7, |
7 , |
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♦ 229. sattame dasārahānanti evaṃnāmakānaṃ khattiyānaṃ. |
♦ 229. In the seventh, "of the Dasārahas": of the khattiyas with this name. |
te kira satato dasabhāgaṃ gaṇhiṃsu, tasmā “dasārahā”ti paññāyiṃsu. |
It is said that they took a tenth part from a hundred; therefore, they became known as "Dasārahas." |
ānakoti evaṃladdhanāmo mudiṅgo. |
"Āṇaka": a mudiṅga-drum with this name. |
himavante kira mahākuḷīradaho ahosi. |
It is said that in the Himalayas, there was a great crab-lake. |
tattha mahanto kuḷīro otiṇṇotiṇṇaṃ hatthiṃ khādati. |
There a great crab would eat the elephants that descended into it. |
atha hatthī upaddutā ekaṃ kareṇuṃ sakkariṃsu “imissā puttaṃ nissāya amhākaṃ sotthi bhavissatī”ti. |
Then the elephants, being afflicted, honored a she-elephant, thinking, "By relying on her son, there will be safety for us." |
sāpi mahesakkhaṃ puttaṃ vijāyi. |
She too gave birth to a son of great power. |
te tampi sakkariṃsu. |
They honored him too. |
so vuddhippatto mātaraṃ pucchi, “kasmā maṃ ete sakkarontī”ti? |
He, having grown up, asked his mother, "Why do they honor me?" |
sā taṃ pavattimācikkhi. |
She explained that event. |
so “kiṃ mayhaṃ kuḷīro pahoti? |
He thought, "What can a crab do to me? |
etha gacchāmā”ti mahāhatthiparivāro tattha gantvā paṭhamameva otari. |
Come, let us go." Surrounded by a great number of elephants, he went there and descended first. |
kuḷīro udakasaddeneva āgantvā taṃ aggahesi. |
The crab, by the very sound of the water, came and seized him. |
mahanto kuḷīrassa aḷo, so taṃ ito vā etto vā cāletuṃ asakkonto mukhe soṇḍaṃ pakkhipitvā viravi. |
The crab's claw was large; he, unable to move it this way or that, put his trunk in its mouth and trumpeted. |
hatthino “yaṃnissāya mayaṃ ‘sotthi bhavissatī’ti amaññimhā, so paṭhamataraṃ gahito”ti tato tato palāyiṃsu. |
The elephants, thinking, "He in whom we thought, 'there will be safety,' he has been seized first," fled from there. |
♦ athassa mātā avidūre ṭhatvā “mayaṃ thalanāgā, tumhe udakanāgā nāma, nāgehi nāgo na viheṭhetabbo”ti kuḷīraṃ piyavacanena vatvā imaṃ gāthamāha — |
♦ Then his mother, standing not far away, and having spoken to the crab with pleasant words, "We are land-nāgas; you are called water-nāgas. A nāga should not be harmed by nāgas," said this verse: |
♦ “ye kuḷīrā samuddasmiṃ, gaṅgāya yamunāya ca. |
♦ "Of the crabs in the ocean, in the Ganges and the Yamuna, |
♦ tesaṃ tvaṃ vārijo seṭṭho, muñca rodantiyā pajan”ti. |
♦ you are the best of the water-born; release the offspring of the weeping one." |
♦ mātugāmasaddo nāma purise khobhetvā tiṭṭhati, tasmā so gahaṇaṃ sithilamakāsi. |
♦ The sound of a female stands, disturbing a male; therefore, he loosened his grip. |
hatthipoto vegena ubho pāde ukkhipitvā taṃ piṭṭhiyaṃ akkami. |
The young elephant, with speed, having lifted both feet, stepped on its back. |
saha akkamanā piṭṭhi mattikabhājanaṃ viya bhijji. |
With the very stepping, the back broke like an earthen pot. |
atha naṃ dantehi vijjhitvā ukkhipitvā thale chaḍḍetvā tuṭṭharavaṃ ravi. |
Then, having pierced it with his tusks and having lifted it and thrown it on the land, he trumpeted a triumphant cry. |
atha naṃ hatthī ito cito ca āgantvā maddiṃsu. |
Then the elephants, having come from here and there, trampled it. |
tassa eko aḷo paṭikkamitvā pati, taṃ sakko devarājā gahetvā gato. |
One of its claws broke off and fell. Sakka, the king of the devas, took it and went. |
♦ itaro pana aḷo vātātapena sukkhitvā pakkalākhārasavaṇṇo ahosi, so deve vuṭṭhe udakoghena vuyhanto dasabhātikānaṃ rājūnaṃ uparisote jālaṃ pasārāpetvā gaṅgāya kīḷantānaṃ āgantvā jāle laggi. |
♦ But the other claw, having been dried by the wind and sun, became the color of molten lac. It, being carried by the flood of water when the devas rained, came and got stuck in the net of the ten brother-kings who were playing in the Ganges, having spread a net upstream. |
te kīḷāpariyosāne jālamhi ukkhipiyamāne taṃ disvā pucchiṃsu “kiṃ etan”ti? |
They, at the end of their play, while the net was being lifted, saw it and asked, "What is this?" |
“kuḷīrāḷo sāmī”ti. |
A crab's claw, lord. |
“na sakkā esa ābharaṇatthāya upanetuṃ, pariyonandhāpetvā bheriṃ karissāmā”ti? |
It cannot be used for an ornament; let us have it covered and make a drum. |
pariyonandhāpetvā pahariṃsu. |
Having had it covered, they struck it. |
saddo dvādasayojanaṃ nagaraṃ avatthari. |
The sound covered the twelve-yojana city. |
tato āhaṃsu — “na sakkā idaṃ divase divase vādetuṃ, chaṇadivasatthāya maṅgalabherī hotū”ti maṅgalabheriṃ akaṃsu. |
Then they said, "It is not possible to play this every day; let it be a ceremonial drum for festival days." They made it a ceremonial drum. |
tasmiṃ vādite mahājano anhāyitvā apiḷandhitvā hatthiyānādīni āruyha sīghaṃ sannipatanti. |
When it was played, the great crowd, having bathed and not adorned, and having mounted elephants, chariots, etc., gather quickly. |
iti mahājanaṃ pakkositvā viya ānetīti ānako tvevassa nāmaṃ ahosi. |
Thus, as if it calls the great crowd, its name became Āṇaka. |
♦ aññaṃ āṇiṃ odahiṃsūti aññaṃ suvaṇṇarajatādimayaṃ āṇiṃ ghaṭayiṃsu. |
♦ "they inserted another peg": they fixed another peg made of gold, silver, etc. |
āṇisaṅghāṭova avasissīti suvaṇṇādimayānaṃ āṇīnaṃ saṅghāṭamattameva avasesaṃ ahosi. |
"only a patchwork of pegs remained": only a mere patchwork of pegs of gold, etc., remained. |
athassa dvādasayojanappamāṇo saddo antosālāyampi dukkhena suyyittha. |
Then its twelve-yojana-wide sound was heard with difficulty even inside the hall. |
♦ gambhīrāti pāḷivasena gambhīrā sallasuttasadisā. |
♦ "profound": profound by way of the Pāli, like the Sallasutta. |
gambhīratthāti atthavasena gambhīrā mahāvedallasuttasadisā . |
"of profound meaning": profound by way of the meaning, like the Mahāvedallasutta. |
lokuttarāti lokuttarātthadīpakā. |
"supramundane": an illuminator of the supramundane meaning. |
suññatappaṭisaṃyuttāti sattasuññatadhammamattameva pakāsakā saṃkhittasaṃyuttasadisā. |
"connected with emptiness": a clarifier of only the dhamma of the seven kinds of emptiness, like the concise Saṃyuttaka. |
uggahetabbaṃ pariyāpuṇitabbanti uggahetabbe ca pariyāpuṇitabbe ca. |
"to be learned, to be mastered": in what is to be learned and in what is to be mastered. |
kavikatāti kavīhi katā. |
"made by poets": made by poets. |
itaraṃ tasseva vevacanaṃ. |
The other is a synonym for the same. |
cittakkharāti vicitrākkharā. |
"of beautiful letters": of variegated letters. |
itaraṃ tasseva vevacanaṃ. |
The other is a synonym for the same. |
bāhirakāti sāsanato bahibhūtā. |
"external": outside the teaching. |
sāvakabhāsitāti tesaṃ tesaṃ sāvakehi bhāsitā. |
"spoken by disciples": spoken by this or that disciple. |
sussūsissantīti akkharacittatāya ceva savanasampattiyā ca attamanā hutvā sāmaṇeradaharabhikkhumātugāmamahāgahapatikādayo “esa dhammakathiko”ti sannipatitvā sotukāmā bhavissanti. |
"they will listen attentively": because of the beauty of the letters and the perfection of the sound, being glad-minded, the novices, young monks, women, and great householders, thinking, "this is a Dhamma-talker," will gather and wish to listen. |
tasmāti yasmā tathāgatabhāsitā suttantā anuggayhamānā antaradhāyanti, tasmā. |
"therefore": because the suttas spoken by the Tathāgata, not being sung along with, disappear. |
sattamaṃ. |
The seventh. |
♦ 8. kaliṅgarasuttavaṇṇanā SN 20.8 |
♦ 8. Commentary on the Kaliṅgara Sutta |
♦ 230. aṭṭhame kaliṅgarūpadhānāti kaliṅgaraghaṭikaṃ sīsūpadhānañceva pādūpadhānañca katvā. |
♦ 230. In the eighth, "a kaliṅgara-log as a pillow": having made a kaliṅgara-log-piece a head-pillow and a foot-pillow. |
appamattāti sippuggahaṇe appamattā. |
"heedful": heedful in the learning of the art. |
ātāpinoti uṭṭhānavīriyātāpena yuttā. |
"ardent": endowed with the ardor of the energy of striving. |
upāsanasminti sippānaṃ abhiyoge ācariyānañca payirupāsane. |
"in the practice": in the application of the arts and in the attendance on the teachers. |
te kira tadā pātova uṭṭhāya sippasālaṃ gacchanti, tattha sippaṃ uggahetvā sajjhāyādīhi abhiyogaṃ katvā mukhaṃ dhovitvā yāgupānāya gacchanti. |
It is said that they, at that time, having risen early, go to the art-hall; there, having learned the art, and having made an application by recitation, etc., and having washed their faces, they go for a gruel-drink. |
yāguṃ pivitvā puna sippasālaṃ gantvā sippaṃ gaṇhitvā sajjhāyaṃ karontā pātarāsāya gacchanti. |
Having drunk the gruel, they again go to the art-hall and, having taken up the art, they do their recitation and go for the morning meal. |
katapātarāsā samānā “mā pamādena ciraṃ niddokkamanaṃ ahosī”ti khadiraghaṭikāsu sīse ca pāde ca upadahitvā thokaṃ nipajjitvā puna sippasālaṃ gantvā sippaṃ gahetvā sajjhāyanti. |
Having had their morning meal, thinking, "May there not be a long sleep out of heedlessness," and having placed logs of khadira wood at their heads and feet, they lie down for a little while and again go to the art-hall and, having taken up the art, they recite. |
sāyaṃ sajjhāyaṃ karontā ca gehaṃ gantvā bhuttasāyamāsā paṭhamayāmaṃ sajjhāyaṃ katvā sayanakāle tatheva kaliṅgaraṃ upadhānaṃ katvā sayanti. |
And reciting in the evening, they go home and, having had their evening meal, and having recited in the first watch, at the time of sleeping, they lie down, having made a kaliṅgara-log their pillow in the same way. |
evaṃ te akkhaṇavedhino vālavedhino ca ahesuṃ. |
Thus, they became piercers of a hair and piercers of a single hair. |
idaṃ sandhāyetaṃ vuttaṃ. |
It is with reference to this that it is said. |
♦ otāranti vivaraṃ. |
♦ they find an opening. |
ārammaṇanti paccayaṃ. |
"an object": a condition. |
padhānasminti padhānabhūmiyaṃ vīriyaṃ kurumānā. |
"in the striving": while making an effort in the ground of striving. |
paṭhamabodhiyaṃ kira bhikkhū bhattakiccaṃ katvāva kammaṭṭhānaṃ manasi karonti. |
It is said that in the first Bodhi-period, the monks, having done their meal-duty, contemplate their meditation subject. |
tesaṃ manasikarontānaṃyeva sūriyo atthaṃ gacchati. |
For them who are contemplating, the sun sets. |
te nhāyitvā puna caṅkamaṃ otaritvā paṭhamayāmaṃ caṅkamanti. |
They, having bathed, again descend to the walking-path and walk in the first watch. |
tato “mā ciraṃ niddāyimhā”ti sarīradarathavinodanatthaṃ nipajjantā kaṭṭhakhaṇḍaṃ upadahitvā nipajjanti, te puna pacchimayāme vuṭṭhāya caṅkamaṃ otaranti. |
Then, thinking, "May we not sleep for long," to relieve the fatigue of the body, while lying down, they lie down, having placed a piece of wood as a pillow. They again rise in the last watch and descend to the walking-path. |
te sandhāya idaṃ vuttaṃ. |
It is with reference to them that this is said. |
ayampi dīpo tiṇṇaṃ rājūnaṃ kāle ekaghaṇḍinigghoso ekapadhānabhūmi ahosi. |
And this island, at the time of the three kings, was of one bell-sound, one ground of striving. |
nānāmukhe pahaṭaghaṇḍi pilicchikoḷiyaṃ osarati, kalyāṇiyaṃ pahaṭaghaṇḍi nāgadīpe osarati . |
A bell struck at Nānāmukha resounds at Pilicchikoḷiya; a bell struck at Kalyāṇi resounds at Nāgadīpa. |
“ayaṃ bhikkhu puthujjano, ayaṃ puthujjano”ti aṅguliṃ pasāretvā dassetabbo ahosi. |
"This monk is a worldling, this is a worldling," one had to show, pointing with a finger. |
ekadivasaṃ sabbe arahantova ahesuṃ. |
One day, all were arahants. |
tasmāti yasmā kaliṅgarūpadhānānaṃ māro ārammaṇaṃ na labhati, tasmā. |
"therefore": because Māra does not get an object in those with kaliṅgara-log pillows. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. nāgasuttavaṇṇanā SN 20.9 |
♦ 9. Commentary on the Nāga Sutta |
♦ 231. navame ativelanti atikkantavelaṃ kālaṃ atikkantappamāṇaṃ kālaṃ. |
♦ 231. In the ninth, "too long": for too long a time, for too great a time. |
kimaṅgaṃ panāhanti ahaṃ pana kiṃkāraṇā na upasaṅkamissāmi? |
"what reason do I have not to approach?": for what reason should I not approach? |
bhisamuḷālanti bhisañceva muḷālañca. |
"lotus-stalks and lotus-roots": both lotus-stalks and lotus-roots. |
abbuhetvāti uddharitvā. |
"having pulled up": having uprooted. |
bhiṅkacchāpāti hatthipotakā. |
"young elephants": young elephants. |
te kira abhiṇhaṃ bhiṅkārasaddaṃ karonti, tasmā bhiṅkacchāpāti vuccanti. |
It is said that they constantly make a trumpeting sound; therefore, they are called 'bhiṅkacchāpā'. |
pasannākāraṃ karontīti pasannehi kattabbākāraṃ karonti, cattāro paccaye denti. |
"they make a pleased appearance": they make the appearance to be made by the pleased; they give the four requisites. |
dhammaṃ bhāsantīti ekaṃ dve jātakāni vā suttante vā uggaṇhitvā asambhinnena sarena dhammaṃ desenti. |
"they speak the Dhamma": having learned one or two Jātakas or suttas, they teach the Dhamma with an un-mixed voice. |
pasannākāraṃ karontīti tesaṃ tāya desanāya pasannā gihī paccaye denti. |
"they make a pleased appearance": the laity, pleased by that teaching of theirs, give the requisites. |
neva vaṇṇāya hoti na balāyāti neva guṇavaṇṇāya, na ñāṇabalāya hoti, guṇavaṇṇe pana parihāyante sarīravaṇṇopi sarīrabalampi parihāyati, tasmā sarīrassa neva vaṇṇāya na balāya hoti. |
"it is not for beauty, not for strength": it is not for the beauty of virtue, nor for the strength of knowledge. But when the beauty of virtue declines, the beauty of the body and the strength of the body also decline. Therefore, it is not for the beauty or for the strength of the body. |
navamaṃ. |
The ninth. |
♦ 10. biḷārasuttavaṇṇanā SN 20.10 |
♦ 10. Commentary on the Biḷāra Sutta |
♦ 232. dasame sandhisamalasaṃkaṭīreti ettha sandhīti bhinnagharānaṃ sandhi, samaloti gāmato gūthanikkhamanamaggo, saṃkaṭīranti saṅkāraṭṭhānaṃ. |
♦ 232. In the tenth, "in a fissure, a sewer, and a rubbish-heap": here 'sandhi' is the fissure of a broken house; 'samala' is the path for the exit of excrement from a village; 'saṅkaṭīra' is a rubbish-heap. |
mudumūsinti mudukaṃ mūsikaṃ. |
"a soft mouse": a soft mouse. |
vuṭṭhānaṃ paññāyatīti desanā paññāyati. |
"an uprising is discerned": a teaching is discerned. |
dasamaṃ. |
The tenth. |
♦ 11. siṅgālasuttavaṇṇanā SN 20.11 |
♦ 11. Commentary on the Siṅgāla Sutta |
♦ 233. ekādasame yena yena icchatīti so jarasiṅgālo icchiticchitaṭṭhāne iriyāpathakappanena sītavātūpavāyanena ca antarantarā cittassādampi labhatīti dasseti. |
♦ 233. In the eleventh, "wherever he wishes": he shows that that old jackal, by the shaping of his posture in any desired place and by the blowing of the cool wind, sometimes gets mental pleasure. |
sakyaputtiyapaṭiññoti idaṃ devadattaṃ sandhāya vuttaṃ. |
"the claim of a Sakyan son": this is said with reference to Devadatta. |
so hi ettakampi cittassādaṃ anāgate attabhāve na labhissatīti. |
For he will not get even this much mental pleasure in a future existence. |
ekādasamaṃ. |
The eleventh. |
♦ 12. dutiyasiṅgālasuttavaṇṇanā SN 20.12 |
♦ 12. Commentary on the Second Siṅgāla Sutta |
♦ 234. dvādasame kataññutāti katajānanaṃ. |
♦ 234. In the twelfth, "gratitude": the knowing of what has been done. |
kataveditāti katavisesajānanaṃ. |
"thankfulness": the knowing of a special favor done. |
tatridaṃ jarasiṅgālassa kataññutāya vatthu — satta kira bhātaro khettaṃ kasanti. |
Here is a story of the gratitude of the old jackal: It is said that seven brothers were ploughing a field. |
tesaṃ sabbakaniṭṭho khettapariyante ṭhatvā gāvo rakkhati. |
Their youngest brother was guarding the cows, standing at the edge of the field. |
athekaṃ jarasiṅgālaṃ ajagaro gaṇhi, so taṃ disvā yaṭṭhiyā pothetvā vissajjāpesi. |
Then a python seized an old jackal. He, seeing it, and having beaten it with a stick, had it released. |
ajagaro siṅgālaṃ vissajjetvā tameva gaṇhi. |
The python, having released the jackal, seized him. |
siṅgālo cintesi — “mayhaṃ iminā jīvitaṃ dinnaṃ, ahampi imassa dassāmī”ti yāgughaṭassa upari ṭhapitaṃ vāsiṃ mukhena ḍaṃsitvā tassa santikaṃ agamāsi. |
The jackal thought: "My life was given by this one; I too will give him his." Having bitten an adze that was placed on top of a gruel-pot with its mouth, it went near him. |
itare bhātaro disvā, “siṅgālo vāsiṃ haratī”ti anubandhiṃsu. |
The other brothers, seeing it, pursued it, "The jackal is carrying away the adze." |
so tehi diṭṭhabhāvaṃ ñatvā vāsiṃ tassa santike chaḍḍetvā palāyi. |
It, knowing that it had been seen by them, dropped the adze near him and fled. |
itare āgantvā kaniṭṭhaṃ ajagarena gahitaṃ disvā vāsiyā ajagaraṃ chinditvā taṃ gahetvā agamaṃsu. |
The others, having come and seeing their youngest brother seized by the python, and having cut the python with the adze, took him and went away. |
evaṃ jarasiṅgāle siyā yā kāci kataññutā kataveditā. |
Thus there might be some gratitude and thankfulness in an old jackal. |
sakyaputtiyapaṭiññeti idampi devadattassa ācārameva sandhāya vuttanti. |
"the claim of a Sakyan son": this is also said with reference to the conduct of Devadatta. |
dvādasamaṃ. |
The twelfth. |
♦ opammasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Opamma Saṃyutta is finished. |
♦ 10. bhikkhusaṃyuttaṃ SN 21: SN 21 |
♦ 10. Bhikkhu Saṃyutta SN 21:1, |
1 , |
♦ 1. kolitasuttavaṇṇanā SN 21: SN 21.1 |
♦ 1. Commentary on the Kolita Sutta SN 21:1, |
1 , |
|
♦ 235. bhikkhusaṃyuttassa paṭhame, āvusoti sāvakānaṃ ālāpo. |
♦ 235. In the first of the Bhikkhu Saṃyutta, "friend": a form of address for disciples. |
buddhā hi bhagavanto sāvake ālapantā, “bhikkhave”ti ālapanti, sāvakā pana “buddhehi sadisā mā homā”ti, “āvuso”ti paṭhamaṃ vatvā pacchā, “bhikkhave”ti bhaṇanti. |
For the Blessed Buddhas, when addressing their disciples, address them as "O monks." But the disciples, thinking, "May we not be like the Buddhas," first say "friend," and then say "O monks." |
buddhehi ca ālapite bhikkhusaṅgho, “bhante”ti paṭivacanaṃ deti sāvakehi, “āvuso”ti. |
And when addressed by the Buddhas, the community of monks gives the reply, "Venerable sir"; by the disciples, "friend." |
ayaṃ vuccatīti yasmā dutiyajjhāne vitakkavicārā nirujjhanti, yesaṃ nirodhā saddāyatanaṃ appavattiṃ gacchati, tasmā yadetaṃ dutiyaṃ jhānaṃ nāma, ayaṃ vuccati “ariyānaṃ tuṇhībhāvo”ti. |
this is called": because in the second jhāna, thought and reflection cease, by the cessation of which the sound-base ceases to occur, therefore that which is called the second jhāna, this is called "the noble silence. |
ayamettha yojanā. |
This is the connection here. |
“dhammī vā kathā ariyo vā tuṇhībhāvo”ti ettha pana kammaṭṭhānamanasikāropi paṭhamajjhānādīnipi ariyo tuṇhībhāvotveva saṅkhaṃ gatāni. |
But in "either a Dhamma-talk or the noble silence," the contemplation of the meditation subject and also the first jhāna, etc., are reckoned as the noble silence. |
♦ vitakkasahagatāti vitakkārammaṇā. |
♦ "associated with thought": with thought as their object. |
saññāmanasikārāti saññā ca manasikāro ca. |
"perception and attention": both perception and attention. |
samudācarantīti pavattanti. |
"they occur": they proceed. |
therassa kira dutiyajjhānaṃ na paguṇaṃ. |
It is said that the elder's second jhāna was not well-practiced. |
athassa tato vuṭṭhitassa vitakkavicārā na santato upaṭṭhahiṃsu. |
Then, for him who had emerged from that, thought and reflection did not present themselves in a continuous way. |
iccassa dutiyajjhānampi saññāmanasikārāpi hānabhāgiyāva ahesuṃ, taṃ dassento evamāha. |
Thus, for him, both the second jhāna and the perception and attention were on the side of decline. Showing that, he said so. |
saṇṭhapehīti sammā ṭhapehi. |
"compose": compose well. |
ekodibhāvaṃ karohīti ekaggaṃ karohi. |
"make one-pointed": make single-pointed. |
samādahāti sammā ādaha āropehi. |
"concentrate": concentrate well, place. |
mahābhiññatanti chaḷabhiññataṃ. |
"great supernormal knowledge": the state of the six supernormal powers. |
satthā kira iminā upāyena satta divase therassa hānabhāgiyaṃ samādhiṃ vaḍḍhetvā theraṃ chaḷabhiññataṃ pāpesi. |
It is said that the Teacher, in this way, for seven days, having developed the elder's concentration which was on the side of decline, brought the elder to the state of the six supernormal powers. |
paṭhamaṃ. |
The first. |
♦ 2. upatissasuttavaṇṇanā SN 21: SN 21.2 |
♦ 2. Commentary on the Upatissa Sutta SN 21:2), |
2 ), |
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♦ 236. dutiye atthi nu kho taṃ kiñci lokasminti idaṃ atiuḷārampi sattaṃ vā saṅkhāraṃ vā sandhāya vuttaṃ. |
♦ 236. In the second, "Is there anything in the world?": this is said with reference to even a very lofty being or formation. |
satthupi khoti idaṃ yasmā ānandattherassa satthari adhimatto chando ca pemañca, tasmā “kiṃ nu kho imassa therassa satthu vipariṇāmenapi sokādayo nuppajjeyyun”ti jānanatthaṃ pucchati? |
even of the Teacher": since for the elder Ānanda, the desire and affection for the Teacher were excessive, therefore he asks for the purpose of knowing, "Would not grief, etc., arise for this elder even with the change of the Teacher? |
dīgharattanti sūkarakhataleṇadvāre dīghanakhaparibbājakassa vedanāpariggahasuttantaṃ desitadivasato paṭṭhāya atikkantakālaṃ sandhāyāha. |
"for a long time": he says this with reference to the time that has passed from the day the Vedanāpariggaha Suttanta was taught to the long-nailed wanderer at the entrance of the boar's-dug-out cave. |
tasmiñhi divase therassa ime vaṭṭānugatakilesā samūhatāti. |
For on that day, the defilements of the elder that follow the round of existence were eradicated. |
dutiyaṃ. |
The second. |
♦ 3. ghaṭasuttavaṇṇanā SN 21: SN 21.3 |
♦ 3. Commentary on the Ghaṭa Sutta SN 21:3, |
3 , |
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♦ 237. tatiye ekavihāreti ekasmiṃ gabbhe. |
♦ 237. In the third, "in one dwelling": in one cell. |
tadā kira bahū āgantukā bhikkhū sannipatiṃsu. |
It is said that at that time, many visiting monks had gathered. |
tasmiṃ pariveṇaggena vā vihāraggena vā senāsanesu apāpuṇantesu dvinnaṃ therānaṃ eko gabbho sampatto. |
When the lodgings at the end of that monastery or at the end of the vihāra were not sufficient, one cell was obtained for the two elders. |
te divā pāṭiyekkesu ṭhānesu nisīdanti, rattiṃ pana nesaṃ antare cīvarasāṇiṃ pasārenti. |
They sit in separate places during the day, but at night, a robe-curtain is spread between them. |
te attano attano pattapattaṭṭhāneyeva nisīdanti. |
They sit each in the place he has obtained. |
tena vuttaṃ “ekavihāre”ti. |
Therefore it is said, "in one dwelling." |
oḷārikenāti idaṃ oḷārikārammaṇataṃ sandhāya vuttaṃ. |
"with the coarse": this is said with reference to the coarseness of the object. |
dibbacakkhudibbasotadhātuvihārena hi so vihāsi, tesañca rūpāyatanasaddāyatanasaṅkhātaṃ oḷārikaṃ ārammaṇaṃ. |
For he dwelt with the dwelling of the divine eye and the divine ear-element, and their object, designated as the form-base and the sound-base, is coarse. |
iti dibbacakkhunā rūpassa diṭṭhattā dibbāya ca sotadhātuyā saddassa sutattā so vihāro oḷāriko nāma jāto. |
Thus, because form was seen with the divine eye and sound was heard with the divine ear-element, that dwelling was called coarse. |
dibbacakkhu visujjhīti bhagavato rūpadassanatthāya visuddhaṃ ahosi. |
"the divine eye was purified": it became pure for the purpose of seeing the Blessed One's form. |
dibbā ca sotadhātūti sāpi bhagavato saddasuṇanatthaṃ visujjhi . |
"and the divine ear-element": that too was purified for the purpose of hearing the Blessed One's voice. |
bhagavatopi therassa rūpadassanatthañceva saddasuṇanatthañca tadubhayaṃ visujjhi. |
For the Blessed One too, both were purified for the purpose of seeing the elder's form and hearing his voice. |
tadā kira thero “kathaṃ nu kho etarahi satthā viharatī”ti ālokaṃ vaḍḍhetvā dibbena cakkhunā satthāraṃ jetavane vihāre gandhakuṭiyaṃ nisinnaṃ disvā tassa dibbāya sotadhātuyā saddaṃ suṇi. |
It is said that at that time, the elder, thinking, "How now is the Teacher dwelling?", having developed the light and with the divine eye, saw the Teacher sitting in the fragrant chamber in the Jetavana monastery and heard his voice with the divine ear-element. |
satthāpi tatheva akāsi. |
The Teacher also did likewise. |
evaṃ te aññamaññaṃ passiṃsu ceva, saddañca assosuṃ. |
Thus they saw each other and heard each other's voice. |
♦ āraddhavīriyoti paripuṇṇavīriyo paggahitavīriyo. |
♦ "with aroused energy": with complete energy, with exerted energy. |
yāvadeva upanikkhepanamattāyāti tiyojanasahassavitthārassa himavato santike ṭhapitā sāsapamattā pāsāṇasakkharā “himavā nu kho mahā, ayaṃ nu kho pāsāṇasakkharā”ti evaṃ yāva upanikkhepanamattasseva atthāya bhaveyyāti vuttaṃ hoti. |
only for the sake of a comparison": it is said that a stone-pebble the size of a mustard seed, placed near the Himavanta mountain, which is three thousand yojanas wide, would be for the purpose of a mere comparison, "Is the Himavanta great, or is this stone-pebble great? |
paratopi eseva nayo. |
In the others too, this is the same method. |
kappanti āyukappaṃ. |
"an aeon": a lifespan-aeon. |
loṇaghaṭāyāti cakkavāḷamukhavaṭṭiyā ādhārakaṃ katvā mukhavaṭṭiyā brahmalokaṃ āhacca ṭhitāya loṇacāṭiyāti dasseti. |
"for a pot of salt": he shows, having made the rim of the Cakkavāḷa a support, a salt-jar whose rim stands, having reached the Brahma-world. |
♦ ime pana therā upamaṃ āharantā sarikkhakeneva ca vijjamānaguṇena ca āhariṃsu. |
♦ But these elders, when bringing a simile, brought it both with a resemblance and with an existing quality. |
kathaṃ? ayañhi iddhi nāma accuggataṭṭhena ceva vipulaṭṭhena ca himavantasadisā, paññā catubhūmakadhamme anupavisitvā ṭhitaṭṭhena sabbabyañjanesu anupaviṭṭhaloṇarasasadisā. |
How? For this psychic power, because of its state of being very high and its state of being vast, is like the Himavanta. Wisdom, because it stands, having penetrated the dhammas of the four planes, is like the taste of salt that has penetrated all the letters. |
evaṃ tāva sarikkhakaṭṭhena āhariṃsu. |
Thus, so far, they brought it by way of resemblance. |
samādhilakkhaṇaṃ pana mahāmoggallānattherassa vibhūtaṃ pākaṭaṃ. |
But the characteristic of concentration was manifest and clear for the elder Mahāmoggallāna. |
kiñcāpi sāriputtattherassa avijjamānaiddhi nāma natthi, bhagavatā pana “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ mahāmoggallāno”ti ayameva etadagge ṭhapito. |
Although for the elder Sāriputta there is no non-existent psychic power, the Blessed One placed this very one at the top, "This is the foremost, O monks, of my monk-disciples who are possessors of psychic powers, that is, Mahāmoggallāna." |
vipassanālakkhaṇaṃ pana sāriputtattherassa vibhūtaṃ pākaṭaṃ. |
But the characteristic of insight was manifest and clear for the elder Sāriputta. |
kiñcāpi mahāmoggallānattherassāpi paññā atthi, bhagavatā pana “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto”ti ayameva etadagge ṭhapito. |
Although the elder Mahāmoggallāna also has wisdom, the Blessed One placed this very one at the top, "This is the foremost, O monks, of my monk-disciples who are of great wisdom, that is, Sāriputta." |
tasmā yathā ete aññamaññassa dhuraṃ na pāpuṇanti, evaṃ vijjamānaguṇena āhariṃsu. |
Therefore, just as these do not reach each other's excellence, so they brought it with an existing quality. |
samādhilakkhaṇasmiñhi mahāmoggallāno nipphattiṃ gato, vipassanālakkhaṇe sāriputtatthero, dvīsupi etesu sammāsambuddhoti. |
For in the characteristic of concentration, Mahāmoggallāna reached perfection; in the characteristic of insight, the elder Sāriputta; in both of these, the perfectly enlightened one. |
tatiyaṃ. |
The third. |
♦ 4. navasuttavaṇṇanā SN 21.4 |
♦ 4. Commentary on the Nava Sutta |
♦ 238. catutthe appossukkoti nirussukko. |
♦ 238. In the fourth, "not eager": without eagerness. |
saṅkasāyatīti viharati. |
"he lives": he dwells. |
veyyāvaccanti cīvare kattabbakiccaṃ. |
"the work": the duty to be done on a robe. |
ābhicetasikānanti abhicittaṃ uttamacittaṃ nissitānaṃ. |
"of the higher mind": of what belongs to the higher mind, the supreme mind. |
nikāmalābhīti icchiticchitakkhaṇe samāpajjanasamatthatāya nikāmalābhī. |
"a recipient at will": a recipient at will because of his ability to attain it at any desired moment. |
akicchalābhīti jhānapāripanthike sukhena vikkhambhetvā samāpajjanasamatthatāya adukkhalābhī. |
"a recipient without difficulty": a recipient without trouble because of his ability to attain it, having easily suppressed the obstacles to jhāna. |
akasiralābhīti yathāparicchedena vuṭṭhānasamatthatāya vipulalābhī, paguṇajjhānoti attho. |
"a recipient without trouble": a recipient of abundance because of his ability to emerge according to the definition; the meaning is, one with well-practiced jhāna. |
sithilamārabbhāti sithilavīriyaṃ pavattetvā. |
"having begun slackly": having set in motion a slack energy. |
catutthaṃ. |
The fourth. |
♦ 5. sujātasuttavaṇṇanā SN 21.5 |
♦ 5. Commentary on the Sujāta Sutta |
♦ 239. pañcame abhirūpoti aññāni rūpāni atikkantarūpo. |
♦ 239. In the fifth, "handsome": having a form that surpasses other forms. |
dassanīyoti daṭṭhabbayutto. |
"lovely": fit to be seen. |
pāsādikoti dassanena cittaṃ pasādetuṃ samattho. |
"charming": able to please the mind by being seen. |
vaṇṇapokkharatāyāti chavivaṇṇasundaratāya. |
"by the excellence of his complexion": by the beauty of the color of his skin. |
pañcamaṃ. |
The fifth. |
♦ 6. lakuṇḍakabhaddiyasuttavaṇṇanā SN 21: SN 21.6 |
♦ 6. Commentary on the Lakuṇḍaka Bhaddiya Sutta SN 21:6, |
6 , |
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♦ 240. chaṭṭhe dubbaṇṇanti virūpasarīravaṇṇaṃ. |
♦ 240. In the sixth, "of ugly complexion": of deformed body-color. |
okoṭimakanti rassaṃ. |
"dwarfish": short. |
paribhūtarūpanti pamāṇavasena paribhūtajātikaṃ. |
"of a despised form": of a kind despised by way of measure. |
taṃ kira chabbaggiyā bhikkhū, “āvuso bhaddiya, āvuso, bhaddiyā”ti tattha tattha parāmasitvā nānappakāraṃ kīḷanti ākaḍḍhanti parikaḍḍhanti. |
It is said that the monks of the group of six play with him in various ways, touching him here and there, "Friend Bhaddiya, friend Bhaddiya," they pull him and drag him. |
tena vuttaṃ “paribhūtarūpan”ti. |
Therefore it is said, "of a despised form." |
kasmā panesa evarūpo jāto? |
But why was he of such a kind? |
ayaṃ kira atīte eko mahārājā ahosi, tassa mahallakā ca mahallakitthiyo ca paṭikūlā honti. |
It is said that in the past, this one was a great king. For him, old men and old women were repulsive. |
so sace mahallake passati, tesaṃ cūḷaṃ ṭhapāpetvā kacchaṃ bandhāpetvā yathāruci kīḷāpeti. |
If he saw old men, he would have their top-knots kept and their loincloths tied and have them play as he pleased. |
mahallakitthiyopi disvā tāsampi icchiticchitaṃ vippakāraṃ katvā yathāruci kīḷāpeti. |
And seeing old women, he would also do whatever he pleased to them and have them play as he pleased. |
tesaṃ puttadhītādīnaṃ santike mahāsārajjaṃ uppajjati. |
Great embarrassment arose in their sons, daughters, and others. |
tassa pāpakiriyā pathavito paṭṭhāya chadevaloke ekakolāhalaṃ akāsi. |
That evil action of his made a single clamor from the earth up to the six deva-worlds. |
♦ atha sakko cintesi — “ayaṃ andhabālo mahājanaṃ viheṭheti, karissāmissa niggahan”ti. |
♦ Then Sakka thought: "This blind fool is harming the great crowd; I will bring about his restraint." |
so mahallakagāmiyavaṇṇaṃ katvā yānake ekaṃ takkacāṭiṃ āropetvā yānaṃ pesento nagaraṃ pavisati. |
He, having taken the form of an old villager, and having placed a pot of buttermilk on a cart, enters the city, driving the cart. |
rājāpi hatthiṃ āruyha nagarato nikkhanto taṃ disvā — “ayaṃ mahallako takkayānakena amhākaṃ abhimukho āgacchati, vāretha vārethā”ti āha. |
The king also, having mounted an elephant and having left the city, saw him and said, "This old man is coming towards us with a buttermilk-cart; stop him, stop him." |
manussā ito cito ca pakkhandantāpi na passanti. |
The people, though running here and there, do not see him. |
sakko hi “rājāva maṃ passatu, mā aññe”ti evaṃ adhiṭṭhahi. |
For Sakka had resolved thus, "Let only the king see me, not others." |
atha tesu manussesu “kahaṃ, deva, kahaṃ devā”ti vadantesu eva rājā saha hatthinā vaccho viya dhenuyā yānassa heṭṭhā pāvisi. |
Then, while those people were saying, "Where, deva, where, deva?", the king with his elephant entered under the cart like a calf under its mother. |
sakko takkacāṭiṃ bhindi. |
Sakka broke the pot of buttermilk. |
♦ rājā sīsato paṭṭhāya takkena kilinnasarīro ahosi. |
♦ The king, from his head downwards, became with his body wet with buttermilk. |
so sarīraṃ ubbaṭṭāpetvā uyyānapokkharaṇiyaṃ nhatvā alaṅkatasarīro nagaraṃ pavisanto puna taṃ addasa. |
He, having had his body wiped, and having bathed in the park-pond, and with his body adorned, while entering the city, saw him again. |
disvā “ayaṃ so amhehi diṭṭhamahallako puna dissati. |
Seeing him, he said, "This is that old man seen by us; he is seen again. |
vāretha vāretha nan”ti āha. |
Stop him, stop him." |
manussā “kahaṃ, deva, kahaṃ, devā”ti ito cito ca vidhāviṃsu. |
The people ran here and there, "Where, deva, where, deva?" |
so paṭhamavippakārameva puna pāpuṇi. |
He experienced the first mistreatment again. |
tasmiṃ khaṇe sakko goṇe ca yānañca antaradhāpetvā ākāse ṭhatvā āha, “andhabāla, tvaṃ mayi takkavāṇijako eso”ti saññaṃ karosi, sakkohaṃ devarājā, “tavetaṃ pāpakiriyaṃ nivāressāmī”ti āgato, “mā puna evarūpaṃ akāsī”ti santajjetvā agamāsi. |
At that moment, Sakka, having made the oxen and the cart disappear, and standing in the sky, said, "Blind fool, you have the perception, 'this is a buttermilk-seller' in me. I am Sakka, the king of the devas. I have come to stop this evil action of yours. Do not do such a thing again." Having threatened him, he went away. |
iminā kammena so dubbaṇṇo ahosi. |
By this kamma, he became of ugly complexion. |
♦ vipassīsammāsambuddhakāle panesa cittapattakokilo nāma hutvā kheme migadāye vasanto ekadivasaṃ himavantaṃ gantvā madhuraṃ ambaphalaṃ tuṇḍena gahetvā āgacchanto bhikkhusaṅghaparivāraṃ satthāraṃ disvā cintesi — “ahaṃ aññesu divasesu rittako tathāgataṃ passāmi. |
♦ But in the time of the perfectly enlightened Vipassī, this one, having become a woodpecker named Cittapatta, and living in the Khema deer park, one day went to the Himalayas and, having taken a sweet mango-fruit with its beak, and while coming, saw the Teacher surrounded by the community of monks and thought: "On other days, I see the Tathāgata empty-handed. |
ajja pana me imaṃ ambapakkaṃ atthi, dasabalassa taṃ dassāmī”ti otaritvā ākāse carati. |
But today I have this ripe mango. I will give it to the one with ten powers." Having descended, he moves in the sky. |
satthā tassa cittaṃ ñatvā upaṭṭhākaṃ olokesi. |
The Teacher, knowing his mind, looked at his attendant. |
so pattaṃ nīharitvā dasabalaṃ vanditvā satthu hatthe ṭhapesi. |
He, having brought out the bowl and having paid homage to the one with ten powers, placed it in the Teacher's hand. |
kokilo dasabalassa patte ambapakkaṃ patiṭṭhāpesi. |
The woodpecker placed the ripe mango in the bowl of the one with ten powers. |
satthā tattheva nisīditvā taṃ paribhuñji. |
The Teacher, sitting right there, consumed it. |
kokilo pasannacitto punappunaṃ dasabalassa guṇe āvajjetvā dasabalaṃ vanditvā attano kulāvakaṃ gantvā sattāhaṃ pītisukheneva vītināmesi. |
The woodpecker, with a pleased mind, having reflected again and again on the qualities of the one with ten powers, and having paid homage to the one with ten powers, and having gone to its nest, spent seven days with only rapture and joy. |
iminā kammena saro madhuro ahosi. |
By this kamma, his voice became sweet. |
♦ kassapasammāsambuddhakāle pana cetiye āraddhe “kiṃpamāṇaṃ karoma? |
♦ But in the time of the perfectly enlightened Kassapa, when a cetiya was being built, they asked, "What size shall we make it? |
sattayojanappamāṇaṃ. atimahantaṃ etaṃ, chayojanappamāṇaṃ karoma. |
Seven yojanas. That is too large; let us make it six yojanas. |
idampi atimahantaṃ, pañcayojanaṃ karoma, catuyojanaṃ, tiyojanaṃ, dviyojanan”ti. |
This is also too large; let us make it five yojanas, four yojanas, three yojanas, two yojanas." |
ayaṃ tadā jeṭṭhakavaḍḍhakī hutvā, “evaṃ, bho, anāgate sukhapaṭijaggitaṃ kātuṃ vaṭṭatī”ti vatvā rajjuṃ ādāya parikkhipanto gāvutamattake ṭhatvā, “ekekaṃ mukhaṃ gāvutaṃ hotu, cetiyaṃ yojanāvaṭṭaṃ yojanubbedhaṃ bhavissatī”ti āha. |
This one, at that time, being the chief mason, and having said, "Sirs, in the future, it should be made so that it is easy to maintain," and having taken a rope and while enclosing it, having stood at the gāvuta-mark, said, "Let each face be a gāvuta; the cetiya will be a yojana in circumference and a yojana in height." |
te tassa vacane aṭṭhaṃsu. |
They stood by his word. |
cetiyaṃ sattadivasasattamāsādhikehi sattahi saṃvaccharehi niṭṭhitaṃ. |
The cetiya was finished in seven years, seven months, and seven days. |
iti appamāṇassa buddhassa pamāṇaṃ akāsīti. |
Thus he made a measure for the immeasurable Buddha. |
tena kammena okoṭimako jāto. |
By that kamma, he became dwarfish. |
♦ hatthayo pasadā migāti hatthino ca pasadamigā ca. |
♦ "elephants and pasada-deer": both elephants and pasada-deer. |
natthi kāyasmiṃ tulyatāti kāyasmiṃ pamāṇaṃ nāma natthi, akāraṇaṃ kāyapamāṇanti attho. |
"there is no equality in the body": the meaning is, there is no measure in the body; the measure of the body is not the reason. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. visākhasuttavaṇṇanā SN 21.7 |
♦ 7. Commentary on the Visākha Sutta |
♦ 241. sattame poriyā vācāyāti puravāsīnaṃ nagaramanussānaṃ vācāsadisāya aparihīnakkharapadāya madhuravācāya. |
♦ 241. In the seventh, "with a town-dweller's speech": with a sweet speech, like the speech of the people of a city, with unerring letters and words. |
vissaṭṭhāyāti asandiddhāya apalibuddhāya, pittasemhehi anupahatāyāti attho. |
"articulate": not indistinct, not impeded; the meaning is, not afflicted by phlegm and bile. |
anelagalāyāti yathā dandhamanussā mukhena kheḷaṃ gaḷantena vācaṃ bhāsanti, na evarūpāya, atha kho niddosāya visadavācāya. |
"not stammering": not like the speech of stuttering people, who speak with saliva dripping from their mouths, but with a faultless, clear speech. |
pariyāpannāyāti catusaccapariyāpannāya cattāri saccāni amuñcitvā pavattāya. |
"encompassed": encompassed by the four truths, proceeding without abandoning the four truths. |
anissitāyāti vaṭṭanissitaṃ katvā akathitāya. |
"unattached": not spoken, having made it dependent on the round of existence. |
dhammo hi isinaṃ dhajoti navavidhalokuttaradhammo isīnaṃ dhajo nāmāti. |
"for the Dhamma is the banner of the sages": the nine-fold supramundane Dhamma is the banner of the sages. |
sattamaṃ. |
The seventh. |
♦ 8. nandasuttavaṇṇanā SN 21.8 |
♦ 8. Commentary on the Nanda Sutta |
♦ 242. aṭṭhame ākoṭitapaccākoṭitānīti ekasmiṃ passe pāṇinā vā muggarena vā ākoṭanena ākoṭitāni, parivattetvā ākoṭanena paccākoṭitāni. |
♦ 242. In the eighth, "struck and counter-struck": struck by striking with the hand or a mallet on one side; counter-struck by striking after turning it over. |
añjetvāti añjanena pūretvā. |
"having anointed": having filled with anointing-oil. |
acchaṃ pattanti vippasannavaṇṇaṃ mattikāpattaṃ. |
"a clear bowl": a clay bowl of clear color. |
kasmā pana thero evamakāsīti? |
But why did the elder do so? |
satthu ajjhāsayajānanatthaṃ. |
For the purpose of knowing the Teacher's inclination. |
evaṃ kirassa ahosi “sace satthā ‘sobhati vata me ayaṃ kaniṭṭhabhātiko’ti vakkhati, yāvajīvaṃ iminā vākārena carissāmi. |
It occurred to him thus: "If the Teacher says, 'My younger brother here is beautiful,' I will walk in this manner for as long as I live. |
sace ettha dosaṃ dassati, imaṃ ākāraṃ pahāya saṅkāracoḷaṃ gahetvā cīvaraṃ katvā dhārento pariyantasenāsane vasanto carissāmī”ti. |
If he shows a fault in this, having abandoned this manner, I will take a refuse-rag and, having made a robe, and wearing it, I will live, dwelling in a remote lodging." |
assasīti bhavissasi. |
"you will be": you will be. |
♦ aññātuñchenāti abhilakkhitesu issarajanagehesu kaṭukabhaṇḍasambhāraṃ sugandhaṃ bhojanaṃ pariyesantassa uñcho ñātuñcho nāma. |
♦ "from what is gleaned by knowing": the gleaning of one who searches for sweet food, the collection of pungent ingredients, in the houses of known wealthy people, is called 'ñātuñcho'. |
gharapaṭipāṭiyā pana dvāre ṭhitena laddhaṃ missakabhojanaṃ aññātuñcho nāma. |
But the mixed food obtained by standing at the door in the house-to-house round is called 'aññātuñcho'. |
ayamidha adhippeto. |
This is what is intended here. |
kāmesu anapekkhinanti vatthukāmakilesakāmesu nirapekkhaṃ. |
"indifferent to sensual pleasures": indifferent to both object-sensuality and defilement-sensuality. |
āraññiko cātiādi sabbaṃ samādānavaseneva vuttaṃ. |
"and a forest-dweller," and so on, is all said by way of undertaking. |
kāmesu ca anapekkhoti idaṃ suttaṃ devaloke accharāyo dassetvā āgatena aparabhāge kathitaṃ. |
"and indifferent to sensual pleasures": this sutta was taught in the latter part, after having shown the celestial nymphs in the deva-world. |
imassa kathitadivasato paṭṭhāya thero ghaṭento vāyamanto katipāheneva arahatte patiṭṭhāya sadevake loke aggadakkhiṇeyyo jāto. |
From the day this was taught, the elder, striving and endeavoring, in a few days, having been established in arahantship, became the foremost recipient of offerings in the world with its devas. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. tissasuttavaṇṇanā SN 21: SN 21.9 |
♦ 9. Commentary on the Tissa Sutta SN 21:9, |
9 , |
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♦ 243. navame dummanoti uppannadomanasso. |
♦ 243. In the ninth, "displeased": with displeasure arisen. |
kasmā panāyaṃ evaṃ dukkhī dummano jātoti? |
But why did he become so sad and displeased? |
khattiyapabbajito hesa, tena naṃ pabbājetvā dupaṭṭasāṭakaṃ nivāsāpetvā varacīvaraṃ pārupetvā akkhīni añjetvā manosilātelena sīsaṃ makkhesuṃ. |
For he was a khattiya who had gone forth. Therefore, having had him go forth, and having had him wear a two-layered cloth, and having had him put on a choice robe, they anointed his eyes and rubbed his head with orpiment-oil. |
so bhikkhūsu rattiṭṭhānadivāṭṭhānaṃ gatesu “bhikkhunā nāma vivittokāse nisīditabban”ti ajānanto bhojanasālaṃ gantvā mahāpīṭhaṃ āruhitvā nisīdi. |
He, when the monks had gone to their night and day quarters, not knowing, "A monk should sit in a secluded place," went to the dining hall and, having ascended a great seat, sat down. |
disāvacarā āgantukā paṃsukūlikā bhikkhū āgantvā, “imināva nīhārena rajokiṇṇehi gattehi na sakkā dasabalaṃ passituṃ. |
The visiting refuse-rag-wearing monks from the districts came and, thinking, "With our bodies covered in dust in this way, it is not possible to see the one with ten powers. |
bhaṇḍakaṃ tāva ṭhapessāmā”ti bhojanasālaṃ agamaṃsu. |
We will first put down our things," they went to the dining hall. |
so tesu mahātheresu āgacchantesu niccalo nisīdiyeva. |
He, while those great elders were coming, sat motionless. |
aññe bhikkhū “pādavattaṃ karoma, tālavaṇṭena bījāmā”ti āpucchanti. |
Other monks ask, "Let us do the foot-duty, let us fan with a palm-leaf fan." |
ayaṃ pana nisinnakova “kativassatthā”ti? |
But this one, while sitting, asked, "How many years have you been ordained?" |
pucchitvā, “mayaṃ avassikā. |
When they said, "We have not been ordained for a year. |
tumhe pana kativassatthā”ti? |
But you, how many years have you been ordained?", he said, "I have gone forth today." |
vutte, “mayaṃ ajja pabbajitā”ti āha. |
Then the monks, saying, "Friend, your top-knot has just been cut; even now, the smell of lice is wafting from the base of your head. You, while so many seniors are asking about their duty, are sitting silent and motionless; you do not have even a modicum of respect. In whose teaching have you gone forth?", surrounding him and striking him with the spears of their words, said, "Did you go forth because you were in debt, or in fear, or unable to make a living?" He looked at one elder. When he said, "Why do you look at me, old man?", he looked at another. When he too said the same, then the khattiya-pride arose in him, "These, surrounding me, are piercing me with the spears of their words." |
atha naṃ bhikkhū, “āvuso, adhunā chinnacūḷosi, ajjāpi te sīsamūle ūkāgandho vāyatiyeva, tvaṃ nāma ettakesu vuḍḍhataresu vattaṃ āpucchantesu nissaddo niccalo nisinno, apacitimattampi te natthi, kassa sāsane pabbajitosī”ti? |
Jewel-colored tears flowed in his eyes. |
parivāretvā taṃ vācāsattīhi paharantā “kiṃ tvaṃ iṇaṭṭo vā bhayaṭṭo vā jīvituṃ asakkonto pabbajito”ti? |
Then he said to them, "To whose presence have you come?" |
āhaṃsu. so ekampi theraṃ olokesi, tena “kiṃ maṃ olokesi mahallakā”ti? |
They said, "Do you think, 'They have come to my presence?' |
vutte aññaṃ olokesi, tenapi tatheva vutte athassa “ime maṃ parivāretvā vācāsattīhi vijjhantī”ti khattiyamāno uppajji. |
Do you think we are hired servants of a lay-person?", and said, "We have come to the presence of the Teacher, the supreme person in the world with its devas." |
akkhīsu maṇivaṇṇāni assūni sañcariṃsu. |
He thought, "You have come to my brother's presence. If so, now I will make you go back the very way you came." Having become angry, he left. On the way, he thought, "If I go in this very way, the Teacher will not have them sent away." Sad and displeased, he went, shedding tears. |
tato ne āha — “kassa santikaṃ āgatatthā”ti. |
For this reason, he became so. |
te “kiṃ pana tvaṃ ‘mayhaṃ santikaṃ āgatā’ti? |
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amhe maññasi gihibyañjanabhaṭṭhakā”ti vatvā, “sadevake loke aggapuggalassa satthu santikaṃ āgatamhā”ti āhaṃsu. |
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so “mayhaṃ bhātu santike āgatā tumhe, yadi evaṃ idāni vo āgatamaggeneva gamanaṃ karissāmī”ti kujjhitvā nikkhanto antarāmagge cintesi — “mayi imināva nīhārena gate satthā ete na nīharāpessatī”ti dukkhī dummano assūni pavattayamāno agamāsi. |
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iminā kāraṇena esa evaṃ jātoti. |
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♦ vācāsannitodakenāti vacanapatodena. |
♦ "with the goad of words": with the whip of words. |
sañjambharimakaṃsūti sañjambharitaṃ nirantaraṃ phuṭaṃ akaṃsu, upari vijjhiṃsūti vuttaṃ hoti. |
"they made him tremble": they made him tremble continuously, pierced him; it is said, they pierced him from above. |
vattāti pare yadicchakaṃ vadatiyeva. |
"one says": another says what he wishes. |
no ca vacanakkhamoti paresaṃ vacanaṃ khamituṃ na sakkoti. |
"but he cannot bear the words": he cannot bear the words of others. |
idāni tāva tvaṃ iminā kopena iminā vuttavācāsannitodakena viddho. |
"Now you are pierced by this anger, by this goad of words that have been spoken. |
atīte pana raṭṭhato ca pabbājitoti. |
But in the past, you were also banished from the country." |
evaṃ vutte, “katarasmiṃ kāle bhagavā”ti? |
When this was said, the monks requested the Blessed One, "At what time, Blessed One?" |
bhikkhū bhagavantaṃ yāciṃsu. |
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♦ satthā āha — atīte bārāṇasiyaṃ bārāṇasirājā rajjaṃ kāresi. |
♦ The Teacher said: In the past, the king of Bārāṇasī ruled in Bārāṇasī. |
atheko jātimā, eko mātaṅgoti dve isayo bārāṇasiṃ agamaṃsu. |
Then two sages, one of high birth and one an outcaste, went to Bārāṇasī. |
tesu jātimā puretaraṃ gantvā kumbhakārasālāyaṃ nisīdi. |
Among them, the one of high birth, having gone first, sat in a potter's hall. |
mātaṅgo tāpaso pacchā gantvā tattha okāsaṃ yāci kumbhakāro “atthettha paṭhamataraṃ paviṭṭho pabbajito, taṃ pucchā”ti āha. |
The ascetic Mātaṅga, having gone later, requested a place there. The potter said, "There is a renunciant who has entered first here; ask him." |
so attano parikkhāraṃ gahetvā sālāya dvāramūle ṭhatvā, “amhākampi ācariya ekarattivāsāya okāsaṃ dethā”ti āha. |
He, having taken his requisites and standing at the door of the hall, said, "Master, give us a place to stay for one night." |
“pavisa, bho”ti. |
Enter, sir. |
pavisitvā nisinnaṃ, “bho, kiṃ gottosī”ti? |
Having entered and sat down, he asked, "Sir, what is your caste?" |
pucchi. “caṇḍālagottomhī”ti. |
I am of the caṇḍāla caste. |
“na sakkā tayā saddhiṃ ekaṭṭhāne nisīdituṃ, ekamantaṃ gacchā”ti. |
It is not possible to sit in one place with you; go to one side. |
so ca tattheva tiṇasanthārakaṃ pattharitvā nipajji, jātimā dvāraṃ nissāya nipajji. |
He, right there, having spread a grass-mat, lay down. The one of high birth lay down near the door. |
itaro passāvatthāya nikkhamanto taṃ urasmiṃ akkami. |
The other, while going out to urinate, stepped on his chest. |
“ko eso”ti ca vutte? |
And when he said, "Who is this?", he said, "It is I, master." |
“ahaṃ ācariyā”ti āha. |
"Hey, caṇḍāla, why do you not see another path? |
“re caṇḍāla, kiṃ aññato maggaṃ na passasi? |
And you come and step on me." |
atha me āgantvā akkamasī”ti. |
Master, I stepped on you without seeing; forgive me. |
“ācariya, adisvā me akkantosi, khama mayhan”ti. |
He, when the great being had gone out, thought, "This one, when coming back, will also come from this way." He turned over and lay down. |
so mahāpurise bahi nikkhante cintesi — “ayaṃ paccāgacchantopi itova āgamissatī”ti parivattetvā nipajji. |
The great being also, thinking, "The master is lying with his head this way; I will go by his feet," while entering, again stepped on his very chest. |
mahāpurisopi “ācariyo ito sīsaṃ katvā nipanno, pādasamīpena gamissāmī”ti pavisanto puna urasmiṃyeva akkami. |
And when he said, "Who is this?", he said, "It is I, master." |
“ko eso”ti ca vutte? |
"First, it was done by you unknowingly; now you have done it, harassing me. When the sun rises for you, may your head split into seven pieces," he cursed. |
“ahaṃ ācariyā”ti āha. |
The great being, without saying anything, in the pre-dawn, seized the sun; he did not let it rise. |
“paṭhamaṃ tāva te ajānantena kataṃ, idāni maṃ ghaṭentova akāsi, sūriye te uggacchante sattadhā muddhā phalatū”ti sapi. |
The people and the elephants, horses, etc., woke up. |
mahāpuriso kiñci avatvā purearuṇeyeva sūriyaṃ gaṇhi, nāssa uggantuṃ adāsi. |
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manussā ca hatthiassādayo ca pabujjhiṃsu. |
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♦ manussā rājakulaṃ gantvā, “deva, sakalanagare appabuddho nāma natthi, na ca aruṇuggaṃ paññāyati, kinnu kho etan”ti? |
♦ The people went to the royal palace and said, "Deva, in the whole city, there is no one who is not awake, but the dawn is not discernible. What could this be?" |
tena hi nagaraṃ parivīmaṃsathāti. |
Then investigate the city. |
te parivīmaṃsantā kumbhakārasālāyaṃ dve tāpase disvā, “imesaṃ etaṃ kammaṃ bhavissatī”ti gantvā rañño ārocesuṃ. |
They, investigating, saw two ascetics in the potter's hall and, thinking, "This must be their work," they went and reported to the king. |
raññā ca “pucchatha ne”ti vuttā āgantvā jātimantaṃ pucchiṃsu — “tumhehi andhakāraṃ katan”ti. |
When they were told by the king, "Ask them," they came and asked the one of high birth, "Was the darkness made by you?" |
“na mayā kataṃ, esa pana kūṭajaṭilo chavo anantamāyo, taṃ pucchathā”ti. |
It was not made by me. But that matted-hair wretch is a corpse, of endless magic; ask him. |
te āgantvā mahāpurisaṃ pucchiṃsu — “tumhehi, bhante, andhakāraṃ katan”ti. |
They came and asked the great being, "Was the darkness made by you, venerable sir?" |
“āma ayaṃ ācariyo maṃ abhisapi, tasmā mayā katan”ti. |
Yes, this master cursed me; therefore, it was made by me. |
te gantvā rañño ārocesuṃ. |
They went and reported to the king. |
rājāpi āgantvā mahāpurisaṃ “tumhehi kataṃ, bhante”ti? |
The king also came and asked the great being, "Was it made by you, venerable sir?" |
pucchi. “āma, mahārājā”ti. |
Yes, great king. |
“kasmā bhante”ti? |
Why, venerable sir? |
“iminā abhisapitomhi, sace maṃ eso khamāpessati, sūriyaṃ vissajjessāmī”ti. |
I was cursed by this one. If he will ask my forgiveness, I will release the sun. |
rājā “khamāpetha, bhante, etan”ti āha. |
The king said, "Ask his forgiveness, venerable sir." |
itaro “mādiso jātimā kiṃ evarūpaṃ caṇḍālaṃ khamāpessati? |
The other said, "Will one of high birth like me ask forgiveness of such a caṇḍāla? |
na khamāpemī”ti. |
I will not ask for forgiveness." |
♦ atha naṃ manussā “na kiṃ tvaṃ attano ruciyā khamāpessasī”ti? |
♦ Then the people, saying, "Will you not ask for forgiveness by your own will?", and having seized him by his hands and feet, and having made him fall at his feet, said, "Ask for forgiveness." |
vatvā hatthesu ca pādesu ca gahetvā pādamūle nipajjāpetvā “khamāpehī”ti āhaṃsu. |
He lay silent. |
so nissaddo nipajji. |
Again they said to him, "Ask for forgiveness." |
punapi naṃ “khamāpehī”ti āhaṃsu. |
Then he said, "Forgive me, master." |
tato “khama mayhaṃ, ācariyā”ti āha. |
The great being, having said, "I will forgive you and release the sun, but when the sun has risen, your head will split into seven pieces," said, "Having placed a lump of clay the size of his head on his head, place him in the river in water up to his neck." |
mahāpuriso “ahaṃ tāva tuyhaṃ khamitvā sūriyaṃ vissajjessāmi, sūriye pana uggate tava sīsaṃ sattadhā phalissatī”ti vatvā, “imassa sīsappamāṇaṃ mattikāpiṇḍaṃ matthake ṭhapetvā etaṃ nadiyā galappamāṇe udake ṭhapethā”ti āha. |
The people did so. |
manussā tathā akaṃsu. |
By that time, the eight-fold royal army had gathered. |
ettāvatā saraṭṭhakaṃ rājabalaṃ sannipati. |
The great being released the sun. |
mahāpuriso sūriyaṃ muñci. |
The sun's ray came and struck the lump of clay. |
sūriyarasmi āgantvā mattikāpiṇḍaṃ pahari. |
It split into seven pieces. |
so sattadhā bhijji. |
At that very moment, he dived and, having crossed by a ford, fled. |
tāvadeva so nimujjitvā ekena titthena uttaritvā palāyi. |
The Teacher, having brought this story, and having connected the sequence, "Now you get a rebuke in the presence of the monks; formerly too, on account of this anger, you were banished from the country," then, exhorting him, said, "It is not proper for you, Tissa," and so on. |
satthā imaṃ vatthuṃ āharitvā, “idāni tāva tvaṃ bhikkhūnaṃ santike paribhāsaṃ labhasi, pubbepi imaṃ kodhaṃ nissāya raṭṭhato pabbājito”ti anusandhiṃ ghaṭetvā atha naṃ ovadanto na kho te taṃ tissa patirūpantiādimāha. |
The ninth. |
navamaṃ. |
♦ 10. theranāmakasuttavaṇṇanā SN 21: SN 21.10 |
♦ 10. Commentary on the Theranāmaka Sutta SN 21:10 by the Name of Elder ), |
10 by the Name of Elder ), |
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♦ 244. dasame vaṇṇavādīti ānisaṃsavādī. |
♦ 244. In the tenth, "a speaker of praise" means a speaker of the benefits. |
yaṃ atītaṃ taṃ pahīnanti atīte khandhapañcake chandarāgappahānena taṃ pahīnaṃ nāma hoti. |
"what is past, that is abandoned": the past five aggregates, by the abandoning of desire and lust for them, are said to be abandoned. |
anāgatanti anāgatampi khandhapañcakaṃ tattha chandarāgapaṭinissaggena paṭinissaṭṭhaṃ nāma hoti . |
"the future": the future five aggregates also, by the relinquishing of desire and lust for them, are said to be relinquished. |
sabbābhibhunti sabbā khandhāyatanadhātuyo ca tayo bhave ca abhibhavitvā ṭhitaṃ. |
"all-conquering": having conquered all the aggregates, sense-bases, and elements, and the three existences. |
sabbavidunti taṃ vuttappakāraṃ sabbaṃ viditaṃ pākaṭaṃ katvā ṭhitaṃ. |
"all-knowing": having made all that has been said known, manifest. |
sabbesu dhammesūti tesveva dhammesu taṇhādiṭṭhilepehi anupalittaṃ. |
"in all dhammas": in those very dhammas, un-smeared by the stains of craving and views. |
sabbañjahanti tadeva sabbaṃ tattha chandarāgappahānena jahitvā ṭhitaṃ. |
"all-abandoning": having abandoned all that by the abandoning of desire and lust for it. |
taṇhakkhaye vimuttanti taṇhakkhayasaṅkhāte nibbāne tadārammaṇāya vimuttiyā vimuttaṃ. |
"liberated in the destruction of craving": liberated by the liberation with Nibbāna, which is designated as the destruction of craving, as its object. |
dasamaṃ. |
The tenth. |
♦ 11. mahākappinasuttavaṇṇanā SN 21.11 |
♦ 11. Commentary on the Mahākappina Sutta |
♦ 245. ekādasame mahākappinoti evaṃnāmako abhiññābalappatto asītimahāsāvakānaṃ abbhantaro mahāthero. |
♦ 245. In the eleventh, "Mahākappina": a great elder with this name, who had attained the power of the supernormal powers, one among the eighty great disciples. |
so kira gihikāle kukkuṭavatīnagare tiyojanasatikaṃ rajjaṃ akāsi. |
It is said that in his lay life, he ruled a kingdom of three hundred yojanas in the city of Kukkuṭavatī. |
pacchimabhavikattā pana tathārūpaṃ sāsanaṃ sotuṃ ohitasoto vicarati. |
But being in his last existence, he wanders with his ears attentive to hear such a teaching. |
athekadivasaṃ amaccasahassaparivuto uyyānakīḷikaṃ agamāsi. |
Then one day, surrounded by a thousand ministers, he went to enjoy the park. |
tadā ca majjhimadesato jaṅghavāṇijā taṃ nagaraṃ gantvā, bhaṇḍaṃ paṭisāmetvā, “rājānaṃ passissāmā”ti paṇṇākārahatthā rājakuladvāraṃ gantvā, “rājā uyyānaṃ gato”ti sutvā, uyyānaṃ gantvā, dvāre ṭhitā, paṭihārassa ārocayiṃsu. |
And at that time, cloth-merchants from the middle country, having gone to that city and having put aside their goods, and thinking, "We will see the king," with gifts in their hands, went to the gate of the royal palace and, having heard, "The king has gone to the park," went to the park and, standing at the gate, reported to the gatekeeper. |
atha rañño nivedite rājā pakkosāpetvā niyyātitapaṇṇākāre vanditvā ṭhite, “tātā, kuto āgatatthā”ti? |
Then, when it was reported to the king, the king, having had them summoned, and when they were standing with their presented gifts, having paid homage, asked, "Sirs, from where have you come?" |
pucchi. “sāvatthito devā”ti. |
From Sāvatthī, deva. |
“kacci vo raṭṭhaṃ subhikkhaṃ, dhammiko rājā”ti? |
Is your country prosperous, your king righteous? |
“āma, devā”ti. |
Yes, deva. |
“atthi pana tumhākaṃ dese kiñci sāsanan”ti? |
Is there any message in your country? |
“atthi, deva, na pana sakkā ucchiṭṭhamukhehi kathetun”ti. |
There is, deva, but it cannot be spoken with un-rinsed mouths. |
rājā suvaṇṇabhiṅgārena udakaṃ dāpesi. |
The king had water given in a golden pitcher. |
te mukhaṃ vikkhāletvā dasabalābhimukhā añjaliṃ paggaṇhitvā, “deva, amhākaṃ dese buddharatanaṃ nāma uppannan”ti āhaṃsu. |
They, having rinsed their mouths and having raised their joined hands towards the one with ten powers, said, "Deva, in our country, the jewel of the Buddha has arisen." |
rañño “buddho”ti vacane sutamatte sakalasarīraṃ pharamānā pīti uppajji. |
For the king, at the mere hearing of the word "Buddha," rapture arose, pervading his entire body. |
tato “buddhoti, tātā, vadathā”ti? |
Then he said, "Do you say 'Buddha,' sirs?" |
āha. “buddhoti deva vadāmā”ti. |
We say 'Buddha,' deva. |
evaṃ tikkhattuṃ vadāpetvā, “buddhoti padaṃ aparimāṇaṃ, nāssa sakkā parimāṇaṃ kātun”ti tasmiṃyeva pasanno satasahassaṃ datvā puna “aññaṃ kiṃ sāsanan”ti? |
Thus having had them say it three times, and thinking, "The word 'Buddha' is immeasurable; its measure cannot be made," being pleased in that very thing, he gave a hundred thousand and again asked, "What other message?" |
pucchi. “deva dhammaratanaṃ nāma uppannan”ti. |
Deva, the jewel of the Dhamma has arisen. |
tampi sutvā tatheva tikkhattuṃ paṭiññaṃ gahetvā aparampi satasahassaṃ datvā puna “aññaṃ kiṃ sāsanan”ti? |
Having heard that too, and having taken a promise three times in the same way, he gave another hundred thousand and again asked, "What other message?" |
pucchi. “saṅgharatanaṃ deva uppannan”ti. |
The jewel of the Sangha, deva, has arisen. |
tampi sutvā tatheva tikkhattuṃ paṭiññaṃ gahetvā aparampi satasahassaṃ datvā dinnabhāvaṃ paṇṇe likhitvā, “tātā, deviyā santikaṃ gacchathā”ti pesesi. |
Having heard that too, and having taken a promise three times in the same way, and having given another hundred thousand, and having written down the fact of the gift on a leaf, he sent them, "Sirs, go to the queen's presence." |
tesu gatesu amacce pucchi, “tātā, buddho loke uppanno, tumhe kiṃ karissathā”ti? |
When they had gone, he asked the ministers, "Sirs, a Buddha has arisen in the world; what will you do?" |
“deva tumhe kiṃ kattukāmā”ti? |
Deva, what are you intending to do? |
“ahaṃ pabbajissāmī”ti. |
I will go forth. |
“mayampi pabbajissāmā”ti. |
We too will go forth. |
te sabbepi gharaṃ vā kuṭumbaṃ vā anapaloketvā ye asse āruyha gatā, teheva nikkhamiṃsu. |
All of them, without looking at their homes or families, those who had gone mounted on horses, they departed on them. |
♦ vāṇijā anojādeviyā santikaṃ gantvā paṇṇaṃ dassesuṃ. |
♦ The merchants, having gone to the presence of Queen Anojā, showed her the leaf. |
sā vācetvā “raññā tumhākaṃ bahū kahāpaṇā dinnā, kiṃ tumhehi kataṃ, tātā”ti? |
She, having had it read, asked, "The king has given you many kahāpaṇas; what have you done, sirs?" |
pucchi. “piyasāsanaṃ devi ānītan”ti. |
We have brought a dear message, queen. |
“amhepi sakkā, tātā, suṇāpetun”ti. |
Can you, sirs, have us hear it? |
“sakkā devi, ucchiṭṭhamukhehi pana vattuṃ na sakkā”ti. |
We can, queen, but it cannot be spoken with un-rinsed mouths. |
sā suvaṇṇabhiṅgārena udakaṃ dāpesi. |
She had water given in a golden pitcher. |
te mukhaṃ vikkhāletvā rañño ārocitanayeneva ārocesuṃ. |
They, having rinsed their mouths, reported in the same way as they had reported to the king. |
sāpi sutvā uppannapāmojjā teneva nayena ekekasmiṃ pade tikkhattuṃ paṭiññaṃ gahetvā paṭiññāgaṇanāya tīṇi tīṇi katvā navasatasahassāni adāsi. |
She too, having heard, and with joy arisen, and having taken a promise three times on each term in the same way, gave nine hundred thousand, three for each promise. |
vāṇijā sabbānipi dvādasasatasahassāni labhiṃsu. |
The merchants received twelve hundred thousand in all. |
atha ne “rājā kahaṃ, tātā”ti, pucchi. |
Then she asked them, "Where is the king, sirs?" |
“pabbajissāmīti nikkhanto devī”ti. |
He has departed, queen, saying, 'I will go forth.' |
“tena hi, tātā, tumhe gacchathā”ti te uyyojetvā raññā saddhiṃ gatānaṃ amaccānaṃ mātugāme pakkosāpetvā, “tumhe attano sāmikānaṃ gataṭṭhānaṃ jānātha ammā”ti pucchi. |
Then, sirs, you go." Having sent them off, and having summoned the women of the ministers who had gone with the king, she asked, "Do you know where your husbands have gone, mothers? |
“jānāma ayye, raññā saddhiṃ uyyānakīḷikaṃ gatā”ti. |
We know, lady; they went to enjoy the park with the king. |
āma gatā, tattha pana gantvā, “buddho uppanno, dhammo uppanno, saṅgho uppanno”ti sutvā, “dasabalassa santike pabbajissāmā”ti gatā. |
"Yes, they went; but having gone there, and having heard, 'A Buddha has arisen, the Dhamma has arisen, the Sangha has arisen,' they have gone, saying, 'We will go forth in the presence of the one with ten powers.' |
“tumhe kiṃ karissathā”ti? |
What will you do?" |
“tumhe pana ayye kiṃ kattukāmā”ti? |
And you, lady, what are you intending to do? |
“ahaṃ pabbajissāmi, na tehi vantavamanaṃ jivhagge ṭhapeyyan”ti. |
I will go forth; I would not place on the tip of my tongue what has been vomited by them. |
“yadi evaṃ, mayampi pabbajissāmā”ti sabbā rathe yojāpetvā nikkhamiṃsu. |
"If so, we too will go forth." All of them, having had chariots yoked, departed. |
♦ rājāpi amaccasahassena saddhiṃ gaṅgāya tīraṃ pāpuṇi. |
♦ The king also, with a thousand ministers, reached the bank of the Ganges. |
tasmiñca samaye gaṅgā pūrā hoti. |
And at that time, the Ganges was full. |
atha naṃ disvā, “ayaṃ gaṅgā pūrā caṇḍamacchākiṇṇā, amhehi saddhiṃ āgatā dāsā vā manussā vā natthi, ye no nāvaṃ vā uḷumpaṃ vā katvā dadeyyuṃ, etassa pana satthu guṇā nāma heṭṭhā avīcito upari yāva bhavaggā patthaṭā, sace esa satthā sammāsambuddho, imesaṃ assānaṃ khurapiṭṭhāni mā tementū”ti udakapiṭṭhena asse pakkhandāpesuṃ . |
Then, seeing it, he thought, "This Ganges is full and teeming with fierce fish. There are no slaves or men who have come with us who could make a boat or a raft for us. But the qualities of that Teacher are spread below from Avīci up to the peak of existence. If that Teacher is a perfectly enlightened one, may the hooves of these horses not get wet." He had the horses set out on the surface of the water. |
ekāssassāpi khurapiṭṭhamattaṃ na temi, rājamaggena gacchantā viya paratīraṃ patvā purato aññaṃ mahānadiṃ pāpuṇiṃsu. |
Not even the extent of a hoof of a single horse got wet; as if going on a royal road, they reached the other shore and came to another great river. |
tattha aññā saccakiriyā natthi, tāya eva saccakiriyāya tampi aḍḍhayojanavitthāraṃ nadiṃ atikkamiṃsu. |
There was no other act of truth; by that very act of truth, they crossed that river too, which was half a yojana wide. |
atha tatiyaṃ candabhāgaṃ nāma mahānadiṃ patvā tampi tāya eva saccakiriyāya atikkamiṃsu. |
Then they came to a third great river named Candabhāgā, and they crossed that too by that very act of truth. |
♦ satthāpi taṃdivasaṃ paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya lokaṃ olokento “ajja mahākappino tiyojanasatikaṃ rajjaṃ pahāya amaccasahassaparivāro mama santike pabbajituṃ āgacchatī”ti disvā, “mayā tesaṃ paccuggamanaṃ kātuṃ yuttan”ti pātova sarīrapaṭijagganaṃ katvā, bhikkhusaṅghaparivāro sāvatthiyaṃ piṇḍāya caritvā, pacchābhattaṃ piṇḍapātapaṭikkanto sayameva pattacīvaraṃ gahetvā, ākāse uppatitvā candabhāgāya nadiyā tīre tesaṃ uttaraṇatitthassa abhimukhe ṭhāne mahānigrodharukkho atthi, tattha pallaṅkena nisīditvā parimukhaṃ satiṃ upaṭṭhapetvā chabbaṇṇabuddharasmiyo vissajjesi. |
♦ The Teacher also, on that day, at the time of dawn, having emerged from the attainment of great compassion, and looking at the world, and seeing, "Today Mahākappina, having renounced a kingdom of three hundred yojanas and surrounded by a thousand ministers, is coming to go forth in my presence," and thinking, "It is proper for me to go to meet them," early in the morning, having attended to his body, and having walked for alms in Sāvatthī with the community of monks, and having returned from the alms-round after the meal, having taken his bowl and robe himself, and having risen into the sky, on the bank of the Candabhāgā river, at a place opposite their crossing-ford, there is a great banyan tree. There he sat on a couch, and having established mindfulness in front of him, he emitted the six-colored Buddha-rays. |
te tena titthena uttarantā ca chabbaṇṇabuddharasmiyo ito cito ca vidhāvantiyo olokentā dasabalassa puṇṇacandasassirikaṃ mukhaṃ disvā, “yaṃ satthāraṃ uddissa mayaṃ pabbajitā, addhā so eso”ti dassaneneva niṭṭhaṃ gantvā diṭṭhaṭṭhānato paṭṭhāya onatā vandamānā āgamma satthāraṃ vandiṃsu. |
They, while crossing by that ford, and seeing the six-colored Buddha-rays darting here and there, and seeing the face of the one with ten powers, which was as glorious as the full moon, and thinking, "The Teacher for whose sake we have gone forth, surely this is he," having come to a firm conclusion by the very seeing, and bowing down from the place where they saw him, and paying homage, they came and paid homage to the Teacher. |
rājā gopphakesu gahetvā satthāraṃ vanditvā ekamantaṃ nisīdi saddhiṃ amaccasahassena. |
The king, having taken hold of his ankles, paid homage to the Teacher and sat at one side with a thousand ministers. |
satthā tesaṃ dhammaṃ kathesi. |
The Teacher taught them the Dhamma. |
desanāpariyosāne sabbe arahatte patiṭṭhāya satthāraṃ pabbajjaṃ yāciṃsu. |
At the end of the discourse, all of them, having been established in arahantship, requested the Teacher for the going-forth. |
satthā “pubbe ime cīvaradānassa dinnattā attano cīvarāni gahetvāva āgatā”ti suvaṇṇavaṇṇaṃ hatthaṃ pasāretvā, “etha bhikkhavo svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā”ti āha. |
The Teacher, thinking, "These, because of their gift of robes in the past, have come with their own robes," stretched out his golden hand and said, "Come, monks; the Dhamma is well-proclaimed. Live the holy life for the complete ending of suffering." |
sāva tesaṃ āyasmantānaṃ pabbajjā ca upasampadā ca ahosi, vassasaṭṭhikattherā viya satthāraṃ parivārayiṃsu. |
That was their going forth and higher ordination; like elders of sixty years, they surrounded the Teacher. |
♦ anojāpi devī rathasahassaparivārā gaṅgātīraṃ patvā rañño atthāya ābhataṃ nāvaṃ vā uḷumpaṃ vā adisvā attano byattatāya cintesi — “rājā saccakiriyaṃ katvā gato bhavissati, so pana satthā na kevalaṃ tesaṃyeva atthāya nibbatto, sace so satthā sammāsambuddho, amhākaṃ rathā mā udake nimujjiṃsū”ti udakapiṭṭhe rathe pakkhandāpesi. |
♦ Anojā also, the queen, with a retinue of a thousand chariots, reached the bank of the Ganges and, not seeing a boat or a raft brought for the king, out of her own intelligence, thought: "The king must have gone, having made an act of truth. But that Teacher was not born only for their sake. If that Teacher is a perfectly enlightened one, may our chariots not sink in the water." She had the chariots set out on the surface of the water. |
rathānaṃ nemivaṭṭimattampi na temi. |
Not even the extent of a wheel-rim of the chariots got wet. |
dutiyatatiyanadīpi teneva saccakārena uttaramānāyeva nigrodharukkhamūle satthāraṃ addasa. |
And crossing the second and third rivers by that same act of truth, she saw the Teacher at the foot of the banyan tree. |
satthā “imāsaṃ attano sāmike passantīnaṃ chandarāgo uppajjitvā maggaphalānaṃ antarāyaṃ kareyya, so evaṃ kātuṃ na sakkhissatī”ti yathā aññamaññe na passanti, tathā akāsi. |
The Teacher, thinking, "If these see their own husbands, desire and lust might arise and cause an obstacle to the path and fruit; he will not be able to do so," he made it so that they did not see each other. |
tā sabbāpi titthato uttaritvā dasabalaṃ vanditvā nisīdiṃsu. |
All of them, having crossed from the ford, paid homage to the one with ten powers and sat down. |
satthā tāsaṃ dhammaṃ kathesi, desanāpariyosāne sabbāpi sotāpattiphale patiṭṭhāya aññamaññe passiṃsu. |
The Teacher taught them the Dhamma. At the end of the discourse, all of them, having been established in the fruit of stream-entry, saw each other. |
satthā “uppalavaṇṇā āgacchatū”ti cintesi. |
The Teacher thought, "Let Uppalavaṇṇā come." |
therī āgantvā sabbā pabbājetvā ādāya bhikkhunīnaṃ upassayaṃ gatā. |
The elder nun came and, having given all of them the going-forth, took them and went to the nunnery. |
satthā bhikkhusahassaṃ gahetvā ākāsena jetavanaṃ agamāsi. |
The Teacher, having taken the thousand monks, went to the Jetavana through the sky. |
imaṃ sandhāyetaṃ vuttaṃ — “mahākappinoti evaṃ nāmako abhiññābalappatto asītimahāsāvakānaṃ abbhantaro mahāthero”ti. |
It is with reference to this that it was said: "Mahākappina: a great elder with this name, who had attained the power of the supernormal powers, one among the eighty great disciples." |
♦ janetasminti janite pajāyāti attho. |
♦ "among those born": the meaning is, among those born, among the people. |
ye gottapaṭisārinoti ye “mayaṃ vāseṭṭhā gotamā”ti gottaṃ paṭisaranti paṭijānanti, tesaṃ khattiyo seṭṭhoti attho. |
"those who are mindful of their lineage": the meaning is, for those who are mindful of, who claim the lineage, "we are Vāseṭṭhas, Gotamas," for them, the khattiya is the best. |
vijjācaraṇasampannoti aṭṭhahi vijjāhi ceva pannarasadhammabhedena caraṇena ca samannāgato. |
"endowed with knowledge and conduct": endowed with the eight knowledges and with the conduct which is the division of the fifteen dhammas. |
tapatīti virocati. |
"shines": shines. |
jhāyī tapati brāhmaṇoti khīṇāsavabrāhmaṇo duvidhena jhānena jhāyamāno tapati virocati. |
"a brahmin shines, meditating": a brahmin whose cankers are destroyed shines, meditating with the twofold jhāna. |
tasmiṃ pana khaṇe kāludāyitthero duvidhena jhānena jhāyamāno avidūre nisinno hoti. |
But at that moment, the elder Kāludāyi was sitting not far away, meditating with the twofold jhāna. |
buddho tapatīti sabbaññubuddho virocati. |
"a Buddha shines": an all-knowing Buddha shines. |
sabbamaṅgalagāthā kiresā. |
This is said to be a verse of all blessings. |
bhātikarājā kira ekaṃ pūjaṃ kāretvā ācariyakaṃ āha — “tīhi ratanehi amuttaṃ ekaṃ jayamaṅgalaṃ vadathā”ti. |
It is said that King Bhātika, having had a worship performed, said to his teacher, "Speak a blessing of victory not released from the three jewels." |
so tepiṭakaṃ buddhavacanaṃ sammasitvā imaṃ gāthaṃ vadanto “divā tapati ādicco”ti vatvā atthaṅgamentassa sūriyassa añjaliṃ paggaṇhi. |
He, having reflected on the Tipiṭaka Buddha-word, and reciting this verse, and having said, "The sun shines by day," raised his joined hands to the setting sun. |
“rattimābhāti candimā”ti, uṭṭhahantassa candassa añjaliṃ paggaṇhi. |
"the moon shines by night," he raised his joined hands to the rising moon. |
“sannaddho khattiyo tapatī”ti rañño añjaliṃ paggaṇhi. |
"a khattiya shines, armed," he raised his joined hands to the king. |
“jhāyī tapati brāhmaṇo”ti bhikkhusaṅghassa añjaliṃ paggaṇhi. |
"a brahmin shines, meditating," he raised his joined hands to the community of monks. |
“buddho tapati tejasā”ti vatvā pana mahācetiyassa añjaliṃ paggaṇhi. |
But having said, "a Buddha shines with radiance," he raised his joined hands to the great cetiya. |
atha naṃ rājā “mā hatthaṃ otārehī”ti ukkhittasmiṃyeva hatthe sahassaṃ ṭhapesi. |
Then the king, saying, "Do not lower your hand," placed a thousand on his raised hand. |
ekādasamaṃ. |
The eleventh. |
♦ 12. sahāyakasuttavaṇṇanā SN 21.12 |
♦ 12. Commentary on the Sahāyaka Sutta |
♦ 246. dvādasame cirarattaṃsametikāti dīgharattaṃ saṃsanditvā sametvā ṭhitaladdhino. |
♦ 246. In the twelfth, "long-associated": having associated and met for a long time, with a standing belief. |
te kira pañcajātisatāni ekatova vicariṃsu. |
It is said that they wandered together for five hundred births. |
sameti nesaṃ saddhammoti idāni imesaṃ ayaṃ sāsanadhammo saṃsandati sameti. |
"their good Dhamma agrees": now, for them, this Dhamma of the teaching agrees, meets. |
dhamme buddhappavediteti buddhena pavedite dhamme etesaṃ sāsanadhammo sobhatīti attho. |
"in the Dhamma taught by the Buddha": the meaning is, in the Dhamma taught by the Buddha, the Dhamma of the teaching for them shines. |
suvinītā kappinenāti attano upajjhāyena ariyappavedite dhamme suṭṭhu vinītā. |
"well-trained by Kappina": well-trained by their own preceptor in the Dhamma taught by the noble one. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear everywhere. |
dvādasamaṃ. |
The twelfth. |
♦ bhikkhusaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Bhikkhu Saṃyutta is finished. |
♦ iti sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya |
♦ Thus in the Sāratthappakāsinī, the commentary on the Saṃyutta Nikāya, |
♦ nidānavaggavaṇṇanā niṭṭhitā. |
♦ the commentary on the Nidānavagga is finished. |
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SN-a 3 - khandhavagga-aṭṭhakathā |
SN-a 3 - Khandhavagga-aṭṭhakathā |
♦ khandhavagga-aṭṭhakathā |
♦ Khandhavagga Commentary |
♦ 1. khandhasaṃyuttaṃ SN 22: SN 22 |
♦ 1. Khandha Saṃyutta SN 22:1, |
♦ 1. nakulapituvaggo SN 22: |
♦ 1. Nakulapitu Vagga SN 22:1, |
♦ 1. nakulapitusuttavaṇṇanā SN 22: SN 22.1 |
♦ 1. Commentary on the Nakulapitu Sutta SN 22:1, |
♦ 1. khandhiyavaggassa paṭhame bhaggesūti evaṃnāmake janapade. |
♦ 1. In the first of the Khandhiyavagga, "among the Bhaggas": in the country with this name. |
susumāragireti susumāragiranagare. |
"at Susumāragira": in the city of Susumāragira. |
tasmiṃ kira māpiyamāne susumāro saddamakāsi, tenassa “susumāragira”ntveva nāmaṃ akaṃsu. |
It is said that when it was being measured, a crocodile made a sound; for that reason, they gave it the name "Susumāragira." |
bhesakaḷāvaneti bhesakaḷāya nāma yakkhiniyā adhivutthattā evaṃladdhanāme vane. |
"in the Bhesakaḷā forest": in the forest with this name, because it was inhabited by a yakkhinī named Bhesakaḷā. |
tadeva migagaṇassa abhayatthāya dinnattā migadāyoti vuccati. |
That very place is called a deer park because it was given for the safety of a herd of deer. |
bhagavā tasmiṃ janapade taṃ nagaraṃ nissāya tasmiṃ vanasaṇḍe viharati. |
The Blessed One dwells in that forest-grove, relying on that city, in that country. |
nakulapitāti nakulassa nāma dārakassa pitā. |
"Nakulapitā": the father of a boy named Nakula. |
♦ jiṇṇoti jarājiṇṇo. |
♦ "old": old with age. |
vuḍḍhoti vayovuḍḍho. |
"aged": advanced in years. |
mahallakoti jātimahallako. |
"elderly": elderly by birth. |
addhagatoti tiyaddhagato. |
"gone on in years": having gone through the three stages of life. |
vayoanuppattoti tesu tīsu addhesu pacchimavayaṃ anuppatto. |
"has reached his life's term": has reached the last stage of life among those three stages. |
āturakāyoti gilānakāyo. |
"of ailing body": of sick body. |
idañhi sarīraṃ suvaṇṇavaṇṇampi niccapaggharaṇaṭṭhena āturaṃyeva nāma . |
For this body, even if it is of golden color, is still called ailing because of its constant oozing. |
visesena panassa jarāturatā byādhāturatā maraṇāturatāti tisso āturatā honti. |
But especially, it has three kinds of ailment: the ailment of old age, the ailment of sickness, and the ailment of death. |
tāsu kiñcāpi eso mahallakattā jarāturova, abhiṇharogatāya panassa byādhāturatā idha adhippetā. |
Among them, although this one is old with age, the ailment of sickness is intended here because of his frequent illness. |
abhikkhaṇātaṅkoti abhiṇharogo nirantararogo. |
"constantly sick": constantly ill, ceaselessly ill. |
aniccadassāvīti tāya āturatāya icchiticchitakkhaṇe āgantuṃ asakkonto kadācideva daṭṭhuṃ labhāmi, na sabbakālanti attho. |
"I rarely get to see": the meaning is, because of that ailment, being unable to come at any desired moment, I get to see only sometimes, not all the time. |
manobhāvanīyānanti manavaḍḍhakānaṃ . |
"of those who develop the mind": of those who increase the mind. |
yesu hi diṭṭhesu kusalavasena cittaṃ vaḍḍhati, te sāriputtamoggallānādayo mahātherā manobhāvanīyā nāma. |
For those who, when seen, the mind increases by way of the wholesome, those great elders like Sāriputta and Moggallāna are called those who develop the mind. |
anusāsatūti punappunaṃ sāsatu. |
"may he exhort": may he exhort again and again. |
purimañhi vacanaṃ ovādo nāma, aparāparaṃ anusāsanī nāma. |
For the former speech is called an exhortation; the latter, again and again, is an instruction. |
otiṇṇe vā vatthusmiṃ vacanaṃ ovādo nāma, anotiṇṇe tantivasena vā paveṇivasena vā vuttaṃ anusāsanī nāma. |
Or, speech on a matter that has come up is an exhortation; that which is spoken by way of the text or by way of tradition, on a matter that has not come up, is an instruction. |
apica ovādoti vā anusāsanīti vā atthato ekameva, byañjanamattameva nānaṃ. |
Moreover, whether 'exhortation' or 'instruction', the meaning is one; only the expression is different. |
♦ āturo hāyanti āturo hi ayaṃ, suvaṇṇavaṇṇo piyaṅgusāmopi samāno niccapaggharaṇaṭṭhena āturoyeva. |
♦ "for the body is ailing": for this body is ailing; even if it is of golden color, like the color of the priyaṅgu flower, it is still ailing because of its constant oozing. |
aṇḍabhūtoti aṇḍaṃ viya bhūto dubbalo. |
"like an egg": frail like an egg. |
yathā kukkuṭaṇḍaṃ vā mayūraṇḍaṃ vā geṇḍukaṃ viya gahetvā khipantena vā paharantena vā na sakkā kīḷituṃ, tāvadeva bhijjati, evamayampi kāyo kaṇṭakepi khāṇukepi pakkhalitassa bhijjatīti aṇḍaṃ viya bhūtoti aṇḍabhūto. |
Just as it is not possible to play, taking a chicken's egg or a peacock's egg like a ball and throwing it or striking it, it breaks at once, so this body, when it stumbles on a thorn or a stump, breaks. Thus, being like an egg, it is 'aṇḍabhūta'. |
pariyonaddhoti sukhumena chavimattena pariyonaddho. |
"enveloped": enveloped by a fine skin. |
aṇḍañhi sāratacena pariyonaddhaṃ, tena ḍaṃsamakasādayo nilīyitvāpi chaviṃ chinditvā yūsaṃ paggharāpetuṃ na sakkonti. |
For an egg is enveloped by a tough skin; for that reason, gadflies, mosquitoes, etc., even if they alight on it, cannot pierce the skin and make the juice ooze out. |
imasmiṃ pana chaviṃ chinditvā yaṃ icchanti, taṃ karonti. |
But in this one, they pierce the skin and do what they wish. |
evaṃ sukhumāya chaviyā pariyonaddho. |
Thus, it is enveloped by a fine skin. |
kimaññatra bālyāti bālabhāvato aññaṃ kimatthi? |
"what else but folly?": what else is there but the state of being a fool? |
bāloyeva ayanti attho. |
The meaning is, this is just a fool. |
tasmāti yasmā ayaṃ kāyo evarūpo, tasmā. |
"therefore": because this body is of such a kind. |
♦ tenupasaṅkamīti rañño cakkavattissa upaṭṭhānaṃ gantvā anantaraṃ pariṇāyakaratanassa upaṭṭhānaṃ gacchanto rājapuriso viya, saddhammacakkavattissa bhagavato upaṭṭhānaṃ gantvā, anantaraṃ dhammasenāpatissa apacitiṃ kātukāmo yenāyasmā sāriputto, tenupasaṅkami. |
♦ "he approached": just as a royal servant, having gone to attend on a universal monarch, goes to attend on the minister-of-state-jewel next, so, having gone to attend on the Blessed One, the universal monarch of the good Dhamma, wishing to pay his respects to the commander of the Dhamma next, he approached the venerable Sāriputta. |
vippasannānīti suṭṭhu pasannāni. |
"serene": very clear. |
indriyānīti manacchaṭṭhāni indriyāni. |
"faculties": the six faculties, with the mind as the sixth. |
parisuddhoti niddoso. |
"pure": faultless. |
pariyodātoti tasseva vevacanaṃ. |
"bright": a synonym for the same. |
nirupakkilesatāyeva hi esa pariyodātoti vutto, na setabhāvena. |
For it is said to be bright only because of its state of being without defilement, not because of its whiteness. |
etassa ca pariyodātataṃ disvāva indriyānaṃ vippasannataṃ aññāsi. |
And having seen its brightness, he knew the serenity of the faculties. |
nayaggāhapaññā kiresā therassa. |
This is said to be the wisdom of the elder that grasps the method. |
♦ kathañhi no siyāti kena kāraṇena na laddhā bhavissati? |
♦ "How could it not be?": for what reason would it not have been obtained? |
laddhāyevāti attho. |
The meaning is, it has been obtained. |
iminā kiṃ dīpeti? |
What does he show by this? |
satthuvissāsikabhāvaṃ. ayaṃ kira satthu diṭṭhakālato paṭṭhāya pitipemaṃ, upāsikā cassa mātipemaṃ paṭilabhati. |
The state of being a confidant of the Teacher. It is said that this one, from the time he saw the Teacher, obtains the affection of a father, and his laywoman-wife, the affection of a mother. |
ubhopi “mama putto”ti satthāraṃ vadanti. |
Both call the Teacher "my son." |
bhavantaragato hi nesaṃ sineho. |
For their affection has gone to another existence. |
sā kira upāsikā pañca jātisatāni tathāgatassa mātāva, so ca, gahapati, pitāva ahosi. |
It is said that that laywoman was the mother of the Tathāgata for five hundred births, and that householder was the father. |
puna pañca jātisatāni upāsikā mahāmātā, upāsako mahāpitā, tathā cūḷāmātā cūḷapitāti. |
Again for five hundred births, the laywoman was the great-mother, the householder the great-father; likewise the younger-mother and the younger-father. |
evaṃ satthā diyaḍḍhāttabhāvasahassaṃ tesaṃyeva hatthe vaḍḍhito. |
Thus the Teacher was raised in their very hands for one and a half thousand existences. |
teneva te yaṃ neva puttassa, na pitu santike kathetuṃ sakkā, taṃ satthu santike nisinnā kathenti. |
For that very reason, what cannot be said in the presence of either a son or a father, they, sitting in the presence of the Teacher, say. |
imināyeva ca kāraṇena bhagavā “etadaggaṃ, bhikkhave, mama sāvakānaṃ upāsakānaṃ vissāsikānaṃ yadidaṃ nakulapitā gahapati, yadidaṃ nakulamātā gahapatānī”ti te etadagge ṭhapesi. |
And for this very reason, the Blessed One placed them at the top, "This is the foremost, O monks, of my lay-disciples who are confidants, that is, the householder Nakulapitā; that is, the householder-woman Nakulamātā." |
iti so imaṃ vissāsikabhāvaṃ pakāsento kathañhi no siyāti āha. |
Thus, he, making this state of being a confidant manifest, said, "How could it not be?" |
amatena abhisittoti nassidha aññaṃ kiñci jhānaṃ vā vipassanā vā maggo vā phalaṃ vā “amatābhiseko”ti daṭṭhabbo, madhuradhammadesanāyeva pana “amatābhiseko”ti veditabbo. |
anointed with the deathless": it should not be understood that here there is some other jhāna or insight or path or fruit as the "anointing with the deathless"; but the sweet Dhamma-discourse itself should be understood as the "anointing with the deathless. |
dūratopīti tiroraṭṭhāpi tirojanapadāpi. |
"even from afar": even from another country, even from another region. |
♦ assutavā puthujjanoti idaṃ vuttatthameva. |
♦ "an uninstructed worldling": this has its meaning already stated. |
ariyānaṃ adassāvītiādīsu ariyāti ārakattā kilesehi, anaye na iriyanato, aye iriyanato, sadevakena ca lokena araṇīyato buddhā ca paccekabuddhā ca buddhasāvakā ca vuccanti. |
In "one who does not see the noble ones," and so on: 'noble ones' are so called because they are far from the defilements, because they do not walk in what is not the way, because they walk in the way, and because they are to be approached by the world with its devas; they are the Buddhas, the paccekabuddhas, and the disciples of the Buddha. |
buddhā eva vā idha ariyā. |
Or here, only the Buddhas are the noble ones. |
yathāha — “sadevake, bhikkhave, loke ... pe ... tathāgato ariyo”ti vuccatīti . |
As it is said: "In the world with its devas, O monks... and so on... the Tathāgata is called 'noble'." |
sappurisānanti ettha pana paccekabuddhā tathāgatasāvakā ca sappurisāti veditabbā. |
But in "of true persons," the paccekabuddhas and the disciples of the Tathāgata should be known as true persons. |
te hi lokuttaraguṇayogena sobhanā purisāti sappurisā. |
For they, by their connection with the supramundane qualities, are beautiful persons, so 'sappurisā'. |
sabbeva vā ete dvedhāpi vuttā. |
Or all of them are said in both ways. |
buddhāpi hi ariyā ca sappurisā ca, paccekabuddhā buddhasāvakāpi. |
For the Buddhas are both noble and true persons; so too are the paccekabuddhas and the disciples of the Buddha. |
yathāha — |
As it is said: |
♦ “yo ve kataññū katavedi dhīro, |
♦ "He who is grateful, thankful, wise, |
♦ kalyāṇamitto daḷhabhatti ca hoti. |
♦ who is a good friend and of firm devotion, |
♦ dukhitassa sakkacca karoti kiccaṃ, |
♦ who diligently does what is to be done for one in distress, |
♦ tathāvidhaṃ sappurisaṃ vadantī”ti. |
♦ such a one they call a true person." |
. |
. |
♦ “kalyāṇamitto daḷhabhatti ca hotī”ti ettāvatā hi buddhasāvako vutto, kataññutādīhi paccekabuddhabuddhāti. |
♦ For by "who is a good friend and of firm devotion," the disciple of the Buddha is stated; by "grateful," etc., the paccekabuddha and the Buddha. |
idāni yo tesaṃ ariyānaṃ adassanasīlo, na ca dassane sādhukārī, so “ariyānaṃ adassāvī”ti veditabbo. |
Now, he who has the habit of not seeing those noble ones, and who does not approve of seeing them, he should be known as "one who does not see the noble ones." |
so ca cakkhunā adassāvī, ñāṇena adassāvīti duvidho. |
And he is of two kinds: one who does not see with the eye, and one who does not see with knowledge. |
tesu ñāṇena adassāvī idha adhippeto. |
Among them, the one who does not see with knowledge is intended here. |
maṃsacakkhunā hi dibbacakkhunā vā ariyā diṭṭhāpi adiṭṭhāva honti tesaṃ cakkhūnaṃ vaṇṇamattaggahaṇato na ariyabhāvagocarato. |
For the noble ones, even if seen with the physical eye or the divine eye, are as if not seen, because those eyes grasp only the color, not their state of being noble. |
soṇasiṅgālādayopi cakkhunā ariye passanti, na cete ariyānaṃ dassāvino nāma. |
Even dogs and jackals see the noble ones with the eye, but they are not called seers of the noble ones. |
♦ tatridaṃ vatthu — cittalapabbatavāsino kira khīṇāsavattherassa upaṭṭhāko vuḍḍhapabbajito ekadivasaṃ therena saddhiṃ piṇḍāya caritvā, therassa pattacīvaraṃ gahetvā, piṭṭhito āgacchanto theraṃ pucchi — “ariyā nāma, bhante, kīdisā”ti? |
♦ Here is a story on this: It is said that a senior monk who was an attendant of an arahant elder, a resident of the Cittala mountain, one day, while walking for alms with the elder, and having taken the elder's bowl and robe, and while following behind, asked the elder: "The noble ones, venerable sir, what are they like?" |
thero āha — “idhekacco mahallako ariyānaṃ pattacīvaraṃ gahetvā vattapaṭivattaṃ katvā sahacarantopi neva ariye jānāti, evaṃ dujjānāvuso, ariyā”ti. |
The elder said: "Here a certain elder, having taken the bowl and robe of the noble ones and having done his duties and observances, even while living together with them, does not know the noble ones. So hard to know, friend, are the noble ones." |
evaṃ vuttepi so neva aññāsi. |
Even when this was said, he did not understand. |
tasmā na cakkhunā dassanaṃ dassanaṃ, ñāṇena dassanameva dassanaṃ. |
Therefore, seeing with the eye is not seeing; seeing with knowledge is seeing. |
yathāha — “kiṃ te, vakkali, iminā pūtikāyena diṭṭhena? |
As it is said: "What is it to you, Vakkali, to see this putrid body? |
yo kho, vakkali, dhammaṃ passati, so maṃ passati. |
He who, Vakkali, sees the Dhamma, he sees me. |
yo maṃ passati, so dhammaṃ passatī”ti . |
He who sees me, he sees the Dhamma." |
tasmā cakkhunā passantopi ñāṇena ariyehi diṭṭhaṃ aniccādilakkhaṇaṃ apassanto, ariyādhigatañca dhammaṃ anadhigacchanto ariyakaradhammānaṃ ariyabhāvassa ca adiṭṭhattā “ariyānaṃ adassāvī”ti veditabbo. |
Therefore, even while seeing with the eye, one who does not see the characteristic of impermanence, etc., seen by the noble ones, and who does not attain the Dhamma attained by the noble ones, because he has not seen the dhammas done by the noble ones and their state of being noble, should be known as "one who does not see the noble ones." |
♦ ariyadhammassa akovidoti, satipaṭṭhānādibhede ariyadhamme akusalo. |
♦ "unskilled in the noble Dhamma": unskilled in the noble Dhamma, which is divided into the foundations of mindfulness, etc. |
ariyadhamme avinītoti ettha pana — |
"untrained in the noble Dhamma": here, however: |
♦ “duvidho vinayo nāma, ekamekettha pañcadhā. |
♦ "The discipline is of two kinds, and each of them is fivefold. |
♦ abhāvato tassa ayaṃ, avinītoti vuccati”. |
♦ Because of its absence, this one is called 'untrained'." |
♦ ayañhi saṃvaravinayo pahānavinayoti duvidho vinayo. |
♦ For this discipline is of two kinds: the discipline of restraint and the discipline of abandoning. |
ettha ca duvidhepi vinaye ekameko vinayo pañcadhā bhijjati. |
And here, in both kinds of discipline, each one is divided into five. |
saṃvaravinayopi hi sīlasaṃvaro satisaṃvaro ñāṇasaṃvaro khantisaṃvaro vīriyasaṃvaroti pañcavidho. |
The discipline of restraint is of five kinds: the restraint of the Pātimokkha, the restraint of mindfulness, the restraint of knowledge, the restraint of patience, and the restraint of energy. |
pahānavinayopi tadaṅgappahānaṃ, vikkhambhanappahānaṃ samucchedappahānaṃ paṭippassaddhippahānaṃ nissaraṇappahānanti pañcavidho. |
The discipline of abandoning is also of five kinds: abandoning by substitution, abandoning by suppression, abandoning by eradication, abandoning by tranquillization, and abandoning by escape. |
♦ tattha “iminā pātimokkhasaṃvarena upeto hoti samupeto”ti ayaṃ sīlasaṃvaro. |
♦ Therein, "by this he is endowed with, possessed of the restraint of the Pātimokkha," this is the restraint of virtue. |
“rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatī”ti ayaṃ satisaṃvaro. |
"he guards the eye-faculty, he undertakes the restraint of the eye-faculty," this is the restraint of mindfulness. |
♦ “yāni sotāni lokasmiṃ, |
♦ "Whatever streams there are in the world, |
♦ sati tesaṃ nivāraṇaṃ. |
♦ mindfulness is their check. |
♦ sotānaṃ saṃvaraṃ brūmi, |
♦ I call it the restraint of the streams; |
♦ paññāyete pidhīyare”ti. |
♦ by wisdom they are dammed." |
— |
— |
♦ ayaṃ ñāṇasaṃvaro. |
♦ this is the restraint of knowledge. |
“khamo hoti sītassa uṇhassā”ti ayaṃ khantisaṃvaro. |
"he is patient with cold and heat," this is the restraint of patience. |
“uppannaṃ kāmavitakkaṃ nādhivāsetī”ti ayaṃ vīriyasaṃvaro. |
"he does not tolerate an arisen sensual thought," this is the restraint of energy. |
sabbopi cāyaṃ saṃvaro yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato “saṃvaro” vinayanato “vinayo”ti vuccati. |
And all this restraint, because it restrains the bodily misconduct, etc., which are to be restrained according to each, is called 'restraint' (saṃvaro); because it disciplines, 'discipline' (vinayo). |
evaṃ tāva saṃvaravinayo pañcadhā bhijjatīti veditabbo. |
Thus, so far, the discipline of restraint should be understood as being divided into five. |
♦ tathā yaṃ nāmarūpaparicchedādīsu vipassanāñāṇesu paṭipakkhabhāvato dīpālokeneva tamassa, tena tena vipassanāñāṇena tassa tassa anatthassa pahānaṃ. |
♦ Likewise, that which is the abandoning of that particular unwholesome thing by that particular insight-knowledge, from being its opposite, in the insight-knowledges in the defining of name-and-form, etc., like the abandoning of darkness by the light of a lamp. |
seyyathidaṃ — nāmarūpavavatthānena sakkāyadiṭṭhiyā, paccayapariggahena ahetuvisamahetudiṭṭhīnaṃ, tasseva aparabhāgena kaṅkhāvitaraṇena kathaṃkathībhāvassa, kalāpasammasanena “ahaṃ mamā”ti gāhassa, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhaye abhayasaññāya, ādīnavadassanena assādasaññāya, nibbidānupassanāya abhiratisaññāya, muccitukamyatāñāṇena amuccitukāmatāya. |
To wit: the abandoning of the personality-view by the defining of name-and-form; of the views of causelessness and wrong cause, by the grasping of conditions; of the state of being perplexed, by the overcoming of doubt in the latter part of the same; of the grasp of "I" and "mine," by the reflection on the groups; of the perception of the path in the not-path, by the defining of the path and not-path; of the annihilationist view, by the seeing of arising; of the eternalist view, by the seeing of passing away; of the perception of safety in what is full of fear, by the seeing of fear; of the perception of gratification, by the seeing of danger; of the delight, by the contemplation of disenchantment; of the unwillingness to be liberated, by the knowledge of the desire for deliverance. |
upekkhāñāṇena anupekkhāya, anulomena dhammaṭṭhitiyaṃ nibbāne ca paṭilomabhāvassa, gotrabhunā saṅkhāranimittagāhassa pahānaṃ, etaṃ tadaṅgappahānaṃ nāma. |
Of the lack of equanimity, by the knowledge of equanimity; of the state of being contrary to the stability of the Dhamma and to Nibbāna, by the conformity-knowledge; of the grasping of the sign of formations, by the change-of-lineage-knowledge. This is called abandoning by substitution. |
♦ yaṃ pana upacārappanābhedena samādhinā pavattibhāvanivāraṇato ghaṭappahāreneva udakapiṭṭhe sevālassa, tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānaṃ, etaṃ vikkhambhanappahānaṃ nāma. |
♦ But that which is the abandoning of those particular dhammas, the hindrances, etc., by preventing their arising by concentration, by the division of access and absorption, like the abandoning of moss on the surface of the water by the striking of a pot, this is called abandoning by suppression. |
yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano santāne “diṭṭhigatānaṃ pahānāyā”tiādinā nayena vuttassa samudayapakkhikassa kilesagaṇassa accantaṃ appavattibhāvena pahānaṃ, idaṃ samucchedappahānaṃ nāma. |
That which is the abandoning by the development of the four noble paths, of the group of defilements of the origin-side, which are mentioned in the manner of "for the abandoning of wrong views," etc., for the possessor of that particular path in his own continuity, in a way that they do not arise again, this is called abandoning by eradication. |
yaṃ pana phalakkhaṇe paṭippassaddhattaṃ kilesānaṃ, etaṃ paṭippassaddhippahānaṃ nāma. |
But that which is the state of the defilements being tranquillized at the moment of the fruit, this is called abandoning by tranquillization. |
♦ yaṃ sabbasaṅkhatanissaṭattā pahīnasabbasaṅkhataṃ nibbānaṃ, etaṃ nissaraṇappahānaṃ nāma. |
♦ That which is Nibbāna, which is the abandoning of all that is conditioned, because it has escaped from all that is conditioned, this is called abandoning by escape. |
sabbampi cetaṃ pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayaṭṭhena vinayo, tasmā “pahānavinayo”ti vuccati. |
And all this abandoning, because it is an abandoning in the sense of letting go, and a discipline in the sense of disciplining, is therefore called the "discipline of abandoning." |
taṃtaṃpahānavato vā tassa tassa vinayassa sambhavatopetaṃ “pahānavinayo”ti vuccati. |
Or, because of the existence of that particular discipline for the possessor of that particular abandoning, it is called the "discipline of abandoning." |
evaṃ pahānavinayopi pañcadhā bhijjatīti veditabbo. |
Thus, the discipline of abandoning should also be understood as being divided into five. |
♦ evamayaṃ saṅkhepato duvidho, bhedato ca dasavidho vinayo bhinnasaṃvarattā pahātabbassa ca appahīnattā yasmā etassa assutavato puthujjanassa natthi, tasmā abhāvato tassa ayaṃ “avinīto”ti vuccatīti. |
♦ Thus, this discipline, which is twofold in brief and tenfold by division, since it is absent for this uninstructed worldling because his restraint is broken and what is to be abandoned is not abandoned, therefore, because of its absence, he is called 'untrained'. |
esa nayo sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinītoti etthāpi. |
This is the method in "one who does not see true persons, unskilled in the Dhamma of true persons, untrained in the Dhamma of true persons" as well. |
ninnānākaraṇañhi etaṃ atthato. |
For this is a statement of what is not different in meaning. |
yathāha — |
As it is said: |
♦ “yeva te ariyā, teva te sappurisā. |
♦ "Those who are the noble ones, they are the true persons. |
yeva te sappurisā, teva te ariyā. |
Those who are the true persons, they are the noble ones. |
yo eva so ariyānaṃ dhammo, so eva so sappurisānaṃ dhammo. |
That which is the Dhamma of the noble ones, that is the Dhamma of the true persons. |
yo eva so sappurisānaṃ dhammo, so eva so ariyānaṃ dhammo. |
That which is the Dhamma of the true persons, that is the Dhamma of the noble ones. |
yeva te ariyavinayā, teva te sappurisavinayā. |
Those which are the disciplines of the noble ones, they are the disciplines of the true persons. |
yeva te sappurisavinayā, teva te ariyavinayā. |
Those which are the disciplines of the true persons, they are the disciplines of the noble ones. |
ariyeti vā sappuriseti vā, ariyadhammeti vā sappurisadhammeti vā, ariyavinayeti vā sappurisavinayeti vā esese eke ekaṭṭhe same samabhāge tajjāte taññevā”ti. |
Whether 'noble' or 'true person', whether 'noble Dhamma' or 'Dhamma of true persons', whether 'noble discipline' or 'discipline of true persons', this is one, the same in meaning, equal, of the same kind, that very thing." |
♦ rūpaṃ attato samanupassatīti idhekacco rūpaṃ attato samanupassati, “yaṃ rūpaṃ, so ahaṃ, yo ahaṃ, taṃ rūpan”ti rūpañca attañca advayaṃ samanupassati. |
♦ "he regards form as self": here a certain one regards form as self; "what is form, that I am; what I am, that is form," he regards form and self as non-dual. |
seyyathāpi nāma telappadīpassa jhāyato yā acci, so vaṇṇo. |
Just as for a burning oil-lamp, what is the flame, that is the color. |
yo vaṇṇo, sā accīti acciñca vaṇṇañca advayaṃ samanupassati, evameva idhekacco rūpaṃ attato samanupassati ... pe ... advayaṃ samanupassatīti evaṃ rūpaṃ “attā”ti diṭṭhipassanāya passati. |
What is the color, that is the flame. He regards the flame and the color as non-dual. In the same way, a certain one regards form as self... and so on... he regards it as non-dual. Thus he sees form as "self" with the seeing of a view. |
rūpavantaṃ vā attānanti arūpaṃ “attā”ti gahetvā chāyāvantaṃ rukkhaṃ viya taṃ rūpavantaṃ samanupassati. |
"or self as possessing form": having taken the formless as "self," he regards it as possessing form, like a tree possessing a shadow. |
attani vā rūpanti arūpameva “attā”ti gahetvā pupphasmiṃ gandhaṃ viya attani rūpaṃ samanupassati. |
"or form in self": having taken the formless as "self," he regards form in the self, like the scent in a flower. |
rūpasmiṃ vā attānanti arūpameva “attā”ti gahetvā karaṇḍake maṇiṃ viya taṃ attānaṃ rūpasmiṃ samanupassati. |
"or self in form": having taken the formless as "self," he regards that self in form, like a jewel in a casket. |
pariyuṭṭhaṭṭhāyīti pariyuṭṭhānākārena abhibhavanākārena ṭhito, “ahaṃ rūpaṃ, mama rūpan”ti evaṃ taṇhādiṭṭhīhi gilitvā pariniṭṭhapetvā gaṇhanako nāma hotīti attho. |
he remains obsessed": he stands in the manner of obsession, in the manner of overwhelming; the meaning is, he is one who grasps, having swallowed and finished it with craving and views, "I am form, form is mine. |
tassa taṃ rūpanti tassa taṃ evaṃ gahitaṃ rūpaṃ. |
"that form of his": that form of his, thus grasped. |
vedanādīsupi eseva nayo. |
In "feeling," etc., this is the same method. |
♦ tattha “rūpaṃ attato samanupassatī”ti suddharūpameva attāti kathitaṃ. |
♦ Therein, "he regards form as self" states that pure form is self. |
“rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ, vedanaṃ attato ... pe ... saññaṃ... saṅkhāre... viññāṇaṃ attato samanupassatī”ti imesu sattasu ṭhānesu arūpaṃ attāti kathitaṃ. |
In "or self as possessing form, or form in self, or self in form, feeling as self... and so on... perception... formations... he regards consciousness as self," in these seven places, the formless is stated as self. |
“vedanāvantaṃ vā attānaṃ, attani vā vedanaṃ, vedanāya vā attānan”ti evaṃ catūsu khandhesu tiṇṇaṃ tiṇṇaṃ vasena dvādasasu ṭhānesu rūpārūpamissako attā kathito. |
In "or self as possessing feeling, or feeling in self, or self in feeling," thus in the four aggregates, by way of three in each, in twelve places, a mixed form-and-formless self is stated. |
tattha “rūpaṃ attato samanupassati, vedanaṃ... saññaṃ... saṅkhāre... viññāṇaṃ attato samanupassatī”ti imesu pañcasu ṭhānesu ucchedadiṭṭhi kathitā, avasesesu sassatadiṭṭhīti evamettha pannarasa bhavadiṭṭhiyo pañca vibhavadiṭṭhiyo honti, tā sabbāpi maggāvaraṇā, na saggāvaraṇā, paṭhamamaggavajjhāti veditabbā. |
Therein, in "he regards form as self, feeling... perception... formations... he regards consciousness as self," in these five places, the annihilationist view is stated; in the remaining ones, the eternalist view. Thus, here there are fifteen views of existence and five views of non-existence. They are all obstacles to the path, not obstacles to heaven; they are to be understood as being destroyed by the first path. |
♦ evaṃ kho, gahapati, āturakāyo ceva hoti āturacitto cāti kāyo nāma buddhānampi āturoyeva. |
♦ "Thus, householder, the body is ailing and the mind is ailing": the body, even of the Buddhas, is ailing. |
cittaṃ pana rāgadosamohānugataṃ āturaṃ nāma, taṃ idha dassitaṃ. |
But the mind, followed by lust, hate, and delusion, is called ailing; that is shown here. |
no ca āturacittoti idha nikkilesatāya cittassa anāturabhāvo dassito. |
"but the mind is not ailing": here, the non-ailing state of the mind, due to its being without defilements, is shown. |
iti imasmiṃ sutte lokiyamahājano āturakāyo ceva āturacitto cāti dassito, khīṇāsavā āturakāyā anāturacittā, satta sekhā neva āturacittā, na anāturacittāti veditabbā. |
Thus, in this sutta, the worldly multitude is shown as having an ailing body and an ailing mind; those whose cankers are destroyed have an ailing body but a non-ailing mind; the seven learners have a mind that is neither ailing nor non-ailing, it should be understood. |
bhajamānā pana anāturacittataṃyeva bhajantīti. |
But if classified, they are classified with the non-ailing mind. |
paṭhamaṃ. |
The first. |
♦ 2. devadahasuttavaṇṇanā SN 22: SN 22.2 |
♦ 2. Commentary on the Devadaha Sutta SN 22:2, |
2 , |
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♦ 2. dutiye devadahanti devā vuccanti rājāno, tesaṃ maṅgaladaho, sayaṃjāto vā so dahoti, tasmā “devadaho”ti vutto. |
♦ 2. In the second, "Devadaha": 'devas' are said to be kings; their ceremonial pond. Or it is a self-formed pond; therefore, it is called "Devadaha." |
tassa avidūre nigamo devadahantveva napuṃsakaliṅgavasena saṅkhaṃ gato. |
A town not far from it, Devadaha, has come to be reckoned in the neuter gender. |
pacchābhūmagamikāti pacchābhūmaṃ aparadisāyaṃ niviṭṭhaṃ janapadaṃ gantukāmā. |
"intending to go to the western country": intending to go to the country situated in the west, the other country. |
nivāsanti temāsaṃ vassāvāsaṃ. |
"lodging": the three-month rains-retreat. |
apalokitoti āpucchito. |
"having been asked leave": having been asked permission. |
apalokethāti āpucchatha. |
"ask leave": ask permission. |
kasmā theraṃ āpucchāpeti? |
Why does he have them ask the elder for leave? |
te sabhāre kātukāmatāya. |
Because of his desire to make them responsible. |
yo hi ekavihāre vasantopi santikaṃ na gacchati pakkamanto anāpucchā pakkamati, ayaṃ nibbhāro nāma. |
For he who, even while living in one monastery, does not go near, and departs without asking leave, this one is called irresponsible. |
yo ekavihāre vasantopi āgantvā passati, pakkamanto āpucchati, ayaṃ sabhāro nāma. |
He who, even while living in one monastery, comes and sees, and asks leave when departing, this one is called responsible. |
imepi bhikkhū bhagavā “evamime sīlādīhi vaḍḍhissantī”ti sabhāre kātukāmo āpucchāpeti. |
These monks also, the Blessed One, wishing to make them responsible, thinking, "Thus these will grow in virtue, etc.," has them ask leave. |
♦ paṇḍitoti dhātukosallādinā catubbidhena paṇḍiccena samannāgato. |
♦ "wise": endowed with the fourfold wisdom of skill in the elements, etc. |
anuggāhakoti āmisānuggahena ca dhammānuggahena cāti dvīhipi anuggahehi anuggāhako. |
"a helper": a helper by both material help and help in the Dhamma. |
thero kira aññe bhikkhū viya pātova piṇḍāya agantvā sabbabhikkhūsu gatesu sakalaṃ saṅghārāmaṃ anuvicaranto asammaṭṭhaṭṭhānaṃ sammajjati, achaḍḍitaṃ kacavaraṃ chaḍḍeti, saṅghārāme dunnikkhittāni mañcapīṭhadārubhaṇḍamattikābhaṇḍāni paṭisāmeti. |
It is said that the elder, not having gone for alms early in the morning like other monks, when all the monks had gone, wanders through the whole monastery-compound, sweeps the un-swept places, throws out the un-thrown-out rubbish, and puts away the beds, chairs, wooden things, and clay things that have been left out in the monastery-compound. |
kiṃ kāraṇā? |
For what reason? |
“mā aññatitthiyā vihāraṃ paviṭṭhā disvā paribhavaṃ akaṃsū”ti. |
Lest other heretics, having entered the monastery and seeing it, should show contempt. |
tato gilānasālaṃ gantvā gilāne assāsetvā “kenattho”ti pucchitvā yena attho hoti, tadatthaṃ tesaṃ daharasāmaṇere ādāya bhikkhācāravattena vā sabhāgaṭṭhāne vā bhesajjaṃ pariyesitvā tesaṃ datvā, “gilānupaṭṭhānaṃ nāma buddhapaccekabuddhehi vaṇṇitaṃ, gacchatha sappurisā appamattā hothā”ti te pesetvā sayaṃ piṇḍāya caritvā upaṭṭhākakule vā bhattakiccaṃ katvā vihāraṃ gacchati. |
Then, having gone to the infirmary and having consoled the sick, and having asked, "What is needed?", and for whatever is needed, having taken young novices for it, and having sought medicine either by way of the alms-round or in a suitable place, and having given it to them, and having sent them, "The tending of the sick is praised by the Buddha and the paccekabuddhas; go, good sirs, be heedful," he himself, having walked for alms, and having had his meal in a supporter's family, goes to the monastery. |
idaṃ tāvassa nibaddhavāsaṭṭhāne āciṇṇaṃ. |
This, so far, is his custom in a place of regular residence. |
♦ bhagavati pana cārikaṃ caramāne “ahaṃ aggasāvako”ti upāhanaṃ āruyha chattaṃ gahetvā purato purato na gacchati. |
♦ But when the Blessed One is wandering on tour, he does not go in front, wearing sandals and holding an umbrella, thinking, "I am the chief disciple." |
ye pana tattha mahallakā vā ābādhikā vā atidaharā vā, tesaṃ rujjanaṭṭhānāni telena makkhāpetvā pattacīvaraṃ attano daharasāmaṇerehi gāhāpetvā taṃdivasaṃ vā dutiyadivasaṃ vā te gaṇhitvāva gacchati. |
But those who are there, the old or the sick or the very young, having had their aching parts rubbed with oil, and having had their bowl and robe carried by his own young novices, he goes, taking them with him either that day or the next. |
ekadivasañhi taññeva āyasmantaṃ ativikāle sampattattā senāsanaṃ alabhitvā, cīvarakuṭiyaṃ nisinnaṃ disvā, satthā punadivase bhikkhusaṅghaṃ sannipātāpetvā, hatthivānaratittiravatthuṃ kathetvā, “yathāvuḍḍhaṃ senāsanaṃ dātabban”ti sikkhāpadaṃ paññāpesi. |
For one day, having seen that very venerable one, who had arrived very late and had not got a lodging, sitting in the robe-store, the Teacher, on the next day, having had the community of monks gathered, and having told the story of the elephant, the monkey, and the partridge, laid down the training-rule, "A lodging should be given according to seniority." |
evaṃ tāvesa āmisānuggahena anuggaṇhāti. |
Thus, so far, he helps with material help. |
ovadanto panesa satavārampi sahassavārampi tāva ovadati, yāva so puggalo sotāpattiphale patiṭṭhāti, atha naṃ vissajjetvā aññaṃ ovadati. |
But when exhorting, he exhorts a hundred times, a thousand times, until that person is established in the fruit of stream-entry. Then, having dismissed him, he exhorts another. |
iminā nayena ovadato cassa ovāde ṭhatvā arahattaṃ pattā gaṇanapathaṃ atikkantā. |
While he is exhorting in this way, those who have attained arahantship, having stood in his exhortation, have surpassed the path of calculation. |
evaṃ dhammānuggahena anuggaṇhāti. |
Thus he helps with help in the Dhamma. |
♦ paccassosunti te bhikkhū “amhākaṃ neva upajjhāyo, na ācariyo na sandiṭṭhasambhatto. |
♦ "they responded": those monks, thinking, "He is neither our preceptor nor our teacher nor a friend or acquaintance. |
kiṃ tassa santike karissāmā”ti? |
What will we do in his presence?", not falling into silence, accepted the Teacher's word, "Yes, venerable sir." |
tuṇhībhāvaṃ anāpajjitvā “evaṃ, bhante”ti satthu vacanaṃ sampaṭicchiṃsu. |
"in the eḷagalā-thicket": in a pavilion-like clump. |
eḷagalāgumbeti gacchamaṇḍapake. |
It is said that that eḷagalā-thicket grew in a place with constant water. |
so kira eḷagalāgumbo dhuvasalilaṭṭhāne jāto. |
Then there, having made a pavilion on four posts, they placed that clump on top of it; it covered that pavilion. |
athettha catūhi pādehi maṇḍapaṃ katvā tassa upari taṃ gumbaṃ āropesuṃ, so taṃ maṇḍapaṃ chādesi. |
Then below it, having enclosed it with bricks and having scattered sand, they prepared a seat. |
athassa heṭṭhā iṭṭhakāhi paricinitvā vālikaṃ okiritvā āsanaṃ paññāpayiṃsu. |
A cool breeze from the water blows in the day-quarters. |
sītalaṃ divāṭṭhānaṃ udakavāto vāyati. |
The elder sat in it. |
thero tasmiṃ nisīdi. |
It is with reference to this that it is said, "in the eḷagalā-thicket." |
taṃ sandhāya vuttaṃ “eḷagalāgumbe”ti. |
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♦ nānāverajjagatanti ekassa rañño rajjato nānāvidhaṃ rajjagataṃ. |
♦ "of a different kingdom": the different kingdom of one king. |
virajjanti aññaṃ rajjaṃ. |
"another kingdom": another kingdom. |
yathā hi sadesato añño videso, evaṃ nivuttharajjato aññaṃ rajjaṃ virajjaṃ nāma, taṃ verajjanti vuttaṃ. |
Just as another country is different from one's own country, so a kingdom other than the one lived in is called 'virajja'; that is said as 'verajja'. |
khattiyapaṇḍitāti bimbisārakosalarājādayo paṇḍitarājāno. |
"wise khattiyas": wise kings like Bimbisāra and the king of Kosala. |
brāhmaṇapaṇḍitāti caṅkītārukkhādayo paṇḍitabrāhmaṇā. |
"wise brahmins": wise brahmins like Caṅkī and Tārukkha. |
gahapatipaṇḍitāti cittasudattādayo paṇḍitagahapatayo. |
"wise householders": wise householders like Citta and Sudatta. |
samaṇapaṇḍitāti sabhiyapilotikādayo paṇḍitaparibbājakā . |
"wise ascetics": wise wanderers like Sabhiya and Pilotika. |
vīmaṃsakāti atthagavesino. |
"investigators": searchers for the meaning. |
kiṃvādīti kiṃ attano dassanaṃ vadati, kiṃ laddhikoti attho. |
"of what doctrine?": what doctrine of his own does he speak? The meaning is, what is his belief? |
kimakkhāyīti kiṃ sāvakānaṃ ovādānusāsaniṃ ācikkhati? |
"what does he proclaim?": what exhortation and instruction does he declare to his disciples? |
dhammassa cānudhammanti bhagavatā vuttabyākaraṇassa anubyākaraṇaṃ. |
"and the Dhamma in accordance with the Dhamma": the secondary explanation of the explanation spoken by the Blessed One. |
sahadhammikoti sakāraṇo. |
"coherent": with reason. |
vādānuvādoti bhagavatā vuttavādassa anuvādo. |
"the secondary speech of the speech": the secondary speech of the speech spoken by the Blessed One. |
“vādānupāto”tipi pāṭho, satthu vādassa anupāto anupatanaṃ, anugamananti attho. |
There is also the reading "vādānupāto"; the falling after the speech of the Teacher, the following after, is the meaning. |
imināpi vādaṃ anugato vādoyeva dīpito hoti. |
By this also, the speech that follows the speech is shown. |
♦ avigatarāgassātiādīsu taṇhāvaseneva attho veditabbo. |
♦ In "of one whose lust has not departed," and so on: the meaning should be understood by way of craving. |
taṇhā hi rajjanato rāgo, chandiyanato chando, piyāyanaṭṭhena pemaṃ, pivitukāmaṭṭhena pipāsā, anudahanaṭṭhena pariḷāhoti vuccati. |
For craving, because it lusts, is 'rāga'; because it desires, 'chanda'; because it is affectionate, 'pema'; because it wishes to drink, 'pipāsā'; because it burns, 'pariḷāha'. |
akusale cāvuso, dhammetiādi kasmā āraddhaṃ? |
"And in unwholesome dhammas, friend," and so on, why was it begun? |
pañcasu khandhesu avītarāgassa ādīnavaṃ, vītarāgassa ca ānisaṃsaṃ dassetuṃ. |
To show the danger for one whose lust for the five aggregates has not departed, and the benefit for one whose lust has departed. |
tatra avighātoti niddukkho. |
Therein, "without vexation" means without suffering. |
anupāyāsoti nirupatāpo. |
"without trouble": without affliction. |
apariḷāhoti niddāho. |
"without fever": without burning. |
evaṃ sabbattha attho veditabbo. |
The meaning should be understood in this way everywhere. |
dutiyaṃ. |
The second. |
♦ 3. hāliddikānisuttavaṇṇanā SN 22: SN 22.3 |
♦ 3. Commentary on the Hāliddikāni Sutta SN 22:3, |
3 , |
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♦ 3. tatiye avantīsūti avantidakkhiṇāpathasaṅkhāte avantiraṭṭhe. |
♦ 3. In the third, "in the Avanti country": in the Avanti country, designated as the Avanti-southern-path. |
kuraraghareti evaṃnāmake nagare. |
"in the city of Kuraraghara": in the city with this name. |
papāteti ekato papāte. |
"on the Papāta mountain": on a single precipice. |
tassa kira pabbatassa ekaṃ passaṃ chinditvā pātitaṃ viya ahosi. |
It is said that one side of that mountain was as if it had been cut and made to fall. |
“pavatte”tipi pāṭho, nānātitthiyānaṃ laddhipavattaṭṭhāneti attho. |
There is also the reading "pavatte"; the meaning is, in the place of the proceeding of the doctrines of various heretics. |
iti thero tasmiṃ raṭṭhe taṃ nagaraṃ nissāya tasmiṃ pabbate viharati. |
Thus the elder dwells on that mountain, relying on that city, in that country. |
hāliddikānīti evaṃnāmako. |
"Hāliddikāni": with this name. |
aṭṭhakavaggiye māgaṇḍiyapañheti aṭṭhakavaggikamhi māgaṇḍiyapañho nāma atthi, tasmiṃ pañhe. |
"in the Māgaṇḍiya-question in the Aṭṭhakavagga": in the Aṭṭhakavagga, there is a Māgaṇḍiya-question; in that question. |
rūpadhātūti rūpakkhandho adhippeto. |
"the form-element": the form-aggregate is intended. |
rūpadhāturāgavinibaddhanti rūpadhātumhi rāgena vinibaddhaṃ . |
"bound by lust for the form-element": bound by lust in the form-element. |
viññāṇanti kammaviññāṇaṃ. |
"consciousness": kamma-consciousness. |
okasārīti gehasārī ālayasārī. |
"a lodger": a house-dweller, a dweller in attachment. |
♦ kasmā panettha “viññāṇadhātu kho, gahapatī”ti na vuttanti? |
♦ Why here is it not said, "the consciousness-element, householder"? |
sammohavighātatthaṃ. “oko”ti hi atthato paccayo vuccati, purejātañca kammaviññāṇaṃ pacchājātassa kammaviññāṇassapi vipākaviññāṇassapi vipākaviññāṇañca vipākaviññāṇassapi kammaviññāṇassapi paccayo hoti, tasmā “kataraṃ nu kho idha viññāṇan”ti? |
For the purpose of dispelling confusion. For 'oka' (lodging) is in meaning said to be a condition; and the kamma-consciousness that arises before is a condition for the kamma-consciousness that arises after, and for the resultant consciousness; and the resultant consciousness is a condition for the resultant consciousness and for the kamma-consciousness. Therefore, thinking, "Which consciousness here?", confusion would arise. To dispel that, not taking that, the discourse was given un-mixed. |
sammoho bhaveyya, tassa vighātatthaṃ taṃ agahetvā asambhinnāva desanā katā. |
Moreover, since the four stations of formations-consciousness are mentioned by way of the object, to show them also, consciousness is not taken here. |
apica ārammaṇavasena catasso abhisaṅkhāraviññāṇaṭṭhitiyo vuttāti tā dassetumpi idha viññāṇaṃ na gahitaṃ. |
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♦ upayupādānāti taṇhūpayadiṭṭhūpayavasena dve upayā, kāmupādānādīni cattāri upādānāni ca. |
♦ "engagement and clinging": the two engagements by way of the engagement of craving and the engagement of views, and the four clingings of sensual pleasure, etc. |
cetaso adhiṭṭhānābhinivesānusayāti akusalacittassa adhiṭṭhānabhūtā ceva abhinivesabhūtā ca anusayabhūtā ca. |
"the establishment, adherence, and underlying tendency of the mind": that which is the basis for the establishment, the adherence, and the underlying tendency of the unwholesome mind. |
tathāgatassāti sammāsambuddhassa. |
"of the Tathāgata": of the perfectly enlightened one. |
sabbesampi hi khīṇāsavānaṃ ete pahīnāva, satthu pana khīṇāsavabhāvo loke atipākaṭoti uparimakoṭiyā evaṃ vuttaṃ. |
For of all those whose cankers are destroyed, these are abandoned; but since the state of the Teacher as one whose cankers are destroyed is very manifest in the world, it is said so by way of the highest category. |
viññāṇadhātuyāti idha viññāṇaṃ kasmā gahitaṃ? |
"in the consciousness-element": why here is consciousness taken? |
kilesappahānadassanatthaṃ. kilesā hi na kevalaṃ catūsuyeva khandhesu pahīnā pahīyanti, pañcasupi pahīyantiyevāti kilesappahānadassanatthaṃ gahitaṃ. |
To show the abandoning of the defilements. For the defilements are not only abandoned in the four aggregates; they are also abandoned in the five. It is taken to show the abandoning of the defilements. |
evaṃ kho, gahapati, anokasārī hotīti evaṃ kammaviññāṇena okaṃ asarantena anokasārī nāma hoti. |
"thus, householder, he is not a lodger": thus, by the kamma-consciousness not dwelling in the lodging, he is called not a lodger. |
♦ rūpanimittaniketavisāravinibandhāti rūpameva kilesānaṃ paccayaṭṭhena nimittaṃ, ārammaṇakiriyasaṅkhātanivāsanaṭṭhānaṭṭhena niketanti rūpanimittaniketaṃ. |
♦ "the pervasion and bondage of the resort of the form-sign": form itself, because it is a condition for the defilements, is a sign; because it is a dwelling-place designated as the action of being an object, it is a resort. Thus 'rūpanimittaniketa'. |
visāro ca vinibandho ca visāravinibandhā. |
Pervasion and bondage are 'visāravinibandhā'. |
ubhayenapi hi kilesānaṃ patthaṭabhāvo ca vinibandhanabhāvo ca vutto, rūpanimittanikete visāravinibandhāti rūpanimittaniketavisāravinibandhā, tasmā rūpanimittaniketamhi uppannena kilesavisārena ceva kilesabandhanena cāti attho. |
For by both, the spread-out state and the binding state of the defilements are stated. 'in the pervasion and bondage of the resort of the form-sign' means by the pervasion of defilements and the bondage of defilements that have arisen in the resort of the form-sign, is the meaning. |
niketasārīti vuccatīti ārammaṇakaraṇavasena nivāsanaṭṭhānaṃ sārīti vuccati. |
"is called a resort-dweller": he is called a resort-dweller by way of making it an object, a dwelling-place. |
pahīnāti te rūpanimittaniketakilesavisāravinibandhā pahīnā. |
"are abandoned": those pervasions and bondages of the defilements of the resort of the form-sign are abandoned. |
♦ kasmā panettha pañcakkhandhā “okā”ti vuttā, cha ārammaṇāni “niketan”ti? |
♦ Why here are the five aggregates called "a lodging" and the six objects "a resort"? |
chandarāgassa balavadubbalatāya. |
Because of the strength and weakness of the desire and lust. |
samānepi hi etesaṃ ālayaṭṭhena visayabhāve okoti niccanivāsanaṭṭhānagehameva vuccati, niketanti “ajja asukaṭṭhāne kīḷissāmā”ti katasaṅketaṭṭhānaṃ nivāsaṭṭhānaṃ uyyānādi. |
For even though they are equal in being an object in the sense of attachment, 'oka' (lodging) is called the permanent dwelling-place, the house; 'niketa' is the dwelling-place, the park, etc., which is a place of agreement, "today we will play in such-and-such a place." |
tattha yathā puttadāradhanadhaññapuṇṇagehe chandarāgo balavā hoti, evaṃ ajjhattikesu khandhesu. |
Therein, just as the desire and lust are strong in the house, which is full of wife, children, wealth, and grain, so they are in the internal aggregates. |
yathā pana uyyānaṭṭhānādīsu tato dubbalataro hoti, evaṃ bāhiresu chasu ārammaṇesūti chandarāgassa balavadubbalatāya evaṃ desanā katāti veditabbo. |
But just as in the park, etc., they are weaker than that, so they are in the six external objects. Thus, the discourse is given so because of the strength and weakness of the desire and lust, it should be understood. |
♦ sukhitesu sukhitoti upaṭṭhākesu dhanadhaññalābhādivasena sukhitesu “idānāhaṃ manāpaṃ bhojanaṃ labhissāmī”ti gehasitasukhena sukhito hoti, tehi pattasampattiṃ anubhavamāno viya carati. |
♦ "happy among the happy": among his supporters who are happy by way of the gain of wealth, grain, etc., he is happy with the domestic happiness, "now I will get a pleasant meal"; he moves about as if he were experiencing the prosperity they have attained. |
dukkhitesu dukkhitoti tesaṃ kenacideva kāraṇena dukkhe uppanne sayaṃ dviguṇena dukkhena dukkhito hoti. |
"unhappy among the unhappy": when suffering has arisen for them for some reason, he is unhappy with a twofold suffering. |
kiccakaraṇīyesūti kiccasaṅkhātesu karaṇīyesu. |
"in what is to be done": in the duties designated as 'kicca'. |
tesu yogaṃ āpajjatīti upayogaṃ sayaṃ tesaṃ kiccānaṃ kattabbataṃ āpajjati. |
"he undertakes the effort": he undertakes the application; he takes upon himself the doing of their duties. |
kāmesūti vatthukāmesu. |
"in sensual pleasures": in the objects of sensuality. |
evaṃ kho, gahapati, kāmehi aritto hotīti evaṃ kilesakāmehi aritto hoti anto kāmānaṃ bhāvena atuccho. |
"thus, householder, he is not empty of sensual pleasures": thus he is not empty of the defilements of sensuality; by the state of being inside the sensual pleasures, he is not empty. |
sukkapakkho tesaṃ abhāvena ritto tucchoti veditabbo. |
The bright side should be understood as being empty, vacant, because of their absence. |
♦ purakkharānoti vaṭṭaṃ purato kurumāno. |
♦ "setting in front": making the round of existence his forefront. |
evaṃrūpo siyantiādīsu dīgharassakāḷodātādīsu rūpesu “evaṃrūpo nāma bhaveyyan”ti pattheti. |
In "may I be of such a form," and so on: in forms such as long, short, black, fair, etc., he wishes, "may I be of such a form." |
sukhādīsu vedanāsu evaṃvedano nāma; |
In feelings such as pleasure, etc., "may I be of such a feeling"; |
nīlasaññādīsu saññāsu evaṃ sañño nāma; |
in perceptions such as the perception of blue, etc., "may I be of such a perception"; |
puññābhisaṅkhārādīsu saṅkhāresu evaṃsaṅkhāro nāma; |
in formations such as meritorious formations, etc., "may I be of such a formation"; |
cakkhuviññāṇādīsu viññāṇesu “evaṃ viññāṇo nāma bhaveyyan”ti pattheti. |
in consciousnesses such as eye-consciousness, etc., he wishes, "may I be of such a consciousness." |
♦ apurakkharānoti vaṭṭaṃ purato akurumāno. |
♦ "not setting in front": not making the round of existence his forefront. |
sahitaṃ me, asahitaṃ teti tuyhaṃ vacanaṃ asahitaṃ asiliṭṭhaṃ, mayhaṃ sahitaṃ siliṭṭhaṃ madhurapānasadisaṃ. |
"it is coherent for me, incoherent for you": your speech is incoherent, not smooth; mine is coherent, smooth, like a sweet drink. |
adhiciṇṇaṃ te viparāvattanti yaṃ tuyhaṃ dīghena kālena paricitaṃ suppaguṇaṃ, taṃ mama vādaṃ āgamma sabbaṃ khaṇena viparāvattaṃ nivattaṃ. |
"what you have long practiced has been reversed": that which has been practiced and well-practiced by you for a long time, that has all been reversed, turned back, in a moment, by my argument. |
āropito te vādoti tuyhaṃ doso mayā āropito. |
"your argument has been refuted": your fault has been refuted by me. |
cara vādappamokkhāyāti taṃ taṃ ācariyaṃ upasaṅkamitvā uttari pariyesanto imassa vādassa mokkhāya cara āhiṇḍāhi. |
"go on, for the release from the argument": having approached this or that teacher and searching further, go on, wander, for the release from this argument. |
nibbeṭhehi vā sace pahosīti atha sayameva pahosi, idheva nibbeṭhehīti. |
"or disentangle it, if you can": or if you can by yourself, disentangle it right here. |
tatiyaṃ. |
The third. |
♦ 4. dutiyahāliddikānisuttavaṇṇanā SN 22.4 |
♦ 4. Commentary on the Second Hāliddikāni Sutta |
♦ 4. catutthe sakkapañheti cūḷasakkapañhe, mahāsakkapañhepetaṃ vuttameva. |
♦ 4. In the fourth, "in the Sakka-question": in the shorter Sakka-question; it is also stated in the greater Sakka-question. |
taṇhāsaṅkhayavimuttāti taṇhāsaṅkhaye nibbāne tadārammaṇāya phalavimuttiyā vimuttā. |
"liberated in the destruction of craving": liberated by the liberation of the fruit with that as its object, in Nibbāna, which is the destruction of craving. |
accantaniṭṭhāti antaṃ atikkantaniṭṭhā satataniṭṭhā. |
"has an absolute end": has an end that has gone beyond the end, a constant end. |
sesapadesupi eseva nayo. |
In the other phrases too, this is the same method. |
catutthaṃ. |
The fourth. |
♦ 5. samādhisuttavaṇṇanā SN 22: SN 22.5 |
♦ 5. Commentary on the Samādhi Sutta SN 22:5, |
5 , |
|
♦ 5. pañcame samādhinti idaṃ bhagavā te bhikkhū cittekaggatāya parihāyante disvā, “cittekaggataṃ labhantānaṃ imesaṃ kammaṭṭhānaṃ phātiṃ gamissatī”ti ñatvā āha. |
♦ 5. In the fifth, "concentration": the Blessed One, seeing those monks declining in one-pointedness of mind, and knowing, "For those who obtain one-pointedness of mind, their meditation subject will prosper," said this. |
abhinandatīti pattheti. |
"delights in": wishes for. |
abhivadatīti tāya abhinandanāya “aho piyaṃ iṭṭhaṃ kantaṃ manāpan”ti vadati. |
applauds": because of that delight, he says, "Oh, it is dear, desirable, lovely, agreeable. |
vācaṃ abhinandantopi ca taṃ ārammaṇaṃ nissāya evaṃ lobhaṃ uppādento abhivadatiyeva nāma. |
And one who applauds speech also applauds, producing greed in dependence on that object. |
ajjhosāya tiṭṭhatīti gilitvā pariniṭṭhapetvā gaṇhāti. |
"he remains, having clung to it": he grasps it, having swallowed and finished it. |
yā rūpe nandīti yā sā rūpe balavapatthanāsaṅkhātā nandī. |
"the delight in form": that which is the delight, designated as a strong wish, in form. |
tadupādānanti taṃ gahaṇaṭṭhena upādānaṃ. |
"that is clinging": that is clinging in the sense of grasping. |
nābhinandatīti na pattheti. |
"does not delight in": does not wish for. |
nābhivadatīti patthanāvasena na “iṭṭhaṃ kantan”ti vadati. |
does not applaud": he does not, by way of wishing, say, "It is desirable, lovely. |
vipassanācittena cetasā “aniccaṃ dukkhan”ti vacībhedaṃ karontopi nābhivadatiyeva. |
Even while making a verbal distinction with a mind of insight, "it is impermanent, suffering," he does not applaud. |
pañcamaṃ. |
The fifth. |
♦ 6. paṭisallāṇasuttavaṇṇanā SN 22.6 |
♦ 6. Commentary on the Paṭisallāṇa Sutta |
♦ 6. chaṭṭhe paṭisallāṇeti idaṃ bhagavā te bhikkhū kāyavivekena parihāyante disvā “kāyavivekaṃ labhantānaṃ imesaṃ kammaṭṭhānaṃ phātiṃ gamissatī”ti ñatvā āha. |
♦ 6. In the sixth, "seclusion": the Blessed One, seeing those monks declining in physical seclusion, and knowing, "For those who obtain physical seclusion, their meditation subject will prosper," said this. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. upādāparitassanāsuttavaṇṇanā SN 22.7 |
♦ 7. Commentary on the Upādāparitassanā Sutta |
♦ 7. sattame upādāparitassananti gahaṇena uppannaṃ paritassanaṃ. |
♦ 7. In the seventh, "agitation through clinging": the agitation that has arisen through grasping. |
anupādāaparitassananti aggahaṇena aparitassanaṃ. |
"non-agitation through non-clinging": the non-agitation through non-grasping. |
rūpavipariṇāmānuparivattiviññāṇaṃ hotīti “mama rūpaṃ vipariṇatan”ti vā “ahu vata metaṃ, dāni vata me natthī”ti vā ādinā nayena kammaviññāṇaṃ rūpassa bhedānuparivatti hoti. |
"the consciousness follows the change of form": the kamma-consciousness follows the breakup of form, in the manner of "my form has changed," or "I had it, alas, now I do not have it," and so on. |
vipariṇāmānuparivattijāti vipariṇāmassa anuparivattito vipariṇāmārammaṇacittato jātā. |
"born from following the change": born from the mind that has the change as its object, from following the change. |
paritassanā dhammasamuppādāti taṇhāparitassanā ca akusaladhammasamuppādā ca. |
"agitations and the arising of dhammas": the agitation of craving and the arising of unwholesome dhammas. |
cittanti kusalacittaṃ. |
"the mind": the wholesome mind. |
pariyādāya tiṭṭhantīti pariyādiyitvā tiṭṭhanti. |
"they remain, having taken possession": they remain, having taken possession. |
uttāsavāti sauttāso. |
"with terror": with terror. |
vighātavāti savighāto sadukkho. |
"with vexation": with vexation, with suffering. |
apekkhavāti sālayo. |
"with longing": with attachment. |
upādāya ca paritassatīti gaṇhitvā paritassako nāma hoti. |
"and he is agitated through clinging": having grasped, he is said to be agitated. |
na rūpavipariṇāmānuparivattīti khīṇāsavassa kammaviññāṇameva natthi, tasmā rūpabhedānuparivatti na hotīti vattuṃ vaṭṭati. |
"it does not follow the change of form": for one whose cankers are destroyed, there is no kamma-consciousness at all; therefore, it is proper to say that it does not follow the breakup of form. |
sattamaṃ. |
The seventh. |
♦ 8. dutiyaupādāparitassanāsuttavaṇṇanā SN 22.8 |
♦ 8. Commentary on the Second Upādāparitassanā Sutta |
♦ 8. aṭṭhame taṇhāmānadiṭṭhivasena desanā katā. |
♦ 8. In the eighth, the discourse is given by way of craving, conceit, and views. |
iti paṭipāṭiyā catūsu suttesu vaṭṭavivaṭṭameva kathitaṃ. |
Thus, in order, in the four suttas, the round and the un-rounding of existence alone are taught. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. kālattayāniccasuttavaṇṇanā SN 22.9 |
♦ 9. Commentary on the Kālattayānicca Sutta |
♦ 9. navame ko pana vādo paccuppannassāti paccuppannamhi kathāva kā, aniccameva taṃ. |
♦ 9. In the ninth, "what to speak of the present?": what talk is there of the present? It is impermanent. |
te kira bhikkhū atītānāgataṃ aniccanti sallakkhetvā paccuppanne kilamiṃsu, atha nesaṃ ito atītānāgatepi “paccuppannaṃ aniccan”ti vuccamāne bujjhissantīti ajjhāsayaṃ viditvā satthā puggalajjhāsayena imaṃ desanaṃ desesi. |
It is said that those monks, having reflected that the past and future are impermanent, struggled with the present. Then, for them, thinking, "If it is said that even in the past and future, 'the present is impermanent,' they will understand," and knowing their inclination, the Teacher taught this discourse according to the inclination of the person. |
navamaṃ. |
The ninth. |
♦ 10-11. kālattayadukkhasuttādivaṇṇanā |
♦ 10-11. Commentary on the Kālattayadukkha Sutta and others |
♦ 10-11. dasamekādasamāni dukkhaṃ anattāti padehi visesetvā tathārūpeneva puggalajjhāsayena kathitānīti. |
♦ 10-11. The tenth and eleventh are taught, distinguishing them with the terms "suffering" and "not-self," according to the inclination of a similar person. |
dasamekādasamāni. |
The tenth and eleventh. |
♦ nakulapituvaggo paṭhamo. |
♦ The Nakulapitu chapter is the first. |
♦ 2. aniccavaggo |
♦ 2. Aniccavagga |
♦ 1-10. aniccasuttādivaṇṇanā |
♦ 1-10. Commentary on the Aniccasutta and others |
♦ 12-21. aniccavagge pariyosānasuttaṃ pucchāvasikaṃ, sesāni tathā tathā bujjhanakānañca vasena desitānīti. |
♦ 12-21. In the Aniccavagga, the final sutta is based on a question; the others are taught according to the understanding of those who understand in each respective way. |
paṭhamādīni. |
The first and following. |
♦ aniccavaggo dutiyo. |
♦ The Aniccavagga is the second. |
♦ 3. bhāravaggo SN 22: |
♦ 3. Bhāra Vagga SN 22:22, |
22 , |
♦ 1. bhārasuttavaṇṇanā SN 22: SN 22.21 |
♦ 1. Commentary on the Bhāra Sutta SN 22:22, |
22 , |
|
♦ 22. bhāravaggassa paṭhame pañcupādānakkhandhātissa vacanīyanti pañcupādānakkhandhā iti assa vacanīyaṃ, evaṃ vattabbaṃ bhaveyyāti attho. |
♦ 22. In the first of the Bhāravagga, "should be said to be the five aggregates of clinging": it should be said to be the five aggregates of clinging; the meaning is, it should be spoken of thus. |
ayaṃ vuccati, bhikkhave, bhāroti ye ime pañcupādānakkhandhā, ayaṃ bhāroti vuccati. |
"this, O monks, is called the burden": that which is these five aggregates of clinging, this is called the burden. |
kenaṭṭhenāti? parihārabhāriyaṭṭhena. |
In what sense? In the sense of being a heavy thing to be carried. |
etesañhi ṭhāpanagamananisīdāpananipajjāpananhāpanamaṇḍanakhādāpanabhuñjāpanādiparihāro bhāriyoti parihārabhāriyaṭṭhena bhāroti vuccati. |
For the carrying of these, the making them stand, walk, sit, lie down, the bathing, adorning, making them eat and consume, etc., is a heavy thing. Therefore, in the sense of being a heavy thing to be carried, it is called a burden. |
evaṃnāmoti tisso dattotiādināmo. |
"of such a name": of such a name as Tissa, Datta, etc. |
evaṃgottoti kaṇhāyano vacchāyanotiādigotto. |
"of such a clan": of such a clan as Kaṇhāyana, Vacchāyana, etc. |
iti vohāramattasiddhaṃ puggalaṃ “bhārahāro”ti katvā dasseti. |
Thus he shows the person, who is established by mere convention, as the "burden-carrier." |
puggalo hi paṭisandhikkhaṇeyeva khandhabhāraṃ ukkhipitvā dasapi vassāni vīsatipi vassasatampīti yāvajīvaṃ imaṃ khandhabhāraṃ nhāpento bhojento mudusamphassamañcapīṭhesu nisīdāpento nipajjāpento pariharitvā cutikkhaṇe chaḍḍetvā puna paṭisandhikkhaṇe aparaṃ khandhabhāraṃ ādiyati, tasmā bhārahāroti jāto. |
For a person, at the very moment of rebirth-linking, having lifted the burden of the aggregates, and for ten years, twenty years, a hundred years, for as long as he lives, having carried this burden of the aggregates, bathing it, feeding it, making it sit and lie down on soft-touch beds and chairs, and at the moment of death, having thrown it down, again at the moment of rebirth-linking, he takes on another burden of the aggregates. Therefore, he is born as a burden-carrier. |
♦ ponobhavikāti punabbhavanibbattikā. |
♦ "producing renewed existence": producing rebirth. |
nandīrāgasahagatāti nandirāgena saha ekattameva gatā. |
"accompanied by delight and lust": having gone to the state of one-ness with the lust of delight. |
tabbhāvasahagatañhi idha adhippetaṃ. |
For here, that which is accompanied by its nature is intended. |
tatra tatrābhinandinīti upapattiṭṭhāne vā rūpādīsu vā ārammaṇesu tattha tattha abhinandanasīlāva. |
"delighting here and there": having the habit of delighting here and there, either in the place of rebirth or in the objects of form, etc. |
kāmataṇhādīsu pañcakāmaguṇiko rāgo kāmataṇhā nāma, rūpārūpabhavarāgo jhānanikanti sassatadiṭṭhisahagato rāgoti ayaṃ bhavataṇhā nāma, ucchedadiṭṭhisahagato rāgo vibhavataṇhā nāma. |
In "sensual craving," etc., the lust for the five strands of sensual pleasure is called sensual craving; the lust for the form and formless existences, the delight in jhāna, and the lust associated with the eternalist view, this is called craving for existence; the lust associated with the annihilationist view is called craving for non-existence. |
bhārādānanti bhāragahaṇaṃ. |
"the taking up of the burden": the grasping of the burden. |
taṇhāya hi esa bhāraṃ ādiyati. |
For by craving, one takes up this burden. |
asesavirāganirodhotiādi sabbaṃ nibbānasseva vevacanaṃ. |
"the remainderless fading away and cessation," and so on, are all synonyms for Nibbāna itself. |
tañhi āgamma taṇhā asesato virajjati nirujjhati cajiyati paṭinissajjiyati vimuccati, natthi cettha kāmālayo vā diṭṭhālayo vāti nibbānaṃ etāni nāmāni labhati. |
For in dependence on it, craving fades away without remainder, ceases, is given up, is relinquished, is liberated. And since there is no attachment to sensual pleasures or attachment to views in it, Nibbāna gets these names. |
samūlaṃ taṇhanti taṇhāya avijjā mūlaṃ nāma. |
"craving together with its root": for craving, ignorance is the root. |
abbuyhāti arahattamaggena taṃ samūlakaṃ uddharitvā. |
"having uprooted": having uprooted it together with its root by the path of arahantship. |
nicchāto parinibbutoti nittaṇho parinibbuto nāmāti vattuṃ vaṭṭatīti. |
"desireless, fully unbound": without craving, one is said to be fully unbound; it is proper to say so. |
paṭhamaṃ. |
The first. |
♦ 2. pariññasuttavaṇṇanā SN 22: SN 22.22 |
♦ 2. Commentary on the Pariññā Sutta SN 22:23, |
23 , |
|
♦ 23. dutiye pariññeyyeti parijānitabbe, samatikkamitabbeti attho. |
♦ 23. In the second, "should be fully understood": should be fully known; the meaning is, should be transcended. |
pariññanti accantapariññaṃ, samatikkamanti attho. |
"full understanding": complete full understanding; the meaning is, transcending. |
rāgakkhayotiādi nibbānassa nāmaṃ. |
"the destruction of lust," and so on, is a name for Nibbāna. |
tañhi accantapariññā nāma. |
For it is called the complete full understanding. |
dutiyaṃ. |
The second. |
♦ 3. abhijānasuttavaṇṇanā SN 22.23 |
♦ 3. Commentary on the Abhijāna Sutta |
♦ 24. tatiye abhijānanti abhijānanto. |
♦ 24. In the third, "fully knowing": while fully knowing. |
iminā ñātapariññā kathitā, dutiyapadena tīraṇapariññā, tatiyacatutthehi pahānapariññāti imasmiṃ sutte tisso pariññā kathitāti. |
By this, the full understanding of what is known is taught; by the second phrase, the full understanding of what is to be investigated; by the third and fourth, the full understanding of what is to be abandoned. Thus, in this sutta, the three full understandings are taught. |
tatiyaṃ. |
The third. |
♦ 4-9. chandarāgasuttādivaṇṇanā |
♦ 4-9. Commentary on the Chandarāga Sutta and others |
♦ 25-30. catutthādīni dhātusaṃyutte vuttanayeneva veditabbāni. |
♦ 25-30. The fourth and following should be understood in the way stated in the Dhātu Saṃyutta. |
paṭipāṭiyā panettha pañcamachaṭṭhasattamesu cattāri saccāni kathitāni, aṭṭhamanavamesu vaṭṭavivaṭṭaṃ. |
In order here, in the fifth, sixth, and seventh, the four truths are taught; in the eighth and ninth, the round and the un-rounding of existence. |
catutthādīni. |
The fourth and following. |
♦ 10. aghamūlasuttavaṇṇanā SN 22.30 |
♦ 10. Commentary on the Aghamūla Sutta |
♦ 31. dasame aghanti dukkhaṃ. |
♦ 31. In the tenth, "calamity" (agha) means suffering. |
evamettha dukkhalakkhaṇameva kathitaṃ. |
Thus here, only the characteristic of suffering is taught. |
dasamaṃ. |
The tenth. |
♦ 11. pabhaṅgusuttavaṇṇanā SN 22.31 |
♦ 11. Commentary on the Pabhaṅgu Sutta |
♦ 32. ekādasame pabhaṅgunti pabhijjanasabhāvaṃ. |
♦ 32. In the eleventh, "fragile" (pabhaṅgu) means of a nature to break. |
evamidha aniccalakkhaṇameva kathitanti. |
Thus here, only the characteristic of impermanence is taught. |
ekādasamaṃ. |
The eleventh. |
♦ bhāravaggo tatiyo. |
♦ The Bhāra chapter is the third. |
♦ 4. natumhākavaggo |
♦ 4. The Chapter on "Not Yours" |
♦ 1. natumhākasuttavaṇṇanā SN 22.31 |
♦ 1. Commentary on the "Not Yours" Sutta |
♦ 33. natumhākavaggassa paṭhame pajahathāti chandarāgappahānena pajahatha. |
♦ 33. In the first [sutta] of the "Not Yours" Chapter, "abandon" means to abandon by the abandoning of desire and lust. |
tiṇādīsu tiṇaṃ nāma antopheggu bahisāraṃ tālanāḷikerādi. |
In "grass, etc.," "grass" means that which has pith on the inside and is hard on the outside, like the palm, coconut, and so on. |
kaṭṭhaṃ nāma antosāraṃ bahipheggu khadirasālasākapanasādi. |
"Wood" means that which is hard on the inside and has pith on the outside, like acacia, sal, teak, jackfruit, and so on. |
sākhā nāma rukkhassa bāhā viya nikkhantā. |
"Branch" means that which extends from a tree like arms. |
palāsaṃ nāma tālanāḷikerapaṇṇādi. |
"Foliage" means palm leaves, coconut leaves, and so on. |
paṭhamaṃ. |
The first. |
♦ 2. dutiyanatumhākasuttavaṇṇanā SN 22.32 |
♦ 2. Commentary on the Second "Not Yours" Sutta |
♦ 34. dutiyaṃ vinā upamāya bujjhanakānaṃ ajjhāsayena vuttaṃ. |
♦ 34. The second was spoken with the disposition of those who can understand without a simile. |
dutiyaṃ. |
The second. |
♦ 3. aññatarabhikkhusuttavaṇṇanā SN 22.33 |
♦ 3. Commentary on the Sutta about a Certain Monk |
♦ 35. tatiye rūpañce, bhante, anusetīti yadi rūpaṃ anuseti. |
♦ 35. In the third, "If, venerable sir, it underlies form" means if it underlies form. |
tena saṅkhaṃ gacchatīti kāmarāgādīsu yena anusayena taṃ rūpaṃ anuseti, teneva anusayena “ratto duṭṭho mūḷho”ti paṇṇattiṃ gacchati. |
It is reckoned by that" means: by whichever underlying tendency of sensual lust, etc., it underlies that form, by that very same underlying tendency it receives the designation "lustful, hateful, deluded. |
na tena saṅkhaṃ gacchatīti tena abhūtena anusayena “ratto duṭṭho mūḷho”ti saṅkhaṃ na gacchatīti. |
It is not reckoned by that" means: by that non-existent underlying tendency, it is not reckoned as "lustful, hateful, deluded. |
tatiyaṃ. |
The third. |
♦ 4. dutiyāññatarabhikkhusuttavaṇṇanā SN 22: SN 22.34 |
♦ 4. Commentary on the Second Sutta about a Certain Monk SN 22: |
36 , |
|
♦ 36. catutthe taṃ anumīyatīti taṃ anusayitaṃ rūpaṃ marantena anusayena anumarati. |
♦ 36. In the fourth, "it is inferred from that" means that form which is underlain is inferred by the underlying tendency that is dying. |
na hi ārammaṇe bhijjamāne tadārammaṇā dhammā tiṭṭhanti. |
For when the object is breaking up, the mental states that have it as their object do not remain. |
yaṃ anumīyatīti yaṃ rūpaṃ yena anusayena anumarati. |
"What is inferred" means that form which is inferred by some underlying tendency. |
tena saṅkhaṃ gacchatīti tena anusayena “ratto duṭṭho mūḷho”ti saṅkhaṃ gacchati. |
It is reckoned by that" means by that underlying tendency it is reckoned as "lustful, hateful, deluded. |
atha vā yanti karaṇavacanametaṃ, yena anusayena anumīyati, tena “ratto duṭṭho mūḷho”ti saṅkhaṃ gacchatīti attho. |
Or else, this is a word of instrumentation, by which underlying tendency it is inferred, by that it is reckoned as "lustful, hateful, deluded," is the meaning. |
catutthaṃ. |
The fourth. |
♦ 5-6. ānandasuttādivaṇṇanā |
♦ 5-6. Commentary on the Ānanda Sutta and others |
♦ 37-38. pañcame ṭhitassa aññathattaṃ paññāyatīti dharamānassa jīvamānassa jarā paññāyati. |
♦ 37-38. In the fifth, "its otherwiseness while it persists is discerned" means its old age is discerned while it endures and is alive. |
ṭhitīti hi jīvitindriyasaṅkhātāya anupālanāya nāmaṃ. |
For "persistence" is a name for the sustenance which is designated as the life-faculty. |
aññathattanti jarāya. |
"Otherwiseness" is old age. |
tenāhu porāṇā — |
Therefore the ancients have said— |
♦ “uppādo jāti akkhāto, bhaṅgo vutto vayoti ca. |
♦ "Arising is called birth, and its breaking up is said to be its passing away. |
♦ aññathattaṃ jarā vuttā, ṭhitī ca anupālanā”ti. |
♦ Otherwiseness is called old age, and its persistence is sustenance." |
♦ evaṃ ekekassa khandhassa uppādajarābhaṅgasaṅkhātāni tīṇi lakkhaṇāni honti yāni sandhāya vuttaṃ “tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇānī”ti . |
♦ Thus, for each single aggregate there are three characteristics, designated as arising, old age, and breaking up, in reference to which it was said, "These three, bhikkhus, are the conditioned characteristics of the conditioned." |
♦ tattha saṅkhataṃ nāma paccayanibbatto yo koci saṅkhāro. |
♦ Therein, "the conditioned" means any formation whatsoever that is produced by conditions. |
saṅkhāro ca na lakkhaṇaṃ, lakkhaṇaṃ na saṅkhāro, na ca saṅkhārena vinā lakkhaṇaṃ paññāpetuṃ sakkā, nāpi lakkhaṇaṃ vinā saṅkhāro, lakkhaṇena pana saṅkhāro pākaṭo hoti. |
And a formation is not a characteristic, a characteristic is not a formation, nor is it possible to designate a characteristic without a formation, nor a formation without a characteristic, but by a characteristic a formation becomes manifest. |
yathā hi na ca gāvīyeva lakkhaṇaṃ, lakkhaṇameva na gāvī, nāpi gāviṃ muñcitvā lakkhaṇaṃ paññāpetuṃ sakkā, nāpi lakkhaṇaṃ muñcitvā gāviṃ, lakkhaṇena pana gāvī pākaṭā hoti, evaṃsampadamidaṃ veditabbaṃ. |
Just as a cow is not itself a mark, nor is a mark itself a cow, nor is it possible to designate a mark apart from a cow, nor a cow apart from a mark, but by a mark a cow becomes manifest, so should this matter be understood. |
♦ tattha saṅkhārānaṃ uppādakkhaṇe saṅkhāropi uppādalakkhaṇampi kālasaṅkhāto tassa khaṇopi paññāyati. |
♦ Therein, at the moment of the arising of formations, the formation itself, the characteristic of arising, and the moment designated as time are discerned. |
“uppādopī”ti vutte saṅkhāropi jarālakkhaṇampi kālasaṅkhāto tassa khaṇopi paññāyati. |
When "arising" is said, the formation itself, the characteristic of old age, and the moment designated as time are discerned. |
bhaṅgakkhaṇe saṅkhāropi taṃlakkhaṇampi kālasaṅkhāto tassa khaṇopi paññāyati. |
At the moment of breaking up, the formation itself, its characteristic, and the moment designated as time are discerned. |
apare pana vadanti “arūpadhammānaṃ jarākhaṇo nāma na sakkā paññāpetuṃ, sammāsambuddho ca ‘vedanāya uppādo paññāyati, vayo paññāyati, ṭhitāya aññathattaṃ paññāyatī’ti vadanto arūpadhammānampi tīṇi lakkhaṇāni paññāpeti, tāni atthikkhaṇaṃ upādāya labbhantī”ti vatvā — |
But others say, "It is not possible to designate a moment of old age for immaterial phenomena, and the Fully Enlightened One, in saying, 'The arising of feeling is discerned, its passing away is discerned, its otherwiseness while it persists is discerned,' designates three characteristics even for immaterial phenomena, and these are obtained by taking the moment of existence," and having said this— |
♦ “atthitā sabbadhammānaṃ, ṭhiti nāma pavuccati. |
♦ "The existence of all things, is called persistence. |
♦ tasseva bhedo maraṇaṃ, sabbadā sabbapāṇinan”ti. |
♦ Its very destruction is death, for all living beings at all times." |
— |
|
♦ imāya ācariyagāthāya tamatthaṃ sādhenti. |
♦ With this verse of the teachers, they establish that meaning. |
atha vā santativasena ṭhānaṃ ṭhitīti veditabbanti ca vadanti. |
Or else, they also say that the state of persistence should be understood by way of the continuity of the series. |
yasmā pana sutte ayaṃ viseso natthi, tasmā ācariyamatiyā suttaṃ apaṭibāhetvā suttameva pamāṇaṃ kattabbaṃ. |
But since this distinction is not found in the sutta, one should not reject the sutta because of the teachers' opinion, but should take the sutta itself as the authority. |
chaṭṭhaṃ uttānameva. |
The sixth is self-evident. |
pañcamachaṭṭhāni. |
The fifth and sixth. |
♦ 7-10. anudhammasuttādivaṇṇanā |
♦ 7-10. Commentary on the Anudhamma Sutta and others |
♦ 39-42. sattame dhammānudhammappaṭipannassāti navannaṃ lokuttaradhammānaṃ anulomadhammaṃ pubbabhāgapaṭipadaṃ paṭipannassa. |
♦ 39-42. In the seventh, "of one who is practicing in accordance with the Dhamma" means of one who is practicing the path of the preliminary part, the Dhamma that is in conformity with the nine supramundane Dhammas. |
ayamanudhammoti ayaṃ anulomadhammo hoti. |
"This is the conforming Dhamma" means this is the Dhamma of conformity. |
nibbidābahuloti ukkaṇṭhanabahulo hutvā. |
"Abounding in dispassion" means having become full of disenchantment. |
parijānātīti tīhi pariññāhi parijānāti. |
"He fully understands" means he fully understands with the three kinds of full understanding. |
parimuccatīti maggakkhaṇe uppannāya pahānapariññāya parimuccati. |
"He is fully liberated" means he is fully liberated by the full understanding of abandoning that arises at the moment of the path. |
evaṃ imasmiṃ sutte maggova kathito hoti, tathā ito paresu tīsu. |
Thus, in this sutta, only the path is spoken of, and likewise in the three that follow it. |
idha pana anupassanā aniyamitā, tesu niyamitā. |
Here, however, the insight-meditation is not specified, while in those it is specified. |
tasmā idhāpi sā tattha niyamitavaseneva niyametabbā. |
Therefore, here too it should be specified in the same way as it is specified there. |
na hi sakkā tīsu aññataraṃ anupassanaṃ vinā nibbindituṃ parijānituṃ vāti. |
For it is not possible to be dispassionate or to fully understand without one of the three insight-meditations. |
sattamādīni. |
The seventh and following. |
♦ natumhākavaggo catuttho. |
♦ The Fourth Chapter on "Not Yours." |
♦ 5. attadīpavaggo |
♦ 5. The Chapter on Oneself as an Island |
♦ 1. attadīpasuttavaṇṇanā SN 22.41 |
♦ 1. Commentary on the Attadīpa Sutta |
♦ 43. attadīpavaggassa paṭhame attadīpāti attānaṃ dīpaṃ tāṇaṃ leṇaṃ gatiṃ parāyaṇaṃ patiṭṭhaṃ katvā viharathāti attho. |
♦ 43. In the first sutta of the Attadīpa Vagga, "dwell with yourselves as an island" means dwell having made yourselves an island, a shelter, a refuge, a destination, a resort, a foundation. |
attasaraṇāti idaṃ tasseva vevacanaṃ. |
"With yourselves as a refuge" is a synonym for that. |
anaññasaraṇāti idaṃ aññassa saraṇapaṭikkhepavacanaṃ. |
"With no other refuge" is a statement of rejection of another as refuge. |
na hi añño aññassa saraṇaṃ hoti aññassa vāyāmena aññassa asijjhanato, vuttampi cetaṃ — |
For another is not a refuge for another, because by the effort of another, another's goal is not achieved, and this has also been said: |
♦ “attā hi attano nātho, |
♦ "Oneself is indeed one's own protector, |
♦ ko hi nātho paro siyā”ti. |
♦ for who else could be the protector?" |
. |
. |
♦ tenāha “anaññasaraṇā”ti. |
♦ Therefore he said, "with no other refuge." |
ko panettha attā nāma? |
What here is the self? |
lokiyalokuttaro dhammo. |
The worldly and supramundane Dhamma. |
tenevāha — “dhammadīpā dhammasaraṇā anaññasaraṇā”ti. |
Therefore he said, "with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge." |
yonīti kāraṇaṃ — “yoni hesā, bhūmija, phalassa adhigamāyā”tiādīsu viya. |
"Origin" means cause, as in "this is the origin, Bhūmija, for the attainment of the fruit," and so on. |
kiṃpahotikāti kiṃpabhutikā, kuto pabhavantīti attho? |
"From what do they arise?" means from what do they originate, from where do they arise? |
rūpassa tvevāti idaṃ tesaṃyeva sokādīnaṃ pahānadassanatthaṃ āraddhaṃ. |
"As to form itself" — this was begun to show the abandoning of those very sorrows and so on. |
na paritassatīti na gaṇhāti na gahati. |
"He is not agitated" means he does not grasp, he does not seize. |
tadaṅganibbutoti tena vipassanaṅgena kilesānaṃ nibbutattā tadaṅganibbuto. |
"Extinguished in that part" means he is extinguished in that part because of the extinguishing of the defilements by that factor of insight. |
imasmiṃ sutte vipassanāva kathitā. |
In this sutta, only insight is spoken of. |
paṭhamaṃ. |
The first. |
♦ 2. paṭipadāsuttavaṇṇanā SN 22.42 |
♦ 2. Commentary on the Paṭipadā Sutta |
♦ 44. dutiye dukkhasamudayagāminī samanupassanāti yasmā sakkāyo dukkhaṃ, tassa ca samudayagāminī paṭipadā nāma “rūpaṃ attato samanupassatī”ti evaṃ diṭṭhisamanupassanā vuttā, tasmā dukkhasamudayagāminī samanupassanāti ayamettha attho hoti. |
♦ 44. In the second, "the contemplation leading to the origin of suffering" means because the person is suffering, and the path leading to its origin is said to be the contemplation of views such as "he regards form as self," therefore "the contemplation leading to the origin of suffering" is the meaning here. |
dukkhanirodhagāminī samanupassanāti ettha saha vipassanāya catumaggañāṇaṃ “samanupassanā”ti vuttaṃ. |
The contemplation leading to the cessation of suffering" — here, together with insight, the knowledge of the four paths is called "contemplation. |
iti imasmiṃ sutte vaṭṭavivaṭṭaṃ kathitaṃ. |
Thus in this sutta, the round of existence and the escape from the round are spoken of. |
dutiyaṃ. |
The second. |
♦ 3. aniccasuttavaṇṇanā SN 22.43 |
♦ 3. Commentary on the Anicca Sutta |
♦ 45. tatiye sammappaññāya daṭṭhabbanti saha vipassanāya maggapaññāya daṭṭhabbaṃ. |
♦ 45. In the third, "to be seen with right wisdom" means to be seen with the wisdom of the path, together with insight. |
virajjati vimuccatīti maggakkhaṇe virajjati, phalakkhaṇe vimuccati. |
"He becomes dispassionate, he is liberated" means at the moment of the path he becomes dispassionate, at the moment of the fruit he is liberated. |
anupādāya āsavehīti anuppādanirodhena niruddhehi āsavehi agahetvā iti vimuccati. |
"Without grasping at the cankers" means by the non-arising and cessation of the cankers that have ceased, not having grasped, he is thus liberated. |
rūpadhātuyātiādi paccavekkhaṇadassanatthaṃ vuttaṃ. |
"In the form-element," etc., is said to show the reviewing knowledge. |
saha phalena paccavekkhaṇadassanatthantipi vadantiyeva. |
They also say that it is for the purpose of showing the reviewing knowledge together with the fruit. |
ṭhitanti upari kattabbakiccābhāvena ṭhitaṃ. |
"Established" means established due to the absence of any further duty to be done. |
ṭhitattā santussitanti pattabbaṃ pattabhāvena santuṭṭhaṃ. |
"Content because of being established" means content because of having attained what was to be attained. |
paccattaṃyeva parinibbāyatīti sayameva parinibbāyati. |
"He attains final Nibbāna by himself" means he attains final Nibbāna by himself. |
tatiyaṃ. |
The third. |
♦ 4. dutiyāniccasuttavaṇṇanā SN 22.44 |
♦ 4. Commentary on the Second Anicca Sutta |
♦ 46. catutthe pubbantānudiṭṭhiyoti pubbantaṃ anugatā aṭṭhārasa diṭṭhiyo na honti. |
♦ 46. In the fourth, "with a view of the past" means the eighteen views that follow the past do not exist. |
aparantānudiṭṭhiyoti aparantaṃ anugatā catucattālīsa diṭṭhiyo na honti. |
"With a view of the future" means the forty-four views that follow the future do not exist. |
thāmaso parāmāsoti diṭṭhithāmaso ceva diṭṭhiparāmāso ca na hoti. |
"A firm grasp" means there is neither a firm grasp of views nor a grasping at views. |
ettāvatā paṭhamamaggo dassito. |
By this much, the first path is shown. |
idāni saha vipassanāya tayo magge ca phalāni ca dassetuṃ rūpasmintiādi āraddhaṃ. |
Now, to show the three paths and the fruits together with insight, "in form," etc., is begun. |
atha vā diṭṭhiyo nāma vipassanāya eva pahīnā, idaṃ pana upari saha vipassanāya cattāro magge dassetuṃ āraddhaṃ. |
Or else, the views are indeed abandoned by insight, but this is begun above to show the four paths together with insight. |
catutthaṃ. |
The fourth. |
♦ 5. samanupassanāsuttavaṇṇanā SN 22: SN 22.45 |
♦ 5. Commentary on the Samanupassanā Sutta SN 22: |
47 , |
|
♦ 47. pañcame pañcupādānakkhandhe samanupassanti etesaṃ vā aññataranti paripuṇṇagāhavasena pañcakkhandhe samanupassanti, aparipuṇṇagāhavasena etesaṃ aññataraṃ. |
♦ 47. In the fifth, "they contemplate the five aggregates of clinging, or any one of them" means with a complete grasp they contemplate the five aggregates, with an incomplete grasp they contemplate any one of them. |
iti ayañceva samanupassanāti iti ayañca diṭṭhisamanupassanā. |
"Thus this very contemplation" means thus this is the contemplation of views. |
asmīti cassa avigataṃ hotīti yassa ayaṃ samanupassanā atthi, tasmiṃ asmīti taṇhāmānadiṭṭhisaṅkhātaṃ papañcattayaṃ avigatameva hoti. |
"And the conceit 'I am' has not left him" means for whomever this contemplation exists, in him the threefold proliferation, designated as craving, conceit, and views, in the form of 'I am,' has not left at all. |
pañcannaṃ indriyānaṃ avakkanti hotīti tasmiṃ kilesajāte sati kammakilesapaccayānaṃ pañcannaṃ indriyānaṃ nibbatti hoti. |
"There is an entry of the five faculties" means when that mass of defilements exists, there is the production of the five faculties which are the conditions for kamma and defilements. |
♦ atthi, bhikkhave, manoti idaṃ kammamanaṃ sandhāya vuttaṃ. |
♦ "There is, bhikkhus, the mind" — this is said in reference to the kamma-mind. |
dhammāti ārammaṇaṃ. |
"Dhammas" means the object. |
avijjādhātūti javanakkhaṇe avijjā. |
"The element of ignorance" means ignorance at the moment of impulsion. |
avijjāsamphassajenāti avijjāsampayuttaphassato jātena. |
"Born from contact associated with ignorance" means born from contact conjoined with ignorance. |
apica manoti bhavaṅgakkhaṇe vipākamanodhātu, āvajjanakkhaṇe kiriyamanodhātu. |
Moreover, "mind" means the resultant mind-element at the moment of the life-continuum, the functional mind-element at the moment of adverting. |
dhammādayo vuttappakārāva. |
The dhammas and so on are as described. |
asmītipissa hotīti taṇhāmānadiṭṭhivasena asmīti evampissa hoti. |
"He also has 'I am'" means he has the thought 'I am' by way of craving, conceit, and views. |
ito paresu ayamahamasmīti rūpādīsu kiñcideva dhammaṃ gahetvā “ayaṃ ahamasmī”ti attadiṭṭhivasena vuttaṃ. |
In the following, "this I am" is said by way of the view of self, having taken some dhamma among form, etc., as "this I am." |
bhavissanti sassatadiṭṭhivasena. |
"They will be" is by way of the view of eternalism. |
na bhavissanti ucchedadiṭṭhivasena. |
"They will not be" is by way of the view of annihilationism. |
rūpī bhavissantiādīni sabbāni sassatameva bhajanti. |
"They will be possessed of form," etc., all incline towards eternalism. |
athetthāti atha tenevākārena ṭhitesu etesu indriyesu. |
"Then therein" means then, when those faculties are present in that very way. |
avijjā pahīyatīti catūsu saccesu aññāṇabhūtā avijjā pahīyati. |
"Ignorance is abandoned" means the ignorance which is nescience concerning the four truths is abandoned. |
vijjā uppajjatīti arahattamaggavijjā uppajjati. |
"Knowledge arises" means the knowledge of the path of Arahantship arises. |
evamettha asmīti taṇhāmānadiṭṭhiyo. |
Thus, herein, "I am" refers to craving, conceit, and views. |
kammassa pañcannañca indriyānaṃ antare eko sandhi, vipākamanaṃ pañcindriyapakkhikaṃ katvā pañcannañca indriyānaṃ kammassa ca antare eko sandhīti. |
There is one connection between kamma and the five faculties, and having made the resultant mind a part of the five faculties, there is one connection between the five faculties and kamma. |
iti tayo papañcā atīto addhā, indriyādīni paccuppanno addhā, tattha kammamanaṃ ādiṃ katvā anāgatassa paccayo dassitoti. |
Thus, the three proliferations are the past time, the faculties, etc., are the present time, and therein, having made the kamma-mind the beginning, the condition for the future is shown. |
pañcamaṃ. |
The fifth. |
♦ 6. khandhasuttavaṇṇanā SN 22: SN 22.46 |
♦ 6. Commentary on the Khandha Sutta SN 22: |
48 , |
|
♦ 48. chaṭṭhe rūpakkhandho kāmāvacaro, cattāro khandhā catubhūmakā. |
♦ 48. In the sixth, the aggregate of form belongs to the sense-sphere; the four aggregates belong to the four planes. |
sāsavanti āsavānaṃ ārammaṇabhāvena paccayabhūtaṃ. |
"With taints" means being a condition for the taints by way of being their object. |
upādāniyanti tatheva ca upādānānaṃ paccayabhūtaṃ. |
"Clingable" means likewise being a condition for the objects of clinging. |
vacanattho panettha — ārammaṇaṃ katvā pavattehi saha āsavehīti sāsavaṃ. |
The meaning of the word here is: "with taints" because it occurs together with the taints that arise by taking it as an object. |
upādātabbanti upādāniyaṃ. |
To be clung to" is "clingable. |
idhāpi rūpakkhandho kāmāvacaro, avasesā tebhūmakā vipassanācāravasena vuttā. |
Here too, the aggregate of form belongs to the sense-sphere, the remaining belong to the three planes, spoken of by way of the practice of insight. |
evamettha rūpaṃ rāsaṭṭhena khandhesu paviṭṭhaṃ, sāsavarāsaṭṭhena upādānakkhandhesu. |
Thus here, form is included in the aggregates by the meaning of "mass," and in the aggregates of clinging by the meaning of "tainted mass." |
vedanādayo sāsavāpi atthi, anāsavāpi atthi. |
Feelings and so on exist both with taints and without taints. |
te rāsaṭṭhena sabbepi khandhesu paviṭṭhā, tebhūmakā panettha sāsavaṭṭhena upādānakkhandhesu paviṭṭhāti. |
They are all included in the aggregates by the meaning of "mass," and those belonging to the three planes are here included in the aggregates of clinging by the meaning of "tainted." |
chaṭṭhaṃ. |
The sixth. |
♦ 7-8. soṇasuttādivaṇṇanā |
♦ 7-8. Commentary on the Soṇa Sutta and others |
♦ 49-50. sattame seyyohamasmīti visiṭṭho uttamo ahamasmi. |
♦ 49-50. In the seventh, "I am superior" means I am the distinguished, the supreme one. |
kimaññatra yathābhūtassa adassanāti yathābhūtassa adassanato aññaṃ kiṃ bhaveyya? |
"What else but not seeing things as they truly are?" means what else could there be from not seeing things as they truly are? |
adassanaṃ aññāṇameva bhaveyyāti attho. |
The meaning is that not seeing would be just ignorance. |
idānissa te parivaṭṭaṃ vajirabhedadesanaṃ ārabhanto taṃ kiṃ maññasi soṇotiādimāha. |
Now, beginning his diamond-cutting discourse on the revolution of these, he said, "What do you think, Soṇa?" and so on. |
aṭṭhamaṃ uttānameva. |
The eighth is self-evident. |
sattamāṭṭhamāni. |
The seventh and eighth. |
♦ 9-10. nandikkhayasuttādivaṇṇanā |
♦ 9-10. Commentary on the Nandikkhaya Sutta and others |
♦ 51-52. navamadasamesu nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayoti idaṃ nandīti vā rāgoti vā imesaṃ atthato ninnānākaraṇatāya vuttaṃ. |
♦ 51-52. In the ninth and tenth, "from the destruction of delight comes the destruction of passion, from the destruction of passion comes the destruction of delight" — this is said because of the non-difference in meaning of these, whether "delight" or "passion." |
nibbidānupassanāya vā nibbindanto nandiṃ pajahati, virāgānupassanāya virajjanto rāgaṃ pajahati. |
Or, by the insight of dispassion, being dispassionate, he abandons delight; by the insight of fading away, becoming dispassionate, he abandons passion. |
ettāvatā vipassanaṃ niṭṭhapetvā “rāgakkhayā nandikkhayo”ti idha maggaṃ dassetvā “nandirāgakkhayā cittaṃ vimuttan”ti phalaṃ dassitanti. |
Having by this much completed the insight, and having shown the path here with "from the destruction of passion comes the destruction of delight," the fruit is shown with "from the destruction of delight and passion, the mind is liberated." |
navamadasamāni. |
The ninth and tenth. |
♦ attadīpavaggo pañcamo. |
♦ The Fifth Chapter on Oneself as an Island. |
♦ mūlapaṇṇāsako samatto. |
♦ The Root Fifty is completed. |
♦ 6. upayavaggo SN 22: |
♦ 6. The Chapter on Involvement SN 22: |
53 , |
♦ 1. upayasuttavaṇṇanā SN 22: SN 22.52 |
♦ 1. Commentary on the Upaya Sutta SN 22: |
53 , |
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♦ 53. upayavaggassa paṭhame upayoti taṇhāmānadiṭṭhivasena pañcakkhandhe upagato. |
♦ 53. In the first sutta of the Upaya Vagga, "involved" means attached to the five aggregates by way of craving, conceit, and views. |
viññāṇanti kammaviññāṇaṃ. |
"Consciousness" means kamma-consciousness. |
āpajjeyyāti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāya vuddhiādīni āpajjeyya. |
"It would come to be" means having impelled kamma, it would come to growth and so on, by its ability to draw out rebirth. |
viññāṇupayanti padassa aggahaṇe kāraṇaṃ vuttameva. |
The reason for not taking the compound 'viññāṇupayanti' has already been stated. |
vocchijjatārammaṇanti paṭisandhiākaḍḍhanasamatthatāya abhāvena ārammaṇaṃ vocchijjati. |
"The object would be cut off" means the object is cut off due to the absence of the ability to draw out rebirth. |
patiṭṭhā viññāṇassāti kammaviññāṇassa patiṭṭhā na hoti. |
"A support for consciousness" means there is no support for kamma-consciousness. |
tadappatiṭṭhitanti taṃ appatiṭṭhitaṃ. |
"That being unsupported" means that which is unsupported. |
anabhisaṅkhacca vimuttanti paṭisandhiṃ anabhisaṅkharitvā vimuttaṃ. |
"Liberated without constructing" means liberated without constructing rebirth. |
paṭhamaṃ. |
The first. |
♦ 2. bījasuttavaṇṇanā SN 22: SN 22.53 |
♦ 2. Commentary on the Bīja Sutta SN 22: |
54 , |
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♦ 54. dutiye bījajātānīti bījāni. |
♦ 54. In the second, "types of seeds" means seeds. |
mūlabījanti vacaṃ vacattaṃ haliddaṃ siṅgiveranti evamādi. |
"Root-seed" means turmeric, ginger, and so on which are called 'vacaṃ' and 'vacattaṃ'. |
khandhabījanti assattho nigrodhoti evamādi. |
"Stem-seed" means the Bodhi tree, the Banyan tree, and so on. |
phalubījanti ucchu veḷu naḷoti evamādi. |
"Joint-seed" means sugarcane, bamboo, reeds, and so on. |
aggabījanti ajjukaṃ phaṇijjakanti evamādi. |
"Tip-seed" means basil, fenugreek, and so on. |
bījabījanti sālivīhiādi pubbaṇṇañceva muggamāsādi aparaṇṇañca. |
"Seed-seed" means both the early grains like rice and barley, and the later grains like mung beans and black gram. |
akhaṇḍānīti abhinnāni. |
"Unbroken" means not split. |
bhinnakālato paṭṭhāya bījaṃ bījatthāya na upakappati. |
From the time it is split, a seed is not suitable for the purpose of a seed. |
apūtikānīti udakatemanena apūtikāni. |
"Not rotten" means not rotten from being soaked in water. |
pūtibījañhi bījatthāya na upakappati. |
A rotten seed is not suitable for the purpose of a seed. |
avātātapahatānīti vātena ca ātapena ca na hatāni, nirojataṃ na pāpitāni. |
"Not damaged by wind and sun" means not destroyed by wind and sun, not rendered sterile. |
nirojañhi kasaṭaṃ bījaṃ bījatthāya na upakappati. |
A sterile, spoiled seed is not suitable for the purpose of a seed. |
sārādānīti gahitasārāni patiṭṭhitasārāni. |
"Having substance" means having taken on substance, having established substance. |
nissārañhi bījaṃ bījatthāya na upakappati. |
A seed without substance is not suitable for the purpose of a seed. |
sukhasayitānīti cattāro māse koṭṭhe pakkhittaniyāmeneva sukhaṃ sayitāni. |
"Well-laid" means laid well for four months, as per the rule of being placed in a storeroom. |
pathavīti heṭṭhā patiṭṭhānapathavī. |
"Earth" means the earth below as a foundation. |
āpoti uparisnehanāapo. |
"Water" means the water above that provides moisture. |
catasso viññāṇaṭṭhitiyoti kammaviññāṇassa ārammaṇabhūtā rūpādayo cattāro khandhā. |
"The four stations of consciousness" means the four aggregates of form and so on, which are the objects of kamma-consciousness. |
te hi ārammaṇavasena patiṭṭhābhūtattā pathavīdhātusadisā. |
They are like the earth element because they are a foundation by way of being an object. |
nandirāgo sinehanaṭṭhena āpodhātusadiso. |
Delight-and-lust is like the water element because of its function of moistening. |
viññāṇaṃ sāhāranti sappaccayaṃ kammaviññāṇaṃ. |
"Consciousness with its nutriment" means kamma-consciousness with its conditions. |
tañhi bījaṃ viya pathaviyaṃ ārammaṇapathaviyaṃ viruhati. |
For it sprouts like a seed on the earth, on the earth of its object. |
dutiyaṃ. |
The second. |
♦ 3. udānasuttavaṇṇanā SN 22: SN 22.54 |
♦ 3. Commentary on the Udāna Sutta SN 22: |
55 , |
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♦ 55. tatiye udānaṃ udānesīti balavasomanassasamuṭṭhānaṃ udānaṃ udāhari. |
♦ 55. In the third, "he uttered an inspired utterance" means he uttered an inspired utterance that arose from strong mental joy. |
kiṃ nissāya panesa bhagavato uppannoti. |
But on what basis did this arise for the Blessed One? |
sāsanassa niyyānikabhāvaṃ. |
The emancipating nature of the teaching. |
kathaṃ? evaṃ kirassa ahosi, “tayome upanissayā — dānūpanissayo sīlūpanissayo bhāvanūpanissayo cā”ti. |
How so? It seems it occurred to him thus: "I have three supports — the support of giving, the support of virtue, and the support of cultivation." |
tesu dānasīlūpanissayā dubbalā, bhāvanūpanissayo balavā. |
Of these, the supports of giving and virtue are weak, the support of cultivation is strong. |
dānasīlūpanissayā hi tayo magge ca phalāni ca pāpenti, bhāvanūpanissayo arahattaṃ pāpeti. |
The supports of giving and virtue lead to the three paths and fruits, the support of cultivation leads to Arahantship. |
iti dubbalūpanissaye patiṭṭhito bhikkhu ghaṭento vāyamanto pañcorambhāgiyāni bandhanāni chetvā tīṇi maggaphalāni nibbatteti, “aho sāsanaṃ niyyānikan”ti āvajjentassa ayaṃ udapādi. |
Thus, a bhikkhu established in the weak support, striving and making an effort, having cut off the five lower fetters, brings forth the three paths and fruits; reflecting, "Oh, how emancipating is the teaching," this inspired utterance arose. |
♦ tattha “dubbalūpanissaye ṭhatvā ghaṭamāno tīṇi maggaphalāni pāpuṇātī”ti imassatthassāvibhāvanatthaṃ milakattherassa vatthu veditabbaṃ — so kira gihikāle pāṇātipātakammena jīvikaṃ kappento araññe pāsasatañceva adūhalasatañca yojesi. |
♦ Therein, to illustrate the meaning of "striving while established in the weak support, one attains the three paths and fruits," the story of the elder Milaka should be known. It seems that in his lay life, while making a living by the act of killing living beings, he set up a hundred snares and a hundred pitfall-traps in the forest. |
athekadivasaṃ aṅgārapakkamaṃsaṃ khāditvā pāsaṭṭhānesu vicaranto pipāsābhibhūto ekassa araññavāsittherassa vihāraṃ gantvā therassa caṅkamantassa avidūre ṭhitaṃ pānīyaghaṭaṃ vivari, hatthatemanamattampi udakaṃ nāddasa. |
Then one day, having eaten charcoal-grilled meat and wandering around the places of the snares, overcome by thirst, he went to the monastery of a certain forest-dwelling elder and opened the water pot that was standing not far from the elder who was walking up and down. He did not see even a handful of water. |
so kujjhitvā āha — “bhikkhu, bhikkhu tumhe gahapatikehi dinnaṃ bhuñjitvā bhuñjitvā supatha, pānīyaghaṭe añjalimattampi udakaṃ na ṭhapetha, na yuttametan”ti. |
He, getting angry, said: "Bhikkhu, bhikkhu, you all, having eaten what is given by householders, you eat and sleep well, but you don't even keep a handful of water in the water pot. This is not right." |
thero “mayā pānīyaghaṭo pūretvā ṭhapito, kiṃ nu kho etan”ti? |
The elder thought, "I filled and placed the water pot, what could this be?" |
gantvā olokento paripuṇṇaghaṭaṃ disvā pānīyasaṅkhaṃ pūretvā adāsi. |
Going and looking, he saw the pot was full, filled a drinking bowl and gave it. |
so dvattisaṅkhapūraṃ pivitvā cintesi — “evaṃ pūritaghaṭo nāma mama kammaṃ āgamma tattakapālo viya jāto. |
He, having drunk thirty-two bowlfuls, thought: "A pot so full has become like a heated pan because of my kamma. |
kiṃ nu kho anāgate attabhāve bhavissatī”ti? |
What will happen to my future state of existence?" |
saṃviggacitto dhanuṃ chaḍḍetvā, “pabbājetha maṃ, bhante”ti āha. |
With a agitated mind, he threw down his bow and said, "Ordain me, venerable sir." |
thero tacapañcakakammaṭṭhānaṃ ācikkhitvā taṃ pabbājesi. |
The elder, having explained the meditation subject of the five-fold bodily parts, ordained him. |
♦ tassa samaṇadhammaṃ karontassa bahūnaṃ migasūkarānaṃ māritaṭṭhānaṃ pāsādūhalānañca yojitaṭṭhānaṃ upaṭṭhāti. |
♦ As he was practicing the ascetic's duties, the place where many deer and boar had been killed and the place where the snares and pitfalls had been set came to his mind. |
taṃ anussarato sarīre dāho uppajjati, kūṭagoṇo viya kammaṭṭhānampi vīthiṃ na paṭipajjati. |
Remembering that, a burning sensation arose in his body, and like a goring bull, his meditation subject did not get on the right track. |
so “kiṃ karissāmi bhikkhubhāvenā”ti ? |
He thought, "What shall I do with the state of a bhikkhu?" |
anabhiratiyā pīḷito therassa santikaṃ gantvā vanditvā āha — “na sakkomi, bhante, samaṇadhammaṃ kātun”ti. |
Afflicted by discontent, he went to the elder, paid homage, and said: "I am not able, venerable sir, to practice the ascetic's duties." |
atha naṃ thero “hatthakammaṃ karohī”ti āha. |
Then the elder said to him, "Do some manual work." |
so “sādhu, bhante”ti vatvā udumbarādayo allarukkhe chinditvā mahantaṃ rāsiṃ katvā, “idāni kiṃ karomī”ti pucchi? |
He, saying "Good, venerable sir," cut down fresh trees like udumbara and so on, made a large pile, and asked, "Now what should I do?" |
jhāpehi nanti. |
"Burn it," he said. |
so catūsu disāsu aggiṃ datvā jhāpetuṃ asakkonto, “bhante, na sakkomī”ti āha. |
He, having set fire to it on four sides, being unable to burn it, said, "Venerable sir, I am not able." |
thero “tena hi apehī”ti pathaviṃ dvidhā katvā avīcito khajjopanakamattaṃ aggiṃ nīharitvā tattha pakkhipi. |
The elder said, "Then move aside," and having split the earth in two, he brought out a fire the size of a firefly from Avīci and threw it there. |
so tāva mahantaṃ rāsiṃ sukkhapaṇṇaṃ viya khaṇena jhāpesi. |
That fire, in a moment, burned that great pile as if it were dry leaves. |
athassa thero avīciṃ dassetvā, “sace vibbhamissasi, ettha paccissasī”ti saṃvegaṃ janesi. |
Then the elder, showing him Avīci, aroused a sense of urgency in him, saying, "If you fall away, you will be cooked here." |
so avīcidassanato paṭṭhāya pavedhamāno “niyyānikaṃ, bhante, buddhasāsanan”ti pucchi, āmāvusoti. |
He, from seeing Avīci, trembling, asked, "Is the Buddha's teaching emancipating, venerable sir?" "Yes, friend," he said. |
bhante, buddhasāsanassa niyyānikatte sati milako attamokkhaṃ karissati, mā cintayitthāti. |
Venerable sir, if the Buddha's teaching is emancipating, Milaka will work out his own salvation, do not worry. |
tato paṭṭhāya samaṇadhammaṃ karoti ghaṭeti, tassa vattapaṭivattaṃ pūreti, niddāya bādhayamānāya tintaṃ palālaṃ sīse ṭhapetvā pāde soṇḍiyaṃ otāretvā nisīdati. |
From then on, he practices the ascetic's duties, strives, fulfills his duties and routines, and when overcome by drowsiness, he places wet straw on his head and, lowering his feet into a pot, he sits. |
so ekadivasaṃ pānīyaṃ parissāvetvā ghaṭaṃ ūrumhi ṭhapetvā udakamaṇikānaṃ pacchedaṃ āgamayamāno aṭṭhāsi. |
He, one day, having strained water and placed the pot on his thigh, stood waiting for the water drops to stop. |
atha kho thero sāmaṇerassa imaṃ uddesaṃ deti — |
Then the elder gives this instruction to the novice: |
♦ “uṭṭhānavato satīmato, |
♦ "For one who is energetic and mindful, |
♦ sucikammassa nisammakārino. |
♦ whose actions are pure, who acts with consideration, |
♦ saññatassa dhammajīvino, |
♦ who is restrained and lives righteously, |
♦ appamattassa yasobhivaḍḍhatī”ti. |
♦ for the heedful one, glory increases." |
. |
. |
♦ so catuppadikampi taṃ gāthaṃ attaniyeva upanesi — “uṭṭhānavatā nāma mādisena bhavitabbaṃ. |
♦ He applied that four-lined verse to himself: "One must be energetic like me. |
satimatāpi mādiseneva ... pe ... appamattenapi mādiseneva bhavitabban”ti. |
One must also be mindful like me... and so on... one must also be heedful like me." |
evaṃ taṃ gāthaṃ attani upanetvā tasmiṃyeva padavāre ṭhito pañcorambhāgiyāni saṃyojanāni chinditvā anāgāmiphale patiṭṭhāya haṭṭhatuṭṭho — |
Thus, having applied that verse to himself, standing in that very word-by-word analysis, he cut off the five lower fetters and, established in the fruit of non-returning, joyful and delighted, he said— |
♦ “allaṃ palālapuñjāhaṃ, sīsenādāya caṅkamiṃ. |
♦ "Carrying a bundle of wet straw on my head, I walked up and down. |
♦ pattosmi tatiyaṃ ṭhānaṃ, ettha me natthi saṃsayo”ti. |
♦ I have attained the third state, of this I have no doubt." |
— |
|
♦ imaṃ udānagāthaṃ āha. |
♦ He uttered this inspired verse. |
evaṃ dubbalūpanissaye ṭhito ghaṭento vāyamanto pañcorambhāgiyāni saṃyojanāni chinditvā tīṇi maggaphalāni nibbatteti. |
Thus, established in a weak support, striving and making an effort, he cuts off the five lower fetters and brings forth the three paths and fruits. |
tenāha bhagavā — “no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatīti evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti. |
Therefore the Blessed One said: "‘I would not be, it would not be mine; I will not be, it will not be mine.’ A bhikkhu who is so resolved would cut off the five lower fetters." |
♦ tattha no cassaṃ, no ca me siyāti sace ahaṃ na bhaveyyaṃ, mama parikkhāropi na bhaveyya. |
♦ Therein, "I would not be, it would not be mine" means if I were not to exist, my requisites also would not exist. |
sace vā pana me atīte kammābhisaṅkhāro nābhavissa, idaṃ me etarahi khandhapañcakaṃ na bhaveyya. |
Or if, in the past, my kammic formations had not existed, this present five-fold aggregate would not exist for me. |
nābhavissa, na me bhavissatīti idāni pana tathā parakkamissāmi, yathā me āyatiṃ khandhābhinibbattako kammasaṅkhāro na bhavissati, tasmiṃ asati āyatiṃ paṭisandhi nāma na me bhavissati. |
"I will not be, it will not be mine" means from now on I will strive in such a way that there will be no kammic formation for me that produces future aggregates, and when that does not exist, there will be no future rebirth for me. |
evaṃ adhimuccamānoti evaṃ adhimuccanto bhikkhu dubbalūpanissaye ṭhito pañcorambhāgiyāni saṃyojanāni chindeyya. |
"A bhikkhu so resolved" means a bhikkhu who is so resolved, established in a weak support, would cut off the five lower fetters. |
evaṃ vutteti evaṃ sāsanassa niyyānikabhāvaṃ āvajjentena bhagavatā imasmiṃ udāne vutte. |
"When this was said" means when this inspired utterance was spoken by the Blessed One, reflecting on the emancipating nature of the teaching. |
rūpaṃ vibhavissatīti rūpaṃ bhijjissati. |
"Form will cease to be" means form will break up. |
rūpassa vibhavāti vibhavadassanena sahavipassanena. |
"Through the cessation of form" means with the insight accompanied by the vision of cessation. |
sahavipassanakā hi cattāro maggā rūpādīnaṃ vibhavadassanaṃ nāma. |
For the four paths accompanied by insight are called the vision of the cessation of form and so on. |
taṃ sandhāyetaṃ vuttaṃ. |
This was said in reference to that. |
evaṃ adhimuccamāno, bhante, bhikkhu chindeyyāti, bhante, evaṃ adhimuccamāno bhikkhu chindeyyeva pañcorambhāgiyāni saṃyojanāni. |
"A bhikkhu so resolved, venerable sir, would cut off," means, venerable sir, a bhikkhu so resolved would certainly cut off the five lower fetters. |
kasmā na chindissatīti? |
Why would he not cut them off? |
♦ idāni upari maggaphalaṃ pucchanto kathaṃ pana, bhantetiādimāha. |
♦ Now, asking about the path and fruit above, he said, "But how, venerable sir?" and so on. |
tattha anantarāti dve anantarāni āsannānantarañca dūrānantarañca. |
Therein, "immediately after" means there are two kinds of immediacy: close immediacy and distant immediacy. |
vipassanā maggassa āsannānantaraṃ nāma, phalassa dūrānantaraṃ nāma. |
Insight is called close immediacy to the path, and distant immediacy to the fruit. |
taṃ sandhāya “kathaṃ pana, bhante, jānato kathaṃ passato vipassanānantarā ‘āsavānaṃ khayo’ti saṅkhaṃ gataṃ arahattaphalaṃ hotī”ti pucchati. |
In reference to that, he asks, "But how, venerable sir, for one who knows, for one who sees, does the fruit of Arahantship, which is reckoned as 'the destruction of the taints,' occur immediately after insight?" |
atasitāyeti atasitabbe abhāyitabbe ṭhānamhi. |
"In a place of no fear" means in a place where one should not be afraid, should not be terrified. |
tāsaṃ āpajjatīti bhayaṃ āpajjati. |
"He falls into dread" means he falls into fear. |
tāso hesoti yā esā “no cassaṃ, no ca me siyā”ti evaṃ pavattā dubbalavipassanā, sā yasmā attasinehaṃ pariyādātuṃ na sakkoti, tasmā assutavato puthujjanassa tāso nāma hoti. |
"This is dread" means that weak insight which proceeds as "I would not be, it would not be mine," because it is not able to completely consume the affection for a self, for an uninstructed ordinary person it is called dread. |
so hi “idānāhaṃ ucchijjissāmi, na dāni kiñci bhavissāmī”ti attānaṃ papāte patantaṃ viya passati aññataro brāhmaṇo viya. |
For he, thinking "Now I will be annihilated, now I will be nothing," sees himself as if falling into a precipice, like a certain brahmin. |
lohapāsādassa kira heṭṭhā tipiṭakacūḷanāgatthero tilakkhaṇāhataṃ dhammaṃ parivatteti. |
It is said that below the Lohapāsāda, the elder Tipiṭaka Cūḷanāga was expounding the Dhamma struck with the three characteristics. |
atha aññatarassa brāhmaṇassa ekamante ṭhatvā dhammaṃ suṇantassa saṅkhārā suññato upaṭṭhahiṃsu. |
Then, for a certain brahmin who was standing at one side listening to the Dhamma, the formations appeared as empty. |
so papāte patanto viya hutvā vivaṭadvārena tato palāyitvā gehaṃ pavisitvā, puttaṃ ure sayāpetvā, “tāta, sakyasamayaṃ āvajjento manamhi naṭṭho”ti āha. |
He, as if falling into a precipice, fled from there through the open door, entered his house, and laying his son on his chest, said, "Son, while reflecting on the teaching of the Sakyans, I was lost in my mind." |
na heso bhikkhu tāsoti esā evaṃ pavattā balavavipassanā sutavato ariyasāvakassa na tāso nāma hoti. |
"This is not dread for a bhikkhu" means this strong insight, which proceeds in this way, is not called dread for an instructed noble disciple. |
na hi tassa evaṃ hoti “ahaṃ ucchijjissāmī”ti vā “vinassissāmī”ti vāti. |
For it does not occur to him, "I will be annihilated" or "I will be destroyed." |
evaṃ pana hoti “saṅkhārāva uppajjanti, saṅkhārāva nirujjhantī”ti. |
But it occurs thus, "Formations alone arise, formations alone cease." |
tatiyaṃ. |
The third. |
♦ 4. upādānaparipavattasuttavaṇṇanā SN 22: SN 22.55 |
♦ 4. Commentary on the Upādānaparipavatta Sutta SN 22: |
56 Round), |
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♦ 56. catutthe catuparivaṭṭanti ekekasmiṃ khandhe catunnaṃ parivaṭṭanavasena. |
♦ 56. In the fourth, "four revolutions" means by way of the revolution of the four in each aggregate. |
rūpaṃ abbhaññāsinti rūpaṃ dukkhasaccanti abhiññāsiṃ. |
"I fully knew form" means I fully knew form as the truth of suffering. |
evaṃ sabbapadesu catusaccavaseneva attho veditabbo. |
Thus in all passages, the meaning should be understood by way of the four truths. |
āhārasamudayāti ettha sacchandarāgo kabaḷīkārāhāro āhāro nāma. |
"With the origination from nutriment" — here, the nutriment of physical food with desire and lust is called nutriment. |
paṭipannāti sīlato paṭṭhāya yāva arahattamaggā paṭipannā honti. |
"Practicing" means from virtue onwards up to the path of Arahantship, they are practicing. |
gādhantīti patiṭṭhahanti. |
"They are established" means they are firmly established. |
ettāvatā sekkhabhūmiṃ kathetvā idāni asekkhabhūmiṃ kathento ye ca kho keci, bhikkhavetiādimāha. |
Having by this much spoken of the stage of the learner, now, speaking of the stage of the adept, he said, "And whoever, bhikkhus," and so on. |
suvimuttāti arahattaphalavimuttiyā suṭṭhu vimuttā. |
"Well-liberated" means completely liberated by the liberation of the fruit of Arahantship. |
kevalinoti sakalino katasabbakiccā. |
"Perfected" means complete, having done all that was to be done. |
vaṭṭaṃ tesaṃ natthi paññāpanāyāti yena te avasiṭṭhena vaṭṭena paññāpeyyuṃ, taṃ nesaṃ vaṭṭaṃ natthi paññāpanāya. |
"There is no round of existence for their designation" means that remaining round of existence by which they could be designated, that round of existence does not exist for their designation. |
atha vā vaṭṭanti kāraṇaṃ, paññāpanāya kāraṇaṃ natthīti. |
Or else, "round of existence" means reason; there is no reason for designation. |
ettāvatā asekkhabhūmivāro kathito. |
By this much, the section on the stage of the adept has been spoken. |
catutthaṃ. |
The fourth. |
♦ 5. sattaṭṭhānasuttavaṇṇanā SN 22: SN 22.56 |
♦ 5. Commentary on the Sattaṭṭhāna Sutta SN 22: |
57 , |
|
♦ 57. pañcame sattaṭṭhānakusaloti sattasu okāsesu cheko. |
♦ 57. In the fifth, "skilled in the seven bases" means expert in the seven situations. |
vusitavāti vusitavāso. |
"Has lived the life" means has lived the holy life. |
uttamapurisoti seṭṭhapuriso. |
"The supreme person" means the best of persons. |
sesamettha vuttanayeneva veditabbaṃ. |
The rest here should be understood in the way that has been explained. |
idaṃ pana suttaṃ ussadanandiyañceva palobhanīyañcāti veditabbaṃ. |
But this sutta should be understood as both encouraging and enticing. |
yathā hi rājā vijitasaṅgāmo saṅgāme vijayino yodhe uccaṭṭhāne ṭhapetvā tesaṃ sakkāraṃ karoti. |
Just as a king who has won a victory in battle places the victorious warriors in high positions and honors them. |
kiṃ kāraṇā? |
For what reason? |
etesaṃ sakkāraṃ disvā sesāpi sūrā bhavituṃ maññissantīti, evameva bhagavā appameyyaṃ kālaṃ pāramiyo pūretvā mahābodhimaṇḍe kilesamāravijayaṃ katvā sabbaññutaṃ patto sāvatthiyaṃ jetavanamahāvihāre nisīditvā imaṃ suttaṃ desento khīṇāsave ukkhipitvā thomesi vaṇṇesi. |
Seeing the honor given to these, others too will think to become brave. In the same way, the Blessed One, having fulfilled the perfections for an immeasurable time, having achieved victory over Māra the defiler at the great Bodhi-seat, and having attained omniscience, sitting in the Jetavana monastery in Sāvatthī, while teaching this sutta, exalted, praised, and extolled the Arahants. |
kiṃ kāraṇā? |
For what reason? |
evaṃ avasesā sekkhapuggalā arahattaphalaṃ pattabbaṃ maññissantīti. |
So that the remaining persons who are learners will think of attaining the fruit of Arahantship. |
evametaṃ suttaṃ khīṇāsavānaṃ ukkhipitvā pasaṃsitattā ussadanandiyaṃ, sekkhānaṃ palobhitattā palobhanīyanti veditabbaṃ. |
Thus this sutta, by exalting and praising the Arahants, is encouraging, and by enticing the learners, is enticing. |
♦ evaṃ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hotīti ettāvatā cettha maggaphalapaccavekkhaṇavasena desanaṃ niṭṭhapetvāpi puna kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hotīti idaṃ “khīṇāsavo yasmiṃ ārammaṇe satatavihārena viharati, taṃ satto vā puggalo vā na hoti, dhātuādimattameva pana hotī”ti evaṃ khīṇāsavassa satatavihārañca, “imesu dhammesu kammaṃ katvā ayaṃ āgato”ti āgamanīyapaṭipadañca dassetuṃ vuttaṃ. |
♦ "Thus, bhikkhus, a bhikkhu is skilled in the seven bases." By this much, having completed the teaching by way of the path, fruit, and reviewing, again, "And how, bhikkhus, is a bhikkhu a threefold investigator?" This was said to show the constant abiding of an Arahant and the path of approach, in order to show that "in whatever object an Arahant dwells with continuous abiding, that is not a being or a person, but is merely the elements, etc.," and "having done kamma in these dhammas, this one has come here." |
tattha dhātuso upaparikkhatīti dhātusabhāvena passati oloketi. |
Therein, "he investigates by way of the elements" means he sees, he observes, with the nature of the elements. |
sesapadadvayepi eseva nayo. |
The same method applies to the other two phrases. |
pañcamaṃ. |
The fifth. |
♦ 6. sammāsambuddhasuttavaṇṇanā SN 22: SN 22.57 |
♦ 6. Commentary on the Sammāsambuddha Sutta SN 22: |
58 , |
|
♦ 58. chaṭṭhe ko adhippayāsoti ko adhikapayogo. |
♦ 58. In the sixth, "what is the special application?" means what is the higher application. |
anuppannassāti imañhi maggaṃ kassapasammāsambuddho uppādesi, antarā añño satthā uppādetuṃ nāsakkhi, iti bhagavā anuppannassa maggassa uppādetā nāma. |
"Of that which has not arisen" — for this path was produced by the Sammāsambuddha Kassapa, and in between, no other teacher was able to produce it, thus the Blessed One is called the producer of the unarisen path. |
nagaropamasmiñhi avaḷañjanaṭṭhānesu purāṇamaggo jāto, idha avattamānaṭṭhena anuppannamaggo nāma. |
In the simile of the city, the ancient path appeared in an overgrown place; here, by the meaning of not being present, it is called the unarisen path. |
asañjātassāti tasseva vevacanaṃ. |
"Of that which has not been brought into being" is a synonym for the same. |
anakkhātassāti akathitassa. |
"Of that which has not been declared" means of that which has not been spoken. |
maggaṃ jānātīti maggaññū. |
"He knows the path" means he is a knower of the path. |
maggaṃ viditaṃ pākaṭaṃ akāsīti maggavidū. |
"He made the path known, manifest" means he is a discoverer of the path. |
magge ca amagge ca kovidoti maggakovido. |
"He is skilled in the path and the non-path" means he is skilled in the path. |
maggānugāti maggaṃ anugacchantā. |
"Followers of the path" means those who follow the path. |
pacchā samannāgatāti ahaṃ paṭhamaṃ gato, sāvakā pacchā samannāgatā. |
"Endowed with it afterwards" means I went first, the disciples are endowed with it afterwards. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. anattalakkhaṇasuttavaṇṇanā SN 22: SN 22.58 |
♦ 7. Commentary on the Anattalakkhaṇa Sutta SN 22: |
59 ), |
|
♦ 59. sattame pañcavaggiyeti aññāsi koṇḍaññattherādike pañca jane purāṇupaṭṭhāke. |
♦ 59. In the seventh, "the group of five" means the five former attendants, the elder Aññāsi Koṇḍañña and others. |
āmantesīti āsāḷhipuṇṇamadivase dhammacakkappavattanato paṭṭhāya anukkamena sotāpattiphale patiṭṭhite “idāni nesaṃ āsavakkhayāya dhammaṃ desessāmī”ti pañcamiyaṃ pakkhassa āmantesi. |
"He addressed" means on the full moon day of Āsāḷha, from the setting in motion of the Wheel of Dhamma, when they were successively established in the fruit of stream-entry, thinking, "Now I will teach them the Dhamma for the destruction of the cankers," he addressed them on the fifth day of the fortnight. |
etadavocāti etaṃ “rūpaṃ, bhikkhave, anattā”tiādinayappavattaṃ anattalakkhaṇasuttaṃ avoca. |
"He said this" means he spoke this Anattalakkhaṇa Sutta, which proceeds with the method "Form, bhikkhus, is not-self," and so on. |
tattha anattāti pubbe vuttehi catūhi kāraṇehi anattā. |
Therein, "not-self" means not-self for the four reasons previously stated. |
taṃ kiṃ maññatha, bhikkhaveti idaṃ kasmā āraddhaṃ? |
"What do you think, bhikkhus?" — why was this started? |
ettakena ṭhānena anattalakkhaṇameva kathitaṃ, na aniccadukkhalakkhaṇāni, idāni tāni dassetvā samodhānetvā tīṇipi lakkhaṇāni dassetuṃ idamāraddhanti veditabbaṃ. |
By this much, only the characteristic of not-self has been spoken of, not the characteristics of impermanence and suffering. Now, to show those and to bring them together and show all three characteristics, this was started, it should be understood. |
tasmāti yasmā ime pañcakkhandhā aniccā dukkhā anattā, tasmā. |
"Therefore" means because these five aggregates are impermanent, suffering, and not-self, therefore. |
yaṃkiñci rūpantiādīsu vitthārakathā visuddhimagge paññābhāvanādhikāre khandhaniddese vuttāva. |
The detailed explanation of "whatever form," etc., has been given in the Visuddhimagga, in the section on the cultivation of wisdom, in the explanation of the aggregates. |
sesaṃ sabbattha vuttānusāreneva veditabbaṃ. |
The rest should be understood everywhere according to the method already explained. |
imasmiṃ pana sutte anattalakkhaṇameva kathitanti. |
In this sutta, however, only the characteristic of not-self is spoken of. |
sattamaṃ. |
The seventh. |
♦ 8. mahālisuttavaṇṇanā SN 22: SN 22.59 |
♦ 8. Commentary on the Mahāli Sutta SN 22: |
60 , |
|
♦ 60. aṭṭhame ekantadukkhantiādīni dhātusaṃyutte vuttanayāneva. |
♦ 60. In the eighth, "entirely suffering," etc., are in the same way as explained in the Dhātusaṃyutta. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. ādittasuttavaṇṇanā SN 22.60 |
♦ 9. Commentary on the Āditta Sutta |
♦ 61. navame ādittanti ekādasahi aggīhi ādittaṃ pajjalitaṃ. |
♦ 61. In the ninth, "burning" means burning, blazing with the eleven fires. |
iti dvīsupi imesu suttesu dukkhalakkhaṇameva kathitaṃ. |
Thus in both these suttas, only the characteristic of suffering is spoken of. |
navamaṃ. |
The ninth. |
♦ 10. niruttipathasuttavaṇṇanā SN 22.61 |
♦ 10. Commentary on the Niruttipatha Sutta |
♦ 62. dasame niruttiyova niruttipathā, atha vā niruttiyo ca tā niruttivasena viññātabbānaṃ atthānaṃ pathattā pathā cāti niruttipathā. |
♦ 62. In the tenth, "paths of expression" are just expressions, or else, they are both expressions and, being paths for the meanings to be known by way of expression, they are also paths, thus "paths of expression." |
sesapadadvayepi eseva nayo. |
The same method applies to the other two phrases. |
tīṇipi cetāni aññamaññavevacanānevāti veditabbāni. |
And all three of these should be understood as synonyms for each other. |
asaṃkiṇṇāti avijahitā, “ko imehi attho”ti vatvā achaḍḍitā. |
Not confused" means not abandoned, not discarded by saying, "what is the use of these? |
asaṃkiṇṇapubbāti atītepi na jahitapubbā. |
"Not confused in the past" means not abandoned in the past either. |
na saṃkīyantīti etarahipi “kimetehī”ti na chaḍḍīyanti. |
They are not being confused" means even now they are not being discarded with "what is the use of these? |
na saṃkīyissantīti anāgatepi na chaḍḍīyissanti. |
"They will not be confused" means in the future too they will not be discarded. |
appaṭikuṭṭhāti appaṭibāhitā. |
"Not rejected" means not repudiated. |
atītanti attano sabhāvaṃ bhaṅgameva vā atikkantaṃ. |
"Past" means having passed beyond its own nature or its very breaking up. |
niruddhanti desantaraṃ asaṅkamitvā tattheva niruddhaṃ vūpasantaṃ. |
"Ceased" means having ceased right there without moving to another place, having been pacified. |
vipariṇatanti vipariṇāmaṃ gataṃ naṭṭhaṃ. |
"Changed" means having undergone change, destroyed. |
ajātanti anuppannaṃ. |
"Unborn" means unarisen. |
apātubhūtanti apākaṭībhūtaṃ. |
"Unmanifest" means not having become apparent. |
♦ ukkalāti ukkalajanapadavāsino. |
♦ "The Ukkalas" means the inhabitants of the Ukkala country. |
vassabhaññāti vasso ca bhañño ca. |
"Vassa and Bhañña" means Vassa and Bhañña. |
dvepi hi te mūladiṭṭhigatikā. |
For both of them were followers of a root-view. |
ahetukavādātiādīsu “natthi hetu natthi paccayo”ti gahitattā ahetukavādā. |
In "proponents of non-causality," etc., because they held that "there is no cause, there is no condition," they were proponents of non-causality. |
“karoto na karīyati pāpan”ti gahitattā akiriyavādā. |
Because they held that "for one who acts, evil is not done," they were proponents of inaction. |
“natthi dinnan”tiādigahaṇato natthikavādā. |
From the holding of "there is nothing given," etc., they were proponents of nihilism. |
tattha ime dve janā, tisso diṭṭhiyo, kiṃ ekekassa diyaḍḍhā hotīti? |
Therein, these are two people, three views; does each one have one and a half? |
na tathā, yathā pana eko bhikkhu paṭipāṭiyā cattāripi jhānāni nibbatteti, evamettha ekeko tissopi diṭṭhiyo nibbattesīti veditabbo. |
Not so, but just as one bhikkhu successively produces all four jhānas, so here each one produced all three views, it should be understood. |
“natthi hetu natthi paccayo”ti punappunaṃ āvajjentassa āharantassa abhinandantassa assādentassa maggadassanaṃ viya hoti. |
For one who repeatedly reflects on, brings to mind, delights in, and savors "there is no cause, there is no condition," it becomes like the vision of the path. |
so micchattaniyāmaṃ okkamati, so ekantakāḷakoti vuccati. |
He enters the fixed course of wrongness; he is called one who is entirely dark. |
yathā pana ahetukadiṭṭhiyaṃ, evaṃ “karoto na karīyati pāpaṃ, natthi dinnan”ti imesupi ṭhānesu micchattaniyāmaṃ okkamati. |
Just as in the view of non-causality, so too in the positions "for one who acts, evil is not done" and "there is nothing given," he enters the fixed course of wrongness. |
♦ na garahitabbaṃ nappaṭikkositabbaṃ amaññiṃsūti ettha “yadetaṃ atītaṃ nāma, nayidaṃ atītaṃ, idamassa anāgataṃ vā paccuppannaṃ vā”ti vadanto garahati nāma. |
♦ "They did not think it should be censured or scorned" — Here, one who says, "This which is called the past, this is not the past, this is its future or present," is said to censure. |
tattha dosaṃ dassetvā “kiṃ iminā garahitenā”ti? |
Having shown a fault therein, one who says, "What is the use of this censure?" is said to scorn. |
vadanto paṭikkosati nāma. |
But even they, the followers of views who were completely dark, did not think that these paths of expression should be censured or scorned. |
ime pana niruttipathe tepi accantakāḷakā diṭṭhigatikā na garahitabbe na paṭikkositabbe maññiṃsu. |
They spoke of the past as just the past, the future as just the future, and the present as just the present. |
atītaṃ pana atītameva, anāgataṃ anāgatameva, paccuppannaṃ paccuppannameva kathayiṃsu. |
"Out of fear of blame, criticism, censure, and reproach" means out of fear of blame from the wise, fear of criticism, fear of the imputation of faults, and fear of reproach. |
nindāghaṭṭanabyārosaupārambhabhayāti viññūnaṃ santikā nindābhayena ca ghaṭṭanabhayena ca dosāropanabhayena ca upārambhabhayena ca. |
Thus in this sutta, the designation of the aggregates of the four planes is spoken of. |
iti imasmiṃ sutte catubhūmikakhandhānaṃ paṇṇatti kathitāti. |
The tenth. |
dasamaṃ. |
|
♦ upayavaggo chaṭṭho. |
♦ The Sixth Chapter on Involvement. |
♦ 7. arahantavaggo |
♦ 7. The Arahant Chapter |
♦ 1. upādiyamānasuttavaṇṇanā SN 22.62 |
♦ 1. Commentary on the Upādiyamāna Sutta |
♦ 63. arahantavaggassa paṭhame upādiyamānoti taṇhāmānadiṭṭhivasena gaṇhamāno. |
♦ 63. In the first sutta of the Arahantavagga, "clinging" means grasping by way of craving, conceit, and views. |
baddho mārassāti mārassa pāsena baddho nāma. |
"Bound by Māra" means bound by the snare of Māra. |
mutto pāpimatoti pāpimato pāsena mutto nāma hoti. |
"Freed from the Evil One" means freed from the snare of the Evil One. |
paṭhamaṃ. |
The first. |
♦ 2. maññamānasuttavaṇṇanā SN 22.63 |
♦ 2. Commentary on the Maññamāna Sutta |
♦ 64. dutiye maññamānoti taṇhāmānadiṭṭhimaññanāhi maññamāno. |
♦ 64. In the second, "conceiving" means conceiving with the conceits of craving, conceit, and views. |
dutiyaṃ. |
The second. |
♦ 3. abhinandamānasuttavaṇṇanā SN 22.64 |
♦ 3. Commentary on the Abhinandamāna Sutta |
♦ 65. tatiye abhinandamānoti taṇhāmānadiṭṭhiabhinandanāhiyeva abhinandamāno. |
♦ 65. In the third, "delighting in" means delighting in with the delights of craving, conceit, and views. |
tatiyaṃ. |
The third. |
♦ 4-5. aniccasuttādivaṇṇanā |
♦ 4-5. Commentary on the Anicca Sutta and others |
♦ 66-68. catutthe chandoti taṇhāchando. |
♦ 66-68. In the fourth, "desire" means the desire of craving. |
pañcamachaṭṭhesupi eseva nayo. |
In the fifth and sixth suttas too, the method is the same. |
catutthādīni. |
The fourth and following. |
♦ 7. anattaniyasuttavaṇṇanā SN 22.68 |
♦ 7. Commentary on the Anattaniya Sutta |
♦ 69. sattame anattaniyanti na attano santakaṃ, attano parikkhārabhāvena suññatanti attho. |
♦ 69. In the seventh, "not belonging to self" means not one's own possession, empty of the state of being one's own requisites, is the meaning. |
sattamaṃ. |
The seventh. |
♦ 8-10. rajanīyasaṇṭhitasuttādivaṇṇanā |
♦ 8-10. Commentary on the Rajanīyasaṇṭhita Sutta and others |
♦ 70-72. aṭṭhame rajanīyasaṇṭhitanti rajanīyena ākārena saṇṭhitaṃ, rāgassa paccayabhāvena ṭhitanti attho. |
♦ 70-72. In the eighth, "established in a state of lust" means established in a condition of lust, established as a condition for passion, is the meaning. |
navamadasamāni rāhulasaṃyutte vuttanayeneva veditabbānīti. |
The ninth and tenth suttas are to be understood in the same way as explained in the Rāhulasaṃyutta. |
aṭṭhamādīni. |
The eighth and following. |
♦ arahantavaggo sattamo. |
♦ The Seventh Arahant Chapter. |
♦ 8. khajjanīyavaggo |
♦ 8. The Khajjanīya Chapter |
♦ 1-3. assādasuttādivaṇṇanā |
♦ 1-3. Commentary on the Assāda Sutta and others |
♦ 73-75. khajjanīyavaggassa ādito tīsu suttesu catusaccameva kathitaṃ. |
♦ 73-75. In the first three suttas of the Khajjanīya Vagga, only the Four Truths are spoken of. |
paṭhamādīni. |
The first and following. |
♦ 4. arahantasuttavaṇṇanā SN 22.75 |
♦ 4. Commentary on the Arahant Sutta |
♦ 76. catutthe yāvatā, bhikkhave, sattāvāsāti, bhikkhave, yattakā sattāvāsā nāma atthi. |
♦ 76. In the fourth, "As far, bhikkhus, as there are abodes of beings," means, bhikkhus, whatever abodes of beings there are. |
yāvatā bhavagganti yattakaṃ bhavaggaṃ nāma atthi. |
"As far as the peak of existence" means whatever peak of existence there is. |
ete aggā ete seṭṭhāti ete aggabhūtā ceva seṭṭhabhūtā ca. |
"These are the highest, these are the best" means these are the highest and the best. |
yadidaṃ arahantoti ye ime arahanto nāma. |
"That is, the Arahants" means those who are called Arahants. |
idampi suttaṃ purimanayeneva ussadanandiyañca palobhanīyañcāti veditabbaṃ. |
This sutta too is to be understood as encouraging and enticing in the same way as before. |
♦ athāparaṃ etadavocāti tadatthaparidīpanāhi ceva visesatthaparidīpanāhi ca gāthāhi etaṃ “sukhino vata arahanto”tiādivacanaṃ avoca. |
♦ Then he said this further: with verses that illuminate that meaning and that illuminate a special meaning, he spoke this saying, "Happy, indeed, are the Arahants," and so on. |
tattha sukhinoti jhānasukhena maggasukhena phalasukhena ca sukhitā. |
Therein, "happy" means happy with the happiness of jhāna, the happiness of the path, and the happiness of the fruit. |
taṇhā tesaṃ na vijjatīti tesaṃ apāyadukkhajanikā taṇhā na vajjati. |
"Craving is not found in them" means the craving that generates the suffering of the lower realms is not found in them. |
evaṃ te imassapi taṇhāmūlakassa abhāvena sukhitāva. |
Thus, they are happy due to the absence of this craving-rooted [suffering] as well. |
asmimāno samucchinnoti navavidho asmimāno arahattamaggena samucchinno. |
"The conceit 'I am' is uprooted" means the ninefold conceit 'I am' is uprooted by the path of Arahantship. |
mohajālaṃ padālitanti ñāṇena avijjājālaṃ phālitaṃ. |
"The net of delusion is torn apart" means the net of ignorance is split by knowledge. |
♦ anejanti ejāsaṅkhātāya taṇhāya pahānabhūtaṃ arahattaṃ. |
♦ "Unshakable" means Arahantship, which is the state of having abandoned the craving which is designated as 'ejā' (agitation). |
anupalittāti taṇhādiṭṭhilepehi alittā. |
"Unsmeared" means not smeared with the stains of craving and views. |
brahmabhūtāti seṭṭhabhūtā. |
"Become sublime" means become the best. |
pariññāyāti tīhi pariññāhi parijānitvā. |
"Having fully understood" means having fully known with the three kinds of full understanding. |
sattasaddhammagocarāti saddhā hirī ottappaṃ bāhusaccaṃ āraddhavīriyatā upaṭṭhitassatitā paññāti ime satta saddhammā gocaro etesanti sattasaddhammagocarā. |
"Having the seven true dhammas as their resort" means faith, conscience, shame, learning, aroused energy, established mindfulness, and wisdom—these seven true dhammas are their resort, thus they have the seven true dhammas as their resort. |
♦ sattaratanasampannāti sattahi bojjhaṅgaratanehi samannāgatā. |
♦ "Endowed with the seven gems" means endowed with the seven gems of the factors of enlightenment. |
anuvicarantīti lokiyamahājanāpi anuvicarantiyeva. |
"They wander about" — even worldly great people wander about. |
idha pana khīṇāsavānaṃ nirāsaṅkacāro nāma gahito. |
Here, however, the fearless conduct of the Arahants is taken. |
tenevāha “pahīnabhayabheravā”ti. |
Therefore he said, "having abandoned fear and terror." |
tattha bhayaṃ bhayameva, bheravaṃ balavabhayaṃ. |
Therein, "fear" is just fear, "terror" is strong fear. |
dasahaṅgehi sampannāti asekkhehi dasahi aṅgehi samannāgatā. |
"Endowed with the ten factors" means endowed with the ten factors of the adept. |
mahānāgāti catūhi kāraṇehi mahānāgā. |
"Great nāgas" means great nāgas for four reasons. |
samāhitāti upacārappanāhi samāhitā. |
"Composed" means composed by access and absorption concentration. |
taṇhā tesaṃ na vijjatīti “ūno loko atitto taṇhādāsoti kho, mahārāja, tena bhagavatā”ti evaṃ vuttā dāsakārikā taṇhāpi tesaṃ natthi. |
"Craving is not found in them" — "The world is wanting, insatiate, a slave to craving, thus, Your Majesty, said the Blessed One." Thus, even that enslaving craving is not found in them. |
iminā khīṇāsavānaṃ bhujissabhāvaṃ dasseti. |
By this, he shows the state of being a freeman for the Arahants. |
♦ asekhañāṇanti arahattaphalañāṇaṃ. |
♦ "The knowledge of an adept" means the knowledge of the fruit of Arahantship. |
antimoyaṃ samussayoti pacchimo ayaṃ attabhāvo. |
"This is the last embodiment" means this is the final state of existence. |
yo sāro brahmacariyassāti sāro nāma phalaṃ. |
"That which is the essence of the holy life" — "essence" means the fruit. |
tasmiṃ aparapaccayāti tasmiṃ ariyaphale, na aññaṃ pattiyāyanti, paccakkhatova paṭivijjhitvā ṭhitā. |
"They are not dependent on another in that" means in that noble fruit, they do not rely on another, but having penetrated it for themselves, they abide. |
vidhāsu na vikampantīti tīsu mānakoṭṭhāsesu na vikampanti. |
"They do not waver in the divisions" means they do not waver in the three categories of conceit. |
dantabhūminti arahattaṃ. |
"The state of the tamed" means Arahantship. |
vijitāvinoti rāgādayo vijetvā ṭhitā. |
"They are victors" means having conquered passion and so on, they abide. |
♦ uddhantiādīsu uddhaṃ vuccati kesamatthako, apācīnaṃ pādatalaṃ, tiriyaṃ vemajjhaṃ. |
♦ In "upwards," etc., "upwards" is said of the top of the head, "downwards" of the sole of the foot, "across" of the middle. |
uddhaṃ vā atītaṃ, apācīnaṃ anāgataṃ, tiriyaṃ paccuppannaṃ. |
Or "upwards" is the past, "downwards" is the future, "across" is the present. |
uddhaṃ vā vuccati devaloko, apācīnaṃ apāyaloko, tiriyaṃ manussaloko. |
Or "upwards" is said of the world of gods, "downwards" of the world of woe, "across" of the world of humans. |
nandī tesaṃ na vijjatīti etesu ṭhānesu saṅkhepato vā atītānāgatapaccuppannesu khandhesu tesaṃ taṇhā natthi. |
"Delight is not found in them" means in these places, or in short, in the aggregates of the past, future, and present, they have no craving. |
idha vaṭṭamūlakataṇhāya abhāvo dassito. |
Here the absence of craving, the root of the round of existence, is shown. |
buddhāti catunnaṃ saccānaṃ buddhattā buddhā. |
"Awakened" means awakened because of having awakened to the four truths. |
♦ idaṃ panettha sīhanādasamodhānaṃ — “vimuttisukhenamhā sukhitā, dukkhajanikā no taṇhā pahīnā, pañcakkhandhā pariññātā, dāsakārikataṇhā ceva vaṭṭamūlikataṇhā ca pahīnā, anuttaramhā asadisā, catunnaṃ saccānaṃ buddhattā buddhā”ti bhavapiṭṭhe ṭhatvā abhītanādasaṅkhātaṃ sīhanādaṃ nadanti khīṇāsavāti. |
♦ This here is the summary of the lion's roar: "We are happy with the happiness of liberation, our craving that generates suffering is abandoned, the five aggregates are fully understood, both the enslaving craving and the craving that is the root of the round of existence are abandoned, we are supreme, we are without equal, awakened because of having awakened to the four truths." Thus, standing on the back of existence, the Arahants roar the lion's roar, which is designated as a fearless roar. |
catutthaṃ. |
The fourth. |
♦ 5. dutiyārahantasuttavaṇṇanā SN 22.76 |
♦ 5. Commentary on the Second Arahant Sutta |
♦ 77. pañcamaṃ vinā gāthāhi suddhikameva katvā kathiyamānaṃ bujjhanakānaṃ ajjhāsayena vuttaṃ. |
♦ 77. The fifth, being taught purely without verses, was spoken with the disposition of those who can understand when it is explained. |
pañcamaṃ. |
The fifth. |
♦ 6. sīhasuttavaṇṇanā SN 22.77 |
♦ 6. Commentary on the Sīha Sutta |
♦ 78. chaṭṭhe sīhoti cattāro sīhā — tiṇasīho, kāḷasīho, paṇḍusīho, kesarasīhoti. |
♦ 78. In the sixth, "lion" means there are four lions: the grass-lion, the black lion, the pale lion, and the tawny lion. |
tesu tiṇasīho kapotavaṇṇagāvisadiso tiṇabhakkho ca hoti. |
Of these, the grass-lion is similar to a pigeon-colored cow and is a grass-eater. |
kāḷasīho kāḷagāvisadiso tiṇabhakkhoyeva. |
The black lion is similar to a black cow and is only a grass-eater. |
paṇḍusīho paṇḍupalāsavaṇṇagāvisadiso maṃsabhakkho. |
The pale lion is similar to a pale-leaf-colored cow and is a meat-eater. |
kesarasīho lākhārasaparikammakateneva mukhena agganaṅguṭṭhena catūhi ca pādapariyantehi samannāgato, matthakatopissa paṭṭhāya lākhātūlikāya katvā viya tisso rājiyo piṭṭhimajjhena gantvā antarasatthimhi dakkhiṇāvattā hutvā ṭhitā, khandhe panassa satasahassagghanikakambalaparikkhepo viya kesarabhāro hoti, avasesaṭṭhānaṃ parisuddhaṃ sālipiṭṭhasaṅkhacuṇṇapicuvaṇṇaṃ hoti. |
The tawny lion is endowed with a mouth as if treated with lac-dye, with a topknot on its tail, and with four paws at the ends; and from the top of its head, three lines, as if made with a lac-brush, go down the middle of its back and, at the space between the thighs, they stand in a right-handed coil. And on its shoulders is a mane like a cloak worth a hundred thousand, and the remaining parts are of the color of pure rice-flour powder. |
imesu catūsu sīhesu ayaṃ kesarasīho idha adhippeto. |
Of these four lions, this tawny lion is intended here. |
♦ migarājāti migagaṇassa rājā. |
♦ "King of beasts" means king of the herd of beasts. |
āsayāti vasanaṭṭhānato suvaṇṇaguhato vā rajatamaṇiphalikamanosilāguhato vā nikkhamatīti vuttaṃ hoti. |
"From its lair" means it comes out from its dwelling place, from a golden cave or a silver, gem, crystal, or red arsenic cave, it is said. |
nikkhamamāno panesa catūhi kāraṇehi nikkhamati andhakārapīḷito vā ālokatthāya, uccārapassāvapīḷito vā tesaṃ vissajjanatthāya, jighacchāpīḷito vā gocaratthāya, sambhavapīḷito vā assaddhammapaṭisevanatthāya. |
And when it comes out, it comes out for four reasons: either oppressed by darkness, for the sake of light; or oppressed by the need to urinate and defecate, for the sake of discharging them; or oppressed by hunger, for the sake of food; or oppressed by the urge to mate, for the sake of engaging in improper conduct. |
idha pana gocaratthāya nikkhantoti adhippeto. |
Here, however, it is intended that it has come out for the sake of food. |
♦ vijambhatīti suvaṇṇatale vā rajatamaṇiphalikamanosilātalānaṃ vā aññatarasmiṃ dve pacchimapāde samaṃ patiṭṭhāpetvā purimapāde purato pasāretvā sarīrassa pacchābhāgaṃ ākaḍḍhitvā purimabhāgaṃ abhiharitvā piṭṭhiṃ nāmetvā gīvaṃ ukkhipitvā asanisaddaṃ karonto viya nāsapuṭāni pothetvā sarīralaggaṃ rajaṃ vidhunanto vijambhati. |
♦ "He stretches himself" means on a golden surface or on a silver, gem, crystal, or red arsenic surface, having placed his two hind paws evenly, and having stretched his forepaws forward, and having drawn back the rear part of his body and brought forward the front part, and having bent his back and raised his neck, making a sound like thunder, and having flared his nostrils and shaken off the dust adhering to his body, he stretches. |
vijambhanabhūmiyañca pana taruṇavacchako viya aparāparaṃ javati. |
And on the ground where he stretches, he runs back and forth like a young calf. |
javato panassa sarīraṃ andhakāre paribbhamantaṃ alātaṃ viya khāyati. |
And as he runs, his body appears like a firebrand whirling in the dark. |
♦ anuviloketīti kasmā anuviloketi? |
♦ "He looks around" — why does he look around? |
parānuddayatāya. tasmiṃ kira sīhanādaṃ nadante papātāvāṭādīsu visamaṭṭhānesu carantā hatthigokaṇṇamahiṃsādayo pāṇā papātepi āvāṭepi patanti, tesaṃ anuddayāya anuviloketi. |
Out of compassion for others. For when he roars his lion's roar, creatures like elephants, gokarnas, and buffaloes, who are moving in uneven places like precipices and pits, fall into the precipices and pits, and out of compassion for them, he looks around. |
kiṃ panassa luddakammassa paramaṃsakhādino anuddayā nāma atthīti? |
But does he, a cruel-acting, flesh-eating creature, have any compassion? |
āma atthi. |
Yes, he has. |
tathā hesa “kiṃ me bahūhi ghātitehī”ti? |
For he thinks, "What is the use of killing many?" |
attano gocaratthāyapi khuddake pāṇe na gaṇhāti, evaṃ anuddayaṃ karoti. |
Even for his own food, he does not take small creatures, thus he shows compassion. |
vuttampicetaṃ — “māhaṃ kho khuddake pāṇe visamagate saṅghātaṃ āpādesin”ti . |
And this has been said: "May I not bring about the destruction of small creatures who have gone into dangerous places." |
♦ sīhanādaṃ nadatīti tikkhattuṃ tāva abhītanādaṃ nadati. |
♦ "He utters a lion's roar" means he utters a fearless roar three times. |
evañca panassa vijambhanabhūmiyaṃ ṭhatvā nadantassa saddo samantā tiyojanapadesaṃ ekaninnādaṃ karoti, tamassa ninnādaṃ sutvā tiyojanabbhantaragatā dvipadacatuppadagaṇā yathāṭhāne ṭhātuṃ na sakkonti. |
And as he stands on the stretching ground and roars, his sound makes a single echo in the area of three leagues all around, and hearing that echo, the groups of two-footed and four-footed creatures within the three-league range are not able to remain in their places. |
gocarāya pakkamatīti āhāratthāya gacchati. |
"He sets out for his prey" means he goes for food. |
kathaṃ? so hi vijambhanabhūmiyaṃ ṭhatvā dakkhiṇato vā vāmato vā uppatanto usabhamattaṃ ṭhānaṃ gaṇhāti, uddhaṃ uppatanto cattāripi aṭṭhapi usabhāni uppatati, samaṭṭhāne ujukaṃ pakkhandanto soḷasausabhamattampi vīsatiusabhamattampi ṭhānaṃ pakkhandati, thalā vā pabbatā vā pakkhandanto saṭṭhiusabhamattampi asītiusabhamattampi ṭhānaṃ pakkhandati, antarāmagge rukkhaṃ vā pabbataṃ vā disvā taṃ pariharanto vāmato vā dakkhiṇato vā, usabhamattampi apakkamati. |
How? He, standing on the stretching ground, leaping to the right or to the left, covers a distance of a bull's measure. Leaping upwards, he leaps four or even eight bull's measures. Plunging straight ahead on level ground, he plunges a distance of sixteen bull's measures or even twenty bull's measures. Plunging from a cliff or a mountain, he plunges a distance of sixty bull's measures or even eighty bull's measures. Seeing a tree or a mountain on the way, avoiding it, he moves away to the left or the right by a bull's measure. |
tatiyaṃ pana sīhanādaṃ naditvā teneva saddhiṃ tiyojane ṭhāne paññāyati. |
And having uttered the third lion's roar, he is seen at a place three leagues away along with that very sound. |
tiyojanaṃ gantvā nivattitvā ṭhito attanova nādassa anunādaṃ suṇāti. |
Having gone three leagues and turned back, standing, he hears the echo of his own roar. |
evaṃ sīghena javena pakkamatīti. |
Thus he sets out with great speed. |
♦ yebhuyyenāti pāyena. |
♦ "For the most part" means mostly. |
bhayaṃ saṃvegaṃ santāsanti sabbaṃ cittutrāsasseva nāmaṃ. |
"Fear, agitation, and terror" are all names for terror of the mind. |
sīhassa hi saddaṃ sutvā bahū sattā bhāyanti, appakā na bhāyanti. |
For hearing the lion's roar, many beings are afraid, a few are not afraid. |
ke pana teti? |
And who are they? |
samasīho hatthājānīyo assājānīyo usabhājānīyo purisājānīyo khīṇāsavoti. |
The lion of equal rank, the thoroughbred elephant, the thoroughbred horse, the thoroughbred bull, the thoroughbred man, and the Arahant. |
kasmā panete na bhāyantīti? |
And why are they not afraid? |
samasīho nāma “jātigottakulasūrabhāvehi samānosmī”ti na bhāyati, hatthājānīyādayo attano sakkāyadiṭṭhibalavatāya na bhāyanti, khīṇāsavo sakkāyadiṭṭhipahīnattā na bhāyati. |
The lion of equal rank is not afraid, thinking, "We are equal in birth, lineage, clan, and bravery." The thoroughbred elephants and others are not afraid due to the strength of their own personality-view. The Arahant is not afraid because the personality-view has been abandoned. |
♦ bilāsayāti bile sayantā bilavāsino ahinakulagodhādayo. |
♦ "Lair-dwellers" means those who dwell in holes, the hole-dwelling snakes, mongooses, iguanas, and so on. |
dakāsayāti udakavāsino macchakacchapādayo. |
"Water-dwellers" means the water-dwelling fish, turtles, and so on. |
vanāsayāti vanavāsino hatthiassagokaṇṇamigādayo. |
"Forest-dwellers" means the forest-dwelling elephants, horses, gokarnas, deer, and so on. |
pavisantīti “idāni āgantvā gaṇhissatī”ti maggaṃ olokentāva pavisanti. |
"They enter" means thinking, "Now he will come and get us," they enter, looking at the path. |
daḷhehīti thirehi. |
"With strong" means with firm. |
varattehīti cammarajjūhi. |
"Leather straps" means with straps of hide. |
mahiddhikotiādīsu vijambhanabhūmiyaṃ ṭhatvā dakkhiṇapassādīhi usabhamattaṃ, ujukaṃ vīsatiusabhamattādilaṅghanavasena mahiddhikatā, sesamigānaṃ adhipatibhāvena mahesakkhatā, samantā tiyojane saddaṃ sutvā palāyantānaṃ vasena mahānubhāvatā veditabbā. |
In "of great psychic power," etc., the great psychic power should be understood by way of leaping a bull's measure from the right side and so on, and twenty bull's measures and so on straight ahead, from the stretching ground; the great majesty by way of being the lord of the other beasts; the great power by way of those who flee upon hearing the sound for three leagues around. |
♦ evameva khoti bhagavā tesu tesu suttesu tathā tathā attānaṃ kathesi. |
♦ "Just so" — the Blessed One spoke of himself in such and such a way in those and those suttas. |
“sīhoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā”ti imasmiṃ tāva sutte sīhasadisaṃ attānaṃ kathesi. |
"'Lion,' bhikkhus, is a designation for the Tathāgata, the Arahant, the Sammāsambuddha." In this sutta, he made himself like a lion. |
“bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacanan”ti imasmiṃ vejjasadisaṃ. |
"'Physician, surgeon,' Sunakkhatta, is a designation for the Tathāgata." In this [sutta], like a physician. |
“brāhmaṇoti, bhikkhave, tathāgatassetaṃ adhivacanan”ti imasmiṃ brāhmaṇasadisaṃ. |
"'Brahmin,' bhikkhus, is a designation for the Tathāgata." In this [sutta], like a brahmin. |
“puriso maggakusaloti kho, tissa, tathāgatassetaṃ adhivacanan”ti imasmiṃ maggadesakapurisasadisaṃ. |
"'A man skilled in the path,' Tissa, is a designation for the Tathāgata." In this [sutta], like a man who points out the path. |
“rājāhamasmi selā”ti imasmiṃ rājasadisaṃ. |
"'I am a king, Selā.'" In this [sutta], like a king. |
“sīhoti kho tathāgatassetaṃ adhivacanan”ti imasmiṃ pana sutte sīhasadisameva katvā attānaṃ kathento evamāha. |
"'Lion,' indeed, is a designation for the Tathāgata." In this sutta, however, making himself just like a lion, he spoke thus. |
♦ tatrāyaṃ sadisatā — sīhassa kañcanaguhādīsu vasanakālo viya hi tathāgatassa dīpaṅkarapādamūle katābhinīhārassa aparimitakālaṃ pāramiyo pūretvā pacchimabhave paṭisandhiggahaṇena ceva mātukucchito nikkhamanena ca dasasahassilokadhātuṃ kampetvā vuddhimanvāya dibbasampattisadisaṃ sampattiṃ anubhavamānassa tīsu pāsādesu nivāsakālo daṭṭhabbo. |
♦ Therein, this is the similarity: just as the time of the lion's dwelling in a golden cave and so on, so should be seen the time of the Tathāgata's dwelling in the three palaces, after he had made his aspiration at the feet of Dīpaṅkara, fulfilled the perfections for an immeasurable time, and in his last existence, by taking rebirth and coming forth from his mother's womb, he shook the ten-thousand-world system, and grew up experiencing a fortune similar to divine fortune. |
sīhassa kañcanaguhādito nikkhantakālo viya tathāgatassa ekūnatiṃse saṃvacchare vivaṭena dvārena kaṇḍakaṃ āruyha channasahāyassa nikkhamitvā tīṇi rajjāni atikkamitvā anomānadītīre brahmunā dinnāni kāsāyāni paridahitvā pabbajitassa sattame divase rājagahaṃ gantvā tattha piṇḍāya caritvā paṇḍavagiripabbhāre katabhattakiccassa sammāsambodhiṃ patvā, paṭhamameva magadharaṭṭhaṃ āgamanatthāya yāva rañño paṭiññādānakālo. |
Just as the time of the lion's coming out from the golden cave and so on, so [should be seen] the time from the Tathāgata's renunciation at the age of twenty-nine, when with the gate opened, he mounted Kaṇḍaka with Channa as his companion, crossed three kingdoms, and on the bank of the Anomā river, having put on the saffron robes given by Brahmā, he went forth, and on the seventh day, he went to Rājagaha, went for alms there, and after eating his meal on the slope of the Paṇḍava mountain, until the time of his giving the promise to the king, in order to come to the Magadha country for the very first time after attaining full enlightenment. |
♦ sīhassa vijambhanakālo viya tathāgatassa dinnapaṭiññassa āḷārakālāmaupasaṅkamanaṃ ādiṃ katvā yāva sujātāya dinnapāyāsassa ekūnapaṇṇāsāya piṇḍehi paribhuttakālo veditabbo. |
♦ Just as the time of the lion's stretching, so should be understood the time from when the Tathāgata, having given his promise, approached Āḷāra Kālāma, up to the time when he ate the forty-nine lumps of rice-gruel given by Sujātā. |
sīhassa kesaravidhunanaṃ viya sāyanhasamaye sottiyena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā dasasahassacakkavāḷadevatāhi thomiyamānassa gandhādīhi pūjiyamānassa tikkhattuṃ bodhiṃ padakkhiṇaṃ katvā bodhimaṇḍaṃ āruyha cuddasahatthubbedhe ṭhāne tiṇasantharaṃ santharitvā caturaṅgavīriyaṃ adhiṭṭhāya nisinnassa taṃkhaṇaṃyeva mārabalaṃ vidhamitvā tīsu yāmesu tisso vijjā visodhetvā anulomapaṭilomaṃ paṭiccasamuppādamahāsamuddaṃ yamakañāṇamanthanena manthentassa sabbaññutaññāṇe paṭividdhe tadanubhāvena dasasahassilokadhātukampanaṃ veditabbaṃ. |
Just as the lion's shaking of its mane, so should be understood the shaking off of Māra's forces at that very moment, after he, in the evening, having received the eight handfuls of grass given by Sottiya, being praised by the deities of the ten-thousand-world-system, being worshipped with fragrances and so on, having circumambulated the Bodhi tree three times, ascended the Bodhi-seat, and having spread a grass-mat on a spot fourteen cubits high, and having resolved on the fourfold effort, sat down; and in the three watches of the night, having purified the three knowledges, and having churned the great ocean of dependent origination, both forward and backward, with the churning-stick of the twin-knowledge, the shaking of the ten-thousand-world system by the power of his penetration of the knowledge of omniscience. |
♦ sīhassa catuddisāvilokanaṃ viya paṭividdhasabbaññutaññāṇassa sattasattāhaṃ bodhimaṇḍe viharitvā paribhuttamadhupiṇḍikāhārassa ajapālanigrodhamūle mahābrahmuno dhammadesanāyācanaṃ paṭiggahetvā tattha viharantassa ekādasame divase “sve āsāḷhipuṇṇamā bhavissatī”ti paccūsasamaye “kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyan”ti? |
♦ Just as the lion's looking in the four directions, so should be seen the looking of the Tathāgata, who had penetrated the knowledge of omniscience, and who, after spending seven weeks at the Bodhi-seat and eating the honey-cake offered, was residing at the root of the Ajapāla banyan tree, and having accepted the request of the great Brahmā to teach the Dhamma, on the eleventh day of his stay there, thinking, "Tomorrow will be the full moon of Āsāḷha," in the early morning thought, "To whom shall I first teach the Dhamma?" and having known that Āḷāra and Udaka were dead, he looked for the group of five for the purpose of teaching the Dhamma. |
āḷārudakānaṃ kālaṅkatabhāvaṃ ñatvā dhammadesanatthāya pañcavaggiyānaṃ olokanaṃ daṭṭhabbaṃ. |
Just as the time of the lion's going three leagues for its prey, so [should be seen] the time of the Tathāgata's journey of eighteen leagues, when, having taken his own bowl and robes, thinking, "I will set the Wheel of Dhamma in motion for the group of five," he rose after his meal from the Ajapāla banyan tree. |
sīhassa gocaratthāya tiyojanaṃ gamanakālo viya attano pattacīvaramādāya “pañcavaggiyānaṃ dhammacakkaṃ pavattessāmī”ti pacchābhatte ajapālanigrodhato vuṭṭhitassa aṭṭhārasayojanamaggaṃ gamanakālo. |
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♦ sīhanādakālo viya tathāgatassa aṭṭhārasayojanamaggaṃ gantvā pañcavaggiye saññāpetvā acalapallaṅke nisinnassa dasahi cakkavāḷasahassehi sannipatitena devagaṇena parivutassa “dveme, bhikkhave, antā pabbajitena na sevitabbā”tiādinā nayena dhammacakkappavattanakālo veditabbo. |
♦ Just as the time of the lion's roar, so should be understood the time of the setting in motion of the Wheel of Dhamma, by the method "These two extremes, bhikkhus, should not be resorted to by one who has gone forth," and so on, by the Tathāgata who had gone eighteen leagues, convinced the group of five, and sat on the immovable seat, surrounded by the assembly of gods who had gathered from the ten thousand world-systems. |
imasmiñca pana pade desiyamāne tathāgatasīhassa dhammaghoso heṭṭhā avīciṃ upari bhavaggaṃ gahetvā dasasahassilokadhātuṃ paṭicchādesi. |
And when this passage was being taught, the Dhamma-sound of the Tathāgata-lion, covering the ten-thousand-world system, reached Avīci below and the peak of existence above. |
sīhassa saddena khuddakapāṇānaṃ santāsaṃ āpajjanakālo viya tathāgatassa tīṇi lakkhaṇāni dīpetvā cattāri saccāni soḷasahākārehi saṭṭhiyā ca nayasahassehi vibhajitvā dhammaṃ kathentassa dīghāyukadevatānaṃ ñāṇasantāsassa uppattikālo veditabbo. |
Just as the time of the small creatures being seized with terror by the lion's roar, so should be understood the time of the arising of the terror of knowledge in the long-lived deities, when the Tathāgata, having pointed out the three characteristics, and having divided the four truths into sixteen aspects and sixty thousand methods, was teaching the Dhamma. |
♦ yadāti yasmiṃ kāle. |
♦ "When" means at what time. |
tathāgatoti aṭṭhahi kāraṇehi bhagavā tathāgato — tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathāvāditāya tathāgato, tathākāritāya tathāgato. |
"Tathāgata" — for eight reasons the Blessed One is a Tathāgata: "Thus come" is a Tathāgata, "Thus gone" is a Tathāgata, "Come to the true characteristic" is a Tathāgata, "Fully awakened to the true dhammas as they are" is a Tathāgata, "Because of seeing thus" is a Tathāgata, "Because of speaking thus" is a Tathāgata, "Because of acting thus" is a Tathāgata. |
abhibhavanaṭṭhena tathāgatoti. |
By the meaning of "having overcome," he is a Tathāgata. |
tesaṃ vitthāro brahmajālavaṇṇanāyampi mūlapariyāyavaṇṇanāyampi vuttoyeva. |
The detailed explanation of these has been given in the commentary on the Brahmajāla Sutta and in the commentary on the Mūlapariyāya Sutta. |
loketi sattaloke. |
"In the world" means in the world of beings. |
uppajjatīti abhinīhārato paṭṭhāya yāva bodhipallaṅkā vā arahattamaggañāṇā vā uppajjati nāma, arahattaphale pana patte uppanno nāma. |
"He arises" means from the aspiration up to the Bodhi-seat or the knowledge of the path of Arahantship, he is said to arise; but when he has attained the fruit of Arahantship, he is said to have arisen. |
arahaṃ sammāsambuddhotiādīni visuddhimagge buddhānussatiniddese vitthāritāni. |
"Arahant, Sammāsambuddha," and so on are explained in detail in the Visuddhimagga, in the explanation of the recollection of the Buddha. |
♦ iti rūpanti idaṃ rūpaṃ ettakaṃ rūpaṃ, na ito bhiyyo rūpaṃ atthīti. |
♦ "Thus is form" means this much is form, there is no form beyond this. |
ettāvatā sabhāvato sarasato pariyantato paricchedato paricchindanato yāvatā cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ, taṃ sabbaṃ dassitaṃ hoti. |
By this much, all that is the four great elements and the form derived from the four great elements is shown, by way of its nature, its essence, its limit, its boundary, and its definition. |
iti rūpassa samudayoti ayaṃ rūpassa samudayo nāma. |
"Thus is the origin of form" means this is the origin of form. |
ettāvatā hi “āhārasamudayo rūpasamudayo”tiādi sabbaṃ dassitaṃ hoti. |
For by this much, all such as "the origin of form is the origin of nutriment" is shown. |
iti rūpassa atthaṅgamoti ayaṃ rūpassa atthaṅgamo. |
"Thus is the cessation of form" means this is the cessation of form. |
imināpi “āhāranirodhā rūpanirodho”tiādi sabbaṃ dassitaṃ hoti. |
By this too, all such as "from the cessation of nutriment comes the cessation of form" is shown. |
iti vedanātiādīsupi eseva nayo. |
The same method applies to "Thus is feeling," and so on. |
♦ vaṇṇavantoti sarīravaṇṇena vaṇṇavanto. |
♦ "Beautiful" means beautiful in the complexion of their bodies. |
dhammadesanaṃ sutvāti imaṃ pañcasu khandhesu paṇṇāsalakkhaṇapaṭimaṇḍitaṃ tathāgatassa dhammadesanaṃ sutvā. |
"Having heard the teaching of the Dhamma" means having heard this teaching of the Dhamma of the Tathāgata, which is adorned with fifty characteristics in the five aggregates. |
yebhuyyenāti idha ke ṭhapeti? |
"For the most part" — who does he exclude here? |
ariyasāvake deve. |
The noble disciples among the gods. |
tesañhi khīṇāsavattā cittutrāsabhayampi na uppajjati, saṃviggassa yoniso padhānena pattabbaṃ pattatāya ñāṇasaṃvegopi. |
For them, due to their being Arahants, neither the fear of mental terror arises, nor the knowledge-agitation of one who has attained what is to be attained through diligent practice in a state of urgency. |
itaresaṃ pana devānaṃ “tāso heso bhikkhū”ti aniccataṃ manasikarontānaṃ cittutrāsabhayampi, balavavipassanākāle ñāṇabhayampi uppajjati. |
But for the other gods, for those who reflect on impermanence with "this is terror, bhikkhus," both the fear of mental terror and the fear of knowledge arise at the time of strong insight. |
bhoti dhammālapanamattametaṃ. |
"Bhoti" is just a form of addressing the Dhamma. |
sakkāyapariyāpannāti pañcakkhandhapariyāpannā. |
"Included in personality" means included in the five aggregates. |
iti tesaṃ sammāsambuddhe vaṭṭadosaṃ dassetvā tilakkhaṇāhataṃ katvā dhammaṃ desente ñāṇabhayaṃ nāma okkamati. |
Thus, for them, when the Blessed One points out the fault of the round of existence in them and teaches the Dhamma stamped with the three characteristics, the fear of knowledge arises. |
♦ abhiññāyāti jānitvā. |
♦ "Having directly known" means having known. |
dhammacakkanti paṭivedhañāṇampi desanāñāṇampi. |
"The Wheel of Dhamma" means both the knowledge of penetration and the knowledge of teaching. |
paṭivedhañāṇaṃ nāma yena ñāṇena bodhipallaṅke nisinno cattāri saccāni soḷasahākārehi saṭṭhiyā ca nayasahassehi paṭivijjhi. |
The knowledge of penetration is the name for the knowledge by which, seated on the Bodhi-seat, he penetrated the four truths in sixteen aspects and with sixty thousand methods. |
desanāñāṇaṃ nāma yena ñāṇena tiparivaṭṭaṃ dvādasākāraṃ dhammacakkaṃ pavattesi. |
The knowledge of teaching is the name for the knowledge by which he set in motion the twelve-aspected Wheel of Dhamma in three revolutions. |
ubhayampi taṃ dasabalassa ure jātañāṇameva. |
Both of them are just the knowledge born in the breast of the one with the ten powers. |
tesu idha desanāñāṇaṃ gahetabbaṃ. |
Of these, the knowledge of teaching should be taken here. |
taṃ panesa yāva aṭṭhārasahi brahmakoṭīhi saddhiṃ aññāsikoṇḍaññattherassa sotāpattiphalaṃ uppajjati, tāva pavatteti nāma. |
And he is said to be setting it in motion until the fruit of stream-entry arises for the elder Aññāsikoṇḍañña along with eighteen crores of brahmas. |
tasmiṃ uppanne pavattitaṃ nāma hotīti veditabbaṃ. |
When that has arisen, it is to be understood that it has been set in motion. |
appaṭipuggaloti sadisapuggalarahito. |
"Unsurpassable" means without an equal person. |
yasassinoti parivārasampannā. |
"Renowned" means endowed with a retinue. |
tādinoti lābhālābhādīhi ekasadisassa. |
"Such-like" means one who is the same in gain and loss and so on. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. khajjanīyasuttavaṇṇanā SN 22.78 |
♦ 7. Commentary on the Khajjanīya Sutta |
♦ 79. sattame pubbenivāsanti na idaṃ abhiññāvasena anussaraṇaṃ sandhāya vuttaṃ, vipassanāvasena pana pubbenivāsaṃ anussarante samaṇabrāhmaṇe sandhāyetaṃ vuttaṃ. |
♦ 79. In the seventh, "past lives" — this is not said in reference to the recollection by way of direct knowledge, but this is said in reference to the samaṇas and brāhmaṇas who recollect past lives by way of insight. |
tenevāha — “sabbete pañcupādānakkhandhe anussaranti, etesaṃ vā aññataran”ti. |
Therefore he said: "All of them recollect the five aggregates of clinging, or one of them." |
abhiññāvasena hi samanussarantassa khandhāpi upādānakkhandhāpi khandhapaṭibaddhāpi paṇṇattipi ārammaṇaṃ hotiyeva. |
For one who recollects by way of direct knowledge, the aggregates, the aggregates of clinging, things connected with the aggregates, and concepts are all objects. |
rūpaṃyeva anussaratīti evañhi anussaranto na aññaṃ kiñci sattaṃ vā puggalaṃ vā anussarati, atīte pana niruddhaṃ rūpakkhandhameva anussarati. |
"He recollects only form" — thus, one who recollects does not recollect any other being or person, but recollects only the past, ceased aggregate of form. |
vedanādīsupi eseva nayoti. |
The same method applies to feeling and so on. |
suññatāpabbaṃ niṭṭhitaṃ. |
The section on emptiness is finished. |
♦ idāni suññatāya lakkhaṇaṃ dassetuṃ kiñca, bhikkhave, rūpaṃ vadethātiādimāha. |
♦ Now, to show the characteristic of emptiness, he said, "And what, bhikkhus, do you call form?" and so on. |
yathā hi naṭṭhaṃ goṇaṃ pariyesamāno puriso gogaṇe caramāne rattaṃ vā kāḷaṃ vā balībaddaṃ disvāpi na ettakeneva “ayaṃ mayhaṃ goṇo”ti sanniṭṭhānaṃ kātuṃ sakkoti. |
Just as a man searching for a lost ox, even after seeing a red or black bull moving in a herd of cattle, is not able to conclude, "This is my ox," just by that much. |
kasmā? aññesampi tādisānaṃ atthitāya. |
Why? Because there are others of the same kind. |
sarīrapadese panassa sattisūlādilakkhaṇaṃ disvā “ayaṃ mayhaṃ santako”ti sanniṭṭhānaṃ hoti, evameva suññatāya kathitāyapi yāva suññatālakkhaṇaṃ na kathīyati, tāva sā akathitāva hoti, lakkhaṇe pana kathite kathitā nāma hoti. |
But upon seeing a mark of a spear or spike on a part of its body, he concludes, "This is mine." In the same way, even when emptiness is spoken of, as long as the characteristic of emptiness is not spoken of, it is as if it has not been spoken of. But when the characteristic is spoken of, it is said to have been spoken of. |
goṇo viya hi suññatā, goṇalakkhaṇaṃ viya suññatālakkhaṇaṃ. |
For emptiness is like the ox, and the characteristic of emptiness is like the mark of the ox. |
yathā goṇalakkhaṇe asallakkhite goṇo na suṭṭhu sallakkhito hoti, tasmiṃ pana sallakkhite so sallakkhito nāma hoti, evameva suññatālakkhaṇe akathite suññatā akathitāva hoti, tasmiṃ pana kathite sā kathitā nāma hotīti suññatālakkhaṇaṃ dassetuṃ kiñca, bhikkhave, rūpaṃ vadethātiādimāha. |
Just as when the mark of the ox is not perceived, the ox is not well perceived, but when it is perceived, it is said to be perceived, in the same way, when the characteristic of emptiness is not spoken of, emptiness is as if not spoken of, but when it is spoken of, it is said to have been spoken of. Thus, to show the characteristic of emptiness, he said, "And what, bhikkhus, do you call form?" and so on. |
♦ tattha kiñcāti kāraṇapucchā, kena kāraṇena rūpaṃ vadetha, kena kāraṇenetaṃ rūpaṃ nāmāti attho. |
♦ Therein, "what" is a question of reason; for what reason do you call it form, for what reason is this called form, is the meaning. |
ruppatīti khoti ettha itīti kāraṇuddeso, yasmā ruppati, tasmā rūpanti vuccatīti attho. |
"It is afflicted" — here, "iti" is the statement of reason; because it is afflicted, therefore it is called "rūpa," is the meaning. |
ruppatīti kuppati ghaṭṭīyati pīḷīyati, bhijjatīti attho. |
"It is afflicted" means it is troubled, it is struck, it is oppressed, it is broken, is the meaning. |
sītenapi ruppatītiādīsu sītena tāva ruppanaṃ lokantarikaniraye pākaṭaṃ. |
In "it is afflicted by cold," and so on, affliction by cold is evident in the Lokantarika hell. |
tiṇṇaṃ tiṇṇañhi cakkavāḷānaṃ antare ekeko lokantarikanirayo nāma hoti aṭṭhayojanasahassappamāṇo. |
For between every three world-systems there is one Lokantarika hell, eight thousand leagues in size. |
yassa neva heṭṭhā pathavī atthi, na upari candimasūriyadīpamaṇiāloko, niccandhakāro. |
In which there is no earth below, nor the light of the moon, sun, lamps, or jewels above; it is perpetual darkness. |
tattha nibbattasattānaṃ tigāvuto attabhāvo hoti, te vagguliyo viya pabbatapāde dīghaputhulehi nakhehi laggitvā avaṃsirā olambanti. |
The beings born there have bodies of three leagues, and they hang upside-down like bats, clinging to the foot of a mountain with their long, broad nails. |
yadā saṃsappantā aññamaññassa hatthapāsāgatā honti, atha “bhakkho no laddho”ti? |
When, crawling, they come within reach of one another's hands, then thinking, "We have found food," |
maññamānā tattha byāvaṭā viparivattitvā lokasandhārake udake patanti, vāte paharantepi madhukaphalāni viya chijjitvā udake patanti, patitamattāva accantakhāre udake tattatele patitapiṭṭhapiṇḍi viya paṭapaṭāyamānā vilīyanti. |
being busy there, they turn over and fall into the water that binds the worlds. Even when the wind blows, they are cut off like madhuka fruits and fall into the water. As soon as they fall, they dissolve, sizzling like a lump of dough fallen into extremely saline water or hot oil. |
evaṃ sītena ruppanaṃ lokantarikaniraye pākaṭaṃ. |
Thus, affliction by cold is evident in the Lokantarika hell. |
mahiṃsakaraṭṭhādīsupi himapātasītalesu padesesu etaṃ pākaṭameva. |
In places like the Mahiṃsaka country and others, which are cold due to snowfall, this is also evident. |
tattha hi sattā sītena bhinnasarīrā jīvitakkhayampi pāpuṇanti. |
For there, beings whose bodies are broken by the cold even meet their end. |
♦ uṇhena ruppanaṃ avīcimahāniraye pākaṭaṃ hoti. |
♦ Affliction by heat is evident in the great Avīci hell. |
jighacchāya ruppanaṃ pettivisaye ceva dubbhikkhakāle ca pākaṭaṃ. |
Affliction by hunger is evident in the realm of ghosts and during times of famine. |
pipāsāya ruppanaṃ kālakañjikādīsu pākaṭaṃ. |
Affliction by thirst is evident in the case of the Kāḷakañjikas and others. |
eko kira kālakañjikāsuro pipāsaṃ adhivāsetuṃ asakkonto yojanagambhīravitthāraṃ mahāgaṅgaṃ otari, tassa gatagataṭṭhāne udakaṃ chijjati, dhūmo uggacchati, tatte piṭṭhipāsāṇe caṅkamanakālo viya hoti. |
It is said that a certain Kāḷakañjika ghost, unable to endure his thirst, descended into the great Ganges, a league deep and wide. Wherever he went, the water was cut off, smoke arose, and it was like walking on a hot stone slab. |
tassa udakasaddaṃ sutvā ito cito ca vicarantasseva ratti vibhāyi. |
For him, hearing the sound of water and wandering here and there, the night passed. |
atha naṃ pātova bhikkhācāraṃ gacchantā tiṃsamattā piṇḍacārikabhikkhū disvā “ko nāma tvaṃ sappurisā”ti? |
Then, in the morning, about thirty alms-gathering bhikkhus who were going on their alms-round saw him and asked, "Who are you, good sir?" |
pucchiṃsu. “petohamasmi, bhante”ti. |
"I am a ghost, venerable sirs," he said. |
“kiṃ pariyesasī”ti? |
What are you searching for? |
“pānīyaṃ, bhante”ti. |
"Water, venerable sirs," he said. |
“ayaṃ gaṅgā paripuṇṇā, kiṃ tvaṃ na passasī”ti? |
This Ganges is full, don't you see it? |
“na upakappati, bhante”ti. |
"It is of no use to me, venerable sirs," he said. |
tena hi gaṅgāpiṭṭhe nipajja, mukhe te pānīyaṃ āsiñcissāmā”ti. |
Then lie down on the bank of the Ganges, and we will pour water into your mouth. |
so vālikāpuḷine uttāno nipajji. |
He lay on his back on the sandy bank. |
bhikkhū tiṃsamatte patte nīharitvā udakaṃ āharitvā tassa mukhe āsiñciṃsu. |
The bhikkhus, bringing about thirty bowls, brought water and poured it into his mouth. |
tesaṃ tathā karontānaṃyeva velā upakaṭṭhā jātā. |
While they were doing so, the time was approaching. |
tato “bhikkhācārakālo amhākaṃ sappurisa, kacci te assādamattā laddhā”ti āhaṃsu. |
Then they said, "It is time for our alms-round, good sir. Have you had even a taste of relief?" |
peto “sace me, bhante, tiṃsamattānaṃ ayyānaṃ tiṃsapattehi āsittaudakato aḍḍhapasatamattampi paragalaṃ gataṃ, petattabhāvato mokkho mā hotū”ti āha. |
The ghost said, "If, venerable sirs, even half a pasata of the water poured from the thirty bowls of the thirty noble ones has gone down my throat, may I not be released from the state of being a ghost." |
evaṃ pipāsāya ruppanaṃ pettivisaye pākaṭaṃ. |
Thus, affliction by thirst is evident in the realm of ghosts. |
♦ ḍaṃsādīhi ruppanaṃ ḍaṃsamakkhikādibahulesu padesesu pākaṭaṃ. |
♦ Affliction by gadflies and so on is evident in places abounding in gadflies, mosquitoes, and so on. |
ettha ca ḍaṃsāti piṅgalamakkhikā. |
And here, "gadflies" means horseflies. |
makasāti makasāva. |
"Mosquitoes" means just mosquitoes. |
vātāti kucchivātapiṭṭhivātādivasena veditabbā. |
"Winds" should be understood by way of wind in the belly, wind in the back, and so on. |
sarīrasmiñhi vātarogo uppajjitvā hatthapādapiṭṭhiādīni bhindati, kāṇaṃ karoti, khujjaṃ karoti, pīṭhasappiṃ karoti. |
For a wind-disease arises in the body and breaks the hands, feet, back, and so on, makes one blind, makes one hunchbacked, makes one a cripple. |
ātapoti sūriyātapo. |
"Heat" means the heat of the sun. |
tena ruppanaṃ marukantārādīsu pākaṭaṃ. |
Affliction by it is evident in deserts and so on. |
ekā kira itthī marukantāre rattiṃ satthato ohīnā divā sūriye uggacchante vālikāya tappamānāya pāde ṭhapetuṃ asakkontī sīsato pacchiṃ otāretvā akkami. |
It is said that a certain woman, having fallen behind her caravan at night in a desert, in the daytime when the sun was rising, unable to place her feet on the burning sand, took down the basket from her head and stepped on it. |
kamena pacchiyā uṇhābhitattāya ṭhātuṃ asakkontī tassā upari sāṭakaṃ ṭhapetvā akkami. |
When the basket became heated by the sun, unable to stand, she placed her robe on top of it and stepped on it. |
tasmimpi santatte attano aṅkena gahitaputtakaṃ adhomukhaṃ nipajjāpetvā kandantaṃyeva akkamitvā saddhiṃ tena tasmiṃyeva ṭhāne uṇhābhitattā kālamakāsi. |
When that also became hot, she laid the child she was carrying on her hip face down and, stepping on it while it was crying, she died from the heat in that very place along with it. |
♦ sarīsapāti ye keci dīghajātikā sarantā gacchanti. |
♦ "Reptiles" means any long-bodied creatures that move by crawling. |
tesaṃ samphassena ruppanaṃ āsīvisadaṭṭhakādīnaṃ vasena veditabbaṃ. |
Affliction by their contact should be understood by way of being bitten by venomous snakes and so on. |
iti bhagavatā yāni imāni sāmaññapaccattavasena dhammānaṃ dve lakkhaṇāni, tesu rūpakkhandhassa tāva paccattalakkhaṇaṃ dassitaṃ. |
Thus, of the two characteristics of phenomena, namely the general and the specific, the Blessed One has shown the specific characteristic of the aggregate of form. |
rūpakkhandhasseva hi etaṃ, na vedanādīnaṃ, tasmā paccattalakkhaṇanti vuccati. |
For this belongs only to the aggregate of form, not to feeling and so on, therefore it is called the specific characteristic. |
aniccadukkhānattalakkhaṇaṃ pana vedanādīnampi hoti, tasmā taṃ sāmaññalakkhaṇanti vuccati. |
But the characteristics of impermanence, suffering, and not-self also belong to feeling and so on, therefore they are called general characteristics. |
♦ kiñca, bhikkhave, vedanaṃ vadethātiādīsu purimasadisaṃ vuttanayeneva veditabbaṃ. |
♦ "And what, bhikkhus, do you call feeling?" and so on should be understood in the same way as the previously mentioned. |
yaṃ pana purimena asadisaṃ, tassāyaṃ vibhāvanā — sukhampi vedayatīti sukhaṃ ārammaṇaṃ vedeti anubhavati. |
But what is not similar to the previous, its explanation is this: "he also feels pleasure" means he feels, he experiences, a pleasant object. |
parato padadvayepi eseva nayo. |
The same method applies to the next two phrases. |
kathaṃ panetaṃ ārammaṇaṃ sukhaṃ dukkhaṃ adukkhamasukhaṃ nāma jātanti? |
But how does this object come to be called pleasant, painful, or neither-painful-nor-pleasant? |
sukhādīnaṃ paccayato. |
From the condition of pleasure and so on. |
svāyamattho “yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantan”ti imasmiṃ mahālisutte āgatoyeva. |
This meaning has come in the Mahāli Sutta in "Because, Mahāli, form is pleasant, conducive to pleasure, leading to pleasure." |
vedayatīti ettha ca vedanāva vedayati, na añño satto vā puggalo vā. |
In "he feels," it is feeling itself that feels, not another being or person. |
vedanā hi vedayitalakkhaṇā, tasmā vatthārammaṇaṃ paṭicca vedanāva vedayatīti. |
For feeling has the characteristic of being felt, therefore, depending on the basis and the object, it is feeling itself that feels. |
evamidha bhagavā vedanāyapi paccattalakkhaṇameva bhājetvā dassesi. |
Thus here, the Blessed One has analyzed and shown the specific characteristic of feeling as well. |
♦ nīlampi sañjānātīti nīlapupphe vā vatthe vā parikammaṃ katvā upacāraṃ vā appanaṃ vā pāpento sañjānāti. |
♦ "He also perceives blue" means having made a preparatory device on blue flowers or cloth, he perceives, reaching either access or absorption concentration. |
ayañhi saññā nāma parikammasaññāpi upacārasaññāpi appanāsaññāpi vaṭṭati, nīlaṃ nīlanti uppajjanasaññāpi vaṭṭatiyeva. |
For this perception functions as perception of the preparatory stage, perception of the access stage, and perception of the absorption stage; and the perception that arises as "blue is blue" also functions. |
pītakādīsupi eseva nayo. |
The same method applies to yellow and so on. |
idhāpi bhagavā sañjānanalakkhaṇāya saññāya paccattalakkhaṇameva bhājetvā dassesi. |
Here too, the Blessed One has analyzed and shown the specific characteristic of perception, which has the characteristic of perceiving. |
♦ rūpaṃ rūpattāya saṅkhatamabhisaṅkharontīti yathā yāgumeva yāguttāya, pūvameva pūvattāya pacati nāma, evaṃ paccayehi samāgantvā katabhāvena saṅkhatanti laddhanāmaṃ rūpameva rūpattāya yathā abhisaṅkhataṃ rūpaṃ nāma hoti, tathattāya rūpabhāvāya abhisaṅkharoti āyūhati sampiṇḍeti, nipphādetīti attho. |
♦ "They form form for the sake of formness" means just as one cooks gruel for the sake of gruelness, and a cake for the sake of cakeness, so too, form, which has received its name by the state of being made by the coming together of conditions, which is called "conditioned," they form for the sake of formness, for the state of being form, they construct, they accumulate, they produce, is the meaning. |
vedanādīsupi eseva nayo. |
The same method applies to feeling and so on. |
ayaṃ panettha saṅkhepo — attanā saha jāyamānaṃ rūpaṃ sampayutte ca vedanādayo dhamme abhisaṅkharoti nibbattetīti. |
This is the summary here: it constructs form, which arises together with itself, and the associated mental states of feeling and so on; it brings them into being. |
idhāpi bhagavā cetayitalakkhaṇassa saṅkhārassa paccattalakkhaṇameva bhājetvā dassesi. |
Here too, the Blessed One has analyzed and shown the specific characteristic of formation, which has the characteristic of intending. |
♦ ambilampi vijānātīti ambāmbāṭakamātuluṅgādiambilaṃ “ambilan”ti vijānāti. |
♦ "He also cognizes sour" means he cognizes sour things like mango, hog-plum, citron, etc., as "sour." |
eseva nayo sabbapadesu. |
The same method applies in all passages. |
api cettha tittakanti nimbapaṭolādinānappakāraṃ kaṭukanti pippalimaricādinānappakāraṃ. |
And here, "bitter" means various kinds like neem, snake gourd, etc. "Pungent" means various kinds like pepper, chili, etc. |
madhuranti sappiphāṇitādinānappakāraṃ . |
"Sweet" means various kinds like ghee, molasses, etc. |
khārikanti vātiṅgaṇanāḷikera caturassavallivettaṅkurādinānappakāraṃ. |
"Astringent" means various kinds like eggplant, coconut, square-stemmed vine, and bamboo shoots. |
akhārikanti yaṃ vā taṃ vā phalajātaṃ kārapaṇṇādimissakapaṇṇaṃ. |
"Non-astringent" means any kind of fruit, or mixed leaves like karapanna. |
loṇikanti loṇayāguloṇamacchaloṇabhattādinānappakāraṃ. |
"Salty" means various kinds like salt-gruel, salt-fish, salt-rice, etc. |
aloṇikantialoṇayāgualoṇamacchāloṇabhattādinānappakāraṃ. tasmā viññāṇanti vuccatīti yasmā imaṃ ambilādibhedaṃ aññamaññavisiṭṭhena ambilādibhāvena jānāti, tasmā viññāṇanti vuccatīti. |
"Non-salty" means various kinds like non-salty gruel, non-salty fish, non-salty rice. "Therefore it is called 'consciousness'" means because it knows this distinction of sour, etc., with the state of sour, etc., distinguished from one another, therefore it is called 'consciousness'. |
evamidhāpi bhagavā vijānanalakkhaṇassa viññāṇassa paccattalakkhaṇameva bhājetvā dassesi. |
Thus here too, the Blessed One has analyzed and shown the specific characteristic of consciousness, which has the characteristic of cognizing. |
♦ yasmā pana ārammaṇassa ākārasaṇṭhānagahaṇavasena saññā pākaṭā hoti, tasmā sā cakkhudvāre vibhattā. |
♦ But since perception is manifest by way of grasping the form and shape of the object, it is therefore analyzed at the eye-door. |
yasmā vināpi ākārasaṇṭhānā ārammaṇassa paccattabhedagahaṇavasena viññāṇaṃ pākaṭaṃ hoti, tasmā taṃ jivhādvāre vibhattaṃ. |
Since consciousness is manifest by way of grasping the specific differences of the object even without form and shape, it is therefore analyzed at the tongue-door. |
imesaṃ pana saññāviññāṇapaññānaṃ asammohato sabhāvasallakkhaṇatthaṃ sañjānāti, vijānāti, pajānātīti ettha visesā veditabbā. |
In order to perceive the nature of these three—perception, consciousness, and wisdom—without confusion, the differences in "perceives," "cognizes," and "understands" should be known. |
tattha upasaggamattameva viseso, jānātīti padaṃ pana aviseso. |
Therein, the difference is only in the prefix; the word "knows" is not different. |
tassapi jānanaṭṭhena viseso veditabbo. |
Its difference should be understood by the meaning of "knowing." |
saññā hi nīlādivasena ārammaṇasañjānanamattameva, aniccaṃ dukkhamanattāti lakkhaṇapaṭivedhaṃ pāpetuṃ na sakkoti. |
For perception is merely the perceiving of an object by way of blue, etc.; it cannot lead to the penetration of the characteristics of impermanence, suffering, and not-self. |
viññāṇaṃ nīlādivasena ārammaṇañceva jānāti, aniccādivasena lakkhaṇapaṭivedhañca pāpeti, ussakkitvā pana maggapātubhāvaṃ pāpetuṃ na sakkoti. |
Consciousness knows the object by way of blue, etc., and also leads to the penetration of the characteristics of impermanence, etc., but it cannot lead to the manifestation of the path by striving. |
paññā nīlādivasena ārammaṇampi jānāti, aniccādivasena lakkhaṇapaṭivedhampi pāpeti, ussakkitvā maggapātubhāvampi pāpeti. |
Wisdom both knows the object by way of blue, etc., and leads to the penetration of the characteristics of impermanence, etc., and by striving, it also leads to the manifestation of the path. |
♦ yathā hi heraññikaphalake kahāpaṇarāsimhi kate ajātabuddhidārako gāmikapuriso mahāheraññikoti tīsu janesu oloketvā ṭhitesu ajātabuddhidārako kahāpaṇānaṃ cittavicittacaturassamaṇḍalādibhāvameva jānāti, “idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammatan”ti na jānāti. |
♦ Just as when a pile of coins is on a goldsmith's board, and a child with undeveloped intelligence, a villager, and a master goldsmith are looking on, the child with undeveloped intelligence only knows the coins' appearance as variegated, colorful, square, round, etc., but does not know that "this is considered a treasure for human use and enjoyment." |
gāmikapuriso cittādibhāvañca jānāti, manussānaṃ upabhogaparibhogaratanasammatabhāvañca, “ayaṃ kūṭo, ayaṃ cheko, ayaṃ karaṭo, ayaṃ saṇho”ti na jānāti. |
The villager knows both the colorful appearance and the fact that it is considered a treasure for human use and enjoyment, but he does not know, "this is counterfeit, this is genuine, this is debased, this is fine." |
mahāheraññiko cittādibhāvampi ratanasammatabhāvampi kūṭādibhāvampi jānāti. |
The master goldsmith knows the colorful appearance, the fact that it is considered a treasure, and the fact that it is counterfeit, etc. |
jānanto ca pana rūpaṃ disvāpi saddaṃ sutvāpi gandhaṃ ghāyitvāpi rasaṃ sāyitvāpi hatthena garulahubhāvaṃ upadhāretvāpi “asukagāme kato”tipi jānāti, “asukanigame asukanagare asukapabbatacchāyāya asukanadītīre kato”tipi, “asukācariyena kato”tipi jānāti. |
And while knowing, he also knows, by seeing its form, by hearing its sound, by smelling its scent, by tasting its flavor, by estimating its weight with his hand, that "it was made in such-and-such a village," and "it was made in such-and-such a town, in such-and-such a city, in the shade of such-and-such a mountain, on the bank of such-and-such a river," and "it was made by such-and-such a master." |
evameva saññā ajātabuddhidārakassa kahāpaṇadassanaṃ viya nīlādivasena ārammaṇamattameva jānāti. |
In the same way, perception, like the child with undeveloped intelligence seeing the coins, knows only the object by way of blue, etc. |
viññāṇaṃ gāmikapurisassa kahāpaṇadassanaṃ viya nīlādivasena ārammaṇampi jānāti, aniccādivasena lakkhaṇapaṭivedhampi pāpeti. |
Consciousness, like the villager seeing the coins, both knows the object by way of blue, etc., and leads to the penetration of the characteristics of impermanence, etc. |
paññā mahāheraññikassa kahāpaṇadassanaṃ viya nīlādivasena ārammaṇampi jānāti, aniccādivasena lakkhaṇapaṭivedhampi pāpeti, ussakkitvā maggapātubhāvampi pāpeti. |
Wisdom, like the master goldsmith seeing the coins, both knows the object by way of blue, etc., and leads to the penetration of the characteristics of impermanence, etc., and by striving, it also leads to the manifestation of the path. |
♦ so pana nesaṃ viseso duppaṭivijjho. |
♦ But their difference is difficult to penetrate. |
tenāha āyasmā nāgaseno — |
Therefore the venerable Nāgasena said: |
♦ “dukkaraṃ, mahārāja, bhagavatā katanti. |
♦ "A difficult thing, great king, was done by the Blessed One. |
kiṃ, bhante nāgasena, bhagavatā dukkaraṃ katanti? |
What, venerable Nāgasena, was the difficult thing done by the Blessed One? |
dukkaraṃ, mahārāja, bhagavatā kataṃ, imesaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe vattamānānaṃ vavatthānaṃ akkhātaṃ ‘ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ cittan’”ti . |
A difficult thing, great king, was done by the Blessed One, that he declared the distinction of these immaterial mental states, of mind and mental factors, which occur with a single object: 'this is contact, this is feeling, this is perception, this is volition, this is mind.'" |
♦ yathā hi tilatelaṃ sāsapatelaṃ madhukatelaṃ eraṇḍakatelaṃ vasātelanti imāni pañca telāni ekacāṭiyaṃ pakkhipitvā divasaṃ yamakamanthe hi manthetvā tato “idaṃ tilatelaṃ, idaṃ sāsapatelan”ti ekekassa pāṭiyekkaṃ uddharaṇaṃ nāma dukkaraṃ, idaṃ tato dukkarataraṃ. |
♦ Just as it is difficult to take sesame oil, mustard oil, madhuka oil, castor oil, and fat oil, put them into one jar, churn them for a day with a twin-churn, and then to take out each one separately, saying, "this is sesame oil, this is mustard oil," this is even more difficult than that. |
bhagavā pana sabbaññutaññāṇassa suppaṭividdhattā dhammissaro dhammarājā imesaṃ arūpīnaṃ dhammānaṃ ekārammaṇe vattamānānaṃ vavatthānaṃ akāsi. |
But the Blessed One, because of the perfect penetration of the knowledge of omniscience, the Lord of the Dhamma, the King of the Dhamma, made the distinction of these immaterial mental states occurring with a single object. |
pañcannaṃ mahānadīnaṃ samuddaṃ paviṭṭhaṭṭhāne “idaṃ gaṅgāya udakaṃ, idaṃ yamunāyā”ti evaṃ pāṭiyekkaṃ udakuddharaṇenāpi ayamattho veditabbo. |
This matter should also be understood by the separate drawing of water from the place where the five great rivers enter the ocean, saying, "this is the water of the Ganges, this is of the Yamunā." |
♦ iti paṭhamapabbena suññataṃ, dutiyena suññatālakkhaṇanti dvīhi pabbehi anattalakkhaṇaṃ kathetvā idāni dukkhalakkhaṇaṃ dassetuṃ tatra, bhikkhavetiādimāha. |
♦ Thus, having taught the characteristic of not-self with two sections, the first section on emptiness and the second on the characteristic of emptiness, now, to show the characteristic of suffering, he said, "Therein, bhikkhus," and so on. |
tattha khajjāmīti na rūpaṃ sunakho viya maṃsaṃ luñcitvā luñcitvā khādati, yathā pana kiliṭṭhavatthanivattho tatonidānaṃ pīḷaṃ sandhāya “khādati maṃ vatthan”ti bhaṇati, evamidampi pīḷaṃ uppādentaṃ khādati nāmāti veditabbaṃ. |
Therein, "I am being eaten" — it is not that form eats by tearing off flesh like a dog, but just as one wearing a soiled garment, with reference to the affliction arising from it, says, "the garment is eating me," so too this, causing affliction, is said to eat, it should be understood. |
paṭipanno hotīti sīlaṃ ādiṃ katvā yāva arahattamaggā paṭipanno hoti. |
"He is practicing" means he is practicing from the beginning of virtue up to the path of Arahantship. |
yo panettha balavañāṇo tikkhabuddhi ñāṇuttaro yogāvacaro padhānabhūmiyaṃ vāyamanto khāṇunā vā kaṇṭakena vā viddho āvudhena vā pahaṭo byagghādīhi vā gahetvā khajjamāno taṃ vedanaṃ abbohārikaṃ katvā mūlakammaṭṭhānaṃ sammasanto arahattameva gaṇhāti, ayaṃ vedanāya nibbidāya virāgāya nirodhāya paṭipanno nāma vuccati pītamallatthero viya kuṭumbiyaputtamahātissatthero viya vattaniaṭaviyaṃ tiṃsamattānaṃ bhikkhūnaṃ aññataro byagghamukhe nipannabhikkhu viya kaṇṭakena viddhatthero viya ca. |
Whoever among them is a yogāvacara of strong knowledge, sharp intellect, and superior wisdom, who, while striving on the ground of exertion, is pierced by a stake or a thorn, or is struck by a weapon, or is seized and being eaten by a tiger or the like, makes that feeling a non-object of concern and, contemplating the root meditation subject, attains Arahantship itself, he is called one who is practicing for dispassion towards feeling, for its fading away, for its cessation, like the elder Pītamalla, like the elder Mahātissa the son of a householder, like one of the thirty bhikkhus in the Vaṭṭani forest, the bhikkhu lying in the mouth of a tiger, and like the elder pierced by a thorn. |
♦ dvādasasu kira bhikkhūsu ghaṇṭiṃ paharitvā araññe padhānamanuyuñjantesu eko sūriye atthaṅgatamatteyeva ghaṇṭiṃ paharitvā caṅkamaṃ oruyha caṅkamanto tiriyaṃ nimmathento tiṇapaṭicchannaṃ kaṇṭakaṃ akkami. |
♦ It is said that among twelve bhikkhus who were engaged in meditation in the forest after the bell was struck, one, as soon as the sun had set, struck the bell, and descending from the walking meditation path and walking, while clearing the path across, stepped on a thorn covered with grass. |
kaṇṭako piṭṭhipādena nikkhanto. |
The thorn went out through the back of his foot. |
tattaphālena vinividdhakālo viya vedanā vattati. |
A feeling arose as if he had been pierced by a hot spear. |
thero cintesi — “kiṃ imaṃ kaṇṭakaṃ uddharāmi, udāhu pakatiyā vijjhitvā ṭhitakaṇṭakan”ti? |
The elder thought: "Should I remove this thorn, or is it a thorn that has pierced me in the natural course of things?" |
tassa evamahosi — “iminā kaṇṭakena viddhattā nirayādīsu bhayaṃ nāma natthi, pakatiyā vijjhitvā ṭhitakaṇṭakaṃyevā”ti. |
It occurred to him thus: "There is no fear in the hells and so on on account of being pierced by this thorn; it is just a thorn that has pierced me in the natural course of things." |
so taṃ vedanaṃ abbohārikaṃ katvā sabbarattiṃ caṅkamitvā vibhātāya rattiyā aññassa saññaṃ adāsi. |
He, making that feeling a non-object of concern, walked up and down all night, and when the night was dawning, he gave a sign to another. |
so āgantvā “kiṃ, bhante”ti pucchi? |
He, coming, asked, "What is it, venerable sir?" |
“kaṇṭakenamhi, āvuso, viddho”ti. |
I have been pierced by a thorn, friend. |
“kāya velāya, bhante”ti? |
At what time, venerable sir? |
“sāyameva, āvuso”ti. |
This very evening, friend. |
“kasmā na amhe pakkosittha, kaṇṭakaṃ uddharitvā tattha telampi siñceyyāmā”ti? |
Why did you not call us? We would have removed the thorn and even poured oil on it. |
“pakatiyā vijjhitvā ṭhitakaṇṭakameva uddharituṃ vāyamimhā, āvuso”ti. |
I was trying to remove the very thorn that had pierced me in the natural course of things, friend. |
“sakkuṇittha, bhante, uddharitun”ti. |
Were you able to, venerable sir, to remove it? |
“ekadesamattena me, āvuso, uddhaṭo”ti. |
Only a part of it has been removed by me, friend. |
sesavatthūni dīghamajjhimaṭṭhakathāsu satipaṭṭhānasuttaniddese vitthāritāneva. |
The remaining stories are detailed in the commentaries on the Dīgha and Majjhima Nikāyas, in the explanation of the Satipaṭṭhāna Sutta. |
♦ taṃ kiṃ maññatha, bhikkhaveti kasmā āraddhaṃ? |
♦ "What do you think, bhikkhus?" — why was this begun? |
imasmiṃ pabbe dukkhalakkhaṇameva kathitaṃ, na aniccalakkhaṇaṃ. |
In this section, only the characteristic of suffering has been spoken of, not the characteristic of impermanence. |
taṃ dassetuṃ idamāraddhaṃ. |
This was begun to show that. |
tīṇi lakkhaṇāni samodhānetvā dassetumpi āraddhameva. |
It was also begun to show the three characteristics by bringing them together. |
apacināti no ācinātīti vaṭṭaṃ vināseti, neva cināti. |
"He diminishes, he does not accumulate" means he destroys the round of existence, he does not accumulate it at all. |
pajahati na upādiyatīti tadeva vissajjeti, na gaṇhāti. |
"He abandons, he does not cling" means he gives it up, he does not grasp it. |
visineti na ussinetīti vikirati na sampiṇḍeti. |
"He scatters, he does not gather" means he disperses, he does not collect. |
vidhūpeti na sandhūpetīti nibbāpeti na jālāpeti. |
"He extinguishes, he does not kindle" means he puts it out, he does not set it ablaze. |
♦ evaṃ passaṃ, bhikkhaveti idaṃ kasmā āraddhaṃ? |
♦ "Seeing thus, bhikkhus" — why was this begun? |
vaṭṭaṃ vināsetvā ṭhitaṃ mahākhīṇāsavaṃ dassessāmīti āraddhaṃ. |
It was begun with "I will show the great Arahant who has destroyed the round of existence and is established." |
ettakena vā ṭhānena vipassanā kathitā, idāni saha vipassanāya cattāro magge dassetuṃ idaṃ āraddhaṃ. |
Or, by this much, insight has been spoken of; now, this was begun to show the four paths together with insight. |
atha vā ettakena ṭhānena paṭhamamaggo kathito, idāni saha vipassanāya tayo magge dassetuṃ idamāraddhaṃ. |
Or else, by this much, the first path has been spoken of; now, this was begun to show the three paths together with insight. |
ettakena vā ṭhānena tīṇi maggāni kathitāni, idāni saha vipassanāya arahattamaggaṃ dassetumpi idaṃ āraddhameva. |
Or else, by this much, the three paths have been spoken of; now, this was also begun to show the path of Arahantship together with insight. |
♦ sapajāpatikāti saddhiṃ pajāpatinā devarājena. |
♦ "With their consorts" means with their consorts, the kings of the gods. |
ārakāva namassantīti dūratova namassanti, dūrepi ṭhitaṃ namassantiyeva āyasmantaṃ nītattheraṃ viya. |
"They pay homage from afar" means they pay homage from a distance; they pay homage to him even when he is at a distance, like the venerable Nītatthera. |
♦ thero kira pupphacchaḍḍakakulato nikkhamma pabbajito, khuraggeyeva arahattaṃ patvā cintesi — “ahaṃ ajjeva pabbajito ajjeva me pabbajitakiccaṃ matthakaṃ pattaṃ, catupaccayasantosabhāvanārāmamaṇḍitaṃ mahāariyavaṃsapaṭipadaṃ pūressāmī”ti. |
♦ It is said that the elder, having gone forth from a flower-sweeper's family, attained Arahantship at the very moment of shaving. He thought: "Today I have gone forth, today the task of my going forth has reached its culmination. I will fulfill the great tradition of the noble ones, adorned with the practice of contentment with the four requisites." |
so paṃsukūlatthāya sāvatthiṃ pavisitvā coḷakaṃ pariyesanto vicari. |
He, for the sake of a rag-robe, entered Sāvatthī and wandered about searching for a piece of cloth. |
atheko mahābrahmā samāpattito vuṭṭhāya manussapathaṃ olokento theraṃ disvā — “ajjeva pabbajitvā ajjeva khuragge arahattaṃ patvā mahāariyavaṃsapaṭipadaṃ pūretuṃ coḷakaṃ pariyesatī”ti añjaliṃ paggayha namassamāno aṭṭhāsi. |
Then a great Brahmā, having emerged from samāpatti and looking at the human world, saw the elder and, thinking, "Having gone forth today, he has attained Arahantship at the very moment of shaving and is searching for a piece of cloth to fulfill the great tradition of the noble ones," he stood with his hands clasped in reverence, paying homage. |
tamañño mahābrahmā disvā “kaṃ namassasī”ti? |
Another great Brahmā saw him and asked, "Whom are you paying homage to?" |
pucchi. nītattheraṃ namassāmīti. |
"I am paying homage to the elder Nīta," he replied. |
kiṃ kāraṇāti? |
For what reason? |
ajjeva pabbajitvā ajjeva khuragge arahattaṃ patvā mahāariyavaṃsapaṭipadaṃ pūretuṃ coḷakaṃ pariyesatīti. |
Having gone forth today, he has attained Arahantship at the very moment of shaving and is searching for a piece of cloth to fulfill the great tradition of the noble ones. |
sopi naṃ namassamāno aṭṭhāsi. |
He too stood paying homage to him. |
athañño, athaññoti sattasatā mahābrahmāno namassamānā aṭṭhaṃsu. |
Then another, and another, until seven hundred great Brahmās stood paying homage. |
tena vuttaṃ — |
Therefore it is said: |
♦ “tā devatā sattasatā uḷārā, |
♦ "Those seven hundred eminent deities, |
♦ brahmā vimānā abhinikkhamitvā. |
♦ Brahmās, having come forth from their mansions, |
♦ nītaṃ namassanti pasannacittā, |
♦ pay homage to Nīta with joyful minds, |
♦ ‘khīṇāsavo gaṇhati paṃsukūlaṃ’”. |
♦ 'The Arahant is taking a rag-robe.'" |
♦ “tā devatā sattasatā uḷārā, |
♦ "Those seven hundred eminent deities, |
♦ brahmā vimānā abhinikkhamitvā. |
♦ Brahmās, having come forth from their mansions, |
♦ nītaṃ namassanti pasannacittā, |
♦ pay homage to Nīta with joyful minds, |
♦ ‘khīṇāsavo kayirati paṃsukūlaṃ’”. |
♦ 'The Arahant is making a rag-robe.'" |
♦ “‘khīṇāsavo dhovati paṃsukūlaṃ’. |
♦ "'The Arahant is washing a rag-robe.' |
♦ ‘khīṇāsavo rajati paṃsukūlaṃ’. |
♦ 'The Arahant is dyeing a rag-robe.' |
♦ ‘khīṇāsavo pārupati paṃsakūlan’”ti. |
♦ 'The Arahant is wearing a rag-robe.'" |
♦ iti bhagavā imasmiṃ sutte desanaṃ tīhi bhavehi vinivattetvā arahattassa kūṭaṃ gaṇhi. |
♦ Thus the Blessed One, in this sutta, having turned the teaching away from the three existences, brought it to a climax with Arahantship. |
desanāpariyosāne pañcasatā bhikkhū arahatte patiṭṭhahiṃsu. |
At the end of the discourse, five hundred bhikkhus were established in Arahantship. |
sattamaṃ. |
The seventh. |
♦ 8. piṇḍolyasuttavaṇṇanā SN 22.79 |
♦ 8. Commentary on the Piṇḍolya Sutta |
♦ 80. aṭṭhame kismiñcideva pakaraṇeti kismiñcideva kāraṇe. |
♦ 80. In the eighth, "on some matter" means for some reason. |
paṇāmetvāti nīharitvā. |
"Having sent away" means having sent out. |
kismiṃ pana kāraṇe ete bhagavatā paṇāmitāti? |
But for what reason were they sent away by the Blessed One? |
ekasmiñhi antovasse bhagavā sāvatthiyaṃ vasitvā vutthavasso pavāretvā mahābhikkhusaṅghaparivāro sāvatthito nikkhamitvā janapadacārikaṃ caranto kapilavatthuṃ patvā nigrodhārāmaṃ pāvisi. |
During one rains retreat, the Blessed One, having resided in Sāvatthī, and having completed the rains retreat and performed the pavāraṇā ceremony, left Sāvatthī with a large company of bhikkhus and, wandering through the country, arrived at Kapilavatthu and entered the Nigrodhārāma. |
sakyarājāno “satthā āgato”ti sutvā pacchābhatte kappiyāni telamadhuphāṇitādīni ceva pānakāni ca kājasatehi gāhāpetvā vihāraṃ gantvā saṅghassa niyyātetvā satthāraṃ vanditvā paṭisanthāraṃ karontā ekamante nisīdiṃsu. |
The Sakyan princes, hearing, "The Teacher has arrived," after their meal, had ghee, honey, molasses, etc., which were allowable, and also drinks, carried by hundreds of men, and went to the monastery, offered them to the Sangha, paid homage to the Teacher, and, making conversation, sat down at one side. |
satthā tesaṃ madhuradhammakathaṃ kathento nisīdi. |
The Teacher sat, giving them a sweet Dhamma talk. |
tasmiṃ khaṇe ekacce bhikkhū senāsanaṃ paṭijagganti, ekacce mañcapīṭhādīni paññāpenti, sāmaṇerā appaharitaṃ karonti. |
At that moment, some bhikkhus were tidying up the lodgings, some were arranging couches and chairs, the novices were doing the lesser duties. |
bhājanīyaṭṭhāne sampattabhikkhūpi atthi, asampattabhikkhūpi atthi. |
There were both bhikkhus who had received their share at the distribution place and those who had not. |
sampattā asampattānaṃ lābhaṃ gaṇhantā, “amhākaṃ detha, amhākaṃ ācariyassa detha upajjhāyassa dethā”ti kathentā mahāsaddamakaṃsu. |
Those who had received, taking the share of those who had not, made a great noise, saying, "Give to us, give to our teacher, give to our preceptor." |
satthā sutvā theraṃ pucchi “ke pana te, ānanda, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti? |
The Teacher heard it and asked the elder, "Who are they, Ānanda, making a loud noise, a great noise? I think they are fishermen at a fish-haul." |
thero etamatthaṃ ārocesi. |
The elder reported this matter. |
satthā sutvā “āmisahetu, ānanda, bhikkhū mahāsaddaṃ karontī”ti āha. |
The Teacher heard it and said, "For the sake of material gain, Ānanda, the bhikkhus are making a great noise." |
“āma, bhante”ti. |
Yes, venerable sir. |
“ananucchavikaṃ, ānanda, appatirūpaṃ. |
"It is unfitting, Ānanda, it is improper. |
na hi mayā kappasatasahassādhikāni cattāri asaṅkhyeyyāni cīvarādihetu pāramiyo pūritā, nāpi ime bhikkhū cīvarādihetu agārasmā anagāriyaṃ pabbajitā, arahattahetu pabbajitvā anatthaṃ atthasadisaṃ asāraṃ sārasadisaṃ karonti, gacchānanda, te bhikkhū paṇāmehī”ti. |
For I did not fulfill the perfections for four incalculable aeons and a hundred thousand more for the sake of robes and so on, nor did these bhikkhus go forth from home to homelessness for the sake of robes and so on. Having gone forth for the sake of Arahantship, they make what is worthless like what is worthwhile, what is without essence like what is with essence. Go, Ānanda, send those bhikkhus away." |
♦ pubbaṇhasamayanti dutiyadivase pubbaṇhasamayaṃ. |
♦ "In the morning" means on the second day, in the morning. |
beluvalaṭṭhikāya mūleti taruṇabeluvarukkhamūle. |
"At the foot of a young bamboo tree" means at the foot of a young bamboo tree. |
pabāḷhoti pabāhito. |
"Expelled" means sent away. |
pavāḷhotipi pāṭho, pavāhitoti attho. |
There is also the reading 'pavāḷho,' which means 'sent away.' |
ubhayampi nīhaṭabhāvameva dīpeti. |
Both indicate the state of being sent out. |
siyā aññathattanti pasādaññathattaṃ vā bhāvaññathattaṃ vā bhaveyya. |
"There might be some otherness" means there might be an otherness of mind or an otherness of state. |
kathaṃ? “sammāsambuddhena mayaṃ lahuke kāraṇe paṇāmitā”ti pasādaṃ mandaṃ karontānaṃ pasādaññathattaṃ nāma hoti. |
How so? For those who make their minds weak, thinking, "We were sent away by the Fully Enlightened One for a trivial reason," there is an otherness of mind. |
saliṅgeneva titthāyatanaṃ pakkamantānaṃ bhāvaññathattaṃ nāma. |
For those who go over to the side of the heretics with the same appearance, there is an otherness of state. |
siyā vipariṇāmoti ettha pana “mayaṃ satthu ajjhāsayaṃ gaṇhituṃ sakkhissāmāti pabbajitā, naṃ gahetuṃ asakkontānaṃ kiṃ amhākaṃ pabbajjāyā”ti? |
There might be a change" — here, it should be understood as a change in the form of renouncing the training and returning to the lower life, thinking, "We went forth thinking we would be able to grasp the Teacher's intention, but for those of us who are unable to grasp it, what is the use of our going forth? |
sikkhaṃ paccakkhāya hīnāyāvattanaṃ vipariṇāmoti veditabbo. |
"Of a calf" means of a suckling calf. |
vacchassāti khīrūpakavacchassa. |
"Otherness" means the otherness of withering. |
aññathattanti milāyanāññathattaṃ. |
For a suckling calf, not seeing its mother and not getting milk, withers, trembles, and shakes. |
khīrūpako hi vaccho mātu adassanena khīraṃ alabhanto milāyati kampati pavedhati. |
"Change" means death. |
vipariṇāmoti maraṇaṃ. |
For, not getting milk, it withers from thirst for milk, falls down, and dies. |
so hi khīraṃ alabhamāno khīrapipāsāya sussanto patitvā marati. |
|
♦ bījānaṃ taruṇānanti udakena anuggahetabbānaṃ virūḷhabījānaṃ. |
♦ "Of young seeds" means of sprouted seeds that are to be nourished by water. |
aññathattanti milāyanaññathattameva. |
"Otherness" means just the otherness of withering. |
tāni hi udakaṃ alabhantāni milāyanti. |
For, not getting water, they wither. |
vipariṇāmoti vināso. |
"Change" means destruction. |
tāni hi udakaṃ alabhantāni sukkhitvā vinassanti, palālameva honti. |
For, not getting water, they dry up and are destroyed; they become just straw. |
anuggahitoti āmisānuggahena ceva dhammānuggahena ca anuggahito. |
"Unsupported" means unsupported by the support of material things and by the support of the Dhamma. |
anuggaṇheyyanti dvīhipi etehi anuggahehi anuggaṇheyyaṃ. |
"I would support" means I would support with both these supports. |
acirapabbajitā hi sāmaṇerā ceva daharabhikkhū ca cīvarādipaccayavekalle vā sati gelaññe vā satthārā vā ācariyupajjhāyehi vā āmisānuggahena ananuggahitā kilamantā na sakkonti sajjhāyaṃ vā manasikāraṃ vā kātuṃ, dhammānuggahena ananuggahitā uddesena ceva ovādānusāsaniyā ca parihāyamānā na sakkonti akusalaṃ parivajjetvā kusalaṃ bhāvetuṃ. |
For recently ordained novices and young bhikkhus, when there is a lack of requisites like robes, or when they are ill, if they are not supported with material support by the Teacher or by their teachers and preceptors, they become weary and are not able to do their recitation or their mental cultivation. And if they are not supported by the support of the Dhamma, they fall away from the instruction and from the admonition and exhortation, and are not able to abandon the unwholesome and cultivate the wholesome. |
imehi pana dvīhi anuggahehi anuggahitā kāyena akilamantā sajjhāyamanasikāre pavattitvā yathānusiṭṭhaṃ paṭipajjamānā aparabhāge taṃ anuggahaṃ alabhantāpi teneva purimānuggahena laddhabalā sāsane patiṭṭhahanti, tasmā bhagavato evaṃ parivitakko udapādi. |
But when they are supported by these two supports, not being weary in body, they engage in recitation and mental cultivation, and practicing as they have been instructed, in the future, even if they do not receive that support, they become established in the teaching with the strength they have gained from that former support. Therefore, this reflection arose in the Blessed One. |
♦ bhagavato purato pāturahosīti satthu cittaṃ ñatvā — “ime bhikkhū bhagavatā paṇāmitā, idāni nesaṃ anuggahaṃ kātukāmo evaṃ cintesi, kāraṇaṃ bhagavā cintesi, ahamettha ussāhaṃ janessāmī”ti purato pākaṭo ahosi. |
♦ "He appeared before the Blessed One" — knowing the Teacher's mind, thinking, "These bhikkhus have been sent away by the Blessed One, now he wishes to support them and is thinking thus, the Blessed One has considered the reason, I will arouse enthusiasm here," he appeared before him. |
santettha bhikkhūti idaṃ so mahābrahmā yathā nāma byatto sūdo yadeva ambilaggādīsu rasajātaṃ rañño ruccati, taṃ abhisaṅkhārena sādutaraṃ katvā punadivase upanāmeti, evameva attano byattatāya bhagavatā āhaṭaupamaṃyeva evametaṃ bhagavātiādivacanehi abhisaṅkharitvā bhagavantaṃ yācanto bhikkhusaṅghassa anuggahakaraṇatthaṃ vadati . |
"There are bhikkhus" — this that great Brahmā, just as a skilled cook, whatever kind of flavor among sour and so on is pleasing to the king, makes it more delicious by his art and presents it again the next day, in the same way, with his own skill, he, having elaborated on the simile brought by the Blessed One with words like "So it is, Blessed One," and so on, petitions the Blessed One, speaking for the purpose of supporting the Sangha of bhikkhus. |
tattha abhinandatūti “mama santikaṃ bhikkhusaṅgho āgacchatū”ti. |
Therein, "may he rejoice" means "may the Sangha of bhikkhus come to me." |
evamassa āgamanaṃ sampiyāyamāno abhinandatu. |
Thus, being pleased with their coming, may he rejoice. |
abhivadatūti āgatassa ca ovādānusāsaniṃ dadanto abhivadatu. |
"May he speak to them" means and to those who have come, giving admonition and instruction, may he speak to them. |
♦ paṭisallānāti ekībhāvā. |
♦ "From seclusion" means from solitude. |
iddhābhisaṅkhāraṃ abhisaṅkhāsīti iddhiṃ akāsi. |
"He performed a feat of psychic power" means he performed a psychic power. |
ekadvīhikāyāti ekeko ceva dve dve ca hutvā. |
"One by one and two by two" means one by one and in pairs. |
sārajjamānarūpāti ottappamānasabhāvā bhāyamānā. |
"Appearing ashamed" means with a nature of being ashamed, being afraid. |
kasmā pana bhagavā tesaṃ tathā upasaṅkamanāya iddhimakāsīti? |
But why did the Blessed One perform a psychic power for them to approach in that way? |
hitapatthanāya. yadi hi te vaggavaggā hutvā āgaccheyyuṃ, “bhagavā bhikkhusaṅghaṃ paṇāmetvā araññaṃ paviṭṭho ekadivasampi tattha vasituṃ nāsakkhi, vegeneva āgato”ti keḷimpi kareyyuṃ. |
For the desire of their welfare. For if they were to come in groups, they might even make a joke, saying, "The Blessed One, having sent away the Sangha of bhikkhus and entered the forest, was not able to stay there even for one day, he has come back quickly." |
atha nesaṃ neva buddhagāravaṃ paccupaṭṭhaheyya, na dhammadesanaṃ sampaṭicchituṃ samatthā bhaveyyuṃ. |
Then they would not have respect for the Buddha, nor would they be able to receive the teaching of the Dhamma. |
sabhayānaṃ pana sasārajjānaṃ ekadvīhikāya āgacchantānaṃ buddhagāravañceva paccupaṭṭhitaṃ bhavissati, dhammadesanañca sampaṭicchituṃ sakkhissantīti cintetvā tesaṃ hitapatthanāya tathārūpaṃ iddhiṃ akāsi. |
But for those who are afraid and ashamed, coming one by one and two by two, respect for the Buddha will be present, and they will be able to receive the teaching of the Dhamma. Thinking thus, he performed such a psychic power out of a desire for their welfare. |
♦ nisīdiṃsūti tesu hi sārajjamānarūpesu āgacchantesu eko bhikkhu “mamaṃyeva satthā oloketi, maṃyeva maññe niggaṇhitukāmo”ti saṇikaṃ āgantvā vanditvā nisīdi, athañño athaññoti evaṃ pañcabhikkhusatāni nisīdiṃsu. |
♦ "They sat down" — for among them, who were coming with ashamed looks, one bhikkhu, thinking, "The Teacher is looking only at me, I think he wants to rebuke me," came slowly, paid homage, and sat down. Then another, and another, until five hundred bhikkhus had sat down. |
evaṃ nisinnaṃ pana bhikkhusaṅghaṃ sīdantare sannisinnaṃ mahāsamuddaṃ viya nivāte padīpaṃ viya ca niccalaṃ disvā satthā cintesi — “imesaṃ bhikkhūnaṃ kīdisī dhammadesanā vaṭṭatī”ti? |
Then the Teacher, seeing the Sangha of bhikkhus sitting thus, motionless like the great ocean sitting between the mountains, and like a lamp in a windless place, thought: "What kind of Dhamma discourse is suitable for these bhikkhus?" |
athassa etadahosi — “ime āhārahetu paṇāmitā, piṇḍiyālopadhammadesanāva nesaṃ sappāyā, taṃ dassetvā matthake tiparivaṭṭadesanaṃ desessāmi, desanāpariyosāne sabbe arahattaṃ pāpuṇissantī”ti. |
Then it occurred to him: "These were sent away because of food. A Dhamma discourse on the alms-food is suitable for them. Having given that, at the end I will give a discourse with three revolutions. At the end of the discourse, all will attain Arahantship." |
atha nesaṃ taṃ dhammadesanaṃ desento antamidaṃ, bhikkhavetiādimāha. |
Then, giving them that Dhamma discourse, he said, "This is the lowest, bhikkhus," and so on. |
♦ tattha antanti pacchimaṃ lāmakaṃ. |
♦ Therein, "the lowest" means the last, the base. |
yadidaṃ piṇḍolyanti yaṃ evaṃ piṇḍapariyesanena jīvikaṃ kappentassa jīvitaṃ. |
"That is, the alms-round" means that life which is maintained by such a search for alms. |
ayaṃ panettha padattho — piṇḍāya ulatīti piṇḍolo, piṇḍolassa kammaṃ piṇḍolyaṃ, piṇḍapariyesanena nipphāditajīvitanti attho. |
This is the meaning of the words here: "he wanders for a lump of food" is 'piṇḍolo'; the work of a 'piṇḍolo' is 'piṇḍolyaṃ', a life produced by the search for alms-food, is the meaning. |
abhisāpoti akkoso. |
"A curse" means an insult. |
kupitā hi manussā attano paccatthikaṃ “cīvaraṃ nivāsetvā kapālaṃ gahetvā piṇḍaṃ pariyesamāno carissatī”ti akkosanti. |
For angry people curse their enemy, saying, "Wearing a robe and holding a bowl, you will go about searching for alms." |
atha vā pana “kiṃ tuyhaṃ akātabbaṃ atthi, yo tvaṃ evaṃ balavā vīriyasampannopi hirottappaṃ pahāya kapaṇo viya piṇḍolo vicarasi pattapāṇī”ti? |
Or else, "Is there anything you wouldn't do? You who are so strong and full of energy, having abandoned conscience and shame, wander about like a wretch, an alms-gatherer, with a bowl in your hand?" |
evampi akkosantiyeva. |
Thus they also insult. |
tañca kho etanti evaṃ taṃ abhisāpaṃ samānampi piṇḍolyaṃ. |
"And that too" — even though it is such a curse, this alms-round. |
kulaputtā upenti atthavasikāti mama sāsane jātikulaputtā ca ācārakulaputtā ca atthavasikā kāraṇavasikā hutvā kāraṇavasaṃ paṭicca upenti. |
"Sons of good family approach it for a reason" means in my teaching, both sons of good family by birth and sons of good family by conduct, for a reason, depending on a reason, they approach it. |
♦ rājābhinītātiādīsu ye rañño santakaṃ khāditvā raññā bandhanāgāre bandhāpitā palāyitvā pabbajanti, te rājābhinītā nāma. |
♦ In "pursued by the king," etc., those who, having consumed the king's property, are bound in prison by the king, escape and go forth, they are called "pursued by the king." |
te hi raññā bandhanaṃ abhinītattā rājābhinītā nāma. |
For they are called "pursued by the king" because they have been brought to bondage by the king. |
ye pana corehi aṭaviyaṃ gahetvā ekaccesu māriyamānesu ekacce “mayaṃ sāmi tumhehi vissaṭṭhā gehaṃ anajjhāvasitvā pabbajissāma, tattha yaṃ yaṃ buddhapūjādipuññaṃ karissāma, tato tumhākaṃ pattiṃ dassāmā”ti tehi vissaṭṭhā pabbajanti, te corābhinītā nāma. |
But those who, having been captured by robbers in the forest, when some are being killed, some, saying, "We, sir, if released by you, will not dwell in a house but will go forth, and whatever merit of worshipping the Buddha and so on we will do there, we will give a share of it to you," are released by them and go forth, they are called "pursued by robbers." |
tepi hi corehi māretabbataṃ abhinītāti corābhinītā nāma. |
For they too have been brought to the state of being killed by robbers, thus they are called "pursued by robbers." |
ye pana iṇaṃ gahetvā paṭidātuṃ asakkontā palāyitvā pabbajanti, te iṇaṭṭā nāma, iṇapīḷitāti attho . |
But those who, having taken a loan and being unable to repay it, run away and go forth, they are called "in debt," meaning afflicted by debt. |
iṇaṭṭhātipi pāṭho, iṇe ṭhitāti attho. |
There is also the reading 'iṇaṭṭhā,' meaning 'standing in debt.' |
ye rājacorachātakarogabhayānaṃ aññatarena abhibhūtā upaddutā pabbajanti, te bhayaṭṭā nāma, bhayapīḷitāti attho. |
Those who, overcome and oppressed by any of the fears of the king, robbers, famine, or disease, go forth, they are called "in fear," meaning afflicted by fear. |
bhayaṭṭhātipi pāṭho, bhaye ṭhitāti attho. |
There is also the reading 'bhayaṭṭhā,' meaning 'standing in fear.' |
ājīvikāpakatāti ājīvikāya upaddutā abhibhūtā, puttadāraṃ posetuṃ asakkontāti attho. |
"Afflicted by livelihood" means oppressed, overcome by livelihood, unable to support their wife and children, is the meaning. |
otiṇṇāmhāti anto anupaviṭṭhā. |
"We have entered into" means we have entered into the middle of. |
♦ so ca hoti abhijjhālūti idaṃ so kulaputto “dukkhassa antaṃ karissāmī”tiādivasena cittaṃ uppādetvā pabbajito, aparabhāge, taṃ pabbajjaṃ tathārūpaṃ kātuṃ na sakkoti, taṃ dassetuṃ vuttaṃ. |
♦ "And he is covetous" — this is said to show that that son of good family, who went forth having aroused the thought "I will make an end of suffering" and so on, in the future is not able to make that going-forth of such a kind. |
tattha abhijjhālūti parabhaṇḍānaṃ abhijjhāyitā. |
Therein, "covetous" means one who covets the possessions of others. |
tibbasārāgoti bahalarāgo. |
"Of intense passion" means of much passion. |
byāpannacittoti pūtibhāvena vipannacitto. |
"With a corrupt mind" means with a mind that is corrupt due to a putrid state. |
paduṭṭhamanasaṅkappoti tikhiṇasiṅgo viya goṇo duṭṭhacitto. |
"With a defiled mental resolve" means with a hostile mind like a bull with sharp horns. |
muṭṭhassatīti bhattanikkhittakāko viya naṭṭhassati, idha kataṃ ettha nassati. |
"With lapsed mindfulness" means with lost mindfulness like a crow that has dropped its food; what is done here is lost here. |
asampajānoti nippañño. |
"Without clear comprehension" means without wisdom. |
khandhādiparicchedarahito. asamāhitoti caṇḍasote baddhanāvā viya upacārappanābhāvena asaṇṭhito. |
Devoid of the discrimination of the aggregates and so on. "Unconcentrated" means unestablished due to the absence of access and absorption, like a boat tied in a swift current. |
vibbhantacittoti bandhāruḷhamago viya santamano. |
"With a distracted mind" means with a restless mind like a deer tied to a post. |
pākatindriyoti yathā gihī puttadhītaro olokento asaṃvutindriyo hoti, evaṃ asaṃvutindriyo. |
"With faculties unrestrained" means with unrestrained faculties, just as a householder is with unrestrained faculties when looking at his sons and daughters. |
♦ chavālātanti chavānaṃ daḍḍhaṭṭhāne alātaṃ. |
♦ "A firebrand from a charnel ground" means a firebrand from the place where corpses are burnt. |
ubhatopadittaṃ majjhe gūthagatanti pamāṇena aṭṭhaṅgulamattaṃ dvīsu ṭhānesu ādittaṃ majjhe gūthamakkhitaṃ. |
"Burning at both ends and smeared with dung in the middle" means about eight fingers long, burning in two places and smeared with dung in the middle. |
neva gāmeti sace hi taṃ yuganaṅgalagopānasipakkhapāsakādīnaṃ atthāya upanetuṃ sakkā assa, gāme kaṭṭhatthaṃ phareyya. |
"Neither in the village" — for if it could be used for the purpose of a yoke, plough, roof-beam, side-post, or the like, it would serve the purpose of wood in the village. |
sace khettakuṭiyaṃ kaṭṭhattharamañcakādīnaṃ atthāya upanetuṃ sakkā, araññe kaṭṭhatthaṃ phareyya. |
If it could be used for the purpose of a wooden bed or the like in a field-hut, it would serve the purpose of wood in the forest. |
yasmā pana ubhayathāpi na sakkā, tasmā evaṃ vuttaṃ. |
But since it is not possible in either way, it is said thus. |
gihibhogā ca parihīnoti yo agāre vasantehi gihīhi dāyajje bhājiyamāne bhogo laddhabbo assa, tato ca parihīno. |
"Fallen away from the householder's possessions" means fallen away from the possessions that would have been received when the inheritance was being divided by the householders who lived in the house. |
sāmaññatthañcāti ācariyupajjhāyānaṃ ovāde ṭhatvā pariyattipaṭivedhavasena pattabbaṃ sāmaññatthañca. |
"And the goal of the ascetic life" means the goal of the ascetic life that is to be attained by way of study and penetration while abiding in the instruction of one's teachers and preceptors. |
imañca pana upamaṃ satthā na dussīlassa vasena āhari, parisuddhasīlassa pana alasassa abhijjhādīhi dosehi upahatassa puggalassa imaṃ upamaṃ āhari. |
And this simile the Teacher did not bring forward with reference to an immoral person, but he brought forward this simile of a person who is pure in virtue but is lazy and afflicted with faults like covetousness and so on. |
♦ tayome, bhikkhaveti kasmā āraddhaṃ? |
♦ "These three, bhikkhus" — why was this begun? |
imassa puggalassa chavālātasadisabhāvo neva mātāpitūhi kato, na ācariyupajjhāyehi, imehi pana pāpavitakkehi katoti dassanatthaṃ āraddhaṃ. |
It was begun to show that the state of being like a firebrand from a charnel ground for this person was not made by his mother and father, nor by his teachers and preceptors, but was made by these evil thoughts. |
animittaṃ vā samādhinti vipassanāsamādhiṃ. |
"Or the signless concentration" means the concentration of insight. |
so hi niccanimittādīnaṃ samugghātanena animittoti vuccati. |
For it is called "signless" because of the eradication of the signs of permanence and so on. |
ettha ca cattāro satipaṭṭhānā missakā, animittasamādhi pubbabhāgo. |
And here, the four foundations of mindfulness are mixed, and the signless concentration is the preliminary part. |
animittasamādhi vā missako, satipaṭṭhānā pubbabhāgāti veditabbā. |
Or the signless concentration is mixed, and the foundations of mindfulness should be understood as the preliminary part. |
♦ dvemā, bhikkhave, diṭṭhiyoti idaṃ pana na kevalaṃ animittasamādhibhāvanā imesaṃyeva tiṇṇaṃ mahāvitakkānaṃ pahānāya saṃvattati, sassatucchedadiṭṭhīnampi pana samugghātaṃ karotīti dassanatthaṃ vuttaṃ. |
♦ "These two views, bhikkhus" — this was said to show that not only does the cultivation of the signless concentration lead to the abandoning of these very three great thoughts, but it also brings about the eradication of the views of eternalism and annihilationism. |
na vajjavā assanti niddoso bhaveyyaṃ. |
"I would be blameless" means I would be without fault. |
sesamettha uttānameva. |
The rest here is self-evident. |
iti bhagavā imasmimpi sutte desanaṃ tīhi bhavehi vinivattetvā arahattena kūṭaṃ gaṇhi. |
Thus the Blessed One, in this sutta too, having turned the teaching away from the three existences, brought it to a climax with Arahantship. |
desanāvasāne pañcasatā bhikkhū saha paṭisambhidāhi arahattaṃ pāpuṇiṃsūti. |
At the end of the discourse, five hundred bhikkhus attained Arahantship with the analytical knowledges. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. pālileyyasuttavaṇṇanā SN 22: SN 22.80 |
♦ 9. Commentary on the Pālileyya Sutta SN 22: |
79 , |
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♦ 81. navame cārikaṃ pakkāmīti kosambikānaṃ bhikkhūnaṃ kalahakāle satthā ekadivasaṃ dīghītissa kosalarañño vatthuṃ āharitvā “na hi verena verāni, sammantīdha kudācanan”tiādīhi gāthāhi ovadati. |
♦ 81. In the ninth, "set out on a wandering tour" — at the time of the quarrel of the Kosambī bhikkhus, the Teacher, one day, brought up the story of Dīghīti, the king of Kosala, and admonished them with verses such as, "Not by hatred are hatreds ever appeased here." |
taṃdivasaṃ tesaṃ kalahaṃ karontānaṃyeva ratti vibhātā. |
That day, while they were quarreling, the night dawned. |
dutiyadivasepi bhagavā tameva vatthuṃ kathesi. |
On the second day too, the Blessed One told the same story. |
taṃdivasampi tesaṃ kalahaṃ karontānaṃyeva ratti vibhātā. |
That day too, while they were quarreling, the night dawned. |
tatiyadivasepi bhagavā tameva vatthuṃ kathesi. |
On the third day too, the Blessed One told the same story. |
atha naṃ aññataro bhikkhu evamāha — “appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu, mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. |
Then a certain bhikkhu said to him, "Let the Blessed One, venerable sir, who is untroubled, dwell engaged in a pleasant abiding in this very life. We will be known by this quarreling, contention, strife, and dispute." |
satthā “pariyādiṇṇarūpacittā kho ime moghapurisā, na ime sakkā saññāpetun”ti cintetvā — “kiṃ mayhaṃ imehi, ekacāravāsaṃ vasissāmī”ti? |
The Teacher, thinking, "These foolish men have minds that have been taken over, it is not possible to convince them," thought, "What have I to do with these? I will dwell alone." |
so pātova sarīrapaṭijagganaṃ katvā kosambiyaṃ piṇḍāya caritvā kañcipi anāmantetvā ekova adutiyo cārikaṃ pakkāmi. |
He, in the morning, having attended to his body, went for alms in Kosambī, and without informing anyone, set out on a wandering tour alone, without a companion. |
♦ yasmiṃ, āvuso, samayeti idaṃ thero yasmāssa ajja bhagavā ekena bhikkhunā saddhiṃ pakkamissati, ajja dvīhi, ajja satena, ajja sahassena, ajja ekakovāti sabbo bhagavato cāro vidito pākaṭo paccakkho, tasmā āha. |
♦ "At a time when, friend" — this the elder said because for him today the Blessed One will set out with one bhikkhu, today with two, today with a hundred, today with a thousand, today alone — all the wanderings of the Blessed One were known, manifest, and directly perceived. Therefore he said it. |
♦ anupubbenāti gāmanigamapaṭipāṭiyā piṇḍāya caramāno ekacāravāsaṃ tāva vasamānaṃ bhikkhuṃ passitukāmo hutvā bālakaloṇakāragāmaṃ agamāsi. |
♦ "In due course" — wandering for alms in village after village in order, desiring to see a bhikkhu dwelling in solitude, he went to the village of Bālakaloṇakāra. |
tattha bhaguttherassa sakalapacchābhattañceva tiyāmarattiñca ekacāravāse ānisaṃsaṃ kathetvā punadivase tena pacchāsamaṇena piṇḍāya caritvā taṃ tattheva nivattetvā “samaggavāsaṃ vasamāne tayo kulaputte passissāmī”ti pācīnavaṃsamigadāyaṃ agamāsi. |
There, having spoken of the benefits of dwelling alone to the elder Bhagu for the whole afternoon and for the three watches of the night, on the next day, having gone for alms with that bhikkhu as his attendant, and having sent him back right there, thinking, "I will see the three sons of good family dwelling in harmony," he went to the Pācīnavaṃsa deer park. |
tesampi sakalapacchābhattañceva tiyāmarattiñca ekacāravāse ānisaṃsaṃ kathetvā te tattheva nivattetvā ekakova pālileyya nagarābhimukho pakkamitvā anupubbena pālileyyanagaraṃ sampatto. |
To them too, for the whole afternoon and for the three watches of the night, having spoken of the benefits of dwelling alone, and having sent them back right there, he set out alone towards the city of Pālileyya and in due course reached the city of Pālileyya. |
tena vuttaṃ — “anupubbena cārikaṃ caramāno yena pālileyyakaṃ, tadavasarī”ti. |
Therefore it is said: "wandering on tour in due course, he arrived where Pālileyyaka was." |
♦ bhaddasālamūleti pālileyyavāsino bhagavato dānaṃ datvā pālileyyato avidūre rakkhitavanasaṇḍo nāma atthi, tattha bhagavato paṇṇasālaṃ katvā “ettha vasathā”ti paṭiññaṃ kāretvā vāsayiṃsu. |
♦ "At the foot of the Bhaddasāla tree" — the inhabitants of Pālileyya, having given alms to the Blessed One, in a protected forest grove not far from Pālileyya, there they built a leaf-hut for the Blessed One and, having made him promise, "Dwell here," they had him stay. |
bhaddasālo pana tattheko manāpo laddhako sālarukkho. |
The Bhaddasāla, however, was a beautiful, pleasing sāla tree there. |
bhagavā taṃ nagaraṃ upanissāya tasmiṃ vanasaṇḍe paṇṇasālasamīpe tasmiṃ rukkhamūle viharati. |
The Blessed One, living near that city, in that forest grove, near the leaf-hut, dwelt at the foot of that tree. |
tena vuttaṃ “bhaddasālamūle”ti. |
Therefore it is said, "at the foot of the Bhaddasāla tree." |
♦ evaṃ viharante panettha tathāgate aññataro hatthināgo hatthinīhi hatthipotakādīhi gocarabhūmititthogāhanādīsu ubbāḷho yūthe ukkaṇṭhito “kiṃ me imehi hatthīhī”ti? |
♦ As the Tathāgata was dwelling thus, a certain great elephant, annoyed by the female elephants, the young elephants, and so on, at the feeding grounds, watering places, and so on, and being disgusted with the herd, thinking, "What have I to do with these elephants?", left the herd and, going on the human path, saw the Blessed One in the Pālileyyaka forest grove, and, as if his torment had been extinguished by a thousand pots of water, he became calm and stood near the Teacher. |
yūthaṃ pahāya manussapathaṃ gacchanto pālileyyakavanasaṇḍe bhagavantaṃ disvā ghaṭasahassena nibbāpitasantāpo viya nibbuto hutvā satthu santike aṭṭhāsi. |
He, from then on, performing the duties and services for the Teacher, brings water for washing the face, brings water for bathing, brings a tooth-stick, sweeps the monastic compound, and brings sweet fruits from the forest and gives them to the Teacher. |
so tato paṭṭhāya satthu vattapaṭivattaṃ karonto mukhadhovanaṃ deti, nhānodakaṃ āharati, dantakaṭṭhaṃ deti, pariveṇaṃ sammajjati, araññato madhurāni phalāphalāni āharitvā satthuno deti. |
The Teacher partakes of them. |
satthā paribhogaṃ karoti. |
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♦ ekadivasaṃ satthā rattibhāgasamanantare caṅkamitvā pāsāṇaphalake nisīdi. |
♦ One day, the Teacher, soon after the night part, having walked up and down, sat down on a stone slab. |
hatthīpi avidūre ṭhāne aṭṭhāsi. |
The elephant also stood in a place not far away. |
satthā pacchato oloketvā na kiñci addasa, evaṃ purato ca ubhayapassesu ca. |
The Teacher looked behind him and saw nothing, and likewise in front and on both sides. |
athassa “sukhaṃ vatāhaṃ aññatra tehi bhaṇḍanakārakehi vasāmī”ti cittaṃ uppajji. |
Then the thought arose in him, "Happily, indeed, I dwell apart from those quarrelsome ones." |
hatthinopi “mayā nāmitasākhaṃ aññe khādantā natthī”tiādīni cintetvā — “sukhaṃ vata ekakova vasāmi, satthu vattaṃ kātuṃ labhāmī”ti cittaṃ uppajji. |
The elephant too, thinking, "There are no others eating the branches I have bent down," and so on, thought, "Happily, indeed, I dwell alone, I get to do the service for the Teacher," and the thought arose. |
satthā attano cittaṃ oloketvā — “mama tāva īdisaṃ cittaṃ, kīdisaṃ nu kho hatthissā”ti tassāpi tādisameva disvā “sameti no cittan”ti imaṃ udānaṃ udānesi — |
The Teacher, looking at his own mind, thought, "Such is my mind, what now is the elephant's?", and seeing that his was also the same, thinking, "Our minds agree," he uttered this inspired utterance: |
♦ “etaṃ nāgassa nāgena, īsādantassa hatthino. |
♦ "This of the nāga, with the nāga, of the elephant with tusks like poles. |
♦ sameti cittaṃ cittena, yadeko ramatī vane”ti. |
♦ The mind agrees with the mind, that he delights in dwelling alone in the forest." |
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♦ atha kho sambahulā bhikkhūti atha evaṃ tathāgate tattha viharante pañcasatā disāsu vassaṃvutthā bhikkhū. |
♦ Then many bhikkhus — then, while the Tathāgata was dwelling there, five hundred bhikkhus who had spent the rains in the regions. |
yenāyasmā ānandoti “satthā kira bhikkhusaṅghaṃ paṇāmetvā araññaṃ paviṭṭho”ti attano dhammatāya satthu santikaṃ gantuṃ asakkontā yenāyasmā ānando, tenupasaṅkamiṃsu. |
"To the venerable Ānanda" — thinking, "The Teacher, it seems, has sent away the Sangha of bhikkhus and entered the forest," and being unable to go to the Teacher because of his own nature, they approached the venerable Ānanda. |
♦ anantarā āsavānaṃ khayoti maggānantaraṃ arahattaphalaṃ. |
♦ "The destruction of the taints immediately after" means the fruit of Arahantship immediately after the path. |
vicayasoti vicayena, tesaṃ tesaṃ dhammānaṃ sabhāvavicinanasamatthena ñāṇena paricchinditvāti attho. |
"By way of investigation" means by investigation, by defining with the knowledge capable of investigating the nature of these and those phenomena, is the meaning. |
dhammoti sāsanadhammo. |
"Dhamma" means the Dhamma of the teaching. |
cattāro satipaṭṭhānātiādi ye ye koṭṭhāse paricchinditvā dhammo desito, tesaṃ pakāsanatthāya vuttaṃ. |
"The four foundations of mindfulness," etc., was said to show the sections that were defined and taught as the Dhamma. |
samanupassanāti diṭṭhisamanupassanā. |
"Contemplation" means the contemplation of views. |
saṅkhāro soti diṭṭhisaṅkhāro so. |
"That formation" means that formation of views. |
tatojo so saṅkhāroti tato taṇhāto so saṅkhāro jāto. |
"That formation is born from that" means that formation is born from that craving. |
taṇhāsampayuttesu cittesupi catūsu cittesu esa jāyati. |
Even in the minds associated with craving, it is born in the four minds. |
sāpi taṇhāti sā diṭṭhisaṅkhārassa paccayabhūtā taṇhā. |
"And that craving" means that craving which is the condition for the formation of views. |
sāpi vedanāti sā taṇhāya paccayabhūtā vedanā. |
"And that feeling" means that feeling which is the condition for craving. |
sopi phassoti so vedanāya paccayo avijjāsamphasso. |
"And that contact" means that contact associated with ignorance which is the condition for feeling. |
sāpi avijjāti sā phassasampayuttā avijjā. |
"And that ignorance" means that ignorance which is conjoined with contact. |
♦ no cassaṃ, no ca me siyāti sace ahaṃ na bhaveyyaṃ, mama parikkhāropi na bhaveyya. |
♦ "I would not be, it would not be mine" means if I were not to exist, my requisites also would not exist. |
nābhavissaṃ, na me bhavissatīti sace pana āyatimpi ahaṃ na bhavissāmi, evaṃ mama parikkhāropi na bhavissati. |
"I will not be, it will not be mine" means and if in the future I will not exist, so too my requisites will not exist. |
ettake ṭhāne bhagavā tena bhikkhunā gahitagahitadiṭṭhiṃ vissajjāpento āgato puggalajjhāsayenapi desanāvilāsenapi. |
In this much, the Blessed One has come, causing that bhikkhu to abandon the views he had held, both by the disposition of the person and by the grace of the teaching. |
tatojo so saṅkhāroti taṇhāsampayuttacitte vicikicchāva natthi, kathaṃ vicikicchāsaṅkhāro taṇhāto jāyatīti? |
"That formation is born from that" — in a mind conjoined with craving, there is no doubt at all, how can the formation of doubt be born from craving? |
appahīnattā. yassa hi taṇhāya appahīnāya so uppajjati, taṃ sandhāyetaṃ vuttaṃ. |
Because it has not been abandoned. This was said in reference to the fact that it arises for one for whom craving has not been abandoned. |
diṭṭhiyāpi eseva nayo labbhatiyeva catūsu hi cittuppādesu sampayuttadiṭṭhi nāma natthi. |
The same method applies to views as well, for in the four mind-moments, there is no conjoined view. |
yasmā pana taṇhāya appahīnattā sā uppajjati, tasmā taṃ sandhāya tatrāpi ayamattho yujjati. |
But because it arises when craving has not been abandoned, therefore, in reference to that, this meaning is applicable there too. |
iti imasmiṃ sutte tevīsatiyā ṭhānesu arahattaṃ pāpetvā vipassanā kathitā. |
Thus, in this sutta, insight is taught, leading to Arahantship in twenty-three places. |
navamaṃ. |
The ninth. |
♦ 10. puṇṇamasuttavaṇṇanā SN 22: SN 22.81 |
♦ 10. Commentary on the Puṇṇama Sutta SN 22: |
80 , |
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♦ 82. dasame tadahuposathetiādi pavāraṇasutte vitthāritameva. |
♦ 82. In the tenth, "on that Uposatha day," and so on, has been explained in detail in the Pavāraṇā Sutta. |
kiñcideva desanti kiñci kāraṇaṃ. |
"Just something" means some reason. |
sake āsane nisīditvā puccha yadākaṅkhasīti kasmā evamāha? |
"Having sat down on your own seat, ask what you wish" — why did he say this? |
so kira bhikkhu pañcasatabhikkhuparivāro. |
It seems that bhikkhu had a retinue of five hundred bhikkhus. |
ācariye pana ṭhitake pucchante sace te bhikkhū nisīdanti, satthari gāravaṃ kataṃ hoti, ācariye agāravaṃ. |
But if those bhikkhus sit down while their teacher is standing and asking, respect is shown to the Teacher, but disrespect to the teacher. |
sace uṭṭhahanti, ācariye gāravaṃ kataṃ hoti, satthari agāravaṃ. |
If they stand up, respect is shown to the teacher, but disrespect to the Teacher. |
iti nesaṃ cittaṃ anekaggaṃ bhavissati, desanaṃ sampaṭicchituṃ na sakkhissanti. |
Thus their minds will not be concentrated, they will not be able to receive the teaching. |
tasmiṃ pana nisīditvā pucchante tesaṃ cittaṃ ekaggaṃ bhavissati, desanaṃ sampaṭicchituṃ sakkhissantīti ñatvā bhagavā evamāha. |
But when he sits down and asks, their minds will be concentrated, and they will be able to receive the teaching. Knowing this, the Blessed One said this. |
ime nu kho, bhanteti ayaṃ thero pañcannaṃ bhikkhusatānaṃ ācariyo, pañcakkhandhamattampi nappajānātīti na vattabbo. |
"Are these, venerable sir" — this elder is the teacher of five hundred bhikkhus; it should not be said that he does not understand even the five aggregates. |
pañhaṃ pucchantena pana “ime pañcupādānakkhandhā, na aññe”ti evaṃ jānantena viya hutvā pucchituṃ na vaṭṭati, tasmā ajānanto viya pucchati. |
But one who is asking a question should not ask as if he knows, "These are the five aggregates of clinging, and no others," therefore he asks as if he does not know. |
tepi cassa antevāsikā “amhākaṃ ācariyo ‘ahaṃ jānāmī’ti na katheti, sabbaññutaññāṇena pana saddhiṃ saṃsanditvāva kathetī”ti sotabbaṃ saddhātabbaṃ maññissantītipi ajānanto viya pucchati. |
And those disciples of his will also think, "Our teacher does not say, 'I know,' but speaks only after comparing it with the knowledge of omniscience," and so will consider it to be worth hearing and believing. Thus he also asks as if he does not know. |
♦ chandamūlakāti taṇhāchandamūlakā. |
♦ "Rooted in desire" means rooted in the desire of craving. |
na kho bhikkhu taññeva upādānaṃ te pañcupādānakkhandhāti yasmā chandarāgamattaṃ pañcakkhandhā na hoti, tasmā idaṃ vuttaṃ. |
"It is not, bhikkhu, that that very clinging is the five aggregates of clinging" — because the mere desire-and-lust is not the five aggregates, therefore this was said. |
yasmā pana sahajātato vā ārammaṇato vā khandhe muñcitvā upādānaṃ natthi, tasmā nāpi aññatra pañcahi upādānakkhandhehi upādānanti vuttaṃ. |
But because, either by co-nascence or by way of object, there is no clinging apart from the aggregates, therefore it was said, "nor is there clinging apart from the five aggregates of clinging." |
taṇhāsampayuttasmiñhi citte vattamāne taṃcittasamuṭṭhānarūpaṃ rūpakkhandho, ṭhapetvā taṃ taṇhaṃ sesā arūpadhammā cattāro khandhāti sahajātatopi khandhe muñcitvā upādānaṃ natthi. |
For when a mind conjoined with craving is occurring, the form originated by that mind is the form aggregate, and apart from that craving, the remaining immaterial phenomena are the four aggregates. Thus, even by co-nascence, there is no clinging apart from the aggregates. |
upādānassa pana rūpādīsu aññataraṃ ārammaṇaṃ katvā uppajjanato ārammaṇatopi pañcakkhandhe muñcitvā upādānaṃ natthi. |
And since clinging arises by taking one of form, etc., as an object, there is no clinging apart from the five aggregates even by way of object. |
chandarāgavemattatāti chandarāganānattaṃ. |
"The difference in desire and lust" means the variety of desire and lust. |
evaṃ kho bhikkhūti evaṃ rūpārammaṇassa chandarāgassa vedanādīsu aññataraṃ ārammaṇaṃ akaraṇato siyā chandarāgavemattatā. |
"Thus, bhikkhus" — thus there would be a difference in desire and lust because the desire and lust for a form-object does not make one of the feelings, etc., its object. |
khandhādhivacananti khandhāti ayaṃ paññatti. |
The designation of aggregates" means this designation "aggregates. |
ayaṃ pana anusandhi na ghaṭiyati, kiñcāpi na ghaṭiyati, sānusandhikāva pucchā, sānusandhikaṃ vissajjanaṃ. |
But this connection does not fit; and although it does not fit, the question has a connection, and the answer has a connection. |
ayañhi thero tesaṃ tesaṃ bhikkhūnaṃ ajjhāsayena pucchati, satthāpi tesaṃ tesaṃ ajjhāsayeneva vissajjeti. |
For this elder asks according to the disposition of those and those bhikkhus, and the Teacher also answers according to their respective dispositions. |
sesaṃ sabbattha uttānameva. |
The rest is self-evident everywhere. |
dasamaṃ. |
The tenth. |
♦ imassa ca pana vaggassa ekekasmiṃ sutte pañcasatā pañcasatā bhikkhū arahattaṃ pattāti. |
♦ And in each sutta of this chapter, five hundred bhikkhus at a time attained Arahantship. |
♦ khajjanīyavaggo aṭṭhamo. |
♦ The Eighth Khajjanīya Chapter. |
♦ 9. theravaggo SN 22: |
♦ 9. The Chapter on the Elders SN 22: |
83 , |
♦ 1. ānandasuttavaṇṇanā SN 22: SN 22.82 |
♦ 1. Commentary on the Ānanda Sutta SN 22: |
83 , |
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♦ 83. theravaggassa paṭhame mantāṇiputtoti, mantāṇiyā nāma brāhmaṇiyā putto. |
♦ 83. In the first sutta of the Theravagga, "son of Mantāṇī" means son of the brahmin woman named Mantāṇī. |
upādāyāti āgamma ārabbha sandhāya paṭicca. |
"In dependence" means based on, with reference to, in relation to, depending on. |
asmīti hotīti asmīti evaṃ pavattaṃ taṇhāmānadiṭṭhipapañcattayaṃ hoti. |
"The conceit 'I am' occurs" means the threefold proliferation of craving, conceit, and views, which proceeds as "I am," occurs. |
daharoti taruṇo. |
"Young" means a youth. |
yuvāti yobbanena samannāgato. |
"A young man" means one endowed with youth. |
maṇḍanakajātikoti maṇḍanakasabhāvo maṇḍanakasīlo. |
"Of a disposition to adornment" means of a nature to adorn, of a habit to adorn. |
mukhanimittanti mukhapaṭibimbaṃ. |
"The image of the face" means the reflection of the face. |
tañhi parisuddhaṃ ādāsamaṇḍalaṃ paṭicca paññāyati. |
For it is discerned in dependence on a clean mirror-disc. |
kiṃ pana taṃ olokayato sakamukhaṃ paññāyati, paramukhanti? |
But when one looks at it, is one's own face discerned, or another's face? |
yadi sakaṃ bhaveyya, parammukhaṃ hutvā paññāyeyya, atha parassa bhaveyya, vaṇṇādīhi asadisaṃ hutvā paññāyeyya. |
If it were one's own, it would be discerned as another's face. And if it were another's, it would be discerned as dissimilar in complexion and so on. |
tasmā na taṃ attano, na parassa, ādāsaṃ pana nissāya nibhāsarūpaṃ nāma taṃ paññāyatīti vadanti. |
Therefore, it is not one's own, nor another's, but they say that a radiant form is discerned in dependence on the mirror. |
atha yaṃ udake paññāyati, taṃ kena kāraṇenāti ? |
And that which is discerned in water, for what reason is that? |
mahābhūtānaṃ visuddhatāya. |
Because of the purity of the great elements. |
dhammo me abhisamitoti mayā ñāṇena catusaccadhammo abhisamāgato, sotāpannosmi jātoti kathesi. |
"The Dhamma has been realized by me" means the Dhamma of the four truths has been fully realized by me with knowledge; I have become a stream-enterer, he said. |
paṭhamaṃ. |
The first. |
♦ 2. tissasuttavaṇṇanā SN 22: SN 22.83 |
♦ 2. Commentary on the Tissa Sutta SN 22: |
84 , |
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♦ 84. dutiye madhurakajāto viyāti sañjātagarubhāvo viya akammañño. |
♦ 84. In the second, "as if intoxicated" means as if having become heavy, incompetent. |
disāpi meti ayaṃ puratthimā ayaṃ dakkhiṇāti evaṃ disāpi mayhaṃ na pakkhāyanti, na pākaṭā hontīti vadati. |
"And the directions" — "this is east, this is south," thus even the directions are not clear to me, they are not manifest, he says. |
dhammāpi maṃ na paṭibhantīti pariyattidhammāpi mayhaṃ na upaṭṭhahanti, uggahitaṃ sajjhāyitaṃ na dissatīti vadati. |
"And the dhammas do not occur to me" means even the dhammas of the scriptures do not come to my mind; what I have learned and recited is not seen, he says. |
vicikicchāti no mahāvicikicchā. |
"Doubt" means not the great doubt. |
na hi tassa “sāsanaṃ niyyānikaṃ nu kho, na nu kho”ti vimati uppajjati. |
For the uncertainty "Is the teaching emancipating or not?" does not arise for him. |
evaṃ panassa hoti “sakkhissāmi nu kho samaṇadhammaṃ kātuṃ, udāhu pattacīvaradhāraṇamattameva karissāmī”ti. |
But it occurs to him thus: "Will I be able to practice the ascetic's duties, or will I only be carrying the bowl and robes?" |
♦ kāmānametaṃ adhivacananti yathā hi ninnaṃ pallalaṃ olokentassa dassanarāmaṇeyyakamattaṃ atthi, yo panettha otarati, taṃ caṇḍamīnākulatāya ākaḍḍhitvā anayabyasanaṃ pāpeti, evamevaṃ pañcasu kāmaguṇesu cakkhudvārādīnaṃ ārammaṇe rāmaṇeyyakamattaṃ atthi, yo panettha gedhaṃ āpajjati, taṃ ākaḍḍhitvā nirayādīsu eva pakkhipanti. |
♦ "This is a designation for sensual pleasures" — just as when one looks at a low-lying swamp there is only the pleasure of seeing, but whoever enters it, because it is full of fierce fish, is dragged down and brought to ruin and disaster, in the same way, in the five strands of sensual pleasure, there is only the pleasure for the eye-door and so on in their objects, but whoever becomes attached to them, they drag him down and throw him only into hell and so on. |
appassādā hi kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyoti imaṃ atthavasaṃ paṭicca “kāmānametaṃ adhivacanan”ti vuttaṃ. |
Sensual pleasures have little taste, much suffering, much trouble, the danger in them is greater — with reference to this meaning, it was said, "this is a designation for sensual pleasures." |
ahamanuggahenāti ahaṃ dhammāmisānuggahehi anuggaṇhāmi. |
"I will support" means I support with the support of the Dhamma and material things. |
abhinandīti sampaṭicchi. |
"He rejoiced" means he accepted. |
na kevalañca abhinandi, imaṃ pana satthu santikā assāsaṃ labhitvā ghaṭento vāyamanto katipāhena arahatte patiṭṭhāsi. |
And not only did he rejoice, but having received this assurance from the Teacher, striving and making an effort, in a few days he was established in Arahantship. |
dutiyaṃ. |
The second. |
♦ 3. yamakasuttavaṇṇanā SN 22: SN 22.84 |
♦ 3. Commentary on the Yamaka Sutta SN 22: |
85 , |
|
♦ 85. tatiye diṭṭhigatanti sace hissa evaṃ bhaveyya “saṅkhārā uppajjanti ceva nirujjhanti ca, saṅkhārappavattameva appavattaṃ hotī”ti, diṭṭhigataṃ nāma na bhaveyya, sāsanāvacarikaṃ ñāṇaṃ bhaveyya. |
♦ 85. In the third, "a speculative view" — for if it were to occur to him, "Formations arise and cease, the occurrence of formations itself becomes non-occurrence," it would not be a speculative view, it would be knowledge belonging to the teaching. |
yasmā panassa “satto ucchijjati vinassatī”ti ahosi, tasmā diṭṭhigataṃ nāma jātaṃ. |
But because it occurred to him, "A being is annihilated, is destroyed," it therefore became a speculative view. |
thāmasā parāmāsāti diṭṭhithāmena ceva diṭṭhiparāmāsena ca. |
"With a firm grasp" means with the firmness of view and the grasp of view. |
♦ yenāyasmā sāriputtoti yathā nāma paccante kupite taṃ vūpasametuṃ asakkontā rājapurisā senāpatissa vā rañño vā santikaṃ gacchanti, evaṃ diṭṭhigatavasena tasmiṃ there kupite taṃ vūpasametuṃ asakkontā te bhikkhū yena dhammarājassa dhammasenāpati āyasmā sāriputto, tenupasaṅkamiṃsu. |
♦ "To the venerable Sāriputta" — just as when a border region is in revolt, the king's men who are unable to pacify it go to the commander-in-chief or to the king, in the same way, when that elder was in revolt by way of a speculative view, those bhikkhus, unable to pacify him, approached the venerable Sāriputta, the general of the Dhamma of the King of Dhamma. |
evaṃbyākhoti tesaṃ bhikkhūnaṃ santike viya therassa sammukhā paggayha vattuṃ asakkonto olambantena hadayena “evaṃbyākho”ti āha. |
A declarer of this" — being unable to speak out boldly in the presence of the elder as he did in the presence of those bhikkhus, with a drooping heart he said, "a declarer of this. |
taṃ kiṃ maññasi, āvusoti? |
What do you think, friend? |
idaṃ thero tassa vacanaṃ sutvā, “nāyaṃ attano laddhiyaṃ dosaṃ passati, dhammadesanāya assa taṃ pākaṭaṃ karissāmī”ti cintetvā tiparivaṭṭaṃ desanaṃ desetuṃ ārabhi. |
The elder, having heard his words, thought, "This one does not see the fault in his own theory. I will make it clear to him with a discourse on the Dhamma," and began to give a discourse with three revolutions. |
♦ taṃ kiṃ maññasi, āvuso yamaka, rūpaṃ tathāgatoti idaṃ kasmā āraddhaṃ? |
♦ "What do you think, friend Yamaka, is the Tathāgata form?" — why was this begun? |
anuyogavattaṃ dāpanatthaṃ. |
To make him accept the questioning. |
tiparivaṭṭadesanāvasānasmiñhi thero sotāpanno jāto. |
For at the end of the discourse with three revolutions, the elder became a stream-enterer. |
atha naṃ anuyogavattaṃ dāpetuṃ “taṃ kiṃ maññasī”tiādimāha? |
Then, to make him accept the questioning, he said, "What do you think?" and so on. |
tathāgatoti satto. |
"Tathāgata" means a being. |
rūpaṃ vedanā saññā saṅkhārā viññāṇanti ime pañcakkhandhe sampiṇḍetvā “tathāgato”ti samanupassasīti pucchati. |
He asks, "Do you regard the Tathāgata by summing up these five aggregates: form, feeling, perception, formations, and consciousness?" |
ettha ca te, āvusoti idaṃ therassa anuyoge bhummaṃ. |
"And here, friend" — this is the locative case in the elder's questioning. |
idaṃ vuttaṃ hoti — ettha ca te ettake ṭhāne diṭṭheva dhamme saccato thirato satte anupalabbhiyamāneti. |
This is what is said: "And here for you, in this much, in this very life, when a being is not found in truth and reality." |
sace taṃ, āvusoti idametaṃ aññaṃ byākarāpetukāmo pucchati. |
"If, friend" — he asks this, wishing to have him explain something else. |
yaṃ dukkhaṃ taṃ niruddhanti yaṃ dukkhaṃ, tadeva niruddhaṃ, añño satto nirujjhanako nāma natthi, evaṃ byākareyyanti attho. |
"That which is suffering has ceased" means that which is suffering, that very thing has ceased; there is no other being that ceases. Thus you would explain, is the meaning. |
♦ etasseva atthassāti etassa paṭhamamaggassa. |
♦ "For the sake of this very thing" means for the sake of this first path. |
bhiyyosomattāya ñāṇāyāti atirekappamāṇassa ñāṇassa atthāya, sahavipassanakānaṃ upari ca tiṇṇaṃ maggānaṃ āvibhāvatthāyāti attho. |
"For the sake of further higher knowledge" means for the sake of knowledge of a higher measure, for the manifestation of the three paths above, together with insight, is the meaning. |
ārakkhasampannoti antoārakkhena ceva bahiārakkhena ca samannāgato. |
"Endowed with protection" means endowed with both internal and external protection. |
ayogakkhemakāmoti catūhi yogehi khemabhāvaṃ anicchanto. |
"Desiring security from the four yokes" means not desiring the state of security from the four yokes. |
pasayhāti pasayhitvā abhibhavitvā. |
"By force" means having forced, having overcome. |
anupakhajjāti anupavisitvā. |
"Having entered" means having entered into. |
♦ pubbuṭṭhāyītiādīsu dūratova āgacchantaṃ disvā āsanato paṭhamataraṃ vuṭṭhātīti pubbuṭṭhāyī. |
♦ In "rising before," etc., seeing him coming from afar, he rises from his seat before him, thus he is one who rises before. |
tassa āsanaṃ datvā tasmiṃ nisinne pacchā nipatati nisīdatīti, pacchānipātī. |
Having given him a seat, when he is seated, he bows down, he sits down afterwards, thus, he is one who bows down afterwards. |
pātova vuṭṭhāya “ettakā kasituṃ gacchatha, ettakā vapitun”ti vā sabbapaṭhamaṃ vuṭṭhātīti pubbuṭṭhāyī. |
Rising early in the morning, saying, "This many go to plough, this many to sow," or rising first of all, thus he is one who rises before. |
sāyaṃ sabbesu attano attano vasanaṭṭhānaṃ gatesu gehassa samantato ārakkhaṃ saṃvidhāya dvārāni thaketvā sabbapacchā nipajjanatopi pacchānipātī. |
In the evening, after all have gone to their respective dwelling places, having arranged for protection around the house and having closed the doors, from lying down last of all, he is also one who bows down afterwards. |
“kiṃ karomi, ayyaputta ? |
"What shall I do, master? |
kiṃ karomi ayyaputtā”ti? |
What shall I do, masters?" |
mukhaṃ olokento kiṃkāraṃ paṭisāvetīti kiṃkārapaṭissāvī. |
Looking at their faces, he answers to their commands, thus he is one who answers to commands. |
manāpaṃ caratīti manāpacārī. |
He acts pleasantly, thus he is a pleasant-doer. |
piyaṃ vadatīti piyavādī. |
He speaks endearingly, thus he is a dear-speaker. |
mittatopi naṃ saddaheyyāti mitto me ayanti saddaheyya. |
He would trust him even as a friend" means he would trust him, saying, "This is my friend. |
vissāsaṃ āpajjeyyāti ekato pānabhojanādiṃ karonto vissāsiko bhaveyya. |
"He would place his trust in him" means he would become trustful, eating and drinking together. |
saṃvissatthoti suṭṭhu vissattho. |
"Thoroughly trusted" means completely trusted. |
♦ evameva khoti ettha idaṃ opammasaṃsandanaṃ — bālagahapatiputto viya hi vaṭṭasannissitakāle assutavā puthujjano, vadhakapaccāmitto viya abaladubbalā pañcakkhandhā, vadhakapaccāmittassa “bālagahapatiputtaṃ upaṭṭhahissāmī”ti upagatakālo viya paṭisandhikkhaṇe upagatā pañcakkhandhā, tassa hi “na me ayaṃ sahāyo, vadhakapaccatthiko ayan”ti ajānanakālo viya vaṭṭanissitaputhujjanassa pañcakkhandhe “na ime mayhan”ti agahetvā “mama rūpaṃ, mama vedanā, mama saññā, mama saṅkhārā, mama viññāṇan”ti gahitakālo, vadhakapaccatthikassa “mitto me ayan”ti gahetvā sakkārakaraṇakālo viya “mama ime”ti gahetvā pañcannaṃ khandhānaṃ nhāpanabhojanādīhi sakkārakaraṇakālo, “ativissattho me ayan”ti ñatvā sakkāraṃ karontasseva asinā sīsacchindanaṃ viya vissatthassa bālaputhujjanassa tikhiṇehi bhijjamānehi khandhehi jīvitapariyādānaṃ veditabbaṃ. |
♦ "Just so" — here this is the application of the simile: the foolish ordinary person in a state of dependence on the round of existence should be seen as like the foolish householder's son; the five aggregates, which are weak and feeble, are like the murderous enemy; the five aggregates that have come at the moment of rebirth are like the time when the murderous enemy approached, thinking, "I will attend to the foolish householder's son"; the time when the ordinary person dependent on the round of existence, not grasping the five aggregates as "these are not mine," but grasping them as "my form, my feeling, my perception, my formations, my consciousness," is like the time when he, not knowing, "this is not my friend, this is a murderous enemy"; the time of showing honor to the five aggregates by bathing, feeding, and so on, having grasped them as "these are mine," is like the time of showing honor to the murderous enemy, having taken him as "this is my friend"; the taking away of the life of the foolish ordinary person who is trustful, by the sharp, breaking aggregates, should be understood as like the cutting off of the head with a sword of the one who is showing honor, after knowing, "this one is very trustful of me." |
♦ upetīti upagacchati. |
♦ "He approaches" means he goes up to. |
upādiyatīti gaṇhāti. |
"He clings" means he grasps. |
adhiṭṭhātīti adhitiṭṭhati. |
"He is determined" means he resolves. |
attā meti ayaṃ me attāti. |
My self" means "this is my self. |
sutavā ca kho, āvuso, ariyasāvakoti yathā pana paṇḍito gahapatiputto evaṃ upagataṃ paccatthikaṃ “paccatthiko me ayan”ti ñatvā appamatto tāni tāni kammāni kāretvā anatthaṃ pariharati, atthaṃ pāpuṇāti, evaṃ sutavā ariyasāvakopi “na rūpaṃ attato samanupassatī”tiādinā nayena pañcakkhandhe ahanti vā mamanti vā agahetvā, “paccatthikā me ete”ti ñatvā rūpasattakārūpasattakādivasena vipassanāya yojetvāva tatonidānaṃ dukkhaṃ parivajjetvā aggaphalaṃ arahattaṃ pāpuṇāti. |
"But the instructed noble disciple, friend" — just as a wise householder's son, knowing such an enemy who has approached as "this is my enemy," being heedful, has those and those tasks done, avoids disaster, and attains welfare, in the same way, the instructed noble disciple, by the method "he does not regard form as self," and so on, not grasping the five aggregates as "I" or "mine," but knowing "these are my enemies," and having yoked them to insight by way of the sevenfold analysis of form and the sevenfold analysis of the formless, he avoids the suffering arising from them and attains the highest fruit, Arahantship. |
sesamettha uttānameva. |
The rest here is self-evident. |
tatiyaṃ. |
The third. |
♦ 4. anurādhasuttavaṇṇanā SN 44: SN 22.85 |
♦ 4. Commentary on the Anurādha Sutta SN 44: |
2 ), |
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♦ 86. catutthe araññakuṭikāyanti tasseva vihārassa paccante paṇṇasālāyaṃ. |
♦ 86. In the fourth, "in a forest hut" means in a leaf-hut at the end of that very monastery. |
taṃ tathāgatoti tumhākaṃ satthā tathāgato taṃ sattaṃ tathāgataṃ. |
"That Tathāgata" means your teacher, the Tathāgata, that being, the Tathāgata. |
aññatra imehīti tassa kira evaṃ ahosi “ime sāsanassa paṭipakkhā paṭivilomā, yathā ime bhaṇanti, na evaṃ satthā paññāpessati, aññathā paññāpessatī”ti. |
Apart from these" — it seems it occurred to him thus: "These are the opponents, the adversaries of the teaching. The Teacher will not declare it as these declare it, he will declare it otherwise. |
tasmā evamāha. |
Therefore he said this. |
evaṃ vutte te aññatitthiyāti evaṃ therena attano ca paresañca samayaṃ ajānitvā vutte ekadesena sāsanasamayaṃ jānantā therassa vāde dosaṃ dātukāmā te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ. |
"When this was said, those of other sects" — when the elder had spoken thus, not knowing his own and others' doctrine, those of other sects, the wanderers, who knew the doctrine of the teaching in part, desiring to find fault with the elder's statement, said this to the venerable Anurādha. |
♦ taṃ kiṃ maññasi anurādhāti satthā tassa kathaṃ sutvā cintesi — “ayaṃ bhikkhu attano laddhiyaṃ dosaṃ na jānāti, kārako panesa yuttayogo, dhammadesanāya eva naṃ jānāpessāmī”ti tiparivaṭṭaṃ desanaṃ desetukāmo “taṃ kiṃ maññasi, anurādhā”tiādimāha. |
♦ "What do you think, Anurādha?" — the Teacher, having heard his speech, thought: "This bhikkhu does not know the fault in his own theory, but he is a doer, a suitable person. I will make him know it by a discourse on the Dhamma," and desiring to give a discourse with three revolutions, he said, "What do you think, Anurādha?" and so on. |
athassa tāya desanāya arahattappattassa anuyogavattaṃ āropento taṃ kiṃ maññasi, anurādha? |
Then, having made him an object of questioning after he had attained Arahantship through that discourse, he said, "What do you think, Anurādha? |
rūpaṃ tathāgatotiādimāha. |
Is the Tathāgata form?" and so on. |
dukkhañceva paññapemi, dukkhassa ca nirodhanti vaṭṭadukkhañceva vaṭṭadukkhassa ca nirodhaṃ nibbānaṃ paññapemi. |
"I declare only suffering and the cessation of suffering" means I declare the suffering of the round of existence and the cessation of the suffering of the round of existence, Nibbāna. |
dukkhanti vā vacanena dukkhasaccaṃ gahitaṃ. |
By the word "suffering," the truth of suffering is taken. |
tasmiṃ gahite samudayasaccaṃ gahitameva hoti, tassa mūlattā. |
When that is taken, the truth of the origin is also taken, because it is its root. |
nirodhanti vacanena nirodhasaccaṃ gahitaṃ. |
By the word "cessation," the truth of cessation is taken. |
tasmiṃ gahite maggasaccaṃ gahitameva hoti tassa upāyattā. |
When that is taken, the truth of the path is also taken, because it is its means. |
iti pubbe cāhaṃ, anurādha, etarahi ca catusaccameva paññapemīti dasseti. |
Thus he shows, "Formerly, Anurādha, and now, I declare only the four truths." |
evaṃ imasmiṃ sutte vaṭṭavivaṭṭameva kathitaṃ. |
Thus, in this sutta, only the round of existence and the escape from it are spoken of. |
catutthaṃ. |
The fourth. |
♦ 5. vakkalisuttavaṇṇanā SN 22.86 |
♦ 5. Commentary on the Vakkali Sutta |
♦ 87. pañcame kumbhakāranivesaneti kumbhakārasālāyaṃ. |
♦ 87. In the fifth, "in a potter's shed" means in a potter's workshop. |
thero kira vutthavasso pavāretvā bhagavantaṃ dassanāya āgacchati. |
It seems the elder, having completed the rains retreat and performed the Pavāraṇā ceremony, was coming to see the Blessed One. |
tassa nagaramajjhe mahāābādho uppajji, pādā na vahanti. |
In the middle of the city, a great illness arose in him, and his feet would not carry him. |
atha naṃ mañcakasivikāya kumbhakārasālaṃ āhariṃsu. |
Then they brought him to the potter's workshop on a bed-litter. |
sā ca sālā tesaṃ kammasālā, na nivesanasālā. |
And that workshop was their workshop, not their living quarters. |
taṃ sandhāya vuttaṃ “kumbhakāranivesane viharatī”ti. |
In reference to that, it was said, "he dwells in a potter's shed." |
bāḷhagilānoti adhimattagilāno. |
"Gravely ill" means extremely ill. |
samadhosīti samantato adhosi, calanākārena apacitiṃ dassesi. |
"He moved" means he moved all over, he showed reverence with a trembling motion. |
vattaṃ kiretaṃ bāḷhagilānenapi buḍḍhataraṃ disvā uṭṭhānākārena apaciti dassetabbā. |
It is said that this is the duty, that even one who is gravely ill, upon seeing one who is older, should show reverence with a rising motion. |
tena pana “mā cali mā calī”ti vattabbo. |
But he should be told, "Do not move, do not move." |
santimāni āsanānīti buddhakālasmiñhi ekassapi bhikkhuno vasanaṭṭhāne “sace satthā āgacchissati, idha nisīdissatī”ti āsanaṃ paññattameva hoti antamaso phalakamattampi paṇṇasanthāramattampi. |
"There are seats" — for in the time of the Buddha, in the dwelling place of even a single bhikkhu, a seat was prepared, thinking, "If the Teacher comes, he will sit here," at least a plank or a grass mat. |
khamanīyaṃ yāpanīyanti kacci dukkhaṃ khamituṃ iriyāpathaṃ vā yāpetuṃ sakkāti pucchati. |
Is it bearable, is it sustainable?" means he asks, "Can you bear the pain or sustain the posture? |
paṭikkamantīti nivattanti. |
"They are receding" means they are turning back. |
abhikkamantīti adhigacchanti . |
"They are advancing" means they are increasing. |
paṭikkamosānanti paṭikkamo etāsaṃ. |
The sign of their receding. |
sīlato na upavadatīti sīlaṃ ārabbha sīlabhāvena na upavadati. |
"He does not find fault with himself regarding virtue" means he does not find fault with himself by way of virtue, with reference to virtue. |
cirapaṭikāhanti cirapaṭiko ahaṃ, cirato paṭṭhāya ahanti attho. |
"It has been a long time" means I am one of a long time, from a long time ago I am, is the meaning. |
pūtikāyenāti attano suvaṇṇavaṇṇampi kāyaṃ bhagavā dhuvapaggharaṇaṭṭhena evamāha. |
"With this foul body" — the Blessed One spoke thus of his own body, which was of the color of gold, because of its nature of constantly oozing. |
yo kho, vakkali, dhammanti idha bhagavā “dhammakāyo kho, mahārāja, tathāgato”ti vuttaṃ dhammakāyataṃ dasseti. |
He who, Vakkali, [sees] the Dhamma" — here the Blessed One shows the Dhamma-body which was spoken of as "The Tathāgata, Your Majesty, is the Dhamma-body. |
navavidho hi lokuttaradhammo tathāgatassa kāyo nāma. |
For the ninefold supramundane Dhamma is called the body of the Tathāgata. |
♦ idāni therassa tiparivaṭṭadhammadesanaṃ ārabhanto taṃ kiṃ maññasītiādimāha. |
♦ Now, beginning the discourse on the three-revolution Dhamma for the elder, he said, "What do you think?" and so on. |
kāḷasilāti kāḷasilāvihāro. |
"At Kāḷasilā" means in the Kāḷasilā monastery. |
vimokkhāyāti maggavimokkhatthāya. |
"For liberation" means for the sake of the liberation of the path. |
suvimutto vimuccissatīti arahattaphalavimuttiyā vimutto hutvā vimuccissati. |
"He will be well-liberated, he will be liberated" means having been liberated by the liberation of the fruit of Arahantship, he will be liberated. |
tā kira devatā “yena nīhārena iminā vipassanā āraddhā, anantarāyena arahattaṃ pāpuṇissatī”ti ñatvā evamāhaṃsu. |
It seems those deities, knowing, "With the method with which this insight has been begun, he will attain Arahantship without any obstacle," said thus. |
apāpakanti alāmakaṃ. |
"Not evil" means not base. |
satthaṃ āharesīti thero kira adhimāniko ahosi. |
"He took a knife" — it seems the elder had become arrogant. |
so samādhivipassanāhi vikkhambhitānaṃ kilesānaṃ samudācāraṃ apassanto “khīṇāsavomhī”ti saññī hutvā “kiṃ me iminā dukkhena jīvitena? |
He, not seeing the manifestation of the defilements that had been suppressed by concentration and insight, and thinking, "I am an Arahant," thought, "What is the use of this painful life for me? |
satthaṃ āharitvā marissāmī”ti tikhiṇena satthena kaṇṭhanāḷaṃ chindi. |
I will take a knife and die," and cut his windpipe with a sharp knife. |
athassa dukkhā vedanā uppajji. |
Then a painful feeling arose in him. |
so tasmiṃ khaṇe attano puthujjanabhāvaṃ ñatvā avissaṭṭhakammaṭṭhānattā sīghaṃ mūlakammaṭṭhānaṃ ādāya sammasanto arahattaṃ pāpuṇitvāva kālamakāsi. |
At that moment, knowing his state as an ordinary person, and because his meditation subject had not been abandoned, he quickly took up the root meditation subject and, contemplating, he attained Arahantship and then passed away. |
paccavekkhaṇā panassa ca kathaṃ ahosīti? |
But how did his reviewing knowledge occur? |
khīṇāsavassa ekūnavīsati paccavekkhaṇā na sabbāva avassaṃ laddhabbā, tikhiṇenāpi pana asinā sīse chijjante ekaṃ dve ñāṇāni avassaṃ uppajjanti. |
An Arahant does not necessarily obtain all of the nineteen reviewing knowledges, but even when his head is being cut off with a sharp sword, one or two knowledges certainly arise. |
♦ vivattakkhandhanti parivattakkhandhaṃ. |
♦ "With his body turned over" means with his body turned around. |
semānanti sayamānaṃ. |
"Lying" means lying down. |
thero kira uttānako nipanno satthaṃ āhari. |
It seems the elder took the knife lying on his back. |
tassa sarīraṃ yathāṭhitameva ahosi. |
His body was as it was. |
sīsaṃ pana dakkhiṇapassena parivattitvā aṭṭhāsi. |
But his head turned over to the right side and remained so. |
ariyasāvakā hi yebhuyyena dakkhiṇapasseneva kālaṃ karonti. |
For noble disciples mostly pass away on their right side. |
tenassa sarīraṃ yathāṭhitaṃyeva ahosi. |
Therefore his body was as it was. |
sīsaṃ pana dakkhiṇapassena parivattitvā ṭhitaṃ. |
But his head turned over to the right side and remained so. |
taṃ sandhāya vivattakkhandho nāma jātotipi vadanti. |
In reference to that, they also say that he became one with his body turned over. |
dhūmāyitattanti dhūmāyanabhāvaṃ . |
"A state of smoke" means the state of being like smoke. |
timirāyitattanti timirāyanabhāvaṃ. |
"A state of darkness" means the state of being like darkness. |
dhūmavalāhakaṃ viya timiravalāhakaṃ viya cāti attho. |
Like a cloud of smoke and like a cloud of darkness, is the meaning. |
pañcamaṃ. |
The fifth. |
♦ 6. assajisuttavaṇṇanā SN 22: SN 22.87 |
♦ 6. Commentary on the Assaji Sutta SN 22: |
88 , |
|
♦ 88. chaṭṭhe kassapakārāmeti kassapaseṭṭhinā kārite ārāme. |
♦ 88. In the sixth, "in the park of Kassapa" means in the park made by the merchant Kassapa. |
kāyasaṅkhāreti assāsapassāse . |
"The bodily formations" means the in-breaths and out-breaths. |
so hi te catutthajjhānena passambhitvā passambhitvā vihāsi. |
For he dwelt, having calmed and calmed them with the fourth jhāna. |
evaṃ hotīti idāni taṃ samādhiṃ appaṭilabhantassa evaṃ hoti. |
"It occurs thus" — now it occurs thus to him who is not regaining that concentration. |
no cassāhaṃ parihāyāmīti kacci nu kho ahaṃ sāsanato na parihāyāmi? |
"Am I not falling away?" means am I not falling away from the teaching? |
tassa kira ābādhadosena appitappitā samāpatti parihāyi, tasmā evaṃ cintesi. |
It seems that due to the affliction of his illness, his concentration, which had been attained, fell away, therefore he thought thus. |
samādhisārakā samādhisāmaññāti samādhiṃyeva sārañca sāmaññañca maññanti. |
"They regard concentration as the essence, concentration as the ascetic's life" means they regard only concentration as the essence and the ascetic's life. |
mayhaṃ pana sāsane na etaṃ sāraṃ, vipassanāmaggaphalāni sāraṃ. |
But in my teaching, that is not the essence; insight, path, and fruit are the essence. |
so tvaṃ samādhito parihāyanto kasmā cintesi “sāsanato parihāyāmī”ti. |
You who are falling away from concentration, why do you think, "I am falling away from the teaching?" |
evaṃ theraṃ assāsetvā idānissa tiparivaṭṭaṃ dhammadesanaṃ ārabhanto taṃ kiṃ maññasītiādimāha. |
Thus having comforted the elder, now, beginning the discourse on the three-revolution Dhamma for him, he said, "What do you think?" and so on. |
athassa tiparivaṭṭadesanāvasāne arahattaṃ pattassa satatavihāraṃ dassento so sukhaṃ ce vedanaṃ vedayatītiādimāha . |
Then, at the end of the three-revolution discourse, having shown his constant abiding after he had attained Arahantship, he said, "If he feels a pleasant feeling," and so on. |
tattha anabhinanditāti pajānātīti sukhavedanāya tāva abhinandanā hotu, dukkhavedanāya kathaṃ hotīti? |
Therein, "not delighting, he knows" — let there be delight in a pleasant feeling, but how can there be in a painful feeling? |
dukkhaṃ patvā sukhaṃ pattheti, yadaggena sukhaṃ pattheti, tadaggena dukkhaṃ patthetiyeva. |
Having experienced pain, he wishes for pleasure; to the extent that he wishes for pleasure, to that extent he also wishes for pain. |
sukhavipariṇāmena hi dukkhaṃ āgatameva hotīti evaṃ dukkhe abhinandanā veditabbā. |
For by the change of pleasure, pain has indeed come. Thus delight in pain should be understood. |
sesaṃ pubbe vuttanayamevāti. |
The rest is the same as has been said before. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. khemakasuttavaṇṇanā SN 22: SN 22.88 |
♦ 7. Commentary on the Khemaka Sutta SN 22: |
89 , |
|
♦ 89. sattame attaniyanti attano parikkhārajātaṃ. |
♦ 89. In the seventh, "belonging to the self" means the collection of one's own requisites. |
asmīti adhigatanti asmīti evaṃ pavattā taṇhāmānā adhigatā. |
"'I am' is attained" means the craving and conceit that proceed as "I am" are attained. |
sandhāvanikāyāti punappunaṃ gamanāgamanena. |
By repeatedly going back and forth. |
upasaṅkamīti badarikārāmato gāvutamattaṃ ghositārāmaṃ agamāsi. |
"He approached" means he went to the Ghositārāma, which was a league away from the Badarikārāma. |
dāsakatthero pana catukkhattuṃ gamanāgamanena taṃdivasaṃ dviyojanaṃ addhānaṃ āhiṇḍi. |
But the elder Dāsaka, by going back and forth four times, traveled a distance of two leagues that day. |
kasmā pana taṃ therā pahiṇiṃsu? |
But why did the elders send him? |
vissutassa dhammakathikassa santikā dhammaṃ suṇissāmāti. |
Thinking, "We will hear the Dhamma from a renowned Dhamma-teacher." |
sayaṃ kasmā na gatāti? |
Why did they not go themselves? |
therassa vasanaṭṭhānaṃ araññaṃ sambādhaṃ, tattha saṭṭhimattānaṃ therānaṃ ṭhātuṃ vā nisīdituṃ vā okāso natthīti na gatā. |
The elder's dwelling place was a forest, and it was crowded. There was no space for about sixty elders to stand or sit there, so they did not go. |
“idhāgantvā amhākaṃ dhammaṃ kathetū”tipi kasmā pana na pahiṇiṃsūti? |
And why did they not send a message saying, "Come here and teach us the Dhamma?" |
therassa ābādhikattā. |
Because the elder was ill. |
atha kasmā punappunaṃ pahiṇiṃsūti? |
Then why did they send him again and again? |
sayameva ñatvā amhākaṃ kathetuṃ āgamissatīti. |
Thinking, "Having known for himself, he will come to teach us." |
theropi tesaṃ ajjhāsayaṃ ñatvāva agamāsīti. |
And the elder, knowing their intention, did indeed go. |
♦ na khvāhaṃ, āvuso, rūpanti yo hi rūpameva asmīti vadati, tena itare cattāro khandhā paccakkhātā honti. |
♦ "I am not, friend, form" — for whoever says, "I am just form," by him the other four aggregates are rejected. |
yo aññatra rūpā vadati, tena rūpaṃ paccakkhātaṃ hoti. |
Whoever says, "apart from form," by him form is rejected. |
vedanādīsupi eseva nayo. |
The same method applies to feeling and so on. |
therassa pana samūhato pañcasupi khandhesu asmīti adhigato, tasmā evamāha. |
But for the elder, the conceit "I am" was attained in all five aggregates collectively, therefore he said this. |
hotevāti hotiyeva. |
"It is indeed" means it is indeed. |
anusahagatoti sukhumo. |
"Subtle" means fine. |
ūseti chārikākhāre. |
"In lye" means in ash-lye. |
khāreti ūsakhāre. |
"In salt" means in salt-lye. |
sammadditvāti temetvā khādetvā. |
"Having thoroughly kneaded" means having soaked and kneaded. |
♦ evameva khoti ettha idaṃ opammasaṃsandanaṃ — kiliṭṭhavatthaṃ viya hi puthujjanassa cittācāro, tayo khārā viya tisso anupassanā, tīhi khārehi dhotavatthaṃ viya desanāya madditvā ṭhito anāgāmino cittācāro, anusahagato ūsādigandho viya arahattamaggavajjhā kilesā, gandhakaraṇḍako viya arahattamaggañāṇaṃ gandhakaraṇḍakaṃ āgamma anusahagatānaṃ ūsagandhādīnaṃ samugghāto viya arahattamaggena sabbakilesakkhayo, gandhaparibhāvitavatthaṃ nivāsetvā chaṇadivase antaravīthiyaṃ sugandhagandhino vicaraṇaṃ viya khīṇāsavassa sīlagandhādīhi dasa disā upavāyantassa yathākāmacāro. |
♦ "Just so" — here this is the application of the simile: the course of the mind of an ordinary person is like a soiled cloth; the three insights are like the three kinds of lye; the course of the mind of a non-returner who has been kneaded and established by the teaching is like a cloth washed with the three kinds of lye; the defilements to be abandoned by the path of Arahantship are like the subtle scent of lye and so on; the knowledge of the path of Arahantship is like a scent-casket; the destruction of all defilements by the path of Arahantship is like the eradication of the subtle scents of lye and so on by means of the scent-casket; the unrestrained wandering of an Arahant, whose scent of virtue and so on pervades the ten directions, is like the wandering of one smelling of sweet perfume in the main street on a festival day, having worn a cloth imbued with perfume. |
♦ ācikkhitunti kathetuṃ. |
♦ "To explain" means to tell. |
desetunti pakāsetuṃ. |
"To point out" means to make clear. |
paññāpetunti jānāpetuṃ. |
"To make known" means to cause to know. |
paṭṭhapetunti patiṭṭhāpetuṃ. |
"To establish" means to cause to be established. |
vivaritunti vivaṭaṃ kātuṃ. |
"To reveal" means to make open. |
vibhajitunti suvibhattaṃ kātuṃ. |
"To analyze" means to make well-analyzed. |
uttānīkātunti uttānakaṃ kātuṃ. |
"To make plain" means to make clear. |
saṭṭhimattānaṃ therānanti te kira therena kathitakathitaṭṭhāne vipassanaṃ paṭṭhapetvā uparūpari sammasantā desanāpariyosāne arahattaṃ pāpuṇiṃsu. |
"Of the about sixty elders" — it seems that those elders, having established insight at the places pointed out by the elder, and contemplating again and again, attained Arahantship at the end of the discourse. |
theropi aññena nīhārena akathetvā vipassanāsahagatacitteneva kathesi. |
The elder also did not speak with any other method, but spoke with a mind accompanied by insight. |
tasmā sopi arahattaṃ pāpuṇi. |
Therefore, he too attained Arahantship. |
tena vuttaṃ — “saṭṭhimattānaṃ therānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu āyasmato khemakassa cā”ti. |
Therefore it was said: "The minds of about sixty bhikkhus, elders, were liberated from the taints without clinging, and also of the venerable Khemaka." |
sattamaṃ. |
The seventh. |
♦ 8. channasuttavaṇṇanā SN 22: SN 22.89 |
♦ 8. Commentary on the Channa Sutta SN 22: |
90 , |
|
♦ 90. aṭṭhame āyasmā channoti tathāgatena saddhiṃ ekadivase jāto mahābhinikkhamanadivase saddhiṃ nikkhamitvā puna aparabhāge satthu santike pabbajitvā “amhākaṃ buddho amhākaṃ dhammo”ti evaṃ makkhī ceva paḷāsī ca hutvā sabrahmacārīnaṃ pharusavācāya saṅghaṭṭanaṃ karonto thero. |
♦ 90. In the eighth, "the venerable Channa" means the elder who was born on the same day as the Tathāgata, went forth with him on the day of the great renunciation, and later, having gone forth in the presence of the Teacher, being both contemptuous and presumptuous, saying, "Our Buddha, our Dhamma," caused friction with his fellow monks with harsh speech. |
avāpuraṇaṃ ādāyāti kuñcikaṃ gahetvā. |
"Taking a key" means taking a key. |
vihārena vihāraṃ upasaṅkamitvāti ekaṃ vihāraṃ pavisitvā tato aññaṃ, tato aññanti evaṃ tena tena vihārena taṃ taṃ vihāraṃ upasaṅkamitvā. |
"Having approached from monastery to monastery" means having entered one monastery, then another, then another, thus having approached this and that monastery by way of this and that monastery. |
etadavoca ovadantu manti kasmā evaṃ mahantena ussāhena tattha tattha gantvā etaṃ avocāti? |
"He said this: 'Advise me'" — why did he, with such great effort, go here and there and say this? |
uppannasaṃvegatāya. tassa hi parinibbute satthari dhammasaṅgāhakattherehi pesito āyasmā ānando kosambiṃ gantvā brahmadaṇḍaṃ adāsi. |
Because of the sense of urgency that had arisen. For after the Teacher's final Nibbāna, the venerable Ānanda, sent by the elders who compiled the Dhamma, went to Kosambī and imposed the 'brahmadaṇḍa' (higher penalty). |
so dinne brahmadaṇḍe sañjātapariḷāho visaññībhūto patitvā puna saññaṃ labhitvā vuṭṭhāya ekassa bhikkhuno santikaṃ gato, so tena saddhiṃ kiñci na kathesi. |
He, when the brahmadaṇḍa was imposed, being filled with remorse, fell down unconscious, and regaining consciousness, he rose and went to a certain bhikkhu. He did not speak anything with him. |
aññassa santikaṃ agamāsi, sopi na kathesīti evaṃ sakalavihāraṃ vicaritvā nibbinno pattacīvaraṃ ādāya bārāṇasiṃ gantvā uppannasaṃvego tattha tattha gantvā evaṃ avoca. |
He went to another, he too did not speak. Thus, having wandered through the entire monastery, being disgusted, he took his bowl and robes and went to Bārāṇasī, and with a sense of urgency that had arisen, he went here and there and said this. |
♦ sabbe saṅkhārā aniccāti sabbe tebhūmakasaṅkhārā aniccā. |
♦ "All formations are impermanent" means all formations of the three planes are impermanent. |
sabbe dhammā anattāti sabbe catubhūmakadhammā anattā. |
"All dhammas are not-self" means all dhammas of the four planes are not-self. |
iti sabbepi te bhikkhū theraṃ ovadantā aniccalakkhaṇaṃ anattalakkhaṇanti dveva lakkhaṇāni kathetvā dukkhalakkhaṇaṃ na kathayiṃsu. |
Thus, all those bhikkhus, while advising the elder, spoke of only two characteristics, the characteristic of impermanence and the characteristic of not-self, and did not speak of the characteristic of suffering. |
kasmā? evaṃ kira nesaṃ ahosi — “ayaṃ bhikkhu vādī dukkhalakkhaṇe paññāpiyamāne rūpaṃ dukkhaṃ ... pe ... viññāṇaṃ dukkhaṃ, maggo dukkho, phalaṃ dukkhanti ‘tumhe dukkhappattā bhikkhū nāmā’ti gahaṇaṃ gaṇheyya, yathā gahaṇaṃ gahetuṃ na sakkoti, evaṃ niddosamevassa katvā kathessāmā”ti dveva lakkhaṇāni kathayiṃsu. |
Why? It seems it occurred to them thus: "This bhikkhu is a debater. If the characteristic of suffering is pointed out, with 'form is suffering... pe... consciousness is suffering,' he might take up the view, 'You are bhikkhus who have attained suffering.' So that he cannot take up such a view, we will speak to him in a faultless manner," and they spoke of only two characteristics. |
♦ paritassanā upādānaṃ uppajjatīti paritassanā ca upādānañca uppajjati. |
♦ "Agitation and clinging arise" means both agitation and clinging arise. |
paccudāvattati mānasaṃ, atha ko carahi me attāti yadi rūpādīsu ekopi anattā, atha ko nāma me attāti evaṃ paṭinivattati “mayhaṃ mānasan”ti. |
"The mind turns back; then who, indeed, is my self?" — if even one of form and so on is not-self, then who is my self? Thus "my mind" turns back. |
ayaṃ kira thero paccaye apariggahetvā vipassanaṃ paṭṭhapesi, sāssa dubbalavipassanā attagāhaṃ pariyādātuṃ asakkuṇantī saṅkhāresu suññato upaṭṭhahantesu “ucchijjissāmi vinassissāmī”ti ucchedadiṭṭhiyā ceva paritassanāya ca paccayo ahosi. |
It seems this elder established insight without having grasped the conditions. That weak insight of his, being unable to consume the grasp of self, when the formations appeared as empty, became a condition for the view of annihilationism and for agitation, with "I will be annihilated, I will be destroyed." |
so ca attānaṃ pāpate papatantaṃ viya disvā, “paritassanā upādānaṃ uppajjati, paccudāvattati mānasaṃ, atha ko carahi me attā”ti āha. |
And he, seeing himself as if falling into a precipice, said, "Agitation and clinging arise, the mind turns back; then who, indeed, is my self?" |
na kho panevaṃ dhammaṃ passato hotīti catusaccadhammaṃ passantassa evaṃ na hoti. |
"But it is not so for one who sees the Dhamma" means it is not so for one who sees the Dhamma of the four truths. |
tāvatikā vissaṭṭhīti tattako vissāso. |
"So much release" means that much trust. |
sammukhā metanti thero tassa vacanaṃ sutvā, “kīdisā nu kho imassa dhammadesanā sappāyā”ti? |
Face to face with me" — the elder, having heard his words, thought, "What kind of Dhamma discourse is suitable for him? |
cintento tepiṭakaṃ buddhavacanaṃ vicinitvā kaccānasuttaṃ addasa “idaṃ āditova diṭṭhiviniveṭhanaṃ katvā majjhe buddhabalaṃ dīpetvā saṇhasukhumapaccayākāraṃ pakāsayamānaṃ gataṃ, idamassa desessāmī”ti dassento “sammukhā metan”tiādimāha. |
And while thinking, he searched the Tipiṭaka, the word of the Buddha, and saw the Kaccāna Sutta. Thinking, "This, having made a refutation of views from the beginning, and having shown the power of the Buddha in the middle, and having explained the subtle and profound dependent origination, has proceeded. I will teach him this," and while showing it, he said, "Face to face with me," and so on. |
aṭṭhamaṃ. |
The eighth. |
♦ 9-10. rāhulasuttādivaṇṇanā |
♦ 9-10. Commentary on the Rāhula Sutta and others |
♦ 91-92. navamadasamāni rāhulasaṃyutte vuttatthāneva. |
♦ 91-92. The ninth and tenth suttas have the same meaning as that explained in the Rāhulasaṃyutta. |
kevalaṃ hetāni ayaṃ theravaggoti katvā idhāgatānīti. |
It is only because this is the Chapter on the Elders that they have come here. |
navamadasamāni. |
The ninth and tenth. |
♦ theravaggo navamo. |
♦ The Ninth Chapter on the Elders. |
♦ 10. pupphavaggo SN 22: |
♦ 10. The Chapter on Flowers SN 22: |
93 , |
♦ 1. nadīsuttavaṇṇanā SN 22: SN 22.92 |
♦ 1. Commentary on the Nadī Sutta SN 22: |
93 , |
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♦ 93. pupphavaggassa paṭhame pabbateyyāti pabbate pavattā. |
♦ 93. In the first sutta of the Pupphavagga, "mountainous" means flowing on a mountain. |
ohārinīti sote patitapatitāni tiṇapaṇṇakaṭṭhādīni heṭṭhāhārinī. |
"Carrying down" means carrying down the grass, leaves, wood, and so on that have fallen into the current. |
dūraṅgamāti nikkhantaṭṭhānato paṭṭhāya catupañcayojanasatagāminī. |
"Far-going" means going for four or five hundred leagues from the place of its origin. |
sīghasotāti caṇḍasotā. |
"Of swift current" means of a strong current. |
kāsātiādīni sabbāni tiṇajātāni. |
"Kāsa," etc., are all kinds of grass. |
rukkhāti eraṇḍādayo dubbalarukkhā. |
"Trees" means weak trees like the castor-oil plant and so on. |
te naṃ ajjholambeyyunti te tīre jātāpi onamitvā aggehi udakaṃ phusantehi adhiolambeyyuṃ, upari lambeyyunti attho. |
"They would overhang it" means those that have grown on the bank would overhang it, touching the water with their tips, they would hang over, is the meaning. |
palujjeyyunti samūlamattikāya saddhiṃ sīse pateyyuṃ. |
"They would collapse" means they would fall on his head along with the soil at the roots. |
so tehi ajjhotthaṭo vālukamattikodakehi mukhaṃ pavisantehi mahāvināsaṃ pāpuṇeyya. |
He, being overwhelmed by them, with sand, soil, and water entering his mouth, would come to great destruction. |
♦ evameva khoti ettha sote patitapuriso viya vaṭṭasannissito bālaputhujjano daṭṭhabbo, ubhatotīre kāsādayo viya dubbalapañcakkhandhā, “ime gahitāpi maṃ tāretuṃ na sakkhissantī”ti tassa purisassa ajānitvā gahaṇaṃ viya ime khandhā “na mayhaṃ sahāyā”ti bālaputhujjanassa ajānitvā catūhi gāhehi gahaṇaṃ, gahitagahitānaṃ palujjanattā purisassa byasanappatti viya catūhi gāhehi gahitānaṃ khandhānaṃ vipariṇāme bālaputhujjanassa sokādibyasanappatti veditabbā. |
♦ "Just so" — here the foolish ordinary person dependent on the round of existence should be seen as like the man who fell into the current; the weak five aggregates are like the kāsa grass and so on on both banks; the foolish ordinary person's grasping with the four kinds of grasping, not knowing that "these aggregates are not my helpers," is like that man's grasping, not knowing that "even if these are grasped, they will not be able to save me"; the foolish ordinary person's attainment of the disaster of sorrow and so on upon the change of the aggregates grasped with the four kinds of grasping should be understood as like the man's attainment of disaster due to the collapse of the things he grasped. |
paṭhamaṃ. |
The first. |
♦ 2. pupphasuttavaṇṇanā SN 22: SN 22.93 |
♦ 2. Commentary on the Puppha Sutta SN 22: |
94 , |
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♦ 94. dutiye vivadatīti “aniccaṃ dukkhaṃ anattā asubhan”ti yathāsabhāvena vadantena saddhiṃ “niccaṃ sukhaṃ attā subhan”ti vadanto vivadati. |
♦ 94. In the second, "he disputes" means he disputes with one who speaks according to reality, "impermanent, suffering, not-self, impure," by saying, "permanent, pleasant, self, pure." |
lokadhammoti khandhapañcakaṃ. |
"A worldly phenomenon" means the five aggregates. |
tañhi lujjanasabhāvattā lokadhammoti vuccati. |
For it is called a worldly phenomenon because of its nature of decaying. |
kinti karomīti kathaṃ karomi? |
"What shall I do?" means how shall I act? |
mayhañhi paṭipattikathanameva bhāro, paṭipattipūraṇaṃ pana kulaputtānaṃ bhāroti dasseti. |
He shows that the telling of the practice is my burden, but the fulfillment of the practice is the burden of the sons of good family. |
imasmiṃ sutte tayo lokā kathitā. |
In this sutta, three worlds are spoken of. |
“nāhaṃ, bhikkhave, lokenā”ti ettha hi sattaloko kathito, “atthi, bhikkhave, loke lokadhammo”ti ettha saṅkhāraloko, “tathāgato loke jāto loke saṃvaḍḍho”ti ettha okāsaloko kathito. |
In "I, bhikkhus, do not [dispute] with the world," the world of beings is spoken of. In "There is, bhikkhus, in the world a worldly phenomenon," the world of formations is spoken of. In "The Tathāgata was born in the world, grew up in the world," the world as a location is spoken of. |
dutiyaṃ. |
The second. |
♦ 3. pheṇapiṇḍūpamasuttavaṇṇanā SN 22: SN 22.94 |
♦ 3. Commentary on the Pheṇapiṇḍūpama Sutta SN 22: |
95 , |
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♦ 95. tatiye gaṅgāya nadiyā tīreti ayujjhapuravāsino aparimāṇabhikkhuparivāraṃ cārikaṃ caramānaṃ tathāgataṃ attano nagaraṃ sampattaṃ disvā ekasmiṃ gaṅgāya nivattanaṭṭhāne mahāvanasaṇḍamaṇḍitappadese satthu vihāraṃ katvā adaṃsu. |
♦ 95. In the third, "on the bank of the river Ganges" — the inhabitants of the city of Ayujjha, seeing the Tathāgata, who was wandering on tour with an immeasurable retinue of bhikkhus, had arrived at their city, built a monastery for the Teacher in a place adorned with a great forest grove at a bend of the Ganges, and gave it to him. |
bhagavā tattha viharati. |
The Blessed One dwelt there. |
taṃ sandhāya vuttaṃ “gaṅgāya nadiyā tīre”ti. |
In reference to that, it was said, "on the bank of the river Ganges." |
tatra kho bhagavā bhikkhū āmantesīti tasmiṃ vihāre vasanto bhagavā sāyanhasamayaṃ gandhakuṭito nikkhamitvā gaṅgātīre paññattavarabuddhāsane nisinno gaṅgāya nadiyā āgacchantaṃ mahantaṃ pheṇapiṇḍaṃ disvā, “mama sāsane pañcakkhandhanissitaṃ ekaṃ dhammaṃ kathessāmī”ti cintetvā parivāretvā nisinne bhikkhū āmantesi. |
"There the Blessed One addressed the bhikkhus" — the Blessed One, while dwelling in that monastery, in the evening, having come out from the fragrant chamber and sat down on the excellent Buddha-seat prepared on the bank of the Ganges, saw a large mass of foam coming down the river Ganges, and thinking, "I will teach a Dhamma in my teaching based on the five aggregates," he addressed the bhikkhus who were sitting around him. |
♦ mahantaṃ pheṇapiṇḍanti uṭṭhānuṭṭhāne badarapakkappamāṇato paṭṭhāya anusotāgamanena anupubbena pavaḍḍhitvā pabbatakūṭamattaṃ jātaṃ, yattha udakasappādayo anekapāṇayo nivasanti, evarūpaṃ mahantaṃ pheṇapiṇḍaṃ. |
♦ "A great mass of foam" means a great mass of foam which, from being the size of a jujube fruit at its place of origin, had grown in due course by coming down the stream to the size of a mountain peak, in which many creatures like water-snakes and so on live. |
āvaheyyāti āhareyya. |
"Would bring" means would fetch. |
so panāyaṃ pheṇapiṇḍo uṭṭhitaṭṭhānepi bhijjati, thokaṃ gantvāpi, ekadviyojanādivasena dūraṃ gantvāpi, antarā pana abhijjantopi mahāsamuddaṃ patvā avassameva bhijjati. |
And this mass of foam breaks up even at the place where it arises, and even after going a little way, and even after going a long way, for one or two leagues and so on, and even if it does not break up in between, upon reaching the great ocean, it certainly breaks up. |
nijjhāyeyyāti olokeyya. |
"Would inspect" means would look at. |
yoniso upaparikkheyyāti kāraṇena upaparikkheyya. |
"Would mindfully examine" means would examine with reason. |
kiñhi siyā, bhikkhave, pheṇapiṇḍe sāroti, bhikkhave, pheṇapiṇḍamhi sāro nāma kiṃ bhaveyya? |
"What, bhikkhus, could be the substance in a mass of foam?" means, bhikkhus, what substance could there be in a mass of foam? |
vilīyitvā viddhaṃseyyeva. |
It would just dissolve and be dispersed. |
♦ evameva khoti yathā pheṇapiṇḍo nissāro, evaṃ rūpampi niccasāradhuvasārāttasāravirahena nissārameva. |
♦ "Just so" — just as a mass of foam is without substance, so too form is without substance, being devoid of the substance of permanence, the substance of durability, and the substance of self. |
yathā ca so “iminā pattaṃ vā thālakaṃ vā karissāmī”ti gahetuṃ na sakkā, gahitopi tamatthaṃ na sādheti, bhijjati eva, evaṃ rūpampi niccanti vā dhuvanti vā ahanti vā mamanti vā gahetuṃ na sakkā, gahitampi na tathā tiṭṭhati, aniccaṃ dukkhaṃ anattā asubhaññeva hotīti evaṃ pheṇapiṇḍasadisameva hoti. |
And just as one cannot take it, thinking, "I will make a bowl or a plate with this," and even if taken, it does not serve that purpose, but just breaks up, in the same way, one cannot take form as permanent, or as durable, or as I, or as mine, and even if taken, it does not remain so, but is just impermanent, suffering, not-self, and impure. Thus it is just like a mass of foam. |
yathā vā pana pheṇapiṇḍo chiddāvachiddo anekasandhighaṭito bahūnaṃ udakasappādīnaṃ pāṇānaṃ āvāso, evaṃ rūpampi chiddāvachiddaṃ anekasandhighaṭitaṃ, kulavasenevettha asīti kimikulāni vasanti, tadeva tesaṃ sūtigharampi vaccakuṭipi gilānasālāpi susānampi, na te aññattha gantvā gabbhavuṭṭhānādīni karonti, evampi pheṇapiṇḍasadisaṃ. |
Or just as a mass of foam is full of holes, formed by many connections, and is the abode of many creatures like water-snakes and so on, so too form is full of holes, formed by many connections, and in it live eighty thousand families of worms, according to the family. That very thing is their delivery room, their toilet, their sickroom, and their cemetery. They do not go elsewhere to perform birth and so on. Thus too it is like a mass of foam. |
♦ yathā ca pheṇapiṇḍo ādito badarapakkamatto hutvā anupubbena pabbatakūṭamattopi hoti, evaṃ rūpampi ādito kalalamattaṃ hutvā anupubbena byāmamattampi gomahiṃsahatthiādīnaṃ vasena pabbatakūṭādimattaṃ hoti macchakacchapādīnaṃ vasena anekayojanasatapamāṇampi, evampi pheṇapiṇḍasadisaṃ. |
♦ And just as a mass of foam, from being the size of a jujube fruit at first, can become the size of a mountain peak in due course, so too form, from being the size of a drop of semen at first, can become the size of a fathom in due course, and in the case of cows, buffaloes, elephants, and so on, it can be the size of a mountain peak and so on, and in the case of fish, turtles, and so on, it can be many hundreds of leagues in size. Thus too it is like a mass of foam. |
yathā ca pheṇapiṇḍo uṭṭhitamattopi bhijjati, thokaṃ gantvāpi, dūraṃ gantvāpi, samuddaṃ patvā pana avassameva bhijjati, evamevaṃ rūpampi kalalabhāvepi bhijjati abbudādibhāvepi, antarā pana abhijjamānampi vassasatāyukānaṃ vassasataṃ patvā avassameva bhijjati, maraṇamukhe cuṇṇavicuṇṇaṃ hoti, evampi pheṇapiṇḍasadisaṃ. |
And just as a mass of foam breaks up as soon as it arises, and after going a little way, and after going a long way, and upon reaching the ocean, it certainly breaks up, in the same way, form also breaks up in the state of a clot, and in the state of an embryo and so on, and even if it does not break up in between, for those who have a lifespan of a hundred years, upon reaching a hundred years, it certainly breaks up. At the point of death, it is crushed to powder. Thus too it is like a mass of foam. |
♦ kiñhi siyā, bhikkhave, vedanāya sārotiādīsu vedanādīnaṃ pubbuḷādīhi evaṃ sadisatā veditabbā. |
♦ "What, bhikkhus, could be the substance in feeling?" and so on — the similarity of feeling and so on with a bubble and so on should be understood thus. |
yathā hi pubbuḷo asāro evaṃ vedanāpi. |
Just as a bubble is without substance, so too is feeling. |
yathā ca so abalo agayhūpago, na sakkā taṃ gahetvā phalakaṃ vā āsanaṃ vā kātuṃ, gahitopi bhijjateva, evaṃ vedanāpi abalā agayhūpagā, na sakkā niccāti vā dhuvāti vā gahetuṃ, gahitāpi na tathā tiṭṭhati, evaṃ agayhūpagatāyapi vedanā pubbuḷasadisā. |
And just as it is weak, ungraspable, and one cannot take it and make a plank or a seat, and even if taken, it just breaks up, so too feeling is weak, ungraspable, and one cannot take it as permanent or as durable, and even if taken, it does not remain so. Thus, even by being ungraspable, feeling is like a bubble. |
yathā pana tasmiṃ tasmiṃ udakabindumhi pubbuḷo uppajjati ceva bhijjati ca, na ciraṭṭhitiko hoti, evaṃ vedanāpi uppajjati ceva bhijjati ca, na ciraṭṭhitikā hoti. |
And just as a bubble arises and breaks up on each and every drop of water, and is not long-lasting, so too feeling arises and breaks up, and is not long-lasting. |
ekaccharakkhaṇe koṭisatasahassasaṅkhā uppajjitvā nirujjhati. |
In the time of a single snap of the fingers, a hundred thousand crores of them arise and cease. |
yathā ca pubbuḷo udakatalaṃ, udakabinduṃ, udakajallaṃ, saṅkaḍḍhitvā puṭaṃ katvā gahaṇavātañcāti cattāri kāraṇāni paṭicca uppajjati, evaṃ vedanāpi vatthuṃ ārammaṇaṃ kilesajallaṃ phassasaṅghaṭṭanañcāti cattāri kāraṇāni paṭicca uppajjati. |
And just as a bubble arises depending on four causes: the surface of the water, the drop of water, the scum on the water, and the impact of the wind that draws it together and makes a bubble, so too feeling arises depending on four causes: the base, the object, the scum of defilements, and the impact of contact. |
evampi vedanā pubbuḷasadisā. |
Thus too feeling is like a bubble. |
♦ saññāpi asārakaṭṭhena marīcisadisā. |
♦ Perception, too, is like a mirage due to its lack of substance. |
tathā agayhūpagaṭṭhena. |
Likewise, due to its ungraspable nature. |
na hi sakkā taṃ gahetvā pivituṃ vā nhāyituṃ vā bhājanaṃ vā pūretuṃ. |
For one cannot take it and drink, or bathe, or fill a vessel. |
apica yathā marīci vipphandati, sañjātūmivegā viya khāyati, evaṃ nīlasaññādibhedā saññāpi nīlādianubhavanatthāya phandati vipphandati. |
Moreover, just as a mirage shimmers and appears as if it had the force of arising waves, so too perception, with its distinctions of blue perception and so on, shimmers and vibrates for the purpose of experiencing blue and so on. |
yathā ca marīci mahājanaṃ vippalambheti “puṇṇavāpi viya puṇṇanadī viya dissatī”ti vadāpeti, evaṃ saññāpi vippalambheti, “idaṃ nīlakaṃ subhaṃ sukhaṃ niccan”ti vadāpeti. |
And just as a mirage deceives many people, causing them to say, "It appears like a full pool, like a full river," so too perception deceives, causing them to say, "This blue is beautiful, pleasant, permanent." |
pītakādīsupi eseva nayo. |
The same method applies to yellow and so on. |
evaṃ saññā vippalambhanenāpi marīcisadisā. |
Thus perception, by its deception, is also like a mirage. |
♦ akukkukajātanti anto asañjātaghanadaṇḍakaṃ. |
♦ "Not having a core" means not having a solid trunk inside. |
saṅkhārāpi asārakaṭṭhena kadalikkhandhasadisā, tathā agayhūpagaṭṭhena . |
Formations, too, are like the trunk of a plantain tree due to their lack of substance, and likewise due to their ungraspable nature. |
yatheva hi kadalikkhandhato kiñci gahetvā na sakkā gopānasiādīnaṃ atthāya upanetuṃ, upanītampi na tathā hoti, evaṃ saṅkhārāpi na sakkā niccādivasena gahetuṃ, gahitāpi na tathā honti. |
For just as one cannot take anything from the trunk of a plantain tree and use it for the purpose of a roof-beam or the like, and even if used, it is not so, in the same way, one cannot take formations as permanent and so on, and even if taken, they are not so. |
yathā ca kadalikkhandho bahupattavaṭṭisamodhāno hoti, evaṃ saṅkhārakkhandho bahudhammasamodhāno. |
And just as the trunk of a plantain tree is a collection of many sheaths of leaves, so too the aggregate of formations is a collection of many phenomena. |
yathā ca kadalikkhandho nānālakkhaṇo. |
And just as the trunk of a plantain tree has various characteristics— |
aññoyeva hi bāhirāya pattavaṭṭiyā vaṇṇo, añño tato abbhantarābbhantarānaṃ, evameva saṅkhārakkhandhepi aññadeva phassassa lakkhaṇaṃ, aññā cetanādīnaṃ, samodhānetvā pana saṅkhārakkhandhova vuccatīti evampi saṅkhārakkhandho kadalikkhandhasadiso. |
the color of the outer sheath of leaves is different from that of the inner and inner ones—in the same way, in the aggregate of formations, the characteristic of contact is different from that of volition and so on, but when collected, it is called the aggregate of formations. Thus too the aggregate of formations is like the trunk of a plantain tree. |
♦ cakkhumā purisoti maṃsacakkhunā ceva paññācakkhunā cāti dvīhi cakkhūhi cakkhumā. |
♦ "A man with sight" means one with sight by two eyes: the physical eye and the eye of wisdom. |
maṃsacakkhumpi hissa parisuddhaṃ vaṭṭati apagatapaṭalapiḷakaṃ, paññācakkhumpi asārabhāvadassanasamatthaṃ. |
For his physical eye is also suitable, pure, and free from cataracts and film; and the eye of wisdom is also capable of seeing the state of being without substance. |
viññāṇampi asārakaṭṭhena māyāsadisaṃ, tathā agayhūpagaṭṭhena. |
Consciousness, too, is like an illusion due to its lack of substance, and likewise due to its ungraspable nature. |
yathā ca māyā ittarā lahupaccupaṭṭhānā, evaṃ viññāṇaṃ. |
And just as an illusion is fleeting, of swift occurrence, so is consciousness. |
tañhi tatopi ittaratarañceva lahupaccupaṭṭhānatarañca. |
For it is even more fleeting and of swifter occurrence than that. |
teneva hi cittena puriso āgato viya gato viya ṭhito viya nisinno viya hoti. |
For by that very mind a person is as if he has come, as if he has gone, as if he is standing, as if he is sitting. |
aññadeva ca āgamanakāle cittaṃ, aññaṃ gamanakālādīsu. |
And the mind at the time of coming is different from that at the time of going and so on. |
evampi viññāṇaṃ māyāsadisaṃ. |
Thus too consciousness is like an illusion. |
māyā ca mahājanaṃ vañceti, yaṃkiñcideva “idaṃ suvaṇṇaṃ rajataṃ muttā”ti gāhāpeti, viññāṇampi mahājanaṃ vañceti. |
And an illusion deceives many people, causing them to grasp something as "this is gold, silver, a pearl." Consciousness also deceives many people. |
teneva hi cittena āgacchantaṃ viya gacchantaṃ viya ṭhitaṃ viya nisinnaṃ viya katvā gāhāpeti. |
For by that very mind, it causes them to grasp themselves as if coming, as if going, as if standing, as if sitting. |
aññadeva ca āgamane cittaṃ, aññaṃ gamanādīsu. |
And the mind at the time of coming is different from that at the time of going and so on. |
evampi viññāṇaṃ māyāsadisaṃ. |
Thus too consciousness is like an illusion. |
♦ bhūripaññenāti saṇhapaññena ceva vipulavitthatapaññena ca. |
♦ "By one of great wisdom" means by one of subtle wisdom and of vast and extensive wisdom. |
āyūti jīvitindriyaṃ. |
"Life" means the life faculty. |
usmāti kammajatejodhātu. |
"Heat" means the heat element born of kamma. |
parabhattanti nānāvidhānaṃ kimigaṇādīnaṃ bhattaṃ hutvā. |
"The food of others" means having become the food of various kinds of worms and so on. |
etādisāyaṃ santānoti etādisī ayaṃ paveṇī matakassa yāva susānā ghaṭṭīyatīti. |
"This continuity is of such a kind" means this lineage is of such a kind, that of the deceased it is dragged to the cemetery. |
māyāyaṃ bālalāpinīti yvāyaṃ viññāṇakkhandho nāma, ayaṃ bālamahājanalapāpanikamāyā nāma. |
"This illusion, which deludes fools" means this which is called the aggregate of consciousness, this is an illusion that deludes the great mass of fools. |
vadhakoti dvīhi kāraṇehi ayaṃ khandhasaṅkhāto vadhako aññamaññaghātanenapi, khandhesu sati vadho paññāyatītipi. |
"A murderer" — for two reasons this, which is designated as the aggregates, is a murderer: by mutual destruction, and because when the aggregates exist, murder is conceived. |
ekā hi pathavīdhātu bhijjamānā sesadhātuyo gahetvāva bhijjati, tathā āpodhātuādayo. |
For a single earth element, when it is breaking up, takes the other elements with it and breaks up, and likewise the water element and so on. |
rūpakkhandho ca bhijjamāno arūpakkhandhe gahetvāva bhijjati, tathā arūpakkhandhesu vedanādayo saññādike. |
And the aggregate of form, when it is breaking up, takes the formless aggregates with it and breaks up, and likewise among the formless aggregates, feeling takes perception and so on. |
cattāropi cete vatthurūpanti evaṃ aññamaññavadhanenettha vadhakatā veditabbā. |
And all four of these are the physical basis. Thus, the murderous nature here should be understood by mutual destruction. |
khandhesu pana sati vadhabandhanacchedādīni sambhavanti, evaṃ etesu sati vadhabhāvatopi vadhakatā veditabbā. |
But when the aggregates exist, murder, bondage, cutting, and so on are possible. Thus, when these exist, the murderous nature should be understood from the state of being murder. |
sabbasaṃyoganti sabbaṃ dasavidhampi saṃyojanaṃ. |
"All fetters" means all ten kinds of fetters. |
accutaṃ padanti nibbānaṃ. |
"The deathless state" means Nibbāna. |
tatiyaṃ. |
The third. |
♦ 4-6. gomayapiṇḍasuttādivaṇṇanā |
♦ 4-6. Commentary on the Gomayapiṇḍa Sutta and others |
♦ 96-98. catutthe sassatisamanti sinerumahāpathavīcandimasūriyādīhi sassatīhi samaṃ. |
♦ 96-98. In the fourth, "equal to what is eternal" means equal to the eternal things like Mount Meru, the great earth, the moon, the sun, and so on. |
parittaṃ gomayapiṇḍanti appamattakaṃ madhukapupphappamāṇaṃ gomayakhaṇḍaṃ. |
"A small lump of cow-dung" means a small piece of cow-dung, the size of a madhuka flower. |
kuto panānenetaṃ laddhanti. |
But from where did he get it? |
paribhaṇḍakaraṇatthāya ābhatato gahitanti eke. |
Some say it was taken from what was brought for the purpose of making utensils. |
atthassa pana viññāpanatthaṃ iddhiyā abhisaṅkharitvā hatthāruḷhaṃ katanti veditabbanti. |
But it should be understood that, for the purpose of making the meaning clear, he created it by psychic power and made it appear in his hand. |
attabhāvapaṭilābhoti paṭiladdhāttabhāvo. |
"The acquisition of a state of existence" means the acquired state of existence. |
na yidaṃ brahmacariyavāso paññāyethāti ayaṃ maggabrahmacariyavāso nāma na paññāyeyya. |
"This holy life would not be discerned" means this holy life of the path would not be discerned. |
maggo hi tebhūmakasaṅkhāre vivaṭṭento uppajjati. |
For the path arises by turning away from the formations of the three planes. |
yadi ca ettako attabhāvo nicco bhaveyya, maggo uppajjitvāpi saṅkhāravaṭṭaṃ vivaṭṭetuṃ na sakkuṇeyyāti brahmacariyavāso na paññāyetha. |
And if even that much of a state of existence were permanent, the path, even if it arose, would not be able to turn away from the round of formations, and so the holy life would not be discerned. |
♦ idāni sace koci saṅkhāro nicco bhaveyya, mayā mahāsudassanarājakāle anubhūtā sampatti niccā bhaveyya, sāpi ca aniccāti taṃ dassetuṃ bhūtapubbāhaṃ bhikkhu rājā ahosintiādimāha. |
♦ Now, if any formation were permanent, the fortune I experienced at the time of King Mahāsudassana would be permanent, but that too is impermanent. To show this, he said, "In the past, bhikkhu, I was a king," and so on. |
tattha kusāvatīrājadhānippamukhānīti kusāvatīrājadhānī tesaṃ nagarānaṃ pamukhā, sabbaseṭṭhāti attho. |
Therein, "with Kusāvatī as their capital" means the capital city of Kusāvatī was the chief among those cities, the best of all, is the meaning. |
sāramayānīti rattacandanasāramayāni. |
"Made of heartwood" means made of the heartwood of red sandalwood. |
upadhānaṃ pana sabbesaṃ suttamayameva. |
But the cushions of all of them were made of cotton. |
goṇakatthatānīti caturaṅgulādhikalomena kāḷakojavena atthatāni, yaṃ mahāpiṭṭhiyakojavoti vadanti. |
"Spread with goat's-hair coverlets" means spread with a black woolen rug with a pile more than four inches long, which they call a Mahāpiṭṭhiyaka rug. |
paṭakatthatānīti ubhatolomena uṇṇāmayena setakambalena atthatāni. |
"Spread with white felt" means spread with a white blanket made of wool with a pile on both sides. |
paṭalikatthatānīti ghanapupphena uṇṇāmayāttharaṇena atthatāni. |
"Spread with covers embroidered with flowers" means spread with a woolen cover with thick flowers. |
kadalimigapavarapaccattharaṇānīti kadalimigacammamayena uttamapaccattharaṇena atthatāni. |
"With a top-cover of the best antelope hide" means spread with an excellent top-cover made of the hide of a Kadalimiga. |
taṃ kira paccattharaṇaṃ setavatthassa upari kadalimigacammaṃ attharitvā sibbetvā karonti. |
It is said that they make that top-cover by spreading the hide of a Kadalimiga over a white cloth and sewing it. |
sauttaracchadānīti saha uttaracchadena, upari baddhena rattavitānena saddhinti attho. |
"With a canopy above" means with a canopy above, with a red canopy tied above, is the meaning. |
ubhatolohitakūpadhānīti sīsūpadhānañca pādūpadhānañcāti pallaṅkānaṃ ubhatolohitakūpadhānāni. |
"With red cushions at both ends" means both a head-cushion and a foot-cushion; the couches had red cushions at both ends. |
vejayantarathappamukhānīti ettha vejayanto nāma tassa rañño ratho, yassa cakkānaṃ indanīlamaṇimayā nābhi, sattaratanamayā arā, pavāḷamayā nemi, rajatamayo akkho, indanīlamaṇimayaṃ upakkharaṃ, rajatamayaṃ kubbaraṃ. |
"With the Vejayanta chariot as their chief" — here Vejayanta was the name of that king's chariot, the hub of whose wheels was made of sapphire, the spokes of the seven gems, the rim of coral, the axle of silver, the fittings of sapphire, the shaft of silver. |
so tesaṃ rathānaṃ pamukho aggo. |
It was the chief, the best, of those chariots. |
dukūlasandānānīti dukūlasantharāni. |
"With coverings of linen" means with linen spreads. |
kaṃsūpadhāraṇānīti rajatamayadohabhājanāni. |
"With bronze milking-pails" means with silver milking-vessels. |
vatthakoṭisahassānīti yathārucitaṃ paribhuñjissatīti nhatvā ṭhitakāle upanītavatthāneva sandhāyetaṃ vuttaṃ. |
A hundred thousand sets of clothes" — this is said in reference to the clothes that were brought when he was standing after bathing, thinking, "He will use them as he pleases. |
bhattābhihāroti abhiharitabbabhattaṃ. |
"The serving of the meal" means the meal to be served. |
♦ yamahaṃ tena samayena ajjhāvasāmīti yattha vasāmi, taṃ ekaññeva nagaraṃ hoti, avasesesu puttadhītādayo ceva dāsamanussā ca vasiṃsu. |
♦ "Where I dwelt at that time" means where I lived, that was only one city; in the rest, my sons, daughters, and so on, and servants and people lived. |
pāsādakūṭāgārādīsupi eseva nayo. |
The same method applies to palaces, storied buildings, and so on. |
pallaṅkādīsu ekaṃyeva sayaṃ paribhuñjati, sesā puttādīnaṃ paribhogā honti. |
Of the couches and so on, he himself used only one; the rest were for the use of his sons and so on. |
itthīsu ekāva paccupaṭṭhāti, sesā parivāramattā honti. |
Of the women, only one attended to him; the rest were only his retinue. |
velāmikāti khattiyassa vā brāhmaṇiyā, brāhmaṇassa vā khattiyāniyā kucchismiṃ jātā. |
"A woman of mixed caste" means one born in the womb of a brahmin woman by a khattiya, or of a khattiya woman by a brahmin. |
paridahāmīti ekaṃyeva dussayugaṃ nivāsemi, sesāni parivāretvā vicarantānaṃ asītisahassādhikānaṃ soḷasannaṃ purisasatasahassānaṃ hontīti dasseti. |
"I wear" means I wear only one pair of garments; he shows that the rest are for the one hundred and sixty thousand plus eighty thousand men who wander about as his retinue. |
bhuñjāmīti paramappamāṇena nāḷikodanamattaṃ bhuñjāmi, sesaṃ parivāretvā vicarantānaṃ cattālīsasahassādhikānaṃ aṭṭhannaṃ purisasatasahassānaṃ hotīti dasseti. |
"I eat" means I eat at most a nāḷika measure of rice; he shows that the rest is for the eight hundred thousand plus forty thousand men who wander about as his retinue. |
ekathālipāko hi dasannaṃ janānaṃ pahoti. |
For one pot of cooked rice is enough for ten people. |
♦ iti imaṃ mahāsudassanakāle sampattiṃ dassetvā idāni tassā aniccataṃ dassento iti kho bhikkhūtiādimāha. |
♦ Thus, having shown the fortune at the time of Mahāsudassana, now, to show its impermanence, he said, "Thus, bhikkhus," and so on. |
tattha vipariṇatāti pakatijahanena nibbutapadīpo viya apaṇṇattikabhāvaṃ gatā. |
Therein, "have changed" means by abandoning their nature, they have gone to a state of non-designation, like an extinguished lamp. |
evaṃ aniccā kho bhikkhu saṅkhārāti evaṃ hutvāabhāvaṭṭhena aniccā. |
"Thus impermanent, bhikkhus, are formations" means thus, by the meaning of having become non-existent, they are impermanent. |
ettāvatā bhagavā yathā nāma puriso satahatthubbedhe campakarukkhe nisseṇiṃ bandhitvā abhiruhitvā campakapupphaṃ ādāya nisseṇiṃ muñcanto otareyya, evamevaṃ 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, letting go of the ladder, in the same way, as if tying a ladder, he ascended to the fortune of Mahāsudassana, which was hundreds of thousands of crores of years high, and taking the characteristic of impermanence which was at the peak of the fortune, as if letting go of the ladder, he descended. |
evaṃ addhuvāti evaṃ udakapubbuḷādayo viya dhuvabhāvarahitā. |
"Thus unstable" means 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" means thus devoid of comfort, like water drunk in a dream, and like sandalwood paste applied. |
iti imasmiṃ sutte aniccalakkhaṇaṃ kathitaṃ. |
Thus, in this sutta, the characteristic of impermanence is spoken of. |
pañcame sabbaṃ vuttanayameva. |
In the fifth, everything is as has been explained. |
chaṭṭhaṃ tathā bujjhanakassa ajjhāsayena vuttaṃ. |
The sixth was spoken with the disposition of one who would understand it in that way. |
catutthādīni. |
The fourth and following. |
♦ 7. gaddulabaddhasuttavaṇṇanā SN 22: SN 22.98 |
♦ 7. Commentary on the Gaddulabaddha Sutta SN 22: |
97 , |
|
♦ 99. sattame yaṃ mahāsamuddoti yasmiṃ samaye pañcame sūriye uṭṭhite mahāsamuddo ussussati. |
♦ 99. In the seventh, "when the great ocean" means at the time when, after the fifth sun has risen, the great ocean dries up. |
dukkhassa antakiriyanti cattāri saccāni appaṭivijjhitvā avijjāya nivutānaṃyeva sataṃ vaṭṭadukkhassa antakiriyaṃ paricchedaṃ na vadāmi. |
"The end of suffering" means I do not say that there is an end, a limit, to the suffering of the round of existence for those who are enveloped in ignorance, not having penetrated the four truths. |
sā gaddulabaddhoti gaddulena baddhasunakho. |
"A dog tied with a leash" means a dog tied with a gaddula (leash). |
khīleti pathaviyaṃ ākoṭite mahākhīle. |
"To a post" means to a large post driven into the ground. |
thambheti nikhaṇitvā ṭhapite thambhe. |
"To a pillar" means to a pillar that has been dug in and set up. |
evameva khoti ettha sunakho viya vaṭṭanissito bālo, gaddulo viya diṭṭhi, thambho viya sakkāyo, gaddularajjuyā thambhe upanibaddhasunakhassa thambhānuparivattanaṃ viya diṭṭhitaṇhāya sakkāye baddhassa puthujjanassa sakkāyānuparivattanaṃ veditabbaṃ. |
"Just so" — here the foolish person dependent on the round of existence should be understood as like the dog; views are like the leash; the person is like the pillar; the turning of the ordinary person, bound to the person by the craving of views, around the person should be understood as like the turning of the dog, tied to the pillar with a leash, around the pillar. |
sattamaṃ. |
The seventh. |
♦ 8. dutiyagaddulabaddhasuttavaṇṇanā SN 22.99 |
♦ 8. Commentary on the Second Gaddulabaddha Sutta |
♦ 100. aṭṭhame tasmāti yasmā diṭṭhigaddulanissitāya taṇhārajjuyā sakkāyathambhe upanibaddho vaṭṭanissito bālaputhujjano sabbiriyāpathesu khandhapañcakaṃ nissāyeva pavattati, yasmā vā dīgharattamidaṃ cittaṃ saṃkiliṭṭhaṃ rāgena dosena mohena, tasmā. |
♦ 100. In the eighth, "therefore" means because the foolish ordinary person, dependent on the round of existence, tied to the pillar of the person by the rope of craving which is dependent on the leash of views, acts in all postures only in dependence on the five aggregates; or because for a long time this mind has been defiled by passion, hatred, and delusion, therefore. |
cittasaṃkilesāti sunhātāpi hi sattā cittasaṃkileseneva saṃkilissanti, malaggahitasarīrāpi cittassa vodānattā visujjhanti. |
"Through defilement of the mind" — for even beings who are well-bathed are defiled only by the defilement of the mind, and even those with bodies covered in dirt are purified by the purity of the mind. |
tenāhu porāṇā — |
Therefore the ancients have said: |
♦ “rūpamhi saṃkiliṭṭhamhi, saṃkilissanti māṇavā. |
♦ "When the form is defiled, young men are defiled. |
♦ rūpe suddhe visujjhanti, anakkhātaṃ mahesinā. |
♦ When the form is pure, they are purified, this was not declared by the great seer. |
♦ “cittamhi saṃkiliṭṭhamhi, saṃkilissanti māṇavā. |
♦ "When the mind is defiled, young men are defiled. |
♦ citte suddhe visujjhanti, iti vuttaṃ mahesinā”ti. |
♦ When the mind is pure, they are purified, thus it was said by the great seer." |
♦ caraṇaṃ nāma cittanti vicaraṇacittaṃ. |
♦ "The mind that wanders." |
saṅkhā nāma brāhmaṇapāsaṇḍikā honti, te paṭakoṭṭhakaṃ katvā tattha nānappakārā sugatiduggativasena sampattivipattiyo lekhāpetvā, “imaṃ kammaṃ katvā idaṃ paṭilabhati, idaṃ katvā idan”ti dassentā taṃ cittaṃ gahetvā vicaranti. |
There are heretical brahmins called Saṅkhā, who, having made a picture gallery, and having had various fortunes and misfortunes depicted there by way of good and bad destinations, wander about showing it, saying, "By doing this kamma one obtains this, by doing this one obtains that." |
citteneva cittitanti cittakārena cintetvā katattā cittena cintitaṃ nāma. |
"Painted by the mind" means it is called "thought by the mind" because it is made after being thought of by a painter. |
cittaññeva cittataranti tassa cittassa upāyapariyesanacittaṃ tatopi cittataraṃ. |
"The mind is even more variegated" means the mind that seeks the means for that painting is even more variegated than that. |
tiracchānagatā pāṇā citteneva cittitāti kammacitteneva cittitā. |
"Beings of animal birth are painted by the mind" means they are painted by the kamma-mind. |
taṃ pana kammacittaṃ ime vaṭṭakatittirādayo “evaṃ cittā bhavissāmā”ti āyūhantā nāma natthi. |
But that kamma-mind, "we will become so variegated," is not a name for the volition of these partridges of the round of existence and so on. |
kammaṃ pana yoniṃ upaneti, yonimūlako tesaṃ cittabhāvo. |
But kamma leads to a womb, and their variegated nature is rooted in the womb. |
yoniupagatā hi sattā taṃtaṃyonikehi sadisacittāva honti. |
For beings who have entered a womb have minds similar to those of that particular womb. |
iti yonisiddho cittabhāvo, kammasiddhā yonīti veditabbā. |
Thus, the variegated nature is established by the womb, and the womb is established by kamma, it should be understood. |
♦ apica cittaṃ nāmetaṃ sahajātaṃ sahajātadhammacittatāya bhūmicittatāya vatthucittatāya dvāracittatāya ārammaṇacittatāya kammanānattamūlakānaṃ liṅganānattasaññānānattavohāranānattādīnaṃ anekavidhānaṃ cittānaṃ nipphādanatāyapi tiracchānagatacittato cittatarameva veditabbaṃ. |
♦ Moreover, this which is called mind, by its variegation of conascent mental states, by its variegation of planes, by its variegation of bases, by its variegation of doors, by its variegation of objects, and by its production of many kinds of variegations such as the variety of signs, the variety of perceptions, the variety of designations, and so on, which are rooted in the variety of kamma, should be understood as even more variegated than the mind of an animal. |
♦ rajakoti vatthesu raṅgena rūpasamuṭṭhāpanako. |
♦ "A dyer" means one who produces a form on a cloth with dye. |
so pana acheko amanāpaṃ rūpaṃ karoti, cheko manāpaṃ dassanīyaṃ, evameva puthujjano akusalacittena vā ñāṇavippayuttakusalena vā cakkhusampadādivirahitaṃ virūpaṃ samuṭṭhāpeti, ñāṇasampayuttakusalena cakkhusampadādisampannaṃ abhirūpaṃ. |
And if he is unskilled, he makes an unpleasant form; if he is skilled, a pleasant, beautiful one. In the same way, an ordinary person, with an unwholesome mind or with a wholesome mind dissociated from knowledge, produces a deformed shape devoid of the perfection of the eye and so on; with a wholesome mind associated with knowledge, a beautiful shape endowed with the perfection of the eye and so on. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. vāsijaṭasuttavaṇṇanā SN 22: SN 22.100 |
♦ 9. Commentary on the Vāsijaṭa Sutta SN 22: |
99 ), |
|
♦ 101. navame seyyathāpi, bhikkhave, kukkuṭiyā aṇḍānīti imā kaṇhapakkhasukkapakkhavasena dve upamā vuttā. |
♦ 101. In the ninth, "Suppose, bhikkhus, there were a hen's eggs" — these two similes are spoken of by way of the dark fortnight and the bright fortnight. |
tāsu kaṇhapakkhaupamā atthassa asādhikā, itarā sādhikāti. |
Of these, the simile of the dark fortnight is not conducive to the meaning, the other is conducive. |
sukkapakkhaupamāya evaṃ attho veditabbo — seyyathāti opammatthe nipāto, apīti sambhāvanatthe. |
In the simile of the bright fortnight, the meaning should be understood thus: "seyyathā" is a particle in the sense of a simile; "api" is in the sense of possibility. |
ubhayenāpi seyyathā nāma, bhikkhaveti dasseti. |
By both, he shows, "Suppose, bhikkhus." |
kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dasa vā dvādasa vāti ettha pana kiñcāpi kukkuṭiyā vuttappakārato ūnādhikānipi aṇḍāni honti, vacanasiliṭṭhatāya pana evaṃ vuttaṃ. |
"A hen's eggs, eight, or ten, or twelve" — here, although a hen may have more or fewer eggs than the number stated, it is said thus for the sake of a smooth expression. |
evañhi loke siliṭṭhavacanaṃ hoti. |
For in the world, a smooth expression is thus. |
tānassūti tāni assu, tāni bhaveyyunti attho. |
"Tānassu" means "tāni assu," "they would be," is the meaning. |
kukkuṭiyā sammā adhisayitānīti tāya ca janettiyā kukkuṭiyā pakkhe pasāretvā tesaṃ upari sayantiyā sammā adhisayitāni. |
"Properly sat on by the hen" means properly sat on by that mother hen, who spreads her wings and sits on top of them. |
sammā pariseditānīti kālena kālaṃ utuṃ gaṇhāpentiyā suṭṭhu samantato seditāni usmīkatāni. |
"Properly warmed" means properly warmed all around by her who makes them receive the heat from time to time. |
sammā paribhāvitānīti kālena kālaṃ suṭṭhu samantato bhāvitāni, kukkuṭagandhaṃ gāhāpitānīti attho. |
"Properly brooded" means properly brooded all around from time to time, made to receive the hen's scent, is the meaning. |
kiñcāpi tassā kukkuṭiyāti tassā kukkuṭiyā iminā tividhakiriyākaraṇena appamādaṃ katvā kiñcāpi na evaṃ icchā upajjeyya. |
"Although that hen" — although that hen, by performing this threefold action, and having acted with diligence, would not have such a wish arise. |
atha kho bhabbāva teti atha kho te kukkuṭapotakā vuttanayena sotthinā abhinibbhijjituṃ bhabbāva. |
"Yet they are capable" means yet those chicks are capable of breaking through safely in the way that has been described. |
te hi yasmā tāya kukkuṭiyā evaṃ tīhākārehi tāni aṇḍāni paripāliyamānāni na pūtīni honti, yo nesaṃ allasineho, sopi pariyādānaṃ gacchati, kapālaṃ tanukaṃ hoti, pādanakhasikhā ca mukhatuṇḍakañca kharaṃ hoti, sayampi pariṇāmaṃ gacchanti, kapālassa tanuttā bahi āloko anto paññāyati, tasmā “ciraṃ vata mayaṃ saṅkuṭitahatthapādā sambādhe sayimhā, ayañca bahi āloko dissati, ettha dāni no sukhavihāro bhavissatī”ti nikkhamitukāmā hutvā kapālaṃ pādena paharanti, gīvaṃ pasārenti, tato taṃ kapālaṃ dvedhā bhijjati. |
For since those eggs, being thus cared for by that hen in three ways, do not become rotten, and the moisture in them also comes to an end, the shell becomes thin, and the tips of their claws and their beaks become hard, and they themselves reach maturity. Because the shell is thin, the light outside is visible inside. Therefore, thinking, "For a long time, indeed, we have lain in a confined space with our limbs contracted, and this light outside is visible, now we will have a comfortable dwelling here," and wishing to come out, they strike the shell with their feet, stretch their necks, and then that shell breaks in two. |
atha te pakkhe vidhunantā taṃkhaṇānurūpaṃ viravantā nikkhamantiyeva, nikkhamitvā ca gāmakkhettaṃ upasobhayamānā vicaranti. |
Then they, flapping their wings and chirping in a manner appropriate to that moment, come out. And having come out, they wander about, beautifying the village and the fields. |
♦ evameva khoti idaṃ opammasampaṭipādanaṃ. |
♦ "Just so" — this is the application of the simile. |
taṃ evaṃ atthena saṃsanditvā veditabbaṃ — tassā kukkuṭiyā aṇḍesu tividhakiriyākaraṇaṃ viya hi imassa bhikkhuno bhāvānuyogaṃ anuyuttakālo, kukkuṭiyā tividhakiriyāsampādanena aṇḍānaṃ apūtibhāvo viya bhāvanānuyogamanuyuttassa bhikkhuno tividhānupassanāsampādanena vipassanāñāṇassa aparihāni, tassā tividhakiriyākaraṇena allasinehapariyādānaṃ viya tassa bhikkhuno tividhānupassanāsampādanena bhavattayānugatanikantisinehapariyādānaṃ, aṇḍakapālānaṃ tanubhāvo viya tassa bhikkhuno avijjaṇḍakosassa tanubhāvo, kukkuṭapotakānaṃ pādanakhasikhamukhatuṇḍakānaṃ thaddhakharabhāvo viya bhikkhuno vipassanāñāṇassa tikkhakharavippasanna sūrabhāvo, kukkuṭapotakānaṃ pariṇāmakālo viya bhikkhuno vipassanāñāṇassa pariṇāmakālo vaḍḍhitakālo gabbhaggahaṇakālo, kukkuṭapotakānaṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā pakkhe papphoṭetvā sotthinā abhinibbhidākālo viya tassa bhikkhuno vipassanāñāṇagabbhaṃ gaṇhāpetvā vicarantassa tajjātikaṃ utusappāyaṃ vā bhojanasappāyaṃ vā puggalasappāyaṃ vā dhammassavanasappāyaṃ vā labhitvā ekāsane nisinnasseva vipassanaṃ vaḍḍhentassa anupubbādhigatena arahattamaggena avijjaṇḍakosaṃ padāletvā abhiññāpakkhe papphoṭetvā sotthinā arahattapattakālo veditabbo. |
It should be understood by connecting it with the meaning thus: the time of this bhikkhu's engagement in the practice of cultivation is like that hen's threefold action on the eggs; the non-decay of the insight-knowledge of a bhikkhu engaged in the practice of cultivation, through the accomplishment of the threefold insight, is like the non-rotting of the eggs through the hen's accomplishment of the threefold action; the consuming of the moisture of attachment to the three realms of existence of that bhikkhu, through the accomplishment of the threefold insight, is like the consuming of the moisture in the eggs through her threefold action; the thinness of the shell of the egg of ignorance of that bhikkhu is like the thinness of the eggshell; the state of being hard and sharp of the tips of the claws and the beak of the chicks is like the state of being sharp, keen, clear, and powerful of the insight-knowledge of the bhikkhu; the time of maturity of the chicks is like the time of maturity of the bhikkhu's insight-knowledge, the time of its growth, the time of its conception; the time of the bhikkhu's attainment of Arahantship safely, by splitting the egg of ignorance with the path of Arahantship which has been attained in due course, and by flapping the wings of the higher knowledges, while he is wandering about, having made the insight-knowledge conceive, and having obtained a suitable season, or suitable food, or a suitable person, or a suitable hearing of the Dhamma, and while sitting on one seat and developing insight, is like the time of the chicks' safely breaking out by splitting the eggshell with the tips of their claws or with their beaks, and by flapping their wings. |
yathā pana kukkuṭapotakānaṃ pariṇatabhāvaṃ ñatvā mātāpi aṇḍakosaṃ bhindati, evaṃ tathārūpassa bhikkhuno ñāṇaparipākaṃ ñatvā satthāpi — |
And just as the mother, knowing that the chicks have matured, also breaks the eggshell, so too the Teacher, knowing the maturity of the knowledge of such a bhikkhu, |
♦ “ucchinda sinehamattano, kumudaṃ sāradikaṃva pāṇinā. |
♦ "Cut off your own affection, like a water lily in autumn with your hand. |
♦ santimaggameva brūhaya, nibbānaṃ sugatena desitan”ti. |
♦ Cultivate only the path of peace, Nibbāna taught by the Well-farer." |
— |
|
♦ ādinā nayena obhāsaṃ pharitvā gāthāya avijjaṇḍakosaṃ paharati. |
♦ strikes the egg of ignorance with a verse, flashing forth a light with the method of "and so on." |
so gāthāpariyosāne avijjaṇḍakosaṃ bhinditvā arahattaṃ pāpuṇāti. |
At the end of the verse, he, having broken the egg of ignorance, attains Arahantship. |
tato paṭṭhāya yathā te kukkuṭapotakā gāmakkhettaṃ upasobhayamānā tattha vicaranti, evaṃ ayampi mahākhīṇāsavo nibbānārammaṇaṃ phalasamāpattiṃ appetvā saṅghārāmaṃ upasobhayamāno vicarati. |
From then on, just as those chicks wander about, beautifying the village and the fields, so too this great Arahant, having applied his mind to the fruit-attainment with Nibbāna as its object, wanders about, beautifying the monastery. |
♦ palagaṇḍassāti vaḍḍhakissa. |
♦ "Of a carpenter" means of a woodworker. |
so hi olambakasaṅkhātaṃ palaṃ dhāretvā dārūnaṃ gaṇḍaṃ haratīti palagaṇḍoti vuccati. |
For he, holding a plumb-line, which is designated as 'palaṃ', and taking a piece of wood, is called 'palagaṇḍa'. |
vāsijaṭeti vāsidaṇḍakassa gahaṇaṭṭhāne. |
"On the handle of an adze" means on the place where the handle of the adze is held. |
ettakaṃ vata me ajja āsavānaṃ khīṇanti pabbajitassa hi pabbajjāsaṅkhepena uddesena paripucchāya yoniso manasikārena vattapaṭipattiyā ca niccakālaṃ āsavā khīyanti. |
"This much of my taints has been wasted away today" — for one who has gone forth, by the summary of the going-forth, by the instruction, by the inquiry, by mindful attention, and by the practice of the duties, the taints are constantly being wasted away. |
evaṃ khīyamānānaṃ pana tesaṃ “ettakaṃ ajja khīṇaṃ, ettakaṃ hiyyo”ti evamassa ñāṇaṃ na hotīti attho. |
But of them that are thus being wasted away, the meaning is that he does not have the knowledge, "this much was wasted away today, this much yesterday." |
imāya upamāya vipassanāyānisaṃso dīpito. |
By this simile, the benefit of insight is shown. |
hemantikenāti hemantasamayena. |
"In winter" means in the winter season. |
paṭippassambhantīti thirabhāvena parihāyanti. |
"They are weakened" means they are diminished in their firmness. |
♦ evameva khoti ettha mahāsamuddo viya sāsanaṃ daṭṭhabbaṃ, nāvā viya yogāvacaro, nāvāya mahāsamudde pariyādānaṃ viya imassa bhikkhuno ūnapañcavassakāle ācariyupajjhāyānaṃ santike vicaraṇaṃ, nāvāya mahāsamuddodakena khajjamānānaṃ bandhanānaṃ tanubhāvo viya bhikkhuno pabbajjāsaṅkhepena uddesaparipucchādīhi ceva saṃyojanānaṃ tanubhāvo, nāvāya thale ukkhittakālo viya bhikkhuno nissayamuccakassa kammaṭṭhānaṃ gahetvā araññe vasanakālo, divā vātātapena saṃsussanaṃ viya vipassanāñāṇena taṇhāsnehasaṃsussanaṃ, rattiṃ himodakena temanaṃ viya kammaṭṭhānaṃ nissāya uppannena pītipāmojjena cittatemanaṃ, rattindivaṃ vātātapena ceva himodakena ca parisukkhaparitintānaṃ bandhanānaṃ dubbalabhāvo viya ekadivasaṃ utusappāyādīni laddhā vipassanāñāṇapītipāmojjehi saṃyojanānaṃ bhiyyosomattāya dubbalabhāvo, pāvussakamegho viya arahattamaggañāṇaṃ, meghavuṭṭhiudakena nāvāya bandhe pūtibhāvo viya āraddhavipassakassa rūpasattakādivasena vipassanaṃ vaḍḍhentassa okkhāyamāne pakkhāyamāne kammaṭṭhāne ekadivasaṃ utusappāyādīni laddhā ekapallaṅkena nisinnassa arahattaphalādhigamo, pūtibandhanāvāya kañci kālaṃ ṭhānaṃ viya khīṇasaṃyojanassa arahato mahājanaṃ anuggaṇhantassa yāvatāyukaṃ ṭhānaṃ, pūtibandhanāvāya anupubbena bhijjitvā apaṇṇattikabhāvūpagamo viya khīṇāsavassa upādiṇṇakkhandhabhedena anupādisesāya nibbānadhātuyā parinibbutassa apaṇṇattikabhāvūpagamoti imāya upamāya saṃyojanānaṃ dubbalatā dīpitā. |
♦ "Just so" — here the teaching should be seen as like the great ocean; the yogāvacara is like the ship; the wandering of this bhikkhu in the presence of his teachers and preceptors during the period of less than five years is like the consumption of the ship in the great ocean; the thinness of the fetters of the bhikkhu through the summary of the going-forth, the instruction, the inquiry, and so on, is like the thinness of the bindings of the ship being eaten by the water of the great ocean; the time of the bhikkhu's dwelling in the forest, having taken a meditation subject after being released from dependence, is like the time when the ship is lifted onto the shore; the drying up of the moisture of craving by the knowledge of insight is like the drying up by the wind and sun in the daytime; the moistening of the mind with the joy and gladness that have arisen in dependence on the meditation subject is like the moistening with the dew at night; the extreme weakness of the fetters through the insight-knowledge and joy and gladness, having obtained suitable seasons and so on on a certain day, is like the weakness of the bindings that have become dry and wet by the wind and sun in the daytime and by the dew at night; the knowledge of the path of Arahantship is like a rain-cloud of the rainy season; the attainment of the fruit of Arahantship for one who has begun insight and is developing insight by way of the sevenfold analysis of form and so on, in a meditation subject that is being brought up and examined, having obtained suitable seasons and so on on a certain day, and sitting on one seat, is like the rotting of the bindings of the ship by the water of the rain from the cloud; the abiding of the Arahant, whose fetters are destroyed, for as long as his life lasts, while helping the great mass of people, is like the abiding of the ship with rotten bindings for some time; the attainment of the state of non-designation of the Arahant, who has attained final Nibbāna with the Nibbāna-element without residue, through the breaking up of the aggregates that have been clung to, is like the attainment of the state of non-designation of the ship with rotten bindings, which has broken up in due course. By this simile, the weakness of the fetters is shown. |
navamaṃ. |
The ninth. |
♦ 10. aniccasaññāsuttavaṇṇanā SN 22: SN 22.101 |
♦ 10. Commentary on the Aniccasaññā Sutta SN 22: |
100 ), |
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♦ 102. dasame aniccasaññāti aniccaṃ aniccanti bhāventassa uppannasaññā. |
♦ 102. In the tenth, "perception of impermanence" means the perception that arises for one who cultivates "impermanent, impermanent." |
pariyādiyatīti khepayati. |
"It consumes" means it wastes away. |
sabbaṃ asmimānanti navavidhaṃ asmimānaṃ. |
"All conceit 'I am'" means the ninefold conceit 'I am'. |
mūlasantānakānīti santānetvā ṭhitamūlāni. |
"The root-continuities" means the roots that have been established in continuity. |
mahānaṅgalaṃ viya hi aniccasaññā, khuddānukhuddakāni mūlasantānakāni viya kilesā, yathā kassako kasanto naṅgalena tāni padāleti, evaṃ yogī aniccasaññaṃ bhāvento aniccasaññāñāṇena kilese padāletīti idamettha opammasaṃsandanaṃ. |
For the perception of impermanence is like a great plough; the defilements are like the small and tiny root-continuities. Just as a farmer, while ploughing, cuts them with the plough, so a yogī, while cultivating the perception of impermanence, cuts the defilements with the knowledge of the perception of impermanence. This is the application of the simile here. |
♦ odhunātīti heṭṭhā dhunāti. |
♦ "It shakes down" means it shakes down from below. |
niddhunātīti papphoṭeti. |
"It shakes out" means it knocks out. |
nicchoṭetīti papphoṭetvā chaḍḍeti. |
"It knocks off" means it knocks out and throws away. |
idhāpi pabbajāni viya kilesā, lāyanaṃ nicchoṭanaṃ viya aniccasaññāñāṇanti iminā atthena upamā saṃsandetabbā. |
Here too, the defilements are like the reeds; the knowledge of the perception of impermanence is like the cutting and knocking off. The simile should be applied with this meaning. |
♦ vaṇṭacchinnāyāti tiṇhena khurappena vaṇṭacchinnāya. |
♦ "Cut at the stalk" means cut at the stalk with a sharp sickle. |
tadanvayāni bhavantīti taṃ ambapiṇḍiṃ anugacchanti, tassā patamānāya ambāni bhūmiyaṃ patanti. |
"They follow it" means they follow that mango-bunch; when it falls, the mangoes fall to the ground. |
idhāpi ambapiṇḍi viya kilesā, tiṇhakhurappo viya aniccasaññā, yathā khurappena chinnāya ambapiṇḍiyā sabbāni ambāni bhūmiyaṃ patanti, evaṃ aniccasaññāñāṇena kilesānaṃ mūlabhūtāya avijjāya chinnāya sabbakilesā samugghātaṃ gacchantīti, idaṃ opammasaṃsandanaṃ. |
Here too, the defilements are like the mango-bunch; the perception of impermanence is like a sharp sickle. Just as when the mango-bunch is cut with a sickle, all the mangoes fall to the ground, so when the ignorance, which is the root of the defilements, is cut with the knowledge of the perception of impermanence, all the defilements are eradicated. This is the application of the simile. |
♦ kūṭaṅgamāti kūṭaṃ gacchanti. |
♦ "They go to the peak" means they go to the peak. |
kūṭaninnāti kūṭaṃ pavisanabhāvena kūṭe ninnā. |
"They incline to the peak" means they incline to the peak by way of entering the peak. |
kūṭasamosaraṇāti kūṭe samosaritvā ṭhitā. |
"They converge on the peak" means they have converged and are established in the peak. |
idhāpi kūṭaṃ viya aniccasaññā, gopānasiyo viya catubhūmakakusaladhammā, yathā sabbagopānasīnaṃ kūṭaṃ aggaṃ, evaṃ kusaladhammānaṃ aniccasaññā aggā. |
Here too, the perception of impermanence is like the peak; the wholesome dhammas of the four planes are like the rafters. Just as the peak is the highest of all the rafters, so the perception of impermanence is the highest of the wholesome dhammas. |
nanu ca aniccasaññā lokiyā, sā lokiyakusalānaṃ tāva aggaṃ hotu, lokuttarānaṃ kathaṃ agganti? |
But is not the perception of impermanence worldly? Let it be the highest of the worldly wholesome dhammas, but how is it the highest of the supramundane? |
tesampi paṭilābhakaraṇatthena agganti veditabbā. |
It should be understood as the highest because it is the means for their attainment. |
iminā upāyena sabbāsu upamāsu opammasaṃsandanaṃ veditabbaṃ. |
With this method, the application of the simile should be understood in all the similes. |
purimāhi panettha tīhi aniccasaññāya kiccaṃ, pacchimāhi balanti. |
By the first three of them, the function of the perception of impermanence is shown; by the last, its power. |
dasamaṃ. |
The tenth. |
♦ pupphavaggo dasamo. |
♦ The Tenth Chapter on Flowers. |
♦ majjhimapaṇṇāsako samatto. |
♦ The Middle Fifty is completed. |
♦ 11. antavaggo |
♦ 11. The Chapter on Ends |
♦ 1. antasuttavaṇṇanā SN 22.102 |
♦ 1. Commentary on the Anta Sutta |
♦ 103. antavaggassa paṭhame antāti koṭṭhāsā. |
♦ 103. In the first sutta of the Antavagga, "ends" means parts. |
idaṃ suttaṃ catusaccavasena pañcakkhandhe yojetvā antoti vacanena bujjhanakānaṃ ajjhāsayavasena vuttaṃ. |
This sutta was spoken with the disposition of those who would understand by the word "end," after having applied the five aggregates by way of the four truths. |
paṭhamaṃ. |
The first. |
♦ 2-3. dukkhasuttādivaṇṇanā |
♦ 2-3. Commentary on the Dukkha Sutta and others |
♦ 104-105. dutiyampi pañcakkhandhe catusaccavasena yojetvā dukkhanti bujjhanakānaṃ ajjhāsayena kathitaṃ. |
♦ 104-105. The second was also taught with the disposition of those who would understand "suffering," after having applied the five aggregates by way of the four truths. |
tatiyampi tatheva sakkāyoti bujjhanakānaṃ ajjhāsayena kathitaṃ. |
The third was also taught in the same way, with the disposition of those who would understand "person." |
dutiyatatiyāni. |
The second and third. |
♦ 4. pariññeyyasuttavaṇṇanā SN 22.105 |
♦ 4. Commentary on the Pariññeyya Sutta |
♦ 106. catutthe pariññeyyeti parijānitabbe samatikkamitabbe. |
♦ 106. In the fourth, "to be fully understood" means to be known and overcome. |
pariññanti samatikkamaṃ. |
"Full understanding" means overcoming. |
pariññātāvinti tāya pariññāya parijānitvā samatikkamitvā ṭhitaṃ. |
"Having fully understood" means having known and overcome with that full understanding. |
rāgakkhayotiādīhi nibbānaṃ dassitaṃ. |
Nibbāna is shown by "the destruction of passion," and so on. |
catutthaṃ. |
The fourth. |
♦ 5-10. samaṇasuttādivaṇṇanā |
♦ 5-10. Commentary on the Samaṇa Sutta and others |
♦ 107-112. pañcamādīsu catūsu cattāri saccāni kathitāni. |
♦ 107-112. In the fifth and following four, the four truths are taught. |
navamadasamesu kilesappahānanti. |
In the ninth and tenth, the abandoning of the defilements. |
pañcamādīni. |
The fifth and following. |
♦ antavaggo ekādasamo. |
♦ The Eleventh Chapter on Ends. |
♦ 12. dhammakathikavaggo |
♦ 12. The Chapter on the Dhamma-teacher |
♦ 1-2. avijjāsuttādivaṇṇanā |
♦ 1-2. Commentary on the Avijjā Sutta and others |
♦ 113-114. dhammakathikavaggassa paṭhame ettāvatā ca avijjāgato hotīti yāvatā imāya catūsu saccesu aññāṇabhūtāya avijjāya samannāgato, ettāvatā avijjāgato hotīti attho. |
♦ 113-114. In the first sutta of the Dhammakathikavagga, "and by this much one has come to ignorance" means to the extent that one is endowed with this ignorance, which is nescience concerning the four truths, to that extent one has come to ignorance, is the meaning. |
dutiyepi eseva nayo. |
In the second too, the method is the same. |
paṭhamadutiyāni. |
The first and second. |
♦ 3. dhammakathikasuttavaṇṇanā SN 22.114 |
♦ 3. Commentary on the Dhammakathika Sutta |
♦ 115. tatiye paṭhamena dhammakathiko, dutiyena sekhabhūmi, tatiyena asekhabhūmīti evaṃ dhammakathikaṃ pucchitena visesetvā dve bhūmiyo kathitā. |
♦ 115. In the third, with the first, a Dhamma-teacher; with the second, the stage of a learner; with the third, the stage of an adept. Thus, having been asked about a Dhamma-teacher, the two stages were taught by way of distinction. |
tatiyaṃ. |
The third. |
♦ 4. dutiyadhammakathikasuttavaṇṇanā SN 22.115 |
♦ 4. Commentary on the Second Dhammakathika Sutta |
♦ 116. catutthe tissannampi pucchānaṃ tīṇi vissajjanāni kathitāni. |
♦ 116. In the fourth, three answers were taught for all three questions. |
catutthaṃ. |
The fourth. |
♦ 5-9. bandhanasuttādivaṇṇanā |
♦ 5-9. Commentary on the Bandhana Sutta and others |
♦ 117-121. pañcame atīradassīti tīraṃ vuccati vaṭṭaṃ, taṃ na passati. |
♦ 117-121. In the fifth, "not seeing the near shore" means the near shore is called the round of existence; he does not see that. |
apāradassīti pāraṃ vuccati nibbānaṃ, taṃ na passati. |
"Not seeing the far shore" means the far shore is called Nibbāna; he does not see that. |
baddhoti kilesabandhanena baddho hutvā jīyati ca mīyati ca asmā lokā paraṃ lokaṃ gacchatīti. |
"Bound" means having been bound by the bondage of the defilements, he grows old and dies, and goes from this world to the next. |
imasmiṃ sutte vaṭṭadukkhaṃ kathitanti. |
In this sutta, the suffering of the round of existence is taught. |
chaṭṭhādīni uttānatthāneva. |
The sixth and following have self-evident meanings. |
pañcamādīni. |
The fifth and following. |
♦ 10. sīlavantasuttavaṇṇanā SN 22.121 |
♦ 10. Commentary on the Sīlavanta Sutta |
♦ 122. dasame aniccatotiādīsu hutvā abhāvākārena aniccato, paṭipīḷanākārena dukkhato, ābādhaṭṭhena rogato, antodosaṭṭhena gaṇḍato, tesaṃ tesaṃ gaṇḍānaṃ paccayabhāvena vā khaṇanaṭṭhena vā sallato dukkhaṭṭhena aghato, visabhāgamahābhūtasamuṭṭhānāabādhapaccayaṭṭhena ābādhato, asakaṭṭhena parato, palujjanaṭṭhena palokato, sattasuññataṭṭhena suññato, attābhāvena anattato. |
♦ 122. In the tenth, in "as impermanent," and so on: as impermanent by the mode of having become and then not being; as suffering by the mode of oppression; as a disease by the meaning of illness; as a boil by the meaning of an internal fault; as a dart by being the condition for those and those boils or by the meaning of digging; as misery by the meaning of suffering; as an ailment by the meaning of being a condition for an ailment arising from disharmonious great elements; as other by the meaning of not being one's own; as perishable by the meaning of decaying; as empty by the meaning of being empty of a being; as not-self by the absence of a self. |
evamettha “aniccato palokato”ti dvīhi padehi aniccamanasikāro, “suññato anattato”ti dvīhi anattamanasikāro, sesehi dukkhamanasikāro vuttoti veditabbo. |
Thus here it should be understood that by the two phrases "as impermanent, as perishable," the contemplation of impermanence is spoken of; by the two "as empty, as not-self," the contemplation of not-self; by the rest, the contemplation of suffering. |
sesamettha uttānameva. |
The rest here is self-evident. |
dasamaṃ. |
The tenth. |
♦ 11. sutavantasuttavaṇṇanā SN 22.122 |
♦ 11. Commentary on the Sutavanta Sutta |
♦ 123. tathā ekādasame. |
♦ 123. Likewise in the eleventh. |
dasamasmiñhi “sīlavatā”ti catupārisuddhisīlaṃ vuttaṃ, idha sutavatāti kammaṭṭhānasutaṃ idameva nānākaraṇaṃ. |
For in the tenth, by "one of virtue," the fourfold purification of virtue is spoken of; here by "one of learning," the learning of the meditation subject, this is the only difference. |
ekādasamaṃ. |
The eleventh. |
♦ 12-13. kappasuttādivaṇṇanā |
♦ 12-13. Commentary on the Kappa Sutta and others |
♦ 124-125. dvādasamaterasamāni rāhulovādasadisānevāti. |
♦ 124-125. The twelfth and thirteenth are just like the admonition to Rāhula. |
dvādasamaterasamāni. |
The twelfth and thirteenth. |
♦ dhammakathikavaggo dvādasamo. |
♦ The Twelfth Chapter on the Dhamma-teacher. |
♦ 13. avijjāvaggo SN 22: |
♦ 13. The Chapter on Ignorance SN 22: |
126 ), |
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♦ 1-10. samudayadhammasuttādivaṇṇanā SN 22: |
♦ 1-10. Commentary on the Samudayadhamma Sutta and others SN 22: |
126 ), |
|
♦ 126-135. avijjāvaggo uttānatthova. |
♦ 126-135. The Chapter on Ignorance is self-evident in meaning. |
imasmiñhi vagge sabbasuttesu catusaccameva kathitaṃ. |
For in this chapter, in all the suttas, only the four truths are spoken of. |
♦ avijjāvaggo terasamo. |
♦ The Thirteenth Chapter on Ignorance. |
♦ 14. kukkuḷavaggo |
♦ 14. The Kukkuḷa Chapter |
♦ 1-13. kukkuḷasuttādivaṇṇanā |
♦ 1-13. Commentary on the Kukkuḷa Sutta and others |
♦ 136-149. kukkuḷavaggassa paṭhame kukkuḷanti santattaṃ ādittaṃ chārikarāsiṃ viya mahāpariḷāhaṃ. |
♦ 136-149. In the first sutta of the Kukkuḷavagga, "glowing embers" means a great affliction, like a glowing, blazing pile of ash. |
imasmiṃ sutte dukkhalakkhaṇaṃ kathitaṃ, sesesu aniccalakkhaṇādīni. |
In this sutta, the characteristic of suffering is taught; in the rest, the characteristics of impermanence and so on. |
sabbāni cetāni pāṭiyekkaṃ puggalajjhāsayena kathitānīti. |
And all these were taught with the disposition of individual persons. |
♦ kukkuḷavaggo cuddasamo. |
♦ The Fourteenth Kukkuḷa Chapter. |
♦ 15. diṭṭhivaggo |
♦ 15. The Chapter on Views |
♦ 1-9. ajjhattasuttādivaṇṇanā |
♦ 1-9. Commentary on the Ajjhatta Sutta and others |
♦ 150-158. diṭṭhivaggassa paṭhame kiṃ upādāyāti kiṃ paṭicca. |
♦ 150-158. In the first sutta of the Diṭṭhivagga, "in dependence on what" means depending on what. |
dutiye kiṃ abhinivissāti kiṃ abhinivisitvā, paccayaṃ katvāti attho. |
In the second, "insisting on what" means having insisted on what, having made it a condition, is the meaning. |
tatiyādīsu diṭṭhītiādīni puggalajjhāsayena vuttāni. |
In the third and following, "view," etc., are spoken of with the disposition of individual persons. |
paṭhamādīni. |
The first and following. |
♦ 10. ānandasuttavaṇṇanā SN 22.154 |
♦ 10. Commentary on the Ānanda Sutta |
♦ 159. dasame upasaṅkamīti aññe bhikkhū pañcakkhandhakammaṭṭhānaṃ kathāpetvā yuñjitvā ghaṭetvā arahattaṃ patvā satthu santike aññaṃ byākaronte disvā “ahampi pañcakkhandhakammaṭṭhānaṃ kathāpetvā yuñjanto ghaṭento, arahattaṃ patvā aññaṃ byākarissāmī”ti cintetvā upasaṅkami. |
♦ 159. In the tenth, "he approached" — having seen other bhikkhus who had the meditation subject of the five aggregates explained, and who, having yoked themselves to it and striven, had attained Arahantship and were making their declaration in the presence of the Teacher, he thought, "I too will have the meditation subject of the five aggregates explained, and, yoking myself to it and striving, I will attain Arahantship and make my declaration," and so he approached. |
satthā pana attano dharamānakāle therassa uparimaggattayavajjhānaṃ kilesānaṃ pahānaṃ apassantopi “imassa cittaṃ gaṇhissāmī”ti kathesi. |
But the Teacher, although not seeing the abandoning of the defilements that are to be abandoned by the three higher paths for the elder during his lifetime, spoke thus, thinking, "I will capture his mind." |
tassāpi ekaṃ dve vāre manasi katvāva buddhupaṭṭhānavelā jātāti gantabbaṃ hoti. |
For him too, having reflected on it once or twice, the time for attending on the Buddha came, and so he had to go. |
itissa cittaṃ sampahaṃsamāno vimuttiparipācanīyadhammova so kammaṭṭhānānuyogo jātoti. |
Thus that engagement in the meditation subject became a Dhamma that ripened his liberation, gladdening his mind. |
dasamaṃ. |
The tenth. |
♦ diṭṭhivaggo pannarasamo. |
♦ The Fifteenth Chapter on Views. |
♦ uparipaṇṇāsako samatto. |
♦ The Upper Fifty is completed. |
♦ khandhasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Khandhasaṃyutta is finished. |
♦ 2. rādhasaṃyuttaṃ SN 23 |
♦ 2. The Rādhāsaṃyutta |
♦ 1. paṭhamavaggo |
♦ 1. The First Chapter |
♦ 1. mārasuttavaṇṇanā SN 23.1 |
♦ 1. Commentary on the Māra Sutta |
♦ 160. rādhasaṃyuttassa paṭhame māro vā assāti maraṇaṃ vā bhaveyya. |
♦ 160. In the first sutta of the Rādhāsaṃyutta, "it would be Māra" means it would be death. |
māretā vāti māretabbo vā. |
"Or the one who kills" means or the one who is to be killed. |
yo vā pana mīyatīti yo vā pana marati. |
"Or he who dies" means or he who dies. |
nibbidatthanti nibbidāñāṇatthaṃ. |
"For the sake of dispassion" means for the sake of the knowledge of dispassion. |
nibbānatthāti phalavimutti nāmesā anupādānibbānatthāti attho. |
"For the sake of Nibbāna" means this liberation of the fruit, for the sake of the Nibbāna without clinging, is the meaning. |
accayāsīti atikkantosi. |
"You have passed beyond" means you have overcome. |
nibbānogadhanti nibbāne patiṭṭhitaṃ. |
"Established in Nibbāna" means established in Nibbāna. |
idaṃ maggabrahmacariyaṃ nāma nibbānabbhantare vussati, na nibbānaṃ atikkamitvāti attho. |
This holy life of the path is lived within Nibbāna, not having overcome Nibbāna, is the meaning. |
nibbānapariyosānanti nibbānaṃ assa pariyosānaṃ, nipphatti niṭṭhāti attho. |
"With Nibbāna as its culmination" means Nibbāna is its culmination, its fulfillment, its end, is the meaning. |
paṭhamaṃ. |
The first. |
♦ 2-10. sattasuttādivaṇṇanā SN 23: |
♦ 2-10. Commentary on the Satta Sutta and others SN 23: |
2 , |
|
♦ 161-169. dutiye satto sattoti laggapucchā. |
♦ 161-169. In the second, "a being, a being" is a question about attachment. |
tatra satto tatra visattoti tatra laggo tatra vilaggo. |
"Therein attached, therein entangled" means therein attached, therein entangled. |
paṃsvāgārakehīti paṃsugharakehi. |
With mud-huts. |
keḷāyantīti kīḷanti. |
They play. |
dhanāyantīti dhanaṃ viya maññanti. |
"They treat it as wealth" means they consider it as wealth. |
mamāyantīti “mama idaṃ, mama idan”ti mamattaṃ karonti, aññassa phusitumpi na denti. |
"They treat it as mine" means saying, "this is mine, this is mine," they make it their own, they do not let another even touch it. |
vikīḷaniyaṃ karontīti “niṭṭhitā kīḷā”ti te bhindamānā kīḷāvigamaṃ karonti. |
"They make it a breaking-up-play" means saying, "the play is over," they make the play cease by breaking them. |
tatiye bhavanettīti bhavarajju. |
In the third, "the cord of existence" means the rope of existence. |
catutthaṃ uttānameva. |
The fourth is self-evident. |
pañcamādīsu catūsu cattāri saccāni kathitāni, dvīsu kilesappahānanti. |
In the fifth and following four, the four truths are taught; in the two, the abandoning of the defilements. |
dutiyādīni. |
The second and following. |
♦ paṭhamo vaggo. |
♦ The First Chapter. |
♦ 2. dutiyavaggo |
♦ 2. The Second Chapter |
♦ 1-12. mārasuttādivaṇṇanā |
♦ 1-12. Commentary on the Māra Sutta and others |
♦ 170-181. dutiyavaggassa paṭhame māro, māroti maraṇaṃ pucchati. |
♦ 170-181. In the first sutta of the second chapter, "Māra, Māra" — he asks about death. |
yasmā pana rūpādivinimuttaṃ maraṇaṃ nāma natthi, tenassa bhagavā rūpaṃ kho, rādha, mārotiādimāha . |
But since there is no death separate from form and so on, the Blessed One said to him, "Form, Rādha, is Māra," and so on. |
dutiye māradhammoti maraṇadhammo. |
In the second, "subject to Māra" means subject to death. |
etenupāyena sabbattha attho veditabboti. |
With this method, the meaning should be understood everywhere. |
♦ dutiyo vaggo. |
♦ The Second Chapter. |
♦ 3-4. āyācanavaggādi |
♦ 3-4. The Chapter on Requesting and others |
♦ 1-11. mārādisuttaekādasakavaṇṇanā |
♦ 1-11. Commentary on the eleven suttas of Māra, etc. |
♦ 182-205. tato paraṃ uttānatthameva. |
♦ 182-205. From then on, the meaning is self-evident. |
ayañhi rādhatthero paṭibhāniyatthero nāma. |
For this elder Rādha is called an elder of ready speech. |
tathāgatassa imaṃ theraṃ disvā sukhumaṃ kāraṇaṃ upaṭṭhāti. |
When the Tathāgata sees this elder, a subtle reason occurs to him. |
tenassa bhagavā nānānayehi dhammaṃ deseti. |
Therefore the Blessed One teaches him the Dhamma in various ways. |
evaṃ imasmiṃ rādhasaṃyutte ādito dve vaggā pucchāvasena desitā, tatiyo āyācanena, catuttho upanisinnakakathāvasena. |
Thus, in this Rādhāsaṃyutta, the first two chapters were taught by way of questions, the third by way of a request, the fourth by way of a conversation while sitting near. |
sakalampi panetaṃ rādhasaṃyuttaṃ therassa vimuttiparipācanīyadhammavaseneva gahitanti veditabbaṃ. |
But the entire Rādhāsaṃyutta should be understood as taken up by way of the Dhamma that ripens the liberation of the elder. |
♦ rādhasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Rādhāsaṃyutta is finished. |
♦ 3. diṭṭhisaṃyuttaṃ SN 24 |
♦ 3. The Diṭṭhisaṃyutta |
♦ 1. sotāpattivaggo |
♦ 1. The Sotāpatti Chapter |
♦ 1. vātasuttavaṇṇanā SN 24.1 |
♦ 1. Commentary on the Vāta Sutta |
♦ 206. diṭṭhisaṃyutte na vātā vāyantītiādīsu evaṃ kira tesaṃ diṭṭhi — “yepi ete rukkhasākhādīni bhañjantā vātā vāyanti, na ete vātā, vātaleso nāmeso, vāto pana esikatthambho viya pabbatakūṭaṃ viya ca ṭhito. |
♦ 206. In the Diṭṭhisaṃyutta, in "the winds do not blow," etc., their view is apparently thus: "Even these winds that blow, breaking the branches of trees and so on, they are not winds; this is a trace of wind. The wind itself is established like a monumental pillar, like a mountain peak. |
tathā yāpi etā tiṇakaṭṭhādīni vahantiyo nadiyo sandanti, na ettha udakaṃ sandaki, udakaleso nāmesa, udakaṃ pana esikatthambho viya pabbatakūṭaṃ viya ca ṭhitaṃ. |
Likewise, these rivers that flow, carrying grass, wood, and so on, the water does not flow in them; this is a trace of water. The water itself is established like a monumental pillar, like a mountain peak. |
yāpimā gabbhiniyo vijāyantīti ca vuccanti, kiñcāpi tā milātudarā honti, gabbho pana na nikkhamati, gabbhaleso nāmeso, gabbho pana esikatthambho viya pabbatakūṭaṃ viya ca ṭhito. |
And these who are said to be pregnant women who give birth, although their bellies become slack, the fetus does not come out; this is a trace of a fetus. The fetus itself is established like a monumental pillar, like a mountain peak. |
yepi ete candimasūriyā udenti vā apenti vā, neva te udenti na apenti, candimasūriyaleso nāmesa, candimasūriyā pana esikatthambho viya pabbatakūṭaṃ viya ca ṭhitā”ti. |
And these moon and sun that rise or set, they neither rise nor set; this is a trace of the moon and sun. The moon and sun themselves are established like a monumental pillar, like a mountain peak." |
♦ 2-4. etaṃmamasuttādivaṇṇanā |
♦ 2-4. Commentary on the Etaṃmama Sutta and others |
♦ 207-209. diṭṭhantiādīsu diṭṭhaṃ rūpāyatanaṃ. |
♦ 207-209. In "the seen," etc., "the seen" is the form-base. |
sutaṃ saddāyatanaṃ. |
"The heard" is the sound-base. |
mutaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ. |
"The sensed" is the smell-base, the taste-base, the touch-base. |
tañhi patvā gahetabbato mutanti ca vuttaṃ. |
For it is called "sensed" because it is to be grasped after having been contacted. |
avasesāni sattāyatanāni viññātaṃ nāma. |
The remaining seven bases are called "the cognized." |
pattanti pariyesitvā vā apariyesitvā vā pattaṃ. |
"Attained" means attained either by searching or without searching. |
pariyesitanti pattaṃ vā apattaṃ vā pariyesitaṃ. |
"Sought" means sought, whether attained or not. |
anuvicaritaṃ manasāti cittena anusañcaritaṃ. |
"Mentally traced" means traced by the mind. |
lokasmiñhi pariyesitvā pattampi atthi, pariyesitvā nopattampi, apariyesitvā pattampi, apariyesitvā nopattampi. |
For in the world, there is what is attained by searching, what is not attained by searching, what is attained without searching, and what is not attained without searching. |
tattha pariyesitvā pattaṃ pattaṃ nāma, pariyesitvā nopattaṃ pariyesitaṃ nāma . |
Therein, what is attained by searching is called "attained"; what is not attained by searching is called "sought." |
apariyesitvā pattañca apariyesitvā nopattañca manasānuvicaritaṃ nāma. |
What is attained without searching and what is not attained without searching is called "mentally traced." |
atha vā pariyesitvā pattampi apariyesitvā pattampi pattaṭṭhena pattaṃ nāma, pariyesitvā nopattameva pariyesitaṃ nāma, apariyesitvā nopattaṃ manasānuvicaritaṃ nāma. |
Or else, both what is attained by searching and what is attained without searching, by the meaning of "attained," is called "attained"; only what is not attained by searching is called "sought"; what is not attained without searching is called "mentally traced." |
sabbaṃ vā etaṃ manasā anuvicaritameva. |
Or else, all of this is just mentally traced. |
♦ 5. natthidinnasuttavaṇṇanā SN 24.5 |
♦ 5. Commentary on the Natthidinna Sutta |
♦ 210. natthi dinnantiādīsu natthi dinnanti dinnassa phalābhāvaṃ sandhāya vadanti. |
♦ 210. In "there is nothing given," etc., they say "there is nothing given" in reference to the absence of a fruit for what is given. |
yiṭṭhaṃ vuccati mahāyāgo. |
"Sacrifice" is said of a great sacrifice. |
hutanti paheṇakasakkāro adhippeto. |
"Offering" refers to the honor of a gift. |
tampi ubhayaṃ phalābhāvameva sandhāya paṭikkhipanti. |
They reject both of them also in reference to the absence of a fruit. |
sukatadukkaṭānanti sukatadukkatānaṃ, kusalākusalānanti attho. |
"Of good and bad deeds" means of good and bad deeds, of wholesome and unwholesome, is the meaning. |
phalaṃ vipākoti yaṃ phalanti vā vipākoti vā vuccati, taṃ natthīti vadanti. |
They say that what is called fruit or result, that does not exist. |
natthi ayaṃ lokoti paraloke ṭhitassa ayaṃ loko natthi. |
"There is no this world" means for one established in the next world, this world does not exist. |
natthi paro lokoti idha loke ṭhitassapi paro loko natthi, sabbe tattha tattheva ucchijjantīti dassenti. |
"There is no next world" means for one established in this world, the next world also does not exist; they show that all are annihilated right there. |
natthi mātā natthi pitāti tesu sammāpaṭipattimicchāpaṭipattīnaṃ phalābhāvavasena vadanti. |
"There is no mother, there is no father" — they speak in terms of the absence of a fruit for right and wrong conduct towards them. |
natthi sattā opapātikāti cavitvā uppajjanakasattā nāma natthīti vadanti. |
"There are no spontaneously arisen beings" means they say that there are no beings who arise after death. |
natthi loke samaṇabrāhmaṇāti loke sammāpaṭipannā samaṇabrāhmaṇā nāma natthīti vadanti. |
"There are no samaṇas and brāhmaṇas in the world" means they say that there are no samaṇas and brāhmaṇas in the world who are rightly practiced. |
♦ cātumahābhūtikoti catumahābhūtamayo. |
♦ "Composed of the four great elements" means made of the four great elements. |
pathavī pathavīkāyanti ajjhattikā pathavīdhātu bāhiraṃ pathavīdhātuṃ. |
"The earth joins the earth-body" means the internal earth-element joins the external earth-element. |
anupetīti anuyāti. |
"It follows" means it follows. |
anupagacchatīti tasseva vevacanaṃ, anugacchatītipi attho. |
It goes along with" is a synonym for the same; it also means "it follows. |
ubhayenāpi upeti upagacchatīti dassenti. |
By both, they show that it goes up to, it goes along with. |
āpādīsupi eseva nayo. |
The same method applies to water and so on. |
indriyānīti manacchaṭṭhāni indriyāni. |
"The faculties" means the six faculties including the mind. |
saṅkamantīti ākāsaṃ pakkhandanti. |
"They pass on" means they enter into space. |
āsandipañcamāti nipannamañcena pañcamā, mañco ceva, cattāro mañcapāde gahetvā ṭhitā cattāro purisā cāti attho. |
"With the bier as the fifth" means with the sleeping-couch as the fifth; the couch and the four men who stand holding the four legs of the couch, is the meaning. |
yāva āḷāhanāti yāva susānā. |
"As far as the charnel ground" means as far as the cemetery. |
padānīti “ayaṃ evaṃ sīlavā ahosi, evaṃ dussīlo”tiādinā nayena pavattāni guṇāguṇapadāni. |
"The footprints" means the words of virtue and non-virtue that proceed with the method "this one was so virtuous, so unvirtuous," and so on. |
sarīrameva vā ettha padānīti adhippetaṃ. |
Or "footprints" here is intended to mean the body itself. |
kāpotakānīti kapotakavaṇṇāni, pārāvatapakkhavaṇṇānīti attho. |
"Dove-colored" means of the color of a dove, of the color of a pigeon's wing, is the meaning. |
bhassantāti bhasmantā. |
"Ending in ashes" means ending in ashes. |
ayameva vā pāḷi. |
This is also the Pāli. |
āhutiyoti yaṃ paheṇakasakkārādibhedaṃ dinnadānaṃ, sabbaṃ taṃ chārikāvasānameva hoti, na tato paraṃ phaladāyakaṃ hutvā gacchatīti attho. |
"Offerings" means whatever given gift, divided into gifts of honor and so on, all of it just ends in ashes; it does not go on to be a giver of fruit, is the meaning. |
dattupaññattanti dattūhi bālamanussehi paññattaṃ. |
"Designated by givers" means designated by foolish human givers. |
idaṃ vuttaṃ hoti — bālehi abuddhīhi paññattamidaṃ dānaṃ, na paṇḍitehi. |
This is what is said: "This giving is designated by fools, by the unwise, not by the wise." |
bālā denti, paṇḍitā gaṇhantīti dassenti. |
They show that fools give, the wise receive. |
♦ 6. karotosuttavaṇṇanā SN 24.6 |
♦ 6. Commentary on the Karoto Sutta |
♦ 211. karototi sahatthā karontassa. |
♦ 211. "Of one who acts" means of one who acts with his own hands. |
kārayatoti āṇattiyā kārentassa. |
"Of one who has it done" means of one who has it done by command. |
chindatoti paresaṃ hatthādīni chindantassa. |
"Of one who cuts" means of one who cuts the hands and so on of others. |
chedāpayatoti parehi chedāpentassa. |
"Of one who has it cut" means of one who has it cut by others. |
pacatoti daṇḍena pīḷentassa. |
"Of one who torments" means of one who oppresses with a stick. |
pacāpayatoti parehi daṇḍādinā pīḷāpentassa. |
"Of one who has it tormented" means of one who has it oppressed with a stick and so on by others. |
socato socāpayatoti parassa bhaṇḍaharaṇādīhi sokaṃ sayaṃ karontassāpi parehi kārentassāpi. |
"Of one who sorrows, of one who causes sorrow" means of one who himself causes sorrow by taking another's property and so on, and also of one who has it done by others. |
kilamato kilamāpayatoti āhārupacchedabandhanāgārapavesanādīhi sayaṃ kilamentassapi parehi kilamāpentassapi. |
"Of one who fatigues, of one who causes fatigue" means of one who himself fatigues by cutting off food, by putting in prison, and so on, and also of one who has it done by others. |
phandato phandāpayatoti paraṃ phandantaṃ phandanakāle sayampi phandato parempi phandāpayato. |
"Of one who trembles, of one who causes to tremble" means of one who himself trembles when another is trembling, and also of one who causes another to tremble. |
pāṇamatipātayatoti pāṇaṃ hanantassapi hanāpentassapi. |
"Of one who destroys life" means of one who kills a living being, and also of one who has it killed. |
evaṃ sabbattha karaṇakārāpanavaseneva attho veditabbo. |
Thus everywhere the meaning should be understood by way of doing and causing to be done. |
♦ sandhinti gharasandhiṃ. |
♦ "A house-joint" means a house-break. |
nillopanti mahāvilopaṃ. |
"A plundering" means a great robbery. |
ekāgārikanti ekameva gharaṃ parivāretvā vilumpanaṃ. |
"A single-house robbery" means surrounding a single house and robbing it. |
paripanthe tiṭṭhatoti āgatāgatānaṃ acchindanatthaṃ magge tiṭṭhato. |
"Of one who stands on the highway" means of one who stands on the road for the purpose of robbing passers-by. |
karoto na karīyati pāpanti yaṃkiñci pāpaṃ karomīti saññāya karotopi pāpaṃ na karīyati, natthi pāpaṃ. |
"For one who acts, evil is not done" means even one who acts with the thought "I am doing some evil," evil is not done; there is no evil. |
sattā pana karomāti evaṃsaññino hontīti dīpenti. |
They show that beings are just of the thought, "we are acting." |
khurapariyantenāti khuraneminā, khuradhārasadisapariyantena vā. |
"With a razor-rimmed" means with a razor-edged wheel, or with a rim like the edge of a razor. |
ekamaṃsakhalanti ekamaṃsarāsiṃ. |
"One heap of flesh" means one pile of flesh. |
puñjanti tasseva vevacanaṃ. |
"A mound" is a synonym for the same. |
tatonidānanti ekamaṃsakhalakaraṇanidānaṃ. |
"From that cause" means from the cause of making one heap of flesh. |
♦ dakkhiṇanti dakkhiṇatīre manussā kakkhaḷā dāruṇā, te sandhāya hanantotiādi vuttaṃ. |
♦ "The southern" — on the southern bank the people are harsh and cruel; in reference to them it is said, "they kill," and so on. |
uttaranti uttaratīre saddhā honti pasannā buddhamāmakā dhammamāmakā saṅghamāmakā, te sandhāya dadantotiādi vuttaṃ. |
"The northern" — on the northern bank they are faithful, devout, followers of the Buddha, followers of the Dhamma, followers of the Saṅgha; in reference to them it is said, "they give," and so on. |
tattha yajantoti mahāyāgaṃ karonto. |
Therein, "one who sacrifices" means one who performs a great sacrifice. |
damenāti indriyadamena uposathakammena. |
"By taming" means by the taming of the senses, by the Uposatha observance. |
saṃyamenāti sīlasaṃyamena. |
"By restraint" means by the restraint of virtue. |
saccavajjenāti saccavacanena. |
"By truthful speech" means by speaking the truth. |
āgamoti āgamanaṃ, pavattīti attho. |
"There is coming" means there is coming, there is proceeding, is the meaning. |
sabbathāpi pāpapuññānaṃ kiriyameva paṭikkhipanti. |
In every way they reject the very doing of evil and merit. |
♦ 7. hetusuttavaṇṇanā SN 24.7 |
♦ 7. Commentary on the Hetu Sutta |
♦ 212. natthi hetu natthi paccayoti ettha paccayoti hetuvevacanameva. |
♦ 212. "There is no cause, there is no condition" — here "condition" is just a synonym for "cause." |
ubhayenāpi vijjamānameva kāyaduccaritādīnaṃ saṃkilesapaccayaṃ, kāyasucaritādīnañca visuddhipaccayaṃ paṭikkhipanti. |
By both, they reject the existing cause for the defilement of bodily misconduct and so on, and the cause for the purification of bodily good conduct and so on. |
natthi balanti yamhi attano bale patiṭṭhitā ime sattā devattampi mārattampi brahmattampi sāvakabodhimpi paccekabodhimpi sabbaññutampi pāpuṇanti, taṃ balaṃ paṭikkhipanti. |
"There is no strength" — they reject that strength, established in which these beings attain the state of a deva, the state of Māra, the state of Brahmā, the enlightenment of a disciple, the enlightenment of a Paccekabuddha, and omniscience. |
natthi vīriyantiādīni sabbāni aññamaññavevacanāneva. |
"There is no energy," etc., are all synonyms for each other. |
“idaṃ no vīriyena, idaṃ purisathāmena, idaṃ purisaparakkamena pattan”ti, evaṃ pavattavacanapaṭikkhepakaraṇavasena panetāni visuṃ ādiyanti. |
But they are taken separately by way of rejecting the statement that proceeds thus: "this was attained by our energy, this by human strength, this by human effort." |
♦ sabbe sattāti oṭṭhagoṇagadrabhādayo anavasese pariggaṇhanti. |
♦ "All beings" — they include without remainder camels, cattle, donkeys, and so on. |
sabbe pāṇāti ekindriyo pāṇo, dvindriyo pāṇotiādivasena vadanti. |
"All living creatures" — they speak by way of a living creature with one sense, a living creature with two senses, and so on. |
sabbe bhūtāti aṇḍakosavatthikosesu bhūte sandhāya vadanti. |
"All existences" — they speak in reference to the existences in eggs, wombs, and sheaths. |
sabbe jīvāti sāliyavagodhumādayo sandhāya vadanti. |
"All lives" — they speak in reference to rice, barley, wheat, and so on. |
tesu hi te viruhanabhāvena jīvasaññino. |
For in them, they have the perception of life because of their nature of sprouting. |
avasā abalā avīriyāti tesaṃ attano vaso vā balaṃ vā vīriyaṃ vā natthi. |
"Without their own will, without strength, without energy" means they have no will, or strength, or energy of their own. |
niyatisaṅgatibhāvapariṇatāti ettha niyatīti niyatatā. |
"Transformed by fate, combination, and nature" — here "fate" is fixedness. |
saṅgatīti channaṃ abhijātīnaṃ tattha tattha gamanaṃ. |
"Combination" is the going to and fro of the six classes of beings. |
bhāvoti sabhāvoyeva. |
"Nature" is just their own nature. |
evaṃ niyatiyā ca saṅgatiyā ca bhāvena ca pariṇatā nānappakārataṃ pattā. |
Thus, transformed by fate, by combination, and by nature, they have attained various kinds. |
yena hi yathā bhavitabbaṃ, so tatheva bhavati. |
For he who is to become in a certain way, he becomes just so. |
yena na bhavitabbaṃ, so na bhavatīti dassenti. |
He who is not to become, he does not become, they show. |
chasvevābhijātīsūti chasu eva abhijātīsu ṭhatvā sukhañca dukkhañca paṭisaṃvedenti, aññā sukhadukkhabhūmi natthīti dassenti. |
"In the six classes of birth" — standing in the six classes of birth, they experience both pleasure and pain; there is no other plane of pleasure and pain, they show. |
♦ 8-10. mahādiṭṭhisuttādivaṇṇanā |
♦ 8-10. Commentary on the Mahādiṭṭhi Sutta and others |
♦ 213-215. akaṭāti akatā. |
♦ 213-215. "Not made" means uncreated. |
akaṭavidhāti akatavidhānā, “evaṃ karohī”ti kenaci kāritāpi na hontīti attho. |
"Of an unmade design" means not even made by anyone with "do it thus," is the meaning. |
animmitāti iddhiyāpi na nimmitā. |
"Not created" means not created even by psychic power. |
animmātāti animmāpitā. |
Not caused to be created. |
“animmitabbā”tipi pāṭho, na nimmitabbāti attho. |
There is also the reading "animmitabbā," meaning "not to be created." |
vañjhāti vañjhapasuvañjhatālādayo viya aphalā kassaci ajanakā. |
"Barren" means fruitless, not producing anything, like barren cattle, barren palm trees, and so on. |
pabbatakūṭaṃ viya ṭhitāti kūṭaṭṭhā. |
They stand like a mountain peak. |
esikaṭṭhāyino viya hutvā ṭhitāti esikaṭṭhāyiṭṭhitā, yathā sunikhāto esikatthambho niccalo tiṭṭhati, evaṃ ṭhitāti attho. |
"They stand like a monumental pillar" means they stand like a well-dug-in monumental pillar; they stand firm like a monumental pillar that is well-dug-in, is the meaning. |
na iñjantīti esikatthambho viya ṭhitattā na calanti. |
"They do not stir" means they do not move, because they stand like a monumental pillar. |
na vipariṇamantīti pakatiṃ na vijahanti. |
"They do not change" means they do not abandon their nature. |
na aññamaññaṃ byābādhentīti aññamaññaṃ na upahananti. |
"They do not harm one another" means they do not injure one another. |
nālanti na samatthā. |
"They are not able" means they are not capable. |
pathavīkāyotiādīsu pathavīyeva pathavīkāyo, pathavīsamūho vā. |
In "the earth-body," etc., the earth itself is the earth-body, or the collection of earth. |
sattannaṃtveva kāyānanti yathā muggarāsiādīsu pahaṭaṃ satthaṃ muggarāsiādīnaṃ antareneva pavisati, evaṃ sattannaṃ kāyānaṃ antarena chiddena vivarena satthaṃ pavisati. |
"Of the seven bodies" — just as a weapon struck into a pile of mung beans and so on enters only between the pile of mung beans and so on, in the same way, a weapon enters through the gap, the opening, between the seven bodies. |
tattha “ahaṃ imaṃ jīvitā voropemī”ti kevalaṃ saññāmattameva hotīti dassenti. |
There, they show that the thought "I am depriving this one of life" is merely a perception. |
♦ yonipamukhasatasahassānīti pamukhayonīnaṃ uttamayonīnaṃ cuddasasatasahassāni aññāni ca saṭṭhisatāni aññāni ca chasatāni pañca ca kammuno satānīti pañcakammasatāni cāti kevalaṃ takkamattakena niratthakadiṭṭhiṃ dīpenti. |
♦ "A hundred thousand principal wombs" means one hundred and forty thousand principal wombs, the best wombs, and another sixty hundred, and another six hundred, and five hundred of kamma, and five kammas. They show this nonsensical view with mere speculation. |
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 kammānīti pañcindriyavasena gaṇhanti, tīṇīti kāyakammādivasenā”ti. |
But some say, "five kammas" they take by way of the five faculties; "three" by way of bodily kamma and so on." |
kamme ca aḍḍhakamme cāti ettha panassa kāyakammavacīkammāni kammanti laddhi, manokammaṃ upaḍḍhakammanti. |
"In a kamma and a half-kamma" — here their doctrine is that bodily kamma and verbal kamma are kamma; mental kamma is a half-kamma. |
dvaṭṭhipaṭipadāti dvāsaṭṭhipaṭipadāti vadanti. |
"Sixty-two paths" means sixty-two paths, they say. |
dvaṭṭhantarakappāti ekasmiṃ kappe catusaṭṭhi antarakappā nāma honti, ayaṃ pana aññe dve ajānanto evamāha. |
"Sixty-two intermediate aeons" — in one aeon there are sixty-four intermediate aeons, but this one, not knowing the other two, said thus. |
♦ chaḷābhijātiyoti kaṇhābhijāti nīlābhijāti lohitābhijāti haliddābhijāti sukkābhijāti paramasukkābhijātīti imā cha abhijātiyo vadanti. |
♦ "Six classes of birth" — they speak of these six classes of birth: the black class, the blue class, the red class, the yellow class, the white class, and the supremely white class. |
tattha orabbhikā sūkarikā sākuṇikā māgavikā luddā macchaghātakā corā coraghātakā bandhanāgārikā, ye vā panaññepi keci kurūrakammantā, ayaṃ kaṇhābhijātīti vadanti. |
Therein, they say that shepherds, pig-herds, fowlers, deer-hunters, cruel men, fishermen, robbers, executioners of robbers, jailers, and whoever else are of cruel occupations, this is the black class of birth. |
bhikkhū nīlābhijātīti vadanti. |
They say that bhikkhus are the blue class of birth. |
te kira catūsu paccayesu kaṇṭake pakkhipitvā khādanti, “bhikkhū ca kaṇṭakavuttikā”ti ayaṃ hissa pāḷi eva. |
It seems that they eat, having put thorns into the four requisites. "And bhikkhus are of a thorny practice." This is his Pāli itself. |
atha vā kaṇṭakavuttikā eva nāma eke pabbajitāti vadanti. |
Or else, they say that there are certain ascetics called "of a thorny practice." |
lohitābhijāti nāma nigaṇṭhā ekasāṭakāti vadanti. |
They say that the red class of birth are the Nigaṇṭhas with one cloth. |
ime kira purimehi dvīhi paṇḍaratarā. |
It seems that these are fairer than the previous two. |
gihī odātavasanā acelakasāvakā haliddābhijātīti vadanti. |
They say that householders with white garments, the lay-disciples of the Acelakas, are the yellow class of birth. |
evaṃ attano paccayadāyake nigaṇṭhehipi jeṭṭhakatare karonti. |
Thus they make their own lay-supporters superior even to the Nigaṇṭhas. |
ājīvakā ājīviniyo ayaṃ sukkābhijātīti vadanti. |
They say that the Ājīvakas and female Ājīvakas are the white class of birth. |
te kira purimehi catūhi paṇḍaratarā . |
It seems that they are fairer than the previous four. |
nando vaccho, kiso saṃkicco, makkhali gosālo paramasukkābhijātīti vadanti. |
They say that Nanda Vaccha, Kisa Saṃkicca, and Makkhali Gosāla are the supremely white class of birth. |
te kira sabbehi paṇḍaratarā. |
It seems that they are fairer than all. |
♦ aṭṭha purisabhūmiyoti mandabhūmi khiḍḍābhūmi vīmaṃsakabhūmi ujugatabhūmi sekhabhūmi samaṇabhūmi jānanabhūmi pannabhūmīti imā aṭṭha purisabhūmiyoti vadanti. |
♦ "Eight stages of a person" — they speak of these eight stages of a person: the dull stage, the play stage, the investigation stage, the straight-going stage, the learner stage, the ascetic stage, the knowing stage, and the wise stage. |
tattha jātadivasato paṭṭhāya satta divase sambādhaṭṭhānato nikkhantattā sattā mandā honti momūhā, ayaṃ mandabhūmīti vadanti. |
Therein, they say that for seven days from the day of birth, because they have come out of a confined place, beings are dull, bewildered; this is the dull stage. |
ye pana duggatito āgatā honti, te abhiṇhaṃ rodanti ceva viravanti ca, sugatito āgatā taṃ anussaritvā anussaritvā hasanti, ayaṃ khiḍḍābhūmi nāma. |
Those who have come from a bad destination cry and wail frequently; those who have come from a good destination, remembering it again and again, laugh; this is the play stage. |
mātāpitūnaṃ hatthaṃ vā pādaṃ vā mañcaṃ vā pīṭhaṃ vā gahetvā bhūmiyaṃ padanikkhipanaṃ vīmaṃsakabhūmi nāma. |
Taking hold of the mother's or father's hand or foot, or a couch or a chair, and placing a foot on the ground, is the investigation stage. |
padasā gantuṃ samatthakālo ujugatabhūmi nāma. |
The time when one is able to walk on foot is the straight-going stage. |
sippāni sikkhanakālo sekhabhūmi nāma. |
The time of learning the arts is the learner stage. |
gharā nikkhamma pabbajanakālo samaṇabhūmi nāma. |
The time of going forth from home is the ascetic stage. |
ācariyaṃ sevitvā jānanakālo jānanabhūmi nāma. |
The time of knowing after having served a teacher is the knowing stage. |
“bhikkhu ca pannako jino na kiñci āhā”ti evaṃ alābhiṃ samaṇaṃ pannabhūmīti vadanti. |
They say that an ascetic who has no gain, with "and the bhikkhu, wise and a conqueror, said nothing," is the wise stage. |
♦ ekūnapaññāsa ājīvakasateti ekūnapaññāsa ājīvavuttisatāni. |
♦ "Forty-nine hundred Ājīvakas" means forty-nine hundred Ājīvaka practices. |
paribbājakasateti paribbājakapabbajjāsatāni. |
"A hundred wanderers" means a hundred wanderer-ordinations. |
nāgavāsasateti nāgamaṇḍalasatāni. |
"A hundred Nāga-dwellings" means a hundred Nāga-circles. |
vīse indriyasateti vīsa indriyasatāni. |
"Twenty hundred faculties" means twenty hundred faculties. |
tiṃse nirayasateti tiṃsa nirayasatāni. |
"Thirty hundred hells" means thirty hundred hells. |
rajodhātuyoti rajaokiraṇaṭṭhānāni. |
"The dust-element" means the places where dust is scattered. |
hatthapiṭṭhipādapiṭṭhādīni sandhāya vadati. |
He speaks in reference to the back of the hand, the back of the foot, and so on. |
satta saññīgabbhāti oṭṭhagoṇagadrabhājapasumigamahiṃse sandhāya vadati. |
"Seven sentient wombs" — he speaks in reference to camels, cattle, donkeys, goats, sheep, deer, and buffaloes. |
satta asaññīgabbhāti sāliyavagodhumamuggakaṅguvarakakudrūsake sandhāya vadati. |
"Seven non-sentient wombs" — he speaks in reference to rice, barley, wheat, mung beans, millet, varaka, and kudrūsaka. |
nigaṇṭhigabbhāti gaṇṭhimhi jātagabbhā, ucchuveḷunaḷādayo sandhāya vadati. |
"Knot-wombs" means wombs born in a knot; he speaks in reference to sugarcane, bamboo, reeds, and so on. |
satta devāti bahū devā, so pana sattāti vadati. |
"Seven gods" means there are many gods, but he says seven. |
manussāpi anantā, so sattāti vadati. |
Humans too are infinite, but he says seven. |
satta pesācāti pisācā mahantamahantā, sattāti vadati. |
"Seven demons" means the pisācas are very large; he says seven. |
sarāti mahāsarā. |
"Lakes" means the great lakes. |
kaṇṇamuṇḍa-rathakāra-anotatta-sīhappapāta-chaddanta-mucalinda-kuṇāladahe gahetvā vadati. |
He speaks, having taken Kaṇṇamuṇḍa, Rathakāra, Anotatta, Sīhappapāta, Chaddanta, Mucalinda, and Kuṇāladaha. |
♦ pavuṭāti gaṇṭhikā. |
♦ "Knots" means knots. |
papātāti mahāpapātā. |
"Precipices" means great precipices. |
papātasatānīti khuddakapapātasatāni. |
"Hundreds of precipices" means hundreds of small precipices. |
supināti mahāsupinā. |
"Dreams" means great dreams. |
supinasatānīti khuddakasupinasatāni. |
"Hundreds of dreams" means hundreds of small dreams. |
mahākappinoti mahākappānaṃ. |
Of the great aeons. |
ettha ekamhā mahāsarā vassasate vassasate kusaggena ekaṃ udakabinduṃ nīharitvā sattakkhattuṃ tamhi sare nirudake kate eko mahākappoti vadati. |
Here he says that from one great lake, after taking out one drop of water with the tip of a kusa grass blade once every hundred years, and after that lake has become empty of water seven times, one great aeon passes. |
evarūpānaṃ mahākappānaṃ caturāsītisatasahassāni khepetvā bāle ca paṇḍite ca dukkhassantaṃ karontīti ayamassa laddhi. |
He says that after spending eighty-four hundred thousand of such great aeons, both fools and the wise make an end of suffering. This is his doctrine. |
paṇḍitopi kira antarāvisujjhituṃ na sakkoti, bālopi tato uddhaṃ na gacchati. |
It seems that even a wise person cannot be purified in the meantime, and even a fool does not go beyond that. |
♦ sīlena vāti acelakasīlena vā aññena vā yena kenaci. |
♦ "By virtue" means by the virtue of an Acelaka or by any other whatsoever. |
vatenāti tādiseneva vatena. |
"By observance" means by such an observance. |
tapenāti tapokammena. |
"By austerity" means by the practice of austerity. |
aparipakkaṃ paripāceti nāma yo “ahaṃ paṇḍito”ti antarā visujjhati. |
"He brings the unripe to ripeness" is the name for one who, thinking "I am wise," is purified in the meantime. |
paripakkaṃ phussa phussa byantīkaroti nāma yo “ahaṃ bālo”ti vuttaparimāṇakālaṃ atikkamitvā yāti. |
"Having touched the ripe, he makes it an end" is the name for one who, thinking "I am a fool," goes beyond the stated period of time. |
hevaṃ natthīti evaṃ natthi. |
"It is not so" means it is not so. |
tañhi ubhayampi na sakkā kātunti dīpeti. |
He shows that both are impossible to do. |
doṇamiteti doṇena mitaṃ viya. |
"Measured by a doṇa" means as if measured with a doṇa measure. |
sukhadukkheti sukhadukkhaṃ. |
"In pleasure and pain" means pleasure and pain. |
pariyantakateti vuttaparimāṇena kālena katapariyanto. |
"With a fixed limit" means with a limit made by the stated period of time. |
natthi hāyanavaḍḍhaneti natthi hāyanavaḍḍhanāni, na saṃsāro paṇḍitassa hāyati, na bālassa vaḍḍhatīti attho. |
"There is no decrease or increase" means there are no decreases or increases; the saṃsāra of the wise does not decrease, nor does that of the fool increase, is the meaning. |
ukkaṃsāvakaṃseti ukkaṃsāvakaṃsā. |
Decrease and increase. |
hāyanavaḍḍhanānamevetaṃ vevacanaṃ. |
This is just a synonym for decrease and increase. |
idāni tamatthaṃ upamāya sādhento seyyathāpi nāmātiādimāha. |
Now, to establish that meaning with a simile, he said, "Suppose," and so on. |
tattha suttaguḷeti veṭhetvā katasuttaguḷe. |
Therein, "in a ball of thread" 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 evameva bālā ca paṇḍitā ca kālavasena nibbeṭhiyamānā sukhadukkhaṃ palenti, yathāvuttena kālena atikkamantīti dasseti. |
"It runs out only as it is unwound" means a ball of thread thrown from a mountain or a treetop runs only as far as it is unwound according to the length of the thread; when the thread is finished, it stops right there and does not go further. In the same way, fools and the wise, being unwound by way of time, run through pleasure and pain, and pass away after the stated period of time, he shows. |
♦ 11-18. antavāsuttādivaṇṇanā |
♦ 11-18. Commentary on the Antavā Sutta and others |
♦ 216-223. antavā lokoti ekato vaḍḍhitanimittaṃ lokoti gāhena vā takkena vā uppannadiṭṭhi. |
♦ 216-223. "The world is finite" is a view that arises either by grasping or by speculation that the world is a sign that has grown from one side. |
anantavāti sabbato vaḍḍhitaṃ appamāṇanimittaṃ lokoti gāhena vā takkena vā uppannadiṭṭhi. |
"The world is infinite" is a view that arises either by grasping or by speculation that the world is an immeasurable sign that has grown from all sides. |
taṃ jīvaṃ taṃ sarīranti jīvañca sarīrañca ekamevāti uppannadiṭṭhi. |
"The soul is the same as the body" is a view that arises that the soul and the body are one and the same. |
sesaṃ sabbattha uttānamevāti. |
The rest is self-evident everywhere. |
imāni tāva sotāpattimaggavasena aṭṭhārasa veyyākaraṇāni ekaṃ gamanaṃ. |
These eighteen explanations, by way of the path of stream-entry, are one course. |
♦ 2. dutiyagamanādivaggavaṇṇanā |
♦ 2. Commentary on the Second Course and other chapters |
♦ 224-301. dutiyaṃ gamanaṃ dukkhavasena vuttaṃ. |
♦ 224-301. The second course is spoken of by way of suffering. |
tatrāpi aṭṭhāraseva veyyākaraṇāni, tato parāni “rūpī attā hotī”tiādīni aṭṭha veyyākaraṇāni, tehi saddhiṃ taṃ dutiyapeyyāloti vutto. |
There too are just eighteen explanations. Then there are the eight explanations, "the self is possessed of form," and so on. With them, it is said to be the second collection. |
♦ tattha rūpīti ārammaṇameva “attā”ti gahitadiṭṭhi. |
♦ Therein, "possessed of form" is a view that has grasped the object itself as "self." |
arūpīti jhānaṃ “attā”ti gahitadiṭṭhi . |
Formless" is a view that has grasped a jhāna as "self. |
rūpī ca arūpī cāti ārammaṇañca jhānañca “attā”ti gahitadiṭṭhi. |
Both possessed of form and formless" is a view that has grasped both an object and a jhāna as "self. |
neva rūpī nārūpīti takkamattena gahitadiṭṭhi. |
"Neither possessed of form nor formless" is a view grasped by mere speculation. |
ekantasukhīti lābhītakkījātissarānaṃ uppannadiṭṭhi. |
"Exclusively happy" is a view that has arisen for those who have attainments, who are speculators, and who remember past lives. |
jhānalābhinopi hi atīte ekantasukhaṃ attabhāvaṃ manasikaroto evaṃ diṭṭhi uppajjati. |
For even for one who has attained a jhāna, such a view arises when he reflects on a past state of existence that was exclusively happy. |
takkinopi “yathā etarahi ahaṃ ekantasukhī, evaṃ samparāyepi bhavissāmī”ti uppajjati. |
For a speculator too, it arises, "Just as I am exclusively happy now, so I will be in the next life." |
jātissarassapi sattaṭṭhabhave sukhitabhāvaṃ passantassa evaṃ uppajjati, ekantadukkhītiādīsupi eseva nayo. |
For one who remembers past lives too, seeing a happy state in seven or eight existences, such a view arises. The same method applies to "exclusively painful," and so on. |
♦ tatiyapeyyālo aniccadukkhavasena tehiyeva chabbīsatiyā suttehi vutto, catutthapeyyālo tiparivaṭṭavasenāti. |
♦ The third collection is spoken of with those very twenty-six suttas by way of impermanence and suffering; the fourth collection is by way of the three revolutions. |
♦ diṭṭhisaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Diṭṭhisaṃyutta is finished. |
♦ 4. okkantasaṃyuttaṃ SN 25: SN 25 |
♦ 4. The Okkantasaṃyutta SN 25: |
1 , |
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♦ 1-10. cakkhusuttādivaṇṇanā SN 25: |
♦ 1-10. Commentary on the Cakkhu Sutta and others SN 25: |
1 , |
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♦ 302-311. okkantasaṃyutte adhimuccatīti saddhādhimokkhaṃ paṭilabhati. |
♦ 302-311. In the Okkantasaṃyutta, "he is resolved" means he attains the resolution of faith. |
okkanto sammattaniyāmanti paviṭṭho ariyamaggaṃ. |
"Has entered the fixed course of rightness" means has entered the noble path. |
abhabbo ca tāva kālaṃ kātunti iminā uppanne magge phalassa anantarāyataṃ dīpeti. |
"And he is incapable of passing away in the meantime" — by this, he shows the non-interruption of the fruit when the path has arisen. |
uppannasmiñhi magge phalassa antarāyakaraṇaṃ nāma natthi. |
For when the path has arisen, there is no such thing as an interruption of the fruit. |
tenevāha — “ayañca puggalo sotāpattiphalasacchikiriyāya paṭipanno assa, kappassa ca uḍḍayhanavelā assa, neva tāva kappo uḍḍayheyya, yāvāyaṃ puggalo na sotāpattiphalaṃ sacchikaroti, ayaṃ vuccati puggalo ṭhitakappī”ti . |
Therefore he said: "And if this person were practicing for the realization of the fruit of stream-entry, and it were the time for the aeon to be consumed by fire, the aeon would not be consumed by fire until this person realizes the fruit of stream-entry. This is called a person who is 'established for the aeon'." |
mattaso nijjhānaṃ khamantīti pamāṇato olokanaṃ khamanti. |
"They endure inspection to a certain degree" means they endure observation to a certain extent. |
sesaṃ sabbattha uttānamevāti. |
The rest is self-evident everywhere. |
♦ okkantasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Okkantasaṃyutta is finished. |
♦ 5. uppādasaṃyuttavaṇṇanā |
♦ 5. Commentary on the Uppādasaṃyutta |
♦ 312-321. uppādasaṃyutte sabbaṃ pākaṭameva. |
♦ 312-321. In the Uppādasaṃyutta, everything is clear. |
♦ uppādasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Uppādasaṃyutta is finished. |
♦ 6. kilesasaṃyuttavaṇṇanā SN 27: |
♦ 6. The Kilesasaṃyutta SN 27: |
1 , |
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♦ 322-331. kilesasaṃyutte cittasseso upakkilesoti kataracittassa? |
♦ 322-331. In the Kilesasaṃyutta, "this is a defilement of the mind" — of what mind? |
catubhūmakacittassa. tebhūmakacittassa tāva hotu, lokuttarassa kathaṃ upakkileso hotīti? |
Of the mind of the four planes. Let it be of the mind of the three planes, but how is it a defilement of the supramundane? |
uppattinivāraṇato. so hi tassa uppajjituṃ appadānena upakkilesoti veditabbo. |
By preventing its arising. For it should be understood as a defilement by not giving it a chance to arise. |
nekkhammaninnanti navalokuttaradhammaninnaṃ. |
"Inclined to renunciation" means inclined to the ninefold supramundane Dhamma. |
cittanti samathavipassanācittaṃ. |
"The mind" means the mind of serenity and insight. |
abhiññā sacchikaraṇīyesu dhammesūti paccavekkhaṇañāṇena abhijānitvā sacchikātabbesu chaḷabhiññādhammesu, ekaṃ dhammaṃ vā gaṇhantena nekkhammanti gahetabbaṃ. |
"In the dhammas to be realized by direct knowledge" means in the six higher knowledges and other dhammas to be known and realized by reviewing knowledge, or by taking one Dhamma, "renunciation" should be taken. |
sesaṃ sabbattha uttānamevāti. |
The rest is self-evident everywhere. |
♦ kilesasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Kilesasaṃyutta is finished. |
♦ 7. sāriputtasaṃyuttaṃ SN 28 |
♦ 7. The Sāriputtasaṃyutta |
♦ 1-9. vivekajasuttādivaṇṇanā |
♦ 1-9. Commentary on the Vivekajata Sutta and others |
♦ 332-340. sāriputtasaṃyuttassa paṭhame na evaṃ hotīti ahaṅkāramamaṅkārānaṃ pahīnattā evaṃ na hoti. |
♦ 332-340. In the first sutta of the Sāriputtasaṃyutta, "it is not so" means it is not so because the conceits of "I" and "mine" have been abandoned. |
dutiyādīsupi eseva nayo. |
In the second and following, the method is the same. |
paṭhamādīni. |
The first and following. |
♦ 10. sucimukhīsuttavaṇṇanā SN 28.10 |
♦ 10. Commentary on the Sucimukhī Sutta |
♦ 341. dasame sucimukhīti evaṃnāmikā. |
♦ 341. In the tenth, "Sucimukhī" means one of that name. |
upasaṅkamīti theraṃ abhirūpaṃ dassanīyaṃ suvaṇṇavaṇṇaṃ samantapāsādikaṃ disvā “iminā saddhiṃ parihāsaṃ karissāmī”ti upasaṅkami. |
She approached" — having seen the elder, who was handsome, good-looking, of a golden complexion, and pleasing in every way, she approached, thinking, "I will have some sport with this one. |
atha therena tasmiṃ vacane paṭikkhitte “idānissa vādaṃ āropessāmī”ti maññamānā tena hi, samaṇa, ubbhamukho bhuñjasīti āha. |
Then, when the elder had rejected that speech, thinking, "Now I will put a proposition to him," she said, "Then, ascetic, do you eat with your face turned upwards?" |
disāmukhoti catuddisāmukho, catasso disā olokentoti attho. |
"Facing the directions" means facing the four directions, looking at the four directions, is the meaning. |
vidisāmukhoti catasso vidisā olokento. |
"Facing the intermediate directions" means looking at the four intermediate directions. |
♦ vatthuvijjātiracchānavijjāyāti vatthuvijjāsaṅkhātāya tiracchānavijjāya. |
♦ "By the low art of geomancy" means by the low art which is designated as geomancy. |
vatthuvijjā nāma lābuvatthu-kumbhaṇḍavatthu-mūlakavatthu-ādīnaṃ vatthūnaṃ phalasampattikāraṇakālajānanupāyo. |
Geomancy is the means of knowing the time that is the cause of the success of the fruits of things like gourds, pumpkins, radishes, and so on. |
micchājīvena jīvikaṃ kappentīti teneva vatthuvijjātiracchānavijjāsaṅkhātena micchājīvena jīvikaṃ kappenti, tesaṃ vatthūnaṃ sampādanena pasannehi manussehi dinne paccaye paribhuñjantā jīvantīti attho. |
"They make a living by a wrong livelihood" means they make a living by that very wrong livelihood which is designated as the low art of geomancy; they live by partaking of the requisites given by devout people by producing those things, is the meaning. |
adhomukhāti vatthuṃ oloketvā bhuñjamānavasena adhomukhā bhuñjanti nāma. |
"Facing downwards" means they are said to eat facing downwards by way of eating while looking at the object. |
evaṃ sabbattha yojanā kātabbā. |
The application should be made thus everywhere. |
api cettha nakkhattavijjāti “ajja imaṃ nakkhattaṃ iminā nakkhattena gantabbaṃ, iminā idañcidañca kātabban”ti evaṃ jānanavijjā. |
And here, "astrology" is the art of knowing thus: "today this constellation should be gone to by this constellation, by this this and this should be done." |
dūteyyanti dūtakammaṃ, tesaṃ tesaṃ sāsanaṃ gahetvā tattha tattha gamanaṃ. |
"Running errands" means the work of a messenger, taking the messages of those and those people and going here and there. |
pahiṇagamananti ekagāmasmiṃyeva ekakulassa sāsanena aññakulaṃ upasaṅkamanaṃ. |
"Going on messages" means approaching another family with a message from one family in the same village. |
aṅgavijjāti itthilakkhaṇapurisalakkhaṇavasena aṅgasampattiṃ ñatvā “tāya aṅgasampattiyā idaṃ nāma labbhatī”ti evaṃ jānanavijjā. |
"Physiognomy" is the art of knowing thus: "by that perfection of limbs, this is obtained," having known the perfection of the limbs by way of the signs of a woman and the signs of a man. |
vidisāmukhāti aṅgavijjā hi taṃ taṃ sarīrakoṭṭhāsaṃ ārabbha pavattattā vidisāya pavattā nāma, tasmā tāya vijjāya jīvikaṃ kappetvā bhuñjantā vidisāmukhā bhuñjanti nāma. |
"Facing the intermediate directions" — since physiognomy proceeds with reference to this and that part of the body, it is said to proceed in an intermediate direction. Therefore, those who make a living by that art and eat are said to eat facing the intermediate directions. |
evamārocesīti “dhammikaṃ samaṇā”tiādīni vadamānā sāsanassa niyyānikaṃ guṇaṃ kathesi. |
"She reported thus" — saying, "Ascetics are righteous," and so on, she spoke of the emancipating quality of the teaching. |
tañca paribbājikāya kathaṃ sutvā pañcamattāni kulasatāni sāsane otariṃsūti. |
And hearing that talk of the wanderer, five hundred families entered the teaching. |
♦ sāriputtasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Sāriputtasaṃyutta is finished. |
♦ 8. nāgasaṃyuttaṃ SN 29 |
♦ 8. The Nāgasaṃyutta |
♦ 1. suddhikasuttavaṇṇanā SN 29.1 |
♦ 1. Commentary on the Suddhika Sutta |
♦ 342. nāgasaṃyutte aṇḍajāti aṇḍe jātā. |
♦ 342. In the Nāgasaṃyutta, "egg-born" means born in an egg. |
jalābujāti vatthikose jātā. |
"Womb-born" means born in a womb-sheath. |
saṃsedajāti saṃsede jātā. |
"Moisture-born" means born in moisture. |
opapātikāti upapatitvā viya jātā. |
"Spontaneously-born" means born as if by arising. |
idañca pana suttaṃ aṭṭhuppattiyā vuttaṃ. |
And this sutta was spoken on an occasion that arose. |
bhikkhūnañhi “kati nu kho nāgayoniyo”ti kathā udapādi. |
For a discussion arose among the bhikkhus, "How many nāga-wombs are there?" |
atha bhagavā puggalānaṃ nāgayonīhi uddharaṇatthaṃ nāgayoniyo āvikaronto imaṃ suttamāha. |
Then the Blessed One, to point out the nāga-wombs for the purpose of delivering beings, spoke this sutta, making the nāga-wombs clear. |
♦ 2-50. paṇītatarasuttādivaṇṇanā |
♦ 2-50. Commentary on the Paṇītatara Sutta and others |
♦ 343-391. dutiyādīsu vossaṭṭhakāyāti ahituṇḍikaparibuddhaṃ agaṇetvā vissaṭṭhakāyā. |
♦ 343-391. In the second and following, "with their bodies let loose" means having let go of their bodies, not counting the snake-charmer's encirclement. |
dvayakārinoti duvidhakārino, kusalākusalakārinoti attho. |
"Doers of two" means doers of two kinds, doers of wholesome and unwholesome, is the meaning. |
sacajja mayanti sace ajja mayaṃ. |
If today we. |
sahabyataṃ upapajjatīti sahabhāvaṃ āpajjati. |
"It comes to be in association" means it comes to be in the state of association. |
tatrassa akusalaṃ upapattiyā paccayo hoti, kusalaṃ upapannānaṃ sampattiyā. |
Therein, his unwholesome kamma is a condition for his birth, and his wholesome kamma is for the fortune of those who are born. |
annanti khādanīyabhojanīyaṃ. |
"Food" means hard and soft food. |
pānanti yaṃkiñci pānakaṃ. |
"Drink" means any kind of drink. |
vatthanti nivāsanapārupanaṃ. |
"Clothing" means what is worn and what is put on. |
yānanti chattupāhanaṃ ādiṃ katvā yaṃkiñci gamanapaccayaṃ. |
"Vehicle" means any means of conveyance, beginning with an umbrella and shoes. |
mālanti yaṃkiñci sumanamālādipupphaṃ. |
"Garland" means any flower like a jasmine garland and so on. |
gandhanti yaṃkiñci candanādigandhaṃ. |
"Scent" means any scent like sandalwood and so on. |
vilepananti yaṃkiñci chavirāgakaraṇaṃ. |
"Ointment" means any cosmetic for the skin. |
seyyāvasathapadīpeyyanti mañcapīṭhādiseyyaṃ ekabhūmikādiāvasathaṃ vaṭṭitelādipadīpūpakaraṇañca detīti attho. |
"Bed, dwelling, and lamp" means he gives a bed like a couch or a chair, a dwelling like a one-story building, and the requisites for a lamp like a wick and oil, is the meaning. |
tesañhi dīghāyukatāya ca vaṇṇavantatāya ca sukhabahulatāya ca patthanaṃ katvā imaṃ dasavidhaṃ dānavatthuṃ datvā taṃ sampattiṃ anubhavituṃ tattha nibbattanti. |
For they, having made a wish for a long life, a beautiful complexion, and much happiness, and having given this tenfold object of giving, are born there to experience that fortune. |
sesaṃ sabbattha uttānamevāti. |
The rest is self-evident everywhere. |
♦ nāgasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Nāgasaṃyutta is finished. |
♦ 9. supaṇṇasaṃyuttavaṇṇanā |
♦ 9. The Supaṇṇasaṃyutta |
♦ 392-437. supaṇṇasaṃyutte pattānaṃ vaṇṇavantatāya garuḷā supaṇṇāti vuttā. |
♦ 392-437. In the Supaṇṇasaṃyutta, because their wings are beautiful, the Garuḷas are called Supaṇṇas. |
idhāpi paṭhamasuttaṃ purimanayeneva aṭṭhuppattiyaṃ vuttaṃ. |
Here too, the first sutta was spoken on an occasion that arose, in the same way as before. |
harantīti uddharanti. |
"They carry off" means they lift up. |
uddharamānā ca pana te attanā hīne vā same vā uddharituṃ sakkonti, na attanā paṇītatare. |
And while lifting up, they are able to lift up those who are inferior to them or equal to them, not those who are superior to them. |
sattavidhā hi anuddharaṇīyanāgā nāma paṇītatarā kambalassatarā dhataraṭṭhā sattasīdantaravāsino pathaviṭṭhakā pabbataṭṭhakā vimānaṭṭhakāti. |
For there are seven kinds of unliftable nāgas, who are superior: the Kambalassataras, the Dhataraṭṭhas, the inhabitants of the seven Sīdantaras, the earth-dwelling, the mountain-dwelling, and the mansion-dwelling. |
tatra aṇḍajādīnaṃ jalābujādayo paṇītatarā, te tehi anuddharaṇīyā. |
Therein, the womb-born and so on are superior to the egg-born and so on; they are unliftable by them. |
kambalassatarā pana nāgasenāpatino, te yattha katthaci disvā yo koci supaṇṇo uddharituṃ na sakkoti. |
The Kambalassataras are nāga-generals; seeing them anywhere, no Supaṇṇa is able to lift them up. |
dhataraṭṭhā pana nāgarājāno, tepi koci uddharituṃ na sakkoti. |
The Dhataraṭṭhas are nāga-kings; them too no one is able to lift up. |
ye pana sattasīdantare mahāsamudde vasanti, te yasmā katthaci vikampanaṃ kātuṃ na sakkā, tasmā koci uddharituṃ na sakkoti. |
Those who live in the great ocean in the seven Sīdantaras, because they cannot be made to tremble anywhere, therefore no one is able to lift them up. |
pathaviṭṭhakādīnaṃ nilīyanokāso atthi, tasmā tepi uddharituṃ na sakkoti. |
The earth-dwelling and so on have a place to hide, therefore them too no one is able to lift up. |
ye pana mahāsamudde ūmipiṭṭhe vasanti, te yo koci samo vā paṇītataro vā supaṇṇo uddharituṃ sakkoti. |
But those who live on the surface of the waves of the great ocean, any Supaṇṇa who is equal or superior is able to lift them up. |
sesaṃ nāgasaṃyutte vuttanayamevāti. |
The rest is the same as has been said in the Nāgasaṃyutta. |
♦ supaṇṇasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Supaṇṇasaṃyutta is finished. |
♦ 10. gandhabbakāyasaṃyuttavaṇṇanā |
♦ 10. The Gandhabbakāyasaṃyutta |
♦ 438-549. gandhabbakāyasaṃyutte mūlagandhe adhivatthāti yassa rukkhassa mūle gandho atthi, taṃ nissāya nibbattā. |
♦ 438-549. In the Gandhabbakāyasaṃyutta, "dwelling in the scent of the root" means born in dependence on a tree whose root has a scent. |
so hi sakalopi rukkho tesaṃ upakappati. |
For that entire tree is of use to them. |
sesapadesupi eseva nayo. |
The same method applies to the other passages. |
gandhagandheti mūlādigandhānaṃ gandhe. |
"In the scent of the scents" means in the scent of the scents of the root and so on. |
yassa hi rukkhassa sabbesampi mūlādīnaṃ gandho atthi, so idha gandho nāma. |
For a tree whose roots and so on all have a scent, that is here called "scent." |
tassa gandhassa gandhe, tasmiṃ adhivatthā. |
In the scent of that scent, dwelling in it. |
idha mūlādīni sabbāni tesaṃyeva upakappanti. |
Here, the roots and so on are all of use to them. |
so dātā hoti mūlagandhānanti so kāḷānusārikādīnaṃ mūlagandhānaṃ dātā hoti. |
"He is a giver of the scents of the root" means he is a giver of the scents of the root like black aloe-wood and so on. |
evaṃ sabbapadesu attho veditabbo. |
The meaning should be understood thus in all passages. |
evañhi sarikkhadānampi datvā patthanaṃ ṭhapenti, asarikkhadānampi. |
For thus they give a similar gift and make a wish, and also a dissimilar gift. |
taṃ dassetuṃ so annaṃ detītiādi dasavidhaṃ dānavatthu vuttaṃ. |
To show that, the tenfold object of giving, "he gives food," and so on, is spoken of. |
sesaṃ sabbattha uttānamevāti. |
The rest is self-evident everywhere. |
♦ gandhabbakāyasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Gandhabbakāyasaṃyutta is finished. |
♦ 11. valāhakasaṃyuttavaṇṇanā |
♦ 11. The Valāhakasaṃyutta |
♦ 550-606. valāhakasaṃyutte valāhakakāyikāti valāhakanāmake devakāye uppannā ākāsacārikadevā. |
♦ 550-606. In the Valāhakasaṃyutta, "of the cloud-body" means the sky-faring devas who have arisen in the deva-body named Valāhaka. |
sītavalāhakāti sītakaraṇavalāhakā. |
"Cold-clouds" means clouds that make it cold. |
sesapadesupi eseva nayo. |
The same method applies to the other passages. |
cetopaṇidhimanvāyāti cittaṭṭhapanaṃ āgamma. |
"Following the resolve of the mind" means depending on the setting of the mind. |
sītaṃ hotīti yaṃ vassāne vā hemante vā sītaṃ hoti, taṃ utusamuṭṭhānameva. |
"It is cold" means the cold that occurs in the rainy season or in winter, that is just born of the season. |
yaṃ pana sītepi atisītaṃ, gimhe ca uppannaṃ sītaṃ, taṃ devatānubhāvena nibbattaṃ sītaṃ nāma. |
But the cold that is very cold even in the cold season, and the cold that has arisen in summer, that is called cold born of the power of the deities. |
uṇhaṃ hotīti yaṃ gimhāne uṇhaṃ, taṃ utusamuṭṭhānikaṃ pākatikameva. |
"It is hot" means the heat that is in summer, that is natural, born of the season. |
yaṃ pana uṇhepi atiuṇhaṃ, sītakāle ca uppannaṃ uṇhaṃ, taṃ devatānubhāvena nibbattaṃ uṇhaṃ nāma. |
But the heat that is very hot even in the hot season, and the heat that has arisen in the cold season, that is called heat born of the power of the deities. |
abbhaṃ hotīti abbhamaṇḍapo hoti. |
"There is a cloud" means there is a canopy of clouds. |
idhāpi yaṃ vassāne ca sisire ca abbhaṃ uppajjati, taṃ utusamuṭṭhānikaṃ pākatikameva. |
Here too, the cloud that arises in the rainy season and in the cool season, that is natural, born of the season. |
yaṃ pana abbheyeva atiabbhaṃ, sattasattāhampi candasūriye chādetvā ekandhakāraṃ karoti, yañca cittavesākhamāsesu abbhaṃ, taṃ devatānubhāvena uppannaṃ abbhaṃ nāma. |
But the cloud that is very cloudy even among clouds, and which covers the moon and sun for seven weeks and makes complete darkness, and the cloud that is in the months of Citta and Vesākha, that is called a cloud that has arisen by the power of the deities. |
vāto hotīti yo tasmiṃ tasmiṃ utumhi uttaradakkhiṇādipakativāto hoti, ayaṃ utusamuṭṭhānova. |
"There is a wind" means the natural wind from the north, south, and so on that occurs in that and that season, that is just born of the season. |
yopi pana rukkhakkhandhādipadālano ativāto nāma atthi, ayañceva, yo ca aññopi akālavāto, ayaṃ devatānubhāvanibbatto nāma. |
And that very strong wind which breaks the trunks of trees and so on, and whatever other unseasonal wind there is, that is called one born of the power of the deities. |
devo vassatīti yaṃ vassike cattāro māse vassaṃ, taṃ utusamuṭṭhānameva. |
"It rains" means the rain that is in the four months of the rainy season, that is just born of the season. |
yaṃ pana vasseyeva ativassaṃ, yañca cittavesākhamāsesu vassaṃ, taṃ devatānubhāvanibbattaṃ nāma. |
But the rain that is very heavy even in the rainy season, and the rain that is in the months of Citta and Vesākha, that is called one born of the power of the deities. |
♦ tatridaṃ vatthu — eko kira vassavalāhakadevaputto talakūṭakavāsi khīṇāsavattherassa santikaṃ gantvā vanditvā aṭṭhāsi. |
♦ Here is a story on this: a certain rain-cloud deva-son, a resident of Talakūṭaka, went to an Arahant elder, paid homage, and stood there. |
thero “kosi tvan”ti pucchi. |
The elder asked, "Who are you?" |
“ahaṃ, bhante, vassavalāhakadevaputto”ti. |
I, venerable sir, am a rain-cloud deva-son. |
“tumhākaṃ kira cittena devo vassatī”ti? |
It is said that it rains by your will. |
“āma, bhante”ti. |
Yes, venerable sir. |
“passitukāmā mayan”ti . |
We wish to see it. |
“temissatha, bhante”ti. |
You will get wet, venerable sir. |
“meghasīsaṃ vā gajjitaṃ vā na paññāyati, kathaṃ temissāmā”ti? |
The head of a cloud or thunder is not seen, how will we get wet? |
“bhante, amhākaṃcittena devo vassati, tumhe paṇṇasālaṃ pavisathā”ti . |
Venerable sir, it rains by our will. You enter the leaf-hut. |
“sādhu devaputtā”ti so pāde dhovitvā paṇṇasālaṃ pāvisi. |
"Good, deva-son." He washed his feet and entered the leaf-hut. |
devaputto tasmiṃ pavisanteyeva ekaṃ gītaṃ gāyitvā hatthaṃ ukkhipi. |
The deva-son, as he was entering, sang a song and raised his hand. |
samantā tiyojanaṭṭhānaṃ ekameghaṃ ahosi. |
For a space of three leagues all around, it became one cloud. |
thero addhatinto paṇṇasālaṃ paviṭṭhoti. |
The elder entered the leaf-hut half-drenched. |
apica devo nāmesa aṭṭhahi kāraṇehi vassati nāgānubhāvena supaṇṇānubhāvena devatānubhāvena saccakiriyāya utusamuṭṭhānena mārāvaṭṭanena iddhibalena vināsameghenāti. |
Moreover, it is said that rain falls for eight reasons: by the power of nāgas, by the power of supaṇṇas, by the power of deities, by an act of truth, born of the season, by the turning of Māra, by psychic power, and by a destructive cloud. |
♦ valāhakasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Valāhakasaṃyutta is finished. |
♦ 12. vacchagottasaṃyuttavaṇṇanā |
♦ 12. The Vacchagottasaṃyutta |
♦ 607-661. vacchagottasaṃyutte aññāṇāti aññāṇena. |
♦ 607-661. In the Vacchagottasaṃyutta, "by ignorance" means by ignorance. |
evaṃ sabbapadesu karaṇavaseneva attho veditabbo. |
The meaning should be understood thus in all passages by way of the instrumental case. |
sabbāni cetāni aññamaññavevacanānevāti. |
And all of these are synonyms for each other. |
imasmiñca pana saṃyutte ekādasa suttāni pañcapaññāsa veyyākaraṇānīti veditabbāni. |
And in this saṃyutta, it should be understood that there are eleven suttas and fifty-five explanations. |
♦ vacchagottasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Vacchagottasaṃyutta is finished. |
♦ 13. jhānasaṃyuttaṃ SN 34 |
♦ 13. The Jhānasaṃyutta |
♦ 1. samādhimūlakasamāpattisuttavaṇṇanā SN 34.1 |
♦ 1. Commentary on the Samādhimūlaka-samāpatti Sutta |
♦ 662. jhānasaṃyuttassa paṭhame samādhikusaloti paṭhamaṃ jhānaṃ pañcaṅgikaṃ dutiyaṃ tivaṅgikanti evaṃ aṅgavavatthānakusalo. |
♦ 662. In the first sutta of the Jhānasaṃyutta, "skilled in concentration" means skilled in the analysis of the factors, such as "the first jhāna has five factors, the second has three factors." |
na samādhismiṃ samāpattikusaloti cittaṃ hāsetvā kallaṃ katvā jhānaṃ samāpajjituṃ na sakkoti. |
"Not skilled in the attainment of concentration" means he is not able to attain jhāna by gladdening and preparing the mind. |
iminā nayena sesapadānipi veditabbāni. |
With this method, the remaining phrases should also be understood. |
♦ 2-55. samādhimūlakaṭhitisuttādivaṇṇanā |
♦ 2-55. Commentary on the Samādhimūlaka-ṭhiti Sutta and others |
♦ 663-716. dutiyādīsu na samādhismiṃ ṭhitikusaloti jhānaṃ ṭhapetuṃ akusalo, sattaṭṭhāccharāmattaṃ jhānaṃ ṭhapetuṃ na sakkoti. |
♦ 663-716. In the second and following, "not skilled in the maintenance of concentration" means unskilled in maintaining the jhāna; he is not able to maintain the jhāna for even the space of seven or eight snaps of the fingers. |
na samādhismiṃ vuṭṭhānakusaloti jhānato vuṭṭhātuṃ akusalo, yathāparicchedena vuṭṭhātuṃ na sakkoti. |
"Not skilled in emerging from concentration" means unskilled in emerging from jhāna; he is not able to emerge at the determined time. |
na samādhismiṃ kallitakusaloti cittaṃ hāsetvā kallaṃ kātuṃ akusalo. |
"Not skilled in the readiness for concentration" means unskilled in gladdening and preparing the mind. |
na samādhismiṃ ārammaṇakusaloti kasiṇārammaṇesu akusalo. |
"Not skilled in the object of concentration" means unskilled in the kasina-objects. |
na samādhismiṃ gocarakusaloti kammaṭṭhānagocare ceva bhikkhācāragocare ca akusalo. |
"Not skilled in the resort for concentration" means unskilled in the resort of the meditation subject and in the resort of the alms-round. |
na samādhismiṃ abhinīhārakusaloti kammaṭṭhānaṃ abhinīharituṃ akusalo. |
"Not skilled in the application to concentration" means unskilled in applying the meditation subject. |
na samādhismiṃ sakkaccakārīti jhānaṃ appetuṃ sakkaccakārī na hoti. |
"Not one who acts with care" means he is not one who acts with care in attaining jhāna. |
na samādhismiṃ sātaccakārīti jhānappanāya satatakārī na hoti, kadācideva karoti. |
"Not one who acts continuously" means he is not one who acts continuously for the attainment of jhāna, but does it only sometimes. |
na samādhismiṃ sappāyakārīti samādhissa sappāye upakārakadhamme pūretuṃ na sakkoti. |
"Not one who acts appropriately" means he is not able to fulfill the dhammas that are supportive and helpful for concentration. |
tato paraṃ samāpattiādīhi padehi yojetvā catukkā vuttā. |
From then on, tetrads are spoken of by applying them to the words "attainment" and so on. |
tesaṃ attho vuttanayeneva veditabbo. |
Their meaning should be understood in the way that has been explained. |
sakalaṃ panettha jhānasaṃyuttaṃ lokiyajjhānavaseneva kathitanti. |
Here the entire Jhānasaṃyutta is taught by way of worldly jhānas. |
♦ jhānasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Jhānasaṃyutta is finished. |
♦ iti sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya |
♦ Thus in the Sāratthappakāsinī, the Commentary on the Saṃyutta Nikāya |
♦ khandhavaggavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Khandhavagga is finished. |
♦ saṃyuttanikāya-aṭṭhakathāya dutiyo bhāgo. |
♦ The Second Part of the Commentary on the Saṃyutta Nikāya. |
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SN-a 4 - saḷāyatanavagga-aṭṭhakathā |
SN-a 4 - Commentary on the Saḷāyatanavagga |
♦ saḷāyatanavagga-aṭṭhakathā |
♦ Commentary on the Saḷāyatanavagga |
♦ 1. saḷāyatanasaṃyuttaṃ SN 35 |
♦ 1. The Saḷāyatanasaṃyutta |
♦ 1. aniccavaggo |
♦ 1. The Anicca Chapter |
♦ 1. ajjhattāniccasuttavaṇṇanā SN 35.1 |
♦ 1. Commentary on the Ajjhattānicca Sutta |
♦ 1. saḷāyatanavaggassa paṭhame cakkhunti dve cakkhūni — ñāṇacakkhu ceva maṃsacakkhu ca. |
♦ 1. In the first sutta of the Saḷāyatanavagga, "eye" means two eyes: the eye of knowledge and the physical eye. |
tattha ñāṇacakkhu pañcavidhaṃ — buddhacakkhu, dhammacakkhu, samantacakkhu, dibbacakkhu, paññācakkhūti. |
Therein, the eye of knowledge is fivefold: the Buddha-eye, the Dhamma-eye, the universal eye, the divine eye, and the wisdom-eye. |
tesu buddhacakkhu nāma āsayānusayañāṇañceva indriyaparopariyattañāṇañca, yaṃ — “buddhacakkhunā lokaṃ volokento”ti āgataṃ . |
Of these, the Buddha-eye is the knowledge of the dispositions and underlying tendencies and the knowledge of the superiority and inferiority of the faculties, which comes in "surveying the world with the Buddha-eye." |
dhammacakkhu nāma heṭṭhimā tayo maggā tīṇi ca phalāni, yaṃ — “virajaṃ vītamalaṃ dhammacakkhuṃ udapādī”ti āgataṃ. |
The Dhamma-eye is the lower three paths and the three fruits, which comes in "the dust-free, stainless Dhamma-eye arose." |
samantacakkhu nāma sabbaññutaññāṇaṃ, yaṃ — “pāsādamāruyha samantacakkhū”ti āgataṃ. |
The universal eye is the knowledge of omniscience, which comes in "having ascended the palace, the one with the universal eye." |
dibbacakkhu nāma ālokapharaṇena uppannaṃ ñāṇaṃ, yaṃ — “dibbena cakkhunā visuddhenā”ti āgataṃ. |
The divine eye is the knowledge that arises with the suffusion of light, which comes in "with the divine eye, which is purified." |
paññācakkhu nāma catusaccaparicchedakañāṇaṃ, yaṃ — “cakkhuṃ udapādī”ti āgataṃ. |
The wisdom-eye is the knowledge that defines the four truths, which comes in "the eye arose." |
♦ maṃsacakkhupi duvidhaṃ — sasambhāracakkhu, pasādacakkhūti. |
♦ The physical eye is also twofold: the composite eye and the sensitive eye. |
tesu yvāyaṃ akkhikūpake akkhipaṭalehi parivārito maṃsapiṇḍo, yattha catasso dhātuyo vaṇṇagandharasojā sambhavo jīvitaṃ bhāvo cakkhupasādo kāyapasādoti saṅkhepato terasa sambhārā honti. |
Of these, that which is the ball of flesh in the eye-socket, surrounded by the sheaths of the eye, where there are the four elements, color, smell, taste, nutritive essence, origin, life, form, the eye-sensitivity, and the body-sensitivity—in short, there are thirteen components. |
vitthārato pana catasso dhātuyo vaṇṇagandharasojā sambhavoti ime nava catusamuṭṭhānavasena chattiṃsa, jīvitaṃ bhāvo cakkhupasādo kāyapasādoti ime kammasamuṭṭhānā tāva cattāroti cattārīsa sambhārā honti. |
In detail, however, the four elements, color, smell, taste, nutritive essence, and origin—these nine, by way of the four origins, are thirty-six; life, form, the eye-sensitivity, and the body-sensitivity—these four, originating from kamma, are thus forty components. |
idaṃ sasambhāracakkhu nāma. |
This is called the composite eye. |
yaṃ panettha setamaṇḍalaparicchinnena kaṇhamaṇḍalena parivārite diṭṭhimaṇḍale sanniviṭṭhaṃ rūpadassanasamatthaṃ pasādamattaṃ, idaṃ pasādacakkhu nāma. |
That which herein is the mere sensitivity, situated in the pupil, which is surrounded by the black circle, which is defined by the white circle, and which is capable of seeing forms, this is called the sensitive eye. |
tassa tato paresañca sotādīnaṃ vitthārakathā visuddhimagge vuttāva. |
The detailed explanation of it and of the following ear, etc., has been given in the Visuddhimagga. |
♦ tattha yadidaṃ pasādacakkhu, taṃ gahetvā bhagavā — cakkhuṃ, bhikkhave, aniccantiādimāha. |
♦ Therein, having taken this sensitive eye, the Blessed One said, "The eye, bhikkhus, is impermanent," and so on. |
tattha — “catūhi kāraṇehi aniccaṃ udayabbayavantatāyā”tiādinā nayena vitthārakathā heṭṭhā pakāsitāyeva. |
Therein, the detailed explanation by the method, "It is impermanent for four reasons: because it has arising and passing away," and so on, has been shown below. |
sotampi pasādasotameva adhippetaṃ, tathā ghānajivhākāyā. |
The ear, too, is intended as the sensitive ear, and likewise the nose, tongue, and body. |
manoti tebhūmakasammasanacāracittaṃ. |
"Mind" means the mind of the three planes that ranges over contemplation. |
iti idaṃ suttaṃ chasu ajjhattikāyatanesu tīṇi lakkhaṇāni dassetvā kathite bujjhanakānaṃ ajjhāsayena vuttaṃ. |
Thus this sutta was spoken with the disposition of those who would understand when it was taught after showing the three characteristics in the six internal bases. |
♦ 2-3. ajjhattadukkhasuttādivaṇṇanā |
♦ 2-3. Commentary on the Ajjhattadukkha Sutta and others |
♦ 2-3. dutiyaṃ dve lakkhaṇāni, tatiyaṃ ekalakkhaṇaṃ dassetvā kathite bujjhanakānaṃ ajjhāsayena vuttaṃ. |
♦ 2-3. The second was spoken with the disposition of those who would understand when it was taught after showing two characteristics, the third after showing one characteristic. |
sesāni pana tehi sallakkhitāni vā ettakeneva vā sallakkhessantīti. |
But the rest were either perceived by them or they will perceive them with just this much. |
♦ 4-6. bāhirāniccasuttādivaṇṇanā |
♦ 4-6. Commentary on the Bāhirānicca Sutta and others |
♦ 4-6. catutthe rūpagandharasaphoṭṭhabbā catusamuṭṭhānā, saddo dvisamuṭṭhāno, dhammāti tebhūmakadhammārammaṇaṃ. |
♦ 4-6. In the fourth, form, smell, taste, and touch have four origins; sound has two origins; "dhammas" means the object of the dhammas of the three planes. |
idampi bāhiresu chasu āyatanesu tilakkhaṇaṃ dassetvā kathite bujjhanakānaṃ vasena vuttaṃ. |
This too was spoken by way of those who would understand when it was taught after showing the three characteristics in the six external bases. |
pañcame chaṭṭhe ca dutiyatatiyesu vuttasadisova nayo. |
In the fifth and sixth, the method is the same as that explained in the second and third. |
♦ 7-12. ajjhattāniccātītānāgatasuttādivaṇṇanā |
♦ 7-12. Commentary on the Ajjhattāniccātītānāgata Sutta and others |
♦ 7-12. sattamādīni atītānāgatesu cakkhādīsu aniccalakkhaṇādīni sallakkhetvā paccuppannesu balavagāhena kilamantānaṃ vasena vuttāni. |
♦ 7-12. The seventh and following were spoken by way of those who, having perceived the characteristics of impermanence and so on in the past and future eyes, etc., were struggling with a strong grasp of the present. |
sesaṃ sabbattha heṭṭhā vuttanayamevāti. |
The rest is everywhere in the same way as has been explained below. |
♦ aniccavaggo paṭhamo. |
♦ The First Anicca Chapter. |
♦ 2. yamakavaggo |
♦ 2. The Yamaka Chapter |
♦ 1-4. paṭhamapubbesambodhasuttādivaṇṇanā |
♦ 1-4. Commentary on the Paṭhamapubbesambodha Sutta and others |
♦ 13-16. yamakavaggassa paṭhamadutiyesu ajjhattikānanti ajjhattajjhattavasena ajjhattikānaṃ. |
♦ 13-16. In the first and second of the Yamakavagga, "internal" means of the internal, by way of the internal of the internal. |
so pana nesaṃ ajjhattikabhāvo chandarāgassa adhimattabalavatāya veditabbo. |
And their internal nature should be understood by the exceeding strength of desire and lust. |
manussānañhi antogharaṃ viya cha ajjhattikāyatanāni, gharūpacāraṃ viya cha bāhirāyatanāni. |
For humans, the six internal bases are like the inside of a house; the six external bases are like the area around the house. |
yathā nesaṃ puttadāradhanadhaññapuṇṇe antoghare chandarāgo adhimattabalavā hoti, tattha kassaci pavisituṃ na denti, appamattena bhājanasaddamattenāpi “kiṃ etan”ti? |
Just as their desire and lust is exceedingly strong for the inside of the house, which is full of sons, wives, wealth, and grain, and they do not let anyone enter there, and at the slightest sound of a vessel, they say, "What is that?" |
vattāro bhavanti. |
in the same way, their desire and lust is exceedingly strong for the six internal bases. |
evamevaṃ chasu ajjhattikesu āyatanesu adhimattabalavachandarāgoti. |
Thus, because of this strength of desire and lust, they are called "internal." |
iti imāya chandarāgabalavatāya tāni “ajjhattikānī”ti vuttāni. |
But in the area around the house, it is not so strong; they do not immediately prevent people or even four-footed animals from wandering there. |
gharūpacāre pana no tathā balavā hoti, tattha carante manussepi catuppadānipi na sahasā nivārenti. |
Although they do not prevent them, if they are unwilling, they do not let them take even a blade of grass or a leaf. |
kiñcāpi na nivārenti, anicchantā pana pasupacchimattampi gahituṃ na denti. |
Thus their desire and lust there is not exceedingly strong. |
iti nesaṃ tattha na adhimattabalavachandarāgo hoti. |
In forms and so on, too, their desire and lust is likewise not exceedingly strong; therefore they are called "external." |
rūpādīsupi tatheva na adhimattabalavachandarāgo, tasmā tāni “bāhirānī”ti vuttāni. |
The detailed explanation of internal and external, however, has been given in the Visuddhimagga. |
vitthārato pana ajjhattikabāhirakathā visuddhimagge vuttāva. |
The rest in both suttas is the same as has been explained below. |
sesaṃ dvīsupi suttesu heṭṭhā vuttanayameva. |
Likewise in the third and fourth. |
tathā tatiyacatutthesu. |
|
♦ 5-6. paṭhamanoceassādasuttādivaṇṇanā |
♦ 5-6. Commentary on the Paṭhamanoceassāda Sutta and others |
♦ 17-18. pañcame nissaṭāti nikkhantā. |
♦ 17-18. In the fifth, "departed" means gone forth. |
visaññuttāti nosaṃyuttā. |
"Disjoined" means not joined. |
vippamuttāti no adhimuttā vimariyādīkatena cetasāti nimmariyādīkatena cetasā. |
"Completely liberated" means not attached, with a mind that has been freed from boundaries, with a mind that has no boundaries. |
yañhi kilesajātaṃ vā vaṭṭaṃ vā appahīnaṃ hoti, tena sekhānaṃ cittaṃ samariyādīkataṃ nāma. |
For whatever mass of defilements or round of existence has not been abandoned, by that the mind of learners is said to be with boundaries. |
yaṃ pahīnaṃ, tena vimariyādīkataṃ. |
Whatever has been abandoned, by that it is without boundaries. |
idha pana sabbaso kilesānañceva vaṭṭassa ca pahīnattā vimariyādīkatena kilesavaṭṭamariyādaṃ atikkantena cittena vihariṃsūti attho. |
Here, however, because the defilements and the round of existence have been completely abandoned, the meaning is that they dwelt with a mind that had been freed from boundaries, having gone beyond the boundary of the defilements and the round of existence. |
chaṭṭhepi eseva nayo. |
In the sixth too, the method is the same. |
chasupi panetesu suttesu catusaccameva kathitanti veditabbaṃ. |
And in all six of these suttas, it should be understood that only the four truths are spoken of. |
♦ 7-10. paṭhamābhinandasuttādivaṇṇanā |
♦ 7-10. Commentary on the Paṭhamābhinanda Sutta and others |
♦ 19-22. sattamādīsu catūsu vaṭṭavivaṭṭameva kathitaṃ. |
♦ 19-22. In the seventh and following four, only the round of existence and the escape from it are spoken of. |
anupubbakathā pana nesaṃ heṭṭhā vuttanayeneva veditabbāti. |
But their gradual explanation should be understood in the way that has been explained below. |
♦ yamakavaggo dutiyo. |
♦ The Second Yamaka Chapter. |
♦ 3. sabbavaggo SN 35: |
♦ 3. The Sabba Chapter SN 35: |
23 , |
♦ 1. sabbasuttavaṇṇanā SN 35: SN 35.21 |
♦ 1. Commentary on the Sabba Sutta SN 35: |
23 , |
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♦ 23. sabbavaggassa paṭhame sabbaṃ vo, bhikkhaveti sabbaṃ nāma catubbidhaṃ — sabbasabbaṃ, āyatanasabbaṃ, sakkāyasabbaṃ, padesasabbanti. |
♦ 23. In the first sutta of the Sabbavagga, "All, bhikkhus" — what is called "all" is fourfold: the all of all, the all of the bases, the all of the person, and the all of a part. |
tattha — |
Therein— |
♦ “na tassa addiṭṭhamidhātthi kiñci, |
♦ "There is nothing unseen by him here, |
♦ atho aviññātamajānitabbaṃ. |
♦ nor anything unknown, unknowable. |
♦ sabbaṃ abhiññāsi yadatthi neyyaṃ, |
♦ He has directly known all that is knowable, |
♦ tathāgato tena samantacakkhū”ti. |
♦ therefore the Tathāgata is the one with the universal eye." |
— |
|
♦ idaṃ sabbasabbaṃ nāma. |
♦ this is called the all of all. |
“sabbaṃ vo, bhikkhave, desessāmi, taṃ suṇāthā”ti idaṃ āyatanasabbaṃ nāma. |
"I will teach you all, bhikkhus, listen to it." This is called the all of the bases. |
“sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmī”ti idaṃ sakkāyasabbaṃ nāma. |
"I will teach you, bhikkhus, the fundamental discourse on all dhammas." This is called the all of the person. |
“sabbadhammesu vā pana paṭhamasamannāhāro uppajjati cittaṃ mano mānasaṃ ... pe ... tajjāmanodhātū”ti idaṃ padesasabbaṃ nāma. |
"But in all dhammas, the first mental application arises, the mind, the intellect, the mentality... pe... the mind-element born from that." This is called the all of a part. |
iti pañcārammaṇamattaṃ padesasabbaṃ. |
Thus, the all of a part is just the five objects. |
tebhūmakadhammā sakkāyasabbaṃ. |
The dhammas of the three planes are the all of the person. |
catubhūmakadhammā āyatanasabbaṃ. |
The dhammas of the four planes are the all of the bases. |
yaṃkiñci neyyaṃ sabbasabbaṃ. |
Whatever is knowable is the all of all. |
padesasabbaṃ sakkāyasabbaṃ na pāpuṇāti, sakkāyasabbaṃ āyatanasabbaṃ na pāpuṇāti, āyatanasabbaṃ sabbasabbaṃ na pāpuṇāti. |
The all of a part does not reach the all of the person; the all of the person does not reach the all of the bases; the all of the bases does not reach the all of all. |
kasmā? sabbaññutaññāṇassa ayaṃ nāma dhammo ārammaṇaṃ na hotīti natthitāya. |
Why? Because there is nothing that is not an object of the knowledge of omniscience. |
imasmiṃ pana sutte āyatanasabbaṃ adhippetaṃ. |
In this sutta, however, the all of the bases is intended. |
♦ paccakkhāyāti paṭikkhipitvā. |
♦ "Having rejected" means having repudiated. |
vācāvatthukamevassāti, vācāya vattabbavatthumattakameva bhaveyya. |
"It would be a matter of words alone" means it would be just a matter to be spoken of by words. |
imāni pana dvādasāyatanāni atikkamitvā ayaṃ nāma añño sabhāvadhammo atthīti dassetuṃ na sakkuṇeyya. |
He would not be able to show that, having gone beyond these twelve bases, there is another dhamma with its own nature. |
puṭṭho ca na sampāyeyyāti, “katamaṃ aññaṃ sabbaṃ nāmā”ti? |
And when questioned, he would not be able to answer" means being asked, "What is the other all? |
pucchito, “idaṃ nāmā”ti vacanena sampādetuṃ na sakkuṇeyya. |
he would not be able to satisfy by saying, "It is this." |
vighātaṃ āpajjeyyāti dukkhaṃ āpajjeyya. |
"He would come to vexation" means he would come to suffering. |
yathā taṃ, bhikkhave, avisayasminti ettha tanti nipātamattaṃ. |
"As it is, bhikkhus, in a domain that is not his" — here the particle 'taṃ' is merely a particle. |
yathāti kāraṇavacanaṃ, yasmā avisaye puṭṭhoti attho. |
Yathā" is a word of reason, meaning "because he is questioned in a domain that is not his. |
avisayasmiñhi sattānaṃ vighātova hoti, kūṭāgāramattaṃ silaṃ sīsena ukkhipitvā gambhīre udake taraṇaṃ avisayo, tathā candimasūriyānaṃ ākaḍḍhitvā pātanaṃ, tasmiṃ avisaye vāyamanto vighātameva āpajjati, evaṃ imasmimpi avisaye vighātameva āpajjeyyāti adhippāyo. |
For in a domain that is not one's own, there is only vexation for beings. To lift a stone the size of a storied building with one's head and swim in deep water is not one's domain; likewise, to pull down the moon and sun. One who strives in that domain that is not his own comes only to vexation. In the same way, in this domain that is not his own, he would come only to vexation, is the intention. |
♦ 2. pahānasuttavaṇṇanā SN 35: SN 35.22 |
♦ 2. Commentary on the Pahāna Sutta SN 35: |
24 , |
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♦ 24. dutiye sabbappahānāyāti sabbassa pahānāya. |
♦ 24. In the second, "for the abandoning of all" means for the abandoning of all. |
cakkhusamphassapaccayā uppajjati vedayitanti cakkhusamphassaṃ mūlapaccayaṃ katvā uppannā sampaṭicchanasantīraṇavoṭṭhabbanajavanavedanā. |
"The feeling that arises with eye-contact as its condition" means the feelings of receiving, investigating, determining, and impulsion that have arisen with eye-contact as their root-condition. |
cakkhuviññāṇasampayuttāya pana vattabbameva natthi. |
But for that which is conjoined with eye-consciousness, there is nothing to be said. |
sotadvārādivedanāpaccayādīsupi eseva nayo. |
The same method applies to the conditions for feeling at the ear-door and so on. |
ettha pana manoti bhavaṅgacittaṃ. |
Here, however, "mind" is the life-continuum mind. |
dhammāti ārammaṇaṃ. |
"Dhammas" are the object. |
manoviññāṇanti sahāvajjanakajavanaṃ. |
"Mind-consciousness" is the impulsion together with the adverting. |
manosamphassoti bhavaṅgasahajāto samphasso. |
"Mind-contact" is the contact conjoined with the life-continuum. |
vedayitanti sahāvajjanavedanāya javanavedanā. |
"Feeling" is the impulsion-feeling with the adverting-feeling. |
bhavaṅgasampayuttāya pana vattabbameva natthi. |
But for that which is conjoined with the life-continuum, there is nothing to be said. |
āvajjanaṃ bhavaṅgato amocetvā manoti sahāvajjanena bhavaṅgaṃ daṭṭhabbaṃ. |
Not separating the adverting from the life-continuum, "mind" should be seen as the life-continuum with the adverting. |
dhammāti ārammaṇaṃ. |
"Dhammas" are the object. |
manoviññāṇanti javanaviññāṇaṃ. |
"Mind-consciousness" is the impulsion-consciousness. |
manosamphassoti bhavaṅgasahajāto samphasso. |
"Mind-contact" is the contact conjoined with the life-continuum. |
vedayitanti javanasahajātā vedanā. |
"Feeling" is the feeling conjoined with the impulsion. |
sahāvajjanena bhavaṅgasahajātāpi vaṭṭatiyeva. |
And that which is conjoined with the life-continuum through adverting is also suitable. |
yā panettha desanā anusiṭṭhiāṇā, ayaṃ paṇṇatti nāmāti. |
Whatever here is the teaching, the instruction, the command, this is called a concept. |
♦ 3. abhiññāpariññāpahānasuttavaṇṇanā SN 35.23 |
♦ 3. Commentary on the Abhiññāpariññāpahāna Sutta |
♦ 25. tatiye sabbaṃ abhiññā pariññā pahānāyāti sabbaṃ abhijānitvā parijānitvā pajahanatthāya. |
♦ 25. In the third, "for the direct knowledge, full understanding, and abandoning of all" means for the purpose of directly knowing, fully understanding, and abandoning all. |
abhiññā pariññā pahātabbanti abhijānitvā parijānitvā pahātabbaṃ. |
"To be directly known, fully understood, and abandoned" means to be directly known, fully understood, and abandoned. |
sesaṃ vuttanayeneva veditabbaṃ. |
The rest should be understood in the way that has been explained. |
♦ 4. paṭhamāparijānanasuttavaṇṇanā SN 35.24 |
♦ 4. Commentary on the Paṭhamāparijānana Sutta |
♦ 26. catutthe anabhijānaṃ aparijānaṃ avirājayaṃ appajahanti anabhijānanto aparijānanto avirājento appajahanto. |
♦ 26. In the fourth, "not directly knowing, not fully understanding, not causing to fade away, not abandoning" means not directly knowing, not fully understanding, not causing to fade away, not abandoning. |
ettha ca avirājentoti avigacchāpento. |
And here, "not causing to fade away" means not causing to depart. |
iti imasmiṃ sutte tissopi pariññā kathitā honti. |
Thus, in this sutta, all three kinds of full understanding are spoken of. |
“abhijānan”ti hi vacanena ñātapariññā kathitā, “parijānan”ti vacanena tīraṇapariññā, “virājayaṃ pajahan”ti dvīhi pahānapariññāti. |
For by the word "directly knowing," the full understanding as knowledge is spoken of; by the word "fully understanding," the full understanding as judgment; by the two "causing to fade away, abandoning," the full understanding as abandoning. |
♦ 5. dutiyāparijānanasuttavaṇṇanā SN 35.25 |
♦ 5. Commentary on the Dutiyāparijānana Sutta |
♦ 27. pañcame cakkhuviññāṇaviññātabbā dhammāti heṭṭhā gahitarūpameva gahetvā dasseti. |
♦ 27. In the fifth, "dhammas to be cognized by eye-consciousness" — he shows it by taking the very form that was taken below. |
heṭṭhā vā āpāthagataṃ gahitaṃ, idha anāpāthagataṃ. |
Or below, what had come into range was taken; here, what has not come into range. |
idaṃ panettha sanniṭṭhānaṃ — heṭṭhā āpāthagatampi anāpāthagatampi gahitameva, idha pana cakkhuviññāṇasampayuttā tayo khandhā. |
This is the conclusion here: below, both what had come into range and what had not come into range were taken. Here, however, are the three aggregates conjoined with eye-consciousness. |
te hi cakkhuviññāṇena saha viññātabbattā “cakkhuviññāṇaviññātabbā”ti vuttā. |
For they are called "to be cognized by eye-consciousness" because they are to be cognized together with eye-consciousness. |
sesapadesupi eseva nayo. |
The same method applies to the other passages. |
♦ 6. ādittasuttavaṇṇanā SN 35: SN 35.26 |
♦ 6. Commentary on the Āditta Sutta SN 35: |
28 , |
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♦ 28. chaṭṭhe gayāsīseti gayāgāmassa hi avidūre gayāti ekā pokkharaṇīpi atthi nadīpi, gayāsīsanāmako hatthikumbhasadiso piṭṭhipāsāṇopi, yattha bhikkhusahassassapi okāso pahoti, bhagavā tattha viharati. |
♦ 28. In the sixth, "at Gayāsīsa" — for not far from the village of Gayā, there is both a pond and a river named Gayā, and a rock on a slope named Gayāsīsa, which is like the protuberance on an elephant's head, where there is space for a thousand bhikkhus. The Blessed One dwelt there. |
tena vuttaṃ “gayāsīse”ti. |
Therefore it is said, "at Gayāsīsa." |
bhikkhū āmantesīti tesaṃ sappāyadhammadesanaṃ vicinitvā taṃ desessāmīti āmantesi. |
He addressed the bhikkhus" means having sought a suitable Dhamma-discourse for them, he addressed them, thinking, "I will teach it. |
♦ tatrāyaṃ anupubbikathā — ito kira dvānavutikappe mahindo nāma rājā ahosi. |
♦ Here is the gradual story: ninety-two aeons ago, it seems, there was a king named Mahinda. |
tassa jeṭṭhaputto phusso nāma. |
His eldest son was named Phussa. |
so pūritapāramī pacchimabhavikasatto, paripākagate ñāṇe bodhimaṇḍaṃ āruyha sabbaññutaṃ paṭivijjhi . |
He, having fulfilled the perfections, a being in his last existence, his knowledge having ripened, ascended the Bodhi-seat and penetrated omniscience. |
rañño kaniṭṭhaputto tassa aggasāvako ahosi, purohitaputto dutiyasāvako. |
The king's youngest son was his chief disciple; the purohita's son was the second disciple. |
rājā cintesi — “mayhaṃ jeṭṭhaputto nikkhamitvā buddho jāto, kaniṭṭhaputto aggasāvako, purohitaputto dutiyasāvako”ti. |
The king thought: "My eldest son has gone forth and become a Buddha, my youngest son is the chief disciple, the purohita's son is the second disciple." |
so “amhākaṃyeva buddho, amhākaṃ dhammo, amhākaṃ saṅgho”ti vihāraṃ kāretvā vihāradvārakoṭṭhakato yāva attano gharadvārā ubhato veḷubhittikuṭikāhi parikkhipitvā matthake suvaṇṇatārakakhacitasamosaritagandhadāmamālādāmavitānaṃ bandhāpetvā heṭṭhā rajatavaṇṇaṃ vālukaṃ santharitvā pupphāni vikirāpetvā tena maggena bhagavato āgamanaṃ kāresi. |
He, thinking, "The Buddha is ours, the Dhamma is ours, the Saṅgha is ours," had a monastery built, and from the gatehouse of the monastery to the door of his own house, he had it enclosed on both sides with bamboo-walled huts, and had a canopy of garlands of fragrant flowers, strung together and inlaid with golden stars, tied above, and had sand of the color of silver spread below, and had flowers scattered, and had the Blessed One's coming done by that path. |
♦ satthā vihārasmiṃyeva ṭhito cīvaraṃ pārupitvā antosāṇiyāva saddhiṃ bhikkhusaṅghena rājagehaṃ āgacchati, katabhattakicco antosāṇiyāva gacchati. |
♦ The Teacher, while still in the monastery, puts on his robes and comes to the king's house with the Saṅgha of bhikkhus, right inside the curtained enclosure; after his meal, he goes right inside the curtained enclosure. |
koci kaṭacchubhikkhāmattampi dātuṃ na labhati. |
No one gets to give even a ladleful of alms. |
tato nāgarā ujjhāyiṃsu, “buddho loke uppanno, na ca mayaṃ puññāni kātuṃ labhāma. |
Then the townspeople grumbled, "A Buddha has arisen in the world, and we do not get to make merit. |
yathā hi candimasūriyā sabbesaṃ ālokaṃ karonti, evaṃ buddhā nāma sabbesaṃ hitatthāya uppajjanti, ayaṃ pana rājā sabbesaṃ puññacetanaṃ attanoyeva anto pavesetī”ti. |
Just as the moon and sun give light to all, so Buddhas arise for the welfare of all, but this king is bringing all the meritorious intentions of everyone into his own house." |
♦ tassa ca rañño aññe tayo puttā atthi. |
♦ And that king had three other sons. |
nāgarā tehi saddhiṃ ekato hutvā sammantayiṃsu, “rājakulehi saddhiṃ aṭṭo nāma natthi, ekaṃ upāyaṃ karomā”ti. |
The townspeople, having come together with them, consulted, "There is no dispute with the royal family, let us make a plan." |
te paccante core uṭṭhāpetvā, “katipayā gāmā pahaṭā”ti sāsanaṃ āharāpetvā rañño ārocayiṃsu. |
They, having instigated robbers in the border region, and having had a message brought, "Several villages have been plundered," they reported it to the king. |
rājā putte pakkosāpetvā“tātā, ahaṃ mahallako, gacchatha core vūpasamethā”ti pesesi. |
The king, having summoned his sons, sent them, saying, "Sons, I am old, go and pacify the robbers." |
payuttacorā ito cito ca avippakiritvā tesaṃ santikameva āgacchiṃsu. |
The instigated robbers, not scattering here and there, came to their very presence. |
te anāvāse gāme vāsetvā “vūpasamitā corā”ti āgantvā rājānaṃ vanditvā aṭṭhaṃsu. |
They, having settled the villages that were deserted, and saying, "The robbers have been pacified," came and paid homage to the king and stood there. |
♦ rājā tuṭṭho “tātā, varaṃ vo demī”ti āha. |
♦ The king, being pleased, said, "Sons, I give you a boon." |
te adhivāsetvā gantvā nāgarehi saddhiṃ mantayiṃsu, “raññā amhākaṃ varo dinno. |
They, having accepted, went and consulted with the townspeople, "The king has given us a boon. |
kiṃ gaṇhāmā”ti? |
What should we take?" |
ayyaputtā, tumhākaṃ hatthiassādayo na dullabhā, buddharatanaṃ pana dullabhaṃ, na sabbakālaṃ uppajjati, tumhākaṃ jeṭṭhabhātikassa phussabuddhassa paṭijagganavaraṃ gaṇhathāti. |
Princes, elephants, horses, and so on are not difficult for you to get, but the gem of the Buddha is difficult to get; it does not arise at all times. Take the boon of attending to your eldest brother, the Buddha Phussa. |
te “evaṃ karissāmā”ti nāgarānaṃ paṭissuṇitvā katamassukammā sunhātā suvilittā rañño santikaṃ gantvā, “deva, no varaṃ dethā”ti yāciṃsu. |
They, saying, "We will do so," and having promised the townspeople, and having had their beards trimmed, and having bathed and anointed themselves, went to the king and asked, "Your Majesty, give us our boon." |
kiṃ gaṇhissatha tātāti? |
What will you take, sons? |
deva, amhākaṃ hatthiassādīhi attho natthi, jeṭṭhabhātikassa no phussabuddhassa paṭijagganavaraṃ dethāti. |
Your Majesty, we have no need of elephants, horses, and so on. Give us the boon of attending to our eldest brother, the Buddha Phussa. |
“ayaṃ varo na sakkā mayā jīvamānena dātun”ti dve kaṇṇe pidahi. |
"This boon cannot be given by me while I am alive," and he covered both his ears. |
“deva, na tumhe amhehi balakkārena varaṃ dāpitā, tumhehi attano ruciyā tuṭṭhehi dinno. |
"Your Majesty, you were not forced by us to give a boon; it was given by you out of your own pleasure, being pleased. |
kiṃ, deva, rājakulassa dve kathā vaṭṭantī”ti? |
What, Your Majesty, are two words suitable for a royal family?" |
saccavāditāya bhaṇiṃsu. |
They spoke, being truthful. |
♦ rājā vinivattituṃ alabhanto — “tātā, satta saṃvacchare satta māse satta ca divase upaṭṭhahitvā tumhākaṃ dassāmī”ti āha. |
♦ The king, unable to retract, said, "Sons, after attending for seven years, seven months, and seven days, I will give him to you." |
“sundaraṃ, deva, pāṭibhogaṃ dethā”ti. |
Good, Your Majesty, give us a guarantee. |
“kissa pāṭibhogaṃ tātā”ti? |
A guarantee for what, sons? |
“ettakaṃ kālaṃ amaraṇapāṭibhogaṃ devā”ti. |
Your Majesty, a guarantee of not dying for that long. |
“tātā, ayuttaṃ pāṭibhogaṃ dāpetha, na sakkā evaṃ pāṭibhogaṃ dātuṃ, tiṇagge ussāvabindusadisaṃ sattānaṃ jīvitan”ti. |
Sons, you are making me give an unsuitable guarantee. It is not possible to give such a guarantee. The life of beings is like a drop of dew on the tip of a blade of grass. |
“no ce, deva, pāṭibhogaṃ detha, mayaṃ antarā matā kiṃ kusalaṃ karissāmā”ti? |
If, Your Majesty, you do not give a guarantee, and we die in the meantime, what wholesome deed will we do? |
“tena hi, tātā, cha saṃvaccharāni dethā”ti. |
Then, sons, give me six years. |
“na sakkā, devā”ti. |
It is not possible, Your Majesty. |
“tena hi pañca, cattāri, tīṇi, dve, ekaṃ saṃvaccharaṃ detha”. |
Then give me five, four, three, two, one year. |
“satta, cha māse detha ... pe ... māsaḍḍhamattaṃ dethā”ti. |
Give me seven, six months... pe... give me half a month. |
“na sakkā, devā”ti. |
It is not possible, Your Majesty. |
“tena hi sattadivasamattaṃ dethā”ti. |
Then give me just seven days. |
“sādhu, devāti satta divase sampaṭicchiṃsu”. |
"Good, Your Majesty," and they accepted seven days. |
rājā satta saṃvacchare satta māse satta divase kattabbasakkāraṃ sattasuyeva divasesu akāsi. |
The king performed in just seven days the honor that was to be done in seven years, seven months, and seven days. |
♦ tato puttānaṃ vasanaṭṭhānaṃ satthāraṃ pesetuṃ aṭṭhausabhavitthataṃ maggaṃ alaṅkārāpesi, majjhaṭṭhāne catūsabhappamāṇaṃ padesaṃ hatthīhi maddāpetvā kasiṇamaṇḍalasadisaṃ katvā vālukāya santharāpetvā pupphābhikiṇṇamakāsi, tattha tattha kadaliyo ca puṇṇaghaṭe ca ṭhapāpetvā dhajapaṭākā ukkhipāpesi. |
♦ Then, to send the Teacher to the sons' dwelling place, he had a road eight usabhas wide decorated. In the middle, he had a space of four usabhas trampled by elephants, made like a kasina-disc, and had it strewn with sand and scattered with flowers. Here and there he had plantain trees and full water-pots placed, and had flags and banners raised. |
usabhe usabhe pokkharaṇiṃ khaṇāpesi, aparabhāge dvīsu passesu gandhamālāpupphāpaṇe pasārāpesi. |
At every usabha, he had a pond dug. On the other side, on both sides, he had shops of perfumes, garlands, and flowers opened. |
majjhaṭṭhāne catūsabhavitthārassa alaṅkatamaggassa ubhosu passesu dve dve usabhavitthāre magge khāṇukaṇṭake harāpetvā daṇḍadīpikāyo kārāpesi. |
In the middle, on both sides of the decorated road four usabhas wide, he had two roads, each two usabhas wide, cleared of stakes and thorns, and had torches made. |
rājaputtāpi attano āṇāpavattiṭṭhāne soḷasausabhamaggaṃ tatheva alaṅkārāpesuṃ. |
The king's sons also had a sixteen-usabha road decorated in the same way in the area of their authority. |
♦ rājā attano āṇāpavattiṭṭhānassa kedārasīmaṃ gantvā satthāraṃ vanditvā paridevamāno, “tātā, mayhaṃ dakkhiṇakkhiṃ uppāṭetvā gaṇhantā viya gacchatha, evaṃ gaṇhitvā gatā pana buddhānaṃ anucchavikaṃ kareyyātha. |
♦ The king, having gone to the boundary of the field of his authority, paid homage to the Teacher and, lamenting, said, "Sons, you are going as if you are plucking out my right eye. But having taken him thus, you should do what is befitting of Buddhas. |
mā surāsoṇḍā viya pamattā vicaritthā”ti āha. |
Do not wander about heedlessly like drunkards." |
te “jānissāma mayaṃ, devā”ti satthāraṃ gahetvā gatā, vihāraṃ kāretvā satthu niyyātetvā tattha satthāraṃ paṭijaggantā kālena therāsane, kālena majjhimāsane, kālena saṅghanavakāsane tiṭṭhanti. |
They, saying, "We will know, Your Majesty," took the Teacher and went. Having had a monastery built, they gave it to the Teacher, and attending to the Teacher there, they sometimes stood at the elder's seat, sometimes at the middle seat, sometimes at the junior monk's seat. |
dānaṃ upaparikkhamānānaṃ tiṇṇampi janānaṃ ekasadisameva ahosi. |
The giving of the three of them who were examining the alms was exactly the same. |
te upakaṭṭhāya vassūpanāyikāya cintayiṃsu — “kathaṃ nu kho satthu ajjhāsayaṃ gaṇheyyāmā”ti? |
They, when the rains retreat was approaching, thought: "How now shall we grasp the Teacher's intention?" |
atha nesaṃ etadahosi — “buddhā nāma dhammagaruno, na āmisagaruno, sīle patiṭṭhamānā mayaṃ satthu ajjhāsayaṃ gahetuṃ sakkhissāmā”ti dānasaṃvidhāyake manusse pakkosāpetvā, “tātā, imināva nīhārena yāgubhattakhādanīyādīni sampādentā dānaṃ pavattethā”ti vatvā dānasaṃvidahanapalibodhaṃ chindiṃsu. |
Then it occurred to them: "Buddhas are respectful of the Dhamma, not of material things. By establishing ourselves in virtue, we will be able to grasp the Teacher's intention," and having summoned the men who arranged the alms, they said, "Sons, continue the giving, providing gruel, rice, and edibles in this very way," and they cut off the impediment of arranging for the alms. |
♦ atha nesaṃ jeṭṭhabhātā pañcasate purise ādāya dasasu sīlesu patiṭṭhāya dve kāsāyāni acchādetvā kappiyaṃ udakaṃ paribhuñjamāno vāsaṃ kappesi. |
♦ Then their eldest brother, taking five hundred men, and being established in the ten precepts, and wearing two saffron robes, and using allowable water, took up his residence. |
majjhimo tīhi, kaniṭṭho dvīhi purisasatehi saddhiṃ tatheva paṭipajji. |
The middle one, with three hundred men, and the youngest, with two hundred, practiced in the same way. |
te yāvajīvaṃ satthāraṃ upaṭṭhahiṃsu. |
They attended to the Teacher for their whole lives. |
satthā tesaṃyeva santike parinibbāyi. |
The Teacher attained final Nibbāna in their very presence. |
♦ tepi kālaṃ katvā tato paṭṭhāya dvānavutikappe manussalokato devalokaṃ, devalokato ca manussalokaṃ saṃsarantā amhākaṃ satthukāle devalokā cavitvā manussaloke nibbattiṃsu. |
♦ They too, after passing away, for ninety-two aeons from then on, wandering from the human world to the deva world, and from the deva world to the human world, at the time of our Teacher, they passed away from the deva world and were born in the human world. |
tesaṃ dānagge byāvaṭo mahāamacco aṅgamagadhānaṃ rājā bimbisāro hutvā nibbatti. |
The great minister who was busy at their alms-giving was born as Bimbisāra, the king of Aṅga and Magadha. |
te tasseva rañño raṭṭhe brāhmaṇamahāsālakule nibbattiṃsu. |
They were born in the family of a great brahmin-householder in that very king's country. |
jeṭṭhabhātā jeṭṭhova jāto, majjhimakaniṭṭhā majjhimakaniṭṭhāyeva. |
The eldest brother was born as the eldest, the middle and youngest as the middle and youngest. |
yepi tesaṃ parivāramanussā, te parivāramanussāva jātā. |
And those who were their attendant men were born as attendant men. |
te vuddhimanvāya tayopi janā taṃ purisasahassaṃ ādāya nikkhamitvā tāpasā hutvā uruvelāyaṃ nadītīreyeva vasiṃsu. |
They, having grown up, all three of them, taking that thousand men, went forth and became ascetics, and lived on the bank of the river in Uruvelā. |
aṅgamagadhavāsino māse māse tesaṃ mahāsakkāraṃ abhiharanti. |
The inhabitants of Aṅga and Magadha brought them great honor month by month. |
♦ atha amhākaṃ bodhisatto katābhinikkhamano anupubbena sabbaññutaṃ patvā pavattitavaradhammacakko yasādayo kulaputte vinetvā saṭṭhi arahante dhammadesanatthāya disāsu uyyojetvā sayaṃ pattacīvaramādāya — “te tayo jaṭilabhātike damessāmī”ti uruvelaṃ gantvā anekehi pāṭihāriyasatehi tesaṃ diṭṭhiṃ bhinditvā te pabbājesi. |
♦ Then our Bodhisatta, having made the great renunciation, and having in due course attained omniscience, and having set the excellent wheel of Dhamma in motion, and having disciplined the sons of good family, Yasa and others, and having dispatched the sixty Arahants to the regions for the purpose of teaching the Dhamma, himself took his bowl and robes and, thinking, "I will tame those three matted-hair ascetic brothers," went to Uruvelā and, with hundreds of miracles, broke their views and ordained them. |
so taṃ iddhimayapattacīvaradharaṃ samaṇasahassaṃ ādāya gayāsīsaṃ gantvā tehi parivārito nisīditvā, — “katarā nu kho etesaṃ dhammakathā sappāyā”ti cintento, “ime sāyaṃpātaṃ aggiṃ paricaranti. |
He, taking that thousand samaṇas who held bowls and robes created by psychic power, went to Gayāsīsa and, surrounded by them, sat down and, thinking, "What Dhamma-talk is suitable for them?", he concluded, "They tend the fire in the evening and in the morning. |
imesaṃ dvādasāyatanāni ādittāni sampajjalitāni viya katvā desessāmi, evaṃ ime arahattaṃ pāpuṇituṃ sakkhissantī”ti sanniṭṭhānamakāsi. |
I will teach them by making the twelve bases seem to be on fire, blazing. Thus they will be able to attain Arahantship." |
atha nesaṃ tathā dhammaṃ desetuṃ imaṃ ādittapariyāyaṃ abhāsi. |
Then, to teach them the Dhamma in that way, he spoke this Discourse on what is on Fire. |
tena vuttaṃ — “bhikkhū āmantesīti tesaṃ sappāyadhammadesanaṃ vicinitvā taṃ desessāmīti āmantesī”ti. |
Therefore it was said: "He addressed the bhikkhus, meaning, having sought a suitable Dhamma-discourse for them, he addressed them, thinking, 'I will teach it'." |
tattha ādittanti padittaṃ sampajjalitaṃ. |
Therein, "on fire" means burning, blazing. |
sesaṃ vuttanayameva. |
The rest is as has been explained. |
iti imasmiṃ sutte dukkhalakkhaṇaṃ kathitaṃ. |
Thus, in this sutta, the characteristic of suffering is spoken of. |
♦ 7. addhabhūtasuttavaṇṇanā SN 35.27 |
♦ 7. Commentary on the Addhabhūta Sutta |
♦ 29. sattame addhabhūtanti adhibhūtaṃ ajjhotthaṭaṃ, upaddutanti attho. |
♦ 29. In the seventh, "overwhelmed" means overcome, oppressed, afflicted, is the meaning. |
imasmimpi sutte dukkhalakkhaṇameva kathitaṃ. |
In this sutta too, only the characteristic of suffering is spoken of. |
♦ 8. samugghātasāruppasuttavaṇṇanā SN 35.28 |
♦ 8. Commentary on the Samugghātasāruppa Sutta |
♦ 30. aṭṭhame sabbamaññitasamugghātasāruppanti sabbesaṃ taṇhāmānadiṭṭhimaññitānaṃ samugghātāya anucchavikaṃ. |
♦ 30. In the eighth, "suitable for the uprooting of all conceivings" means suitable for the uprooting of all the conceivings of craving, conceit, and views. |
idhāti imasmiṃ sāsane. |
"Here" means in this teaching. |
cakkhuṃ na maññatīti cakkhuṃ ahanti vā mamanti vā paroti vā parassāti vā na maññati. |
"He does not conceive the eye" means he does not conceive the eye as I, or as mine, or as another, or as another's. |
cakkhusmiṃ na maññatīti ahaṃ cakkhusmiṃ, mama kiñcanapalibodho cakkhusmiṃ paro cakkhusmiṃ, parassa kiñcanapalibodho cakkhusminti na maññati. |
He does not conceive in the eye" means he does not conceive "I am in the eye, my bond of anything is in the eye, another is in the eye, another's bond of anything is in the eye. |
cakkhuto na maññatīti ahaṃ cakkhuto niggato, mama kiñcanapalibodho cakkhuto niggato, paro cakkhuto niggato, parassa kiñcanapalibodho cakkhuto niggatoti evampi na maññati, taṇhāmānadiṭṭhimaññanānaṃ ekampi na uppādetīti attho. |
"He does not conceive from the eye" means he does not conceive thus: "I have come forth from the eye, my bond of anything has come forth from the eye, another has come forth from the eye, another's bond of anything has come forth from the eye." He does not produce even one of the conceivings of craving, conceit, and views, is the meaning. |
cakkhuṃ meti na maññatīti mama cakkhūti na maññati, mamattabhūtaṃ taṇhāmaññanaṃ na uppādetīti attho. |
"He does not conceive 'the eye is mine'" means he does not conceive "the eye is mine"; he does not produce the conceiving of craving which is the state of "mine," is the meaning. |
sesaṃ uttānamevāti. |
The rest is self-evident. |
imasmiṃ sutte catucattālīsāya ṭhānesu arahattaṃ pāpetvā vipassanā kathitā. |
In this sutta, insight is taught, leading to Arahantship in forty-four places. |
♦ 9. paṭhamasamugghātasappāyasuttavaṇṇanā SN 35.29 |
♦ 9. Commentary on the Paṭhamasamugghātasappāya Sutta |
♦ 31. navame samugghātasappāyāti samugghātassa upakārabhūtā. |
♦ 31. In the ninth, "conducive to uprooting" means being a help to uprooting. |
tato taṃ hoti aññathāti tato taṃ aññenākārena hoti. |
"Then that becomes otherwise" means then that becomes otherwise. |
aññathābhāvī bhavasatto loko bhavamevābhinandatīti aññathābhāvaṃ vipariṇāmaṃ upagamanena aññathābhāvī hutvāpi bhavesu satto laggo lagito palibuddho ayaṃ loko bhavaṃyeva abhinandati. |
"Being of another nature, the world, attached to existence, delights only in existence" means although it has become of another nature by coming to change and transformation, this world, being attached, bound, and fettered to existences, delights only in existence. |
yāvatā, bhikkhave, khandhadhātuāyatananti, bhikkhave, yattakaṃ idaṃ khandhā ca dhātuyo ca āyatanāni cāti khandhadhātuāyatanaṃ. |
"As far, bhikkhus, as the aggregates, elements, and bases" means, bhikkhus, whatever this is, the aggregates, the elements, and the bases. |
tampi na maññatīti sabbampi na maññatīti heṭṭhā gahitameva saṃkaḍḍhitvā puna dasseti. |
"That too he does not conceive" means he does not conceive all of it. He shows again by summarizing what was taken below. |
imasmiṃ sutte aṭṭhacattālīsāya ṭhānesu arahattaṃ pāpetvā vipassanā kathitā. |
In this sutta, insight is taught, leading to Arahantship in forty-eight places. |
♦ 10. dutiyasamugghātasappāyasuttavaṇṇanā SN 35.30 |
♦ 10. Commentary on the Dutiyasamugghātasappāya Sutta |
♦ 32. dasame etaṃ mamātiādīhi tīhi tīhi padehi taṇhāmānadiṭṭhigāhe dassetvā tiparivaṭṭanayena desanā katā. |
♦ 32. In the tenth, with the three phrases "this is mine," and so on, having shown the grasps of craving, conceit, and views, the discourse was given with the three-revolution method. |
paṭipāṭiyā pana tīsupi imesu suttesu saha vipassanāya cattāropi maggā kathitāti. |
But in order in all three of these suttas, all four paths are taught, together with insight. |
♦ sabbavaggo tatiyo. |
♦ The Third Sabba Chapter. |
♦ 4. jātidhammavaggavaṇṇanā |
♦ 4. Commentary on the Jātidhamma Chapter |
♦ 33-42. jātidhammavagge jātidhammanti jāyanadhammaṃ nibbattanasabhāvaṃ. |
♦ 33-42. In the Jātidhamma Vagga, "subject to birth" means having the nature of being born, the nature of being produced. |
jarādhammanti jīraṇasabhāvaṃ. |
"Subject to old age" means having the nature of decaying. |
byādhidhammanti byādhino uppattipaccayabhāvena byādhisabhāvaṃ. |
"Subject to sickness" means having the nature of sickness by being a condition for the arising of sickness. |
maraṇadhammanti maraṇasabhāvaṃ . |
"Subject to death" means having the nature of death. |
sokadhammanti sokassa uppattipaccayabhāvena sokasabhāvaṃ. |
"Subject to sorrow" means having the nature of sorrow by being a condition for the arising of sorrow. |
saṃkilesikadhammanti saṃkilesikasabhāvaṃ. |
"Subject to defilement" means having the nature of defilement. |
khayadhammanti khayagamanasabhāvaṃ. |
"Subject to destruction" means having the nature of going to destruction. |
vayadhammādīsupi eseva nayoti. |
The same method applies to "subject to passing away," and so on. |
♦ jātidhammavaggo catuttho. |
♦ The Fourth Jātidhamma Chapter. |
♦ 5. sabbāniccavaggavaṇṇanā |
♦ 5. Commentary on the Sabbānicca Chapter |
♦ 43-52. aniccavagge abhiññeyyanti pade ñātapariññā āgatā, itarā pana dve gahitāyevāti veditabbā. |
♦ 43-52. In the Anicca Vagga, in the phrase "to be directly known," the full understanding as knowledge has come, but it should be understood that the other two are also taken. |
pariññeyyapahātabbapadesupi tīraṇapahānapariññāva āgatā, itarāpi pana dve gahitāyevāti veditabbā. |
In the phrases "to be fully understood, to be abandoned," only the full understanding of judgment and abandoning have come, but it should be understood that the other two are also taken. |
sacchikātabbanti paccakkhaṃ kātabbaṃ. |
"To be realized" means to be made manifest. |
abhiññāpariññeyyanti idhāpi pahānapariññā avuttāpi gahitāyevāti veditabbā. |
"To be directly known and fully understood" — here too, it should be understood that the full understanding of abandoning, though not stated, is also taken. |
upaddutanti anekaggaṭṭhena. |
"Oppressed" means by way of not being single-pointed. |
upassaṭṭhanti upahataṭṭhena. |
"Afflicted" means by way of being assailed. |
sesaṃ uttānamevāti. |
The rest is self-evident. |
♦ sabbāniccavaggo pañcamo. |
♦ The Fifth Sabbānicca Chapter. |
♦ paṭhamo paṇṇāsako. |
♦ The First Fifty. |
♦ 6. avijjāvaggavaṇṇanā |
♦ 6. Commentary on the Avijjā Chapter |
♦ 53-62. avijjāvagge avijjāti catūsu saccesu aññāṇaṃ. |
♦ 53-62. In the Avijjā Vagga, "ignorance" means nescience concerning the four truths. |
vijjāti arahattamaggavijjā. |
"Knowledge" means the knowledge of the path of Arahantship. |
aniccato jānato passatoti dukkhānattavasenāpi jānato passato pahīyatiyeva, idaṃ pana aniccavasena kathite bujjhanakapuggalassa ajjhāsayena vuttaṃ. |
"For one who knows and sees as impermanent" — it is abandoned also for one who knows and sees by way of suffering and not-self, but this was spoken with the disposition of a person who would understand when it was taught by way of impermanence. |
eseva nayo sabbattha. |
The same method applies everywhere. |
api cettha saṃyojanāti dasa saṃyojanāni. |
And here, "fetters" means the ten fetters. |
āsavāti cattāro āsavā. |
"Taints" means the four taints. |
anusayāti satta anusayā. |
"Underlying tendencies" means the seven underlying tendencies. |
sabbupādānapariññāyāti sabbesaṃ catunnampi upādānānaṃ tīhi pariññāhi parijānanatthāya. |
"For the full understanding of all clinging" means for the purpose of fully understanding all four kinds of clinging with the three kinds of full understanding. |
pariyādānāyāti khepanatthāya. |
"For the consuming" means for the purpose of wasting away. |
sesaṃ sabbattha uttānamevāti. |
The rest is self-evident everywhere. |
♦ avijjāvaggo chaṭṭho. |
♦ The Sixth Avijjā Chapter. |
♦ 7. migajālavaggo SN 35: |
♦ 7. The Migajāla Chapter SN 35: |
63 , |
♦ 1. Commentary on the Paṭhamamigajāla Sutta SN 35: |
♦ 1. paṭhamamigajālasuttavaṇṇanā SN 35: SN 35.66 |
|
63 , |
♦ 63. In the first sutta of the Migajāla Vagga, "cognizable by the eye" means to be seen by the eye-consciousness. |
♦ 63. migajālavaggassa paṭhame cakkhuviññeyyāti cakkhuviññāṇena passitabbā. |
The same method applies to "cognizable by the ear," and so on. |
sotaviññeyyādīsupi eseva nayo. |
"Agreeable" means whether they are sought after or not, the meaning is that they are the object of agreeable desire. |
iṭṭhāti pariyiṭṭhā vā hontu mā vā, iṭṭhārammaṇabhūtāti attho. |
"Pleasing" means desirable. |
kantāti kamanīyā. |
"Delightful" means enhancing the mind. |
manāpāti manavaḍḍhanakā. |
"Of a dear form" means of a dear kind. |
piyarūpāti piyajātikā. |
"Connected with sensual pleasure" means connected with the sensual pleasure that arises by taking it as an object. "Passion-inducing" means causing passion, being a cause for the arising of passion, is the meaning. |
kāmūpasaṃhitāti ārammaṇaṃ katvā uppajjamānena kāmena upasaṃhitā rajanīyāti rañjanīyā, rāguppattikāraṇabhūtāti attho. |
"Delight" means the delight of craving. |
nandīti taṇhānandī. |
"Bond" means fetter. |
saṃyogoti saṃyojanaṃ. |
"Bound by the bond of delight" means bound by the bondage of delight. |
nandisaṃyojanasaṃyuttoti nandībandhanena baddho. |
"Forest and woodland tracts" means forests and woodland tracts. |
araññavanapatthānīti araññāni ca vanapatthāni ca. |
Therein, although in the Abhidhamma it is said without qualification, "having gone forth, all that is outside the city-pillar is forest," |
tattha kiñcāpi abhidhamme nippariyāyena “nikkhamitvā bahi indakhīlā sabbametaṃ araññan”ti vuttaṃ, tathāpi yaṃ taṃ “pañcadhanusatikaṃ pacchiman”ti araññakaṅganipphādakaṃ senāsanaṃ vuttaṃ, tadeva adhippetanti veditabbaṃ. |
nevertheless, that which is said to be the lodging that produces the forest-dwelling state, "the last being five hundred bow-lengths away," that very thing should be understood as intended. |
vanapatthanti gāmantaṃ atikkamitvā manussānaṃ anupacāraṭṭhānaṃ, yattha na kasīyati na vapīyati. |
"Woodland tract" means having gone beyond the village boundary, a place not frequented by humans, where there is no ploughing or sowing. |
vuttampi cetaṃ — |
And this has been said: |
♦ “vanapatthanti dūrānametaṃ senāsanānaṃ adhivacanaṃ. |
♦ "'Woodland tract' is a designation for these remote lodgings. |
vanapatthanti vanasaṇḍānametaṃ, vanapatthanti bhiṃsanakānametaṃ, vanapatthanti salomahaṃsānametaṃ, vanapatthanti pariyantānametaṃ, vanapatthanti amanussūpacārānaṃ senāsanānametaṃ adhivacanan”ti . |
'Woodland tract' is this for forest groves, 'woodland tract' is this for terrifying places, 'woodland tract' is this for hair-raising places, 'woodland tract' is this for remote places, 'woodland tract' is this, a designation for lodgings unfrequented by non-humans." |
♦ ettha ca pariyantānanti imaṃ ekaṃ pariyāyaṃ ṭhapetvā sesapariyāyehi vanapatthāni veditabbāni. |
♦ And here, having set aside this one sense, "remote," the woodland tracts should be understood by the remaining senses. |
pantānīti pariyantāni atidūrāni. |
"Secluded" means remote, very far. |
appasaddānīti udukkhalamusaladārakasaddādīnaṃ abhāvena appasaddāni. |
"With little sound" means with little sound due to the absence of the sound of mortars, pestles, children, and so on. |
appanigghosānīti tesaṃ tesaṃ ninnādamahānigghosassa abhāvena appanigghosāni. |
"With little noise" means with little noise due to the absence of the roaring and great noise of those and those things. |
vijanavātānīti sañcaraṇajanassa sarīravātavirahitāni. |
"Free from the wind of people" means free from the body-wind of people moving about. |
manussarāhasseyyakānīti manussānaṃ rahokammassa anucchavikāni. |
"Fit for the secret acts of humans" means suitable for the secret practice of humans. |
paṭisallānasāruppānīti nilīyanasāruppāni. |
"Suitable for seclusion" means suitable for hiding. |
♦ 2. dutiyamigajālasuttavaṇṇanā SN 35.67 |
♦ 2. Commentary on the Dutiyamigajāla Sutta |
♦ 64. dutiye nandinirodhā dukkhanirodhoti taṇhānandiyā nirodhena vaṭṭadukkhassa nirodho. |
♦ 64. In the second, "from the cessation of delight comes the cessation of suffering" means by the cessation of the delight of craving, the cessation of the suffering of the round of existence. |
♦ 3-5. paṭhamasamiddhimārapañhāsuttādivaṇṇanā |
♦ 3-5. Commentary on the Paṭhamasamiddhimārapañhā Sutta and others |
♦ 65-67. tatiye samiddhīti attabhāvassa samiddhatāya evaṃ laddhanāmo. |
♦ 65-67. In the third, "Samiddhi" means one who has received that name because of the prosperity of his state of existence. |
tassa kira therassa attabhāvo abhirūpo ahosi pāsādiko, ukkhittamālāpuṭo viya alaṅkatamālāgabbho viya ca sabbākārapāripūriyā samiddho. |
It seems that the elder's state of existence was handsome and pleasing, and he was prosperous in the complete fulfillment of all his features, like a raised basket of garlands or like a decorated garland-chamber. |
tasmā samiddhitveva saṅkhaṃ gato. |
Therefore he was known as Samiddhi. |
māroti maraṇaṃ pucchati. |
"Māra" means he asks about death. |
mārapaññattīti māroti paññatti nāmaṃ nāmadheyyaṃ. |
The concept of Māra" means the concept, the name, the designation "Māra. |
atthi tattha māro vā mārapaññatti vāti tattha maraṇaṃ vā maraṇanti idaṃ nāmaṃ vā atthīti dasseti. |
Is there Māra there, or the concept of Māra?" — he shows that there is either death there or this name "death. |
catutthaṃ uttānameva, tathā pañcamaṃ. |
The fourth is self-evident, and likewise the fifth. |
♦ 6. samiddhilokapañhāsuttavaṇṇanā SN 35.71 |
♦ 6. Commentary on the Samiddhilokapañhā Sutta |
♦ 68. chaṭṭhe lokoti lujjanapalujjanaṭṭhena loko. |
♦ 68. In the sixth, "world" means world by the meaning of decaying and perishing. |
iti migajālattherassa āyācanasuttato paṭṭhāya pañcasupi suttesu vaṭṭavivaṭṭameva kathitaṃ. |
Thus, from the sutta of the request of the elder Migajāla, in all five suttas, only the round of existence and the escape from it are spoken of. |
♦ 7. upasenāasīvisasuttavaṇṇanā SN 35.72 |
♦ 7. Commentary on the Upasenā-asīvisa Sutta |
♦ 69. sattame sītavaneti evaṃnāmake susānavane. |
♦ 69. In the seventh, "in the Sītavana" means in the cemetery-forest of that name. |
sappasoṇḍikapabbhāreti sappaphaṇasadisatāya evaṃladdhanāme pabbhāre. |
"On the slope like a snake's hood" means on the slope that had received that name because it was like a snake's hood. |
upasenassāti dhammasenāpatino kaniṭṭhabhātikaupasenattherassa. |
"Of Upasena" means of the elder Upasena, the younger brother of the general of the Dhamma. |
āsīviso patito hotīti thero kira katabhattakicco mahācīvaraṃ gahetvā leṇacchāyāya mandamandena vātapānavātena bījiyamāno nisīditvā dupaṭṭanivāsane sūcikammaṃ karoti. |
"A venomous snake fell" — it seems the elder, after his meal, having taken his great robe, was sitting in the shade of his cell, being fanned by the gentle breeze of the window, and was doing some needlework on his two-layered robe. |
tasmiṃ khaṇe leṇacchadane dve āsīvisapotakā kīḷanti. |
At that moment, two young venomous snakes were playing on the roof of the cell. |
tesu eko patitvā therassa aṃsakūṭe avatthāsi. |
One of them fell and landed on the elder's shoulder. |
so ca phuṭṭhaviso hoti. |
And it was a snake whose venom was potent when touched. |
tasmā patitaṭṭhānato paṭṭhāya therassa kāye dīpasikhā viya vaṭṭiṃ pariyādiyamānamevassa visaṃ otiṇṇaṃ. |
Therefore, from the place where it fell, its venom descended into the elder's body, consuming the wick like the flame of a lamp. |
thero visassa tathāgamanaṃ disvā kiñcāpi taṃ patitamattameva yathāparicchedena gataṃ, attano pana iddhibalena “ayaṃ attabhāvo leṇe mā vinassatū”ti adhiṭṭhahitvā bhikkhū āmantesi. |
The elder, seeing the venom coming in that way, although it had gone as far as it was determined to go as soon as it fell, with his own psychic power, he resolved, "May this state of existence not be destroyed in the cell," and addressed the bhikkhus. |
purāyaṃ kāyo idheva vikiratīti yāva na vikirati, tāva naṃ bahiddhā nīharathāti attho. |
"Before this body is scattered here" means before it is scattered, take it outside, is the meaning. |
aññathattanti aññathābhāvaṃ. |
"Otherness" means a state of being otherwise. |
indriyānaṃ vā vipariṇāmanti cakkhusotādīnaṃ indriyānaṃ pakativijahanabhāvaṃ. |
"Or a change in the faculties" means a state of abandoning the natural condition of the faculties of the eye, ear, and so on. |
tattheva vikirīti bahi nīharitvā ṭhapitaṭṭhāne mañcakasmiṃyeva vikiri. |
"It was scattered right there" means it was scattered on the very couch in the place where it had been taken out and placed. |
♦ 8. upavāṇasandiṭṭhikasuttavaṇṇanā SN 35.73 |
♦ 8. Commentary on the Upavāṇasandiṭṭhika Sutta |
♦ 70. aṭṭhame rūpappaṭisaṃvedīti nīlapītādibhedaṃ ārammaṇaṃ vavatthāpento rūpaṃ paṭisaṃviditaṃ karoti, tasmā rūpappaṭisaṃvedī nāma hoti. |
♦ 70. In the eighth, "a feeler of form" means he makes form felt by defining the object with its distinctions of blue, yellow, and so on. Therefore he is called a feeler of form. |
rūparāgappaṭisaṃvedīti kilesassa atthibhāveneva pana rūparāgaṃ paṭisaṃviditaṃ karoti nāma, tasmā rūparāgappaṭisaṃvedīti vuccati. |
"A feeler of the passion for form" means he makes the passion for form felt just by the existence of the defilement. Therefore he is called a feeler of the passion for form. |
sandiṭṭhikotiādīni visuddhimagge vuttatthāneva. |
"Visible here and now," etc., have the same meaning as explained in the Visuddhimagga. |
no ca rūparāgappaṭisaṃvedīti kilesassa natthibhāveneva na rūparāgaṃ paṭisaṃviditaṃ karoti nāma, tasmā “no ca rūparāgappaṭisaṃvedī”ti vuccati. |
And not a feeler of the passion for form" means he does not make the passion for form felt just by the absence of the defilement. Therefore he is called "and not a feeler of the passion for form. |
imasmiṃ sutte sekhāsekhānaṃ paccavekkhaṇā kathitā. |
In this sutta, the reviewing knowledge of learners and adepts is spoken of. |
♦ 9. paṭhamachaphassāyatanasuttavaṇṇanā SN 35: SN 35.74 |
♦ 9. Commentary on the Paṭhamachaphassāyatana Sutta SN 35: |
69 , |
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♦ 71. navame phassāyatanānanti phassākarānaṃ. |
♦ 71. In the ninth, "the six bases for contact" means of the sources of contact. |
avusitanti avuṭṭhaṃ. |
Unlived. |
ārakāti dūre. |
Far. |
etthāhaṃ, bhante, anassasanti, bhante, ahaṃ ettha anassasiṃ, naṭṭho nāma ahanti vadati. |
"Here, venerable sir, I have no comfort" means, venerable sir, I have no comfort here; I am lost, he says. |
bhagavā — “ayaṃ bhikkhu ‘ahaṃ nāma imasmiṃ sāsane naṭṭho’ti vadati, kinnu khvassa aññesu dhātukammaṭṭhāna-kasiṇakammaṭṭhānādīsu abhiyogo atthī”ti cintetvā, tampi apassanto — “kataraṃ nu kho kammaṭṭhānaṃ imassa sappāyaṃ bhavissatī”ti cintesi. |
The Blessed One, thinking, "This bhikkhu says, 'I am lost in this teaching.' Does he have any application to the other meditation subjects of the elements, the kasinas, and so on?", and not seeing that either, he thought, "What meditation subject will be suitable for him?" |
tato “āyatanakammaṭṭhānameva sappāyan”ti disvā taṃ kathento taṃ kiṃ maññasi bhikkhūtiādimāha. |
Then, seeing that "the meditation subject of the bases is indeed suitable," and while teaching that, he said, "What do you think, bhikkhu?" and so on. |
sādhūti tassa byākaraṇe sampahaṃsanaṃ. |
"Good" is his approval of the explanation. |
esevanto dukkhassāti ayameva vaṭṭadukkhassanto paricchedo, nibbānanti attho. |
"This is the end of suffering" means this is the end, the limit, of the suffering of the round of existence, Nibbāna, is the meaning. |
♦ 10. dutiyachaphassāyatanasuttavaṇṇanā SN 35.75 |
♦ 10. Commentary on the Dutiyachaphassāyatana Sutta |
♦ 72. dasame anassasanti nassasiṃ, naṭṭho nāmamhi icceva attho. |
♦ 72. In the tenth, "I have no comfort" means I am perishing, I am indeed lost, is the meaning. |
āyatiṃ apunabbhavāyāti ettha āyatiṃ apunabbhavo nāma nibbānaṃ, nibbānatthāya pahīnaṃ bhavissatīti attho. |
"For the sake of no future rebirth" — here, no future rebirth is Nibbāna. It will be abandoned for the sake of Nibbāna, is the meaning. |
♦ 11. tatiyachaphassāyatanasuttavaṇṇanā SN 35.76 |
♦ 11. Commentary on the Tatiyachaphassāyatana Sutta |
♦ 73. ekādasame anassasanti naṭṭho, panassasanti atinaṭṭho. |
♦ 73. In the eleventh, "no comfort" means lost; "greatly no comfort" means utterly lost. |
sesaṃ vuttanayeneva veditabbanti. |
The rest should be understood in the way that has been explained. |
♦ migajālavaggo sattamo. |
♦ The Seventh Migajāla Chapter. |
♦ 8. gilānavaggo SN 35: |
♦ 8. The Gilāna Chapter SN 35: |
74 ), |
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♦ 1-5. paṭhamagilānasuttādivaṇṇanā SN 35: |
♦ 1-5. Commentary on the Paṭhamagilāna Sutta and others SN 35: |
74 ), |
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♦ 74-78. gilānavaggassa paṭhame amukasminti asukasmiṃ. |
♦ 74-78. In the first sutta of the Gilānavagga, "in such-and-such." |
ayameva vā pāṭho. |
This is also the Pāli. |
appaññātoti aññāto apākaṭo. |
"Unknown" means unknown, not manifest. |
navopi hi koci paññāto hoti rāhulatthero viya sumanasāmaṇero viya ca, ayaṃ pana navo ceva apaññāto ca. |
For even a new person can be known, like the elder Rāhula and the novice Sumana, but this one was both new and unknown. |
sesamettha vuttanayamevāti. |
The rest here is as has been explained. |
tathā ito paresu catūsu. |
Likewise in the following four. |
♦ 6. paṭhamāvijjāpahānasuttavaṇṇanā SN 35: SN 35.81 |
♦ 6. Commentary on the Paṭhamāvijjāpahāna Sutta SN 35: |
75 ), |
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♦ 79. chaṭṭhe aniccato jānatoti dukkhānattavasena jānatopi pahīyatiyeva, idaṃ pana aniccalakkhaṇaṃ dassetvā vutte bujjhanakassa ajjhāsayena vuttaṃ. |
♦ 79. In the sixth, "for one who knows as impermanent" — it is abandoned also for one who knows by way of suffering and not-self, but this was spoken with the disposition of one who would understand when it was taught after showing the characteristic of impermanence. |
♦ 7. dutiyāvijjāpahānasuttavaṇṇanā SN 35.82 |
♦ 7. Commentary on the Dutiyāvijjāpahāna Sutta |
♦ 80. sattame sabbe dhammāti sabbe tebhūmakadhammā. |
♦ 80. In the seventh, "all dhammas" means all dhammas of the three planes. |
nālaṃ abhinivesāyāti abhinivesaparāmāsaggāhena gaṇhituṃ na yuttā. |
"Not fit for insistence" means not suitable to be grasped with the grasp of insistence and dogmatism. |
sabbanimittānīti sabbāni saṅkhāranimittāni. |
"All signs" means all signs of formations. |
aññato passatīti yathā apariññātābhiniveso jano passati, tato aññato passati. |
"He sees otherwise" means he sees otherwise than an unenlightened, insistent person sees. |
apariññātābhiniveso hi jano sabbanimittānipi attato passati. |
For an unenlightened, insistent person sees all signs as self. |
pariññātābhiniveso pana anattato passati, no attatoti evaṃ imasmiṃ sutte anattalakkhaṇameva kathitaṃ. |
But an enlightened, insistent person sees them as not-self, not as self. Thus, in this sutta, only the characteristic of not-self is spoken of. |
♦ 8. sambahulabhikkhusuttavaṇṇanā SN 35.83 |
♦ 8. Commentary on the Sambahulabhikkhu Sutta |
♦ 81. aṭṭhame idha noti ettha no-kāro nipātamattameva. |
♦ 81. In the eighth, "here" — here the particle 'no' is just a particle. |
sesaṃ uttānatthameva. |
The rest is self-evident in meaning. |
kevalaṃ idha dukkhalakkhaṇaṃ kathitanti veditabbaṃ. |
It should only be understood that here the characteristic of suffering is spoken of. |
♦ 9. lokapañhāsuttavaṇṇanā SN 35.84 |
♦ 9. Commentary on the Lokapañhā Sutta |
♦ 82. navame lujjatīti palujjati bhijjati. |
♦ 82. In the ninth, "it decays" means it perishes, it breaks up. |
idha aniccalakkhaṇaṃ kathitaṃ. |
Here the characteristic of impermanence is spoken of. |
♦ 10. phaggunapañhāsuttavaṇṇanā SN 35.85 |
♦ 10. Commentary on the Phaggunapañhā Sutta |
♦ 83. dasame chinnapapañceti taṇhāpapañcassa chinnattā chinnapapañce. |
♦ 83. In the tenth, "in whom proliferation is cut off" means in whom the proliferation of craving is cut off. |
chinnavaṭumeti taṇhāvaṭumasseva chinnattā chinnavaṭume. |
"In whom the round is cut off" means in whom the very round of craving is cut off. |
kiṃ pucchāmīti pucchati? |
"What do I ask?" he asks. |
atikkantabuddhehi pariharitāni cakkhusotādīni pucchāmīti pucchati. |
I ask about the eye, ear, and so on, which were rejected by the past Buddhas, he asks. |
atha vā sace magge bhāvitepi anāgate cakkhusotādivaṭṭaṃ vaḍḍheyya, taṃ pucchāmīti pucchatīti. |
Or else, if, even after the path has been cultivated, the round of the eye, ear, and so on were to grow in the future, I ask about that, he asks. |
♦ gilānavaggo aṭṭhamo. |
♦ The Eighth Gilāna Chapter. |
♦ 9. channavaggo |
♦ 9. The Channa Chapter |
♦ 1. palokadhammasuttavaṇṇanā SN 35.86 |
♦ 1. Commentary on the Palokadhamma Sutta |
♦ 84. channavaggassa paṭhame palokadhammanti bhijjanakasabhāvaṃ. |
♦ 84. In the first sutta of the Channavagga, "subject to perishing" means having the nature of breaking up. |
evamettha aniccalakkhaṇameva kathitaṃ. |
Thus here, only the characteristic of impermanence is spoken of. |
♦ 2. suññatalokasuttavaṇṇanā SN 35: SN 35.87 |
♦ 2. Commentary on the Suññataloka Sutta SN 35: |
85 , |
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♦ 85. dutiye attaniyenāti attano santakena parikkhārena. |
♦ 85. In the second, "belonging to self" means with one's own possession, with one's own requisites. |
evamettha anattalakkhaṇameva kathitaṃ. |
Thus here, only the characteristic of not-self is spoken of. |
♦ 3. saṃkhittadhammasuttavaṇṇanā SN 35.88 |
♦ 3. Commentary on the Saṃkhittadhamma Sutta |
♦ 86. tatiyaṃ khandhiyavagge ānandovāde vuttanayeneva veditabbaṃ. |
♦ 86. The third should be understood in the same way as that explained in the admonition to Ānanda in the Khandhiyavagga. |
♦ 4. channasuttavaṇṇanā SN 35.89 |
♦ 4. Commentary on the Channa Sutta |
♦ 87. catutthe channoti evaṃnāmako thero, na abhinikkhamanaṃ nikkhantathero. |
♦ 87. In the fourth, "Channa" means an elder of that name, not the elder who went forth on the great renunciation. |
paṭisallānāti phalasamāpattito. |
"From seclusion" means from the attainment of the fruit. |
gilānapucchakāti gilānupaṭṭhākā. |
"Inquirers about the sick" means attendants of the sick. |
gilānupaṭṭhānaṃ nāma buddhapasatthaṃ buddhavaṇṇitaṃ, tasmā evamāha. |
Attending on the sick is praised by the Buddha, extolled by the Buddha, therefore he said this. |
sīsaveṭhaṃ dadeyyāti sīse veṭhanaṃ sīsaveṭhaṃ, tañca dadeyya. |
"He would give a head-wrap" means a wrap for the head is a head-wrap; and he would give that. |
satthanti jīvitahārakasatthaṃ. |
"A knife" means a life-taking knife. |
nāvakaṅkhāmīti na icchāmi. |
"I do not long for" means I do not desire. |
pariciṇṇoti paricarito. |
Served. |
manāpenāti manavaḍḍhanakena kāyakammādinā. |
"Pleasantly" means with pleasant bodily action and so on. |
ettha ca satta sekhā paricaranti nāma, arahā paricārī nāma, bhagavā pariciṇṇo nāma. |
And here, seven learners are said to serve; an Arahant is said to be a server; the Blessed One is said to be served. |
♦ etañhi, āvuso, sāvakassa patirūpanti, āvuso, sāvakassa nāma etaṃ anucchavikaṃ. |
♦ "This, friend, is fitting for a disciple" means, friend, this is suitable for a disciple. |
anupavajjanti appavattikaṃ appaṭisandhikaṃ. |
"Without residue" means without activity, without rebirth-linking. |
pucchāvuso sāriputta, sutvā vedissāmāti ayaṃ sāvakapavāraṇā nāma. |
"Ask, friend Sāriputta, having heard, I will know." This is called a disciple's invitation. |
etaṃ mamātiādīni taṇhāmānadiṭṭhiggāhavasena vuttāni. |
"This is mine," and so on, are spoken of by way of the grasps of craving, conceit, and views. |
nirodhaṃ disvāti khayavayaṃ ñatvā. |
"Having seen cessation" means having known decay and passing away. |
netaṃ mama, nesohamasmi, na meso attāti samanupassāmīti aniccaṃ dukkhaṃ anattāti samanupassāmi. |
"I regard 'this is not mine, this I am not, this is not my self'" means I regard as impermanent, suffering, and not-self. |
ettakesu ṭhānesu channatthero sāriputtattherena pucchitaṃ pañhaṃ arahatte pakkhipitvā kathesi. |
In these points, the elder Channa answered the question asked by the elder Sāriputta by placing it in the context of Arahantship. |
sāriputtatthero pana tassa puthujjanabhāvaṃ ñatvāpi taṃ “puthujjano”ti vā “khīṇāsavo”ti vā avatvā tuṇhīyeva ahosi. |
But the elder Sāriputta, although knowing his state as an ordinary person, without saying either "he is an ordinary person" or "he is an Arahant," remained silent. |
cundatthero panassa puthujjanabhāvaṃ saññāpessāmīti cintetvā ovādaṃ adāsi. |
But the elder Cunda, thinking, "I will make him aware of his state as an ordinary person," gave him an admonition. |
♦ tattha tasmāti yasmā māraṇantikaṃ vedanaṃ adhivāsetuṃ asakkonto satthaṃ āharāmīti vadati, tasmā puthujjano āyasmā, tena idampi manasikarohīti dīpeti. |
♦ Therein, "therefore" means because he says, "I will take a knife," being unable to endure the feeling that ends in death, therefore you are an ordinary person, friend. Therefore he shows, "Reflect on this too." |
yasmā vā channaṃ āyatanānaṃ nirodhaṃ disvā cakkhādīni tiṇṇaṃ gāhānaṃ vasena na samanupassāmīti vadasi. |
Or because you say, "Having seen the cessation of the six bases, I do not regard the eye, etc., by way of the three grasps." |
tasmā idampi tassa bhagavato sāsanaṃ āyasmatā manasikātabbantipi puthujjanabhāvameva dīpento vadati. |
Therefore, this teaching of the Blessed One should also be reflected on by you, friend. Thus he speaks, showing his state as an ordinary person. |
niccakappanti niccakālaṃ. |
"Constantly" means all the time. |
nissitassāti taṇhāmānadiṭṭhīhi nissitassa. |
"Of one who is dependent" means of one who is dependent on craving, conceit, and views. |
calitanti vipphanditaṃ hoti. |
"There is agitation" means there is vibration. |
yathayidaṃ āyasmato uppannaṃ vedanaṃ adhivāsetuṃ asakkontassa “ahaṃ vedayāmi, mama vedanā”ti appahīnaggāhassa idāni vipphanditaṃ hoti, imināpi naṃ “puthujjanova tvan”ti vadati. |
Just as for you, friend, being unable to endure the feeling that has arisen, there is now a vibration for one whose grasp "I feel, my feeling" has not been abandoned. By this too, he says to him, "You are just an ordinary person." |
♦ passaddhīti kāyacittapassaddhi, kilesapassaddhi nāma hotīti attho. |
♦ "Tranquility" means the tranquility of body and mind; it is the tranquility of the defilements, is the meaning. |
natiyāti taṇhānatiyā. |
"In inclination" means in the inclination of craving. |
asatīti bhavatthāya ālayanikantipariyuṭṭhāne asati. |
"When there is not" means when there is no abiding in the attachment and obsession for existence. |
āgatigati na hotīti paṭisandhivasena āgati nāma, cutivasena gamanaṃ nāma na hoti. |
"There is no coming and going" means there is no coming by way of rebirth-linking, and no going by way of death. |
cutūpapātoti cavanavasena cuti, upapajjanavasena upapāto. |
"Passing away and rebirth" means passing away by way of dying, and rebirth by way of being reborn. |
nevidha na huraṃ na ubhayamantarenāti na idhaloke na paraloke na ubhayattha hoti. |
"Neither here, nor hereafter, nor in between the two" means not in this world, not in the next world, not in both. |
esevanto dukkhassāti vaṭṭadukkhakilesadukkhassa ayameva anto ayaṃ paricchedo parivaṭumabhāvo hoti. |
"This is the end of suffering" means this is the end, this is the limit, this is the state of being rounded off of the suffering of the round of existence and the suffering of the defilements. |
ayameva hi ettha attho. |
This is indeed the meaning here. |
ye pana “ubhayamantarenā”ti vacanaṃ gahetvā antarābhavaṃ icchanti, tesaṃ vacanaṃ niratthakaṃ. |
But the statement of those who, taking the phrase "in between the two," wish for an intermediate existence, is meaningless. |
antarābhavassa hi bhāvo abhidhamme paṭikkhittoyeva. |
For the existence of an intermediate existence is rejected in the Abhidhamma. |
“antarenā”ti vacanaṃ pana vikappantaradīpanaṃ. |
But the phrase "in between" shows an alternative. |
tasmā ayamettha attho — neva idha na huraṃ, aparo vikappo na ubhayanti. |
Therefore, this is the meaning here: neither here, nor hereafter, and the other alternative is not both. |
♦ satthaṃ āharesīti jīvitahārakasatthaṃ āhari, āharitvā kaṇṭhanāḷaṃ chindi. |
♦ "He took a knife" means he took a life-taking knife; having taken it, he cut his windpipe. |
athassa tasmiṃ khaṇe maraṇabhayaṃ okkami, gatinimittaṃ upaṭṭhāsi. |
Then at that moment, the fear of death overcame him, and the sign of his destination appeared. |
so attano puthujjanabhāvaṃ ñatvā, saṃviggacitto vipassanaṃ paṭṭhapetvā, saṅkhāre pariggaṇhanto arahattaṃ patvā, samasīsī hutvā parinibbuto. |
He, knowing his state as an ordinary person, and with a mind filled with a sense of urgency, established insight and, comprehending the formations, he attained Arahantship and, having become one of equal-headedness, he attained final Nibbāna. |
sammukhāyeva anupavajjatā byākatāti kiñcāpi idaṃ therassa puthujjanakāle byākaraṇaṃ hoti; |
"It was declared face to face without remainder" — although this was the elder's declaration when he was an ordinary person, |
etena pana byākaraṇena anantarāyamassa parinibbānaṃ ahosi. |
by this declaration his final Nibbāna was without any obstacle. |
tasmā bhagavā tadeva byākaraṇaṃ gahetvā kathesi. |
Therefore the Blessed One spoke, taking that very declaration. |
♦ upavajjakulānīti upasaṅkamitabbakulāni. |
♦ "Families to be approached" means families to be visited. |
iminā thero, “bhante, evaṃ upaṭṭhākesu ca upaṭṭhāyikāsu ca vijjamānāsu so bhikkhu tumhākaṃ sāsane parinibbāyissatī”ti pubbabhāgapaṭipattiyaṃ kulasaṃsaggadosaṃ dassento pucchati. |
By this, the elder asks, "Venerable sir, when such male and female supporters exist, will that bhikkhu attain final Nibbāna in your teaching?", showing the fault of association with families in the preliminary practice. |
athassa bhagavā kulesu saṃsaggābhāvaṃ dīpento honti hete sāriputtātiādimāha. |
Then the Blessed One, to show his lack of association with families, said, "There are, Sāriputta," and so on. |
imasmiṃ kira ṭhāne therassa kulesu asaṃsaṭṭhabhāvo pākaṭo ahosi. |
It seems that at this point, the elder's state of not being associated with families became clear. |
sesaṃ sabbattha uttānameva. |
The rest is self-evident everywhere. |
♦ 5-6. puṇṇasuttādivaṇṇanā SN 35: |
♦ 5-6. Commentary on the Puṇṇa Sutta and others SN 35: |
88 , |
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♦ 88-89. pañcame tañceti taṃ cakkhuñceva rūpañca. |
♦ 88-89. In the fifth, "that" means that eye and that form. |
nandisamudayā dukkhasamudayoti taṇhāya samodhānena pañcakkhandhadukkhassa samodhānaṃ hoti. |
"From the arising of delight comes the arising of suffering" means by the arising of craving, there is the arising of the suffering of the five aggregates. |
iti chasu dvāresu “nandisamudayā dukkhasamudayo”ti iminā dvinnaṃ saccānaṃ vasena vaṭṭaṃ matthakaṃ pāpetvā dassesi. |
Thus, in the six doors, by "from the arising of delight comes the arising of suffering," he showed the round of existence by way of the two truths, having brought it to a climax. |
dutiyanaye nirodho maggoti dvinnaṃ saccānaṃ vasena vivaṭṭaṃ matthakaṃ pāpetvā dassesi. |
In the second method, "cessation is the path" — he showed the escape from the round of existence by way of the two truths, having brought it to a climax. |
iminā tvaṃ puṇṇāti pāṭiyekko anusandhi. |
"By this, Puṇṇa," is a separate connection. |
evaṃ tāva vaṭṭavivaṭṭavasena desanaṃ arahatte pakkhipitvā idāni puṇṇattheraṃ sattasu ṭhānesu sīhanādaṃ nadāpetuṃ iminā tvantiādimāha. |
Thus, having first placed the discourse in the context of Arahantship by way of the round of existence and the escape from it, now, to make the elder Puṇṇa roar the lion's roar in seven places, he said, "By this," and so on. |
♦ caṇḍāti duṭṭhā kibbisā. |
♦ "Fierce" means wicked, cruel. |
pharusāti kakkhaḷā akkosissantīti dasahi akkosavatthūhi akkosissanti. |
"Harsh" means rough. "They will revile" means they will revile with the ten bases for reviling. |
paribhāsissantīti “kiṃ samaṇo nāma tvaṃ, idañcidañca te karissāmā”ti tajjessanti. |
They will threaten" means they will threaten, saying, "What kind of ascetic are you? We will do this and that to you. |
evametthāti evaṃ mayhaṃ ettha bhavissati. |
"So it will be for me here" means thus it will be for me here. |
daṇḍenāti catuhatthadaṇḍena vā khadiradaṇḍena vā ghaṭikamuggarena vā. |
"With a stick" means with a four-cubit stick or with a khadira-wood stick or with a hammer made of ghaṭika-wood. |
satthenāti ekatodhārādinā satthena. |
"With a sword" means with a single-edged sword and so on. |
satthahārakaṃ pariyesantīti jīvitahārakasatthaṃ pariyesanti. |
"They search for a knife-bearer" means they search for a life-taking knife. |
idaṃ thero tatiyapārājikavatthusmiṃ asubhakathaṃ sutvā attabhāvena jigucchantānaṃ bhikkhūnaṃ satthahārakapariyesanaṃ sandhāyāha. |
This the elder said in reference to the bhikkhus who, having heard the talk on the foulness in the matter of the third pārājika, were searching for a knife-bearer, being disgusted with their own existence. |
damūpasamenāti ettha damoti indriyasaṃvarādīnaṃ etaṃ nāmaṃ. |
"By taming and pacifying" — here "taming" is the name for the restraint of the senses and so on. |
♦ “saccena danto damasā upeto, |
♦ "Tamed by truth, endowed with tameness, |
♦ vedantagū vusitabrahmacariyo”ti. |
♦ a master of the Veda, who has lived the holy life." |
— |
|
♦ ettha hi indriyasaṃvaro damoti vutto. |
♦ For here, the restraint of the senses is called tameness. |
“yadi saccā damā cāgā, khantyā bhiyyodha vijjatī”ti ettha paññā damoti vuttā. |
"If truth, tameness, generosity, and patience were greater than this," here wisdom is called tameness. |
“dānena damena saṃyamena saccavajjenā”ti ettha uposathakammaṃ damoti vuttaṃ. |
"By giving, by tameness, by restraint, by truthful speech," here the Uposatha observance is called tameness. |
imasmiṃ pana sutte khanti damoti veditabbo. |
In this sutta, however, patience should be understood as tameness. |
upasamoti tasseva vevacanaṃ. |
"Pacifying" is a synonym for the same. |
♦ atha kho āyasmā puṇṇoti ko panesa puṇṇo, kasmā ca panettha gantukāmo ahosīti? |
♦ "Then the venerable Puṇṇa" — but who is this Puṇṇa, and why did he wish to go there? |
sunāparantavāsiko eva esa, sāvatthiyaṃ pana asappāyavihāraṃ sallakkhetvā tattha gantukāmo ahosi. |
He was a resident of Sunāparanta, but having noticed the unsuitable dwelling in Sāvatthī, he wished to go there. |
♦ tatrāyaṃ anuppubbikathā — sunāparantaraṭṭhe kira ekasmiṃ vāṇijagāme ete dve bhātaro. |
♦ Here is the gradual story: in the Sunāparanta country, it seems, in a certain merchants' village, there were these two brothers. |
tesu kadāci jeṭṭho pañca sakaṭasatāni gahetvā janapadaṃ gantvā bhaṇḍaṃ āharati, kadāci kaniṭṭho. |
Of them, sometimes the elder, taking five hundred carts, would go to the country and bring goods; sometimes the younger. |
imasmiṃ pana samaye kaniṭṭhaṃ ghare ṭhapetvā, jeṭṭhabhātiko pañca sakaṭasatāni gahetvā, janapadacārikaṃ caranto anupubbena sāvatthiṃ patvā, jetavanassa nātidūre sakaṭasatthaṃ nivesetvā bhuttapātarāso parijanaparivuto phāsukaṭṭhāne nisīdi. |
At this time, however, having left the younger at home, the elder brother, taking five hundred carts, and wandering through the country, in due course arrived at Sāvatthī, and having set up his caravan of carts not far from Jetavana, after his morning meal, surrounded by his retinue, he sat in a comfortable place. |
♦ tena ca samayena sāvatthivāsino bhuttapātarāsā uposathaṅgāni adhiṭṭhāya suddhuttarāsaṅgā gandhapupphādihatthā yena buddho, yena dhammo, yena saṅgho, tanninnā tappoṇā tappabbhārā hutvā, dakkhiṇadvārena nikkhamitvā jetavanaṃ gacchanti. |
♦ And at that time, the inhabitants of Sāvatthī, after their morning meal, having undertaken the Uposatha-precepts, with clean upper garments, and with perfumes, flowers, and so on in their hands, with their minds inclined, bent, and leaning towards the Buddha, the Dhamma, and the Saṅgha, came out by the south gate and went to Jetavana. |
so te disvā “kahaṃ ime gacchantī”ti ekaṃ manussaṃ pucchi. |
He, seeing them, asked a man, "Where are these people going?" |
kiṃ tvaṃ, ayyo, na jānāsi? |
"What, sir, do you not know? |
loke buddhadhammasaṅgharatanāni nāma uppannāni, icceso mahājano satthu santikaṃ dhammakathaṃ sotuṃ gacchatīti. |
The gems of the Buddha, Dhamma, and Saṅgha have arisen in the world. This great crowd is going to the Teacher's presence to hear the Dhamma-talk." |
tassa “buddho”ti vacanaṃ chavicammādīni chinditvā aṭṭhimiñjaṃ āhacca aṭṭhāsi. |
The word "Buddha" cut through his skin, flesh, and so on, and struck the marrow of his bones and remained there. |
so attano parijanaparivuto tāya parisāya saddhiṃ vihāraṃ gantvā, satthu madhurassarena dhammaṃ desentassa parisapariyante ṭhito, dhammaṃ sutvā pabbajjāya cittaṃ uppādesi. |
He, surrounded by his own retinue, went to the monastery with that crowd and, standing at the edge of the assembly while the Teacher was teaching the Dhamma with his sweet voice, and having heard the Dhamma, he developed a mind for going forth. |
atha tathāgatena kālaṃ viditvā parisāya uyyojitāya satthāraṃ upasaṅkamitvā, vanditvā, svātanāya nimantetvā, dutiyadivase maṇḍapaṃ kāretvā, āsanāni paññāpetvā, buddhappamukhassa saṅghassa mahādānaṃ datvā, bhuttapātarāso uposathaṅgāni adhiṭṭhāya bhaṇḍāgārikaṃ pakkosāpetvā, “ettakaṃ dhanaṃ vissajjitaṃ, ettakaṃ dhanaṃ na vissajjitan”ti sabbaṃ ācikkhitvā, “imaṃ sāpateyyaṃ mayhaṃ kaniṭṭhassa dehī”ti sabbaṃ niyyātetvā, satthu santike pabbajitvā, kammaṭṭhānaparāyaṇo ahosi. |
Then, when the Tathāgata, knowing the time, had dismissed the assembly, he approached the Teacher, paid homage, invited him for the next day, and on the second day, having had a pavilion made, and having prepared the seats, and having given a great alms-offering to the Saṅgha with the Buddha at its head, and after his morning meal, having undertaken the Uposatha-precepts, and having summoned the treasurer, he explained everything, saying, "This much wealth has been spent, this much wealth has not been spent," and saying, "Give this property to my younger brother," he handed over everything, and having gone forth in the presence of the Teacher, he became intent on the meditation subject. |
♦ athassa kammaṭṭhānaṃ manasikarontassa kammaṭṭhānaṃ na upaṭṭhāti. |
♦ Then, as he was reflecting on the meditation subject, the meditation subject did not come to his mind. |
tato cintesi — “ayaṃ janapado mayhaṃ asappāyo, yaṃnūnāhaṃ satthu santike kammaṭṭhānaṃ gahetvā sakaraṭṭhameva gaccheyyan”ti. |
Then he thought: "This country is unsuitable for me. What if I, having taken a meditation subject from the Teacher, were to go to my own country?" |
atha pubbaṇhasamaye piṇḍāya caritvā, sāyanhe paṭisallānā vuṭṭhahitvā, bhagavantaṃ upasaṅkamitvā, kammaṭṭhānaṃ kathāpetvā, satta sīhanāde naditvā, pakkāmi. |
Then, in the morning, having gone for alms, and in the evening, having risen from seclusion, he approached the Blessed One, had the meditation subject explained, and having roared the seven lion's roars, he set out. |
tena vuttaṃ, “atha kho āyasmā puṇṇo ... pe ... viharatī”ti. |
Therefore it is said, "Then the venerable Puṇṇa... pe... dwells." |
♦ kattha panāyaṃ vihāsīti? |
♦ But where did he dwell? |
catūsu ṭhānesu vihāsi. |
He dwelt in four places. |
sunāparantaraṭṭhaṃ tāva pavisitvā ca abbuhatthapabbataṃ nāma patvā vāṇijagāmaṃ piṇḍāya pāvisi. |
First, having entered the Sunāparanta country, he reached a mountain named Abbuhattha, and entered a merchants' village for alms. |
atha naṃ kaniṭṭhabhātā sañjānitvā bhikkhaṃ datvā, “bhante, aññattha agantvā idheva vasathā”ti paṭiññaṃ kāretvā tattheva vasāpesi. |
Then his younger brother, recognizing him, and having given him alms, and having made him promise, "Venerable sir, do not go elsewhere, but dwell here," he had him reside right there. |
♦ tato samuddagirivihāraṃ nāma agamāsi. |
♦ From there he went to a monastery named Samuddagiri. |
tattha ayakantapāsāṇehi paricchinditvā katacaṅkamo atthi, koci taṃ caṅkamituṃ samattho nāma natthi. |
There, there is a walking-meditation path made by enclosing it with lodestones, and no one is able to walk on it. |
tattha samuddavīciyo āgantvā ayakantapāsāṇesu paharitvā mahāsaddaṃ karonti. |
There the waves of the ocean, coming and striking on the lodestones, make a great noise. |
thero “kammaṭṭhānaṃ manasikarontānaṃ phāsuvihāro hotū”ti samuddaṃ nissaddaṃ katvā adhiṭṭhāsi. |
The elder, thinking, "May there be a comfortable dwelling for those who are reflecting on the meditation subject," resolved to make the ocean silent. |
♦ tato mātulagiriṃ nāma agamāsi. |
♦ From there he went to a mountain named Mātulagiri. |
tatthapi sakuṇasaṅgho ussanno rattiñca divā ca saddo ekābaddhova ahosi. |
There too the flock of birds was numerous, and the noise was continuous day and night. |
thero “idaṃ ṭhānaṃ na phāsukan”ti tato makulakārāmavihāraṃ nāma gato. |
The elder, thinking, "This place is not comfortable," went from there to a monastery named Makulakārāma. |
so vāṇijagāmassa nātidūro naccāsanno gamanāgamanasampanno vivitto appasaddo. |
It was not too far from the merchants' village, not too near, convenient for coming and going, secluded, and with little noise. |
thero “imaṃ ṭhānaṃ phāsukan”ti tattha rattiṭṭhānadivāṭṭhānacaṅkamanādīni kāretvā vassaṃ upagacchi. |
The elder, thinking, "This place is comfortable," having had a place for the night, a place for the day, a walking-meditation path, and so on made there, he entered the rains retreat. |
evaṃ catūsu ṭhānesu vihāsi. |
Thus he dwelt in four places. |
♦ athekadivasaṃ tasmiṃyeva antovasse pañca vāṇijasatāni “parasamuddaṃ gacchāmā”ti nāvāya bhaṇḍaṃ pakkhipiṃsu. |
♦ Then one day, during that very rains retreat, five hundred merchants, thinking, "Let us go to the other side of the ocean," loaded their goods onto a ship. |
nāvārohanadivase therassa kaniṭṭhabhātā theraṃ bhojetvā, therassa santike sikkhāpadāni gahetvā, vanditvā, “bhante, samuddo nāma asaddheyyo anekantarāyo, amhe āvajjeyyāthā”ti vatvā nāvaṃ āruhi. |
On the day of embarking, the elder's younger brother, having fed the elder, and having taken the precepts from the elder, and having paid homage, and saying, "Venerable sir, the ocean is unreliable, with many dangers; please be mindful of us," he boarded the ship. |
nāvā uttamajavena gacchamānā aññataraṃ dīpakaṃ pāpuṇi. |
The ship, going with excellent speed, reached a certain island. |
manussā “pātarāsaṃ karissāmā”ti dīpake uttiṇṇā. |
The men, thinking, "We will have our morning meal," disembarked on the island. |
tasmiṃ pana dīpake aññaṃ kiñci natthi, candanavanameva ahosi. |
On that island, however, there was nothing else, but only a forest of sandalwood. |
♦ atheko vāsiyā rukkhaṃ ākoṭetvā lohitacandanabhāvaṃ ñatvā āha — “bho, mayaṃ lābhatthāya parasamuddaṃ gacchāma, ito ca uttari lābho nāma natthi, caturaṅgulamattā ghaṭikā satasahassaṃ agghati. |
♦ Then one, having struck a tree with an adze and knowing that it was red sandalwood, said: "Sirs, we go to the other side of the ocean for the sake of profit, but there is no greater profit than this. A piece four inches long is worth a hundred thousand. |
hāretabbayuttakaṃ bhaṇḍaṃ hāretvā candanassa pūressāmā”ti te tathā kariṃsu . |
We will unload the goods that should be unloaded and fill it with sandalwood." And they did so. |
candanavane adhivatthā amanussā kujjhitvā, “imehi amhākaṃ candanavanaṃ nāsitaṃ ghātessāma ne”ti cintetvā — “idheva ghātitesu sabbaṃ ekakuṇapaṃ bhavissati, samuddamajjhe nesaṃ nāvaṃ osīdessāmā”ti āhaṃsu. |
The non-humans dwelling in the sandalwood forest, being angry, thought, "These have destroyed our sandalwood forest, we will kill them," and said, "If they are killed here, everything will become one corpse. We will sink their ship in the middle of the ocean." |
atha nesaṃ nāvaṃ āruyha muhuttaṃ gatakāleyeva uppātikaṃ uṭṭhapetvā sayampi te amanussā bhayānakāni rūpāni dassayiṃsu. |
Then, after they had boarded the ship and gone for a moment, they raised a portent, and they themselves, the non-humans, showed fearful forms. |
bhītā manussā attano attano devatānaṃ namassanti. |
The frightened men pay homage to their respective deities. |
therassa kaniṭṭho cūḷapuṇṇakuṭumbiko “mayhaṃ bhātā avassayo hotū”ti therassa namassamāno aṭṭhāsi. |
The elder's younger brother, the householder Cūḷapuṇṇa, thinking, "May my brother be my refuge," stood paying homage to the elder. |
♦ theropi kira tasmiṃyeva khaṇe āvajjetvā, tesaṃ byasanuppattiṃ ñatvā, vehāsaṃ uppatitvā, abhimukho aṭṭhāsi. |
♦ It seems the elder too, at that very moment, having adverted, and knowing their arising misfortune, rose into the air and stood facing them. |
amanussā theraṃ disvāva “ayyo puṇṇatthero etī”ti apakkamiṃsu, uppātikaṃ sannisīdi. |
The non-humans, as soon as they saw the elder, saying, "The noble Puṇṇa-thera is coming," they departed, and the portent subsided. |
thero “mā bhāyathā”ti te assāsetvā “kahaṃ gantukāmatthā”ti pucchi. |
The elder, having comforted them with "Do not be afraid," asked, "Where do you wish to go?" |
bhante, amhākaṃ sakaṭṭhānameva gacchāmāti. |
Venerable sir, we are going to our own place. |
thero nāvaṅgaṇe akkamitvā “etesaṃ icchitaṭṭhānaṃ gacchatū”ti adhiṭṭhāsi. |
The elder, having stepped onto the deck of the ship, resolved, "Let it go to their desired place." |
vāṇijā sakaṭṭhānaṃ gantvā, taṃ pavattiṃ puttadārassa ārocetvā, “etha theraṃ saraṇaṃ gacchāmā”ti pañcasatāpi attano pañcahi mātugāmasatehi saddhiṃ tīsu saraṇesu patiṭṭhāya upāsakattaṃ paṭivedesuṃ. |
The merchants, having gone to their own place, and having reported that event to their wives and children, and saying, "Come, let us take refuge in the elder," all five hundred of them, with their five hundred wives, were established in the three refuges and declared themselves lay-followers. |
tato nāvāya bhaṇḍaṃ otāretvā therassa ekaṃ koṭṭhāsaṃ katvā, “ayaṃ, bhante, tumhākaṃ koṭṭhāso”ti āhaṃsu. |
Then, having unloaded the goods from the ship, and having made one share for the elder, they said, "This, venerable sir, is your share." |
thero mayhaṃ visuṃ koṭṭhāsakiccaṃ natthi. |
The elder said, "I have no need of a separate share. |
satthā pana tumhehi diṭṭhapubboti. |
But have you seen the Teacher before?" |
na diṭṭhapubbo, bhanteti. |
We have not seen him before, venerable sir. |
tena hi iminā satthu maṇḍalamāḷaṃ karotha. |
"Then with this, make a circular hall for the Teacher. |
evaṃ satthāraṃ passissathāti. |
Thus you will see the Teacher." |
te sādhu, bhanteti. |
They said, "Good, venerable sir." |
tena ca koṭṭhāsena attano ca koṭṭhāsehi maṇḍalamāḷaṃ kātuṃ ārabhiṃsu. |
And with that share and with their own shares, they began to make a circular hall. |
♦ satthāpi kira taṃ āraddhakālato paṭṭhāya paribhogaṃ akāsi. |
♦ It seems the Teacher also, from the time it was begun, did not use it. |
ārakkhamanussā rattiṃ obhāsaṃ disvā, “mahesakkhā devatā atthī”ti saññaṃ kariṃsu. |
The guards, seeing a light at night, had the thought, "There is a deity of great psychic power." |
upāsakā maṇḍalamāḷañca bhikkhusaṅghassa ca senāsanāni niṭṭhāpetvā dānasambhāraṃ sajjetvā, “kataṃ, bhante, amhehi attano kiccaṃ, satthāraṃ pakkosathā”ti therassa ārocesuṃ. |
The lay-followers, having finished the circular hall and the lodgings for the Saṅgha of bhikkhus, and having prepared the provisions for the alms-giving, reported to the elder, "Venerable sir, we have done our duty; please summon the Teacher." |
thero sāyanhasamaye iddhiyā sāvatthiṃ gantvā, “bhante, vāṇijagāmavāsino tumhe daṭṭhukāmā, tesaṃ anukampaṃ karothā”ti bhagavantaṃ yāci. |
The elder, in the evening, went to Sāvatthī by psychic power and, saying, "Venerable sir, the inhabitants of the merchants' village wish to see you; please have compassion on them," he requested the Blessed One. |
bhagavā adhivāsesi. |
The Blessed One consented. |
thero sakaṭṭhānameva paccāgato. |
The elder returned to his own place. |
♦ bhagavāpi ānandattheraṃ āmantesi, “ānanda, sve sunāparante vāṇijagāme piṇḍāya carissāma, tvaṃ ekūnapañcasatānaṃ bhikkhūnaṃ salākaṃ dehī”ti. |
♦ The Blessed One also addressed the venerable Ānanda, "Ānanda, tomorrow we will go for alms in the merchants' village in Sunāparanta. Give a ticket to four hundred and ninety-nine bhikkhus." |
thero “sādhu, bhante”ti bhikkhusaṅghassa tamatthaṃ ārocetvā, “ākāsacārī bhikkhū salākaṃ gaṇhantū”ti āha. |
The elder, saying, "Good, venerable sir," and having reported that matter to the Saṅgha of bhikkhus, said, "Let the bhikkhus who can travel through the air take a ticket." |
taṃdivasaṃ kuṇḍadhānatthero paṭhamaṃ salākaṃ aggahesi. |
That day, the elder Kuṇḍadhāna took the first ticket. |
vāṇijagāmavāsinopi “sve kira satthā āgamissatī”ti gāmamajjhe maṇḍapaṃ katvā dānaggaṃ sajjayiṃsu. |
The inhabitants of the merchants' village also, saying, "It seems the Teacher will come tomorrow," made a pavilion in the middle of the village and prepared the alms-hall. |
bhagavā pātova sarīrapaṭijagganaṃ katvā, gandhakuṭiṃ pavisitvā, phalasamāpattiṃ appetvā, nisīdi. |
The Blessed One, in the morning, having attended to his body, and having entered the fragrant chamber, and having attained the fruit-attainment, sat down. |
sakkassa paṇḍukambalasilāsanaṃ uṇhaṃ ahosi. |
The Paṇḍukambala stone seat of Sakka became warm. |
so “kiṃ idan”ti āvajjetvā satthu sunāparantagamanaṃ disvā, vissakammaṃ āmantesi, “tāta, ajja bhagavā tiṃsamattāni yojanasatāni piṇḍacāraṃ gamissati. |
He, adverting, "What is this?", and seeing the Teacher's journey to Sunāparanta, addressed Vissakamma, "Son, today the Blessed One will go on his alms-round for thirty leagues. |
pañca kūṭāgārasatāni māpetvā jetavanadvārakoṭṭhakamatthake gamanasajjāni katvā ṭhapehī”ti. |
Create five hundred storied buildings and, having made them ready for travel, place them on the top of the gatehouse of Jetavana." |
so tathā akāsi. |
He did so. |
bhagavato kūṭāgāraṃ catumukhaṃ ahosi, dvinnaṃ aggasāvakānaṃ dvimukhāni, sesāni ekamukhāni, satthā gandhakuṭito nikkhamitvā paṭipāṭiyā ṭhapitakūṭāgāresu dhurakūṭāgāraṃ pāvisi. |
The Blessed One's storied building was four-sided; those of the two chief disciples were two-sided; the rest were one-sided. The Teacher, having come out from the fragrant chamber, entered the main storied building among those placed in order. |
dve aggasāvake ādiṃ katvā ekūnapañcabhikkhusatānipi kūṭāgāragatāni ahesuṃ. |
The four hundred and ninety-nine bhikkhus, beginning with the two chief disciples, were also in their storied buildings. |
ekaṃ tucchaṃ kūṭāgāraṃ ahosi, pañcapi kūṭāgārasatāni ākāse uppattiṃsu. |
One storied building was empty. And the five hundred storied buildings rose into the air. |
♦ satthā saccabandhapabbataṃ nāma patvā kūṭāgāraṃ ākāse ṭhapesi. |
♦ The Teacher reached a mountain named Saccabandha and placed the storied building in the air. |
tasmiṃ pabbate saccabandho nāma micchādiṭṭhikatāpaso mahājanaṃ micchādiṭṭhiṃ uggaṇhāpento lābhaggayasaggappatto hutvā vasati, abbhantare cassa antocāṭiyaṃ padīpo viya arahattaphalassa upanissayo jalati. |
On that mountain, a heretical ascetic named Saccabandha was living, teaching the great crowd a wrong view, and had attained the pinnacle of gain and honor. And inside him, the support for the fruit of Arahantship was burning like a lamp inside a jar. |
taṃ disvā “dhammamassa kathessāmī”ti gantvā dhammaṃ desesi. |
Seeing him, he thought, "I will teach him the Dhamma," and having gone, he taught the Dhamma. |
tāpaso desanāpariyosāne arahattaṃ pāpuṇi. |
The ascetic, at the end of the discourse, attained Arahantship. |
maggenevassa abhiññā āgatā. |
His higher knowledges came along with the path. |
so ehibhikkhu hutvā iddhimayapattacīvaradharo tucchakūṭāgāraṃ pāvisi. |
He, having become an 'ehi-bhikkhu' and holding a bowl and robes created by psychic power, entered the empty storied building. |
♦ bhagavā kūṭāgāragatehi pañcahi bhikkhusatehi saddhiṃ vāṇijagāmaṃ gantvā, kūṭāgārāni adissamānakāni katvā, vāṇijagāmaṃ pāvisi. |
♦ The Blessed One, with the five hundred bhikkhus who were in their storied buildings, went to the merchants' village and, having made the storied buildings invisible, entered the merchants' village. |
vāṇijā buddhappamukhassa saṅghassa mahādānaṃ datvā satthāraṃ makulakārāmaṃ nayiṃsu. |
The merchants, having given a great alms-offering to the Saṅgha with the Buddha at its head, led the Teacher to the Makulakārāma. |
satthā maṇḍalamāḷaṃ pāvisi. |
The Teacher entered the circular hall. |
mahājano yāva satthā bhattadarathaṃ paṭippassambheti, tāva pātarāsaṃ katvā uposathaṅgāni samādāya bahuṃ gandhañca pupphañca ādāya dhammassavanatthāya ārāmaṃ paccāgamāsi. |
The great crowd, after the Teacher had assuaged his post-meal fatigue, had their morning meal, undertook the Uposatha-precepts, and taking much perfume and flowers, returned to the monastery for the purpose of hearing the Dhamma. |
satthā dhammaṃ desesi. |
The Teacher taught the Dhamma. |
mahājanassa bandhanamokkho jāto, mahantaṃ buddhakolāhalaṃ ahosi. |
The great crowd was released from their bonds, and there was a great Buddha-uproar. |
♦ satthā mahājanassa saṅgahatthāya sattāhaṃ tattheva vasi, aruṇaṃ pana mahāgandhakuṭiyaṃyeva uṭṭhapesi. |
♦ The Teacher, for the purpose of gathering the great crowd, dwelt there for seven days, but he raised the dawn in the great fragrant chamber. |
sattāhampi dhammadesanāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. |
For seven days, at the end of the Dhamma-discourse, there was the realization of the Dhamma for eighty-four thousand beings. |
tattha sattāhaṃ vasitvā, vāṇijagāme piṇḍāya caritvā, “tvaṃ idheva vasāhī”ti puṇṇattheraṃ nivattetvā antare nammadānadī nāma atthi, tassā tīraṃ agamāsi. |
Having dwelt there for seven days, and having gone for alms in the merchants' village, and saying, "You dwell here," he sent back the elder Puṇṇa and went to the bank of the Nammadā river, which was in between. |
nammadā nāgarājā satthu paccuggamanaṃ katvā, nāgabhavanaṃ pavesetvā, tiṇṇaṃ ratanānaṃ sakkāraṃ akāsi. |
The Nāga-king of the Nammadā met the Teacher, led him into the nāga-palace, and paid homage to the three gems. |
satthā tassa dhammaṃ kathetvā nāgabhavanā nikkhami. |
The Teacher, having taught him the Dhamma, came out from the nāga-palace. |
so “mayhaṃ, bhante, paricaritabbaṃ dethā”ti yāci. |
He asked, "Venerable sir, give me something to worship." |
bhagavā nammadānadītīre padacetiyaṃ dassesi. |
The Blessed One showed a footprint-shrine on the bank of the Nammadā river. |
taṃ vīcīsu āgatāsu pidhīyati, gatāsu vivarīyati. |
When the waves came, it was covered; when they went, it was revealed. |
mahāsakkārapattaṃ ahosi. |
It received great honor. |
satthā tato nikkhamitvā saccabandhapabbataṃ gantvā saccabandhaṃ āha — “tayā mahājano apāyamagge otārito. |
The Teacher, having left from there, went to the Saccabandha mountain and said to Saccabandha: "You have led the great crowd onto the wrong path. |
tvaṃ idheva vasitvā, etesaṃ laddhiṃ vissajjāpetvā, nibbānamagge patiṭṭhāpehī”ti. |
You, dwelling here, having made them abandon their doctrine, establish them in the path of Nibbāna." |
sopi paricaritabbaṃ yāci. |
He too asked for something to worship. |
satthā ghanapiṭṭhipāsāṇe allamattikapiṇḍamhi lañchanaṃ viya padacetiyaṃ dassesi. |
The Teacher showed a footprint-shrine on a solid rock slope, like a seal on a lump of soft clay. |
tato jetavanameva gato. |
From there he went straight to Jetavana. |
etamatthaṃ sandhāya teneva antaravassenātiādi vuttaṃ. |
In reference to this matter, it was said, "during that very rains retreat," and so on. |
♦ parinibbāyīti anupādisesāya nibbānadhātuyā parinibbāyi. |
♦ "He attained final Nibbāna" means he attained final Nibbāna with the Nibbāna-element without residue. |
mahājano therassa satta divasāni sarīrapūjaṃ katvā, bahūni gandhakaṭṭhāni samodhānetvā, sarīraṃ jhāpetvā dhātuyo ādāya cetiyaṃ akāsi. |
The great crowd, having performed the worship of the elder's body for seven days, and having collected much fragrant wood, and having cremated the body, took the relics and made a cetiya. |
sambahulā bhikkhūti therassa āḷāhanaṭṭhāne ṭhitabhikkhū. |
"Many bhikkhus" means the bhikkhus who were at the elder's cremation place. |
sesaṃ sabbattha uttānameva. |
The rest is self-evident everywhere. |
chaṭṭhaṃ uttānameva. |
The sixth is self-evident. |
♦ 7-8. paṭhamaejāsuttādivaṇṇanā |
♦ 7-8. Commentary on the Paṭhama-ejā Sutta and others |
♦ 90-91. sattame ejāti taṇhā. |
♦ 90-91. In the seventh, "agitation" means craving. |
sā hi calanaṭṭhena ejāti vuccati. |
For it is called agitation because of its nature of moving. |
sāva ābādhanaṭṭhena rogo, anto dussanaṭṭhena gaṇḍo, nikantanaṭṭhena sallaṃ. |
That very thing is a disease because of its nature of afflicting, a boil because of its nature of festering inside, a dart because of its nature of piercing. |
tasmāti yasmā ejā rogo ceva gaṇḍo ca sallañca, tasmā. |
"Therefore" means because agitation is a disease, a boil, and a dart, therefore. |
cakkhuṃ na maññeyyātiādi vuttanayameva, idhāpi sabbaṃ heṭṭhā gahitameva saṃkaḍḍhitvā dassitaṃ. |
"He would not conceive the eye," etc., is as has been explained. Here too, everything that was taken below is shown again by summarizing. |
aṭṭhamaṃ vuttanayameva. |
The eighth is as has been explained. |
♦ 9-10. paṭhamadvayasuttādivaṇṇanā |
♦ 9-10. Commentary on the Paṭhama-dvaya Sutta and others |
♦ 92-93. navame dvayanti dve dve koṭṭhāse. |
♦ 92-93. In the ninth, "a pair" means two parts. |
dasame itthetaṃ dvayanti evametaṃ dvayaṃ. |
In the tenth, "thus this is a pair." |
calañceva byathañcāti attano sabhāvena asaṇṭhahanato calati ceva byathati ca. |
"It moves and trembles" means because of not being established in its own nature, it moves and trembles. |
yopi hetu yopi paccayoti cakkhuviññāṇassa vatthārammaṇaṃ hetu ceva paccayo ca. |
"Whatever is the cause, whatever is the condition" means the base and the object are the cause and the condition of eye-consciousness. |
kuto niccaṃ bhavissatīti kena kāraṇena niccaṃ bhavissati. |
"How could it be permanent?" means for what reason could it be permanent. |
yathā pana dāsassa dāsiyā kucchismiṃ jāto putto parova dāso hoti, evaṃ aniccameva hotīti attho. |
Just as the son born in the womb of a female slave by a male slave is just another slave, in the same way, it is just impermanent, is the meaning. |
saṅgatīti sahagati. |
"Concurrence" means coming together. |
sannipātoti ekato sannipatanaṃ. |
"Conjunction" means coming together at one place. |
samavāyoti ekato samāgamo. |
"Combination" means coming together at one place. |
ayaṃ vuccati cakkhusamphassoti iminā saṅgatisannipātasamavāyasaṅkhātena paccayena uppannattā paccayanāmeneva saṅgati sannipāto samavāyoti ayaṃ vuccati cakkhusamphasso. |
"This is called eye-contact" — because it has arisen from the condition designated as concurrence, conjunction, and combination, by the name of the condition, "concurrence, conjunction, combination," this is called eye-contact. |
♦ sopi hetūti phassassa vatthu ārammaṇaṃ sahajātā tayo khandhāti ayaṃ hetu. |
♦ "That too is a cause" — the base, the object, and the three conascent aggregates are the cause of contact. |
phuṭṭhoti upayogatthe paccattaṃ, phassena phuṭṭhameva gocaraṃ vedanā vedeti, cetanā ceteti, saññā sañjānātīti attho. |
"Being contacted" is the accusative case in the sense of application; feeling feels the very object that has been contacted by contact, volition intends, perception perceives, is the meaning. |
phuṭṭhoti vā phassasamaṅgīpuggalo, phassena phuṭṭhārammaṇameva vedanādīhi vedeti ceteti sañjānātītipi vuttaṃ hoti. |
Or "being contacted" is the person endowed with contact; he feels, intends, and perceives with feeling and so on the very object that has been contacted by contact, is also said. |
iti imasmiṃ sutte samatiṃsakkhandhā kathitā honti. |
Thus, in this sutta, thirty aggregates are spoken of. |
kathaṃ? cakkhudvāre tāva vatthu ceva ārammaṇañca rūpakkhandho, phuṭṭho vedetīti vedanākkhandho, cetetīti saṅkhārakkhandho, sañjānātīti saññākkhandho, vijānātīti viññāṇakkhandhoti. |
How? At the eye-door, the base and the object are the form-aggregate; "feeling feels" is the feeling-aggregate; "intending" is the formations-aggregate; "perceiving" is the perception-aggregate; "cognizing" is the consciousness-aggregate. |
sesadvāresupi eseva nayo. |
The same method applies to the other doors. |
manodvārepi hi vatthurūpaṃ ekantato rūpakkhandho, rūpe pana ārammaṇe sati ārammaṇampi rūpakkhandhoti cha pañcakātiṃsa honti. |
At the mind-door too, the physical basis is certainly the form-aggregate, but when there is a form-object, the object is also the form-aggregate. Thus, six times five is thirty. |
saṅkhepena panete chasupi dvāresu pañceva khandhāti sapaccaye pañcakkhandhe aniccāti vitthāretvā vuccamāne bujjhanakānaṃ ajjhāsayena idaṃ suttaṃ desitanti. |
In short, however, these are just five aggregates at the six doors. Thus this sutta was taught with the disposition of those who would understand when the five aggregates with their conditions were being explained in detail as impermanent. |
♦ channavaggo navamo. |
♦ The Ninth Channa Chapter. |
♦ 10. saḷavaggo |
♦ 10. The Saḷa Chapter |
♦ 1. adantāguttavaṇṇanā |
♦ 1. Commentary on the Adantāgutta |
♦ 94. saḷavaggassa paṭhame adantāti adamitā. |
♦ 94. In the first sutta of the Saḷavagga, "untamed" means not subdued. |
aguttāti agopitā. |
"Unguarded" means not protected. |
arakkhitāti na rakkhitā. |
"Unprotected" means not guarded. |
asaṃvutāti apihitā. |
"Unrestrained" means not closed. |
dukkhādhivāhā hontīti nerayikādibhedaṃ adhikadukkhaṃ āvahanakā honti. |
"They bring suffering" means they are bringers of the additional suffering of the hellish states and so on. |
sukhādhivāhā hontīti jhānamaggaphalapabhedaṃ adhikasukhaṃ āvahanakā honti. |
"They bring happiness" means they are bringers of the additional happiness of the different jhānas, paths, and fruits. |
adhivahātipi pāṭho, esevattho. |
There is also the reading 'adhivahā,' with the same meaning. |
♦ saḷevāti cha eva. |
♦ "Just six." |
asaṃvuto yattha dukkhaṃ nigacchatīti yesu āyatanesu saṃvaravirahito dukkhaṃ pāpuṇāti. |
"Wherein the unrestrained finds suffering" means in which bases one who is without restraint attains suffering. |
tesañca ye saṃvaraṇaṃ avedisunti ye tesaṃ āyatanānaṃ saṃvaraṃ vindiṃsu paṭilabhiṃsu. |
"And they who have known their restraint" means they who have found, have obtained, the restraint of those bases. |
viharantānavassutāti viharanti anavassutā atintā. |
"They dwell untainted" means they dwell untainted, unmoistened. |
♦ asāditañca sādunti assādavantañca madhurañca. |
♦ "And the delicious that is savored." |
phassadvayaṃ sukhadukkhe upekkheti sukhaphassañca dukkhaphassañcāti idaṃ phassadvayaṃ upekkhe, upekkhāmevettha uppādeyyāti attho. |
"He is indifferent to the twofold contact of pleasure and pain" means he is indifferent to the pleasant contact and the painful contact; this twofold contact. He should produce only indifference here, is the meaning. |
phassadvayaṃ sukhadukkhaṃ upekkhoti vā pāṭho, phassahetukaṃ sukhadukkhaṃ upekkho, sukhe anurodhaṃ dukkhe ca virodhaṃ anuppādento upekkhako bhaveyyātipi attho. |
Or there is the reading, "he is indifferent to the twofold contact, pleasure and pain"; he is indifferent to the pleasure and pain that are caused by contact. Not producing attachment to pleasure and aversion to pain, he would be indifferent, is also the meaning. |
anānuruddho aviruddho kenacīti kenaci saddhiṃ neva anuruddho na viruddho bhaveyya. |
"Not attached, not averse to anything" means he would be neither attached nor averse to anything. |
♦ papañcasaññāti kilesasaññāya papañcasaññā nāma hutvā. |
♦ "Proliferating perception" means having become proliferating perception by the perception of the defilements. |
itarītarā narāti lāmakasattā papañcayantā upayantīti papañcayamānā vaṭṭaṃ upagacchanti. |
"The base men" means the base beings. "Proliferating, they approach" means proliferating, they approach the round of existence. |
saññinoti sasaññā sattā. |
"Those with perception" means the beings with perception. |
manomayaṃ gehasitañca sabbanti sabbameva pañcakāmaguṇagehanissitaṃ manomayaṃ vitakkaṃ. |
"And all that is mental and based on the home" means all the mental thought that is based on the home of the five strands of sensual pleasure. |
panujjāti panuditvā nīharitvā. |
"Having driven out" means having driven out, having removed. |
nekkhammasitaṃ irīyatīti dabbajātiko bhikkhu nekkhammasitaṃ iriyena irīyati. |
"He proceeds with a mind set on renunciation" means a bhikkhu of good birth proceeds with a practice set on renunciation. |
♦ chassu yadā subhāvitoti chasu ārammaṇesu yadā suṭṭhu bhāvito. |
♦ "When in the six it is well-cultivated" means when in the six objects it is well-cultivated. |
phuṭṭhassa cittaṃ na vikampate kvacīti sukhaphassena vā dukkhaphassena vā phuṭṭhassa kismiñci cittaṃ na kampati na vedhati. |
"When contacted, the mind does not waver at all" means when contacted by a pleasant contact or a painful contact, the mind does not tremble or shake at all. |
bhavattha jātimaraṇassa pāragāti jātimaraṇānaṃ pāraṃ nibbānaṃ gamakā hotha. |
"Be ye crossers to the far shore of birth and death" means be ye goers to the far shore of birth and death, Nibbāna. |
♦ 2. mālukyaputtasuttavaṇṇanā SN 35: SN 35.97 |
♦ 2. Commentary on the Mālukyaputta Sutta SN 35: |
95 , |
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♦ 95. dutiye mālukyaputtoti mālukyabrāhmaṇiyā putto. |
♦ 95. In the second, "Mālukyaputta" means son of the brahmin woman Mālukyā. |
etthāti etasmiṃ tava ovādāyācane. |
"Therein" means in this, your request for an admonition. |
iminā theraṃ apasādetipi ussādetipi. |
By this, he both discourages and encourages the elder. |
kathaṃ? ayaṃ kira daharakāle rūpādīsu pamajjitvā pacchā mahallakakāle araññavāsaṃ patthento kammaṭṭhānaṃ yācati. |
How? It seems this one, having been heedless in his youth regarding forms and so on, and later, in his old age, desiring a forest dwelling, asks for a meditation subject. |
atha bhagavā “ettha dahare kiṃ vakkhāma? |
Then the Blessed One, saying, "What shall we say to the young here? Like Mālukyaputta, you too, having been heedless in your youth, and having entered the forest in your old age, should practice the ascetic's duties." With this intention, he is said to discourage the elder. |
mālukyaputto viya tumhepi taruṇakāle pamajjitvā mahallakakāle araññaṃ pavisitvā samaṇadhammaṃ kareyyāthā”ti iminā adhippāyena bhaṇanto theraṃ apasādeti nāma. |
|
♦ yasmā pana thero mahallakakālepi araññaṃ pavisitvā samaṇadhammaṃ kātukāmo, tasmā bhagavā “ettha dahare kiṃ vakkhāma? |
♦ But since the elder, even in his old age, wished to enter the forest and practice the ascetic's duties, therefore the Blessed One, saying, "What shall we say to the young here? |
ayaṃ amhākaṃ mālukyaputto mahallakakālepi araññaṃ pavisitvā samaṇadhammaṃ kattukāmo kammaṭṭhānaṃ yācati, tumhe nāma taruṇakālepi vīriyaṃ na karothā”ti iminā adhippāyena bhaṇanto theraṃ ussādeti nāma. |
This Mālukyaputta of ours, even in his old age, wishing to enter the forest and practice the ascetic's duties, asks for a meditation subject. You, even in your youth, do not make an effort." With this intention, he is said to encourage the elder. |
♦ yatra hi nāmāti yo nāma. |
♦ "Since, indeed" means who, indeed. |
kiñcāpāhanti kiñcāpi “ahaṃ mahallako”ti ñātaṃ. |
Although I am" means although it is known that "I am old. |
yadi ahaṃ mahallako, mahallako samānopi sakkhissāmi samaṇadhammaṃ kātuṃ, desetu me, bhante, bhagavāti adhippāyena mahallakabhāvaṃ anuggaṇhanto ovādañca pasaṃsanto evamāha. |
If I am old, even being old I will be able to practice the ascetic's duties. Let the Blessed One, venerable sir, teach me. With this intention, while not accepting his old age, and praising the admonition, he said this. |
♦ adiṭṭhā adiṭṭhapubbāti imasmiṃ attabhāve adiṭṭhā atītepi adiṭṭhapubbā. |
♦ "Unseen, not seen before" means unseen in this state of existence, not seen before in the past. |
na ca passasīti etarahipi na passasi. |
"And you do not see" means even now you do not see. |
na ca te hoti passeyyanti evaṃ samannāhāropi te yattha natthi, api nu te tattha chandādayo uppajjeyyunti pucchati. |
He asks, "And you do not have the thought, 'I would see.' Where you do not even have such an application of mind, would desire and so on arise for you?" |
♦ diṭṭhe diṭṭhamattanti rūpāyatane cakkhuviññāṇena diṭṭhe diṭṭhamattaṃ bhavissati. |
♦ "In the seen, just the seen" means in the form-base, which is seen by the eye-consciousness, there will be just the seen. |
cakkhuviññāṇañhi rūpe rūpamattameva passati, na niccādisabhāvaṃ, iti sesaviññāṇehipi me ettha diṭṭhamattameva cittaṃ bhavissatīti attho. |
For the eye-consciousness sees in a form just the form, not the nature of permanence and so on. Thus, for me, with the other consciousnesses too, the mind will be just the seen, is the meaning. |
atha vā diṭṭhe diṭṭhaṃ nāma cakkhuviññāṇaṃ, rūpe rūpavijānananti attho. |
Or else, in the seen, the seen is the eye-consciousness; it is the cognizing of form in a form, is the meaning. |
mattāti pamāṇaṃ, diṭṭhaṃ mattā assāti diṭṭhamattaṃ, cittaṃ, cakkhuviññāṇamattameva me cittaṃ bhavissatīti attho. |
"Just" is a measure; "the seen is its measure" is 'diṭṭhamattaṃ', the mind; my mind will be just the eye-consciousness, is the meaning. |
idaṃ vuttaṃ hoti — yathā āpāthagatarūpe cakkhuviññāṇaṃ na rajjati na dussati na muyhati, evaṃ rāgādivirahena cakkhuviññāṇamattameva javanaṃ bhavissati, cakkhuviññāṇapamāṇeneva javanaṃ ṭhapessāmīti. |
This is what is said: just as in a form that has come into range, the eye-consciousness is not impassioned, not hateful, not deluded, in the same way, the impulsion will be just the eye-consciousness, free from passion and so on. I will establish the impulsion with the measure of the eye-consciousness. |
atha vā diṭṭhaṃ nāma cakkhuviññāṇena diṭṭharūpaṃ, diṭṭhe diṭṭhamattaṃ nāma tattheva uppannaṃ sampaṭicchanasantīraṇavoṭṭhabbanasaṅkhātaṃ cittattayaṃ. |
Or else, the seen is the form seen by the eye-consciousness; "in the seen, just the seen" is the threefold mind designated as receiving, investigating, and determining, which has arisen right there. |
yathā taṃ na rajjati, na dussati, na muyhati, evaṃ āpāthagate rūpe teneva sampaṭicchanādippamāṇena javanaṃ uppādessāmi, nāhaṃ taṃ pamāṇaṃ atikkamitvā rajjanādivasena uppajjituṃ dassāmīti ayamettha attho. |
Just as it is not impassioned, not hateful, not deluded, in the same way, in a form that has come into range, I will produce the impulsion with that very measure of receiving and so on. I will not let it arise by way of passion and so on, going beyond that measure. This is the meaning here. |
eseva nayo sutamutesu. |
The same method applies to the heard and the sensed. |
♦ viññāte viññātamattanti ettha pana viññātaṃ nāma manodvārāvajjanena viññātārammaṇaṃ, tasmiṃ viññāte viññātamattanti āvajjanapamāṇaṃ. |
♦ "In the cognized, just the cognized" — here, however, the cognized is the object cognized by the mind-door adverting; "in that cognized, just the cognized" is the measure of the adverting. |
yathā āvajjanena na rajjati na dussati na muyhati, evaṃ rajjanādivasena uppajjituṃ adatvā āvajjanapamāṇeneva cittaṃ ṭhapessāmīti ayamettha attho. |
Just as with adverting one is not impassioned, not hateful, not deluded, so I will establish the mind with the measure of adverting, not letting it arise by way of passion and so on. This is the meaning here. |
♦ yatoti yadā. |
♦ "When" means when. |
tatoti tadā. |
"Then" means then. |
na tenāti tena rāgena vā ratto, dosena vā duṭṭho, mohena vā mūḷho na bhavissati. |
"Not by that" means he will not be impassioned by that passion, or hateful by hatred, or deluded by delusion. |
tato tvaṃ mālukyaputta na tatthāti yadā tvaṃ tena rāgena vā dosamohehi vā ratto vā duṭṭho vā mūḷho vā na bhavissasi, tadā tvaṃ na tattha tasmiṃ diṭṭhe vā sutamutaviññāte vā paṭibaddho allīno patiṭṭhito nāma bhavissasi. |
"Then you, Mālukyaputta, will not be there" means when you are not impassioned, or hateful, or deluded by that passion or by those hatreds and delusions, then you will not be there, bound, clinging, established in that seen or heard, sensed, cognized. |
nevidhātiādi vuttatthameva. |
"Neither here," etc., is as has been explained. |
♦ sati muṭṭhāti sati naṭṭhā. |
♦ "When mindfulness is lapsed" means when mindfulness is lost. |
tañca ajjhosāti taṃ ārammaṇaṃ gilitvā. |
"And having swallowed that" means having swallowed that object. |
abhijjhā ca vihesā cāti abhijjhāya ca vihiṃsāya ca. |
And by covetousness and by vexation. |
atha vā “tassa vaḍḍhantī”ti padenāpi saddhiṃ yojetabbaṃ, abhijjhā ca vihesā cāti imepi dve dhammā tassa vaḍḍhantīti attho. |
Or it should be connected with the word "for him they increase"; "and covetousness and vexation," these two dhammas also increase for him, is the meaning. |
♦ cittamassūpahaññatīti abhijjhāvihesāhi assa cittaṃ upahaññati. |
♦ "His mind is assailed" means his mind is assailed by covetousness and vexation. |
ācinatoti ācinantassa. |
For one who accumulates. |
ārā nibbāna vuccatīti evarūpassa puggalassa nibbānaṃ nāma dūre pavuccati. |
"Nibbāna is said to be far" means for such a person, Nibbāna is said to be far away. |
ghatvāti ghāyitvā. |
Having smelled. |
bhotvāti bhutvā sāyitvā lehitvā. |
"Having eaten" means having eaten, tasted, licked. |
phussāti phusitvā. |
Having touched. |
paṭissatoti paṭissatisaṅkhātāya satiyā yutto. |
"Mindful" means endowed with the mindfulness which is designated as 'paṭissato'. |
sevato cāpi vedananti catumaggasampayuttaṃ nibbattitalokuttaravedanaṃ sevantassa. |
"And for one who experiences the feeling" means for one who experiences the supramundane feeling that is produced and conjoined with the four paths. |
khīyatīti khayaṃ gacchati. |
"It is wasted away" means it comes to an end. |
kiṃ taṃ? |
What is that? |
dukkhampi kilesajātampi. |
Both suffering and the mass of defilements. |
aññataroti asītiyā mahāsāvakānaṃ abbhantaro eko. |
"One of" means one among the eighty great disciples. |
iti imasmiṃ sutte gāthāhipi vaṭṭavivaṭṭameva kathitaṃ. |
Thus, in this sutta, the round of existence and the escape from it are taught by the verses. |
♦ 3. parihānadhammasuttavaṇṇanā SN 35.98 |
♦ 3. Commentary on the Parihānadhamma Sutta |
♦ 96. tatiye parihānadhammanti parihānasabhāvaṃ. |
♦ 96. In the third, "subject to falling away" means having the nature of falling away. |
abhibhāyatanānīti abhibhavitāni āyatanāni. |
"Bases for mastery" means bases that have been mastered. |
sarasaṅkappāti ettha sarantīti sarā, dhāvantīti attho. |
"Wandering thoughts" — here, "wandering" means 'saranti', they run, is the meaning. |
sarā ca te saṅkappā ca sarasaṅkappā. |
They are both wandering and thoughts, thus "wandering thoughts." |
saṃyojaniyāti bandhaniyā bandhanassa paccayabhūtā. |
"Fettering" means binding, being a condition for bondage. |
tañce bhikkhūti taṃ evaṃ uppannaṃ kilesajātaṃ, taṃ vā ārammaṇaṃ. |
"And if a bhikkhu" means that mass of defilements that has thus arisen, or that object. |
adhivāsetīti citte āropetvā vāseti. |
"He tolerates" means he places it in his mind and lets it stay. |
nappajahatīti chandarāgappahānena na pajahati. |
"He does not abandon" means he does not abandon by the abandoning of desire and lust. |
evaṃ sabbapadehi yojetabbaṃ. |
The application should be made thus in all phrases. |
abhibhāyatanañhetaṃ vuttaṃ bhagavatāti etaṃ buddhena bhagavatā abhibhavitaṃ āyatananti kathitaṃ. |
"And this has been said by the Blessed One to be a base for mastery" means this has been taught by the Buddha, the Blessed One, as a base that has been mastered. |
idha dhammaṃ pucchitvā vibhajantena puggalena dhammo dassito. |
Here the Dhamma has been shown by a person who asked about the Dhamma and analyzed it. |
♦ 4. pamādavihārīsuttavaṇṇanā SN 35: SN 35.99 |
♦ 4. Commentary on the Pamādavihārī Sutta SN 35: |
97 , |
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♦ 97. catutthe asaṃvutassāti apihitassa na pidahitvā sañchāditvā ṭhapitassa. |
♦ 97. In the fourth, "of one who is unrestrained" means of one who is not closed, not placed closed and covered. |
byāsiñcatīti viāsiñcati, kilesatintaṃ hutvā vattati. |
"It is drenched" means it is soaked through; it occurs, being moist with defilements. |
pāmojjanti dubbalapīti. |
"Joy" means weak rapture. |
pītīti balavapīti. |
"Rapture" means strong rapture. |
passaddhīti darathapassaddhi. |
"Tranquility" means the tranquility of distress. |
dhammā na pātubhavantīti samathavipassanādhammā na uppajjanti. |
"The dhammas do not manifest" means the dhammas of serenity and insight do not arise. |
imasmiṃ sutte puggalaṃ pucchitvā vibhajantena dhammena puggalo dassito. |
In this sutta, the person has been shown by the Dhamma, through a person who asked about the person and analyzed it. |
♦ 5. saṃvarasuttavaṇṇanā SN 35.100 |
♦ 5. Commentary on the Saṃvara Sutta |
♦ 98. pañcame kathañca, bhikkhave, asaṃvaroti idaṃ maggakusalassa vāmaṃ muñcitvā dakkhiṇaṃ gaṇheyyāsīti paṭhamaṃ pahātabbamaggakkhānaṃ viya uddesakkamena avatvā desanākusalatāya paṭhamaṃ pahātabbadhammakkhānavasena vuttanti veditabbaṃ. |
♦ 98. In the fifth, "And how, bhikkhus, is there no restraint?" — this should be understood as spoken not by way of the order of instruction, as if one were saying to a person skilled in the path, "leaving the left, take the right," which is the first explanation of the path to be abandoned, but by the skill of teaching, by way of the first explanation of the Dhamma to be abandoned. |
idha dhammaṃ pucchitvā dhammova vibhatto. |
Here, having been asked about the Dhamma, the Dhamma itself was analyzed. |
♦ 6. samādhisuttavaṇṇanā SN 35: SN 35.101 |
♦ 6. Commentary on the Samādhi Sutta SN 35: |
99 , |
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♦ 99. chaṭṭhe samādhinti cittekaggataṃ. |
♦ 99. In the sixth, "concentration" means one-pointedness of mind. |
idañhi suttaṃ cittekaggatāya parihāyamāne disvā, “imesaṃ cittekaggataṃ labhantānaṃ kammaṭṭhānaṃ phātiṃ gamissatī”ti ñatvā kathitaṃ. |
For this sutta was taught after seeing that they were falling away from one-pointedness of mind, and knowing that "for these, when they obtain one-pointedness of mind, the meditation subject will prosper." |
♦ 7. paṭisallānasuttavaṇṇanā SN 35.102 |
♦ 7. Commentary on the Paṭisallāna Sutta |
♦ 100. sattame paṭisallānanti kāyavivekaṃ. |
♦ 100. In the seventh, "seclusion" means bodily seclusion. |
idañhi suttaṃ kāyavivekena parihāyamāne disvā, “imesaṃ kāyavivekaṃ labhantānaṃ kammaṭṭhānaṃ phātiṃ gamissatī”ti ñatvā kathitaṃ. |
For this sutta was taught after seeing that they were falling away from bodily seclusion, and knowing that "for these, when they obtain bodily seclusion, the meditation subject will prosper." |
♦ 8-9. paṭhamanatumhākaṃsuttādivaṇṇanā SN 35: |
♦ 8-9. Commentary on the Paṭhamanatumhākaṃ Sutta and others SN 35: |
101 , |
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♦ 101-102. aṭṭhamaṃ upamāya parivāretvā kathite bujjhanakānaṃ, navamaṃ suddhikavaseneva bujjhanakānaṃ ajjhāsayavasena vuttaṃ. |
♦ 101-102. The eighth was spoken for those who would understand when it was taught surrounded by a simile; the ninth was spoken with the disposition of those who would understand by way of a pure explanation. |
attho pana ubhayatthāpi khandhiyavagge vuttanayeneva veditabbo. |
But the meaning in both should be understood in the way that has been explained in the Khandhiyavagga. |
♦ 10. udakasuttavaṇṇanā SN 35.105 |
♦ 10. Commentary on the Udaka Sutta |
♦ 103. dasame udako sudanti ettha sudanti nipātamattaṃ. |
♦ 103. In the tenth, in "Udako, sudanti," "sudanti" is just a particle. |
udakoti tassa nāmaṃ. |
"Udako" is his name. |
idaṃ jātu vedagūti ettha idanti nipātamattaṃ. |
In "idaṃ jātu vedagū," "idaṃ" is just a particle. |
atha vā idaṃ mama vacanaṃ suṇāthāti dīpento evamāha. |
Or else, he said this, showing, "Listen to this word of mine." |
jātu vedagūti ahaṃ ekaṃseneva vedagū, vedasaṅkhātena ñāṇena neyyesu gato, vedaṃ vā gato adhigato, paṇḍitohamasmīti attho. |
"Jātu vedagū" means I am certainly a master of the Veda; I have gone to the knowable by the knowledge designated as Veda, or I have gone to, have attained, the Veda. I am a wise man, is the meaning. |
sabbajīti ekaṃsena sabbavaṭṭaṃ jinitvā abhibhavitvā ṭhitosmīti vadati. |
"All-conquering" means I stand, having certainly conquered and overcome the entire round of existence, he says. |
apalikhataṃ gaṇḍamūlanti apalikhataṃ dukkhamūlaṃ. |
"The uprooted root of the boil" means the uprooted root of suffering. |
palikhaṇinti palikhataṃ mayā, khanitvā ṭhitosmīti dīpeti. |
"Having dug up" means it was dug up by me; he shows that he stands, having dug it up. |
♦ mātāpettikasambhavassāti mātito ca pitito ca nibbattena mātāpettikena sukkasoṇitena sambhūtassa. |
♦ "Of that which has arisen from mother and father" means of that which has been produced by the semen and blood of the mother and father. |
odanakummāsūpacayassāti odanena ceva kummāsena ca upacitassa vaḍḍhitassa. |
"Nourished by rice and gruel" means grown and nourished by rice and gruel. |
aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassāti ettha ayaṃ kāyo hutvā abhāvaṭṭhena aniccadhammo, duggandhavighātatthāya tanuvilepanena ucchādanadhammo, aṅgapaccaṅgābādhavinodanatthāya khuddakasambāhanena parimaddanadhammo, daharakāle vā ūrūsu sayāpetvā gabbhavāsena dussaṇṭhitānaṃ tesaṃ tesaṃ aṅgānaṃ saṇṭhānasampādanatthaṃ añchanapīḷanādīnaṃ vasena parimaddanadhammo, evaṃ pariharitopi ca bhedanaviddhaṃsanadhammo bhijjati ceva vikirati ca, evaṃ sabhāvoti attho. |
"Subject to impermanence, to scouring and rubbing, to breaking up and dispersal" — here this body, by the meaning of having become and then not being, is subject to impermanence; by the meaning of anointing the body to counteract a bad smell, it is subject to scouring; by the meaning of gentle massaging to relieve pain in the limbs, it is subject to rubbing; or for the purpose of giving a proper shape to those and those limbs that were misshapen by being in the womb, by way of stretching, pressing, and so on, when one is a child, being laid on the thighs, it is subject to rubbing; and even when so cared for, it is subject to breaking up and dispersal; it both breaks up and is scattered. Such is its nature, is the meaning. |
♦ tattha mātāpettikasambhavaodanakummāsūpacayaparimaddanapadehi vaḍḍhi kathitā, aniccabhedanaviddhaṃsanapadehi parihāni. |
♦ Therein, by the phrases "arisen from mother and father, nourished by rice and gruel, and rubbing," growth is taught; by the phrases "impermanence, breaking up, and dispersal," decline. |
purimehi vā tīhi samudayo, pacchimehi atthaṅgamoti. |
Or by the first three, origin; by the last, cessation. |
evaṃ cātumahābhūtikassa kāyassa vaḍḍhiparihāninibbattibhedā dassitā. |
Thus, the growth, decline, production, and breaking up of the body, which is composed of the four great elements, are shown. |
sesaṃ uttānatthamevāti. |
The rest is self-evident in meaning. |
♦ saḷavaggo dasamo. |
♦ The Tenth Saḷa Chapter. |
♦ dutiyo paṇṇāsako. |
♦ The Second Fifty. |
♦ 11. yogakkhemivaggo |
♦ 11. The Yogakkhemi Chapter |
♦ 1. yogakkhemisuttavaṇṇanā SN 35.106 |
♦ 1. Commentary on the Yogakkhemi Sutta |
♦ 104. yogakkhemivaggassa paṭhame yogakkhemipariyāyanti catūhi yogehi khemino kāraṇabhūtaṃ. |
♦ 104. In the first sutta of the Yogakkhemivagga, "the way to security from the yokes" means that which is the cause of security from the four yokes. |
dhammapariyāyanti dhammakāraṇaṃ. |
"The discourse on the Dhamma" means the reason of the Dhamma. |
akkhāsi yoganti yuttiṃ kathesi. |
"He explained the yoke" means he taught the method. |
tasmāti kasmā? |
"Therefore" — why? |
kiṃ akkhātattā, udāhu pahīnattāti? |
Is it because it has been explained, or because it has been abandoned? |
pahīnattā. na hi akkhānena yogakkhemi nāma hoti. |
Because it has been abandoned. For one does not become secure from the yokes by explanation. |
♦ 2-10. upādāyasuttādivaṇṇanā |
♦ 2-10. Commentary on the Upādāya Sutta and others |
♦ 105-113. dutiye vedanāsukhadukkhaṃ kathitaṃ, taṃ pana vipākasukhadukkhaṃ vaṭṭati. |
♦ 105-113. In the second, the pleasure and pain of feeling are taught, but that is suitable as the pleasure and pain of result. |
tatiye dukkhassāti vaṭṭadukkhassa. |
In the third, "of suffering" means of the suffering of the round of existence. |
catutthe lokassāti saṅkhāralokassa. |
In the fourth, "of the world" means of the world of formations. |
pañcamādīsu yaṃ vattabbaṃ siyā, taṃ khandhiyavagge vuttanayameva. |
In the fifth and following, whatever should be said is the same as the method explained in the Khandhiyavagga. |
♦ yogakkhemivaggo ekādasamo. |
♦ The Eleventh Yogakkhemi Chapter. |
♦ 12. lokakāmaguṇavaggo |
♦ 12. The Lokakāmaguṇa Chapter |
♦ 1-2. paṭhamamārapāsasuttādivaṇṇanā |
♦ 1-2. Commentary on the Paṭhamamārapāsa Sutta and others |
♦ 114-115. lokakāmaguṇavaggassa paṭhame āvāsagatoti vasanaṭṭhānaṃ gato. |
♦ 114-115. In the first sutta of the Lokakāmaguṇavagga, "has come to his abode" means has come to his dwelling place. |
mārassa vasaṃ gatoti tividhassāpi mārassa vasaṃ gato. |
"Has come under the sway of Māra" means has come under the sway of all three kinds of Māra. |
paṭimukka’ssa mārapāsoti assa gīvāya mārapāso paṭimukko pavesito. |
"The snare of Māra is fastened on him" means the snare of Māra is fastened, is put, on his neck. |
dutiyaṃ uttānameva. |
The second is self-evident. |
♦ 3. lokantagamanasuttavaṇṇanā SN 35: SN 35.118 |
♦ 3. Commentary on the Lokantagamana Sutta SN 35: |
115 , |
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♦ 116. tatiye lokassāti cakkavāḷalokassa. |
♦ 116. In the third, "of the world" means of the world-system. |
lokassa antanti saṅkhāralokassa antaṃ. |
"The end of the world" means the end of the world of formations. |
vihāraṃ pāvisīti “mayi vihāraṃ paviṭṭhe ime bhikkhū, imaṃ uddesaṃ ānandaṃ pucchissanti, so ca tesaṃ mama sabbaññutaññāṇena saṃsanditvā kathessati. |
"He entered the monastery" — thinking, "When I have entered the monastery, these bhikkhus will ask Ānanda about this exposition, and he will explain it to them in comparison with my knowledge of omniscience. |
tato naṃ thomessāmi, mama thomanaṃ sutvā bhikkhū ānandaṃ upasaṅkamitabbaṃ, vacanañcassa sotabbaṃ saddhātabbaṃ maññissanti, taṃ nesaṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti cintetvā saṃkhittena bhāsitassa vitthārena atthaṃ avibhajitvāva nisinnāsane antarahito gandhakuṭiyaṃ pāturahosi. |
Then I will praise him, and hearing my praise, the bhikkhus will think that Ānanda should be approached and that his word should be heard and believed. This will be for their welfare and happiness for a long time," and without analyzing the meaning of what was spoken in brief in detail, he disappeared from his seat and appeared in the fragrant chamber. |
tena vuttaṃ “uṭṭhāyāsanā vihāraṃ pāvisī”ti. |
Therefore it is said, "having risen from his seat, he entered the monastery." |
♦ satthu ceva saṃvaṇṇitoti satthārā ca pasattho. |
♦ "And praised by the Teacher." |
viññūnanti idampi karaṇatthe sāmivacanaṃ, paṇḍitehi sabrahmacārīhi ca sambhāvitoti attho. |
"By the wise" — this too is the genitive case in the sense of the instrumental; "and honored by the wise, his fellow monks," is the meaning. |
pahotīti sakkoti. |
"He is able" means he is capable. |
atikkammeva mūlaṃ atikkammeva khandhanti sāro nāma mūle vā khandhe vā bhaveyya, tampi atikkamitvāti attho. |
"Having gone beyond the root, having gone beyond the trunk" means the essence would be in the root or in the trunk; having gone beyond that too, is the meaning. |
evaṃsampadamidanti evaṃsampattikaṃ, īdisanti attho. |
"This is of such a kind" means having such a quality, of this sort, is the meaning. |
atisitvāti atikkamitvā. |
"Having surpassed" means having gone beyond. |
jānaṃ jānātīti jānitabbameva jānāti. |
"Knowing, he knows" means he knows only what is to be known. |
passaṃ passatīti passitabbameva passati. |
"Seeing, he sees" means he sees only what is to be seen. |
yathā vā ekacco viparītaṃ gaṇhanto jānantopi na jānāti, passantopi na passati, na evaṃ bhagavā. |
Or just as someone, grasping perversely, even while knowing, does not know, and even while seeing, does not see, the Blessed One is not so. |
bhagavā pana jānanto jānāti, passanto passatiyeva. |
The Blessed One, however, while knowing, knows, and while seeing, sees. |
svāyaṃ dassanapariṇāyakaṭṭhena cakkhubhūto. |
He, by the meaning of being a guide for seeing, has become the eye. |
viditakaraṇaṭṭhena ñāṇabhūto . |
By the meaning of making known, he has become knowledge. |
aviparītasabhāvaṭṭhena pariyattidhammapavattanato vā hadayena cintetvā vācāya nicchāritadhammamayoti dhammabhūto. |
By the meaning of having a non-perverse nature, or from the teaching of the scriptures, or having thought in his heart, he is made of the Dhamma uttered by his speech, thus he has become Dhamma. |
seṭṭhaṭṭhena brahmabhūto. |
By the meaning of being the best, he has become Brahma. |
atha vā cakkhu viya bhūtoti cakkhubhūto. |
Or else, "become like the eye" is 'cakkhubhūto'. |
evametesu padesu attho veditabbo. |
The meaning should be understood thus in these passages. |
svāyaṃ dhammassa vattanato vattā. |
He, because of speaking the Dhamma, is the speaker. |
pavattanato pavattā. |
Because of setting it in motion, he is the setter-in-motion. |
atthaṃ nīharitvā nīharitvā dassanasamatthatāya atthassa ninnetā. |
Because of his ability to show by bringing out the meaning again and again, he is the guide to the meaning. |
amatādhigamāya paṭipattiṃ desetīti amatassa dātā. |
He teaches the practice for the attainment of the deathless, thus he is the giver of the deathless. |
♦ agaruṃ karitvāti punappunaṃ yācāpentopi hi garuṃ karoti nāma. |
♦ "Without making it difficult" — for one who makes them ask again and again is said to make it difficult. |
attano sekkhapaṭisambhidāñāṇe ṭhatvā sinerupādato vālikaṃ uddharamāno viya dubbiññeyyaṃ katvā kathentopi garuṃ karotiyeva nāma. |
And one who, standing on his own knowledge of the learner's analytical knowledge, speaks, making it difficult to understand, as if he were lifting sand from the foot of Mount Meru, is also said to make it difficult. |
evaṃ akatvā amhe punappunaṃ ayācāpetvā suviññeyyampi no katvā kathehīti vuttaṃ hoti. |
Without doing so, and without making us ask again and again, and also without making it easy for us to understand, speak, is what is said. |
♦ yaṃ kho voti yaṃ kho tumhākaṃ. |
♦ "That which is yours." |
cakkhunā kho, āvuso, lokasmiṃ lokasaññī hoti lokamānīti cakkhuñhi loke appahīnadiṭṭhi puthujjano sattalokavasena lokoti sañjānāti ceva maññati ca, tathā cakkavāḷalokavasena. |
"By the eye, friend, in the world one is a perceiver of the world, a conceiver of the world" — for the ordinary person whose views are not abandoned in the world, perceives and conceives the eye as the world of beings, and likewise as the world-system. |
na hi aññatra cakkhādīhi dvādasāyatanehi tassa sā saññā vā māno vā uppajjati. |
For that perception or that conceit does not arise for him apart from the twelve bases of the eye and so on. |
tena vuttaṃ, “cakkhunā kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī”ti. |
Therefore it is said, "By the eye, friend, in the world one is a perceiver of the world, a conceiver of the world." |
imassa ca lokassa gamanena anto nāma ñātuṃ vā daṭṭhuṃ vā pattuṃ vā na sakkā. |
And the end of this world cannot be known, or seen, or reached by going. |
lujjanaṭṭhena pana tasseva cakkhādibhedassa lokassa nibbānasaṅkhātaṃ antaṃ appatvā vaṭṭadukkhassa antakiriyā nāma natthīti veditabbā. |
But by the meaning of decaying, it should be understood that without reaching the end, which is designated as Nibbāna, of that very world of the eye and so on, there is no end-making of the suffering of the round of existence. |
♦ evaṃ pañhaṃ vissajjetvā idāni “sāvakena pañho kathitoti mā nikkaṅkhā ahuvattha, ayaṃ bhagavā sabbaññutaññāṇatulaṃ gahetvā nisinno. |
♦ Thus having answered the question, now, thinking, "Do not be in doubt, saying, 'the question was answered by a disciple.' This Blessed One is sitting, holding the scales of the knowledge of omniscience. |
icchamānā tameva upasaṅkamitvā nikkaṅkhā hothā”ti uyyojento ākaṅkhamānā panātiādimāha. |
If you wish, approach him and be free from doubt," and sending them off, he said, "But if you wish," and so on. |
♦ imehi ākārehīti imehi kāraṇehi cakkavāḷalokassa antābhāvakāraṇehi ceva saṅkhāralokassa antāpattikāraṇehi ca. |
♦ "By these modes" means by these reasons, by the reasons for the finitude of the world-system and by the reasons for the attainment of the end of the world of formations. |
imehi padehīti imehi akkharasampiṇḍanehi. |
"By these phrases" means by these collections of letters. |
byañjanehīti pāṭiyekkākkharehi. |
"By the syllables" means by the individual letters. |
♦ paṇḍitoti paṇḍiccena samannāgato. |
♦ "Wise" means endowed with wisdom. |
catūhi kāraṇehi paṇḍito dhātukusalo āyatanakusalo paccayākārakusalo kāraṇākāraṇakusaloti. |
A wise person is wise for four reasons: he is skilled in the elements, skilled in the bases, skilled in the dependent origination, and skilled in cause and non-cause. |
mahāpaññoti mahante atthe mahante dhamme mahantā niruttiyo mahantāni paṭibhānāni paṭiggaṇhanasamatthatāya mahāpaññāya samannāgato. |
"Of great wisdom" means endowed with great wisdom because of his ability to grasp great meanings, great dhammas, great expressions, and great analytical knowledges. |
yathā taṃ ānandenāti yathā ānandena byākataṃ, taṃ sandhāya vuttaṃ. |
"As it was by Ānanda" means as it was explained by Ānanda, it was said in reference to that. |
yathā ānandena taṃ byākataṃ, ahampi taṃ evameva byākareyyanti attho. |
As it was explained by Ānanda, I too would explain it in the same way, is the meaning. |
♦ 4. kāmaguṇasuttavaṇṇanā SN 35: SN 35.119 |
♦ 4. Commentary on the Kāmaguṇa Sutta SN 35: |
116 , |
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♦ 117. catutthe ye meti ye mama. |
♦ 117. In the fourth, "those which are mine." |
cetaso samphuṭṭhapubbāti cittena anubhūtapubbā. |
"Formerly touched by the mind" means formerly experienced by the mind. |
tatra me cittaṃ bahulaṃ gacchamānaṃ gaccheyyāti tesu pāsādattayatividhanāṭakādibhedasampattivasena anubhūtapubbesu pañcasu kāmaguṇesu bahūsu vāresu uppajjamānaṃ uppajjeyyāti dīpeti. |
"There my mind, going frequently, would go" means he shows that in those five strands of sensual pleasure formerly experienced by way of the fortune of the three kinds of palaces, plays, and so on, it would arise, arising on many occasions. |
paccuppannesu vāti idha padhānacariyakāle chabbassāni supupphitavanasaṇḍajātānaṃ dijagaṇādīnaṃ vasena diṭṭhasutādibhedaṃ manoramārammaṇaṃ kāmaguṇaṃ katvā dassento “evarūpesu paccuppannesu vā bahulaṃ uppajjeyyā”ti dasseti. |
Or in the present" — here, having made the delightful object, divided into the seen, the heard, and so on, by way of the flocks of birds in the well-flowered forest groves during the six years of the practice of exertion, into a sensual pleasure, he shows, "or in the present, it would arise frequently in such things. |
appaṃ vā anāgatesūti anāgate “metteyyo nāma buddho bhavissati, saṅkho nāma rājā, ketumatī nāma rājadhānī”tiādivasena parittakameva anāgatesu kāmaguṇesu uppajjeyyāti dasseti. |
"Or a little in the future" means he shows that in the future, by way of "there will be a Buddha named Metteyya, a king named Saṅkha, a capital city named Ketumatī," and so on, it would arise only a little in the sensual pleasures of the future. |
tatra me attarūpenāti tatra mayā attano hitakāmajātikena. |
"There, with a self like that" means there, by me, who am of a nature that desires my own welfare. |
appamādoti sātaccakiriyā pañcasu kāmaguṇesu cittassa avossaggo. |
"Heedfulness" means continuous action, the non-release of the mind in the five strands of sensual pleasure. |
satīti ārammaṇapariggahitasati. |
"Mindfulness" means the mindfulness that has grasped the object. |
ārakkhoti ayaṃ appamādo ca sati ca cetaso ārakkho karaṇīyo, evaṃ me ahosīti dasseti, ārakkhatthāya ime dve dhammā kātabbāti vuttaṃ hoti. |
"Protection" means this heedfulness and mindfulness should be a protection for the mind. Thus it occurred to me, he shows. It is said that these two dhammas should be practiced for the sake of protection. |
♦ tasmātiha, bhikkhave, se āyatane veditabbeti yasmā cetaso ārakkhatthāya appamādo ca sati ca kātabbā, yasmā tasmiṃ āyatane vidite appamādena vā satiyā vā kātabbaṃ natthi, tasmā se āyatane veditabbe, taṃ kāraṇaṃ jānitabbanti attho. |
♦ "Therefore, bhikkhus, the bases should be known" — because heedfulness and mindfulness should be practiced for the sake of protecting the mind, and because when that base is known, there is nothing to be done with heedfulness or mindfulness, therefore the bases should be known, that reason should be known, is the meaning. |
saḷāyatananirodhanti saḷāyatananirodho vuccati nibbānaṃ, taṃ sandhāya bhāsitanti attho. |
"The cessation of the six sense-bases" — the cessation of the six sense-bases is called Nibbāna. It was spoken of in reference to that, is the meaning. |
nibbānasmiñhi cakkhuādīni ceva nirujjhanti rūpasaññādayo ca nirujjhantīti. |
For in Nibbāna, both the eye, etc., cease, and the perception of form, etc., cease. |
sesaṃ vuttanayameva. |
The rest is as has been explained. |
♦ 5-6. sakkapañhasuttādivaṇṇanā SN 35: |
♦ 5-6. Commentary on the Sakkapañha Sutta and others SN 35: |
117 , |
|
♦ 118-119. pañcame diṭṭheva dhammeti imasmiṃyeva attabhāve. |
♦ 118-119. In the fifth, "in this very life." |
parinibbāyantīti kilesaparinibbānena parinibbāyanti. |
"They attain final Nibbāna" means they attain final Nibbāna by the final Nibbāna of the defilements. |
tannissitaṃ viññāṇaṃ hotīti taṇhānissitaṃ kammaviññāṇaṃ hoti . |
"There is a consciousness dependent on that" means there is a kamma-consciousness dependent on craving. |
tadupādānanti taṃgahaṇaṃ, taṇhāgahaṇena sahagataṃ viññāṇaṃ hotīti attho. |
"With that as its support" means that grasping; there is a consciousness accompanied by the grasping of craving, is the meaning. |
chaṭṭhaṃ uttānameva. |
The sixth is self-evident. |
♦ 7. sāriputtasaddhivihārikasuttavaṇṇanā SN 35.122 |
♦ 7. Commentary on the Sāriputtasaddhivihārika Sutta |
♦ 120. sattame santānessatīti ghaṭessati, yogavicchedamassa pāpuṇituṃ na dassati. |
♦ 120. In the seventh, "he will make him persevere" means he will make him strive, he will not let him have a break in his practice. |
♦ 8. rāhulovādasuttavaṇṇanā SN 35.123 |
♦ 8. Commentary on the Rāhulovāda Sutta |
♦ 121. aṭṭhame vimuttiparipācaniyāti vimuttiṃ paripācentīti vimuttiparipācaniyā. |
♦ 121. In the eighth, "conducive to the ripening of liberation" means they ripen liberation, thus they are conducive to the ripening of liberation. |
dhammāti pannarasa dhammā, te saddhindriyādīnaṃ visuddhikaraṇavasena veditabbā. |
"Dhammas" means the fifteen dhammas; they should be understood by way of purifying the faculties of faith and so on. |
vuttañhetaṃ — |
And this has been said: |
♦ “assaddhe puggale parivajjayato, saddhe puggale sevato bhajato payirupāsato, pasādanīye suttante paccavekkhato, imehi tīhākārehi saddhindriyaṃ visujjhati. |
♦ "By avoiding a person who is without faith, by serving, consorting with, and attending on a person who has faith, by reflecting on the inspiring suttas, by these three modes the faculty of faith is purified. |
kusīte puggale parivajjayato, āraddhavīriye puggale sevato bhajato payirupāsato, sammappadhāne paccavekkhato, imehi tīhākārehi vīriyindriyaṃ visujjhati. |
By avoiding a person who is lazy, by serving, consorting with, and attending on a person who is energetic, by reflecting on the right exertions, by these three modes the faculty of energy is purified. |
muṭṭhassatī puggale parivajjayato, upaṭṭhitassatī puggale sevato bhajato payirupāsato, satipaṭṭhāne paccavekkhato, imehi tīhākārehi satindriyaṃ visujjhati. |
By avoiding a person of lapsed mindfulness, by serving, consorting with, and attending on a person of established mindfulness, by reflecting on the foundations of mindfulness, by these three modes the faculty of mindfulness is purified. |
asamāhite puggale parivajjayato, samāhite puggale sevato bhajato payirupāsato, jhānavimokkhe paccavekkhato, imehi tīhākārehi samādhindriyaṃ visujjhati. |
By avoiding a person who is unconcentrated, by serving, consorting with, and attending on a person who is concentrated, by reflecting on the jhānas and liberations, by these three modes the faculty of concentration is purified. |
duppaññe puggale parivajjayato, paññavante puggale sevato bhajato payirupāsato, gambhīrañāṇacariyaṃ paccavekkhato, imehi tīhākārehi paññindriyaṃ visujjhati. |
By avoiding a person of little wisdom, by serving, consorting with, and attending on a person of wisdom, by reflecting on the practice of profound knowledge, by these three modes the faculty of wisdom is purified. |
iti ime pañca puggale parivajjayato, pañca puggale sevato bhajato payirupāsato, pañca suttante paccavekkhato, imehi pannarasahi ākārehi imāni pañcindriyāni visujjhantī”ti . |
Thus, by avoiding five persons, by serving, consorting with, and attending on five persons, by reflecting on five suttas, by these fifteen modes these five faculties are purified." |
♦ aparepi pannarasa dhammā vimuttiparipācaniyā — saddhāpañcamāni indriyāni, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññāti imā pañca nibbedhabhāgiyā saññā, meghiyattherassa kathitā kalyāṇamittatādayo pañca dhammāti . |
♦ There are also another fifteen dhammas conducive to the ripening of liberation: the five faculties beginning with faith; the perception of impermanence, the perception of suffering in the impermanent, the perception of not-self in the suffering, the perception of abandoning, and the perception of fading away—these five perceptions pertaining to penetration; and the five dhammas beginning with good friendship, which were taught to the elder Meghiya. |
kāya pana velāya bhagavato etadahosīti? |
But at what time did it occur to the Blessed One? |
paccūsasamaye lokaṃ volokentassa. |
When he was surveying the world in the early morning. |
♦ anekāni devatāsahassānīti āyasmatā rāhulena padumuttarassa bhagavato pādamūle pālitanāgarājakāle patthanaṃ paṭṭhapentena saddhiṃ patthanaṃ paṭṭhapitadevatāsu pana kāci bhūmaṭṭhakā devatā, kāci antalikkhaṭṭhakā, kāci cātumahārājikā, kāci devaloke, kāci brahmaloke nibbattā. |
♦ "Many thousands of deities" — of the deities who had established their aspiration together with the venerable Rāhula when he established his aspiration at the feet of the Blessed One Padumuttara in his time as the nāga-king Pālita, some were earth-dwelling deities, some were sky-dwelling, some were of the Cātumahārājika realm, some in the deva-world, some born in the Brahma-world. |
imasmiṃ pana divase sabbāpi tā ekaṭṭhāne andhavanasmiṃyeva sannipatitā, tā sandhāyāha — “anekāni devatāsahassānī”ti. |
But on this day, all of them had gathered in one place in the Andhavana. In reference to them, he said, "many thousands of deities." |
dhammacakkhunti imasmiṃ sutte cattāro ca maggā cattāri ca phalāni dhammacakkhunti veditabbāni. |
"The Dhamma-eye" — in this sutta, the four paths and the four fruits should be understood as the Dhamma-eye. |
tattha hi kāci devatā sotāpannā ahesuṃ, kāci sakadāgāmī, anāgāmī, khīṇāsavā. |
For there, some deities became stream-enterers, some once-returners, non-returners, and Arahants. |
tāsañca pana devatānaṃ ettakāti gaṇanavasena paricchedo natthi. |
And there is no limit to the number of those deities. |
sesaṃ sabbattha uttānameva. |
The rest is self-evident everywhere. |
♦ 9-10. saṃyojaniyadhammasuttādivaṇṇanā |
♦ 9-10. Commentary on the Saṃyojaniyadhamma Sutta and others |
♦ 122-123. navamadasamāni iṭṭhārammaṇavasena kathiyamāne bujjhanakānaṃ vasena vuttānīti. |
♦ 122-123. The ninth and tenth were spoken by way of those who would understand when it was taught by way of an agreeable object. |
♦ lokakāmaguṇavaggo dvādasamo. |
♦ The Twelfth Lokakāmaguṇa Chapter. |
♦ 13. gahapativaggo |
♦ 13. The Gahapati Chapter |
♦ 1-3. vesālīsuttādivaṇṇanā |
♦ 1-3. Commentary on the Vesālī Sutta and others |
♦ 124-126. gahapativaggassa paṭhame uggoti paṇītadāyakānaṃ aggauggo, so bhagavatā “etadaggaṃ, bhikkhave, mama sāvakānaṃ paṇītadāyakānaṃ yadidaṃ uggo gahapatī”ti evaṃ etadagge ṭhapito. |
♦ 124-126. In the first sutta of the Gahapativagga, "Ugga" means Ugga, the chief of those who give excellent alms. He was placed in the foremost position by the Blessed One thus: "This is the chief, bhikkhus, of my disciples who are givers of excellent alms, that is, the householder Ugga." |
sesametesu ceva dvīsu, tatiye ca vuttatthameva. |
The rest in these two, and in the third, is as has been explained. |
♦ 4-5. bhāradvājasuttādivaṇṇanā |
♦ 4-5. Commentary on the Bhāradvāja Sutta and others |
♦ 127-128. catutthe piṇḍaṃ ulamāno pariyesamāno pabbajitoti piṇḍolo. |
♦ 127-128. In the fourth, "one who went forth for alms, seeking" is 'piṇḍolo'. |
so kira parijiṇṇabhogo brāhmaṇo ahosi. |
It seems he was a brahmin whose fortune was exhausted. |
atha bhikkhusaṅghassa lābhasakkāraṃ disvā piṇḍatthāya nikkhamitvā pabbajito. |
Then, seeing the gain and honor of the Saṅgha of bhikkhus, he went forth for the sake of alms. |
so mahantaṃ kapallapattaṃ gahetvā carati, tena kapallapūraṃ yāguṃ pivati, kapallapūre pūve khādati, kapallapūraṃ bhattaṃ bhuñjati. |
He carried a large earthen bowl, and he drank a bowlful of gruel, ate a bowlful of cakes, and ate a bowlful of rice. |
athassa mahagghasabhāvaṃ satthu ārocayiṃsu. |
Then they reported his gluttony to the Teacher. |
satthā tassa pattatthavikaṃ nānujāni. |
The Teacher did not allow him a bowl-stand. |
heṭṭhāmañce pattaṃ nikkujjitvā ṭhapeti. |
He would place the bowl upside down under his bed. |
so ṭhapentopi ghaṃsantova paṇāmetvā ṭhapeti, gaṇhantopi ghaṃsantova ākaḍḍhitvā gaṇhāti. |
And while placing it, he would place it by dragging it; and while taking it, he would take it by pulling it, dragging it. |
taṃ gacchante kāle dhaṃsanena parikkhīṇaṃ nāḷikodanamattameva gaṇhanakaṃ jātaṃ. |
Over time, being worn down by the dragging, it became able to hold only a nāḷika measure of rice. |
tato satthu ārocesuṃ, athassa satthā pattatthavikaṃ anujāni. |
Then they reported it to the Teacher, and the Teacher allowed him a bowl-stand. |
thero aparena samayena indriyabhāvanaṃ bhāvetvā aggaphale arahatte patiṭṭhāsi. |
The elder, at a later time, having cultivated the cultivation of the faculties, was established in the highest fruit, Arahantship. |
iti so piṇḍatthāya pabbajitattā piṇḍolo, gottena pana bhāradvājoti ubhayaṃ ekato katvā piṇḍolabhāradvājoti vuccati. |
Thus, because he went forth for the sake of alms, he was Piṇḍola; but by clan, he was Bhāradvāja. Combining the two, he is called Piṇḍolabhāradvāja. |
♦ upasaṅkamīti uggatuggatehi mahāamaccehi parivuto upasaṅkami. |
♦ "He approached" means he approached, surrounded by prominent great ministers. |
thero kira ekadivasaṃ sāvatthiyaṃ piṇḍāya caritvā katabhattakicco nidāghasamaye sītaṭhāne divāvihāraṃ nisīdissāmīti ākāsena gantvā gaṅgātīre udenassa rañño udapānaṃ nāma uyyānaṃ atthi, tattha pavisitvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi sītena udakavātena bījiyamāno. |
It seems the elder, one day, having gone for alms in Sāvatthī and after his meal, thinking, "I will sit for the day's abiding in a cool place during the hot season," went through the air and entered a park named Udapāna, belonging to King Udena on the bank of the Ganges, and sat down for the day's abiding at the foot of a certain tree, being fanned by the cool water-breeze. |
♦ udenopi kho nāma rājā sattāhaṃ mahāpānaṃ pivitvā sattame divase uyyānaṃ paṭijaggāpetvā mahājanaparivāro uyyānaṃ gantvā maṅgalasilāpaṭṭe atthatāya seyyāya nipajji. |
♦ And King Udena, having drunk for seven days at a great drinking festival, on the seventh day had the park tidied up and, surrounded by a great crowd, went to the park and lay down on a couch spread on the auspicious stone slab. |
tassa ekā paricārikā pāde sambāhamānā nisinnā. |
One of his female attendants sat massaging his feet. |
rājā kamena niddaṃ okkami. |
The king gradually fell asleep. |
tasmiṃ niddaṃ okkante nāṭakitthiyo “yassatthāya mayaṃ gītādīni payojeyyāma, so niddaṃ upagato, na ca niddākāle mahāsaddaṃ kātuṃ vaṭṭatī”ti attano attano tūriyāni ṭhapetvā uyyānaṃ pakkantā. |
When he had fallen asleep, the dancing women, thinking, "He for whose sake we would perform songs and so on has fallen asleep, and it is not proper to make a loud noise during sleep," put down their respective instruments and went into the park. |
tā tattha tattha phalāphalāni khādamānā pupphāni piḷandhamānā vicarantiyo theraṃ disvā “mā saddaṃ karitthā”ti aññamaññaṃ nivārayamānā vanditvā nisīdiṃsu. |
They, eating fruits here and there and wearing flowers, and wandering about, saw the elder and, saying, "Do not make a noise," and preventing one another, they paid homage and sat down. |
thero “issā pahātabbā, maccheraṃ vinodetabban”tiādinā nayena tāsaṃ anurūpaṃ dhammakathaṃ kathesi. |
The elder gave them a suitable Dhamma-talk with the method "Jealousy should be abandoned, stinginess should be removed," and so on. |
♦ sāpi kho rañño pāde sambāhamānā nisinnā itthī pāde cāletvā rājānaṃ pabodhesi. |
♦ And that woman who was sitting massaging the king's feet moved his feet and woke the king. |
so “kahaṃ tā gatā”ti pucchi. |
He asked, "Where have they gone?" |
kiṃ tāsaṃ tumhehi? |
"What have you to do with them? |
tā ekaṃ samaṇaṃ parivāretvā nisinnāti. |
They are sitting surrounding an ascetic." |
rājā kuddho uddhane pakkhittaloṇaṃ viya taṭataṭāyamāno uṭṭhahitvā “tambakipillikāhi naṃ khādāpessāmī”ti gacchanto ekasmiṃ asokarukkhe tambakipillikānaṃ puṭaṃ disvā hatthenākaḍḍhitvā sākhaṃ gaṇhituṃ nāsakkhi. |
The king, being angry, and rising, crackling like salt thrown on a fire, and saying, "I will have him eaten by red ants," and while going, saw a nest of red ants on a certain asoka tree, and although he pulled the branch with his hand, he was not able to get hold of it. |
kipillikapuṭo chijjitvā rañño sīse pati, sakalasarīraṃ sālithusehi parikiṇṇaṃ viya daṇḍadīpikāhi ḍayhamānaṃ viya ca ahosi. |
The ant-nest broke and fell on the king's head, and his whole body was as if scattered with rice-chaff and as if being burned with torches. |
thero rañño paduṭṭhabhāvaṃ ñatvā iddhiyā ākāsaṃ pakkhandi. |
The elder, knowing the king's hostile state, flew into the air by psychic power. |
tāpi itthiyo uṭṭhāya rañño santikaṃ gantvā sarīraṃ puñchantiyo viya bhūmiyaṃ patitapatitā kipillikāyo gahetvā sarīre khipamānā sabbā mukhasattīhi vijjhiṃsu — “kiṃ nāmetaṃ, aññe rājāno pabbajite disvā vandanti, pañhaṃ pucchanti, ayaṃ pana rājā kipillikapuṭaṃ sīse bhinditukāmo jāto”ti. |
Those women also, having risen and gone to the king, and as if brushing his body, took the ants that had fallen on the ground and, throwing them on his body, they all pierced him with their mouth-spears, saying, "What is this? Other kings, seeing ascetics, pay homage and ask questions, but this king has become one who wants to break an ant-nest on his head." |
♦ rājā attano aparādhaṃ disvā uyyānapālaṃ pakkosāpetvā pucchi — “kiṃ esa pabbajito? |
♦ The king, seeing his own fault, had the park-keeper summoned and asked: "What kind of ascetic is this? |
aññesupi divasesu idha āgacchatī”ti? |
Does he come here on other days too?" |
āma, devāti. |
Yes, Your Majesty. |
idha tvaṃ āgatadivase mayhaṃ āroceyyāsīti. |
On the day he comes here, inform me. |
theropi katipāheneva puna āgantvā rukkhamūle nisīdi. |
The elder also, after a few days, came again and sat at the foot of a tree. |
uyyānapālo disvā — “mahanto me ayaṃ paṇṇākāro”ti vegena gantvā rañño ārocesi. |
The park-keeper, seeing him, thought, "This is a great present for me," and going quickly, he informed the king. |
rājā uṭṭhahitvā saṅkhapaṇavādisaddaṃ nivāretvā uggatuggatehi amaccehi saddhiṃ uyyānaṃ agamāsi. |
The king, having risen and having stopped the sound of the conch, drums, and so on, went to the park with his prominent ministers. |
tena vuttaṃ “upasaṅkamī”ti. |
Therefore it is said, "he approached." |
♦ anikīḷitāvino kāmesūti yā kāmesu kāmakīḷā, taṃ akīḷitapubbā, aparibhuttakāmāti attho. |
♦ "Not having sported in sensual pleasures" means those who have not formerly sported in the sport of sensual pleasures; those who have not enjoyed sensual pleasures, is the meaning. |
addhānañca āpādentīti paveṇiṃ paṭipādenti, dīgharattaṃ anubandhāpenti. |
"And they establish a lineage" means they establish a tradition, they make it follow for a long time. |
mātumattīsūti mātupamāṇāsu. |
"In those who are like one's mother" means in those who are of the measure of one's mother. |
lokasmiñhi mātā bhaginī dhītāti idaṃ tividhaṃ garukārammaṇaṃ nāma, iti garukārammaṇe upanibandhaṃ cittaṃ vimocetuṃ na labhatīti dassento evamāha. |
For in the world, mother, sister, and daughter, this threefold is called a respected object. Thus he shows that the mind, being bound to a respected object, does not obtain release. |
athassa tena pañhena cittaṃ anotarantaṃ disvā bhagavatā paṭikūlamanasikāravasena cittūpanibandhanatthaṃ vuttaṃ dvattiṃsākārakammaṭṭhānaṃ kathesi. |
Then, seeing that his mind was not entering into that question, he taught the meditation subject of the thirty-two parts, which was spoken of by the Blessed One for the purpose of binding the mind by way of the contemplation of the repulsive. |
♦ abhāvitakāyāti abhāvitapañcadvārikakāyā. |
♦ "With uncultivated bodies" means with the bodies of the five doors uncultivated. |
tesaṃ taṃ dukkaraṃ hotīti tesaṃ taṃ asubhakammaṭṭhānaṃ bhāvetuṃ dukkaraṃ hoti. |
"That is difficult for them" means it is difficult for them to cultivate that meditation subject of the foulness. |
itissa imināpi cittaṃ anotarantaṃ disvā indriyasaṃvarasīlaṃ kathesi . |
And seeing that his mind was not entering into this either, he taught the virtue of the restraint of the senses. |
indriyasaṃvarasmiñhi upanibandhacittaṃ viheṭhetuṃ na labhati. |
For the mind, being bound to the restraint of the senses, does not obtain vexation. |
rājā taṃ sutvā tattha otiṇṇacitto acchariyaṃ, bho bhāradvājātiādimāha. |
The king, having heard that, and with his mind having entered into it, said, "It is wonderful, good Bhāradvāja," and so on. |
♦ arakkhiteneva kāyenātiādīsu hatthapāde kīḷāpento gīvaṃ parivattento kāyaṃ na rakkhati nāma, nānappakāraṃ duṭṭhullaṃ kathento vacanaṃ na rakkhati nāma, kāmavitakkādayo vitakkento cittaṃ na rakkhati nāma. |
♦ In "with an unprotected body," and so on, one who sports with his hands and feet, and turns his neck, is said not to protect his body; one who speaks various kinds of wicked things is said not to protect his speech; one who thinks sensual thoughts and so on is said not to protect his mind. |
rakkhiteneva kāyenātiādīsu vuttavipariyāyena attho veditabbo. |
In "with a protected body," and so on, the meaning should be understood by the opposite of what has been said. |
♦ ativiya maṃ tasmiṃ samaye lobhadhammā parisahantīti maṃ tasmiṃ samaye atikkamitvā lobho adhibhavatīti attho. |
♦ "At that time, the states of greed overcome me exceedingly" means at that time greed overcomes me, having surpassed, is the meaning. |
upaṭṭhitāya satiyāti kāyagatāya satiyā supaṭṭhitāya. |
"When mindfulness is established" means when mindfulness directed to the body is well-established. |
na maṃ tathā tasmiṃ samayeti tasmiṃ samaye maṃ yathā pubbe, na tathā lobho atikkamitvā uppajjatīti attho. |
"At that time, it does not overcome me so" means at that time, as before, greed does not arise, having surpassed me, is the meaning. |
parisahantīti padassa uppajjantītipi atthoyeva. |
Overcome" also has the meaning of "arise. |
iti imasmiṃ sutte tayo kāyā kathitā. |
Thus, in this sutta, three bodies are spoken of. |
kathaṃ ? “imameva kāyan”ti ettha hi karajakāyo kathito, “bhāvitakāyo”ti ettha pañcadvārikakāyo, “rakkhiteneva kāyenā”ti ettha copanakāyo, kāyaviññattīti attho. |
How? In "this very body," the physical body is spoken of; in "a cultivated body," the body of the five doors; in "with a protected body," the controlling body, the bodily intimation, is the meaning. |
pañcamaṃ uttānameva. |
The fifth is self-evident. |
♦ 6. ghositasuttavaṇṇanā SN 35.131 |
♦ 6. Commentary on the Ghosita Sutta |
♦ 129. chaṭṭhe rūpā ca manāpāti rūpā ca manāpā saṃvijjanti. |
♦ 129. In the sixth, "and forms are delightful" means and delightful forms exist. |
cakkhuviññāṇañcāti cakkhuviññāṇañca saṃvijjati. |
"And eye-consciousness" means and eye-consciousness exists. |
sukhavedaniyaṃ phassanti cakkhuviññāṇasampayuttaṃ upanissayavasena javanakāle sukhavedanāya paccayabhūtaṃ phassaṃ. |
"Contact giving pleasant feeling" means the contact conjoined with eye-consciousness, which is a condition for pleasant feeling at the time of impulsion by way of being a support. |
sukhā vedanāti ekaṃ phassaṃ paṭicca javanavasena sukhavedanā uppajjati. |
"A pleasant feeling" means a pleasant feeling arises by way of impulsion, depending on a single contact. |
sesapadesupi eseva nayo. |
The same method applies to the other passages. |
♦ iti imasmiṃ sutte tevīsati dhātuyo kathitā. |
♦ Thus, in this sutta, twenty-three elements are spoken of. |
kathaṃ? ettha hi cakkhupasādo cakkhudhātu, tassa ārammaṇaṃ rūpadhātu, cakkhuviññāṇaṃ viññāṇadhātu, cakkhuviññāṇadhātuyā sahajātā tayo khandhā dhammadhātu, evaṃ pañcasu dvāresu catunnaṃ catunnaṃ vasena vīsati. |
How? Here, the eye-sensitivity is the eye-element; its object is the form-element; the eye-consciousness is the consciousness-element; the three aggregates conascent with the eye-consciousness-element are the dhamma-element. Thus, in the five doors, by way of four for each, there are twenty. |
manodvāre “manodhātū”ti āvajjanacittaṃ gahitaṃ, ārammaṇañceva hadayavatthu ca dhammadhātu, vatthunissitaṃ manoviññāṇadhātūti evaṃ tevīsati honti. |
At the mind-door, "mind-element" is taken as the adverting-mind; the object and the heart-basis are the dhamma-element; the mind-consciousness-element, which is dependent on the base, is thus twenty-three. |
evaṃ tevīsatiyā dhātūnaṃ vasena dhātunānattaṃ vuttaṃ bhagavatāti dasseti. |
Thus he shows that the variety of elements is spoken of by the Blessed One by way of the twenty-three elements. |
♦ 7-8. hāliddikānisuttādivaṇṇanā SN 35: |
♦ 7-8. Commentary on the Hāliddikāni Sutta and others SN 35: |
127 , |
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♦ 130-131. sattame manāpaṃ itthetanti pajānātīti yaṃ anena manāpaṃ rūpaṃ diṭṭhaṃ, taṃ itthetanti evametaṃ manāpameva tanti pajānāti. |
♦ 130-131. In the seventh, "he knows, 'this is delightful'" means whatever delightful form he has seen, he knows that, "this is so, this is delightful." |
cakkhuviññāṇaṃ sukhavedaniyañca phassaṃ paṭiccāti cakkhuviññāṇañceva, yo ca upanissayakoṭiyā vā anantarakoṭiyā vā samanantarakoṭiyā vā sampayuttakoṭiyā vā sukhavedanāya paccayo phasso, taṃ sukhavedaniyaṃ phassañca paṭicca uppajjati sukhavedanāti. |
"Depending on eye-consciousness and contact giving pleasant feeling" means depending on eye-consciousness and on the contact which is a condition for pleasant feeling, either at the level of support, or at the level of immediate contiguity, or at the level of immediate succession, or at the level of conjunction, a pleasant feeling arises. |
esa nayo sabbattha. |
This is the method everywhere. |
iti imesu dvīsu suttesu kiriyāmanoviññāṇadhātu āvajjanakiccā, manodhātuyeva vā samānā manodhātunāmena vuttāti veditabbā. |
Thus, in these two suttas, it should be understood that the functional mind-consciousness-element, with the function of adverting, or being the same as the mind-element, is spoken of by the name of the mind-element. |
aṭṭhamaṃ uttānameva. |
The eighth is self-evident. |
♦ 9. lohiccasuttavaṇṇanā SN 35.134 |
♦ 9. Commentary on the Lohicca Sutta |
♦ 132. navame makkarakateti evaṃnāmake nagare araññakuṭikāyanti araññe katāya pāṭiyekkāya kuṭiyaṃ, na vihārapaccantakuṭiyaṃ. |
♦ 132. In the ninth, "at Makkarakata" means in the city of that name. "In a forest hut" means in a separate hut made in the forest, not in a hut at the end of a monastery. |
māṇavakāti yepi tattha mahallakā, te mahallakakālepi antevāsikatāya māṇavakātveva vuttā. |
"Young men" means even those who were old there, because of their being disciples even in their old age, are called young men. |
tenupasaṅkamiṃsūti pāto sippaṃ uggaṇhitvā sāyaṃ “ācariyassa kaṭṭhāni āharissāmā”ti araññaṃ pavisitvā vicarantā yena sā kuṭikā, tenupasaṅkamiṃsu. |
"They approached" means in the morning, having learned their art, in the evening, thinking, "We will bring firewood for the teacher," they entered the forest and, wandering about, they approached where that hut was. |
parito parito kuṭikāyāti tassā kuṭikāya samantato samantato. |
"All around the hut" means all around that hut. |
seleyyakānīti aññamaññassa piṭṭhiṃ gahetvā laṅghitvā ito cito caṅkamanakīḷanāni. |
"Leaping games" means games of leaping over one another's backs and running here and there. |
♦ muṇḍakātiādīsu muṇḍe muṇḍāti, samaṇe ca samaṇāti vattuṃ vaṭṭeyya, ime pana hīḷentā “muṇḍakā samaṇakā”ti āhaṃsu. |
♦ In "shavelings," etc., it would be proper to say "shaven, shaven," and "ascetics, ascetics," but these, being contemptuous, said, "shavelings, ascetics." |
ibbhāti gahapatikā. |
"Householders" means householders. |
kaṇhāti kaṇhā, kāḷakāti attho. |
"Black" means black, dark, is the meaning. |
bandhupādāpaccāti ettha bandhūti brahmā adhippeto. |
"Offspring of Brahma's feet" — here Brahma is intended as the kinsman. |
tañhi brāhmaṇā pitāmahoti voharanti. |
For brahmins address him as grandfather. |
pādānaṃ apaccā pādāpaccā, brahmuno piṭṭhipādato jātāti adhippāyo. |
The offspring of the feet are "pādāpaccā"; born from the back of Brahma's feet, is the intention. |
tesaṃ kira ayaṃ laddhi “brāhmaṇā brahmuno mukhato nikkhantā, khattiyā urato, vessā nābhito, suddā jāṇuto, samaṇā piṭṭhipādato”ti. |
Their doctrine is apparently this: "Brahmins came forth from Brahma's mouth, khattiyas from his chest, vessas from his navel, suddas from his knees, ascetics from the back of his feet." |
bharatakānanti kuṭimbikānaṃ. |
"Of the Bhāratas" means of the householders. |
kuṭimbikā hi yasmā raṭṭhaṃ bharanti, tasmā bharatāti vuccanti. |
For since householders support the country, they are called Bhāratas. |
ime pana paribhavaṃ katvā vadamānā “bharatakānan”ti āhaṃsu. |
But these, speaking with contempt, said, "of the Bhāratakas." |
♦ vihārā nikkhamitvāti “rattiṭṭhakāparicchanne rajatapaṭṭasannibhasamavippakiṇṇavālike ramaṇīye pariveṇe kaṭṭhakalāpe bandhitvā khipamānā vālikaṃ āluḷetvā, hatthena hatthaṃ ādāya paṇṇakuṭiṃ pariyāyantā ‘ime imesaṃ bharatakānaṃ sakkatā, ime imesaṃ bharatakānaṃ sakkatā’ti punappunaṃ viravantā ativiya ime māṇavakā kīḷaṃ karonti, vihāre bhikkhūnaṃ atthibhāvampi na jānanti, dassessāmi nesaṃ bhikkhūnaṃ atthibhāvan”ti cintetvā paṇṇakuṭito nikkhami. |
♦ "Having come out from the monastery" — thinking, "These young men are playing excessively, throwing bundles of firewood in the pleasant monastic compound, which is strewn with sand like a silver plate, and stirring up the sand, and holding hands and going around the leaf-hut, and shouting again and again, 'these are honored by these Bhāratas, these are honored by these Bhāratas,' and they do not even know that there are bhikkhus in the monastery. I will show them that there are bhikkhus," he came out from the leaf-hut. |
♦ sīluttamā pubbatarā ahesunti guṇavantānaṃ guṇe kathite nigguṇānaṃ guṇābhāvo pākaṭova bhavissatīti porāṇakabrāhmaṇānaṃ guṇe kathento evamāha. |
♦ "Those of supreme virtue were of old" — thinking, "When the virtues of the virtuous are spoken of, the absence of virtues in the non-virtuous will become clear," he said this, speaking of the virtues of the ancient brahmins. |
tattha sīluttamāti sīlajeṭṭhakā. |
Therein, "of supreme virtue" means those whose virtue was foremost. |
sīlañhi tesaṃ uttamaṃ, na jātigottaṃ. |
For their virtue was supreme, not their birth or clan. |
ye purāṇaṃ sarantīti ye porāṇakaṃ brāhmaṇadhammaṃ saranti. |
"They who remember the ancient" means they who remember the ancient brahmin-dhamma. |
abhibhuyya kodhanti kodhaṃ abhibhavitvā tesaṃ dvārāni suguttāni surakkhitāni ahesuṃ. |
"Having overcome anger" means having overcome anger, their doors were well-guarded, well-protected. |
dhamme ca jhāne ca ratāti dasavidhe kusalakammapathadhamme aṭṭhasamāpattijhānesu ca ratā. |
"Delighting in the Dhamma and in jhāna" means delighting in the ten kinds of wholesome kamma-paths and in the eight attainments of jhāna. |
♦ evaṃ porāṇānaṃ guṇaṃ kathetvā athetarahi brāhmaṇānaṃ mānaṃ nimmaddento ime ca vokkamma japāmasetiādimāha. |
♦ Thus having spoken of the virtue of the ancients, now, crushing the pride of the present-day brahmins, he said, "And these, having deviated, we chant," and so on. |
tattha vokkammāti etehi guṇehi apakkamitvā. |
Therein, "having deviated" means having deviated from these virtues. |
japāmaseti mayaṃ japāma sajjhāyāmāti ettakeneva brāhmaṇamhāti maññamānā brāhmaṇā mayanti iminā gottena mattā hutvā visamaṃ caranti, visamāni kāyakammādīni karontīti attho. |
"We chant" means thinking, "We are brahmins just because we chant and recite," and being intoxicated with this clan, they act unevenly; they do uneven bodily actions and so on, is the meaning. |
puthuattadaṇḍāti puthu attā daṇḍā etehīti puthuattadaṇḍā, gahitanānāvidhadaṇḍāti attho. |
"With various selves and sticks" means those by whom various selves and sticks are taken, thus "with various selves and sticks"; those who have taken various kinds of sticks, is the meaning. |
sataṇhātaṇhesūti sataṇhanittaṇhesu. |
In the cravingful and the cravingless. |
aguttadvārassa bhavanti moghāti asaṃvutadvārassa sabbepi vatasamādānā moghā bhavantīti dīpeti. |
"For one whose doors are unguarded, they are in vain" — he shows that for one whose doors are unrestrained, all vows and observances are in vain. |
yathā kinti? |
How so? |
supineva laddhaṃ purisassa vittanti yathā supine purisassa laddhaṃ maṇimuttādinānāvidhaṃ vittaṃ moghaṃ hoti, pabujjhitvā kiñci na passati, evaṃ moghā bhavantīti attho. |
"Like the wealth obtained by a man in a dream" means just as the various kinds of wealth like gems, pearls, and so on obtained by a man in a dream are in vain, and upon waking he sees nothing, so they are in vain, is the meaning. |
♦ anāsakāti ekāhadvīhādivasena anāhārakā. |
♦ "Fasting" means being without food for one or two days and so on. |
thaṇḍilasāyikā cāti haritakusasanthate bhūmibhāge sayanaṃ, pāto sinānañca tayo ca vedāti pātova udakaṃ pavisitvā nhānañceva tayo ca vedā. |
"Lying on the bare ground" means sleeping on a part of the ground spread with green kusa grass. "And bathing in the morning and the three Vedas" means bathing by entering the water early in the morning, and the three Vedas. |
kharājinaṃ jaṭā paṅkoti kharasamphassaṃ ajinacammañceva jaṭākalāpo ca paṅko ca, paṅko nāma dantamalaṃ. |
"A rough hide, matted hair, and dirt" means a rough-textured animal hide, a mass of matted hair, and dirt; dirt is the dirt on the teeth. |
mantā sīlabbataṃ tapoti mantā ca ajasīlagosīlasaṅkhātaṃ sīlaṃ ajavatagovatasaṅkhātaṃ vatañca. |
"Mantras, vows, and austerity" means mantras and the vow designated as the vow of a goat and the vow of a cow, and the practice designated as the practice of a goat and the practice of a cow. |
ayaṃ idāni brāhmaṇānaṃ tapoti vadati. |
This, he says, is now the austerity of the brahmins. |
kuhanā vaṅkadaṇḍā cāti paṭicchannakūpo viya paṭicchannadosaṃ kohaññañceva vaṅkadaṇḍo, ca udumbarapalāsabeḷuvarukkhānaṃ aññatarato gahitaṃ vaṅkadaṇḍañcāti attho. |
"Deceit and crooked sticks" means the hypocrisy which is a concealed fault, like a hidden well, and a crooked stick; a crooked stick taken from one of the udumbara, palāsa, or beḷuva trees, is the meaning. |
udakācamanāni cāti udakena mukhaparimajjanāni. |
"And rinsings with water" means rinsings of the mouth with water. |
vaṇṇā ete brāhmaṇānanti ete brāhmaṇānaṃ parikkhārabhaṇḍakavaṇṇāti dasseti. |
"These are the insignia of the brahmins" — he shows that these are the insignia of the requisites and equipment of the brahmins. |
kata kiñcikkhabhāvanāti katā kiñcikkhabhāvanā. |
Having done the practice of having something. |
ayameva vā pāṭho, āmisakiñcikkhassa vaḍḍhanatthāya katanti attho. |
This is also the Pāli; done for the purpose of increasing the something of material gain, is the meaning. |
♦ evaṃ etarahi brāhmaṇānaṃ mānaṃ nimmadditvā puna porāṇakabrāhmaṇānaṃ vaṇṇaṃ kathento cittañca susamāhitantiādimāha. |
♦ Thus having crushed the pride of the present-day brahmins, again, speaking of the praise of the ancient brahmins, he said, "And the mind well-concentrated," and so on. |
tattha susamāhitanti tesaṃ brāhmaṇānaṃ cittaṃ upacārappanāsamādhīhi susamāhitaṃ ahosīti dasseti. |
Therein, "well-concentrated" — he shows that the minds of those brahmins were well-concentrated with access and absorption concentration. |
akhilanti mudu athaddhaṃ. |
"Without barrenness" means soft, not stiff. |
so maggo brahmapattiyāti so seṭṭhapattiyā maggo, tumhe pana kiṃ brāhmaṇā nāmāti dīpento evamāha. |
"That path is for the attainment of Brahma" means that path is for the attainment of the best. But what kind of brahmins are you? He said this, showing. |
♦ āgamaṃsu nu khvidhāti āgamaṃsu nu kho idha. |
♦ "Did they indeed come here?" |
adhimuccatīti kilesavasena adhimutto giddho hoti. |
"He is attached" means he is attached, greedy, by way of the defilements. |
byāpajjatīti byāpādavasena pūticittaṃ hoti. |
"He is vexed" means his mind is putrid by way of ill will. |
parittacetasoti anupaṭṭhitasatitāya saṃkilesacittena parittacitto. |
"With a limited mind" means with a limited mind due to the mind being defiled by the non-establishment of mindfulness. |
cetovimuttinti phalasamādhiṃ. |
"The liberation of the mind" means the concentration of the fruit. |
paññāvimuttinti phalapaññaṃ. |
"The liberation by wisdom" means the wisdom of the fruit. |
appamāṇacetasoti upaṭṭhitasatitāya nikkilesacittena appamāṇacitto. |
"With an immeasurable mind" means with an immeasurable mind due to the mind being undefiled by the establishment of mindfulness. |
♦ 10. verahaccānisuttavaṇṇanā SN 35.135 |
♦ 10. Commentary on the Verahaccāni Sutta |
♦ 133. dasame kāmaṇḍāyanti evaṃnāmake nagare. |
♦ 133. In the tenth, "at Kāmaṇḍā" means in the city of that name. |
yaggheti codanatthe nipāto. |
"Yagghe" is a particle in the sense of urging. |
sesaṃ uttānamevāti. |
The rest is self-evident. |
♦ gahapativaggo terasamo. |
♦ The Thirteenth Gahapati Chapter. |
♦ 14. devadahavaggo |
♦ 14. The Devadaha Chapter |
♦ 1. devadahasuttavaṇṇanā SN 35.136 |
♦ 1. Commentary on the Devadaha Sutta |
♦ 134. devadahavaggassa paṭhame devadahanti napuṃsakaliṅgena laddhanāmo nigamo. |
♦ 134. In the first sutta of the Devadahavagga, "Devadaha" means a town that has received its name in the neuter gender. |
manoramāti manaṃ ramayantā, manāpāti attho. |
"Delightful" means they delight the mind; pleasant, is the meaning. |
amanoramāti amanāpā. |
"Undelightful" means unpleasant. |
♦ 2. khaṇasuttavaṇṇanā SN 35: SN 35.137 |
♦ 2. Commentary on the Khaṇa Sutta SN 35: |
135 , |
|
♦ 135. dutiye chaphassāyatanikā nāmāti visuṃ chaphassāyatanikā nāma nirayā natthi. |
♦ 135. In the second, "the six contact-bases" — there are no separate hells called the six contact-bases. |
sabbesupi hi ekatiṃsamahānirayesu chadvāraphassāyatanapaññatti hotiyeva. |
For in all thirty-one great hells, there is indeed the concept of the six-door contact-bases. |
idaṃ pana avīcimahānirayaṃ sandhāya vuttaṃ. |
But this was said in reference to the great Avīci hell. |
saggāti idhāpi tāvatiṃsapurameva adhippetaṃ. |
"Heavens" — here too, the Tāvatiṃsa realm is intended. |
kāmāvacaradevaloke pana ekasmimpi chaphassāyatanapaññattiyā abhāvo nāma natthi. |
But in the deva-world of the sense-sphere, there is no such thing as the absence of the concept of the six contact-bases in any one of them. |
iminā kiṃ dīpeti? |
What does he show by this? |
niraye ekantadukkhasamappitabhāvena, devaloke ca ekantasukhasamappitattā ekantakhiḍḍārativasena uppannapamādena maggabrahmacariyavāsaṃ vasituṃ na sakkā. |
In hell, because of being completely given over to suffering, and in the deva-world, because of being completely given over to pleasure, and because of the constant play and delight, one cannot live the holy life of the path. |
manussaloko pana vokiṇṇasukhadukkho, idheva apāyopi saggopi paññāyati. |
The human world, however, is mixed with pleasure and pain. Here both the lower realms and the heavens are conceived. |
ayaṃ maggabrahmacariyassa kammabhūmi nāma, sā tumhehi laddhā. |
This is called the field of action for the holy life of the path, and that has been obtained by you. |
tasmā ye vo ime mānussakā khandhā laddhā, te vo lābhā. |
Therefore, these human aggregates that have been obtained by you are a gain for you. |
yañca vo idaṃ manussattaṃ laddhaṃ, paṭiladdho vo brahmacariyavāsassa khaṇo samayoti. |
And this human state that has been obtained by you, the moment and the time for the holy life have been obtained by you. |
vuttampi hetaṃ porāṇehi — |
And this has been said by the ancients: |
♦ “ayaṃ kammabhūmi idha maggabhāvanā, |
♦ "This is the field of action, here is the cultivation of the path, |
♦ ṭhānāni saṃvejaniyā bahū idha. |
♦ here are many places for a sense of urgency. |
♦ saṃvegasaṃvejaniyesu vatthusu, |
♦ In things that cause a sense of urgency, |
♦ saṃvegajātova payuñca yoniso”ti. |
♦ one who has become filled with urgency should strive mindfully." |
♦ 3. paṭhamarūpārāmasuttavaṇṇanā SN 35.138 |
♦ 3. Commentary on the Paṭhamarūpārāma Sutta |
♦ 136. tatiye rūpasammuditāti rūpe sammuditā pamoditā. |
♦ 136. In the third, "delighting in form" means delighting, rejoicing in form. |
dukkhāti dukkhitā. |
"Suffering" means suffering. |
sukhoti nibbānasukhena sukhito. |
"Happy" means happy with the happiness of Nibbāna. |
kevalāti sakalā. |
"All" means the whole. |
yāvatatthīti vuccatīti yattakā atthīti vuccati. |
"As much as there is, it is said" means as much as there is, it is said. |
ete voti ettha vo-kāro nipātamattaṃ. |
"These of yours" — here the particle 'vo' is just a particle. |
paccanīkamidaṃ hoti, sabbalokena passatanti yaṃ idaṃ passantānaṃ paṇḍitānaṃ dassanaṃ, taṃ sabbalokena paccanīkaṃ hoti viruddhaṃ. |
"This is contrary to what is seen by the whole world" means this seeing of the wise who see is contrary to, is opposed to, the whole world. |
loko hi pañcakkhandhe niccā sukhā attā subhāti maññati, paṇḍitā aniccā dukkhā anattā asubhāti. |
For the world regards the five aggregates as permanent, pleasant, self, and beautiful; the wise as impermanent, suffering, not-self, and impure. |
sukhato āhūti sukhanti kathenti. |
"They call it happiness" means they say it is happiness. |
sukhato vidūti sukhanti jānanti. |
"They know it as happiness" means they know it as happiness. |
sabbametaṃ nibbānameva sandhāya vuttaṃ. |
All this was said in reference to Nibbāna. |
♦ sammūḷhetthāti ettha nibbāne sammūḷhā. |
♦ "Bewildered therein" means bewildered in this Nibbāna. |
aviddasūti bālā. |
"The ignorant" means fools. |
sabbepi hi channavutipāsaṇḍino “nibbānaṃ pāpuṇissāmā”ti saññino honti, te pana “nibbānaṃ nāma idan”tipi na jānanti. |
For all the ninety-six heretics have the perception, "we will attain Nibbāna," but they do not even know, "this is Nibbāna." |
nivutānanti kilesanīvaraṇena nivutānaṃ pariyonaddhānaṃ. |
"Of those who are veiled" means of those who are veiled, enveloped by the veil of the defilements. |
andhakāro apassatanti apassantānaṃ andhakāro hoti. |
"Darkness for those who do not see" means for those who do not see, there is darkness. |
kiṃ taṃ evaṃ hoti? |
What is it that is so? |
nibbānaṃ vā nibbānadassanaṃ vā apassantānañhi bālānaṃ nibbānampi nibbānadassanampi kāḷameghāvacchāditaṃ viya candamaṇḍalaṃ kaṭāhena paṭikujjitapatto viya ca niccakālaṃ tamo ceva andhakāro ca sampajjati. |
For fools who do not see Nibbāna or the vision of Nibbāna, Nibbāna and the vision of Nibbāna always become darkness and gloom, like the disc of the moon covered by a dark cloud, and like a bowl turned upside down. |
♦ satañca vivaṭaṃ hoti, āloko passatāmivāti satañca sappurisānaṃ paññādassanena passantānaṃ nibbānaṃ āloko viya vivaṭaṃ hoti. |
♦ "And for the good it is open, like a light for those who see" means and for the good, the virtuous, who see with the vision of wisdom, Nibbāna is open like a light. |
santike na vijānanti, magā dhammassa akovidāti yaṃ attano sarīre kese vā lomādīsu vā aññatarakoṭṭhāsaṃ paricchinditvā anantarameva adhigantabbato attano vā khandhānaṃ nirodhamaggato santike nibbānaṃ. |
"They do not know what is near; beasts ignorant of the Dhamma" means that Nibbāna which is near, because it is to be attained immediately after defining any one part of one's own body, like the hair of the head or the hair of the body and so on, or from the path of the cessation of one's own aggregates. |
taṃ evaṃ santike samānampi maggabhūtā janā maggāmaggadhammassa catusaccadhammassa vā akovidā na jānanti. |
Even though it is so near, the people who are like beasts, being ignorant of the Dhamma of the path and the non-path, or of the Dhamma of the four truths, do not know it. |
♦ māradheyyānupannehīti tebhūmakavaṭṭaṃ mārassa nivāsaṭṭhānaṃ anupannehi. |
♦ "By those who have fallen into the realm of Māra" means by those who have fallen into the round of the three planes, the dwelling place of Māra. |
ko nu aññatra ariyebhīti ṭhapetvā ariye ko nu añño nibbānapadaṃ jānituṃ arahati. |
"Who else but the noble ones" means setting aside the noble ones, who else is fit to know the state of Nibbāna. |
sammadaññāya parinibbantīti arahattapaññāya sammā jānitvā anantarameva anāsavā hutvā kilesaparinibbānena parinibbanti. |
"Having rightly understood, they attain final Nibbāna" means having rightly known with the wisdom of Arahantship, they, being taintless, immediately attain final Nibbāna by the final Nibbāna of the defilements. |
atha vā sammadaññāya anāsavā hutvā ante khandhaparinibbānena parinibbāyanti. |
Or else, having rightly understood, and being taintless, they attain final Nibbāna at the end by the final Nibbāna of the aggregates. |
♦ 4-12. dutiyarūpārāmasuttādivaṇṇanā |
♦ 4-12. Commentary on the Dutiyarūpārāma Sutta and others |
♦ 137-145. catutthaṃ suddhikaṃ katvā desiyamāne bujjhanakānaṃ ajjhāsayena vuttaṃ. |
♦ 137-145. The fourth was spoken with the disposition of those who would understand when it was taught purely. |
pañcamādīni tathā tathā bujjhantānaṃ ajjhāsayena vuttāni. |
The fifth and following were spoken with the disposition of those who would understand in such and such a way. |
attho pana tesaṃ pākaṭoyevāti. |
But their meaning is clear. |
♦ devadahavaggo cuddasamo. |
♦ The Fourteenth Devadaha Chapter. |
♦ 15. navapurāṇavaggo |
♦ 15. The Navapurāṇa Chapter |
♦ 1. kammanirodhasuttavaṇṇanā SN 35.146 |
♦ 1. Commentary on the Kammanirodha Sutta |
♦ 146. navapurāṇavaggassa paṭhame navapurāṇānīti navāni ca purāṇāni ca. |
♦ 146. In the first sutta of the Navapurāṇavagga, "new and old" means new and old. |
cakkhu, bhikkhave, purāṇakammanti na cakkhu purāṇaṃ, kammameva purāṇaṃ, kammato pana nibbattattā paccayanāmena evaṃ vuttaṃ. |
"The eye, bhikkhus, is old kamma" — the eye is not old; kamma alone is old. But because it is produced from kamma, it is so called by the name of the cause. |
abhisaṅkhatanti paccayehi abhisamāgantvā kataṃ. |
"Formed" means made by the coming together of conditions. |
abhisañcetayitanti cetanāya pakappitaṃ. |
"Intended" means devised by volition. |
vedaniyaṃ daṭṭhabbanti vedanāya vatthūti passitabbaṃ. |
"To be seen as to be felt" means to be seen as the basis for feeling. |
nirodhā vimuttiṃ phusatīti imassa tividhassa kammassa nirodhena vimuttiṃ phusati. |
"He touches liberation through cessation" means through the cessation of this threefold kamma, he touches liberation. |
ayaṃ vuccatīti ayaṃ tassā vimuttiyā ārammaṇabhūto nirodho kammanirodhoti vuccati. |
"This is called" means this cessation, which is the object of that liberation, is called the cessation of kamma. |
iti imasmiṃ sutte pubbabhāgavipassanā kathitā. |
Thus, in this sutta, the insight of the preliminary part is spoken of. |
♦ 2-5. aniccanibbānasappāyasuttādivaṇṇanā |
♦ 2-5. Commentary on the Aniccanibbānasappāya Sutta and others |
♦ 147-150. dutiye nibbānasappāyanti nibbānassa sappāyaṃ upakārapaṭipadaṃ. |
♦ 147-150. In the second, "conducive to Nibbāna" means the path that is helpful, conducive to Nibbāna. |
tatiyādīsupi eseva nayo. |
The same method applies to the third and following. |
paṭipāṭiyā pana catūsupi etesu suttesu saha vipassanāya cattāro maggā kathitā. |
But in order, in all four of these suttas, the four paths are taught, together with insight. |
♦ 6-7. antevāsikasuttādivaṇṇanā |
♦ 6-7. Commentary on the Antevāsika Sutta and others |
♦ 151-152. chaṭṭhe anantevāsikanti anto vasanakakilesavirahitaṃ. |
♦ 151-152. In the sixth, "without a resident" means free from the defilements that dwell within. |
anācariyakanti ācaraṇakakilesavirahitaṃ . |
"Without a teacher" means free from the defilements that cause action. |
antassa vasantīti anto assa vasanti. |
"They live inside" means they live inside him. |
te naṃ samudācarantīti te etaṃ adhibhavanti ajjhottharanti sikkhāpenti vā. |
"They instruct him" means they overcome him, they overwhelm him, or they train him. |
“evaṃ vejjakammaṃ karohi, evaṃ dūtakamman”ti iti sikkhāpanasaṅkhātena samudācaraṇatthenassa te ācariyā nāma honti, tehi ācariyehi sācariyakoti vuccati. |
Do this medical practice, do this messenger work." Thus, by the instruction designated as training, they are his teachers. By those teachers, he is called "with a teacher. |
sesamettha vuttanayeneva veditabbaṃ. |
The rest here should be understood in the way that has been explained. |
sattamaṃ heṭṭhā kathitanayameva. |
The seventh is the same as the method explained below. |
♦ 8. atthinukhopariyāyasuttavaṇṇanā SN 35.153 |
♦ 8. Commentary on the Atthinukhopariyāya Sutta |
♦ 153. aṭṭhame yaṃ pariyāyaṃ āgammāti yaṃ kāraṇaṃ āgamma. |
♦ 153. In the eighth, "relying on which method" means relying on which reason. |
aññatreva saddhāyāti vinā saddhāya saddhaṃ apanetvā. |
"Apart from faith" means without faith, having put faith aside. |
ettha ca saddhāti na paccakkhā saddhā. |
And here, "faith" is not direct faith. |
yo pana parassa evaṃ kira evaṃ kirāti kathentassa sutvā uppanno saddahanākāro, taṃ sandhāyetaṃ vuttaṃ. |
But this was said in reference to the mode of believing that arises from hearing another say, "It seems it is so, it seems it is so." |
ruciādīsupi rucāpetvā khamāpetvā atthetanti gahaṇākāro ruci nāma, evaṃ kira bhavissatīti anussavanaṃ anussavo, nisīditvā ekaṃ kāraṇaṃ cintentassa kāraṇaṃ upaṭṭhāti, evaṃ upaṭṭhitassa atthetanti gahaṇaṃ ākāraparivitakko nāma, kāraṇavitakkoti attho. |
In "inclination" and so on, the mode of grasping that "it is so" after being made to incline and approve is called "inclination"; the hearing that "it seems it will be so" is "tradition"; for one who sits and thinks about a reason, a reason occurs to him; the grasping that "it is so" for one to whom it has thus occurred is called "reasoned contemplation," meaning, a thought about a reason. |
kāraṇaṃ cintentassa pāpikā laddhi uppajjati, taṃ atthesāti gahaṇākāro diṭṭhinijjhānakkhanti nāma. |
For one who thinks about a reason, a bad doctrine arises; the mode of grasping that "it is so" is called "the tolerance of a view through reflection." |
aññaṃ byākareyyāti imāni pañca ṭhānāni muñcitvā arahattaṃ byākareyya. |
"He would declare otherwise" means he would declare Arahantship, having set aside these five bases. |
imasmiṃ sutte sekhāsekhānaṃ paccavekkhaṇā kathitā. |
In this sutta, the reviewing knowledge of learners and adepts is spoken of. |
♦ 9-10. indriyasampannasuttādivaṇṇanā |
♦ 9-10. Commentary on the Indriyasampanna Sutta and others |
♦ 154-155. navame indriyasampannoti paripuṇṇindriyo. |
♦ 154-155. In the ninth, "endowed with faculties" means with complete faculties. |
tattha yena cha indriyāni sammasitvā arahattaṃ pattaṃ, so tehi nibbisevanehi indriyehi samannāgatattā, cakkhādīni vā cha indriyāni sammasantassa uppannehi saddhādīhi indriyehi samannāgatattā paripuṇṇindriyo nāma hoti, taṃ sandhāya bhagavā cakkhundriye cetiādinā nayena desanaṃ vitthāretvā ettāvatā kho bhikkhu indriyasampanno hotīti āha. |
Therein, he who has attained Arahantship by contemplating the six faculties, he, because of being endowed with those faculties that are to be cultivated, or one who contemplates the six faculties of the eye and so on, because of being endowed with the faculties of faith and so on that have arisen, is called one with complete faculties. In reference to that, the Blessed One, having explained the teaching in detail by the method "in the eye-faculty," and so on, said, "To this extent, bhikkhu, one is endowed with faculties." |
dasamaṃ heṭṭhā vuttanayamevāti. |
The tenth is the same as the method explained below. |
♦ navapurāṇavaggo pañcadasamo. |
♦ The Fifteenth Navapurāṇa Chapter. |
♦ tatiyo paṇṇāsako. |
♦ The Third Fifty. |
♦ 16. nandikkhayavaggo |
♦ 16. The Nandikkhaya Chapter |
♦ 1-4. ajjhattanandikkhayasuttādivaṇṇanā |
♦ 1-4. Commentary on the Ajjhattanandikkhaya Sutta and others |
♦ 156-159. nandikkhayavaggassa paṭhame nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayoti nandiyā ca rāgassa ca atthato ekattā vuttaṃ. |
♦ 156-159. In the first sutta of the Nandikkhayavagga, "from the destruction of delight comes the destruction of passion, from the destruction of passion comes the destruction of delight" is said because delight and passion are one in meaning. |
suvimuttanti arahattaphalavimuttivasena suṭṭhu vimuttaṃ. |
"Well-liberated" means completely liberated by way of the liberation of the fruit of Arahantship. |
sesamettha dutiyādīsu ca uttānameva. |
The rest here and in the second and following is self-evident. |
♦ 5-6. jīvakambavanasamādhisuttādivaṇṇanā |
♦ 5-6. Commentary on the Jīvakambavana-samādhi Sutta and others |
♦ 160-161. pañcamaṃ samādhivikalānaṃ, chaṭṭhaṃ paṭisallānavikalānaṃ cittekaggatañca kāyavivekañca labhantānaṃ etesaṃ kammaṭṭhānaṃ phātiṃ gamissatīti ñatvā kathitaṃ. |
♦ 160-161. The fifth was taught for those who were deficient in concentration, the sixth for those who were deficient in seclusion, knowing that "for these, when they obtain one-pointedness of mind and bodily seclusion, their meditation subject will prosper." |
tattha okkhāyatīti paññāyati pākaṭaṃ hoti. |
Therein, "it appears" means it is discerned, it becomes clear. |
iti dvīsupi etesu saha vipassanāya cattāro maggā kathitā. |
Thus, in both of these, the four paths are taught, together with insight. |
♦ 7-9. koṭṭhikāniccasuttādivaṇṇanā |
♦ 7-9. Commentary on the Koṭṭhikānicca Sutta and others |
♦ 162-164. sattamādīsu tīsu therassa vimuttiparipācaniyā dhammāva kathitā. |
♦ 162-164. In the seventh and following three, only the dhammas that ripen the liberation of the elder are taught. |
♦ 10-12. micchādiṭṭhipahānasuttādivaṇṇanā |
♦ 10-12. Commentary on the Micchādiṭṭhipahāna Sutta and others |
♦ 165-167. dasamādīni tīṇi pāṭiyekkena puggalajjhāsayavasena vuttāni. |
♦ 165-167. The tenth and following three were spoken by way of the disposition of an individual person. |
tesaṃ attho vuttanayeneva veditabboti. |
Their meaning should be understood in the way that has been explained. |
♦ nandikkhayavaggo solasamo. |
♦ The Sixteenth Nandikkhaya Chapter. |
♦ 17. saṭṭhipeyyālavaggo |
♦ 17. The Sixty-Repetition Chapter |
♦ 1-60. ajjhattāniccachandasuttādivaṇṇanā |
♦ 1-60. Commentary on the Ajjhattāniccachanda Sutta and others |
♦ 168-227. tadanantaro saṭṭhipeyyālo nāma hoti, so uttānatthova. |
♦ 168-227. Immediately following that is the chapter called the Sixty-Repetition, which is self-evident in meaning. |
yāni panettha saṭṭhi suttāni vuttāni, tāni “chando pahātabbo”ti evaṃ tassa tasseva padassa vasena bujjhanakānaṃ ajjhāsayavasena vuttāni. |
The sixty suttas that are spoken of here were spoken with the disposition of those who would understand by way of each and every phrase, such as "desire should be abandoned." |
iti sabbāni tāni pāṭiyekkena puggalajjhāsayavasena kathitāni. |
Thus all of them were taught with the disposition of an individual person. |
ekekasuttapariyosāne cettha saṭṭhi saṭṭhi bhikkhū arahattaṃ pattāti. |
And at the end of each sutta, sixty bhikkhus at a time attained Arahantship. |
♦ saṭṭhipeyyālavaggo. |
♦ The Sixty-Repetition Chapter. |
♦ 18. samuddavaggo |
♦ 18. The Samudda Chapter |
♦ 1. paṭhamasamuddasuttavaṇṇanā SN 35.180 |
♦ 1. Commentary on the Paṭhamasamudda Sutta |
♦ 228. samuddavaggassa paṭhame cakkhu, bhikkhave, purisassa samuddoti yadi duppūraṇaṭṭhena yadi vā samuddanaṭṭhena samuddo, cakkhumeva samuddo. |
♦ 228. In the first sutta of the Samuddavagga, "the eye, bhikkhus, is the ocean for a person" — whether the ocean is so called by the meaning of being difficult to fill or by the meaning of rushing forth, the eye itself is the ocean. |
tassa hi pathavito yāva akaniṭṭhabrahmalokā nīlādiārammaṇaṃ samosarantaṃ paripuṇṇabhāvaṃ kātuṃ na sakkoti, evaṃ duppūraṇaṭṭhenapi samuddo. |
For the objects of blue and so on, which converge on it from the earth up to the Akaniṭṭha Brahma-world, cannot bring it to a state of fullness. Thus, even by the meaning of being difficult to fill, it is an ocean. |
cakkhu ca tesu tesu nīlādīsu ārammaṇesu samuddati, asaṃvutaṃ hutvā osaramānaṃ kilesuppattiyā kāraṇabhāvena sadosagamanena gacchatīti samuddanaṭṭhenapi samuddo. |
And the eye rushes forth towards those and those objects of blue and so on. Being unrestrained, it goes with a faulty going, by being a cause for the arising of defilements as it flows out. Thus, even by the meaning of rushing forth, it is an ocean. |
tassa rūpamayo vegoti samuddassa appamāṇo ūmimayo vego viya tassāpi cakkhusamuddassa samosarantassa nīlādibhedassa ārammaṇassa vasena appameyyo rūpamayo vego veditabbo. |
"The current of form is its" means just as the ocean has an immeasurable current of waves, so too for that ocean of the eye, the immeasurable current of form should be understood by way of the converging objects of blue and so on. |
yo taṃ rūpamayaṃ vegaṃ sahatīti yo taṃ cakkhusamudde samosaṭaṃ rūpamayaṃ vegaṃ, manāpe rūpe rāgaṃ, amanāpe dosaṃ, asamapekkhite mohanti evaṃ rāgādikilese anuppādento upekkhakabhāvena sahati. |
"He who withstands that current of form" means he who withstands that current of form that has converged on the ocean of the eye, not producing the defilements of passion for a pleasing form, hatred for a displeasing one, and delusion for one that is not considered, by being in a state of equanimity. |
♦ saūmintiādīsu kilesaūmīhi saūmiṃ. |
♦ In "with waves," etc., with the waves of the defilements, it is "with waves." |
kilesāvaṭṭehi sāvaṭṭaṃ. |
With the whirlpools of the defilements, it is "with whirlpools." |
kilesagāhehi sagāhaṃ . |
With the monsters of the defilements, it is "with monsters." |
kilesarakkhasehi sarakkhasaṃ. |
With the demons of the defilements, it is "with demons." |
kodhūpāyāsassa ca vasena saūmiṃ. |
And by way of anger and despair, it is "with waves." |
vutañhetaṃ “ūmibhayanti kho, bhikkhave, kodhūpāyāsassetaṃ adhivacanan”ti . |
And this has been said: "'The fear of waves,' bhikkhus, is a designation for this anger and despair." |
kāmaguṇavasena sāvaṭṭaṃ. |
By way of the strands of sensual pleasure, it is "with whirlpools." |
vutañhetaṃ “āvaṭṭaggāhoti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanan”ti . |
And this has been said: "'The grasp of a whirlpool,' bhikkhus, is a designation for these five strands of sensual pleasure." |
mātugāmavasena sagāhaṃ sarakkhasaṃ. |
By way of women, it is "with monsters, with demons." |
vuttañhetaṃ “gāharakkhasoti kho, bhikkhave, mātugāmassetaṃ adhivacanan”ti . |
And this has been said: "'A monster and a demon,' bhikkhus, is a designation for this womankind." |
sesavāresupi eseva nayo. |
The same method applies to the other clauses. |
sabhayaṃ duttaraṃ accatarīti ūmibhayena sabhayaṃ duratikkamaṃ atikkami. |
"He has crossed the fearsome, difficult to cross" means he has crossed that which is fearsome with the fear of waves, difficult to overcome. |
lokantagūti saṅkhāralokassa antaṃ gato. |
"A goer to the end of the world" means one who has gone to the end of the world of formations. |
pāragatoti vuccatīti nibbānaṃ gatoti kathīyati. |
"Is said to be one who has gone to the far shore" means is said to be one who has gone to Nibbāna. |
♦ 2-3. dutiyasamuddasuttādivaṇṇanā |
♦ 2-3. Commentary on the Dutiyasamudda Sutta and others |
♦ 229-230. dutiye samuddoti samuddanaṭṭhena samuddo, kiledanaṭṭhena temanaṭṭhenāti vuttaṃ hoti. |
♦ 229-230. In the second, "ocean" means ocean by the meaning of rushing forth; it is said to mean by the meaning of defiling, by the meaning of moistening. |
yebhuyyenāti ṭhapetvā ariyasāvake. |
"For the most part" means setting aside the noble disciples. |
samunnāti kilinnā tintā nimuggā. |
"Moist" means wet, soaked, submerged. |
tantākulakajātātiādi heṭṭhā vitthāritameva. |
"Like a tangled skein," etc., has been explained in detail below. |
maccujahoti tayo maccū jahitvā ṭhito. |
"Having abandoned the three Māras" means having stood, having abandoned the three Māras. |
nirupadhīti tīhi upadhīhi anupadhi. |
"Without substrate" means without substrate due to the three substrates. |
apunabbhavāyāti nibbānatthāya. |
"For the sake of no future rebirth" means for the sake of Nibbāna. |
amohayī maccurājanti yathā tassa gatiṃ na jānāti, evaṃ maccurājānaṃ mohetvā gato. |
"He has deluded the King of Death" means he has gone, having deluded the King of Death so that he does not know his destination. |
tatiyaṃ vuttanayameva. |
The third is as has been explained. |
♦ 4-6. khīrarukkhopamasuttādivaṇṇanā |
♦ 4-6. Commentary on the Khīrarukkhopama Sutta and others |
♦ 231-233. catutthe appahīnaṭṭhena atthi, tenevāha so appahīnoti. |
♦ 231-233. In the fourth, it exists by the meaning of not being abandoned; therefore he said, "it is not abandoned by him." |
parittāti, pabbatamattampi rūpaṃ aniṭṭhaṃ arajanīyaṃ parittaṃ nāma hoti, evarūpāpissa rūpā cittaṃ pariyādiyantīti dasseti. |
"Little" — even a form the size of a mountain, if it is disagreeable and unpleasing, is called little. He shows that even such forms overcome his mind. |
ko pana vādo adhimattānanti iṭṭhārammaṇaṃ panassa rajanīyaṃ vatthu cittaṃ pariyādiyatīti ettha kā kathā? |
"What, then, of what is excessive?" means what is there to say about a pleasing object, an object of passion, overcoming his mind? |
ettha ca nakhapiṭṭhipamāṇampi maṇimuttādi rajanīyaṃ vatthu adhimattārammaṇamevāti veditabbaṃ. |
And here, it should be understood that even a pleasing object like a gem, a pearl, or the like, the size of a fingernail, is an excessive object. |
daharotiādīni tīṇipi aññamaññavevacanāneva. |
"Young," etc., are all three synonyms for each other. |
ābhindeyyāti pahareyya padāleyya vā. |
"Would strike" means would hit or would split. |
pañcame tadubhayanti taṃ ubhayaṃ. |
In the fifth, "both of them." |
chaṭṭhaṃ uttānameva. |
The sixth is self-evident. |
♦ 7. udāyīsuttavaṇṇanā SN 35.186 |
♦ 7. Commentary on the Udāyī Sutta |
♦ 234. sattame anekapariyāyenāti anekehi kāraṇehi. |
♦ 234. In the seventh, "by many methods" means by many reasons. |
itipāyanti itipi ayaṃ. |
"And thus" means and thus this. |
imasmiṃ sutte aniccena anattalakkhaṇaṃ kathitaṃ. |
In this sutta, the characteristic of not-self is taught by way of impermanence. |
♦ 8. ādittapariyāyasuttavaṇṇanā SN 35.187 |
♦ 8. Commentary on the Ādittapariyāya Sutta |
♦ 235. aṭṭhame anubyañjanaso nimittaggāhoti “hatthā sobhanā pādā sobhanā”ti evaṃ anubyañjanavasena nimittaggāho. |
♦ 235. In the eighth, "the grasping of signs by way of the minor characteristics" means the grasping of signs by way of the minor characteristics, such as "the hands are beautiful, the feet are beautiful." |
nimittaggāhoti hi saṃsandetvā gahaṇaṃ, anubyañjanaggāhoti vibhattigahaṇaṃ. |
For the grasping of signs is the grasping by combining; the grasping of minor characteristics is the grasping of the parts. |
nimittaggāho kumbhīlasadiso sabbameva gaṇhāti, anubyañjanaggāho rattapāsadiso vibhajitvā hatthapādādīsu taṃ taṃ koṭṭhāsaṃ. |
The grasping of signs is like a crocodile, it grasps the whole; the grasping of minor characteristics is like a red-snare, it divides and takes this and that part in the hands, feet, and so on. |
ime pana dve gāhā ekajavanavārepi labbhanti, nānājavanavāre vattabbameva natthi. |
And these two grasps can be obtained even in one impulsion-series; there is nothing to be said about different impulsion-series. |
♦ nimittassādagathitanti nimittassādena ganthitaṃ baddhaṃ. |
♦ "Bound by the relish for signs" means bound, tied by the relish for signs. |
viññāṇanti kammaviññāṇaṃ. |
"Consciousness" means kamma-consciousness. |
tasmiṃ ce samaye kālaṃ kareyyāti na koci saṃkiliṭṭhena cittena kālaṃ karonto nāma atthi. |
"And if at that time he were to die" — no one dies with a defiled mind. |
sabbasattānañhi bhavaṅgeneva kālakiriyā hoti. |
For all beings, death occurs only with the life-continuum. |
kilesabhayaṃ pana dassento evamāha. |
But he said this to show the fear of the defilements. |
samayavasena vā evaṃ vuttaṃ. |
Or it was said by way of a particular time. |
cakkhudvārasmiñhi āpāthagate ārammaṇe rattacittaṃ vā duṭṭhacittaṃ vā mūḷhacittaṃ vā ārammaṇarasaṃ anubhavitvā bhavaṅgaṃ otarati, bhavaṅge ṭhatvā kālakiriyaṃ karoti. |
For at the eye-door, when an object has come into range, a mind that is impassioned, or hateful, or deluded, having experienced the flavor of the object, descends into the life-continuum, and standing in the life-continuum, he dies. |
tasmiṃ samaye kālaṃ karontassa dveva gatiyo pāṭikaṅkhā, imassa samayassa vasenetaṃ vuttaṃ. |
For one who dies at that time, only two destinations are to be expected. This was said by way of this time. |
♦ imaṃ khvāhaṃ, bhikkhave, ādīnavanti imaṃ anekāni vassasatasahassāni niraye anubhavitabbaṃ dukkhaṃ sampassamāno evaṃ vadāmi tattāya ayosalākāya akkhīni añjāpetukāmoti. |
♦ "This danger, bhikkhus, I" means seeing this suffering to be experienced in hell for many hundreds of thousands of years, I speak thus, "I would wish to have my eyes anointed with a red-hot iron pin." |
iminā nayena sabbattha attho veditabbo. |
With this method, the meaning should be understood everywhere. |
ayosaṅkunāti ayasūlena. |
"With an iron spike" means with an iron stake. |
sampalimaṭṭhanti dvepi kaṇṇacchiddāni vinivijjhitvā pathaviyaṃ ākoṭanavasena sampalimaṭṭhaṃ. |
"Thoroughly pierced" means thoroughly pierced by way of having pierced both ear-holes and having driven it into the ground. |
♦ tatiyavāre sampalimaṭṭhanti nakhacchedanaṃ pavesetvā ukkhipitvā sahadhunaṭṭhena chinditvā pātanavasena sampalimaṭṭhaṃ. |
♦ In the third case, "thoroughly pierced" means thoroughly pierced by way of having inserted a nail-cutter and lifted it up and cut it off with a shaking motion. |
catutthavāre sampalimaṭṭhanti bandhanamūlaṃ chetvā pātanavasena sampalimaṭṭhaṃ. |
In the fourth case, "thoroughly pierced" means thoroughly pierced by way of having cut off the root of the bondage. |
pañcamavāre sampalimaṭṭhanti tikhiṇāya sattiyā kāyapasādaṃ uppāṭetvā patanavasena sampalimaṭṭhaṃ. |
In the fifth case, "thoroughly pierced" means thoroughly pierced by way of having torn out the body-sensitivity with a sharp spear. |
sattiyāti ettha mahatī daṇḍakavāsi veditabbā. |
Here, "with a spear" should be understood as a large adze with a handle. |
sottanti nipajjitvā niddokkamanaṃ. |
"Sleeping" means lying down and falling asleep. |
yathārūpānaṃ vitakkānaṃ vasaṃ gato saṅghaṃ bhindeyyāti iminā vitakkānaṃ yāva saṅghabhedā pāpakammāvahanatā dassitā. |
"By what kind of thoughts overcome would one split the Saṅgha?" — by this, the leading of thoughts to evil deeds, even up to splitting the Saṅgha, is shown. |
sesamettha uttānameva. |
The rest here is self-evident. |
♦ 9-10. paṭhamahatthapādopamasuttādivaṇṇanā |
♦ 9-10. Commentary on the Paṭhamahatthapādopama Sutta and others |
♦ 236-237. navame hatthesu, bhikkhave, satīti hatthesu vijjamānesu. |
♦ 236-237. In the ninth, "when there are hands, bhikkhus" means when hands exist. |
dasame na hotīti vuccamāne bujjhanakānaṃ ajjhāsayavasena vuttaṃ. |
In the tenth, it was spoken with the disposition of those who would understand when it was said, "it is not." |
dvīsupi cetesu vipākasukhadukkhameva dassetvā vaṭṭavivaṭṭaṃ kathitanti. |
And in both of these, having shown only the pleasure and pain of result, the round of existence and the escape from it are taught. |
♦ samuddavaggo niṭṭhito. |
♦ The Samudda Chapter is finished. |
♦ 19. āsīvisavaggo |
♦ 19. The Āsīvisa Chapter |
♦ 1. āsīvisopamasuttavaṇṇanā SN 35.190 |
♦ 1. Commentary on the Āsīvisopama Sutta |
♦ 238. āsīvisavaggassa paṭhame bhikkhū āmantesīti ekacārikadvicārikaticārikacatucārikapañcacārike sabhāgavuttino kārake yuttapayutte sabbepi dukkhalakkhaṇakammaṭṭhānike parivāretvā nisinne yogāvacare bhikkhū āmantesi. |
♦ 238. In the first sutta of the Āsīvisavagga, "he addressed the bhikkhus" means he addressed the yogāvacara bhikkhus who were sitting around him, those who were practicing as singles, pairs, threes, fours, and fives, those who had a common practice, those who were doers, those who were yoked and applied, all of whom were practitioners of the meditation subject of the characteristic of suffering. |
idañhi suttaṃ puggalajjhāsayena vuttaṃ. |
For this sutta was spoken with the disposition of a particular person. |
puggalesupi vipañcitaññūnaṃ disāvāsikānaṃ dukkhalakkhaṇakammaṭṭhānikānaṃ upaṭṭhānavelāya āgantvā satthāraṃ parivāretvā nisinnānaṃ vasena vuttaṃ. |
And among persons, it was spoken by way of the disā-dwelling practitioners of the meditation subject of the characteristic of suffering, of the vipañcitaññū type, who had come at the time of attending and were sitting around the Teacher. |
evaṃ santepi ugghaṭitaññūādīnaṃ catunnampi puggalānaṃ paccayabhūtamevetaṃ. |
Even so, it is a condition for all four types of persons: the ugghaṭitaññū and so on. |
ugghaṭitaññū puggalo hi imassa suttassa mātikānikkhepeneva arahattaṃ pāpuṇissati, vipañcitaññū mātikāya vitthārabhājanena, neyyapuggalo imameva suttaṃ sajjhāyanto paripucchanto yoniso manasikaronto kalyāṇamitte sevanto bhajanto payirupāsanto arahattaṃ pāpuṇissati. |
For a person of the ugghaṭitaññū type will attain Arahantship just with the laying down of the mātikā of this sutta; a vipañcitaññū with the detailed analysis of the mātikā; a neyya-person will attain Arahantship by reciting and inquiring about this very sutta, by mindfully attending, by serving, consorting with, and attending on good friends. |
padaparamassetaṃ suttaṃ anāgate vāsanā bhavissatīti evaṃ sabbesampi upakārabhāvaṃ ñatvā bhagavā sineruṃ ukkhipanto viya ākāsaṃ vitthārento viya cakkavāḷapabbataṃ kampento viya ca mahantena ussāhena seyyathāpi, bhikkhaveti imaṃ āsīvisopamasuttaṃ ārabhi. |
For a padaparama-person, this sutta will be a support in the future. Thus, knowing that it is helpful for all, the Blessed One, as if lifting up Mount Meru, as if spreading out the sky, as if shaking the Cakkavāḷa mountain, with great effort began this Āsīvisopama Sutta, saying, "Suppose, bhikkhus." |
♦ tattha cattāro āsīvisāti kaṭṭhamukho, pūtimukho, aggimukho, satthamukhoti ime cattāro. |
♦ Therein, the four venomous snakes are these four: the stick-mouthed, the putrid-mouthed, the fire-mouthed, and the sword-mouthed. |
tesu kaṭṭhamukhena daṭṭhassa sakalasarīraṃ sukkhakaṭṭhaṃ viya thaddhaṃ hoti, sandhipabbesu adhimattaṃ ayasūlasamappitaṃ viya tiṭṭhati. |
Of these, for one bitten by a stick-mouthed snake, the entire body becomes stiff like a dry stick; in the joints and knuckles, it stands as if an extremely sharp iron stake has been driven in. |
pūtimukhena daṭṭhassa pakkapūtipanasaṃ viya vipubbakabhāvaṃ āpajjitvā paggharati, caṅgavāre pakkhittaudakaṃ viya hoti. |
For one bitten by a putrid-mouthed snake, it becomes putrid like a ripe, rotten jackfruit and discharges pus; it becomes like water poured into a basket. |
aggimukhena daṭṭhassa sakalasarīraṃ jhāyitvā bhasmamuṭṭhi viya thusamuṭṭhi viya ca vippakirīyati. |
For one bitten by a fire-mouthed snake, the entire body is burned and is scattered like a handful of ashes or a handful of chaff. |
sattamukhena daṭṭhassa sakalasarīraṃ bhijjati, asanipātaṭṭhānaṃ viya mahānikhādanena khatasandhimukhaṃ viya ca hoti. |
For one bitten by a sword-mouthed snake, the entire body is cut up; it becomes like a place struck by lightning, and like the opening of a joint cut with a large knife. |
evaṃ visavasena vibhattā cattāro āsīvisā. |
Thus, the four venomous snakes are divided by way of their venom. |
♦ visavegavikārena panete soḷasa honti. |
♦ But by the variation in the force of their venom, they are sixteen. |
kaṭṭhamukho hi daṭṭhaviso, diṭṭhaviso, phuṭṭhaviso, vātavisoti catubbidho hoti. |
For the stick-mouthed snake is fourfold: venomous when it bites, venomous when it sees, venomous when it touches, and venomous with its wind. |
tena hi daṭṭhampi diṭṭhampi phuṭṭhampi tassa vātena pahaṭampi sarīraṃ vuttappakārena thaddhaṃ hoti. |
For by it, the body that has been bitten, seen, touched, or struck by its wind becomes stiff in the way that has been described. |
sesesupi eseva nayoti. |
The same method applies to the others. |
evaṃ visavegavikāravasena soḷasa honti. |
Thus, by way of the variation in the force of their venom, they are sixteen. |
♦ puna puggalapaṇṇattivasena catusaṭṭhi honti. |
♦ Again, by way of the concept of the person, they are sixty-four. |
kathaṃ? kaṭṭhamukhesu tāva daṭṭhaviso ca āgataviso no ghoraviso, ghoraviso no āgataviso, āgataviso ceva ghoraviso ca, nevāgataviso na ghoravisoti catubbidho hoti. |
How? Among the stick-mouthed snakes, the venomous-when-biting one is fourfold: fast-acting venom but not virulent venom, virulent venom but not fast-acting venom, both fast-acting and virulent venom, and neither fast-acting nor virulent venom. |
tattha yassa visaṃ sampajjalitatiṇukkāya aggi viya sīghaṃ abhiruhitvā akkhīni gahetvā khandhaṃ gahetvā sīsaṃ gahetvā ṭhitanti vattabbataṃ āpajjati maṇisappādīnaṃ visaṃ viya, mantaṃ pana parivattetvā kaṇṇavātaṃ datvā daṇḍakena pahaṭamatte otaritvā daṭṭhaṭṭhāneyeva tiṭṭhati, ayaṃ āgataviso no ghoraviso nāma. |
Therein, that whose venom, like the fire of a blazing torch, swiftly ascends and seizes the eyes, seizes the shoulder, seizes the head, and comes to be said to be established, like the venom of a gem-snake and so on, but which, when a mantra is recited, and the ear-wind is given, and it is struck with a stick, descends and remains only at the place of the bite, this is called fast-acting venom but not virulent venom. |
yassa pana visaṃ saṇikaṃ abhiruhati, āruḷhāruḷhaṭṭhāne pana ayaṃ sītaudakaṃ viya hoti udakasappādīnaṃ visaṃ viya, dvādasavassaccayenāpi kaṇṇapiṭṭhikhandhapiṭṭhikādīsu gaṇḍapiḷakādivasena paññāyati, mantaparivattanādīsu ca kayiramānāsu sīghaṃ na otarati, ayaṃ ghoraviso no āgataviso nāma. |
That whose venom, however, ascends slowly, but at the place where it has ascended is like cold water, like the venom of a water-snake and so on, and even after twelve years is seen as boils, pustules, and so on in the ear-lobe, the back of the shoulder, and so on, and which does not descend quickly even when mantra-recitation and so on are performed, this is called virulent venom but not fast-acting venom. |
yassa pana visaṃ sīghaṃ abhiruhati, na sīghaṃ otarati aneḷakasappādīnaṃ visaṃ viya, ayaṃ āgataviso ceva ghoraviso ca. |
That whose venom both ascends quickly and does not descend quickly, like the venom of an aneḷaka-snake and so on, this is both fast-acting and virulent venom. |
yassa pana visaṃ mandaṃ hoti, otāriyamānampi sukheneva otarati nīlasappadhammanisappādīnaṃ visaṃ viya, ayaṃ nevāgataviso na ghoraviso nāma. |
That whose venom is weak, and which descends easily when made to descend, like the venom of a blue-snake, a Dhamma-snake, and so on, this is neither fast-acting nor virulent venom. |
iminā upāyena kaṭṭhamukhe daṭṭhavisādayo pūtimukhādīsu ca daṭṭhavisādayo veditabbāti. |
With this method, the venomous-when-biting and so on of the stick-mouthed snakes, and the venomous-when-biting and so on of the putrid-mouthed snakes and so on should be understood. |
evaṃ puggalapaṇṇattivasena catusaṭṭhi. |
Thus, by way of the concept of the person, sixty-four. |
♦ tesu “aṇḍajā nāgā”tiādinā yonivasena ekekaṃ catudhā vibhajitvā chapaṇṇāsādhikāni dve satāni honti. |
♦ Of them, by dividing each one into four by way of their birth, as "egg-born nāgas," and so on, there are two hundred and fifty-six. |
te jalajāthalajāti dviguṇitā dvādasādhikāni pañcasatāni honti, te kāmarūpākāmarūpānaṃ vasena dviguṇitā catuvīsādhikasahassasaṅkhā honti. |
They, being multiplied by two as water-dwelling and land-dwelling, are five hundred and twelve. They, by way of being possessed of form in the sense-sphere and formless, being multiplied by two, are one thousand and twenty-four in number. |
puna gatamaggassa paṭilomato saṃkhippamānā kaṭṭhamukhādivasena cattārova hontīti. |
Again, when condensed by going back in the reverse order of the path, they are just four by way of the stick-mouthed and so on. |
te sandhāya bhagavā “seyyathāpi, bhikkhave, cattāro āsīvisā”ti āha. |
In reference to them, the Blessed One said, "Suppose, bhikkhus, there were four venomous snakes." |
kulavasena hi ete gahitā. |
For they were taken by way of their family. |
♦ tattha āsīvisāti āsittavisātipi āsīvisā, asitavisātipi āsīvisā, asisadisavisātipi āsīvisā. |
♦ Therein, "āsīvisa" means they are "āsīvisas" because their venom is injected, and they are "āsīvisas" because their venom is eaten, and they are "āsīvisas" because their venom is like a sword. |
āsittavisāti sakalakāye āsiñcitvā viya ṭhapitavisā, parassa ca attano sarīre ca āsiñcanavisāti attho. |
"Venom injected" means venom placed as if it were poured into the entire body, and the meaning is venom that is injected into another's body and into one's own. |
asitavisāti yaṃ yaṃ etehi asitaṃ hoti paribhuttaṃ, taṃ taṃ visameva sampajjati, tasmā asitaṃ visaṃ hoti etesanti āsīvisā. |
Venom eaten" means whatever is eaten, is consumed by them, that very thing becomes venom. Therefore, what is eaten is venom for them, thus they are "āsīvisas. |
asisadisavisāti asiviya tikhiṇaṃ paramammacchedanasamatthaṃ visaṃ etesanti āsīvisāti evamettha vacanattho veditabbo. |
"Venom like a sword" means they have a venom that is sharp like a sword, capable of cutting the vital parts. Thus the meaning of the word should be understood here. |
uggatejāti uggatatejā balavatejā. |
"Of fierce heat" means of fierce heat, of strong heat. |
ghoravisāti dunnimmaddanavisā. |
"Of virulent venom" means of venom that is difficult to counteract. |
♦ evaṃ vadeyyunti paṭijaggāpanatthaṃ evaṃ vadeyyuṃ. |
♦ "They would speak thus" means they would speak thus for the purpose of having them cared for. |
rājāno hi āsīvise gāhāpetvā — “tathārūpe core vā etehi ḍaṃsāpetvā māressāma, nagarūparodhakāle parasenāya vā taṃ khipissāma, parabalaṃ nimmaddetuṃ asakkontā subhojanaṃ bhuñjitvā varasayanaṃ āruyha etehi attānaṃ ḍaṃsāpetvā sattūnaṃ vasaṃ anāgacchantā attano ruciyā marissāmā”ti āsīvise jaggāpenti. |
For kings, having had venomous snakes captured, have them cared for, thinking, "We will have such and such robbers bitten and killed by them, or we will throw it at the enemy army during a siege of a city, or, being unable to crush the enemy force, we will eat a good meal, ascend a fine couch, have ourselves bitten by them, and, not coming under the sway of our enemies, we will die by our own choice." |
te yaṃ coraṃ sahasāva māretuṃ na icchanti, “evamete dīgharattaṃ dukkhappatto hutvā marissantī”ti icchantā taṃ purisaṃ evaṃ vadanti ime te ambho purisa cattāro āsīvisāti. |
Those whom they do not wish to kill a robber immediately, wishing, "Thus they will die, having suffered for a long time," they speak to that man thus: "These, good man, are four venomous snakes." |
♦ tattha kālena kālanti kāle kāle. |
♦ Therein, "from time to time." |
saṃvesetabbāti nipajjāpetabbā. |
To be put to bed. |
aññataro vā aññataro vāti kaṭṭhamukhādīsu yo koci. |
"One or another" means any one of the stick-mouthed and so on. |
yaṃ te ambho purisa karaṇīyaṃ, taṃ karohīti idaṃ atthacarakassa vacanaṃ veditabbaṃ. |
"Whatever, good man, you have to do, do that." This should be understood as the word of a benefactor. |
tassa kira purisassa evaṃ āsīvise paṭipādetvā ‘ayaṃ vo upaṭṭhāko’ti catūsu peḷāsu ṭhapitānaṃ āsīvisānaṃ ārocenti. |
It seems that having entrusted the venomous snakes to that man, they report to the four venomous snakes, which have been placed in four baskets, "This is your attendant." |
atheko nikkhamitvā āgamma tassa purisassa dakkhiṇapādānusārena abhiruhitvā dakkhiṇahatthaṃ maṇibandhato paṭṭhāya veṭhetvā dakkhiṇakaṇṇasotamūle phaṇaṃ katvā susūti karonto nipajji. |
Then one, coming out, and coming, and ascending by way of the man's right foot, and having coiled around his right hand from the wrist, and having made its hood at the base of his right ear-hole, it lay down, hissing. |
aparo vāmapādānusārena abhiruhitvā tatheva vāmahatthaṃ veṭhetvā vāmakaṇṇasotamūle phaṇaṃ katvā susūti karonto nipajji, tatiyo nikkhamitvā abhimukhaṃ abhiruhitvā kucchiṃ veṭhetvā galavāṭakamūle phaṇaṃ katvā susūti karonto nipajji, catuttho piṭṭhibhāgena abhiruhitvā gīvaṃ veṭhetvā uparimuddhani phaṇaṃ ṭhapetvā susūti karonto nipajji. |
Another, ascending by way of his left foot, and having coiled around his left hand in the same way, and having made its hood at the base of his left ear-hole, it lay down, hissing. The third, coming out, and ascending from the front, and having coiled around his belly, and having made its hood at the base of his throat, it lay down, hissing. The fourth, ascending from the back, and having coiled around his neck, and having placed its hood on the top of his head, it lay down, hissing. |
♦ evaṃ catūsu āsīvisesu sarīraṭṭhakesuyeva jātesu eko tassa purisassa atthacarakapuriso taṃ disvā “kiṃ te, bho purisa, laddhan”ti, pucchi. |
♦ Thus, when the four venomous snakes had become established on his body, a benefactor of that man, seeing him, asked, "What have you got, good sir?" |
tato tena “ime me, bho, hatthesu hatthakaṭakaṃ viya bāhāsu keyūraṃ viya kucchimhi kucchiveṭhanasāṭako viya kaṇṇesu kaṇṇacūḷikā viya gale muttāvaliyo viya sīse sīsapasādhanaṃ viya keci alaṅkāravisesā raññā dinnā”ti vutte so āha — “bho andhabāla, mā evaṃ maññittha ‘raññā me tuṭṭhenetaṃ pasādhanaṃ dinnan’ti. |
Then, when he said, "These, sir, are some special ornaments given to me by the king, being pleased, like a bracelet on my hands, like an armlet on my arms, like a waist-cloth around my belly, like an ear-pendant in my ears, like pearl-strings around my neck, like a head-ornament on my head," he said: "O blind fool, do not think thus, 'This ornament was given to me by the king, being pleased.' |
tvaṃ rañño āgucārī coro, ime ca cattāro āsīvisā durupaṭṭhāhā duppaṭijaggiyā, ekasmiṃ uṭṭhātukāme eko nhāyitukāmo hoti, ekasmiṃ nhāyitukāme eko bhuñjitukāmo, ekasmiṃ bhuñjitukāme eko nipajjitukāmo. |
You are a robber, an offender against the king, and these four venomous snakes are difficult to attend to, difficult to care for. When one wants to get up, another wants to bathe; when one wants to bathe, another wants to eat; when one wants to eat, another wants to lie down. |
tesu yasseva icchā na pūrati, so tattheva ḍaṃsitvā māretī”ti. |
Whichever's wish is not fulfilled, it bites and kills him right there." |
atthi pana, bho, evaṃ sante koci sotthimaggoti? |
Is there, sir, in this case, any way of safety? |
āma, rājapurisānaṃ vikkhittabhāvaṃ ñatvā palāyanaṃ sotthibhāvoti vatvā “yaṃ te karaṇīyaṃ, taṃ karohī”ti vadeyya. |
Yes, knowing that the king's men are scattered, to flee is the way of safety." Having said this, he would say, "Whatever you have to do, do that. |
♦ taṃ sutvā itaro catunnaṃ āsīvisānaṃ pamādakkhaṇaṃ rājapurisehi ca pavivittaṃ disvā, vāmahatthena dakkhiṇahatthaṃ veṭhetvā, dakkhiṇakaṇṇacūḷikāya phaṇaṃ ṭhapetvā, sayitāsīvisassa sarīraṃ parimajjanto viya saṇikaṃ taṃ apanetvā, eteneva upāyena sesepi apanetvā tesaṃ bhīto palāyeyya. |
♦ Hearing that, the other, seeing a moment of heedlessness of the four venomous snakes and a moment of being away from the king's men, and having coiled his left hand around his right hand, and having placed the hood at his right ear-pendant, and as if stroking the body of the sleeping venomous snake, he would gently remove it, and with this method, having removed the others also, being afraid of them, he would flee. |
atha naṃ te āsīvisā “ayaṃ amhākaṃ raññā upaṭṭhāko dinno”ti anubandhamānā āgaccheyyuṃ. |
Then those venomous snakes, thinking, "This attendant was given to us by the king," would come, following him. |
idaṃ sandhāya atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ ... pe ... palāyethāti vuttaṃ. |
In reference to this, it was said, "Then, bhikkhus, that man, being afraid of the four venomous snakes... pe... would flee." |
♦ tasmiṃ pana purise evaṃ āgatamaggaṃ oloketvā oloketvā palāyante rājā “palāto so puriso”ti sutvā “ko nu kho taṃ anubandhitvā ghātetuṃ sakkhissatī”ti vicinanto tasseva paccatthike pañca jane labhitvā “gacchatha naṃ anubandhitvā ghātethā”ti peseyya. |
♦ And as that man was fleeing, looking back at the path he had come, the king, hearing, "That man has fled," and searching, "Who now will be able to follow and kill him?", found five enemies of his and sent them, saying, "Go, follow and kill him." |
athassa atthacarā purisā taṃ pavattiṃ ñatvā āroceyyuṃ. |
Then his benefactor, having known that event, would inform him. |
so bhiyyosomattāya bhīto palāyetha. |
He, being even more afraid, would flee. |
imamatthaṃ sandhāya tamenaṃ evaṃ vadeyyuntiādi vuttaṃ. |
In reference to this matter, it was said, "They would speak to him thus," and so on. |
♦ chaṭṭho antaracaro vadhakoti “paṭhamaṃ āsīvisehi anubaddho ito cito ca te vañcento palāyi, idāni pañcahi paccatthikehi anubaddho suṭṭhutaraṃ palāyati, na sakkā so evaṃ gahetuṃ, upalāḷanāya pana sakkā, tasmā daharakālato paṭṭhāya ekato khāditvā ca pivitvā ca santhavaṃ antaracaraṃ vadhakamassa pesethā”ti amaccehi vuttena raññā pariyesitvā pesito antaracaro vadhako. |
♦ "The sixth, an inner enemy, a murderer" — "First he was followed by the venomous snakes, and fleeing, tricking them here and there, he escaped. Now, being followed by five enemies, he flees even more. It is not possible to catch him so. But by persuasion it is possible. Therefore, send him a murderer, an inner acquaintance, with whom he has been familiar, having eaten and drunk together since his youth." The inner enemy, a murderer, was sent by the king, who had sought him out after being told this by his ministers. |
♦ so passeyya suññaṃ gāmanti nivattitvā olokento padaṃ ghāyitvā ghāyitvā vegenāgacchante cattāro āsīvise pañca vadhake paccatthike chaṭṭhañca antaracaraṃ vadhakaṃ “nivatta bho, mā palāyi, puttadārena saddhiṃ kāme paribhuñjanto sukhaṃ vasissasī”ti vatvā āgacchantaṃ disvā, bhiyyosomattāya yena vā tena vā palāyanto paccantaraṭṭhe abhimukhagataṃ ekaṃ chakuṭikaṃ suññaṃ gāmaṃ passeyya. |
♦ "He would see an empty village" — looking back and, smelling the footprints, the four venomous snakes coming with speed, the five murderous enemies, and the sixth, the inner enemy, a murderer, saying, "Turn back, sir, do not flee. You will live happily, enjoying sensual pleasures with your wife and children," and coming, and being even more afraid, and fleeing in any direction, he would see an empty village with six huts facing him in a border country. |
rittakaññeva paviseyyāti dhanadhaññamañcapīṭhādīhi virahitattā rittakaññeva paviseyya. |
"He would enter it, being empty" means he would enter it, being empty, because it was devoid of wealth, grain, couches, chairs, and so on. |
tucchakaṃ suññakanti etasseva vevacanaṃ. |
"Vacant, deserted" is a synonym for the same. |
parimaseyyāti “sace pānīyaṃ bhavissati, pivissāmi, sace bhattaṃ bhavissati, bhuñjissāmī”ti bhājanaṃ vivaritvā hatthaṃ anto pavesetvā parimaseyya. |
"He would handle" means thinking, "If there is water, I will drink it; if there is rice, I will eat it," he would open a vessel and, putting his hand inside, he would handle it. |
♦ tamenaṃ evaṃ vadeyyunti channaṃ gharānaṃ ekagharepi kiñci alabhitvā gāmamajjhe eko sandacchāyo rukkho atthi, tattha vaṅkaphalakaṃ atthataṃ disvā, “idha tāva nisīdissāmī”ti gantvā, tattha nisinnaṃ mandamandena vātena bījiyamānaṃ tattakamattampi sukhaṃ santato assādayamānaṃ, tamenaṃ purisaṃ kecideva atthacarakā bahi pavattiṃ ñatvā āgatā evaṃ vadeyyuṃ. |
♦ "They would speak to him thus" — having found nothing in any of the six houses, and seeing a shady tree in the middle of the village, with a crooked plank spread there, and thinking, "I will sit here for a while," and having gone and sat there, and being fanned by a gentle breeze, and savoring that little bit of comfort, some benefactors, having known the events outside and having come, would speak to that man thus. |
idāni ambho purisāti ambho, purisa, idāni. |
"Now, good man" means, good man, now. |
corā gāmaghātakāti “yadevettha labhissāma, taṃ gaṇhissāma vā ghātessāma vā”ti āgatā cha gāmaghātakacorā. |
Robbers, village-raiders" means six village-raiding robbers who have come, thinking, "Whatever we find here, we will take or we will kill. |
♦ udakaṇṇavanti gambhīraṃ puthulaṃ udakaṃ. |
♦ "An expanse of water" means deep and wide water. |
gambhīrampi hi aputhulaṃ, puthulaṃ vā agambhīraṃ, na aṇṇavoti vuccati, yampana gambhīrañca puthulañca, tassevetaṃ nāmaṃ. |
For what is deep but not wide, or wide but not deep, is not called an "aṇṇava"; but that which is both deep and wide, that is its name. |
sāsaṅkaṃ sappaṭibhayanti catunnaṃ āsīvisānaṃ pañcannaṃ vadhakānaṃ chaṭṭhassa antaracarassa channañca gāmaghātakacorānaṃ vasena sāsaṅkaṃ sappaṭibhayaṃ. |
"Full of peril, full of fear" means full of peril and full of fear by way of the four venomous snakes, the five murderers, the sixth, the inner enemy, and the six village-raiding robbers. |
khemaṃ appaṭibhayanti tesaṃyeva āsīvisādīnaṃ abhāvena khemañca nibbhayañca vicitrauyyānavaraṃ bahvannapānaṃ devanagarasadisaṃ. |
"Safe, free from fear" means both safe and fearless because of the absence of those very venomous snakes and so on, a beautiful park, with much food and drink, like a city of the gods. |
na cassa nāvā santāraṇīti “imāya nāvāya orimatīrato paratīraṃ gamissantī”ti evaṃ ṭhapitā ca santāraṇī nāvā na bhaveyya. |
And there would be no boat for crossing" means there would be no boat for crossing, placed thus, "people will cross from the near shore to the far shore with this boat. |
uttarasetu vāti rukkhasetu-jaṅghasetu-sakaṭasetūnaṃ aññataro uttarasetu vā na bhaveyya. |
"Or a bridge for crossing" — or a bridge for crossing, one of the tree-bridges, foot-bridges, or cart-bridges, would not be there. |
tiṭṭhati brāhmaṇoti na kho esa brāhmaṇo. |
"A brahmin stands" — this is not a brahmin. |
kasmā naṃ brāhmaṇoti āha? |
Why did he call him a brahmin? |
ettakānaṃ paccatthikānaṃ bāhitattā, desanaṃ vā vinivattento ekaṃ khīṇāsavabrāhmaṇaṃ dassetumpi evamāha. |
Because he had repelled so many enemies, or, concluding the discourse, he also said this to show an Arahant-brahmin. |
♦ tasmiṃ pana evaṃ uttiṇṇe cattāro āsīvisā “na laddho vatāsi amhehi, ajja te murumurāya jīvitaṃ khāditvā chaḍḍeyyāma”. |
♦ And when he had crossed thus, the four venomous snakes, thinking, "We did not get you, indeed. Today we would have chewed your life to bits and discarded it." |
pañca paccatthikā “na laddho vatāsi amhehi, ajja te parivāretvā aṅgamaṅgāni chinditvā rañño santikaṃ gatā sataṃ vā sahassaṃ vā labheyyāma”. |
The five enemies, thinking, "We did not get you, indeed. Today, having surrounded you, we would have cut off your limbs and, having gone to the king, we would have received a hundred or a thousand." |
chaṭṭho antaracaro “na laddho vatāsi mayā, ajja te phalikavaṇṇena asinā sīsaṃ chinditvā, senāpatiṭṭhānaṃ labhitvā sampattiṃ anubhaveyyaṃ”. |
The sixth, the inner enemy, thinking, "I did not get you, indeed. Today, having cut off your head with my crystal-colored sword, and having received the position of commander-in-chief, I would have enjoyed a fortune." |
cha corā “na laddho vatāsi amhehi, ajja te vividhāni kammakāraṇāni kāretvā bahudhanaṃ āharāpessāmā”ti cintetvā, udakaṇṇavaṃ otarituṃ asakkontā rañño āṇāya kopitattā parato gantumpi avisahantā tattheva sussitvā mareyyuṃ. |
The six robbers, thinking, "We did not get you, indeed. Today, having made you do various kinds of work, we would have had much wealth brought." Being unable to descend into the expanse of water, and also being unable to go beyond because they were angered by the king's command, they would have withered and died right there. |
♦ upamā kho myāyanti ettha evaṃ ādito paṭṭhāya opammasaṃsandanaṃ veditabbaṃ — rājā viya hi kammaṃ daṭṭhabbaṃ, rājāparādhikapuriso viya vaṭṭanissito puthujjano. |
♦ "A simile has been used by me" — here the application of the simile should be understood thus from the beginning: kamma should be seen as like the king; the ordinary person dependent on the round of existence is like the man who has offended the king. |
cattāro āsīvisā viya cattāri mahābhūtāni, rañño tassa cattāro āsīvise paṭicchāpitakālo viya kammunā puthujjanassa paṭisandhikkhaṇeyeva catunnaṃ mahābhūtānaṃ dinnakālo. |
The four great elements are like the four venomous snakes; the time when the king entrusted the four venomous snakes to him is like the time when kamma gave the four great elements to the ordinary person at the very moment of rebirth-linking. |
“imesaṃ āsīvisānaṃ pamādakkhaṇe rājapurisānañca vivittakkhaṇe nikkhamitvā yaṃ te ambho, purisa, karaṇīyaṃ, taṃ karohī”ti vacanena “palāyassū”ti vuttakālo viya satthārā imassa bhikkhuno mahābhūtakammaṭṭhānaṃ kathetvā “imesu catūsu mahābhūtesu nibbinda virajja, evaṃ vaṭṭato parimuccissasī”ti kathitakālo, tassa purisassa atthacarakavacanaṃ sutvā catunnaṃ āsīvisānaṃ pamādakkhaṇe rājapurisānañca vivittakkhaṇe nikkhamitvā yena vā tena vā palāyanaṃ viya imassa bhikkhuno satthu santike kammaṭṭhānaṃ labhitvā mahābhūtāsīvisehi parimuccanatthāya ñāṇapalāyanena palāyanaṃ. |
The time when it was said, "Flee," with the words, "At a moment of heedlessness of these venomous snakes and at a moment of being away from the king's men, having come out, whatever, good man, you have to do, do that," is like the time when the Teacher taught this bhikkhu the meditation subject of the great elements and said, "Be dispassionate towards these four great elements, be disenchanted. Thus you will be liberated from the round of existence." The fleeing of that man in any direction, having heard the words of his benefactor and having come out at a moment of heedlessness of the four venomous snakes and at a moment of being away from the king's men, is like the fleeing of this bhikkhu with the flight of knowledge, for the purpose of being liberated from the venomous snakes of the great elements, after having received a meditation subject from the Teacher. |
♦ idāni catunnetaṃ mahābhūtānaṃ adhivacanaṃ pathavīdhātuyā āpodhātuyātiādīsu catumahābhūtakathā ca pañcupādānakkhandhakathā ca āyatanakathā ca visuddhimagge vitthāritanayeneva veditabbā. |
♦ Now, the explanation of the four great elements, the explanation of the five aggregates of clinging, and the explanation of the bases, in "this is a designation for the earth-element, for the water-element," and so on, should be understood in the way that has been explained in detail in the Visuddhimagga. |
ettha ca kaṭṭhamukhāasīviso viya pathavīdhātu daṭṭhabbā, pūtimukhāggimukhasatthamukhā viya sesadhātuyo. |
And here, the earth-element should be seen as like the stick-mouthed venomous snake; the other elements are like the putrid-mouthed, fire-mouthed, and sword-mouthed. |
yatheva hi kaṭṭhamukhena daṭṭhassa sakalakāyo thaddho hoti, evaṃ pathavīdhātupakopenāpi. |
For just as for one bitten by a stick-mouthed snake, the entire body becomes stiff, so too by the disturbance of the earth-element. |
yathā ca pūtimukhādīhi daṭṭhassa paggharati ceva jhāyati ca chijjati ca, evaṃ āpodhātutejodhātuvāyodhātupakopenāpīti. |
And just as for one bitten by the putrid-mouthed and so on, it both discharges pus, and is burned, and is cut up, so too by the disturbance of the water-element, the fire-element, and the wind-element. |
tenāhu aṭṭhakathācariyā — |
Therefore the commentators have said: |
♦ “patthaddho bhavatī kāyo, daṭṭho kaṭṭhamukhena vā. |
♦ "The body becomes stiff, whether bitten by a stick-mouthed snake, |
♦ pathavīdhātupakopena, hoti kaṭṭhamukheva so. |
♦ or by the disturbance of the earth-element, it becomes just like a stick-mouthed one. |
♦ “pūtiko bhavatī kāyo, daṭṭho pūtimukhena vā. |
♦ "The body becomes putrid, whether bitten by a putrid-mouthed snake, |
♦ āpodhātupakopena, hoti pūtimukheva so. |
♦ or by the disturbance of the water-element, it becomes just like a putrid-mouthed one. |
♦ “santatto bhavatī kāyo, daṭṭho aggimukhena vā. |
♦ "The body becomes burning, whether bitten by a fire-mouthed snake, |
♦ tejodhātupakopena, hoti aggimukheva so. |
♦ or by the disturbance of the fire-element, it becomes just like a fire-mouthen one. |
♦ “sañchinno bhavatī kāyo, daṭṭho satthamukhena vā. |
♦ "The body becomes cut up, whether bitten by a sword-mouthed snake, |
♦ vāyodhātupakopena, hoti satthamukheva so”ti. |
♦ or by the disturbance of the wind-element, it becomes just like a sword-mouthed one." |
— |
|
♦ evaṃ tāvettha visesato sadisabhāvo veditabbo. |
♦ Thus, the similarity should be understood especially in this way. |
♦ avisesato pana āsayato visavegavikārato anatthaggahaṇato durupaṭṭhānato durāsadato akataññutato avisesakārito anantadosūpaddavatoti imehi kāraṇehi etesaṃ āsīvisasadisatā veditabbā. |
♦ In general, however, their similarity to venomous snakes should be understood by these reasons: by their lair, by the variation in the force of their venom, by the grasping of what is not beneficial, by being difficult to attend to, by being difficult to approach, by their ungratefulness, by their acting without distinction, and by their endless faults and troubles. |
tattha āsayatoti āsīvisānañhi vammiko āsayo, tattheva te vasanti. |
Therein, "by their lair" — for venomous snakes, an anthill is their lair; they live right there. |
mahābhūtānampi kāyavammiko āsayo . |
For the great elements too, the anthill of the body is their lair. |
āsīvisānañca rukkhasusiratiṇapaṇṇagahanasaṅkāraṭṭhānānipi āsayo. |
And for venomous snakes, a hollow in a tree, a thicket of grass and leaves, and a rubbish heap are also their lairs. |
etesupi hi te vasanti. |
For they live in these too. |
mahābhūtānampi kāyasusiraṃ kāyagahanaṃ kāyasaṅkāraṭṭhānaṃ āsayoti. |
For the great elements too, a hollow in the body, a thicket of the body, and a rubbish heap of the body are their lairs. |
evaṃ tāva āsayato sadisatā veditabbā. |
Thus, first, the similarity by their lair should be understood. |
♦ visavegavikāratoti āsīvisā hi kulavasena kaṭṭhamukhādibhedato cattāro. |
♦ "By the variation in the force of their venom" — for venomous snakes, by way of their family, are four, with the stick-mouthed and so on. |
tattha ekeko visavikārato vibhajjamāno daṭṭhavisādivasena catubbidho hoti. |
Therein, each one, being divided by the variation of its venom, is fourfold by way of being venomous when it bites and so on. |
mahābhūtānipi paccattalakkhaṇavasena pathavīādibhedato cattāri. |
The great elements too, by way of their specific characteristics, are four, with the earth-element and so on. |
ettha ekekaṃ kammasamuṭṭhānādivasena catubbidhaṃ hoti. |
Here, each one is fourfold by way of originating from kamma and so on. |
evaṃ visavegavikārato sadisatā veditabbā. |
Thus, the similarity by the variation in the force of their venom should be understood. |
♦ anatthaggahaṇatoti āsīvise gaṇhantā pañca anatthe gaṇhanti — duggandhaṃ gaṇhanti, asuciṃ gaṇhanti, byādhiṃ gaṇhanti, visaṃ gaṇhanti, maraṇaṃ gaṇhanti. |
♦ "By the grasping of what is not beneficial" — for those who grasp venomous snakes grasp five things that are not beneficial: they grasp a bad smell, they grasp what is impure, they grasp sickness, they grasp venom, they grasp death. |
mahābhūtānipi gaṇhantā pañca anatthe gaṇhanti — duggandhaṃ gaṇhanti, asuciṃ gaṇhanti, byādhiṃ gaṇhanti, jaraṃ gaṇhanti, maraṇaṃ gaṇhanti. |
Those who grasp the great elements too grasp five things that are not beneficial: they grasp a bad smell, they grasp what is impure, they grasp sickness, they grasp old age, they grasp death. |
tenāhu porāṇā — |
Therefore the ancients have said: |
♦ “yekeci sappaṃ gaṇhanti, mīḷhalittaṃ mahāvisaṃ. |
♦ "Whoever grasps a snake, smeared with filth, of great venom, |
♦ pañca gaṇhantunatthāni, loke sappābhinandino. |
♦ five banes they grasp, those who delight in snakes in the world. |
♦ “duggandhaṃ asuciṃ byādhiṃ, visaṃ maraṇapañcamaṃ. |
♦ "A bad smell, impurity, sickness, venom, and death as the fifth, |
♦ anatthā honti pañcete, mīḷhalitte bhujaṅgame. |
♦ these five are banes in the filth-smeared serpent. |
♦ “evamevaṃ akusalā, andhabālaputhujjanā. |
♦ "Just so, the unskilled, the blind, foolish ordinary people, |
♦ pañca gaṇhantunatthāni, bhave jātābhinandino. |
♦ five banes they grasp, those who delight in birth in existence. |
♦ “duggandhaṃ asuciṃ byādhiṃ, jaraṃ maraṇapañcamaṃ. |
♦ "A bad smell, impurity, sickness, old age, and death as the fifth, |
♦ anatthā honti pañcete, mīḷhalitteva pannage”ti. |
♦ these five are banes, just as in the filth-smeared snake." |
— |
|
♦ evaṃ anatthaggahaṇato sadisatā veditabbā. |
♦ Thus, the similarity by the grasping of what is not beneficial should be understood. |
♦ durupaṭṭhānatoti te āsīvisā durupaṭṭhānā, ekasmiṃ uṭṭhātukāme eko nhāyitukāmo hoti, tasmiṃ nhāyitukāme aparo bhuñjitukāmo, tasmiṃ bhuñjitukāme añño nipajjitukāmo hoti. |
♦ "By being difficult to attend to" — for those venomous snakes are difficult to attend to. When one wants to get up, another wants to bathe; when that one wants to bathe, another wants to eat; when that one wants to eat, another wants to lie down. |
tesu yassa yasseva ajjhāsayo na pūrati, so tattheva ḍaṃsitvā māreti. |
Whichever's desire is not fulfilled, it bites and kills him right there. |
imehi pana āsīvisehi bhūtāneva durupaṭṭhānatarāni. |
But the elements are even more difficult to attend to than these venomous snakes. |
pathavīdhātuyā hi bhesajje kayiramāne āpodhātu kuppati, tasseva bhesajjaṃ karontassa tejodhātūti evaṃ ekissā bhesajje kayiramāne aparā kuppantīti. |
For when a medicine for the earth-element is being prepared, the water-element is disturbed; while preparing a medicine for that very one, the fire-element. Thus, when a medicine for one is being prepared, another is disturbed. |
evaṃ durupaṭṭhānato sadisatā veditabbā. |
Thus, the similarity by being difficult to attend to should be understood. |
♦ durāsadatoti durāsadā hi āsīvisā, gehassa purimabhāge āsīvisaṃ disvā pacchimabhāgena palāyanti, pacchimabhāge disvā purimabhāgena, gehamajjhe disvā gabbhaṃ pavisanti, gabbhe disvā mañcapīṭhaṃ abhiruhanti. |
♦ "By being difficult to approach" — for venomous snakes are difficult to approach. Seeing a venomous snake in the front part of the house, they flee by the back part; seeing it in the back part, they flee by the front part; seeing it in the middle of the house, they enter a room; seeing it in the room, they climb onto a couch or a chair. |
mahābhūtāni tatopi durāsadatarāni. |
The great elements are even more difficult to approach than that. |
tathārūpena hi kuṭṭharogena phuṭṭhassa kaṇṇanāsādīni chinditvā patanti, sarīraṃ samphuṭati nīlamakkhikā parivārenti, sarīragandho dūratova ubbāhati. |
For when one is afflicted with such a disease as leprosy, the ears, nose, and so on are cut off and fall off; the body breaks out in sores, and blue flies surround it; the smell of the body is overpowering from a distance. |
taṃ purisaṃ akkosamānampi paridevamānampi neva rosavasena, na kāruññena, upasaṅkamituṃ sakkonti, nāsikaṃ pidahitvā kheḷaṃ pātentā dūratova naṃ vivajjenti. |
Even if that man reviles or laments, they cannot approach him, either out of anger or out of compassion. Holding their noses and spitting, they avoid him from a distance. |
evaṃ aññesampi bhagandarakucchirogavātarogādīnaṃ bībhacchajegucchabhāvakarānañca rogānaṃ vasena ayamevattho vibhāvetabboti. |
Thus, this very meaning should be explained by way of other diseases like fistula, stomach-disease, wind-disease, and so on, which cause a disgusting and loathsome state. |
evaṃ durāsadato sadisatā veditabbā. |
Thus, the similarity by being difficult to approach should be understood. |
♦ akataññutatoti āsīvisā hi akataññuno honti, nhāpiyamānāpi bhojiyamānāpi gandhamālādīhi pūjiyamānāpi peḷāyaṃ pakkhipitvā parihariyamānāpi otārameva gavesanti. |
♦ "By their ungratefulness" — for venomous snakes are ungrateful. Even when being bathed, and fed, and worshipped with perfumes, garlands, and so on, and being carried about in a basket, they seek only an opportunity. |
yattha otāraṃ labhanti, tattheva naṃ ḍaṃsitvā mārenti. |
Wherever they find an opportunity, they bite and kill him right there. |
āsīvisehipi mahābhūtāneva akataññutarāni. |
The great elements are even more ungrateful than venomous snakes. |
etesañhi kataṃ nāma natthi, sītena vā uṇhena vā nimmalena jalena nhāpiyamānānipi gandhamālādīhi sakkariyamānānipi muduvatthamudusayanamuduyānādīhi parihariyamānānipi, varabhojanaṃ bhojiyamānānipi, varapānaṃ pāyāpiyamānānipi otārameva gavesanti. |
For them, there is nothing that has been done. Even when being bathed with cool or warm, clean water, and being honored with perfumes, garlands, and so on, and being cared for with soft cloths, soft couches, soft vehicles, and so on, and being fed with fine food, and being given fine drinks, they seek only an opportunity. |
yattha otāraṃ labhanti, tattheva kuppitvā anayabyasanaṃ pāpentīti. |
Wherever they find an opportunity, they become disturbed and bring about ruin and disaster. |
evaṃ akataññutato sadisatā veditabbā. |
Thus, the similarity by their ungratefulness should be understood. |
♦ avisesakāritoti āsīvisā hi “ayaṃ khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā”ti visesaṃ na karonti, sampattasampattameva ḍaṃsitvā mārenti. |
♦ "By their acting without distinction" — for venomous snakes do not make a distinction, "this is a khattiya, or a brahmin, or a vessa, or a sudda, or a householder, or an ascetic." They bite and kill whomever they come across. |
mahābhūtānipi “ayaṃ khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā māro vā brahmā vā nigguṇo vā saguṇo vā”ti visesaṃ na karonti . |
The great elements too do not make a distinction, "this is a khattiya, or a brahmin, or a vessa, or a sudda, or a householder, or an ascetic, or a deva, or a human, or Māra, or Brahmā, or one without virtue, or one with virtue." |
yadi hi nesaṃ “ayaṃ guṇavā”ti lajjā uppajjeyya, sadevake loke aggapuggale tathāgate lajjaṃ uppādeyyuṃ. |
For if a sense of shame, "this is a virtuous one," were to arise for them, they would show shame towards the foremost person in the world with its devas, the Tathāgata. |
athāpi nesaṃ “ayaṃ mahāpañño ayaṃ mahiddhiko ayaṃ dhutavādo”tiādinā nayena lajjā uppajjeyya, dhammasenāpatisāriputtattherādīsu lajjaṃ uppādeyyuṃ. |
And if a sense of shame, by the method, "this one is of great wisdom, this one is of great psychic power, this one is a practitioner of the dhutaṅgas," and so on, were to arise, they would show shame towards the general of the Dhamma, the elder Sāriputta, and others. |
athāpi nesaṃ “ayaṃ nigguṇo dāruṇo thaddho”ti bhayaṃ uppajjeyya, sadevake loke nigguṇathaddhadāruṇānaṃ aggassa devadattassa channaṃ vā satthārānaṃ bhāyeyyuṃ, na ca lajjanti na ca bhāyanti, kuppitvā yaṃkiñci anayabyasanaṃ āpādentiyeva. |
And if a fear, "this one is without virtue, cruel, and harsh," were to arise, they would be afraid of Devadatta, who is the foremost of the virtueless, harsh, and cruel in the world with its devas, or of the six teachers. But they are not ashamed and they are not afraid; when disturbed, they bring about any ruin and disaster. |
evaṃ avisesakārito sadisatā veditabbā. |
Thus, the similarity by their acting without distinction should be understood. |
♦ anantadosūpaddavatoti āsīvise nissāya uppajjanakānañhi dosūpaddavānaṃ pamāṇaṃ natthi. |
♦ "By their endless faults and troubles" — for there is no measure of the faults and troubles that arise in dependence on venomous snakes. |
tathā hete ḍaṃsitvā kāṇampi karonti khujjampi pīṭhasappimpi ekapakkhalampīti evaṃ aparimāṇaṃ vippakāraṃ dassenti. |
For they, having bitten, make one blind, or hunchbacked, or a cripple, or lame on one side. Thus they show immeasurable kinds of harm. |
bhūtānipi kuppitāni na kāṇādibhāvesu na kiñci vippakāraṃ na karonti, appamāṇo etesaṃ dosūpaddavoti. |
The elements too, when disturbed, do not fail to do any kind of harm, in the states of blindness and so on. Their faults and troubles are immeasurable. |
evaṃ anantadosūpaddavato sadisatā veditabbā. |
Thus, the similarity by their endless faults and troubles should be understood. |
♦ idānettha catumahābhūtavasena yāva arahattā kammaṭṭhānaṃ kathetabbaṃ siyā, taṃ visuddhimagge catudhātuvavatthānaniddese kathitameva. |
♦ Now, the meditation subject, up to Arahantship, should be taught here by way of the four great elements. That has been taught in the Visuddhimagga, in the explanation of the analysis of the four elements. |
♦ pañca vadhakā paccatthikāti kho bhikkhave pañcannetaṃ upādānakkhandhānaṃ adhivacananti ettha dvīhi ākārehi khandhānaṃ vadhakapaccatthikasadisatā veditabbā. |
♦ "The five murderous enemies, bhikkhus, is a designation for these five aggregates of clinging." Here the similarity of the aggregates to murderous enemies should be understood in two ways. |
khandhā hi aññamaññañca vadhenti, tesu ca santesu vadho nāma paññāyati. |
For the aggregates both kill one another, and when they exist, what is called killing is conceived. |
kathaṃ? rūpaṃ tāva rūpampi vadheti arūpampi, tathā arūpaṃ arūpampi vadheti rūpampi. |
How? Form, for instance, kills both form and the formless, and likewise, the formless kills both the formless and form. |
kathaṃ? ayañhi pathavīdhātu bhijjamānā itarā tisso dhātuyo gahetvāva bhijjati, āpodhātuādīsupi eseva nayo, evaṃ tāva rūpaṃ rūpameva vadheti. |
How? This earth-element, when it is breaking up, takes the other three elements with it and breaks up. The same method applies to the water-element and so on. Thus, first, form kills form itself. |
rūpakkhandho pana bhijjamāno cattāro arūpakkhandhe gahetvāva bhijjati, evaṃ rūpaṃ arūpampi vadheti. |
But the aggregate of form, when it is breaking up, takes the four formless aggregates with it and breaks up. Thus, form also kills the formless. |
vedanākkhandhopi bhijjamāno saññāsaṅkhāraviññāṇakkhandhe gahetvāva bhijjati. |
The aggregate of feeling too, when it is breaking up, takes the aggregates of perception, formations, and consciousness with it and breaks up. |
saññākkhandhādīsupi eseva nayo. |
The same method applies to the aggregate of perception and so on. |
evaṃ arūpaṃ arūpameva vadheti. |
Thus, the formless kills the formless itself. |
cutikkhaṇe pana cattāro arūpakkhandhā bhijjamānā vatthurūpampi gahetvāva bhijjanti, evaṃ arūpaṃ rūpampi vadheti. |
But at the moment of death, the four formless aggregates, when they are breaking up, take the physical basis with them and break up. Thus, the formless also kills form. |
evaṃ tāva aññamaññaṃ vadhentīti vadhakā. |
Thus, first, they are murderers because they kill one another. |
yattha pana khandhā atthi, tattha chedanabhedanavadhabandhanādayo honti, na aññatthāti. |
And where the aggregates exist, there are cutting, breaking, killing, binding, and so on, not elsewhere. |
evaṃ khandhesu santesu vadho paññāyatītipi vadhakā. |
Thus, when the aggregates exist, they are also murderers because killing is conceived. |
♦ idāni pañcakkhandhe rūpārūpavasena dve koṭṭhāse katvā, rūpavasena vā nāmavasena vā rūpapariggahaṃ ādiṃ katvā, yāva arahattā kammaṭṭhānaṃ kathetabbaṃ siyā tampi visuddhimagge kathitameva. |
♦ Now, having made the five aggregates into two parts by way of form and the formless, or by way of form and name, beginning with the comprehension of form, the meditation subject should be taught up to Arahantship. That too has been taught in the Visuddhimagga. |
♦ chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṃ adhivacananti ettha dvīhākārehi nandīrāgassa ukkhittāsikavadhakasadisatā veditabbā paññāsirapātanato ca yonisampaṭipādanato ca. |
♦ "The sixth, an inner enemy, a murderer with a raised sword, bhikkhus, is a designation for this delight and lust." Here the similarity of delight and lust to a murderer with a raised sword should be understood in two ways: from the cutting off of the head of wisdom and from the providing of a womb. |
kathaṃ? cakkhudvārasmiñhi iṭṭhārammaṇe āpāthagate taṃ ārammaṇaṃ nissāya lobho uppajjati, ettāvatā paññāsīsaṃ patitaṃ nāma hoti, sotadvārādīsupi eseva nayo. |
How? At the eye-door, when an agreeable object has come into range, greed arises in dependence on that object. To that extent, the head of wisdom is said to have fallen. The same method applies to the ear-door and so on. |
evaṃ tāva paññāsirapātanato sadisatā veditabbā. |
Thus, first, the similarity from the cutting off of the head of wisdom should be understood. |
nandīrāgo panesa aṇḍajādibhedā catasso yoniyo upaneti. |
And this delight and lust leads to the four wombs, divided into egg-born and so on. |
tassa yoniupagamanamūlakāni pañcavīsati mahābhayāni dvattiṃsa kammakāraṇāni ca āgatāneva hontīti evaṃ yonisampaṭipādanatopissa ukkhittāsikavadhakasadisatā veditabbā. |
The twenty-five great fears and the thirty-two kinds of work, which are rooted in its leading to a womb, have indeed come. Thus, its similarity to a murderer with a raised sword should be understood also from the providing of a womb. |
♦ iti nandīrāgavasenāpi ekassa bhikkhuno kammaṭṭhānaṃ kathitameva hoti. |
♦ Thus, by way of delight and lust also, the meditation subject has been taught for a single bhikkhu. |
kathaṃ? ayañhi nandīrāgo saṅkhārakkhandho, taṃ saṅkhārakkhandhoti vavatthapetvā taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, cittaṃ viññāṇakkhandho, tesaṃ vatthārammaṇaṃ rūpakkhandhoti, evaṃ pañcakkhandhe vavatthapeti. |
How? This delight and lust is the aggregate of formations. Having defined that as the aggregate of formations, the feeling conjoined with it is the aggregate of feeling; the perception is the aggregate of perception; the mind is the aggregate of consciousness; their basis and object are the aggregate of form. Thus he defines the five aggregates. |
idāni te pañcakkhandhe nāmarūpavasena vavatthapetvā, tesaṃ paccayapariyesanato paṭṭhāya vipassanaṃ vaḍḍhetvā, anupubbena eko arahattaṃ pāpuṇātīti evaṃ nandīrāgavasena kammaṭṭhānaṃ kathitaṃ hoti. |
Now, having defined those five aggregates by way of name and form, and from searching for their conditions, and developing insight, and contemplating the formations, one in due course attains Arahantship. Thus, the meditation subject has been taught by way of delight and lust. |
♦ channaṃ ajjhattikāyatanānaṃ suññagāmena sadisatā pāḷiyaṃyeva āgatā. |
♦ The similarity of the six internal bases to an empty village has come in the Pāli itself. |
ayaṃ panettha kammaṭṭhānanayo — yathā ca te cha corā chakuṭikaṃ suññaṃ gāmaṃ pavisitvā aparāparaṃ vicarantā kiñci alabhitvā gāmena anatthikā honti, evamevaṃ bhikkhu chasu ajjhattikāyatanesu abhinivisitvā vicinanto “ahan”ti vā “maman”ti vā gahetabbaṃ kiñci adisvā tehi anatthiko hoti. |
This is the method of the meditation subject here: just as those six robbers, having entered an empty village with six huts, and wandering back and forth, and finding nothing, become disinterested in the village, in the same way, a bhikkhu, having insisted on and investigated the six internal bases, and not seeing anything to be grasped as "I" or "mine," becomes disinterested in them. |
so “vipassanaṃ paṭṭhapessāmī”ti upādārūpakammaṭṭhānavasena cakkhupasādādayo pariggahetvā “ayaṃ rūpakkhandho”ti vavatthapeti, manāyatanaṃ “arūpakkhandho”ti. |
He, thinking, "I will establish insight," having comprehended the eye-sensitivity and so on by way of the meditation subject of derived form, defines "this is the form-aggregate"; the mind-base as "the formless aggregate." |
iti sabbānipetāni nāmañceva rūpañcāti nāmarūpavasena vavatthapetvā, tesaṃ paccayaṃ pariyesitvā vipassanaṃ vaḍḍhetvā, saṅkhāre sammasanto anupubbena arahatte patiṭṭhāti. |
Thus, having defined all of these by way of name and form as "this is name and this is form," and having searched for their cause, and having developed insight, and contemplating the formations, he is established in Arahantship in due course. |
idaṃ ekassa bhikkhuno yāva arahattā kammaṭṭhānaṃ kathitaṃ hoti. |
This is the meditation subject taught for a single bhikkhu, up to Arahantship. |
♦ idāni bāhirānaṃ gāmaghātakacorehi sadisataṃ dassento corā gāmaghātakāti khotiādimāha. |
♦ Now, to show the similarity of the external bases to village-raiding robbers, he said, "Robbers, village-raiders," and so on. |
tattha manāpāmanāpesūti karaṇatthe bhummaṃ, manāpāmanāpehīti attho. |
Therein, "in the agreeable and disagreeable" is the locative case in the sense of the instrumental; "by the agreeable and disagreeable," is the meaning. |
tattha coresu gāmaṃ hanantesu pañca kiccāni vattanti — corā tāva gāmaṃ parivāretvā ṭhitā aggiṃ datvā kaṭakaṭasaddaṃ uṭṭhāpenti, tato manussā hatthasāraṃ gahetvā bahi nikkhamanti. |
Therein, when robbers are raiding a village, five actions occur: the robbers first surround the village and, setting it on fire, they raise a crackling sound. Then the people, taking what is valuable in their hands, come out. |
tato tehi saddhiṃ bhaṇḍakassa kāraṇā hatthaparāmāsaṃ karonti. |
Then they engage in a hand-to-hand struggle with them for the sake of the goods. |
keci panettha pahāraṃ pāpuṇanti, keci pahāraṭṭhāne patanti, avasese pana arogajane bandhitvā attano vasanaṭṭhānaṃ netvā rajjubandhanādīhi bandhitvā dāsaparibhogena paribhuñjanti. |
Some of them receive a blow, some fall at the place of the blow. And the remaining, uninjured people they bind and, taking them to their own dwelling place, and having bound them with rope-bonds and so on, they use them as slaves. |
♦ tattha gāmaghātakacorānaṃ gāmaṃ parivāretvā aggidānaṃ viya chasu dvāresu ārammaṇe āpāthagate kilesapariḷāhuppatti veditabbā, hatthasāraṃ ādāya bahi nikkhamanaṃ viya. |
♦ Therein, the arising of the affliction of the defilements when an object has come into range at the six doors should be understood as like the village-raiding robbers' surrounding the village and setting it on fire; the state of being endowed with the unwholesome, having abandoned the wholesome Dhamma at that moment, is like the coming out, taking what is valuable in hand. |
taṅkhaṇe kusaladhammaṃ pahāya akusalasamaṅgitā, bhaṇḍakassa kāraṇā hatthaparāmasanāpajjanaṃ viya dukkaṭadubbhāsitapācittiyathullaccayānaṃ āpajjanakālo, pahāraladdhakālo viya saṅghādisesaṃ āpajjanakālo, pahāraṃ laddhā pana pahāraṭṭhāne patitakālo viya pārājikaṃ āpajjitvā assamaṇakālo, avasesajanassa bandhitvā vasanaṭṭhānaṃ netvā dāsaparibhogena paribhuñjanakālo viya tameva ārammaṇaṃ nissāya sabbesaṃ passantānaṃyeva cūḷasīlamajjhimasīlamahāsīlāni bhinditvā sikkhaṃ paccakkhāya gihibhāvaṃ āpajjanakālo. |
The time of falling into the bad deeds, bad speech, the pācittiya and thullaccaya offenses, is like the falling into a hand-to-hand struggle for the sake of goods; the time of receiving a blow is like the time of falling into a saṅghādisesa offense; the time of having fallen at the place of the blow after receiving a blow is like the time of becoming not an ascetic after falling into a pārājika offense; the time of the remaining people being bound and taken to their dwelling place and being used as slaves is like the time of breaking the minor, middle, and major precepts right in front of all who are looking, in dependence on that very object, and renouncing the training and returning to the state of a householder. |
tatrassa puttadāraṃ posentassa sandiṭṭhiko dukkhakkhandho veditabbo, kālaṃ katvā apāye nibbattassa samparāyiko. |
Therein, the visible mass of suffering should be understood for him who supports his wife and children; the future one for him who is born in a bad destination after death. |
♦ imānipi bāhirāyatanāni ekassa bhikkhuno kammaṭṭhānavaseneva kathitāni. |
♦ These external bases also were taught by way of the meditation subject for a single bhikkhu. |
ettha hi rūpādīni cattāri upādārūpāni, phoṭṭhabbāyatanaṃ tisso dhātuyo, dhammāyatane āpodhātuyā saddhiṃ tā catassoti imāni cattāri bhūtāni, tesaṃ paricchedavasena ākāsadhātu, lahutādivasena lahutādayoti evamidaṃ sabbampi bhūtupādāyarūpaṃ rūpakkhandho, tadārammaṇā vedanādayo cattāro arūpakkhandhā. |
For here, the four of form and so on are derived form; the touch-base is the three elements; in the dhamma-base, with the water-element, those four. Thus, these four elements, and the space-element by way of defining them, and lightness and so on by way of lightness and so on. Thus, all this derived form of the elements is the form-aggregate; the four formless aggregates of feeling and so on, which have that as their object. |
tattha “rūpakkhandho rūpaṃ, cattāro arūpino khandhā nāman”ti. |
Therein, "the form-aggregate is form, the four formless aggregates are name." |
nāmarūpaṃ vavatthapetvā purimanayeneva paṭipajjantassa yāva arahattā kammaṭṭhānaṃ kathitaṃ hoti. |
Having defined name and form, the meditation subject is taught up to Arahantship for one who practices in the same way as before. |
♦ oghānanti ettha duruttaraṇaṭṭho oghaṭṭho. |
♦ "Of the floods" — here the meaning of "flood" is the meaning of being difficult to cross. |
ete hi “sīlasaṃvaraṃ pūretvā arahattaṃ pāpuṇissāmī”ti ajjhāsayaṃ samuṭṭhāpetvā kalyāṇamitte nissāya sammā vāyamantena taritabbā, yena vā tena vā duruttarā. |
For these are to be crossed by one who, having established the aspiration, "I will attain Arahantship by fulfilling the restraint of virtue," and relying on good friends, strives rightly. They are difficult to cross for anyone. |
iminā duruttaraṇaṭṭhena oghāti vuccanti. |
By this meaning of being difficult to cross, they are called floods. |
tepi ekassa bhikkhuno kammaṭṭhānavasena kathitā. |
They too were taught by way of the meditation subject for a single bhikkhu. |
cattāropi hi ete eko saṅkhārakkhandho vāti. |
For all four of them are one aggregate of formations. |
sesaṃ nandīrāge vuttanayeneva yojetvā vitthāretabbaṃ. |
The rest should be explained by applying it in the same way as has been explained in the case of delight and lust. |
♦ sakkāyassetaṃ adhivacananti, sakkāyopi hi āsīvisādīhi udakaṇṇavassa orimatīraṃ viya catumahābhūtādīhi sāsaṅko sappaṭibhayo, sopi ekassa bhikkhuno kammaṭṭhānavaseneva kathito. |
♦ "This is a designation for the body" — for the body too, like the near shore of the expanse of water with its venomous snakes and so on, is full of peril and full of fear with the four great elements and so on. It too was taught by way of the meditation subject for a single bhikkhu. |
sakkāyo hi tebhūmakapañcakkhandhā, te ca samāsato nāmarūpamevāti. |
For the body is the five aggregates of the three planes, and they, in brief, are just name and form. |
evamettha nāmarūpavavatthānaṃ ādiṃ katvā yāva arahattā kammaṭṭhānaṃ vitthāretabbanti. |
Thus here, beginning with the definition of name and form, the meditation subject is explained up to Arahantship. |
♦ nibbānassetaṃ adhivacananti nibbānañhi udakaṇṇavassa pārimatīraṃ viya catumahābhūtādīhi khemaṃ appaṭibhayaṃ. |
♦ "This is a designation for Nibbāna" — for Nibbāna, like the far shore of the expanse of water, is safe and free from fear of the four great elements and so on. |
vīriyārambhassetaṃ adhivacananti ettha cittakiriyadassanatthaṃ heṭṭhā vuttavāyāmameva vīriyanti gaṇhitvā dasseti. |
"This is a designation for the arousal of energy" — here, to show the action of the mind, he takes the very effort that was spoken of below and shows it as energy. |
tiṇṇo pāraṅgatoti taritvā pāraṃ gato. |
Having crossed, gone to the far shore. |
♦ tattha yathā sāsaṅkaorimatīre ṭhitena udakaṇṇavaṃ taritukāmena katipāhaṃ vasitvā saṇikaṃ nāvaṃ sajjetvā udakakīḷaṃ kīḷantena viya na nāvā abhiruhitabbā. |
♦ Therein, just as one who is on the perilous near shore and wishes to cross the expanse of water should not board a boat as if he were playing a water-game, having made a boat slowly after staying for a few days. |
evaṃ karonto hi anāruḷhova byasanaṃ pāpuṇāti. |
For one who does so comes to disaster without even having boarded. |
evameva kilesaṇṇavaṃ taritukāmena “taruṇo tāvamhi, mahallakakāle aṭṭhaṅgikamaggakullaṃ bandhissāmī”ti papañco na kātabbo . |
In the same way, one who wishes to cross the ocean of the defilements should not make a proliferation, thinking, "I am still young, I will bind the raft of the eightfold path in my old age." |
evaṃ karonto hi mahallakakālaṃ apatvāpi vināsaṃ pāpuṇāti, patvāpi kātuṃ na sakkoti. |
For one who does so comes to destruction even without reaching old age, and even if he reaches it, he is not able to do it. |
bhaddekarattādīni pana anussaritvā vegeneva ayaṃ ariyamaggakullo bandhitabbo. |
But having remembered the Bhaddekaratta and so on, this noble path-raft should be bound quickly. |
♦ yathā ca kullaṃ bandhantassa hatthapādapāripūri icchitabbā. |
♦ And just as for one who is binding a raft, the completeness of hands and feet is to be desired. |
kuṇṭhapādo hi khañjapādo vā patiṭṭhātuṃ na sakkoti, phaṇahatthakādayo tiṇapaṇṇādīni gahetuṃ na sakkonti. |
For one with a crippled foot or a lame foot cannot stand firm; one with a webbed hand and so on cannot take grass, leaves, and so on. |
evamimampi ariyamaggakullaṃ bandhantassa sīlapādānañceva saddhāhatthassa ca pāripūri icchitabbā. |
In the same way, for one who is binding this noble path-raft, the completeness of the feet of virtue and of the hand of faith is to be desired. |
na hi dussīlo assaddho sāsane appatiṭṭhito paṭipattiṃ assaddahanto ariyamaggakullaṃ bandhituṃ sakkoti. |
For an immoral, faithless person who is not established in the teaching and does not believe in the practice cannot bind the noble path-raft. |
yathā ca paripuṇṇahatthapādopi dubbalo byādhipīḷito kullaṃ bandhituṃ na sakkoti, thāmasampannova sakkoti, evaṃ sīlavā saddhopi alaso kusīto imaṃ maggakullaṃ bandhituṃ na sakkoti, āraddhavīriyova sakkotīti imaṃ bandhitukāmena āraddhavīriyena bhavitabbaṃ. |
And just as one with complete hands and feet, but who is weak and afflicted with sickness, cannot bind a raft, but only one who is endowed with strength can, in the same way, a virtuous, faithful person who is lazy and indolent cannot bind this path-raft, but only one of aroused energy can. Therefore, one who wishes to bind this must be of aroused energy. |
yathā so puriso kullaṃ bandhitvā tīre ṭhatvā yojanavitthāraṃ udakaṇṇavaṃ “ayaṃ mayā paccattapurisakāraṃ nissāya nittharitabbo”ti mānasaṃ bandhati, evaṃ yogināpi caṅkamā oruyha “ajja mayā catumaggavajjhaṃ kilesaṇṇavaṃ taritvā arahatte patiṭṭhātabban”ti mānasaṃ bandhitabbaṃ. |
Just as that man, having bound a raft, and standing on the shore, binds his mind, thinking, "This expanse of water a league wide must be crossed by me, relying on my own personal effort," in the same way, a yogī, having descended from the walking-meditation path, should bind his mind, thinking, "Today I must cross the ocean of the defilements that are to be abandoned by the four paths, and be established in Arahantship." |
♦ yathā ca so puriso kullaṃ nissāya udakaṇṇavaṃ taranto gāvutamattaṃ gantvā nivattitvā olokento “ekakoṭṭhāsaṃ atikkantomhi, aññe tayo sesā”ti jānāti, aparampi gāvutamattaṃ gantvā nivattitvā olokento “dve atikkantomhi, dve sesā”ti jānāti, aparampi gāvutamattaṃ gantvā nivattitvā olokento “tayo atikkantomhi, eko seso”ti jānāti, tampi atikkamma nivattitvā olokento “cattāropi me koṭṭhasā atikkantā”ti jānāti, tañca kullaṃ pādena akkamitvā sotābhimukhaṃ khipitvā uttaritvā tīre tiṭṭhati. |
♦ And just as that man, relying on the raft, and crossing the expanse of water, and having gone a gāvuta, and having turned back and looked, knows, "I have crossed one part, three remain"; and having gone another gāvuta, and having turned back and looked, knows, "I have crossed two, two remain"; and having gone another gāvuta, and having turned back and looked, knows, "I have crossed three, one remains"; and having crossed that too, and having turned back and looked, knows, "All four parts have been crossed by me," and having kicked that raft with his foot and thrown it into the current, he crosses over and stands on the shore. |
evaṃ ayampi bhikkhu ariyamaggakullaṃ nissāya kilesaṇṇavaṃ taranto sotāpattimaggena paṭhamamaggavajjhe kilese taritvā maggānantare phale ṭhito paccavekkhaṇañāṇena nivattitvā olokento “catumaggavajjhānaṃ me kilesānaṃ eko koṭṭhāso pahīno, itare tayo sesā”ti jānāti. |
In the same way, this bhikkhu, relying on the noble path-raft, and crossing the ocean of the defilements, and having crossed the defilements to be abandoned by the first path with the path of stream-entry, and standing in the fruit immediately following the path, and having turned back and looked with the reviewing knowledge, knows, "One part of my defilements to be abandoned by the four paths has been abandoned, the other three remain." |
puna tatheva indriyabalabojjhaṅgāni samodhānetvā saṅkhāre sammasanto sakadāgāmimaggena dutiyamaggavajjhe kilese taritvā maggānantare phale ṭhito paccavekkhaṇañāṇena nivattitvā, olokento “catumaggavajjhānaṃ me kilesānaṃ dve koṭṭhāsā pahīnā, itare dve sesā”ti jānāti. |
Again, having brought together the faculties, powers, and factors of enlightenment in the same way, and contemplating the formations, and having crossed the defilements to be abandoned by the second path with the path of once-returning, and standing in the fruit immediately following the path, and having turned back and looked with the reviewing knowledge, knows, "Two parts of my defilements to be abandoned by the four paths have been abandoned, the other two remain." |
puna tatheva indriyabalabojjhaṅgāni samodhānetvā saṅkhāre sammasanto anāgāmimaggena tatiyamaggavajjhe kilese taritvā maggānantare phale ṭhito paccavekkhaṇañāṇena nivattitvā olokento “catumaggavajjhānaṃ me kilesānaṃ tayo koṭṭhāsā pahīnā, eko seso”ti jānāti. |
Again, having brought together the faculties, powers, and factors of enlightenment in the same way, and contemplating the formations, and having crossed the defilements to be abandoned by the third path with the path of non-returning, and standing in the fruit immediately following the path, and having turned back and looked with the reviewing knowledge, knows, "Three parts of my defilements to be abandoned by the four paths have been abandoned, one remains." |
puna tatheva indriyabalabojjhaṅgāni samodhānetvā saṅkhāre sammasanto arahattamaggena catutthamaggavajjhe kilese taritvā maggānantare phale ṭhito paccavekkhaṇañāṇena nivattitvā olokento “sabbakilesā me pahīnā”ti jānāti. |
Again, having brought together the faculties, powers, and factors of enlightenment in the same way, and contemplating the formations, and having crossed the defilements to be abandoned by the fourth path with the path of Arahantship, and standing in the fruit immediately following the path, and having turned back and looked with the reviewing knowledge, knows, "All my defilements have been abandoned." |
♦ yathā so puriso taṃ kullaṃ sote pavāhetvā uttaritvā thale ṭhito nagaraṃ pavisitvā uparipāsādavaragato “ettakena vatamhi anatthena mutto”ti ekaggacitto tuṭṭhamānaso nisīdati, evaṃ tasmiṃyeva vā āsane aññesu vā rattiṭṭhānadivāṭṭhānādīsu yattha katthaci nisinno “ettakena vatamhi anatthena mutto”ti nibbānārammaṇaṃ phalasamāpattiṃ appetvā ekaggacitto tuṭṭhamānaso nisīdati. |
♦ Just as that man, having let that raft float away in the current, and having crossed over and stood on the shore, and having entered a city, and having gone up to the top of a fine palace, sits with a single-pointed mind and a delighted heart, thinking, "By so much, indeed, I have been freed from danger," in the same way, he, sitting on that very seat or in other places like the place for the night, the place for the day, and so on, wherever he may be, thinking, "By so much, indeed, I have been freed from danger," applies his mind to the fruit-attainment with Nibbāna as its object, and sits with a single-pointed mind and a delighted heart. |
idaṃ vā sandhāya vuttaṃ tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṃ adhivacananti. |
Or this was said in reference to this: "Having crossed, gone to the far shore, he stands on the shore, the brahmin." "Bhikkhus, this is a designation for an Arahant." |
evaṃ tāvettha nānākammaṭṭhānāni kathitāni, samodhānetvā pana sabbānipi ekameva katvā dassetabbāni. |
Thus, first, the various meditation subjects were taught; but having summarized them, they should all be shown as one. |
ekaṃ katvā dassentenāpi pañcakkhandhavaseneva vinivattetabbāni. |
And when shown as one, they should be resolved by way of the five aggregates. |
♦ kathaṃ? |
♦ How? |
ettha hi cattāri mahābhūtāni ajjhattikāni pañcāyatanāni bāhirāni pañcāyatanāni dhammāyatane pannarasa sukhumarūpāni sakkāyassa ekadesoti ayaṃ rūpakkhandho, manāyatanaṃ viññāṇakkhandho dhammāyatanekadeso cattāro oghā sakkāyekadesoti ime cattāro arūpino khandhā. |
Here, the four great elements, the internal five bases, the external five bases, the fifteen subtle forms in the dhamma-base, and a part of the body, this is the form-aggregate; the mind-base, the consciousness-aggregate, a part of the dhamma-base, the four floods, and a part of the body, these are the four formless aggregates. |
tattha rūpakkhandho rūpaṃ, cattāro arūpino khandhā nāmanti idaṃ nāmarūpaṃ. |
Therein, the form-aggregate is form, the four formless aggregates are name. This is name-and-form. |
tassa nandīrāgo kāmogho bhavogho dhammāyatanekadeso sakkāyekadesoti ime paccayā. |
Of that, delight and lust, the flood of sensuality, the flood of existence, a part of the dhamma-base, and a part of the body, these are the conditions. |
iti sappaccayaṃ nāmarūpaṃ vavatthapeti nāma. |
Thus, he defines name-and-form with its conditions. |
sappaccayaṃ nāmarūpaṃ vavatthapetvā tilakkhaṇaṃ āropetvā vipassanaṃ vaḍḍhetvā saṅkhāre sammasanto arahattaṃ pāpuṇātīti idaṃ ekassa bhikkhuno niyyānamukhaṃ. |
Having defined name-and-form with its conditions, and having applied the three characteristics, and having developed insight, and contemplating the formations, he attains Arahantship. This is the way of release for a single bhikkhu. |
♦ tattha cattāro mahābhūtā pañcupādānakkhandhā ajjhattikabāhirāni ekādasāyatanāni dhammāyatanekadeso diṭṭhogho avijjogho sakkāyekadesoti idaṃ dukkhasaccaṃ, nandīrāgo dhammāyatanekadeso kāmogho bhavogho sakkāyekadesoti idaṃ samudayasaccaṃ, pārimatīrasaṅkhātaṃ nibbānaṃ nirodhasaccaṃ, ariyamaggo maggasaccaṃ. |
♦ Therein, the four great elements, the five aggregates of clinging, the internal and external eleven bases, a part of the dhamma-base, the flood of views, the flood of ignorance, and a part of the body, this is the truth of suffering. Delight and lust, a part of the dhamma-base, the flood of sensuality, the flood of existence, and a part of the body, this is the truth of the origin. The Nibbāna designated as the far shore is the truth of cessation. The noble path is the truth of the path. |
tattha dve saccāni vaṭṭaṃ, dve vivaṭṭaṃ, dve lokiyāni, dve lokuttarānīti cattāri saccāni soḷasahākārehi saṭṭhinayasahassehi vibhajitvā dassetabbānīti. |
Therein, two truths are the round of existence, two are the escape from it; two are worldly, two are supramundane. Thus, the four truths should be explained, divided into sixteen aspects and sixty thousand methods. |
desanāpariyosāne vipañcitaññū pañcasatā bhikkhū arahatte patiṭṭhahiṃsu. |
At the end of the discourse, five hundred bhikkhus of the vipañcitaññū type were established in Arahantship. |
suttaṃ pana dukkhalakkhaṇavasena kathitaṃ. |
The sutta, however, was taught by way of the characteristic of suffering. |
♦ 2. rathopamasuttavaṇṇanā SN 35.191 |
♦ 2. Commentary on the Rathopama Sutta |
♦ 239. dutiye sukhasomanassabahuloti kāyikasukhañceva cetasikasomanassañca bahulaṃ assāti sukhasomanassabahulo. |
♦ 239. In the second, "abounding in happiness and joy" means one for whom there is much bodily happiness and mental joy. |
yoni cassa āraddhā hotīti kāraṇañcassa paripuṇṇaṃ hoti. |
"And his cause is undertaken" means and his reason is fulfilled. |
āsavānaṃ khayāyāti idha āsavakkhayoti arahattamaggo adhippeto, tadatthāyāti attho. |
"For the destruction of the taints" — here, the destruction of the taints is intended as the path of Arahantship; for the sake of that, is the meaning. |
odhastapatodoti rathamajjhe tiriyaṃ ṭhapitapatodo. |
"A goad placed across" means a goad placed across in the middle of the chariot. |
yenicchakanti yena disābhāgena icchati. |
"Wherever he wishes" means to whatever direction he wishes. |
yadicchakanti yaṃ yaṃ gamanaṃ icchati. |
Whatever journey he wishes. |
sāreyyāti peseyya. |
"He would drive" means he would send. |
paccāsāreyyāti paṭivinivatteyya. |
"He would drive back" means he would turn back. |
ārakkhāyāti rakkhaṇatthāya. |
"For protection" means for the purpose of guarding. |
saṃyamāyāti veganiggahaṇatthāya. |
"For restraint" means for the purpose of checking the speed. |
damāyāti nibbisevanatthāya. |
"For taming" means for the purpose of cultivation. |
upasamāyāti kilesūpasamatthāya. |
"For pacifying" means for the purpose of pacifying the defilements. |
♦ evameva khoti ettha yathā akusalassa sārathino adante sindhave yojetvā visamamaggena rathaṃ pesentassa cakkānipi bhijjanti, akkhopi sindhavānañca khurā, attanāpi anayabyasanaṃ pāpuṇāti, na ca icchiticchitena gamanena sāretuṃ sakkoti; |
♦ "Just so" — here, just as for an unskilled charioteer, who has yoked untamed horses and is driving a chariot on an uneven road, the wheels also break, and the axle, and the horses' hooves, and he himself comes to ruin and disaster, and he cannot drive on the journey he wishes; |
evaṃ chasu indriyesu aguttadvāro bhikkhu na icchiticchitaṃ samaṇaratiṃ anubhavituṃ sakkoti. |
in the same way, a bhikkhu with unguarded doors in the six faculties cannot experience the ascetic's delight that he wishes. |
yathā pana cheko sārathi dante sindhave yojetvā, same bhūmibhāge rathaṃ otāretvā rasmiyo gahetvā, sindhavānaṃ khuresu satiṃ ṭhapetvā, patodaṃ ādāya nibbisevane katvā, pesento icchiticchitena gamanena sāreti. |
But just as a skilled charioteer, who has yoked tamed horses, and has brought the chariot onto a level stretch of ground, and holding the reins, and having placed his attention on the horses' hooves, and taking the goad, and having made it into a means of cultivation, drives on the journey he wishes; |
evameva chasu indriyesu guttadvāro bhikkhu imasmiṃ sāsane icchiticchitaṃ samaṇaratiṃ anubhoti, sace aniccānupassanābhimukhaṃ ñāṇaṃ pesetukāmo hoti, tadabhimukhaṃ ñāṇaṃ gacchati. |
in the same way, a bhikkhu with guarded doors in the six faculties experiences the ascetic's delight that he wishes in this teaching. If he wishes to send his knowledge towards the contemplation of impermanence, his knowledge goes towards that. |
dukkhānupassanādīsupi eseva nayo. |
The same method applies to the contemplation of suffering and so on. |
♦ bhojane mattaññūti bhojanamhi pamāṇaññū. |
♦ "One who knows the measure in food" means one who knows the measure in food. |
tattha dve pamāṇāni — paṭiggahaṇapamāṇañca paribhogapamāṇañca. |
Therein, there are two measures: the measure of receiving and the measure of consuming. |
tattha paṭiggahaṇapamāṇe dāyakassa vaso veditabbo, deyyadhammassa vaso veditabbo, attano thāmo jānitabbo. |
Therein, in the measure of receiving, the will of the giver should be known, the will of the thing to be given should be known, and one's own strength should be known. |
evarūpo hi bhikkhu sace deyyadhammo bahuko hoti, dāyako appaṃ dātukāmo, dāyakassa vasena appaṃ gaṇhāti. |
Such a bhikkhu, if the thing to be given is much, but the giver wishes to give a little, takes a little, according to the will of the giver. |
deyyadhammo appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appaṃ gaṇhāti. |
If the thing to be given is little, but the giver wishes to give much, he takes a little, according to the will of the thing to be given. |
deyyadhammopi bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇena gaṇhāti. |
If the thing to be given is much, and the giver also wishes to give much, knowing his own strength, he takes a moderate amount. |
so tāya paṭiggahaṇe mattaññutāya anuppannañca lābhaṃ uppādeti, uppannañca thāvaraṃ karoti dhammikatissamahārājakāle sattavassiko sāmaṇero viya. |
He, by that moderation in receiving, both produces gain that has not arisen and makes the arisen gain stable, like the seven-year-old novice in the time of the great king Dhammika Tissa. |
♦ rañño kira pañcahi sakaṭasatehi guḷaṃ āhariṃsu. |
♦ It seems that five hundred carts of molasses were brought for the king. |
rājā “manāpo paṇṇākāro, ayyehi vinā na khādissāmā”ti aḍḍhateyyāni sakaṭasatāni mahāvihāraṃ pesetvā sayampi bhuttapātarāso agamāsi. |
The king, thinking, "It is a fine present, I will not eat it without the noble ones," sent two hundred and fifty carts to the Mahāvihāra and went himself after his morning meal. |
bheriyā pahaṭāya dvādasa bhikkhusahassāni sannipatiṃsu. |
When the drum was beaten, twelve thousand bhikkhus assembled. |
rājā ekamante ṭhito ārāmikaṃ pakkosāpetvā āha — “rañño nāma dāne pattapūrova pamāṇaṃ, gahitabhājanaṃ pūretvāva dehi, sace koci mattapaṭiggahaṇe ṭhito na gaṇhāti, mayhaṃ āroceyyāsī”ti. |
The king, standing at one side, had the monastery-attendant summoned and said: "For a king's gift, a full bowl is the measure. Fill the vessel that is taken and give it. If anyone, standing on the measure of receiving, does not take it, inform me." |
♦ atheko mahāthero “mahābodhimahācetiyāni vandissāmī”ti cetiyapabbatā āgantvā, vihāraṃ pavisanto mahāmaṇḍapaṭṭhāne bhikkhū guḷaṃ gaṇhante disvā pacchato āgacchantaṃ sāmaṇeraṃ āha, “natthi te guḷena attho”ti. |
♦ Then a great elder, thinking, "I will pay homage to the great Bodhi-tree and the great Cetiya," came from Cetiyapabbata and, while entering the monastery, saw the bhikkhus taking molasses at the great pavilion, and said to the novice who was coming behind, "You have no need of molasses." |
“āma, bhante, natthī”ti. |
Yes, venerable sir, I have not. |
sāmaṇera mayaṃ maggakilantā, ekena kapiṭṭhaphalamattena piṇḍakena amhākaṃ atthoti. |
Novice, we are weary from the journey; we have need of a lump the size of a wood-apple fruit. |
sāmaṇero thālakaṃ nīharitvā therassa vassaggapaṭipāṭiyaṃ aṭṭhāsi. |
The novice, taking out a small bowl, stood in the line of seniority of the elders. |
ārāmiko gahaṇamānaṃ pūretvā ukkhipi, sāmaṇero aṅguliṃ cālesi. |
The monastery-attendant, having filled the receiving-vessel, lifted it up. The novice moved his finger. |
tāta sāmaṇera, rājakulānaṃ dāne bhājanapūrameva pamāṇaṃ, thālakapūraṃ gaṇhāhīti. |
Son novice, in the gifts of the royal family, a full vessel is the measure. Take a full bowl. |
āma, upāsaka, rājāno nāma mahajjhāsayā honti, amhākaṃ pana upajjhāyassa ettakeneva atthoti. |
Yes, lay-follower, kings are of a great disposition, but our preceptor has need of only this much. |
♦ rājā tassa kathaṃ sutvā, “kiṃ bho sāmaṇero bhaṇatī”ti? |
♦ The king, hearing his words, went to him, saying, "What, sir, is the novice saying?" |
tassa santikaṃ gato. |
The monastery-attendant said: "Lord, the novice's vessel is small; he does not take much." |
ārāmiko āha — “sāmi, sāmaṇerassa bhājanaṃ khuddakaṃ, bahuṃ na gaṇhātī”ti. |
The king said, "Take it, having filled the vessel that was brought, venerable sir." |
rājā āha, “ānītabhājanaṃ pūretvā gaṇhatha, bhante”ti. |
Great king, kings are of a great disposition; they wish to give, having filled the vessel that was brought up. But our preceptor has need of only this much. |
mahārāja, rājāno nāma mahajjhāsayā honti, ukkhittabhājanaṃ pūretvāva dātukāmā, amhākaṃ pana upajjhāyassa ettakeneva atthoti. |
The king thought: "This is a seven-year-old child; even today the smell of milk has not left his mouth. He does not say, 'I will take it and fill a pot or a storehouse and eat it tomorrow and the day after too.' It is possible to uphold the teaching of the Buddha," and he commanded his men, "Sirs, I am pleased with the novice. Bring the other two hundred and fifty carts and give them to the Saṅgha." |
rājā cintesi — “ayaṃ sattavassikadārako, ajjāpissa mukhato khīragandho na muccati, gahetvā kuṭe vā kuṭumbe vā pūretvā svepi punadivasepi khādissāmāti na vadati, sakkā buddhasāsanaṃ pariggahetun”ti purise āṇāpesi, “bho, pasannomhi sāmaṇerassa, itarānipi aḍḍhateyyāni sakaṭasatāni ānetvā saghaṃssa dethā”ti. |
|
♦ soyeva pana rājā ekadivasaṃ tittiramaṃsaṃ khāditukāmo cintesi — “sace ahaṃ aṅgārapakkaṃ tittiramaṃsaṃ khāditukāmosmīti aññassa kathessāmi, samantā yojanaṭṭhāne tittirasamugghātaṃ karissantī”ti uppannaṃ pipāsaṃ adhivāsento tīṇi saṃvaccharāni vītināmesi. |
♦ And that very king, one day, wishing to eat partridge-meat, thought: "If I tell another that I wish to eat charcoal-grilled partridge-meat, they will cause the destruction of partridges in an area of a league all around," and enduring the arising thirst, he passed three years. |
athassa kaṇṇesu pubbo saṇṭhāsi, so adhivāsetuṃ asakkonto “atthi nu kho, bho, amhākaṃ koci upaṭṭhākupāsako sīlarakkhako”ti pucchi . |
Then pus formed in his ears, and being unable to endure it, he asked, "Is there, sirs, any attendant-lay-follower of ours who is a guardian of virtue?" |
āma, deva, atthi, tisso nāma so akhaṇḍasīlaṃ rakkhatīti. |
Yes, Your Majesty, there is. One named Tissa guards his virtue unbroken. |
atha naṃ vīmaṃsitukāmo pakkosāpesi. |
Then, wishing to test him, he had him summoned. |
so āgantvā rājānaṃ vanditvā aṭṭhāsi. |
He, having come, paid homage to the king and stood there. |
tato naṃ āha — “tvaṃ, tāta, tisso nāmā”ti? |
Then he said to him, "Are you, son, named Tissa?" |
“āma devā”ti. |
Yes, Your Majesty. |
tena hi gacchāti. |
Then go. |
tasmiṃ gate ekaṃ kukkuṭaṃ āharāpetvā ekaṃ purisaṃ āṇāpesi, “gaccha tissaṃ vadāhi, imaṃ tīhi pākehi pacitvā amhākaṃ upaṭṭhāpehī”ti. |
When he had gone, having had a rooster brought, he commanded a man, "Go and tell Tissa, 'Cook this in three ways and present it to us.'" |
so gantvā tathā avoca. |
He went and said so. |
so āha — “sace, bho, ayaṃ matako assa, yathā jānāmi, tathā pacitvā upaṭṭhaheyyaṃ. |
He said: "If, sir, this were dead, I would cook it and present it as I know how. |
pāṇātipātaṃ panāhaṃ na karomī”ti. |
But I do not commit the destruction of life." |
so āgantvā rañño ārocesi. |
He came and reported it to the king. |
♦ rājā puna “ekavāraṃ gacchā”ti pesesi. |
♦ The king again sent him, saying, "Go once more." |
so gantvā, “bho, rājupaṭṭhānaṃ nāma bhāriyaṃ, mā evaṃ kari, punapi sīlaṃ sakkā samādātuṃ, pacetan”ti āha. |
He went and said, "Sir, the service of a king is a heavy matter. Do not do so. Virtue can be undertaken again later. Cook it." |
atha naṃ tisso avoca, “bho, ekasmiṃ nāma attabhāve dhuvaṃ ekaṃ maraṇaṃ, nāhaṃ pāṇātipātaṃ karissāmī”ti. |
Then Tissa said to him, "Sir, in one state of existence, one death is certain. I will not commit the destruction of life." |
so punapi rañño ārocesi. |
He again reported it to the king. |
rājā tatiyampi pesetvā asampaṭicchantaṃ pakkosāpetvā attanā pucchi. |
The king, having sent him a third time, and when he did not accept, had him summoned and asked him himself. |
raññopi tatheva paṭivacanaṃ adāsi. |
He gave the same answer to the king. |
atha rājā purise āṇāpesi, “ayaṃ rañño āṇaṃ kopeti, gacchathetassa āghātanabhaṇḍikāyaṃ ṭhapetvā, sīsaṃ chindathā”ti. |
Then the king commanded his men, "This one disobeys the king's command. Go, and having placed him on the executioner's block, cut off his head." |
raho ca pana nesaṃ saññamadāsi — “imaṃ santajjayamānā netvā sīsamassa āghātanabhaṇḍikāyaṃ ṭhapetvā āgantvā mayhaṃ ārocethā”ti. |
And in private, he gave them a sign: "Threatening him, take him and, having placed his head on the executioner's block, come and inform me." |
♦ te taṃ āghātanabhaṇḍikāyaṃ nipajjāpetvā tamassa kukkuṭaṃ hatthesu ṭhapayiṃsu. |
♦ They, having made him lie down on the executioner's block, placed that rooster in his hands. |
so taṃ hadaye ṭhapetvā “ahaṃ, tāta, mama jīvitaṃ tuyhaṃ demi, tava jīvitaṃ ahaṃ gaṇhāmi, tvaṃ nibbhayo gacchā”ti vissajjesi. |
He, having placed it on his heart, said, "I, son, give my life to you; I take your life. You go without fear," and he released it. |
kukkuṭo pakkhe papphoṭetvā ākāsena gantvā vaṭarukkhe nilīyi. |
The rooster, flapping its wings, went through the air and perched on a banyan tree. |
tassa kukkuṭassa abhayadinnaṭṭhānaṃ kukkuṭagiri nāma jātaṃ. |
The place where the rooster was given fearlessness became known as Kukkuṭagiri. |
♦ rājā taṃ pavattiṃ sutvā amaccaputtaṃ pakkosāpetvā sabbābharaṇehi alaṅkaritvā āha — “tāta, mayā tvaṃ etadatthameva vīmaṃsito, mayhaṃ tittiramaṃsaṃ khāditukāmassa tīṇi saṃvaccharāni atikkantāni, sakkhissasi me tikoṭiparisuddhaṃ katvā upaṭṭhāpetun”ti. |
♦ The king, having heard that event, had the minister's son summoned and, having adorned him with all his ornaments, said: "Son, I tested you for this very purpose. For me, who wishes to eat partridge-meat, three years have passed. Will you be able to prepare it for me, having made it pure in three ways?" |
“etaṃ nāma, deva, mayhaṃ kamman”ti nikkhamitvā dvārantare ṭhito ekaṃ purisaṃ pātova tayo tittire gahetvā pavisantaṃ disvā, dve kahāpaṇe datvā tittire ādāya parisodhetvā, jīrakādīhi vāsetvā, aṅgāresu supakke pacitvā rañño upaṭṭhāpesi. |
"This, Your Majesty, is my work," and having gone out and stood between the doors, he saw a man entering early in the morning, having caught three partridges, and having given two kahāpaṇas, and having taken the partridges, and having cleaned them, and having seasoned them with cumin and so on, and having cooked them well on coals, he presented them to the king. |
rājā mahātale sirīpallaṅke nisinnova ekaṃ gahetvā thokaṃ chinditvā mukhe pakkhipi, tāvadevassa sattarasaharaṇīsahassāni pharitvā aṭṭhāsi. |
The king, while sitting on the royal couch on the great terrace, took one and, having cut off a little, put it in his mouth. At that very moment, seventeen thousand arteries spread through him and stood still. |
♦ tasmiṃ samaye bhikkhusaṅghaṃ saritvā, “mādiso nāma pathavissaro rājā tittiramaṃsaṃ khāditukāmo tīṇi saṃvaccharāni na labhi, apaccamāno bhikkhusaṅgho kuto labhissatī”ti? |
♦ At that time, having remembered the Saṅgha of bhikkhus, he thought, "A king like me, a lord of the earth, wishing to eat partridge-meat, did not get it for three years. The Saṅgha of bhikkhus, who do not strive for it, from where will they get it?" |
mukhe pakkhittakkhaṇḍaṃ bhūmiyaṃ chaḍḍesi. |
He threw the piece he had put in his mouth onto the ground. |
amaccaputto jaṇṇukehi patitvā mukhena gaṇhi. |
The minister's son fell on his knees and took it with his mouth. |
rājā “apehi, tāta, jānāmahaṃ tava niddosabhāvaṃ, iminā nāma kāraṇena mayā etaṃ chaḍḍitan”ti kathetvā, “sesakaṃ tatheva saṅgopetvā ṭhapehī”ti āha. |
The king said, "Get away, son. I know your blameless nature. For this reason I have thrown it away," and having said this, he said, "Keep the rest just so." |
♦ punadivase rājakulūpako thero piṇḍāya pāvisi. |
♦ The next day, the elder who was the king's family's attendant entered for alms. |
amaccaputto taṃ disvā pattaṃ gahetvā rājagehaṃ pavesesi. |
The minister's son, seeing him, took his bowl and led him into the king's house. |
aññataro vuḍḍhapabbajitopi therassa pacchāsamaṇo viya hutvā anubandhanto pāvisi. |
Another old ascetic also entered, following behind the elder as if he were his attendant. |
thero “raññā pakkosāpitabhikkhu bhavissatī”ti pamajji. |
The elder was heedless, thinking, "He must be a bhikkhu summoned by the king." |
amaccaputtopi “therassa upaṭṭhāko bhavissatī”ti pamādaṃ āpajji. |
The minister's son also became heedless, thinking, "He must be the elder's attendant." |
tesaṃ nisīdāpetvā yāguṃ adaṃsu. |
Having had them seated, they gave them gruel. |
yāguyā pītāya rājā tittire upanesi. |
When the gruel had been drunk, the king brought the partridges. |
thero ekaṃ gaṇhi, itaropi ekaṃ gaṇhi. |
The elder took one, the other also took one. |
rājā “anubhāgo atthi, anāpucchitvā khādituṃ na yuttan”ti mahātheraṃ āpucchi. |
The king, thinking, "There is a portion, it is not proper to eat it without asking," asked the great elder. |
thero hatthaṃ pidahi, mahallakatthero sampaṭicchi. |
The elder covered his hand; the old elder accepted. |
rājā anattamano hutvā katabhattakiccaṃ theraṃ pattaṃ ādāya anugacchanto āha — “bhante, kulagehaṃ āgacchantehi uggahitavattaṃ bhikkhuṃ gahetvā āgantuṃ vaṭṭatī”ti. |
The king, being displeased, and after the elder had finished his meal, took his bowl and, following him, said: "Venerable sir, when coming to a family's house, it is proper to come, having taken a bhikkhu who has learned the proper conduct." |
thero tasmiṃ khaṇe aññāsi “na esa raññā pakkosāpito”ti. |
The elder at that moment knew, "This one was not summoned by the king." |
♦ punadivase upaṭṭhākasāmaṇeraṃ gahetvā pāvisi. |
♦ The next day, he entered, taking his attendant-novice. |
rājā tadāpi yāguyā pītāya tittire upanāmesi. |
The king at that time also, when the gruel had been drunk, brought the partridges. |
thero ekaṃ aggahesi, sāmaṇero aṅguliṃ cāletvā majjhe chindāpetvā ekakoṭṭhāsameva aggahesi. |
The elder took one. The novice, moving his finger, had it cut in the middle and took only one part. |
rājā taṃ koṭṭhāsaṃ mahātherassa upanāmesi. |
The king brought that part to the great elder. |
mahāthero hatthaṃ pidahi, sāmaṇeropi pidahi. |
The great elder covered his hand; the novice also covered his. |
rājā avidūre nisīditvā khaṇḍākhaṇḍaṃ chinditvā khādanto “uggahitavatte nissāya diyaḍḍhatittire khādituṃ labhimhā”ti āha. |
The king, sitting not far away, and eating it, cutting it into pieces, said, "Relying on one who has learned the proper conduct, we got to eat one and a half partridges." |
tassa maṃse khāditamatteva kaṇṇehi pubbo nikkhami. |
As soon as the meat was eaten by him, pus came out from his ears. |
tato mukhaṃ vikkhāletvā sāmaṇeraṃ upasaṅkamitvā, “pasannosmi, tāta, aṭṭha te dhuvabhattāni demī”ti āha. |
Then, having rinsed his mouth, he approached the novice and said, "I am pleased, son. I give you eight permanent meals." |
ahaṃ, mahārāja, upajjhāyassa dammīti. |
I, great king, will give them to my preceptor. |
aparāni aṭṭha demīti. |
I will give another eight. |
tāni amhākaṃ ācariyassa dammīti. |
I will give those to our teacher. |
aparānipi aṭṭha demīti. |
I will also give another eight. |
tāni samānupajjhāyānaṃ dammīti. |
I will give those to those who have the same preceptor. |
aparānipi aṭṭha demīti. |
I will also give another eight. |
tāni bhikkhusaṅghassa dammīti. |
I will give those to the Saṅgha of bhikkhus. |
aparānipi aṭṭha demīti. |
I will also give another eight. |
sāmaṇero adhivāsesi. |
The novice consented. |
evaṃ paṭiggahaṇamattaṃ jānanto anuppannañceva lābhaṃ uppādeti, uppannañca thāvaraṃ karoti. |
Thus, one who knows the measure of receiving both produces gain that has not arisen and makes the arisen gain stable. |
idaṃ paṭiggahaṇapamāṇaṃ nāma. |
This is called the measure of receiving. |
tattha paribhogapamāṇaṃ paccavekkhaṇapayojanaṃ, “idamatthiyaṃ bhojanaṃ bhuñjāmī”ti pana paccavekkhitaparibhogasseva payojanattā paribhogapamāṇaṃyeva nāma, taṃ idha adhippetaṃ. |
Therein, the measure of consuming has the purpose of reflection; but since it is the purpose of one who consumes after reflecting, "I eat this food for this purpose," it is just called the measure of consuming. That is intended here. |
teneva paṭisaṅkhā yonisotiādimāha, itarampi pana vaṭṭatiyeva. |
Therefore he said, "Reflecting mindfully," and so on. But the other is also suitable. |
♦ sīhaseyyanti ettha kāmabhogiseyyā, 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 vāmena passena sentī”ti ayaṃ kāmabhogiseyyā. |
Therein, "for the most part, bhikkhus, a sensualist lies on his left side." This is the posture of a sensualist. |
tesañhi yebhuyyena dakkhiṇapassena sayāno nāma natthi. |
For them, there is for the most part no such thing as lying on the 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. |
petā hi appamaṃsalohitattā aṭṭhisaṅghāṭajaṭitā ekena passena sayituṃ na sakkonti, uttānāva sayanti. |
For ghosts, because they have little flesh and blood, and are just a framework of bones, cannot lie on one side, but lie on their backs. |
♦ “yebhuyyena, bhikkhave, sīho migarājā naṅguṭṭhaṃ antarasatthimhi anupakkhipitvā dakkhiṇena passena sayatī”ti ayaṃ sīhaseyyā. |
♦ "For the most part, bhikkhus, the lion, the king of beasts, having placed its tail between its thighs, lies on its right side." This is the lion's posture. |
tejussadattā hi sīho migarājā dve purimapāde ekasmiṃ, pacchimapāde ekasmiṃ ṭhāne ṭhapetvā naṅguṭṭhaṃ antarasatthimhi pakkhipitvā purimapādapacchimapādanaṅguṭṭhānaṃ ṭhitokāsaṃ sallakkhetvā dvinnaṃ purimapādānaṃ matthake sīsaṃ ṭhapetvā sayati, divasampi sayitvā pabujjhamāno na utrasanto pabujjhati, sīsaṃ pana ukkhipitvā purimapādādīnaṃ ṭhitokāsaṃ sallakkheti. |
For the lion, the king of beasts, because it is full of energy, having placed its two forepaws in one place, its hind paws in one place, and having placed its tail between its thighs, and having noted the place where its forepaws, hind paws, and tail are, and having placed its head on the top of its two forepaws, it lies down. Even if it lies down for a day, when it wakes up, it does not wake up startled, but having raised its head, it notes the place where its forepaws and so on were. |
sace kiñci ṭhānaṃ vijahitvā ṭhitaṃ hoti, “nayidaṃ tuyhaṃ jātiyā sūrabhāvassa ca anurūpan”ti anattamano hutvā tattheva sayati, na gocarāya pakkamati. |
If any place has been moved, thinking, "This is not befitting of your birth and your bravery," and being displeased, it lies down right there and does not set out for its prey. |
avijahitvā ṭhite pana “tuyhaṃ jātiyā ca sūrabhāvassa ca anurūpamidan”ti haṭṭhatuṭṭho uṭṭhāya sīhavijambhitaṃ vijambhitvā kesarabhāraṃ vidhunitvā tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. |
But when they are not moved, thinking, "This is befitting of your birth and your bravery," being joyful and delighted, it rises and, stretching the lion's stretch, and shaking its mane, and roaring the lion's roar three times, it sets out for its prey. |
♦ catutthajjhānaseyyā pana tathāgataseyyāti vuccati. |
♦ But the posture of the fourth jhāna is called the Tathāgata's posture. |
tāsu idha sīhaseyyā āgatā. |
Of these, the lion's posture is mentioned here. |
ayañhi tejussadairiyāpathattā uttamaseyyā nāma. |
For this, because it is a posture full of energy, is called the supreme posture. |
♦ pāde pādanti dakkhiṇapāde vāmapādaṃ. |
♦ "One foot on the other" means the left foot on the right foot. |
accādhāyāti atiādhāya, īsakaṃ atikkamma ṭhapetvā. |
"Having placed over" means having placed over, having placed, having passed 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 is not one-pointed, and the posture is uncomfortable. |
yathā pana na saṅghaṃṭṭeti, evaṃ atikkamma ṭhapite vedanā nuppajjati, cittaṃ ekaggaṃ hoti, seyyā phāsukā hoti. |
But when they are placed so that they do not strike, a feeling does not arise, the mind is one-pointed, and the posture is comfortable. |
tasmā evaṃ seyyaṃ kappeti. |
Therefore he arranges his posture thus. |
♦ sato sampajānoti satiyā ceva sampajaññena ca samannāgato. |
♦ "Mindful and clearly comprehending" means endowed with mindfulness and clear comprehension. |
kathaṃ niddāyanto sato sampajāno hotīti? |
How can one who is falling asleep be mindful and clearly comprehending? |
satisampajaññassa appahānena. |
By the non-abandonment of mindfulness and clear comprehension. |
ayañhi divasañceva sakalayāmañca āvaraṇīyehi dhammehi cittaṃ parisodhetvā paṭhamayāmāvasāne caṅkamā oruyha pāde dhovantopi mūlakammaṭṭhānaṃ avijahantova dhovati, taṃ avijahantova dvāraṃ vivarati, mañce nisīdati, avijahantova niddaṃ okkamati. |
For this one, having purified his mind of the hindrances for the whole day and all the watches, and at the end of the first watch, having descended from the walking-meditation path, washes his feet without abandoning the root meditation subject; he opens the door without abandoning it; he sits on the couch; he falls asleep without abandoning it. |
pabujjhanto pana mūlakammaṭṭhānaṃ gahetvāva pabujjhati. |
And when he wakes up, he wakes up, having taken up the root meditation subject. |
evaṃ niddaṃ okkamantopi sato sampajāno hoti. |
Thus, even when falling asleep, he is mindful and clearly comprehending. |
evaṃ pana ñāṇadhātukanti na rocayiṃsu. |
But they did not approve of this as being a matter of the knowledge-element. |
♦ vuttanayena panesa cittaṃ parisodhetvā paṭhamayāmāvasāne “upādinnakaṃ sarīraṃ niddāya samassāsessāmī”ti caṅkamā oruyha mūlakammaṭṭhānaṃ avijahantova pāde dhovati, dvāraṃ vivarati, mañce pana nisīditvā mūlakammaṭṭhānaṃ pahāya, “khandhāva khandhesu, dhātuyova dhātūsu paṭihaññantī”ti senāsanaṃ paccavekkhanto kamena niddaṃ okkamati, pabujjhanto pana mūlakammaṭṭhānaṃ gahetvāva pabujjhati. |
♦ But this one, having purified his mind in the way that has been described, and at the end of the first watch, thinking, "I will let my acquired body rest with sleep," having descended from the walking-meditation path, washes his feet without abandoning the root meditation subject; he opens the door; but having sat down on the couch, he abandons the root meditation subject and, reflecting on the lodging, "The aggregates are just on the aggregates, the elements are just on the elements," he gradually falls asleep. But when he wakes up, he wakes up, having taken up the root meditation subject. |
evaṃ niddaṃ okkamantopi sato sampajāno nāma hotīti veditabbo. |
Thus, even when falling asleep, he should be understood as being mindful and clearly comprehending. |
♦ iti imasmiṃ sutte tivaṅgikā pubbabhāgavipassanāva kathitā. |
♦ Thus, in this sutta, only the threefold insight of the preliminary part is taught. |
ettakeneva pana vosānaṃ anāpajjitvā tāneva indriyabalabojjhaṅgāni samodhānetvā vipassanaṃ vaḍḍhetvā bhikkhu arahattaṃ pāpuṇātīti. |
But not having come to an end with just this much, a bhikkhu, having brought together those very faculties, powers, and factors of enlightenment, and having developed insight, attains Arahantship. |
evaṃ yāva arahattā desanā kathetabbā. |
Thus the teaching should be explained up to Arahantship. |
♦ 3. kummopamasuttavaṇṇanā SN 35.192 |
♦ 3. Commentary on the Kummopama Sutta |
♦ 240. tatiye kummoti aṭṭhikummo. |
♦ 240. In the third, "a tortoise" means a bone-tortoise. |
kacchapoti tasseva vevacanaṃ. |
"A turtle" is a synonym for the same. |
anunadītīreti nadiyā anutīre. |
Along the bank of a river. |
gocarapasutoti “sace kiñci phalāphalaṃ labhissāmi, khādissāmī”ti gocaratthāya pasuto ussukko tannibandho. |
Intent on his feeding ground" means intent, eager, devoted to the purpose of his feeding ground, thinking, "If I get any fruit, I will eat it. |
samodahitvāti samugge viya pakkhipitvā. |
"Having drawn in" means having put in as if into a casket. |
saṅkasāyatīti acchati. |
"He keeps still" means he stays. |
samodahanti samodahanto ṭhapento. |
"Drawing in" means drawing in and placing. |
idaṃ vuttaṃ hoti — yathā kummo aṅgāni sake kapāle samodahanto siṅgālassa otāraṃ na deti, na ca naṃ siṅgālo pasahati, evaṃ bhikkhu attano manovitakke sake ārammaṇakapāle samodahanto kilesamārassa otāraṃ na deti, na ca naṃ māro pasahati. |
This is what is said: just as a tortoise, drawing its limbs into its own shell, does not give an opportunity to a jackal, and the jackal cannot overcome it, in the same way, a bhikkhu, drawing his mental thoughts into the shell of his own object, does not give an opportunity to Māra the defiler, and Māra cannot overcome him. |
♦ anissitoti taṇhādiṭṭhinissayehi anissito. |
♦ "Not dependent" means not dependent on the dependencies of craving and views. |
aññamaheṭhayānoti aññaṃ kañci puggalaṃ aviheṭhento. |
"Not harming another" means not harming any other person. |
parinibbutoti kilesaparinibbānena parinibbuto. |
"Finally extinguished" means finally extinguished by the final extinguishment of the defilements. |
nūpavadeyya kañcīti aññaṃ kañci puggalaṃ sīlavipattiyā vā ācāravipattiyā vā attānaṃ ukkaṃsetukāmatāya vā paraṃ vambhetukāmatāya vā na upavadeyya, aññadatthu pañca dhamme ajjhattaṃ upaṭṭhapetvā, “kālena vakkhāmi, no akālena, bhūtena vakkhāmi, no abhūtena, saṇhena vakkhāmi, no pharusena, atthasaṃhitena vakkhāmi, no anatthasaṃhitena, mettacitto vakkhāmi, no dosantaro”ti evaṃ ullumpanasabhāvasaṇṭhiteneva cittena viharati. |
He would not revile anyone" means he would not revile any other person because of a fault in virtue or a fault in conduct, or because of a desire to praise himself, or because of a desire to disparage another. On the contrary, having established the five dhammas in himself, he dwells with a mind that is established in a nature of uplifting, saying, "I will speak at the right time, not at the wrong time; I will speak what is true, not what is untrue; I will speak gently, not harshly; I will speak what is beneficial, not what is not beneficial; I will speak with a mind of loving-kindness, not with a mind of hatred. |
♦ 4. paṭhamadārukkhandhopamasuttavaṇṇanā SN 35.193 |
♦ 4. Commentary on the Paṭhamadārukkhandhopama Sutta |
♦ 241. catutthe addasāti gaṅgātīre paññattavarabuddhāsane nisinno addasa. |
♦ 241. In the fourth, "he saw" means he saw, sitting on the excellent Buddha-seat prepared on the bank of the Ganges. |
vuyhamānanti caturassaṃ tacchetvā pabbatantare ṭhapitaṃ vātātapena suparisukkhaṃ pāvussake meghe vassante udakena uplavitvā anupubbena gaṅgāya nadiyā sote patitaṃ tena sotena vuyhamānaṃ. |
"Being carried along" means a log that had been cut square and placed in a mountain pass, and had become very dry with the wind and sun, and when it rained in a rain-cloud of the rainy season, was floated by the water and, in due course, fell into the current of the river Ganges and was being carried along by that current. |
bhikkhū āmantesīti “iminā dārukkhandhena sadisaṃ katvā mama sāsane saddhāpabbajitaṃ kulaputtaṃ dassessāmī”ti dhammaṃ desetukāmatāya āmantesi. |
He addressed the bhikkhus" means he addressed them, desiring to teach the Dhamma, thinking, "I will show the son of good family who has gone forth in faith in my teaching, making him like this log. |
amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānanti idaṃ pana aṭṭhadosavimuttattā sotapaṭipannassa dārukkhandhassa apare samuddapattiyā antarāyakare aṭṭha dose dassetuṃ ārabhi. |
"That great log being carried along by the current of the river Ganges" — this he began in order to show the eight dangers that would be an obstacle to the log, which was like one who had entered the stream because it was free from eight faults, from reaching the ocean later on. |
♦ tatrassa evaṃ aṭṭhadosavimuttatā veditabbā — eko hi gaṅgāya nadiyā avidūre pabbatatale jāto nānāvallīhi paliveṭhito paṇḍupalāsataṃ āpajjitvā upacikādīhi khajjamāno tasmiṃyeva ṭhāne apaṇṇattikabhāvaṃ gacchati, ayaṃ dārukkhandho gaṅgaṃ otaritvā vaṅkaṭṭhānesu vilāsamāno sāgaraṃ patvā maṇivaṇṇe ūmipiṭṭhe sobhituṃ na labhati. |
♦ Therein, its freedom from eight faults should be understood thus: one, which has grown on a mountain slope not far from the river Ganges, and being entwined with various vines, and having become of a pale-leaf color, and being eaten by termites and so on, goes to a state of non-designation in that very place. This log, descending into the Ganges and sporting in the bends, does not get to be adorned on the gem-colored surface of the waves after reaching the ocean. |
♦ aparo gaṅgātīre bahimūlo antosākho hutvā jāto, ayaṃ kiñcāpi kālena kālaṃ olambinīhi sākhāhi udakaṃ phusati, bahimūlattā pana gaṅgaṃ otaritvā vaṅkaṭṭhānesu vilāsamāno sāgaraṃ patvā maṇivaṇṇe ūmipiṭṭhe sobhituṃ na labhati. |
♦ Another, which has grown on the bank of the Ganges with its roots outside and its branches inside. This one, although it touches the water from time to time with its overhanging branches, because its roots are outside, it does not get to be adorned on the gem-colored surface of the waves after descending into the Ganges and sporting in the bends and reaching the ocean. |
♦ aparo majjhe gaṅgāya jāto, daḷhamūlena pana suppatiṭṭhito, bahi cassa gatā vaṅkasākhā nānāvallīhi ābaddhā, ayampi daḷhamūlattā bahiddhā vallīhi ābaddhattā ca gaṅgaṃ otaritvā ... pe ... sobhituṃ na labhati. |
♦ Another has grown in the middle of the Ganges, but is well-established with a firm root, and its crooked branches that have gone outside are bound with various vines. This one too, because its root is firm and because it is bound with vines outside, does not get to be adorned... pe... after descending into the Ganges. |
♦ aparo patitaṭṭhāneyeva vālikāya otthaṭo pūtibhāvaṃ āpajjati, ayampi gaṅgaṃ otaritvā ... pe ... na labhati. |
♦ Another, having been covered with sand at the very place where it fell, becomes rotten. This one too, does not get to... pe... after descending into the Ganges. |
♦ aparo dvinnaṃ pāsāṇānaṃ antare jātattā, sunikhāto viya niccalo ṭhito, āgatāgataṃ udakaṃ dvidhā phāleti, ayaṃ pāsāṇantare suṭṭhu patiṭṭhitattā gaṅgaṃ otaritvā ... pe ... na labhati. |
♦ Another, having grown between two rocks, stands motionless like one that has been well-dug-in, and splits the coming water in two. This one, because it is well-established between the rocks, does not get to... pe... after descending into the Ganges. |
♦ aparo abbhokāsaṭṭhāne nabhaṃ pūretvā vallīhi ābaddho ṭhito. |
♦ Another stands in an open space, filling the sky and bound with vines. |
ekaṃ dve saṃvacchare atikkamitvā āgate mahoghe sakiṃ vā dvikkhattuṃ vā temeti, ayampi nabhaṃ pūretvā ṭhitatāya ceva ekassa vā dvinnaṃ vā saṃvaccharānaṃ accayena sakiṃ vā dvikkhattuṃ vā temanatāya ca gaṅgaṃ otaritvā ... pe ... na labhati. |
In a great flood that comes after one or two years have passed, it is soaked once or twice. This one too, because it stands filling the sky and because it is soaked once or twice after the passing of one or two years, does not get to... pe... after descending into the Ganges. |
♦ aparopi majjhe gaṅgāya dīpake jāto mudukkhandhasākho oghe āgate anusotaṃ nipajjitvā, udake gate sīsaṃ ukkhipitvā, naccanto viya tiṭṭhati. |
♦ And another has grown on an island in the middle of the Ganges, with a soft trunk and branches. When the flood comes, it lies down with the current, and when the water recedes, it raises its head and stands as if it were dancing. |
yassatthāya sāgaro gaṅgaṃ evaṃ viya vadati, “bhoti gaṅge tvaṃ mayhaṃ candanasārasalaḷasārādīni nānādārūni āharasi, dārukkhandhaṃ pana nāharasī”ti. |
For whose sake the ocean says to the Ganges, as it were, "O Ganges, you bring me various woods like the essence of sandalwood and the essence of pine, but you do not bring a log." |
sulabho esa, deva, punavāre jānissāmīti. |
That is easy to get, Your Majesty, I will know next time. |
punavāre tambavaṇṇena udakena āliṅgamānā viya āgacchati. |
Next time, it comes as if embracing it with water of the color of copper. |
sopi tatheva anusotaṃ nipajjitvā, udake gate sīsaṃ ukkhipitvā, naccanto viya tiṭṭhati. |
That one too lies down with the current in the same way, and when the water recedes, it raises its head and stands as if it were dancing. |
ayaṃ attano mudutāya gaṅgaṃ otaritvā ... pe ... na labhati. |
This one, because of its softness, does not get to... pe... after descending into the Ganges. |
♦ aparo gaṅgāya nadiyā tiriyaṃ patito vālikāya ottharito antarasetu viya bahūnaṃ paccayo jāto, ubhosu tīresu veḷunaḷakarañjakakudhādayo uplavitvā tattheva lagganti. |
♦ Another, having fallen across the river Ganges, and being covered with sand, has become like a bridge in the middle, a support for many. Bamboo, reeds, karañja, and kudha trees from both banks are floated up and get stuck there. |
tathā nānāvidhā gacchā vuyhamānā bhinnamusalabhinnasuppāhikukkurahatthiassādikuṇapānipi tattheva lagganti. |
Likewise, various kinds of plants being carried along, broken pestles, broken winnowing baskets, and the corpses of dogs, elephants, and horses get stuck there. |
mahāgaṅgāpi naṃ āsajja bhijjitvā dvidhā gacchati, macchakacchapakumbhīlamakarādayopi tattheva vāsaṃ kappenti. |
The great Ganges, striking against it, breaks and goes in two. Fish, turtles, crocodiles, and makaras also make their dwelling there. |
ayampi tiriyaṃ patitvā mahājanassa paccayattakatabhāvena gaṅgaṃ otaritvā vaṅkaṭṭhānesu vilāsamāno sāgaraṃ patvā maṇivaṇṇe ūmipiṭṭhe sobhituṃ na labhati. |
This one too, having fallen across and having become a support for many people, does not get to be adorned on the gem-colored surface of the waves after descending into the Ganges and sporting in the bends and reaching the ocean. |
♦ iti bhagavā imehi aṭṭhahi dosehi vimuttattā sotapaṭipannassa dārukkhandhassa apare samuddapattiyā antarāyakare aṭṭha dose dassetuṃ amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānantiādimāha. |
♦ Thus, the Blessed One, to show the eight dangers that would be an obstacle to the log, which was like one who had entered the stream because it was free from these eight faults, from reaching the ocean later on, said, "that great log being carried along by the current of the river Ganges," and so on. |
tattha na thale ussīdissatīti thalaṃ nābhiruhissati. |
Therein, "it will not run aground on the shore" means it will not run aground on the shore. |
na manussaggāho gahessatīti “mahā vatāyaṃ dārukkhandho”ti disvā, uḷumpena taramānā gantvā, gopānasīādīnaṃ atthāya manussā na gaṇhissanti. |
"The grasp of humans will not get it" means seeing it, thinking, "This is a great log," men, going, swimming with a raft, will not get it for the purpose of a roof-beam and so on. |
na amanussaggāho gahessatīti “mahaggho ayaṃ candanasāro, vimānadvāre naṃ ṭhapessāmā”ti maññamānā na amanussā gaṇhissanti. |
"The grasp of non-humans will not get it" means thinking, "This is precious sandalwood-essence, we will place it at the gate of our mansion," non-humans will not get it. |
♦ evameva khoti ettha saddhiṃ bāhirehi aṭṭhahi dosehi evaṃ opammasaṃsandanaṃ veditabbaṃ — gaṅgāya avidūre pabbatatale jāto tattheva upacikādīhi khajjamāno apaṇṇattikabhāvaṃ gatadārukkhandho viya hi “natthi dinnan”tiādikāya micchādiṭṭhiyā samannāgato puggalo veditabbo. |
♦ "Just so" — here the application of the simile should be understood thus, with the eight external faults. The log that grew on a mountain slope not far from the Ganges and, being eaten by termites and so on right there, went to a state of non-designation, should be understood as like a person endowed with the wrong view, "there is nothing given," and so on. |
ayañhi sāsanassa dūrībhūtattā ariyamaggaṃ oruyha samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti. |
This one, because he is far from the teaching, cannot descend into the noble path and, sitting on the raft of concentration, reach the ocean of Nibbāna. |
♦ gaṅgātīre bahimūlo antosākho hutvā jāto viya acchinnagihibandhano samaṇakuṭimbikapuggalo daṭṭhabbo. |
♦ The one that grew on the bank of the Ganges with its roots outside and its branches inside should be understood as like the ascetic-householder person with unbroken household-bonds. |
ayañhi “cittaṃ nāmetaṃ anibaddhaṃ, ‘samaṇomhī’ti vadantova gihī hoti, ‘gihīmhī’ti vadantova samaṇo hoti. |
This one, thinking, "This mind is not bound; one is a householder even while saying, 'I am an ascetic,' and an ascetic even while saying, 'I am a householder.' |
ko jānissati, kiṃ bhavissatī”ti? |
Who will know, what will happen?" |
mahallakakāle pabbajantopi gihibandhanaṃ na vissajjeti. |
Even when going forth in old age, he does not abandon the household-bonds. |
mahallakapabbajitānañca sampatti nāma natthi. |
And there is no such thing as fortune for those who go forth in old age. |
tassa sace cīvaraṃ pāpuṇāti, antacchinnakaṃ vā jiṇṇadubbaṇṇaṃ vā pāpuṇāti. |
If a robe comes to him, it is either a cut-off piece or an old, discolored one. |
senāsanampi vihārapaccante paṇṇasālā vā maṇḍapo vā pāpuṇāti. |
And for a lodging, a leaf-hut at the end of the monastery or a pavilion comes to him. |
piṇḍāya carantenāpi puttanattakānaṃ dārakānaṃ pacchato caritabbaṃ hoti, pariyante nisīditabbaṃ hoti. |
And when going for alms, he has to walk behind the children of his sons and grandsons, and has to sit at the end. |
tena so dukkhī dummano assūni muñcanto, “atthi me kulasantakaṃ dhanaṃ, kappati nu kho taṃ khādantena jīvitun”ti cintetvā ekaṃ vinayadharaṃ pucchati — “kiṃ, bhante ācariya, attano santakaṃ vicāretvā khādituṃ kappati, no kappatī”ti? |
He, being sad and dejected, and shedding tears, thinks, "I have family wealth; is it permissible to live by eating that?", and asks a Vinaya-master: "What, venerable teacher, is it permissible to manage and eat one's own property, or not?" |
“natthettha doso, kappatetan”ti. |
There is no fault in that; it is permissible. |
so attano bhajamānake katipaye dubbace durācāre bhikkhū gahetvā, sāyanhasamaye antogāmaṃ gantvā, gāmamajjhe ṭhito gāmike pakkosāpetvā, “amhākaṃ payogato uṭṭhitaṃ āyaṃ kassa dethā”ti āha. |
He, taking a few disobedient, ill-behaved bhikkhus who are his followers, and in the evening, having gone into the village, and standing in the middle of the village, and having summoned the villagers, said, "To whom do you give the income that has arisen from our efforts?" |
bhante, tumhe pabbajitā, mayaṃ kassa dassāmāti? |
Venerable sir, you are ascetics; to whom shall we give it? |
kiṃ pabbajitānaṃ attano santakaṃ na vaṭṭatīti? |
What, is not one's own property permissible for ascetics? |
kuddāla-piṭakaṃ gahetvā, khettamariyādabandhanādīni karonto nānāppakāraṃ pubbaṇṇāparaṇṇañceva phalāphale ca saṅgaṇhitvā, hemantagimhavassānesu yaṃ yaṃ icchati, taṃ taṃ pacāpetvā khādanto samaṇakuṭumbiko hutvā jīvati. |
Taking a hoe and a basket, and doing the work of marking the boundaries of the fields and so on, and having gathered various kinds of early and late grains and fruits, and whatever he wishes in winter, summer, and the rainy season, having had it cooked and eating it, he lives as an ascetic-householder. |
kevalamassa pañcacūḷakena dārakena saddhiṃ pādaparicārikāva ekā natthi. |
Only a female foot-servant is lacking for him, along with a son with the five topknots. |
ayaṃ puggalo kiñcāpi olambinīhi sākhāhi udakaṃ phusamāno antosākho rukkho viya cetiyaṅgaṇabodhiyaṅgaṇādīsu bhikkhūnaṃ kāyasāmaggiṃ deti, gihibandhanassa pana acchinnatāya bahimūlattā ariyamaggaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti. |
This person, although he gives the company of his body to the bhikkhus in the cetiya-courtyard, the bodhi-tree courtyard, and so on, like the tree with its branches inside, which touches the water with its overhanging branches, because his household-bonds are not cut off and because his roots are outside, cannot descend into the noble path and, sitting on the raft of concentration, reach the ocean of Nibbāna. |
♦ gaṅgāya majjhe jāto bahiddhā vallīhi ābaddhavaṅkasākhā viya saṅghasantakaṃ nissāya jīvamāno bhinnājīvapuggalo daṭṭhabbo. |
♦ The one that grew in the middle of the Ganges, with its crooked branches bound by vines outside, should be understood as like the person with a broken livelihood, who lives in dependence on the Saṅgha's property. |
ekacco gihibandhanaṃ pahāya pabbajantopi sāruppaṭṭhāne pabbajjaṃ na labhati. |
Some, even when going forth, having abandoned the household-bonds, do not receive the going-forth in a suitable place. |
pabbajjā hi nāmesā paṭisandhiggahaṇasadisā. |
For this which is called the going-forth is like the taking of rebirth. |
yathā manussā yattha paṭisandhiṃ gaṇhanti, tesaṃyeva kulānaṃ ācāraṃ sikkhanti, evaṃ bhikkhūpi yesaṃ santike pabbajanti, tesaṃyeva ācāraṃ gaṇhanti. |
Just as humans, wherever they take rebirth, learn the customs of those very families, in the same way, bhikkhus, in whose presence they go forth, take on their very customs. |
tasmā ekacco asāruppaṭṭhāne pabbajitvā ovādānusāsanīuddesaparipucchādīhi paribāhiro hutvā pātova muṇḍaghaṭaṃ gahetvā udakatitthaṃ gacchati, ācariyupajjhāyānaṃ bhattatthāya khandhe pattaṃ katvā bhattasālaṃ gacchati, dubbacasāmaṇerehi saddhiṃ nānākīḷaṃ kīḷati, ārāmikadārakehi saṃsaṭṭho viharati. |
Therefore, some, having gone forth in an unsuitable place, and being outside of the instruction, admonition, instruction, and inquiry, early in the morning take a shaven-head pot and go to the water-ghat; for the sake of their teachers' and preceptors' meal, they go to the dining hall with their bowl on their shoulder; they play various games with disobedient novices; they live in association with the monastery-attendants' children. |
♦ so daharabhikkhukāle attano anurūpehi daharabhikkhūhi ceva ārāmikehi ca saddhiṃ saṅghabhogaṃ gantvā, “ayaṃ khīṇāsavehi asukarañño santikā paṭiggahitasaṅghabhogo, tumhe saṅghassa idañcidañca na detha, na hi tumhākaṃ pavattiṃ sutvā rājā vā rājamahāmattā vā attamanā bhavissanti, etha dāni idañcidañca karothā”ti kuddāla-piṭakāni gāhāpetvā heṭṭhā taḷākamātikāsu kattabbakiccāni kārāpetvā bahuṃ pubbaṇṇāparaṇṇaṃ vihāraṃ pavesetvā ārāmikehi attano upakārabhāvaṃ saṅghassa ārocāpeti. |
♦ He, in his youth as a bhikkhu, having gone to the Saṅgha's property with his suitable young bhikkhu companions and with the monastery-attendants, says, "This Saṅgha-property was accepted from such-and-such a king by the Arahants. You do not give this and that to the Saṅgha. Neither the king nor the king's great ministers will be pleased when they hear of your conduct. Come now, do this and that," and having had hoes and baskets taken, and having had the work to be done on the lower canal-banks of the tank done, and having had much early and late grain brought into the monastery, he has the Saṅgha informed of his helpfulness by the monastery-attendants. |
saṅgho “ayaṃ daharo bahūpakāro, imassa sataṃ vā dvisataṃ vā dethā”ti dāpeti. |
The Saṅgha says, "This young one is very helpful; give him a hundred or two hundred," and has it given. |
iti so ito cito ca saṅghasantakeneva vaḍḍhanto bahiddhā ekavīsatividhāhi anesanāhi baddho ariyamaggaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti. |
Thus he, growing by the Saṅgha's property from here and there, being bound by the twenty-one kinds of wrong livelihood outside, cannot descend into the noble path and, sitting on the raft of concentration, reach the ocean of Nibbāna. |
♦ patitaṭṭhāneyeva vālikāya ottharitvā pūtibhāvaṃ āpāditarukkho viya ālasiyamahagghaso veditabbo. |
♦ The tree that has become rotten, having been covered with sand at the very place where it fell, should be understood as like the lazy glutton. |
evarūpañhi puggalaṃ āmisacakkhuṃ paccayalolaṃ vissaṭṭhāacariyupajjhāyavattaṃ uddesaparipucchāyonisomanasikāravajjitaṃ sandhāya pañca nīvaraṇāni atthato evaṃ vadanti — “bho, kassa santikaṃ gacchāmā”ti? |
For with reference to such a person, who has an eye for material gain, is greedy for requisites, has abandoned the duties towards his teachers and preceptors, and is devoid of instruction, inquiry, and mindful attention, the five hindrances speak in effect thus: "Sirs, to whose presence shall we go?" |
atha thinamiddhaṃ uṭṭhāya evamāha — “kiṃ na passatha? |
Then sloth and torpor, rising, say: "Do you not see? |
eso asukavihāravāsī kusītapuggalo asukaṃ nāma gāmaṃ gantvā yāgumatthake yāguṃ, pūvamatthake pūvaṃ, bhattamatthake bhattaṃ ajjhoharitvā vihāraṃ āgamma vissaṭṭhasabbavatto uddesādivirahito mañcaṃ upagacchanto mayhaṃ okāsaṃ karotī”ti. |
That lazy person dwelling in such-and-such a monastery, having gone to such-and-such a village, and having devoured gruel on top of gruel, a cake on top of a cake, and rice on top of rice, and having come to the monastery, and having abandoned all duties, and being devoid of instruction and so on, and approaching his couch, makes an opportunity for me." |
♦ tato kāmacchandanīvaraṇaṃ uṭṭhāyāha — “bho, tava okāse kate mayhaṃ katova hoti, idāneva so niddāyitvā kilesānurañjitova pabujjhitvā kāmavitakkaṃ vitakkessatī”ti. |
♦ Then the hindrance of sensual desire, rising, says: "Sirs, when an opportunity is made for you, it is made for me. |
tato byāpādanīvaraṇaṃ uṭṭhāyāha — “tumhākaṃ okāse kate mayhaṃ katova hoti. |
Just now he, having slept and woken up, being stained with the defilements, will think sensual thoughts." |
idāneva niddāyitvā vuṭṭhito ‘vattapaṭivattaṃ karohī’ti vuccamāno, ‘bho, ime attano kammaṃ akatvā amhesu byāvaṭā’ti nānappakāraṃ pharusavacanaṃ vadanto akkhīni nīharitvā vicarissatī”ti. |
Then the hindrance of ill will, rising, says: "When an opportunity is made for you, it is made for me. |
tato uddhaccanīvaraṇaṃ uṭṭhāyāha — “tumhākaṃ okāse kate mayhaṃ katova hoti, kusīto nāma vātāhato aggikkhandho viya uddhato hotī”ti. |
Just now, having slept and risen, and being told, 'Do your duties and routines,' he will say, 'Sirs, these, not doing their own work, are busy with us,' and speaking various kinds of harsh words, he will wander about, glaring." |
atha kukuccanīvaraṇaṃ uṭṭhāyāha — “tumhākaṃ okāse kate mayhaṃ katova hoti, kusīto nāma kukkuccapakatova hoti, akappiye kappiyasaññaṃ kappiye ca akappiyasaññaṃ uppādetī”ti. |
Then the hindrance of restlessness, rising, says: "When an opportunity is made for you, it is made for me. A lazy person is restless like a mass of fire struck by the wind." |
atha vicikicchānīvaraṇaṃ uṭṭhāyāha — “tumhākaṃ okāse kate mayhaṃ katova hoti. |
Then the hindrance of worry, rising, says: "When an opportunity is a made for you, it is made for me. A lazy person is of a worried nature; he produces the perception of what is allowable in what is not allowable, and of what is not allowable in what is allowable." |
evarūpo hi aṭṭhasu ṭhānesu mahāvicikicchaṃ uppādesī”ti. |
Then the hindrance of doubt, rising, says: "When an opportunity is made for you, it is made for me. |
evaṃ ālasiyamahagghasaṃ pañca nīvaraṇāni caṇḍasunakhādayo viya siṅgacchinnaṃ jaraggavaṃ ajjhottharitvā gaṇhanti. |
For such a one has produced great doubt in the eight places." |
sopi ariyamaggasotaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti. |
Thus, the five hindrances, like fierce dogs and so on, seize the lazy glutton, who is like an old bull with broken horns, having overwhelmed him. |
| He too cannot descend into the stream of the noble path and, sitting on the raft of concentration, reach the ocean of Nibbāna. | |
♦ dvinnaṃ pāsāṇānaṃ antare nikhātamūlākārena ṭhitarukkho viya diṭṭhiṃ uppādetvā ṭhito diṭṭhigatiko veditabbo. |
♦ The tree that stands in the manner of having its roots dug in between two rocks should be understood as like one who has produced a view and stands there. |
so hi “arūpabhave rūpaṃ atthi, asaññībhave cittaṃ pavattati, bahucittakkhaṇiko lokuttaramaggo, anusayo cittavippayutto, te ca sattā sandhāvanti saṃsarantī”ti vadanto ariṭṭho viya kaṇṭakasāmaṇero viya ca vicarati. |
For he wanders about, saying, "Form exists in the formless realm, the mind continues in the realm of the non-percipient, the supramundane path is of many mind-moments, the underlying tendency is dissociated from the mind, and those beings transmigrate, they wander on," like Ariṭṭha and like the novice Kaṇṭaka. |
pisuṇavāco pana hoti, upajjhāyādayo saddhivihārikādīhi bhindanto vicarati. |
And he is of slanderous speech; he wanders about, causing a division between preceptors and so on and their pupils and so on. |
sopi ariyamaggasotaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti. |
He too cannot descend into the stream of the noble path and, sitting on the raft of concentration, reach the ocean of Nibbāna. |
♦ abbhokāse nabhaṃ pūretvā vallīhi ābaddho ṭhito ekaṃ dve saṃvacchare atikkamitvā āgate mahoghe sakiṃ vā dvikkhattuṃ vā temanarukkho viya mahallakakāle pabbajitvā paccante vasamāno dullabhasaṅghadassano ceva dullabhadhammassavano ca puggalo veditabbo. |
♦ The tree that stands in an open space, filling the sky and bound with vines, and is soaked once or twice in a great flood that comes after one or two years have passed, should be understood as like a person who has gone forth in old age and, while dwelling in a border region, has a rare sight of the Saṅgha and a rare hearing of the Dhamma. |
ekacco hi vuḍḍhakāle pabbajito katipāhena upasampadaṃ labhitvā pañcavassakāle pātimokkhaṃ paguṇaṃ katvā dasavassakāle vinayadharattherassa santike vinayakathākāle maricaṃ vā harītakakhaṇḍaṃ vā mukhe ṭhapetvā bījanena mukhaṃ pidhāya niddāyanto nisīditvā lesakappena katavinayo nāma hutvā pattacīvaraṃ ādāya paccantaṃ gacchati. |
For some, having gone forth in old age, and having received the higher ordination in a few days, and having made the Pātimokkha fluent in five years, and in ten years, during the Vinaya-talk of a Vinaya-master elder, and having placed a peppercorn or a piece of myrobalan in his mouth, and covering his mouth with a fan and sleeping, and sitting, and having become a so-called Vinaya-master by a mere trick, he takes his bowl and robes and goes to a border region. |
tatra naṃ manussā sakkaritvā bhikkhudassanassa dullabhatāya “idheva, bhante, vasathā”ti vihāraṃ kāretvā pupphūpagaphalūpagarukkhe ropetvā tattha vāsenti. |
There the people, having honored him, and because of the rarity of seeing a bhikkhu, have him reside there, saying, "Dwell here, venerable sir," and having had a monastery built, and having had trees that bear flowers and fruit planted. |
♦ atha mahāvihārasadisavihārā bahussutā bhikkhū, “janapade cīvararajanādīni katvā āgamissāmā”ti tattha gacchanti. |
♦ Then learned bhikkhus from a monastery like the Mahāvihāra go there, thinking, "We will dye our robes and so on in the country and come back." |
so te disvā, haṭṭhatuṭṭho vattapaṭivattaṃ katvā, punadivase ādāya bhikkhācāragāmaṃ pavisitvā, “asuko thero suttantiko, asuko abhidhammiko, asuko vinayadharo, asuko tepiṭako, evarūpe there kadā labhissatha, dhammasavanaṃ kārethā”ti vadati. |
He, seeing them, and being joyful and delighted, and having done his duties and routines, and in the next day, having taken them and entered the alms-round village, says, "Such-and-such an elder is a Suttanta-master, such-and-such an Abhidhamma-master, such-and-such a Vinaya-master, such-and-such a Tipiṭaka-master. When will you get such elders? Have a hearing of the Dhamma." |
upāsakā “dhammassavanaṃ kāressāmā”ti vihāramaggaṃ sodhetvā, sappitelādīni ādāya, mahātheraṃ upasaṅkamitvā, “bhante, dhammassavanaṃ kāressāma, dhammakathikānaṃ vicārethā”ti vatvā punadivase āgantvā dhammaṃ suṇanti. |
The lay-followers, saying, "We will have a hearing of the Dhamma," and having cleared the monastery-path, and taking ghee, oil, and so on, and having approached the great elder, and saying, "Venerable sir, we will have a hearing of the Dhamma; please arrange for the Dhamma-teachers," they come again the next day and listen to the Dhamma. |
♦ nevāsikatthero āgantukānaṃ pattacīvarāni paṭisāmento antogabbheyeva divasabhāgaṃ vītināmeti. |
♦ The resident-elder, while arranging the bowls and robes of the visitors, spends the daytime in the inner chamber. |
divākathiko uṭṭhito sarabhāṇako ghaṭena udakaṃ vamento viya sarabhāṇaṃ bhaṇitvā uṭṭhito, tampi so na jānāti. |
The daytime-speaker, having risen, and the reciter, having recited the recitation as if pouring water from a pot, having risen, he does not even know that. |
rattikathiko sāgaraṃ khobhento viya rattiṃ kathetvā uṭṭhito, tampi so na jānāti. |
The nighttime-speaker, as if churning the ocean, having spoken at night and risen, he does not even know that. |
paccūsakathiko kathetvā uṭṭhāsi, tampi so na jānāti. |
The early-morning-speaker, having spoken and risen, he does not even know that. |
pātova pana uṭṭhāya mukhaṃ dhovitvā, therānaṃ pattacīvarāni upanāmetvā, bhikkhācāraṃ upagacchanto mahātheraṃ āha — “bhante, divākathiko kataraṃ jātakaṃ nāma kathesi, sarabhāṇako kataraṃ suttaṃ nāma bhaṇi, rattikathiko kataraṃ dhammakathaṃ nāma kathesi, paccūsakathiko kataraṃ jātakaṃ nāma kathesi, khandhā nāma kati, dhātuyo nāma kati, āyatanā nāma katī”ti. |
But in the morning, having risen and washed his face, and having brought the elders' bowls and robes, and while going on the alms-round, he says to the great elder: "Venerable sir, what Jātaka did the daytime-speaker teach? What sutta did the reciter recite? What Dhamma-talk did the nighttime-speaker give? What Jātaka did the early-morning-speaker teach? How many aggregates are there? How many elements are there? How many bases are there?" |
evarūpo ekaṃ dve saṃvaccharāni atikkamitvā bhikkhudassanañceva dhammassavanañca labhantopi oghe āgate udakena sakiṃ vā dvikkhattuṃ vā temitarukkhasadiso hoti. |
Such a one, although he gets to see bhikkhus and hear the Dhamma after one or two years have passed, is like the tree that is soaked once or twice by the water when the flood comes. |
so evaṃ saṅghadassanato ca dhammassavanato ca paṭikkamma dūre vasanto ariyamaggaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti. |
He, thus being far away, having turned back from the sight of the Saṅgha and from the hearing of the Dhamma, cannot descend into the noble path and, sitting on the raft of concentration, reach the ocean of Nibbāna. |
♦ majjhe gaṅgāya dīpake jāto mudurukkho viya madhurassarabhāṇakapuggalo veditabbo. |
♦ The soft tree that has grown on an island in the middle of the Ganges should be understood as like a person who is a sweet-voiced reciter. |
so hi abhiññātāni abhiññātāni vessantarādīni jātakāni uggaṇhitvā, dullabhabhikkhudassanaṃ paccantaṃ gantvā, tattha dhammakathāya pasāditahadayena janena upaṭṭhiyamāno attānaṃ uddissa kate sampannapupphaphalarukkhe nandanavanābhirāme vihāre vasati. |
For he, having learned the well-known Jātakas of Vessantara and so on, and having gone to a border region where the sight of a bhikkhu is rare, and being attended to by the people whose hearts have been inspired by his Dhamma-talk, he dwells in a monastery that is as delightful as the Nandana-grove, with its well-fruited and well-flowered trees, which was made for him. |
athassa bhārahārabhikkhū taṃ pavattiṃ sutvā, “asuko kira evaṃ upaṭṭhākesu paṭibaddhacitto viharati. |
Then the bhikkhus who are bearers of the burden, having heard that event, think, "Such-and-such a one, it seems, dwells with his mind attached to his supporters. |
paṇḍito bhikkhu paṭibalo buddhavacanaṃ vā uggaṇhituṃ, kammaṭṭhānaṃ vā manasikātuṃ, ānetvā tena saddhiṃ asukattherassa santike dhammaṃ uggaṇhissāma, asukattherassa santike kammaṭṭhānan”ti tattha gacchanti. |
A wise bhikkhu is capable of either learning the word of the Buddha or of reflecting on a meditation subject. We will bring him and, with him, we will learn the Dhamma in the presence of such-and-such an elder, and a meditation subject in the presence of such-and-such an elder, and we will all practice the ascetic's duties together in such-and-such a forest," and they go there. |
♦ so tesaṃ vattaṃ katvā sāyanhasamayaṃ vihāracārikaṃ nikkhantehi tehi “imaṃ, āvuso, cetiyaṃ tayā kāritan”ti puṭṭho, “āma, bhante”ti vadati. |
♦ He, having done his duties for them, and in the evening, when they had come out for a walk in the monastery, being asked by them, "This cetiya, friend, was made by you?", he says, "Yes, venerable sir." |
“ayaṃ bodhi, ayaṃ maṇḍapo, idaṃ uposathāgāraṃ, esā aggisālā, ayaṃ caṅkamo tayā kārito. |
"This bodhi-tree, this pavilion, this Uposatha-hall, this fire-hall, this walking-meditation path was made by you. |
ime rukkhe ropāpetvā tayā nandanavanābhirāmo vihāro kārito”ti. |
This monastery, as delightful as the Nandana-grove, was made by you, having had these trees planted." |
“āma, bhante”ti, vadati. |
"Yes, venerable sir," he says. |
♦ so sāyaṃ therupaṭṭhānaṃ gantvā vanditvā pucchati — “kasmā, bhante, āgatatthā”ti? |
♦ He, in the evening, having gone to attend on the elders, and having paid homage, asks: "Why, venerable sirs, have you come?" |
“āvuso, taṃ ādāya gantvā, asukattherassa santike dhammaṃ uggaṇhitvā, asukattherassa santike kammaṭṭhānaṃ, asukasmiṃ nāma araññe samaggā samaṇadhammaṃ karissāmāti iminā kāraṇena āgatamhā”ti. |
Friend, we have come for this reason: having taken you and gone, and having learned the Dhamma in the presence of such-and-such an elder, and a meditation subject in the presence of such-and-such an elder, we will all practice the ascetic's duties together in such-and-such a forest. |
sādhu, bhante, tumhe nāma mayhaṃ atthāya āgatā, ahampi ciranivāsena idha ukkaṇṭhito gacchāmi, pattacīvaraṃ gaṇhāmi, bhanteti. |
Good, venerable sirs, you have come for my sake. I too, having been disgusted with my long stay here, will go. I will take my bowl and robes, venerable sirs. |
āvuso, sāmaṇeradaharā maggakilantā, ajja vasitvā sve pacchābhattaṃ gamissāmāti. |
Friend, the novices and young ones are weary from the journey. Having stayed today, we will go tomorrow after the meal. |
sādhu, bhanteti punadivase tehi saddhiṃ piṇḍāya pavisati. |
"Good, venerable sirs." The next day, he enters for alms with them. |
gāmavāsino “amhākaṃ ayyo bahū āgantuke bhikkhū gahetvā āgato”ti āsanāni paññāpetvā yāguṃ pāyetvā sukhanisinnakathaṃ sutvā bhattaṃ adaṃsu. |
The villagers, saying, "Our noble one has come, having brought many visiting bhikkhus," prepared seats and, having given gruel and having heard the pleasant conversation, they gave rice. |
therā “tvaṃ, āvuso, anumodanaṃ katvā nikkhama, mayaṃ udakaphāsukaṭṭhāne bhattakiccaṃ karissāmā”ti nikkhantā. |
The elders, saying, "You, friend, give the thanks-offering and come out; we will have our meal at a comfortable water-place," they came out. |
♦ gāmavāsino anumodanaṃ sutvā pucchiṃsu, “kuto, bhante, therā āgatā”ti? |
♦ The villagers, having heard the thanks-offering, asked, "From where, venerable sir, have the elders come?" |
ete amhākaṃ ācariyupajjhāyā samānupajjhāyā sandiṭṭhā sambhattāti. |
These are our teachers and preceptors, who have the same preceptor, who are our acquaintances and friends. |
kasmā āgatāti? |
Why have they come? |
maṃ gahetvā gantukāmatāyāti. |
Because they wish to take me and go. |
tumhe pana gantukāmāti? |
And do you wish to go? |
āmāvusoti. kiṃ vadetha, bhante, amhehi kassa uposathāgāraṃ kāritaṃ, kassa bhojanasālā, kassa aggisālādayo kāritā, mayaṃ maṅgalāmaṅgalesu kassa santikaṃ gamissāmāti? |
Yes, friends." "What are you saying, venerable sir? For whom did we have the Uposatha-hall made, for whom the dining hall, for whom the fire-hall and so on? To whose presence will we go on festival days and on inauspicious days? |
mahāupāsikāyopi tattheva nisīditvā assūni pavattayiṃsu. |
The great lay-women also, sitting right there, shed tears. |
daharo “tumhesu evaṃ dukkhitesu ahaṃ gantvā kiṃ karissāmi? |
The young one, thinking, "When you are so sad, what will I do by going? |
there uyyojessāmī”ti vihāraṃ gato. |
I will send the elders away," he went to the monastery. |
♦ therāpi katabhattakiccā pattacīvarāni gahetvā nisinnā taṃ disvāva, “kiṃ, āvuso, cirāyasi, divā hoti, gacchāmā”ti āhaṃsu. |
♦ The elders also, after their meal, and having taken their bowls and robes, and sitting, saw him and said, "What, friend, are you delaying for? It is daytime, let us go." |
āma, bhante, tumhe sukhitā, asukagehassa iṭṭhakāmūlaṃ ṭhitasaṇṭhāneneva ṭhitaṃ, asukagehādīnaṃ cittakammamūlādīni atthi, gatassāpi me cittavikkhepo bhavissati, tumhe purato gantvā asukavihāre cīvaradhovanarajanādīni karotha, ahaṃ tattha sampāpuṇissāmīti. |
Yes, venerable sirs, you are comfortable. The brick-foundation of such-and-such a house is standing as it was. The foundation of the painting and so on of such-and-such a house and others exist. Even if I go, my mind will be distracted. You go ahead and wash your robes and dye them and so on in such-and-such a monastery. I will arrive there. |
te tassa osakkitukāmataṃ ñatvā tvaṃ pacchā āgaccheyyāsīti pakkamiṃsu. |
They, knowing his desire to turn back, set out, saying, "You come later." |
♦ so there anugantvā nivatto vihārameva āgantvā bhojanasālādīni olokento vihāraṃ rāmaṇeyyakaṃ disvā cintesi — “sādhu vatamhi na gato. |
♦ He, having followed the elders and turned back, and having come to the very monastery, and looking at the dining hall and so on, and seeing that the monastery was delightful, thought: "It is good, indeed, that I did not go. |
sace agamissaṃ, koci, deva, dhammakathiko āgantvā, sabbesaṃ manaṃ bhinditvā, vihāraṃ attano nikāyasantakaṃ kareyya, atha mayā pacchā āgantvā etassa pacchato laddhapiṇḍaṃ bhuñjantena caritabbaṃ bhavissatī”ti. |
If I had gone, some deva-like Dhamma-teacher would have come and, having broken the minds of all, would have made the monastery the property of his own sect. Then I, having come later, would have had to wander about, eating the alms received behind him." |
♦ so aparena samayena suṇāti, “te kira bhikkhū gataṭṭhāne ekanikāyadvenikāyaekapiṭakadvepiṭakādivasena buddhavacanaṃ uggaṇhitvā aṭṭhakathācariyā jātā vinayadharā jātā sataparivārāpi sahassaparivārāpi caranti. |
♦ He, at a later time, hears, "Those bhikkhus, it seems, at the place where they went, having learned the word of the Buddha by way of one sect, two sects, one Piṭaka, two Piṭakas, and so on, have become commentary-teachers, have become Vinaya-masters, and wander about with a retinue of a hundred or a thousand. |
ye panettha samaṇadhammaṃ kātuṃ gatā, te ghaṭentā vāyamantā sotāpannā jātā, sakadāgāmino anāgāmino arahanto jātā, mahāsakkārena parinibbutā”ti . |
And those of them who went to practice the ascetic's duties, striving and making an effort, have become stream-enterers, once-returners, non-returners, and Arahants, and have attained final Nibbāna with great honor." |
so cintesi — “sace ahampi agamissaṃ, mayhampesā sampatti abhavissa, imaṃ pana ṭhānaṃ muñcituṃ asakkonto ativiya parihīnamhī”ti. |
He thought: "If I too had gone, this fortune would have been mine. But being unable to abandon this place, I have fallen away exceedingly." |
ayaṃ puggalo attano mudutāya taṃ ṭhānaṃ amuñcanto ariyamaggaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti. |
This person, not abandoning that place because of his own softness, cannot descend into the noble path and, sitting on the raft of concentration, reach the ocean of Nibbāna. |
♦ gaṅgāya nadiyā tiriyaṃ patitvā, vālikāya otthaṭabhāvena antarasetu viya hutvā, bahūnaṃ paccayo jātarukkho viya rathavinītamahāariyavaṃsacandopamādipaṭipadāsu aññataraṃ paṭipadaṃ uggahetvā ṭhito olīnavuttiko puggalo veditabbo. |
♦ The tree that has fallen across the river Ganges, and has become like a bridge in the middle because it is covered with sand, and has become a support for many, should be understood as like a person who has taken up one of the practices of the chariot-tamed, the great noble tradition, the moon-like, and so on, and has a degraded practice. |
so hi taṃ paṭipattinissitaṃ dhammaṃ uggahetvā pakatiyā mañjussaro cittalapabbatādisadisaṃ mahantaṃ ṭhānaṃ gantvā cetiyaṅgaṇavattādīni karoti. |
For he, having learned the Dhamma based on that practice, and being naturally of a pleasant voice, and having gone to a great place like the Cittala mountain and so on, he does the duties of the cetiya-courtyard and so on. |
atha naṃ dhammassavanaggaṃ pattaṃ āgantukā daharā “dhammaṃ kathehī”ti vadanti. |
Then the visiting young ones who have reached the pinnacle of hearing the Dhamma say, "Teach the Dhamma." |
so sammā uggahitaṃ dhammaṃ paṭipadaṃ dīpetvā katheti. |
He teaches the Dhamma, pointing out the practice that he has well-learned. |
athassa paṃsukūlikapiṇḍapātikādayo sabbe theranavamajjhimā bhikkhū “aho sappuriso”ti attamanā bhavanti. |
Then all the elders, new, and middle bhikkhus, the rag-robe wearers, the alms-food eaters, and so on, are pleased, saying, "Oh, a good person." |
♦ so kassaci nidānamattaṃ, kassaci upaḍḍhagāthaṃ, kassaci gāthaṃ upaṭṭhāpento ayapaṭṭakena ābandhanto viya daharasāmaṇere saṅgaṇhitvā mahāthere upasaṅkamitvā, “bhante, ayaṃ porāṇakavihāro atthi, ettha koci tatruppādo”ti? |
♦ He, presenting to some just the introduction, to some half a verse, to some a verse, and binding them as if with an iron band, and taking the young novices and having approached the great elders, asks, "Venerable sirs, there is this ancient monastery. Is there any produce from it?" |
, pucchati. therā — “kiṃ vadesi, āvuso, catuvīsati karīsasahassāni tatruppādo”ti. |
The elders say, "What are you saying, friend? Twenty-four thousand karīsas are the produce from it." |
bhante, tumhe evaṃ vadetha, uddhane pana aggipi na jalatīti. |
Venerable sirs, you say so, but on the hearth the fire does not even burn. |
āvuso, mahāvihāravāsīhi laddhā nāma evameva nassanti, na koci saṇṭhapetīti. |
Friend, what is received by the dwellers of the Mahāvihāra is lost just so; no one stores it. |
bhante, porāṇakarājūhi dinnaṃ khīṇāsavehi paṭiggahitaṃ kasmā ete nāsentīti? |
Venerable sirs, why do they waste what was given by the ancient kings and accepted by the Arahants? |
āvuso, tādisena dhammakathikena sakkā bhaveyya laddhunti. |
Friend, it would be possible for such a Dhamma-teacher to receive it. |
bhante, mā evaṃ vadetha, amhe paṭipattidīpakadhammakathikā nāma, tumhe maṃ “saṅghakuṭumbiko vihārupaṭṭhāko”ti maññamānā kātukāmāti. |
Venerable sirs, do not say so. We are Dhamma-teachers who point out the practice. You are thinking of making me a 'Saṅgha-householder, a monastery-attendant'. |
kiṃ nu kho, āvuso, akappiyametaṃ, tumhādisehi pana kathite amhākaṃ uppajjeyyāti? |
What, friend, is this improper? But when it is spoken of by one like you, it would arise for us. |
tena hi, bhante, ārāmikesu āgatesu amhākaṃ bhāraṃ karotha, ekaṃ kappiyadvāraṃ kathessāmāti. |
Then, venerable sirs, when the monastery-attendants come, make it my responsibility. I will speak of an allowable door. |
♦ so pātova gantvā, sannipātasālāyaṃ ṭhatvā, ārāmikesu āgatesu “upāsakā asukakhette bhāgo kuhiṃ, asukakhette kahāpaṇaṃ kuhin”tiādīni vatvā, aññassa khettaṃ gahetvā, aññassa deti. |
♦ He, having gone early in the morning, and standing in the assembly hall, and when the monastery-attendants have come, and having said, "Lay-followers, where is the share in such-and-such a field? Where is the kahāpaṇa in such-and-such a field?", and so on, and having taken another's field, he gives it to another. |
evaṃ anukkamena taṃ taṃ paṭisedhento tassa tassa dento tathā akāsi, yathā yāguhatthā pūvahatthā bhattahatthā telamadhuphāṇitaghatādihatthā ca attanova santikaṃ āgacchanti. |
Thus, in due course, prohibiting this one and giving to that one, he did so that those with gruel in their hands, with cakes in their hands, with rice in their hands, and with oil, honey, molasses, ghee, and so on in their hands, came to his very presence. |
sakalavihāro ekakolāhalo hoti, pesalā bhikkhū nibbijja apakkamiṃsu. |
The entire monastery is in an uproar. The well-behaved bhikkhus, being disgusted, departed. |
♦ sopi ācariyupajjhāyehi vissaṭṭhakānaṃ bahūnaṃ dubbacapuggalānaṃ upajjhaṃ dento vihāraṃ pūreti. |
♦ He too, giving the preceptorship to many disobedient persons who had been abandoned by their teachers and preceptors, fills the monastery. |
āgantukā bhikkhū vihāradvāre ṭhatvāva “vihāre ke vasantī”ti, pucchitvā, “evarūpā nāma bhikkhū”ti sutvā bāhireneva pakkamanti. |
The visiting bhikkhus, standing at the monastery-gate and asking, "Who lives in the monastery?", and hearing, "Such-and-such bhikkhus," they depart by the outside. |
ayaṃ puggalo sāsane tiriyaṃ nipannatāya mahājanassa paccayabhāvaṃ upagato ariyamaggaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti. |
This person, having become a support for many people by lying across the teaching, cannot descend into the noble path and, sitting on the raft of concentration, reach the ocean of Nibbāna. |
♦ bhagavantaṃ etadavocāti “nibbānapabbhārā”ti padena osāpitaṃ dhammadesanaṃ ñatvā anusandhikusalatāya etaṃ “kiṃ nu kho, bhante”tiādivacanaṃ avoca. |
♦ "He said this to the Blessed One" — knowing that the Dhamma-discourse was concluded with the phrase "with a mind bent on Nibbāna," by his skill in connection, he spoke this saying, "What now, venerable sir?" and so on. |
tathāgatopi hi imissaṃ parisati nisinno “anusandhikusalo bhikkhu atthi, so maṃ pañhaṃ pucchissatī”ti tasseva okāsakaraṇatthāya imasmiṃ ṭhāne desanaṃ niṭṭhāpesi. |
For the Tathāgata, sitting in this assembly, thinking, "There is a bhikkhu skilled in connection; he will ask me a question," for the purpose of giving him an opportunity, he concluded the discourse at this point. |
♦ idāni orimaṃ tīrantiādinā nayena vuttesu ajjhattikāyatanādīsu evaṃ upagamanānupagamanādīni veditabbāni. |
♦ Now, in the things that were spoken of by the method "the near shore," and so on, the approaching and not approaching, and so on, should be understood thus. |
“mayhaṃ cakkhu-pasannaṃ, ahaṃ appamattakampi rūpārammaṇaṃ paṭivijjhituṃ sakkomī”ti etaṃ nissāya cakkhuṃ assādentopi timirakavātādīhi upahatapasādo “amanāpaṃ mayhaṃ cakkhu, mahantampi rūpārammaṇaṃ vibhāvetuṃ na sakkomī”ti domanassaṃ āpajjantopi cakkhāyatanaṃ upagacchati nāma. |
One who delights in the eye-base, thinking, "My eye is clear; I am able to penetrate even a small form-object," or one who, when his sensitivity is afflicted by cataracts, wind, and so on, falls into dejection, thinking, "My eye is unpleasant; I am not able to make out even a large form-object," is said to approach it. |
aniccaṃ dukkhaṃ anattāti tiṇṇaṃ lakkhaṇānaṃ vasena vipassanto pana na upagacchati nāma. |
But one who contemplates by way of the three characteristics of impermanence, suffering, and not-self is said not to approach it. |
sotādīsupi eseva nayo. |
The same method applies to the ear and so on. |
♦ manāyatane pana “manāpaṃ vata me mano, kiñci vāmato aggahetvā sabbaṃ dakkhiṇatova gaṇhātī”ti vā “manena me cintitacintitassa alābho nāma natthī”ti vā evaṃ assādentopi, “ducintitacintitassa me mano appadakkhiṇaggāhī”ti evaṃ domanassaṃ uppādentopi manāyatanaṃ upagacchati nāma. |
♦ But in the mind-base, one who delights, thinking, "My mind is pleasant, indeed; it does not grasp anything from the left, but takes everything from the right," or "there is no such thing as not obtaining what has been thought of by my mind," or one who produces dejection, thinking, "my mind is an unskillful grasper of what has been ill-thought," is said to approach the mind-base. |
iṭṭhe pana rūpe rāgaṃ, aniṭṭhe paṭighaṃ uppādento rūpāyatanaṃ upagacchati nāma. |
But one who produces passion for an agreeable form and aversion for a disagreeable one is said to approach the form-base. |
saddāyatanādīsupi eseva nayo. |
The same method applies to the sound-base and so on. |
♦ nandīrāgassetaṃ adhivacananti yathā hi majjhe saṃsīditvā thalaṃ pattaṃ dārukkhandhaṃ saṇhathūlavālikā pidahati, so puna sīsaṃ ukkhipituṃ na sakkoti, evaṃ nandīrāgena ābaddho puggalo catūsu mahāapāyesu patito mahādukkhena pidhīyati, so anekehipi vassasahassehi puna sīsaṃ ukkhipituṃ na sakkoti. |
♦ "This is a designation for delight and lust" — just as a log that has sunk in the middle and reached the shore is covered with fine and coarse sand, and it cannot raise its head again, in the same way, a person who is bound by delight and lust, and has fallen into the four great lower realms, is covered with great suffering, and he cannot raise his head again even in many thousands of years. |
tena vuttaṃ “nandīrāgassetaṃ adhivacanan”ti. |
Therefore it is said, "this is a designation for delight and lust." |
♦ asmimānassetaṃ adhivacananti yathā hi thale āruḷho dārukkhandho heṭṭhā gaṅgodakena ceva upari vassena ca temento anukkamena sevālapariyonaddho “pāsāṇo nu kho esa khāṇuko”ti vattabbataṃ āpajjati, evameva asmimānena unnato puggalo paṃsukūlikaṭṭhāne paṃsukūliko hoti, dhammakathikaṭṭhāne dhammakathiko, bhaṇḍanakārakaṭṭhāne bhaṇḍanakārako, vejjaṭṭhāne vejjo, pisuṇaṭṭhāne pisuṇo. |
♦ "This is a designation for the conceit 'I am'" — just as a log that has run aground on the shore, being moistened by the water of the Ganges below and by the rain above, in due course becomes covered with moss and comes to be called, "Is this a stone, or a stake?"; in the same way, a person who is puffed up with the conceit 'I am' becomes a rag-robe wearer at a rag-robe wearer's place, a Dhamma-teacher at a Dhamma-teacher's place, a quarrel-maker at a quarrel-maker's place, a physician at a physician's place, a slanderer at a slanderer's place. |
so nānappakāraṃ anesanaṃ āpajjanto tāhi tāhi āpattīhi paliveṭhito “atthi nu kho assa abbhantare kiñci sīlaṃ, udāhu natthī”ti vattabbataṃ āpajjati. |
He, falling into various kinds of wrong livelihood, and being entwined with those and those offenses, comes to be called, "Is there any virtue inside him, or not?" |
tena vuttaṃ “asmimānassetaṃ adhivacanan”ti. |
Therefore it is said, "this is a designation for the conceit 'I am'." |
♦ pañcannetaṃ kāmaguṇānaṃ adhivacananti yathā hi āvaṭṭe patitadārukhandho antoyeva pāsāṇādīsu āhatasamabbhāhato bhijjitvā cuṇṇavicuṇṇaṃ hoti, evaṃ pañcakāmaguṇāvaṭṭe patitapuggalo catūsu apāyesu kammakāraṇakhuppipāsādidukkhehi āhatasamabbhāhato dīgharattaṃ cuṇṇavicuṇṇataṃ āpajjati. |
♦ "This is a designation for the five strands of sensual pleasure" — just as a log that has fallen into a whirlpool, being struck and shattered by stones and so on inside, is broken into small pieces, in the same way, a person who has fallen into the whirlpool of the five strands of sensual pleasure, being struck and shattered by the sufferings of the work of kamma, hunger, thirst, and so on in the four lower realms, comes to be crushed to pieces for a long time. |
tena vuttaṃ “pañcannetaṃ kāmaguṇānaṃ adhivacanan”ti. |
Therefore it is said, "this is a designation for the five strands of sensual pleasure." |
♦ dussīloti nissīlo. |
♦ "Immoral" means without virtue. |
pāpadhammoti lāmakadhammo. |
"Of a bad nature" means of a base nature. |
asucīti na suci. |
"Impure" means not pure. |
saṅkassarasamācāroti “imassa maññe imassa maññe idaṃ kamman”ti evaṃ parehi saṅkāya saritabbasamācāro. |
Of a suspected practice" means of a practice to be remembered with suspicion by others, thinking, "I think this is the work of this one, I think of this one. |
saṅkāya vā paresaṃ samācāraṃ saratītipi saṅkassarasamācāro. |
Or he is of a suspected practice because he remembers the practice of others with suspicion. |
tassa hi dve tayo jane kathente disvā, “mama dosaṃ maññe kathentī”ti tesaṃ samācāraṃ saṅkassarati dhāvatīti saṅkassarasamācāro. |
For he, seeing two or three people talking, thinks, "I think they are talking about my fault," and his practice runs to, is suspected of, them, thus he is of a suspected practice. |
♦ samaṇapaṭiññoti salākaggahaṇādīsu “kittakā vihāre samaṇā”ti gaṇanāya āraddhāya “ahampi samaṇo, ahampi samaṇo”ti paṭiññaṃ deti, salākaggahaṇādīni karoti. |
♦ "Claiming to be an ascetic" — at the taking of tickets and so on, when the counting has begun, "how many ascetics are in the monastery?", he makes the claim, "I too am an ascetic, I too am an ascetic," and does the taking of tickets and so on. |
brahmacāripaṭiññoti uposathapavāraṇādīsu “ahampi brahmacārī”ti paṭiññāya tāni kammāni pavisati . |
"Claiming to be a practitioner of the holy life" — at the Uposatha, Pavāraṇā, and so on, with the claim, "I too am a practitioner of the holy life," he enters into those acts. |
antopūtīti vakkahadayādīsu apūtikassapi guṇānaṃ pūtibhāvena, antopūti. |
"Rotten within" — even for one whose kidneys, heart, and so on are not rotten, by the rottenness of his virtues, he is rotten within. |
avassutoti rāgena tinto. |
"Tainted" means moist with passion. |
kasambujātoti rāgādīhi kilesehi kacavarajāto. |
"Become like refuse" means become like refuse with the defilements of passion and so on. |
♦ etadavocāti gogaṇaṃ gaṅgātīrābhimukhaṃ katvā parisapariyante ṭhito ādito paṭṭhāya yāva pariyosānā satthu dhammadesanaṃ sutvā, “satthā orimatīrādīnaṃ anupagacchantādivasena sakkā paṭipattiṃ pūretunti vadati. |
♦ "He said this" — having turned the herd of cattle towards the bank of the Ganges, and standing at the edge of the assembly, and having heard the Teacher's Dhamma-discourse from the beginning to the end, and thinking, "The Teacher says that it is possible to fulfill the practice by way of not approaching the near shore and so on. |
yadi evaṃ pūretuṃ sakkā, ahaṃ pabbajitvā pūressāmī”ti cintetvā etaṃ “ahaṃ kho, bhante”tiādivacanaṃ avoca. |
If it is possible to fulfill it so, I will go forth and fulfill it," he spoke this saying, "I, venerable sir," and so on. |
♦ vacchagiddhiniyoti vacchesu sasnehā thanehi khīraṃ paggharantehi vacchakasnehena sayameva gamissantīti. |
♦ "Of a cow fond of its calf" means of one who is fond of her calves; with their udders dripping with milk, they will go by themselves out of affection for their calves. |
niyyātehevāti niyyātehiyeva. |
"Settle them" means just settle them. |
gāvīsu hi aniyyātitāsu gosāmikā āgantvā, “ekā gāvī na dissati, eko goṇo, eko vacchako na dissatī”ti tuyhaṃ piṭṭhito piṭṭhito vicarissanti, iti te aphāsukaṃ bhavissati. |
For if the cows are not settled, the cow-owners will come and, saying, "One cow is not seen, one bull, one calf is not seen," they will wander about behind you. Thus it will be uncomfortable for you. |
pabbajjā ca nāmesā saiṇassa na ruhati, aṇaṇā pabbajjā ca buddhādīhi saṃvaṇṇitāti dassanatthaṃ evamāha. |
And this which is called the going-forth does not grow for one who is in debt. And the going-forth of one who is not in debt is praised by the Buddhas and so on. He said this to show that. |
niyyātāti niyyātitā. |
"Settled" means they have been settled. |
imasmiṃ sutte vaṭṭavivaṭṭaṃ kathitaṃ. |
In this sutta, the round of existence and the escape from it are taught. |
♦ 5. dutiyadārukkhandhopamasuttavaṇṇanā SN 35.194 |
♦ 5. Commentary on the Dutiyadārukkhandhopama Sutta |
♦ 242. pañcame kimilāyanti kimilānāmake nagare. |
♦ 242. In the fifth, "at Kimilā" means in the city named Kimilā. |
saṃkiliṭṭhanti paṭicchannakālato paṭṭhāya asaṃkiliṭṭhā nāma āpatti natthi, evarūpaṃ saṃkiliṭṭhaṃ āpattiṃ. |
"Defiled" — from the time it is concealed, there is no offense that is not defiled. Such a defiled offense. |
na vuṭṭhānaṃ paññāyatīti parivāsamānattābbhānehi vuṭṭhānaṃ na dissati. |
"Emergence is not seen" means emergence from the parivāsa, mānatta, and abbhāna is not seen. |
♦ 6. avassutapariyāyasuttavaṇṇanā SN 35.195 |
♦ 6. Commentary on the Avassutapariyāya Sutta |
♦ 243. chaṭṭhe navaṃ santhāgāranti adhunā kāritaṃ santhāgāraṃ, ekā mahāsālāti attho. |
♦ 243. In the sixth, "a new assembly hall" means an assembly hall that has been recently made; a great hall, is the meaning. |
uyyogakālādīsu hi rājāno tattha ṭhatvā, “ettakā purato gacchantu, ettakā pacchā, ettakā ubhohi passehi, ettakā hatthī abhiruhantu, ettakā asse, ettakā rathesu tiṭṭhantū”ti evaṃ santhaṃ karonti, mariyādaṃ bandhanti, tasmā taṃ ṭhānaṃ santhāgāranti vuccati. |
For at times of mobilization and so on, kings, standing there, make a disposition, "Let this many go in front, this many behind, this many on both sides; let this many mount elephants, this many horses, let this many stand in chariots," and they establish a boundary. Therefore that place is called an assembly hall. |
uyyogaṭṭhānato ca āgantvā yāva gehesu allagomayaparibhaṇḍādīni kārenti, tāva dve tīṇi divasāni te rājāno tattha santharantītipi santhāgāraṃ. |
And having come from the place of mobilization, until they have things like fresh cow-dung plastering and so on done in their houses, for two or three days those kings assemble there, thus it is an assembly hall. |
tesaṃ rājūnaṃ saha atthānusāsanaṃ agārantipi santhāgāraṃ. |
And it is a house for the administration of affairs with their kings. |
gaṇarājāno hi te, tasmā uppannaṃ kiccaṃ ekassa vasena na chijjati, sabbesaṃ chandopi laddhuṃ vaṭṭati, tasmā sabbe tattha sannipatitvā anusāsanti. |
For they are republic-kings; therefore a matter that has arisen is not decided by one, but the consent of all must be obtained. Therefore all assemble there and administer. |
tena vuttaṃ “saha atthānusāsanaṃ agārantipi santhāgāran”ti. |
Therefore it is said, "and it is a house for the administration of affairs with them." |
yasmā pana te tattha sannipatitvā, “imasmiṃ kāle kasituṃ vaṭṭati, imasmiṃ kāle vapitun”ti evamādinā nayena gharāvāsakiccāni sammantayanti, tasmā chiddāvachiddaṃ gharāvāsaṃ tattha santharantītipi, santhāgāraṃ. |
But since they assemble there and consult on household duties with the method, "at this time it is proper to plough, at this time to sow," and so on, therefore, because they arrange the household, which is full of holes, there, it is also an assembly hall. |
acirakāritaṃ hotīti iṭṭhakakammasudhākammacittakammādivasena susajjitaṃ devavimānaṃ viya adhunā niṭṭhāpitaṃ. |
"It was recently made" means it was recently finished, well-adorned with brickwork, plasterwork, painting, and so on, like a divine mansion. |
samaṇena vāti ettha yasmā gharavatthupariggahaṇakāleyeva devatā attano vasanaṭṭhānaṃ gaṇhanti, tasmā “devena vā”ti avatvā, “samaṇena vā brāhmaṇena vā kenaci vā manussabhūtenā”ti vuttaṃ. |
By an ascetic" — here, since the deities take their dwelling place at the very time when the site of the house is being taken, therefore, without saying, "or by a deva," it was said, "or by an ascetic, or by a brahmin, or by any human being. |
♦ yena bhagavā tenupasaṅkamiṃsūti santhāgāraṃ niṭṭhitanti sutvā “gacchāma naṃ passissāmā”ti gantvā dvārakoṭṭhakato paṭṭhāya sabbaṃ oloketvā “idaṃ santhāgāraṃ ativiya manoramaṃ sassirikaṃ. |
♦ "They approached where the Blessed One was" — having heard, "The assembly hall is finished," and thinking, "Let us go and see it," and having gone and looked at everything from the gatehouse onwards, and thinking, "This assembly hall is very delightful, very splendid. |
kena paṭhamaṃ paribhuttaṃ amhākaṃ dīgharattaṃ hitāya sukhāya assā”ti cintetvā — “amhākaṃ ñātiseṭṭhassa paṭhamaṃ diyyamānepi satthunova anucchavikaṃ, dakkhiṇeyyavasena diyyamānepi satthunova anucchavikaṃ, tasmā satthāraṃ paṭhamaṃ paribhuñjāpessāma, bhikkhusaṅghassa ca āgamanaṃ karissāma, bhikkhusaṅghe āgate tepiṭakaṃ buddhavacanaṃ āgatameva bhavissati, satthāraṃ tiyāmarattiṃ amhākaṃ dhammakathaṃ kathāpessāma, iti tīhi ratanehi paribhuttaṃ pacchā mayaṃ paribhuñjissāma, evaṃ no dīgharattaṃ hitāya sukhāya bhavissatī”ti sanniṭṭhānaṃ katvā upasaṅkamiṃsu. |
By whom first used would it be for our welfare and happiness for a long time?", they thought: "Even if it is given first to the chief of our kinsmen, it is suitable only for the Teacher; and even if it is given by way of being a worthy recipient, it is suitable only for the Teacher. Therefore we will have the Teacher use it first, and we will arrange for the coming of the Saṅgha of bhikkhus. When the Saṅgha of bhikkhus has come, the Tipiṭaka, the word of the Buddha, will have come indeed. We will have the Teacher give us a Dhamma-talk for the three watches of the night. Thus, having been used by the three gems, we will use it afterwards. Thus it will be for our welfare and happiness for a long time." Having made this decision, they approached. |
♦ yena navaṃ santhāgāraṃ tenupasaṅkamiṃsūti taṃdivasaṃ kira santhāgāraṃ kiñcāpi rājakulānaṃ dassanatthāya devavimānaṃ viya susajjitaṃ hoti supaṭijaggitaṃ, buddhārahaṃ pana katvā apaññattaṃ. |
♦ "They approached where the new assembly hall was" — on that day, it seems, although the assembly hall was well-adorned like a divine mansion for the purpose of being seen by the royal families, and was well-tidied, it was not prepared for the Buddha to sit on. |
buddhā hi nāma araññajjhāsayā araññārāmā antogāme vaseyyuṃ vā no vā, tasmā “bhagavato manaṃ jānitvāva, paññāpessāmā”ti cintetvā, te bhagavantaṃ upasaṅkamiṃsu, idāni pana manaṃ labhitvā paññāpetukāmā yena santhāgāraṃ tenupasaṅkamiṃsu. |
For Buddhas are of a forest-disposition, they delight in the forest. They may or may not dwell in a village. Therefore, thinking, "Having known the Blessed One's mind, we will prepare it," they approached the Blessed One. Now, however, having obtained his mind, and wishing to prepare it, they approached where the assembly hall was. |
♦ sabbasanthariṃ santhāgāraṃ santharitvāti yathā sabbameva santhataṃ hoti, evaṃ taṃ santharāpetvā. |
♦ "Having had the assembly hall spread with a complete spreading" means having had it spread so that it was completely spread. |
sabbapaṭhamaṃ tāva “gomayaṃ nāma sabbamaṅgalesu vaṭṭatī”ti sudhāparikammakatampi bhūmiṃ allagomayena opuñjāpetvā, parisukkhabhāvaṃ ñatvā, yathā akkantaṭṭhāne padaṃ paññāyati, evaṃ catujjātiyagandhehi limpāpetvā upari nānāvaṇṇakaṭasārake santharitvā tesaṃ upari mahāpiṭṭhikakojave ādiṃ katvā hatthattharāssattharasīhattharabyagghattharacandattharakasūriyattharakacittattharakādīhi nānāvaṇṇehi attharakehi santharitabbayuttakaṃ sabbokāsaṃ santharāpesuṃ. |
First of all, thinking, "Cow-dung is suitable in all auspicious ceremonies," and having had the ground, which was even finished with plasterwork, smeared with fresh cow-dung, and having known that it was very dry, and having had it smeared with the four kinds of perfumes so that a footprint would be visible where one stepped, and having had various colored mats spread over it, and having had the entire suitable space spread over them with various colored spreads, beginning with the great felt rugs, and with elephant-covers, horse-covers, lion-covers, tiger-covers, moon-covers, sun-covers, and picture-covers, and so on. |
tena vuttaṃ “sabbasanthariṃ santhāgāraṃ santharitvā”ti. |
Therefore it is said, "having had the assembly hall spread with a complete spreading." |
♦ āsanāni paññāpetvāti majjhaṭṭhāne tāva maṅgalathambhaṃ nissāya mahārahaṃ buddhāsanaṃ paññāpetvā, tattha tattha yaṃ yaṃ mudukañca manoramañca paccattharaṇaṃ, taṃ taṃ paccattharitvā ubhatolohitakaṃ manuññadassanaṃ upadhānaṃ upadahitvā upari suvaṇṇarajatatārakavicittavitānaṃ bandhitvā gandhadāmapupphadāmapattadāmādīhi alaṅkaritvā samantā dvādasahatthe ṭhāne pupphajālaṃ kāretvā, tiṃsahatthamattaṃ ṭhānaṃ paṭasāṇiyā parikkhipāpetvā pacchimabhittiṃ nissāya bhikkhusaṅghassa pallaṅkapīṭhāpassayapīṭhamuṇḍapīṭhāni paññāpetvā upari setapaccattharaṇehi paccattharāpetvā pācīnabhittiṃ nissāya attano attano mahāpiṭṭhikakojave paññāpetvā manoramāni haṃsalomādipūritāni upadhānāni ṭhapāpesuṃ “evaṃ akilamamānā sabbarattiṃ dhammaṃ suṇissāmā”ti. |
♦ "Having prepared the seats" — in the middle, first, leaning against the auspicious pillar, having prepared the great, worthy Buddha-seat, and having spread thereon whatever soft and delightful covers there were, and having placed a beautifully-looking cushion that was red on both sides, and having tied above a canopy adorned with golden and silver stars, and having adorned it with garlands of perfumes, flowers, and leaves, and so on, and having had a net of flowers made in a space of twelve cubits all around, and having had a space of thirty cubits enclosed with a cloth-curtain, and leaning against the west wall, having prepared couches, chairs, footstools, and round chairs for the Saṅgha of bhikkhus, and having had them covered with white covers, and leaning against the east wall, having prepared their own great felt rugs, they had delightful cushions filled with swan's down and so on placed, thinking, "Thus we will listen to the Dhamma all night without getting tired." |
idaṃ sandhāya vuttaṃ “āsanāni paññāpetvā”ti. |
In reference to this, it was said, "having prepared the seats." |
♦ udakamaṇikaṃ patiṭṭhāpetvāti mahākucchikaṃ udakacāṭiṃ patiṭṭhāpetvā “evaṃ bhagavā ca bhikkhusaṅgho ca yathāruciyā hatthe vā dhovissanti pāde vā, mukhaṃ vā vikkhālessantī”ti tesu tesu ṭhānesu maṇivaṇṇassa udakassa pūrāpetvā vāsatthāya nānāpupphāni ceva udakavāsacuṇṇāni ca pakkhipitvā kadalipaṇṇehi pidahitvā patiṭṭhāpesuṃ. |
♦ "Having set up a water-jar" means having set up a large-bellied water-jar. "Thus the Blessed One and the Saṅgha of bhikkhus will wash their hands or feet, or rinse their mouths as they please," and having had them filled with water of the color of jewels in those and those places, and having put in various flowers and water-scent powders for fragrance, and having covered them with plantain leaves, they set them up. |
idaṃ sandhāya vuttaṃ “udakamaṇikaṃ patiṭṭhāpetvā”ti. |
In reference to this, it was said, "having set up a water-jar." |
♦ telappadīpaṃ āropetvāti rajatasuvaṇṇādimayadaṇḍadīpikāsu yonakarūpakirātarūpakādīnaṃ hatthe ṭhapitasuvaṇṇarajatādimayakapallikāsu ca telappadīpaṃ jālāpetvāti attho. |
♦ "Having lit an oil-lamp" means having had oil-lamps lit in lamp-stands made of silver, gold, and so on, and in bowls made of gold, silver, and so on, placed in the hands of figures of foreigners, Kirātas, and so on, is the meaning. |
yena bhagavā tenupasaṅkamiṃsūti ettha pana te sakyarājāno na kevalaṃ santhāgārameva, atha kho yojanāvaṭṭe kapilavatthusmiṃ nagaravīthiyopi sammajjāpetvā dhaje ussāpetvā gehadvāresu puṇṇaghaṭe ca kadaliyo ca ṭhapāpetevā sakalanagaraṃ dīpamālādīhi vippakiṇṇatārakaṃ viya katvā “khīrūpage dārake khīraṃ pāyetha, dahare kumāre lahuṃ lahuṃ bhojetvā sayāpetha, uccāsaddaṃ mā karittha, ajja ekarattiṃ satthā antogāme vasissati, buddhā nāma appasaddakāmā hontī”ti bheriṃ carāpetvā sayaṃ daṇḍadīpikā ādāya yena bhagavā tenupasaṅkamiṃsu. |
"They approached where the Blessed One was" — here, however, those Sakyan princes not only [prepared] the assembly hall, but also, having had the city-streets in the one-yojana-round city of Kapilavatthu swept, and having had flags raised, and having had full water-pots and plantain trees placed at the doors of the houses, and having made the entire city like a sky strewn with garlands of lamps and so on, and having had a drum beaten, saying, "Feed the suckling children with milk, feed the young boys quickly and put them to bed, do not make a loud noise, today for one night the Teacher will dwell in the village, Buddhas are lovers of little noise," they themselves, taking torches, approached where the Blessed One was. |
♦ atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena navaṃ santhāgāraṃ tenupasaṅkamīti “yassa dāni, bhante, bhagavā kālaṃ maññatī”ti evaṃ kira kāle ārocite bhagavā lākhārasatintarattakoviḷārapupphavaṇṇaṃ rattadupaṭṭaṃ kattariyā padumaṃ kantento viya, saṃvidhāya timaṇḍalaṃ paṭicchādento nivāsetvā suvaṇṇapāmaṅgena padumakalāpaṃ parikkhipanto viya, vijjulatāsassirikaṃ kāyabandhanaṃ bandhitvā rattakambalena gajakumbhaṃ pariyonandhanto viya, ratanasatubbedhe suvaṇṇagghike pavāḷajālaṃ khipamāno viya suvaṇṇacetiye rattakambalakañcukaṃ paṭimuñcanto viya, gacchantaṃ puṇṇacandaṃ rattavaṇṇavalāhakena paṭicchādayamāno viya, kañcanapabbatamatthake supakkalākhārasaṃ parisiñcanto viya, cittakūṭapabbatamatthakaṃ vijjulatāya parikkhipanto viya ca sacakkavāḷasineruyugandharaṃ mahāpathaviṃ sañcāletvā gahitaṃ nigrodhapallavasamānavaṇṇaṃ rattavarapaṃsukūlaṃ pārupitvā, gandhakuṭidvārato nikkhami kañcanaguhato sīho viya udayapabbatakūṭato puṇṇacando viya ca. |
♦ "Then the Blessed One, having dressed and taken his bowl and robes, with the Saṅgha of bhikkhus, approached where the new assembly hall was" — "Of which now, venerable sir, the Blessed One thinks it is the time." It seems that when the time was thus announced, the Blessed One, having dressed, covering his three circles, as if cutting a lotus from a red, tinted, koviḷāra-flower-colored, two-layered cloth with a pair of scissors, and having tied the kāyabandhana, which was as splendid as a streak of lightning, as if encircling a bunch of lotuses with a golden cord, and as if covering an elephant's protuberance with a red blanket, and as if throwing a coral-net over a golden reliquary-mound a hundred ratanas high, and as if putting on a red-blanket-coat over a golden cetiya, and as if covering the full moon as it was rising with a red-colored cloud, and as if pouring well-cooked lac-juice over the peak of a golden mountain, and as if encircling the peak of the Cittakūṭa mountain with a streak of lightning, and having put on the excellent red rag-robe, which was of the color of a banyan-leaf, which had been taken after shaking the great earth with its Cakkavāḷa, Meru, and Yugandhara mountains, he came out from the door of the fragrant chamber like a lion from a golden cave, and like the full moon from the peak of the Udaya mountain. |
nikkhamitvā pana gandhakuṭipamukhe aṭṭhāsi. |
And as he came out, rays came forth from his body like flashes of lightning from the mouth of a cloud and made the monastery-trees like trees whose leaves, flowers, and fruits were tinted with a sprinkling of a stream of liquid gold. |
| And at that very moment, the great Saṅgha of bhikkhus, having taken their respective bowls and robes, surrounded the Blessed One. | |
| And those bhikkhus who stood surrounding him were of this kind: of few wishes, contented, secluded, unassociated, of aroused energy, speakers, tolerant of speech, reprovers, censurers of evil, endowed with virtue, endowed with concentration, endowed with wisdom, liberation, and the knowledge and vision of liberation. | |
♦ athassa kāyato meghamukhehi vijjukalāpā viya rasmiyo nikkhamitvā suvaṇṇarasadhārāparisekapiñjarapattapupphaphalaviṭape viya ārāmarukkhe kariṃsu. |
The Blessed One, surrounded by them, shone like a golden block wrapped in a red blanket, like a golden boat in the middle of a grove of red lotuses, like a golden palace surrounded by a coral-railing. |
tāvadeva ca attano attano pattacīvaramādāya mahābhikkhusaṅgho bhagavantaṃ parivāresi. |
The great elders Sāriputta, Moggallāna, and others also, having put on the cloud-colored rag-robe, surrounded him like great nāgas with gem-studded anthills, their passion gone, their defilements broken, their matted hair unraveled, their bonds cut, not attached to a family or a group. |
te pana parivāretvā ṭhitā bhikkhū evarūpā ahesuṃ — appicchā santuṭṭhā pavivittā asaṃsaṭṭhā āraddhavīriyā vattāro vacanakkhamā codakā pāpagarahino sīlasampannā samādhisampannā paññāvimuttivimuttiñāṇadassanasampannā. |
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tehi parivārito bhagavā rattakambalaparikkhitto viya suvaṇṇakkhandho, rattapadumasaṇḍamajjhagatā viya suvaṇṇanāvā, pavāḷavedikāparikkhitto viya suvaṇṇapāsādo virocittha. |
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sāriputtamoggallānādayo mahātherāpi naṃ meghavaṇṇaṃ paṃsukūlaṃ pārupitvā maṇivammavammikā viya mahānāgā parivārayiṃsu vantarāgā bhinnakilesā vijaṭitajaṭā chinnabandhanā kule vā gaṇe vā alaggā. |
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♦ 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 hāritamahābrahmā, tārāgaṇaparivārito viya puṇṇacando asamena buddhavesena aparimāṇena buddhavilāsena kapilavatthugāmimaggaṃ paṭipajji. |
♦ Thus the Blessed One, himself free from passion, surrounded by those who were free from passion; free from hatred, by those who were free from hatred; free from delusion, by those who were free from delusion; without craving, by those who were without craving; without defilements, by those who were 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 haṃsa-king Dhataraṭṭha surrounded by ninety thousand haṃsas, like a universal monarch surrounded by the fourfold army, like Sakka, the king of the devas, surrounded by a host of Maruts, like the great Brahmā Hārita surrounded by a host of Brahmas, like the full moon surrounded by a host of stars, with an incomparable Buddha-mien, with an immeasurable Buddha-grace, he took the road to the village of Kapilavatthu. |
♦ athassa puratthimakāyato suvaṇṇavaṇṇā rasmi uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesi pacchima-kāyato, dakkhiṇahatthato, vāmahatthato suvaṇṇavaṇṇā rasmi uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesi. |
♦ Then from the front of his body, a golden-colored ray arose and took up a space of eighty cubits. From the back of his body, from his right hand, from his left hand, a golden-colored ray arose and took up a space of eighty cubits. |
upari kesantato paṭṭhāya sabbakesāvaṭṭehi moragīvavaṇṇā rasmi uṭṭhahitvā gaganatale asītihatthaṭṭhānaṃ aggahesi. |
Above, from the end of his hair, from all the whorls of his hair, a peacock-neck-colored ray arose and took up a space of eighty cubits in the sky. |
heṭṭhā pādatalehi pavāḷavaṇṇā rasmi uṭṭhahitvā ghanapathaviṃ asītihatthaṭṭhānaṃ aggahesi. |
Below, from the soles of his feet, a coral-colored ray arose and took up a space of eighty cubits on the solid earth. |
evaṃ samantā asītihatthaṭṭhānaṃ chabbaṇṇā buddharasmiyo vijjotamānā vipphandamānā kañcanadaṇḍadīpikāhi niccharitvā ākāsaṃ pakkhandajālā viya cātuddīpikamahāmeghato nikkhantavijjulatā viya vidhāviṃsu. |
Thus, for a space of eighty cubits all around, the six-colored Buddha-rays, shining and vibrating, like flames shooting from golden torches and entering the sky, and like streaks of lightning coming from a great cloud covering the four continents, they flashed. |
sabbadisābhāgā suvaṇṇacampakapupphehi vikiriyamānā viya, suvaṇṇaghaṭato nikkhantasuvaṇṇarasadhārāhi siñcamānā viya, pasāritasuvaṇṇapaṭaparikkhittā viya, verambhavātasamuṭṭhitakiṃsukakaṇikārapupphacuṇṇasamokiṇṇā viya vippabhāsiṃsu. |
All the regions shone as if they were being scattered with golden campaka-flowers, as if they were being sprinkled with streams of liquid gold coming from golden pots, as if they were wrapped in spread-out golden cloths, as if they were strewn with the powder of kiṃsuka and kaṇikāra flowers stirred up by the Veramba-wind. |
♦ bhagavatopi asītianubyañjanabyāmappabhādvattiṃsavaralakkhaṇasamujjalasarīraṃ samuggatatārakaṃ viya gaganatalaṃ, vikasitamiva padumavanaṃ, sabbapāliphullo viya yojanasatiko pāricchattako, paṭipāṭiyā ṭhapitānaṃ dvattiṃsacandānaṃ dvattiṃsasūriyānaṃ dvattiṃsacakkavattīnaṃ dvattiṃsadevarājānaṃ dvattiṃsamahābrahmānaṃ siriyā siriṃ abhibhavamānaṃ viya virocittha, yathā taṃ dasahi pāramīhi dasahi upapāramīhi dasahi paramatthapāramīhi sammadeva pūritāhi samatiṃsapāramitāhi alaṅkataṃ. |
♦ And the Blessed One's body, radiant with the eighty minor characteristics, the halo, and the thirty-two major characteristics, shone like the sky with its risen stars, like a lotus-forest in bloom, like the Pāricchattaka tree of a hundred yojanas with all its flowers in bloom, as if it were overpowering with its splendor the splendor of thirty-two moons, thirty-two suns, thirty-two universal monarchs, thirty-two deva-kings, and thirty-two great Brahmas placed in a row; as it was, adorned with the thirty perfections, which were completely fulfilled by the ten perfections, the ten higher perfections, and the ten ultimate perfections. |
kappasatasahassādhikāni cattāri asaṅkhyeyyāni dinnadānaṃ rakkhitasīlaṃ katakalyāṇakammaṃ ekasmiṃ attabhāve otaritvā vipākaṃ dātuṃ ṭhānaṃ alabhamānaṃ sambādhapattaṃ viya ahosi. |
The giving of gifts, the guarding of virtue, the doing of good deeds for four incalculable aeons and a hundred thousand more, which had come down into one state of existence, was as if it had become constricted, not finding a place to give its result. |
nāvāsahassabhaṇḍaṃ ekanāvaṃ āropanakālo viya, sakaṭasahassabhaṇḍaṃ ekasakaṭaṃ āropanakālo viya, pañcavīsatiyā gaṅgānaṃ oghassa sambhijja mukhadvāre ekato rāsibhūtakālo viya ahosi. |
It was like the time of loading the goods of a thousand ships onto one ship, like the time of loading the goods of a thousand carts onto one cart, like the time when the flood of twenty-five Ganges rivers, having broken through their banks, had become one mass at the mouth. |
♦ imāya buddhasiriyā obhāsamānassāpi ca bhagavato purato anekāni daṇḍadīpikāsahassāni ukkhipiṃsu, tathā pacchato, vāmapasse, dakkhiṇapasse. |
♦ And even for the Blessed One, who was shining with this Buddha-splendor, many thousands of torches were raised in front of him, and likewise behind, on his left side, on his right side. |
jātisumanacampakavanamallikārattuppala-nīluppala-bakulasinduvārapupphāni ceva nīlapītādivaṇṇasugandhagandhacuṇṇāni ca cātuddīpikameghavissaṭṭhā udakavuṭṭhiyo viya vippakiriyiṃsu. |
Jasmine, campaka, forest-jasmine, red-lotus, blue-lotus, bakula, and sinduvāra flowers, and also fragrant powders of blue, yellow, and other colors were scattered like the showers of water released from a great cloud covering the four continents. |
pañcaṅgikatūriyanigghosā ceva buddhadhammasaṅghaguṇapaṭisaṃyuttā thutighosā ca sabbā disā pūrayiṃsu. |
The sounds of the five-limbed musical instruments and the sounds of praise connected with the virtues of the Buddha, the Dhamma, and the Saṅgha filled all the directions. |
devamanussanāgasupaṇṇagandhabbayakkhādīnaṃ akkhīni amatapānaṃ viya labhiṃsu. |
The eyes of the devas, humans, nāgas, supaṇṇas, gandhabbas, yakkhas, and so on received, as it were, a drink of ambrosia. |
imasmiṃ pana ṭhāne ṭhatvā padasahassena gamanavaṇṇaṃ vattuṃ vaṭṭati. |
And standing at this point, it is proper to speak of the splendor of his gait with a thousand words. |
tatridaṃ mukhamattaṃ — |
Here is just the beginning: |
♦ “evaṃ sabbaṅgasampanno, kampayanto vasundharaṃ. |
♦ "Thus, endowed with all limbs, shaking the earth, |
♦ aheṭhayanto pāṇāni, yāti lokavināyako. |
♦ not harming living beings, the world-guide goes. |
♦ “dakkhiṇaṃ paṭhamaṃ pādaṃ, uddharanto narāsabho |
♦ "Lifting his right foot first, the bull of men, |
♦ gacchanto sirisampanno, sobhate dvipaduttamo. |
♦ going, endowed with splendor, the best of the two-footed shines. |
♦ “gacchato buddhaseṭṭhassa, heṭṭhāpādatalaṃ mudu. |
♦ "As the best of Buddhas goes, the sole of his foot is soft below, |
♦ samaṃ samphusate bhūmiṃ, rajasā nupalippati. |
♦ it touches the ground evenly, it is not smeared with dust. |
♦ “ninnaṭṭhānaṃ unnamati, gacchante lokanāyake. |
♦ "A low place rises up, as the world-leader goes, |
♦ unnatañca samaṃ hoti, pathavī ca acetanā. |
♦ and a high place becomes level, and the earth, though inanimate. |
♦ “pāsāṇā sakkharā ceva, kathalā khāṇukaṇṭakā. |
♦ "Stones and gravel, and broken pots, stakes, and thorns, |
♦ sabbe maggā vivajjanti, gacchante lokanāyake. |
♦ all avoid the path, as the world-leader goes. |
♦ “nātidūre uddharati, naccāsanne ca nikkhipaṃ. |
♦ "He does not lift it too far, nor does he place it too near, |
♦ aghaṭṭayanto niyyāti, ubho jāṇū ca gopphake. |
♦ he proceeds without striking both his knees and his ankles. |
♦ “nātisīghaṃ pakkamati, sampannacaraṇo muni. |
♦ "He does not walk too fast, the sage with perfect gait, |
♦ na cāpi saṇikaṃ yāti, gacchamāno samāhito. |
♦ nor does he go slowly, going, he is composed. |
♦ “uddhaṃ adho ca tiriyañca, disañca vidisaṃ tathā. |
♦ "Upwards, downwards, and across, and to the directions and intermediate directions likewise, |
♦ na pekkhamāno so yāti, yugamattañhi pekkhati. |
♦ he does not go looking, but looks a yoke's length. |
♦ “nāgavikkantacāro so, gamane sobhate jino. |
♦ "With a gait like a nāga, the conqueror shines in his going, |
♦ cāruṃ gacchati lokaggo, hāsayanto sadevake. |
♦ the world-chief goes charmingly, delighting the world with its devas. |
♦ “uḷurājāva sobhanto, catucārīva kesarī. |
♦ "Shining like the king of stars, like a lion with its four gaits, |
♦ tosayanto bahū satte, puraṃ seṭṭhaṃ upāgamī”ti. |
♦ delighting many beings, he approached the best of cities." |
♦ vaṇṇakālo nāma kiresa, evaṃvidhesu kālesu buddhassa sarīravaṇṇe vā guṇavaṇṇe vā dhammakathikassa thāmoyeva pamāṇaṃ. |
♦ It is said that this is a time for praise. At such times, the strength of the Dhamma-teacher is the measure for the praise of the Buddha's physical beauty or his virtues. |
cuṇṇiyapadehi vā gāthābandhena vā yattakaṃ sakkoti, tattakaṃ vattabbaṃ. |
As much as he is able, so much should be said, either in prose or in verse. |
dukkathitanti na vattabbaṃ. |
It should not be said that it was badly spoken. |
appamāṇavaṇṇā hi buddhā. |
For Buddhas are of immeasurable praise. |
tesaṃ buddhāpi anavasesato vaṇṇaṃ vattuṃ asamatthā, pageva itarā pajāti. |
Even Buddhas are unable to speak of their praise without remainder, let alone other people. |
iminā sirivilāsena alaṅkatapaṭiyattaṃ sakyarājakulaṃ pavisitvā bhagavā pasannacittena janena gandhadhūmavāsacuṇṇādīhi pūjiyamāno santhāgāraṃ pāvisi. |
With this splendor and grace, having entered the prepared royal court of the Sakyans, the Blessed One, being worshipped with perfumes, incense, fragrant powders, and so on by the devout people, entered the assembly hall. |
tena vuttaṃ “atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena navaṃ santhāgāraṃ tenupasaṅkamī”ti. |
Therefore it is said, "Then the Blessed One, having dressed and taken his bowl and robes, with the Saṅgha of bhikkhus, approached where the new assembly hall was." |
♦ bhagavantaṃyeva purakkhatvāti bhagavantaṃ purato katvā. |
♦ "With the Blessed One at their head." |
tattha bhagavā bhikkhūnañceva upāsakānañca majjhe nisinno gandhodakena nhāpetvā dukūlacumbaṭakena vodakaṃ katvā jātihiṅgulakena majjitvā rattakambalapaliveṭhite pīṭhe ṭhapitarattasuvaṇṇaghanapaṭimā viya ativirocittha. |
There the Blessed One, sitting in the middle of the bhikkhus and the lay-followers, shone exceedingly, like a solid golden statue placed on a stool wrapped in a red blanket, having been washed with scented water and made dry with a linen cloth and polished with red arsenic powder. |
ayaṃ panettha porāṇānaṃ vaṇṇabhaṇanamaggo — |
This is the way the ancients praise: |
♦ “gantvāna maṇḍalamāḷaṃ, nāgavikkantacāraṇo. |
♦ "Having gone to the circular hall, with a gait like a nāga, |
♦ obhāsayanto lokaggo, nisīdi varamāsane. |
♦ illuminating, the world-chief sat on the excellent seat. |
♦ “tahiṃ nisinno naradammasārathi, |
♦ "There sat the charioteer of men to be tamed, |
♦ devātidevo satapuññalakkhaṇo. |
♦ the god above gods, with the hundred marks of merit. |
♦ buddhāsane majjhagato virocati, |
♦ "Sitting in the middle on the Buddha-seat, he shines, |
♦ suvaṇṇanekkhaṃ viya paṇḍukambale. |
♦ like a golden necklace on the Paṇḍukambala stone. |
♦ “nekkhaṃ jambonadasseva, nikkhittaṃ paṇḍukambale. |
♦ "A necklace of Jambu-river gold, placed on the Paṇḍukambala stone, |
♦ virocati vītamalo, maṇiverocano yathā. |
♦ he shines, free from stain, like the Verocana gem. |
♦ “mahāsālova samphullo, nerurājāva’laṅkato. |
♦ "Like a great sāla tree in full bloom, like king Meru adorned, |
♦ suvaṇṇayūpasaṅkāso, padumo kokanado yathā. |
♦ like a golden pillar, like a red lotus. |
♦ “jalanto dīparukkhova, pabbatagge yathā sikhī. |
♦ "Like a flaming lamp-tree, like a fire on a mountain peak, |
♦ devānaṃ pāricchattova, sabbaphullo virocatī”ti. |
♦ like the Pāricchattaka of the devas, he shines in full bloom." |
♦ kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāyāti ettha dhammakathā nāma santhāgārānumodanāpaṭisaṃyuttā pakiṇṇakakathā veditabbā. |
♦ "For the Sakyans of Kapilavatthu, for a great part of the night, with a Dhamma-talk" — here, the Dhamma-talk should be understood as a miscellaneous talk connected with the thanks-offering for the assembly hall. |
tadā hi bhagavā ākāsagaṅgaṃ otārento viya pathavojaṃ ākaḍḍhanto viya mahājambuṃ matthake gahetvā cālento viya yojanikaṃ madhubhaṇḍaṃ cakkayantena pīḷetvā madhupānaṃ pāyamāno viya kapilavatthuvāsīnaṃ sakyānaṃ hitasukhāvahaṃ pakiṇṇakakathaṃ kathesi. |
For then the Blessed One, as if bringing down the celestial Ganges, as if drawing out the essence of the earth, as if taking the great Jambu tree at its top and shaking it, as if making them drink a honey-drink by pressing a yojana-sized honeycomb with a wheel-press, gave a miscellaneous talk that was for the welfare and happiness of the Sakyans of Kapilavatthu. |
“āvāsadānaṃ nāmetaṃ, mahārāja, mahantaṃ, tumhākaṃ āvāso mayā paribhutto, bhikkhusaṅghena ca paribhutto, mayā ca bhikkhusaṅghena ca paribhutto pana dhammaratanena paribhuttoyevāti tīhi ratanehi paribhutto nāma hoti. |
"This gift of a dwelling, great kings, is a great one. Your dwelling has been used by me, and it has been used by the Saṅgha of bhikkhus. And that which has been used by me and by the Saṅgha of bhikkhus is indeed used by the gem of the Dhamma. Thus it is said to be used by the three gems. |
āvāsadānasmiñhi dinne sabbadānaṃ dinnameva hoti. |
For when the gift of a dwelling is given, all gifts are given. |
bhummaṭṭhakapaṇṇasālāya vā sākhāmaṇḍapassa vāpi ānisaṃso nāma paricchindituṃ na sakkā. |
And the benefit of a leaf-hut for the earth-dwelling deities or of a branch-pavilion cannot be measured. |
āvāsadānānubhāvena hi bhave bhave nibbattassāpi sambādhitagabbhavāso na hoti, dvādasahattho ovarako viya mātukucchi asambādhova hotī”ti. |
For by the power of the gift of a dwelling, even for one who is born again and again in existence, the dwelling in the womb is not constricted; the mother's womb is as unconstricted as a twelve-cubit chamber." |
evaṃ nānānayavicittaṃ bahuṃ dhammiṃ kathaṃ kathetvā — |
Thus, having given a much-varied Dhamma-talk with many methods, |
♦ “sītaṃ uṇhaṃ paṭihanti, tato vāḷamigāni ca. |
♦ "It wards off cold and heat, and then the beasts of prey, |
♦ sirīsape ca makase, sisire cāpi vuṭṭhiyo. |
♦ and serpents and mosquitoes, and the rains in winter. |
♦ “tato vātātapo ghoro, sañjāto paṭihaññati. |
♦ "Then the fierce wind and heat that have arisen are warded off. |
♦ leṇatthañca sukhatthañca, jhāyituñca vipassituṃ. |
♦ For the sake of shelter and for the sake of comfort, and to meditate and to gain insight. |
♦ “vihāradānaṃ saṅghassa, aggaṃ buddhena vaṇṇitaṃ. |
♦ "The gift of a monastery to the Saṅgha is praised as the highest by the Buddha. |
♦ tasmā hi paṇḍito poso, sampassaṃ atthamattano. |
♦ Therefore, indeed, a wise person, seeing his own welfare, |
♦ “vihāre kāraye ramme, vāsayettha bahussute. |
♦ should have delightful monasteries built, and have the learned dwell there. |
♦ tesaṃ annañca pānañca, vatthasenāsanāni ca. |
♦ "To them, food and drink, and clothing and lodgings, |
♦ “dadeyya ujubhūtesu, vippasannena cetasā. |
♦ he should give to the upright, with a devout mind. |
♦ te tassa dhammaṃ desenti, sabbadukkhāpanūdanaṃ. |
♦ "They teach him the Dhamma that removes all suffering, |
♦ yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo”ti. |
♦ knowing which Dhamma here, he attains final Nibbāna without taints." |
— |
|
♦ evaṃ “ayampi āvāse ānisaṃso, ayampi āvāse ānisaṃso”ti bahudeva rattiṃ atirekataraṃ diyaḍḍhayāmaṃ āvāsānisaṃsakathaṃ kathesi. |
♦ Thus, "This is the benefit of a dwelling, this is the benefit of a dwelling," he gave a talk on the benefits of a dwelling for a great part of the night, for more than a watch and a half. |
tattha imā tāva gāthāva saṅgahaṃ āruḷhā, pakiṇṇakadhammadesanā pana saṅgahaṃ nārohati. |
Therein, these verses have been included in the collection, but the miscellaneous Dhamma-discourse has not been included in the collection. |
sandassetvātiādīni vuttatthāneva. |
"Having instructed," etc., is as has been explained. |
♦ abhikkantāti atikkantā dve yāmā gatā. |
♦ "The night is advanced" means two watches have passed, are gone. |
yassa dāni kālaṃ maññathāti yassa tumhe gamanassa kālaṃ maññatha, gamanakālo tumhākaṃ, gacchathāti vuttaṃ hoti. |
"Of which now you think it is the time" means of which you think it is the time for going; it is your time for going, go, is what is said. |
kasmā pana bhagavā te uyyojesīti? |
But why did the Blessed One send them away? |
anukampāya. sukhumālā hi te, tiyāmarattiṃ nisīditvā vītināmentānaṃ sarīre ābādho uppajjeyya. |
Out of compassion. For they were delicate, and if they were to spend the three watches of the night sitting, a sickness would arise in their bodies. |
bhikkhusaṅghopi mahā, tassa ṭhānanisajjānaṃ okāso laddhuṃ vaṭṭatīti ubhayānukampāya uyyojesi. |
And the Saṅgha of bhikkhus was large, and it was proper to get space for them to stand and sit. Thus he sent them away out of compassion for both. |
♦ vigatathinamiddhoti tatra kira bhikkhū yāmadvayaṃ ṭhitāpi nisinnāpi acālayiṃsu, pacchimayāme pana āhāro pariṇamati, tassa pariṇatattā bhikkhusaṅgho vigatathinamiddho jātoti akāraṇametaṃ. |
♦ "With sloth and torpor gone" — it seems that the bhikkhus, although they had stood and sat for two watches, did not stir. But in the last watch, the food digests, and because it has digested, the Saṅgha of bhikkhus has become free from sloth and torpor. This is not the reason. |
buddhānañhi kathaṃ suṇantassa kāyikacetasikadarathā na honti, kāyacittalahutādayo uppajjanti, tena tesaṃ dve yāme ṭhitānampi nisinnānampi dhammaṃ suṇantānaṃ thinamiddhaṃ vigataṃ, pacchimayāmepi sampatte tathā vigatameva jātaṃ. |
For one who is listening to the words of the Buddhas, bodily and mental distresses do not occur; bodily and mental lightness and so on arise. Therefore, for them who had stood and sat for two watches and listened to the Dhamma, sloth and torpor were gone; and even when the last watch had come, it had become gone in the same way. |
tenāha “vigatathinamiddho”ti. |
Therefore he said, "with sloth and torpor gone." |
♦ piṭṭhi me āgilāyatīti kasmā āgilāyati? |
♦ "My back is aching" — why is it aching? |
bhagavato hi chabbassāni mahāpadhānaṃ padahantassa mahantaṃ kāyadukkhaṃ ahosi, athassa aparabhāge mahallakakāle piṭṭhivāto uppajjīti. |
For the Blessed One, while striving in the great striving for six years, had great bodily suffering. Then, in his later life, in his old age, a wind in the back arose. |
akāraṇaṃ vā etaṃ. |
Or this is not the reason. |
pahoti hi bhagavā uppannaṃ vedanaṃ vikkhambhetvā ekampi dvepi sattāhāni ekapallaṅkena nisīdituṃ. |
For the Blessed One is able to sit on one seat for one or two, or even seven days, having suppressed the arisen feeling. |
santhāgārasālaṃ pana catūhi iriyāpathehi paribhuñjitukāmo ahosi. |
But he wished to use the assembly-hall with the four postures. |
tattha pādadhovanaṭṭhānato yāva dhammāsanā agamāsi, ettake ṭhāne gamanaṃ nipphannaṃ. |
Therein, from the place of washing the feet, he went to the Dhamma-seat. In this much, the going was accomplished. |
dhammāsanaṃ pattaṃ thokaṃ ṭhatvā nisīdi, ettake ṭhāne ṭhānaṃ nipphannaṃ. |
Having reached the Dhamma-seat, and having stood for a little while, he sat down. In this much, the standing was accomplished. |
dveyāmaṃ dhammāsane nisīdi, ettake ṭhāne nisajjā nipphannā. |
He sat on the Dhamma-seat for two watches. In this much, the sitting was accomplished. |
idāni dakkhiṇena passena thokaṃ nipanne sayanaṃ nipphajjissatīti evaṃ catūhi iriyāpathehi paribhuñjitukāmo ahosi. |
Now, when he has lain down for a little while on his right side, the lying down will be accomplished. Thus he wished to use it with the four postures. |
upādinnakasarīrañca nāma “no āgilāyatī”ti na vattabbaṃ, tasmā ciranisajjāya sañjātaṃ appakampi āgilāyanaṃ gahetvā evamāha. |
And it should not be said of an acquired body that "it does not ache." Therefore, having taken even the slight aching that had arisen from sitting for a long time, he said this. |
♦ saṅghāṭiṃ paññāpetvāti santhāgārassa kira ekapasse te rājāno paṭasāṇiṃ parikkhipāpetvā kappiyamañcakaṃ paññāpetvā kappiyapaccattharaṇena attharitvā upari suvaṇṇatārakagandhamālādidāmapaṭimaṇḍitaṃ vitānaṃ bandhitvā gandhatelappadīpaṃ āropayiṃsu, “appeva nāma satthā dhammāsanato vuṭṭhāya thokaṃ vissamanto idha nipajjeyya, evaṃ no imaṃ santhāgāraṃ bhagavatā catūhi iriyāpathehi paribhuttaṃ dīgharattaṃ hitāya sukhāya bhavissatī”ti. |
♦ "Having had his outer robe folded" — it seems that those kings, on one side of the assembly hall, having had a cloth-curtain put up, and having prepared an allowable couch, and having spread it with an allowable cover, and having tied above a canopy adorned with golden stars, garlands of perfume, and so on, lit a fragrant oil-lamp, thinking, "Perhaps the Teacher, having risen from the Dhamma-seat and resting for a little while, will lie down here. Thus this assembly hall, having been used by the Blessed One with the four postures, will be for our welfare and happiness for a long time." |
satthāpi tadeva sandhāya tattha saṅghāṭiṃ paññāpetvā nipajji. |
The Teacher also, in reference to that very thing, having had his outer robe folded there, lay down. |
uṭṭhānasaññaṃ manasi karitvāti “ettakaṃ kālaṃ atikkamitvā vuṭṭhahissāmī”ti vuṭṭhānasaññaṃ citte ṭhapetvā, tañca kho aniddāyantova therassa dhammakathaṃ suṇamāno. |
"Having established the perception of rising" means having established in his mind the perception of rising, "I will rise after this much time has passed." And that too, while listening to the elder's Dhamma-talk without sleeping. |
♦ avassutapariyāyanti avassutassa pariyāyaṃ, avassutassa kāraṇanti attho. |
♦ "The discourse on being tainted" means the discourse on being tainted, the reason for being tainted, is the meaning. |
adhimuccatīti kilesādhimuccanena adhimuccati, giddho hoti. |
"He is attached" means he is attached by the attachment of the defilements; he is greedy. |
byāpajjatīti byāpādavasena pūticitto hoti. |
"He is vexed" means his mind is putrid by way of ill will. |
cakkhutoti cakkhubhāvena. |
From the eye. |
māroti kilesamāropi devaputtamāropi. |
"Māra" means both Māra the defiler and Māra the deva-son. |
otāranti vivaraṃ. |
"An opportunity" means an opening. |
ārammaṇanti paccayaṃ. |
"An object" means a condition. |
naḷāgāratiṇāgāraṃ viya hi savisevanāni āyatanāni, tiṇukkā viya kilesuppattirahaṃ ārammaṇaṃ, tiṇukkāya ṭhapitaṭhapitaṭṭhāne aṅgārassujjalanaṃ viya ārammaṇe āpāthamāgate kilesānaṃ uppatti. |
For the sense-bases that are to be cultivated are like a hut of reeds or a hut of grass; the object that is the domain for the arising of the defilements is like a firebrand; the arising of the defilements when the object has come into range is like the blazing up of a fire at the place where a firebrand has been placed. |
tena vuttaṃ labhetha māro otāranti. |
Therefore it is said, "Māra would get an opportunity." |
♦ sukkapakkhe bahalamattikapiṇḍāvalepanaṃ kūṭāgāraṃ viya nibbisevanāni āyatanāni, tiṇukkā viya vuttapakārārammaṇaṃ, tiṇukkāya ṭhapitaṭhapitaṭṭhāne nibbāpanaṃ viya nibbisevanānaṃ āyatanānaṃ ārammaṇe āpāthamāgate kilesapariḷāhassa anuppatti. |
♦ The sense-bases that are not to be cultivated are like a storied building with a thick plastering of clay; the object of the kind described is like a firebrand; the non-arising of the affliction of the defilements when the object has come into the range of the sense-bases that are not to be cultivated is like the extinguishing of a fire at the place where a firebrand has been placed. |
tena vuttaṃ neva labhetha māro otāranti. |
Therefore it is said, "Māra would not get an opportunity." |
♦ 7. dukkhadhammasuttavaṇṇanā SN 35.196 |
♦ 7. Commentary on the Dukkhadhamma Sutta |
♦ 244. sattame dukkhadhammānanti dukkhasambhavadhammānaṃ. |
♦ 244. In the seventh, "of the dhammas of suffering" means of the dhammas where suffering arises. |
pañcasu hi khandhesu sati chedanavadhabandhanādibhedaṃ dukkhaṃ sambhavati, tasmā te dukkhasambhavadhammattā dukkhadhammāti vuccanti. |
For when the five aggregates exist, the suffering of cutting, killing, binding, and so on arises. Therefore they are called dhammas of suffering because they are dhammas where suffering arises. |
tathā kho panassāti tenākārenassa. |
"But for him in that way" means for him in that way. |
yathāssa kāme passatoti yenākārenassa kāme passantassa. |
"As he sees the sensual pleasures" means in what way he sees the sensual pleasures. |
yathā carantanti yenākārena cārañca vihārañca anubandhitvā carantaṃ. |
"As he fares" means in what way he fares, following the course and the abiding. |
aṅgārakāsūpamā kāmā diṭṭhā hontīti pariyeṭṭhimūlakassa ceva paṭisandhimūlakassa ca dukkhassa vasena aṅgārakāsu viya mahāpariḷāhāti diṭṭhā honti. |
"Sensual pleasures are seen as like a pit of hot embers" means they are seen as a great affliction, like a pit of hot embers, by way of the suffering rooted in searching and the suffering rooted in rebirth-linking. |
kāme pariyesantānañhi nāvāya mahāsamuddogāhanājapathasaṅkupathapaṭipajjanaubhatobyūḷhasaṅgāmapakkhandanādivasena pariyeṭṭhimūlakampi, kāme paribhuñjantānaṃ kāmaparibhogacetanāya catūsu apāyesu dinnapaṭisandhimūlakampi mahāpariḷāhadukkhaṃ uppajjati. |
For those who search for sensual pleasures, the great affliction of suffering rooted in searching arises by way of descending into the great ocean with a boat, treading on the path of stakes and the path of knives, and plunging into a battle with two opposing armies, and so on. And for those who enjoy sensual pleasures, the great affliction of suffering rooted in the rebirth-linking given in the four lower realms by the volition of the enjoyment of sensual pleasures arises. |
evametassa duvidhassāpi dukkhassa vasena aṅgārakāsu viya mahāpariḷāhāti diṭṭhā honti. |
Thus, by way of both these kinds of suffering, they are seen as a great affliction, like a pit of hot embers. |
♦ dāyanti aṭaviṃ. |
♦ "A forest." |
puratopi kaṇṭakoti purimapasse vijjhitukāmo viya āsannaṭṭhāneyeva ṭhitakaṇṭako. |
"A thorn in front" means a thorn standing in a nearby place, as if wishing to pierce from the front. |
pacchatotiādīsupi eseva nayo. |
The same method applies to "from behind," and so on. |
heṭṭhā pana pādehi akkantaṭṭhānassa santike, na akkantaṭṭhāneyeva. |
But below, it is near the place where the feet have stepped, not at the very place where they have stepped. |
evaṃ so kaṇṭakagabbhaṃ paviṭṭho viya bhaveyya. |
Thus he would be as if he had entered a thicket of thorns. |
mā maṃ kaṇṭakoti mā maṃ kaṇṭako vijjhīti kaṇṭakavedhaṃ rakkhamāno. |
"May a thorn not" means may a thorn not pierce me. He guards against the piercing of a thorn. |
♦ dandho, bhikkhave, satuppādoti satiyā uppādoyeva dandho, uppannamattāya pana tāya kāci kilesā niggahitāva honti, na saṇṭhātuṃ sakkonti. |
♦ "The arising of mindfulness, bhikkhu, is slow" means the arising of mindfulness is indeed slow, but when it has just arisen, some defilements have already been sent forth; they are not able to be established. |
cakkhudvārasmiñhi rāgādīsu uppannesu dutiyajavanavārena “kilesā me uppannā”ti ñatvā tatiye javanavāre saṃvarajavanaṃyeva javati. |
At the eye-door, when passion and so on have arisen, knowing in the second impulsion-moment, "defilements have arisen for me," in the third impulsion-moment, the impulsion of restraint impels. |
anacchariyañcetaṃ, yaṃ vipassako tatiyajavanavāre kilese niggaṇheyya. |
And it is not surprising that an insight-meditator would check the defilements in the third impulsion-moment. |
cakkhudvāre pana iṭṭhārammaṇe āpāthagate bhavaṅgaṃ āvaṭṭetvā āvajjanādīsu uppannesu voṭṭhabbanānantaraṃ sampattakilesajavanavāraṃ nivattetvā kusalameva uppādeti. |
But at the eye-door, when an agreeable object has come into range, having adverted the life-continuum, and when adverting and so on have arisen, he turns back the impulsion-series of the defilements that has arrived immediately after the determining, and produces only the wholesome. |
āraddhavipassakānañhi ayamānisaṃso bhāvanāpaṭisaṅkhāne patiṭṭhitabhāvassa. |
For this is the benefit for those who have begun insight, of the state of being established in the reflection on the cultivation. |
♦ abhihaṭṭhuṃ pavāreyyunti sudinnattherassa viya raṭṭhapālakulaputtassa viya ca kāyena vā satta ratanāni abhiharitvā vācāya vā “amhākaṃ dhanato yattakaṃ icchasi, tattakaṃ gaṇhā”ti vadantā pavāreyyuṃ. |
♦ "They would invite him with an offering" means like Sudinna the elder, and like the son of good family Raṭṭhapāla, they would invite him with an offering, either by bringing the seven gems with their bodies, or by saying with their speech, "Take as much as you wish from our wealth." |
anudahantīti sarīre paliveṭhitattā uṇhapariḷāhaṃ janetvā anudahanti. |
"They burn" means being wrapped around the body, they produce a hot affliction and burn. |
sañjātasede vā sarīre laggantā anusentītipi attho. |
Or it also means that, clinging to the sweaty body, they lie on it. |
yañhi taṃ, bhikkhave, cittanti idaṃ yasmā citte anāvaṭṭante puggalassa āvaṭṭanaṃ nāma natthi. |
"That which, bhikkhus, is the mind" — this was said because when the mind is not turned back, there is no such thing as turning back for a person. |
evarūpañhi cittaṃ anāvaṭṭanti, tasmā vuttaṃ. |
Such a mind is not turned back. Therefore it was said. |
iti imasmiṃ sutte vipassanābalameva dīpitaṃ. |
Thus, in this sutta, only the power of insight is shown. |
♦ 8. kiṃsukopamasuttavaṇṇanā SN 35.197 |
♦ 8. Commentary on the Kiṃsuka Tree Simile Sutta |
♦ 245. aṭṭhame dassananti paṭhamamaggassetaṃ adhivacanaṃ. |
♦ 245. In the eighth, "vision" is a designation for the first path. |
paṭhamamaggo hi kilesapahānakiccaṃ sādhento paṭhamaṃ nibbānaṃ passati, tasmā dassananti vuccati. |
For the first path, while accomplishing the task of abandoning the defilements, sees Nibbāna for the first time; therefore, it is called "vision." |
gotrabhuñāṇaṃ pana kiñcāpi maggato paṭhamataraṃ passati, passitvā pana kattabbakiccassa kilesapahānassa abhāvena na dassananti vuccati. |
However, although the change-of-lineage knowledge sees it even before the path, having seen it, because there is no task to be done, which is the abandoning of defilements, it is not called "vision." |
apica cattāropi maggā dassanameva. |
Moreover, all four paths are indeed vision. |
kasmā? sotāpattimaggakkhaṇe dassanaṃ visujjhati, phalakkhaṇe visuddhaṃ. |
Why? At the moment of the stream-entry path, vision is purified; at the moment of its fruition, it is pure. |
sakadāgāmianāgāmiarahattamaggakkhaṇe visujjhati, phalakkhaṇe visuddhanti evaṃ kathentānaṃ bhikkhūnaṃ sutvā so bhikkhu “ahampi dassanaṃ visodhetvā arahattaphale patiṭṭhito dassanavisuddhikaṃ nibbānaṃ sacchikatvā viharissāmī”ti taṃ bhikkhuṃ upasaṅkamitvā evaṃ pucchi. |
Hearing the monks saying thus, "At the moment of the once-returner, non-returner, and Arahant paths, it is purified; at the moment of their fruition, it is pure," that monk, thinking, "I too, having purified my vision and being established in the fruition of Arahantship, will dwell having realized the Nibbāna of purified vision," approached that monk and asked thus. |
so phassāyatanakammaṭṭhāniko channaṃ phassāyatanānaṃ vasena rūpārūpadhamme pariggahetvā arahattaṃ patto. |
He, a meditator on the sense-bases of contact, having comprehended the material and immaterial phenomena by way of the six sense-bases of contact, attained Arahantship. |
ettha hi purimāni pañca āyatanāni rūpaṃ, manāyatanaṃ arūpaṃ. |
Herein, the first five sense-bases are material, the mind-base is immaterial. |
iti so attanā adhigatamaggameva kathesi. |
Thus, he spoke only of the path he himself had attained. |
♦ asantuṭṭhoti padesasaṅkhāresu ṭhatvā kathitattā asantuṭṭho. |
♦ He was dissatisfied because it was spoken of while standing on partial formations. |
evaṃ kirassa ahosi — “ayaṃ padesasaṅkhāresu ṭhatvā kathesi. |
It seems he thought thus — "This one spoke while standing on partial formations. |
sakkā nu kho padesasaṅkhāresu ṭhatvā dassanavisuddhikaṃ nibbānaṃ pāpuṇitun”ti? |
Is it possible, indeed, to attain the Nibbāna of purified vision while standing on partial formations?" |
tato naṃ pucchi — “āvuso, tvaṃyeva nu kho idaṃ dassanavisuddhikaṃ nibbānaṃ jānāsi, udāhu aññepi jānantā atthī”ti. |
Then he asked him — "Friend, do you alone know this Nibbāna of purified vision, or are there others who know it?" |
atthāvuso, asukavihāre asukatthero nāmāti. |
There is, friend, in such-and-such a monastery, an elder named so-and-so. |
so tampi upasaṅkamitvā pucchi. |
He approached him too and asked. |
etenupāyena aññampi aññampīti. |
In this way, he went to another and another. |
♦ ettha ca dutiyo pañcakkhandhakammaṭṭhāniko rūpakkhandhavasena rūpaṃ, sesakkhandhavasena nāmanti nāmarūpaṃ vavatthapetvā anukkamena arahattaṃ patto. |
♦ And here, the second, a meditator on the five aggregates, having determined materiality by way of the aggregate of materiality, and mentality by way of the remaining aggregates, gradually attained Arahantship. |
tasmā sopi attanā adhigatamaggameva kathesi. |
Therefore, he too spoke only of the path he himself had attained. |
ayaṃ pana “imesaṃ aññamaññaṃ na sameti, paṭhamena sappadesasaṅkhāresu ṭhatvāva kathitaṃ, iminā nippadesesū”ti asantuṭṭho hutvā tatheva taṃ pucchitvā pakkāmi. |
But this one, dissatisfied, thinking, "These do not agree with each other; the first spoke while standing on formations with parts, this one on those without parts," having asked him in the same way, departed. |
♦ tatiyo mahābhūtakammaṭṭhāniko cattāri mahābhūtāni saṅkhepato ca vitthārato ca pariggahetvā arahattaṃ patto, tasmā ayampi attanā adhigatamaggameva kathesi. |
♦ The third, a meditator on the great elements, having comprehended the four great elements both in brief and in detail, attained Arahantship; therefore, he too spoke only of the path he himself had attained. |
ayaṃ pana “imesaṃ aññamaññaṃ na sameti, paṭhamena sappadesasaṅkhāresu ṭhatvā kathitaṃ, dutiyena nippadesesu, tatiyena atisappadesesū”ti asantuṭṭho hutvā tatheva taṃ pucchitvā pakkāmi. |
But this one, dissatisfied, thinking, "These do not agree with each other; the first spoke while standing on formations with parts, the second on those without parts, the third on those with extreme parts," having asked him in the same way, departed. |
♦ catuttho tebhūmakakammaṭṭhāniko. |
♦ The fourth, a meditator on the three planes of existence. |
tassa kira samappavattā dhātuyo ahesuṃ, kallasarīraṃ balapattaṃ, kammaṭṭhānānipissa sabbāneva sappāyāni, atītā vā saṅkhārā hontu anāgatā vā paccuppannā vā kāmāvacarā vā rūpāvacarā vā arūpāvacarā vā, sabbepi sappāyāva. |
It is said that his elements were evenly balanced, his body was healthy and strong, and all meditation subjects were suitable for him, whether past, future, or present formations, whether of the sensual plane, the fine-material plane, or the immaterial plane, all were suitable. |
asappāyakammaṭṭhānaṃ nāma natthi. |
There was no such thing as an unsuitable meditation subject. |
kālesupi purebhattaṃ vā hotu pacchābhattaṃ vā paṭhamayāmādayo vā, asappāyo kālo nāma natthi. |
As for times, whether before the meal or after the meal, or the first watch of the night and so on, there was no such thing as an unsuitable time. |
yathā nāma cāribhūmiṃ otiṇṇo mahāhatthī hatthena gahetabbaṃ hattheneva luñcitvā gaṇhāti, pādehi paharitvā gahetabbaṃ pādehi paharitvā gaṇhāti, evameva sakale tebhūmakadhamme kalāpaggāhena gahetvā sammasanto arahattaṃ patto, tasmā esopi attanā adhigatamaggameva kathesi. |
Just as a great elephant that has entered its foraging ground plucks and takes with its trunk what is to be taken with the trunk, and kicks and takes with its feet what is to be taken by kicking, in the same way, having grasped all the phenomena of the three planes of existence by way of groups and contemplating them, he attained Arahantship; therefore, he too spoke only of the path he himself had attained. |
ayaṃ pana “imesaṃ aññamaññaṃ na sameti. |
But this one thought, "These do not agree with each other. |
paṭhamena sappadesasaṅkhāresu ṭhatvā kathitaṃ, dutiyena nippadesesu, puna tatiyena sappadesesu, catutthena nippadesesuyevā”ti asantuṭṭho hutvā taṃ pucchi — “kiṃ nu kho, āvuso, idaṃ dassanavisuddhikaṃ nibbānaṃ tumhehi attanova dhammatāya ñātaṃ, udāhu kenaci vo akkhātan”ti? |
The first spoke while standing on formations with parts, the second on those without parts, again the third on those with parts, and the fourth on those without parts," and being dissatisfied, he asked him — "Friend, was this Nibbāna of purified vision known by you through your own nature, or was it declared to you by someone?" |
āvuso, mayaṃ kiṃ jānāma? |
Friend, what do we know? |
atthi pana sadevake loke sammāsambuddho, taṃ nissāyetaṃ amhehi ñātanti. |
But there is in the world with its devas the Perfectly Enlightened One; depending on him, this was known by us. |
so cintesi — “ime bhikkhū mayhaṃ ajjhāsayaṃ gahetvā kathetuṃ na sakkonti, ahaṃ sabbaññubuddhameva pucchitvā nikkaṅkho bhavissāmī”ti yena bhagavā tenupasaṅkami. |
He thought — "These monks are not able to speak grasping my disposition; I will ask the All-Knowing Buddha himself and become free from doubt," and he approached the Blessed One. |
♦ bhagavā tassa vacanaṃ sutvā “yehi te pañho kathito, te cattāropi khīṇāsavā, sukathitaṃ tehi, tvaṃ pana attano andhabālatāya taṃ na sallakkhesī”ti na evaṃ vihesesi. |
♦ The Blessed One, having heard his words, did not harass him thus, saying, "Those by whom the question was answered to you, all four of them are destroyers of the cankers; it was well-spoken by them, but you, due to your own blindness and foolishness, did not perceive it." |
kārakabhāvaṃ panassa ñatvā “atthagavesako esa, dhammadesanāya eva naṃ bujjhāpessāmī”ti kiṃsukopamaṃ āhari. |
But knowing his nature as a doer, thinking, "This one is a seeker of the meaning, I will make him understand by means of a Dhamma teaching," he brought forth the simile of the Kiṃsuka tree. |
tattha bhūtaṃ vatthuṃ katvā evamattho vibhāvetabbo — ekasmiṃ kira mahānagare eko sabbaganthadharo brāhmaṇavejjo paṇḍito paṭivasati. |
Therein, having made a true story, the meaning should be explained thus — in a certain great city, it is said, lived a wise brahmin physician who knew all the treatises. |
atheko nagarassa pācīnadvāragāmavāsī paṇḍurogapuriso tassa santikaṃ āgantvā taṃ vanditvā aṭṭhāsi. |
Then a man from a village at the eastern gate of the city, suffering from jaundice, came to him, paid homage to him, and stood to one side. |
vejjapaṇḍito tena saddhiṃ sammoditvā “kenatthena āgatosi bhadramukhā”ti, pucchi. |
The wise physician, having exchanged greetings with him, asked, "For what reason have you come, good sir?" |
rogenamhi, ayya, upadduto, bhesajjaṃ me kathehīti. |
I am afflicted by a disease, sir; tell me a medicine. |
tena hi, bho, gaccha, kiṃsukarukkhaṃ chinditvā, sosetvā jhāpetvā, tassa khārodakaṃ gahetvā iminā ciminā ca bhesajjena yojetvā, ariṭṭhaṃ katvā piva, tena te phāsukaṃ bhavissatīti. |
In that case, sir, go, cut down a Kiṃsuka tree, dry it, burn it, take its alkaline water, and having mixed it with this and that medicine, make a decoction and drink it; by that you will become well. |
so tathā katvā nirogo balavā pāsādiko jāto. |
He did so and became free from disease, strong, and handsome. |
♦ athañño dakkhiṇadvāragāmavāsī puriso teneva rogena āturo “asuko kira bhesajjaṃ katvā arogo jāto”ti sutvā taṃ upasaṅkamitvā pucchi — “kena te, samma, phāsukaṃ jātan”ti. |
♦ Then another man, a resident of a village at the southern gate, afflicted with the same disease, hearing, "It is said that so-and-so, having made a medicine, became free from disease," approached him and asked — "Friend, by what did you become well?" |
kiṃsukāriṭṭhena nāma, gaccha tvampi karohīti. |
By a decoction of the Kiṃsuka tree; you go and make it too. |
sopi tathā katvā tādisova jāto. |
He too did so and became just like him. |
♦ athañño pacchimadvāragāmavāsī ... pe ... uttaradvāragāmavāsī puriso teneva rogena āturo “asuko kira bhesajjaṃ katvā arogo jāto”ti taṃ upasaṅkamitvā pucchi “kena te, samma, phāsukaṃ jātan”ti? |
♦ Then another man from a village at the western gate... and so on... a man from a village at the northern gate, afflicted with the same disease, hearing, "It is said that so-and-so, having made a medicine, became free from disease," approached him and asked, "Friend, by what did you become well?" |
kiṃsukāriṭṭhena nāma, gaccha tvampi karohīti. |
By a decoction of the Kiṃsuka tree; you go and make it too. |
sopi tathā katvā tādisova jāto. |
He too did so and became just like him. |
♦ athañño paccantavāsī adiṭṭhapubbakiṃsuko eko puriso teneva rogena āturo ciraṃ tāni tāni bhesajjāni katvā roge avūpasamamāne “asuko kira nagarassa pācīnadvāragāmavāsī puriso bhesajjaṃ katvā arogo jāto”ti sutvā “gacchāmahampi, tena katabhesajjaṃ karissāmī”ti daṇḍamolubbha anupubbena tassa santikaṃ gantvā, “kena te, samma, phāsukaṃ jātan”ti pucchi. |
♦ Then another man, a border-dweller who had never before seen a Kiṃsuka tree, afflicted with the same disease, having for a long time made various medicines and the disease not subsiding, hearing, "It is said that a man from a village at the eastern gate of the city, having made a medicine, became free from disease," thinking, "I too will go and make the medicine made by him," taking a staff, gradually went to him and asked, "Friend, by what did you become well?" |
kiṃsukāriṭṭhena sammāti. |
By a decoction of the Kiṃsuka tree, friend. |
kīdiso pana so kiṃsukoti. |
But what is this Kiṃsuka like? |
jhāpitagāme ṭhitajhāmathūṇo viyāti. |
Like a burnt post standing in a burnt village. |
iti so puriso attanā diṭṭhākārenava kiṃsukaṃ ācikkhi. |
Thus that man described the Kiṃsuka tree in the form he himself had seen it. |
tena hi diṭṭhakāle kiṃsuko patitapatto khāṇukakāle diṭṭhattā tādisova hoti. |
For at the time he saw it, the Kiṃsuka tree had shed its leaves and was seen in a stump-like state, so it was like that. |
♦ so pana puriso sutamaṅgalikattā “ayaṃ ‘jhāpitagāme jhāmathūṇo viyā’ti āha, amaṅgalametaṃ . |
♦ But that man, being one who believes in what is heard as auspicious, said, "This one says, 'like a burnt post in a burnt village'; this is inauspicious. |
etasmiñhi me bhesajje katepi rogo na vūpasamissatī”ti tassa veyyākaraṇena asantuṭṭho taṃ pucchi — “kiṃ nu kho, bho, tvaññeva kiṃsukaṃ jānāsi, udāhu aññopi atthī”ti. |
If I make a medicine from this, my disease will not subside," and being dissatisfied with his explanation, he asked him — "Sir, do you alone know the Kiṃsuka tree, or is there another? |
atthi, bho, dakkhiṇadvāragāme asuko nāmāti. |
There is, sir, in the village at the southern gate, one named so-and-so. |
so taṃ upasaṅkamitvā pucchi, svāssa pupphitakāle diṭṭhattā attano dassanānurūpena “lohitako kiṃsuko”ti āha. |
He approached him and asked, and since he had seen it in the flowering season, he said, according to his own vision, "The Kiṃsuka is red." |
so “ayaṃ purimena viruddhaṃ āha, kāḷako lohitakato suvidūradūre”ti tassapi veyyākaraṇena asantuṭṭho “atthi pana, bho, aññopi koci kiṃsukadassāvī, yena kiṃsuko diṭṭhapubbo”ti? |
He, dissatisfied with his explanation too, thinking, "This one says something contradictory to the first; black is very far from red," [asked], "Is there, sir, any other who has seen a Kiṃsuka tree, by whom a Kiṃsuka tree has been seen before?" |
pucchitvā, “atthi pacchimadvāragāme asuko nāmā”ti vutte tampi upasaṅkamitvā pucchi. |
Having asked, and being told, "There is in the village at the western gate one named so-and-so," he approached him too and asked. |
svāssa phalitakāle diṭṭhattā attano dassanānurūpena “ocirakajāto ādinnasipāṭiko”ti āha. |
He, having seen it in the fruiting season, said according to his own vision, "It is like a newly born thing with a taken pod." |
phalitakālasmiñhi kiṃsuko olambamānacīrako viya adhomukhaṃ katvā gahitāsikoso viya ca sirīsarukkho viya ca lambamānaphalo hoti. |
For in the fruiting season, the Kiṃsuka tree has hanging fruits, like a hanging strip of bark, like a scabbard held with the opening downwards, and like a Sirīsa tree. |
so “ayaṃ purimehi viruddhaṃ āha, na sakkā imassa vacanaṃ gahetun”ti tassapi veyyākaraṇena asantuṭṭho “atthi pana, bho, aññopi koci kiṃsukadassāvī, yena kiṃsuko diṭṭhapubbo”ti? |
He, dissatisfied with his explanation too, thinking, "This one says something contradictory to the previous ones; it is not possible to accept his word," [asked], "Is there, sir, any other who has seen a Kiṃsuka tree, by whom a Kiṃsuka tree has been seen before?" |
pucchitvā, “atthi uttaradvāragāme asuko nāmā”ti vutte tampi upasaṅkamitvā pucchi. |
Having asked, and being told, "There is in the village at the northern gate one named so-and-so," he approached him too and asked. |
so assa sañchannapattakāle diṭṭhattā attano dassanānurūpena “bahalapattapalāso sandacchāyo”ti āha. |
He, having seen it in the season of dense foliage, said according to his own vision, "It has thick leaves and foliage, and a dense shade." |
sandacchāyo nāma saṃsanditvā ṭhitacchāyo. |
Dense shade means shade that stands close together. |
♦ so “ayampi purimehi viruddhaṃ āha, na sakkā imassa vacanaṃ gahetun”ti tassapi veyyākaraṇena asantuṭṭho taṃ āha, “kiṃ nu kho, bho, tumhe attanova dhammatāya kiṃsukaṃ jānātha, udāhu kenaci vo akkhāto”ti? |
He, dissatisfied with his explanation too, thinking, "This one too says something contradictory to the previous ones; it is not possible to accept his word," said to him, "Sir, do you know the Kiṃsuka tree by your own nature, or has it been declared to you by someone?" |
kiṃ, bho, mayaṃ jānāma? |
What, sir, do we know? |
atthi pana mahānagarassa majjhe amhākaṃ ācariyo vejjapaṇḍito, taṃ nissāya amhehi ñātanti. |
But in the middle of the great city there is our teacher, a wise physician; depending on him, it was known by us. |
“tena hi ahampi ācariyameva upasaṅkamitvā nikkaṅkho bhavissāmī”ti tassa santikaṃ upasaṅkamitvā taṃ vanditvā aṭṭhāsi. |
"In that case, I too will approach the teacher himself and become free from doubt," and having approached him, he paid homage to him and stood to one side. |
vejjapaṇḍito tena saddhiṃ sammoditvā, “kenatthena āgatosi bhadramukhā”ti pucchi. |
The wise physician, having exchanged greetings with him, asked, "For what reason have you come, good sir?" |
rogenamhi, ayya, upadduto, bhesajjaṃ me kathethāti. |
I am afflicted by a disease, sir; tell me a medicine. |
tena hi, bho, gaccha, kiṃsukarukkhaṃ chinditvā sosetvā jhāpetvā tassa khārodakaṃ gahetvā iminā ciminā ca bhesajjena yojetvā ariṭṭhaṃ katvā piva, etena te phāsukaṃ bhavissatīti. |
In that case, sir, go, cut down a Kiṃsuka tree, dry it, burn it, take its alkaline water, and having mixed it with this and that medicine, make a decoction and drink it; by this you will become well. |
so tathā katvā nirogo balavā pāsādiko jāto. |
He did so and became free from disease, strong, and handsome. |
♦ tattha mahānagaraṃ viya nibbānanagaraṃ daṭṭhabbaṃ. |
♦ Therein, the city of Nibbāna should be seen as the great city. |
vejjapaṇḍito viya sammāsambuddho. |
The Perfectly Enlightened One is like the wise physician. |
vuttampi ce taṃ “bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā”ti catūsu dvāragāmesu cattāro vejjantevāsikā viya cattāro dassanavisuddhipattā khīṇāsavā. |
And this has been said: "Physician, surgeon, Sunakkhatta, this is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One." The four destroyers of cankers who have attained the purity of vision are like the four apprentices of the physician in the four gate-villages. |
paccantavāsī paṭhamapuriso viya pañhapucchako bhikkhu. |
The monk who asks the question is like the first man, the border-dweller. |
paccantavāsino catunnaṃ vejjantevāsikānaṃ kathāya asantuṭṭhassa ācariyameva upasaṅkamitvā pucchanakālo viya imassa bhikkhuno catunnaṃ dassanavisuddhipattānaṃ khīṇāsavānaṃ kathāya asantuṭṭhassa satthāraṃ upasaṅkamitvā pucchanakālo. |
The time when the border-dweller, dissatisfied with the talk of the four physician's apprentices, approached the teacher himself and asked, is like the time when this monk, dissatisfied with the talk of the four destroyers of cankers who had attained purity of vision, approached the Teacher and asked. |
♦ yathā yathā adhimuttānanti yena yenākārena adhimuttānaṃ. |
♦ "In whatever way they were inclined" means in whatever manner they were inclined. |
dassanaṃ suvisuddhanti nibbānadassanaṃ suṭṭhu visuddhaṃ. |
"Vision is well purified" means the vision of Nibbāna is thoroughly pure. |
tathā tathā kho tehi sappurisehi byākatanti tena tenevākārena tuyhaṃ tehi sappurisehi kathitaṃ. |
"In that very way it was declared by those good men" means it was spoken to you by those good men in that very manner. |
yathā hi “kāḷako kiṃsuko”ti kathento na aññaṃ kathesi, attanā diṭṭhanayena kiṃsukameva kathesi, evameva chaphassāyatanānaṃ vasena dassanavisuddhipattakhīṇāsavopi imaṃ pañhaṃ kathento na aññaṃ kathesi, attanā adhigatamaggena dassanavisuddhikaṃ nibbānameva kathesi. |
For just as the one who said "The Kiṃsuka is black" did not speak of another, but spoke of the Kiṃsuka in the way he had seen it, in the same way, the canker-freed one who had attained purity of vision by way of the six sense bases of contact, when speaking on this question, did not speak of another, but spoke of the Nibbāna of purified vision by way of the path he had attained. |
♦ yathā ca “lohitako ocirakajāto bahalapattapalāso kiṃsuko”ti kathentopi na aññaṃ kathesi, attanā diṭṭhanayena kiṃsukameva kathesi, evameva pañcupādānakkhandhavasena catumahābhūtavasena tebhūmakadhammavasena dassanavisuddhipattakhīṇāsavopi imaṃ pañhaṃ kathento na aññaṃ kathesi, attanā adhigatamaggena dassanavisuddhikaṃ nibbānameva kathesi. |
♦ And just as the one who said, "The Kiṃsuka is red, like a newly born thing, with thick leaves and foliage," also did not speak of another, but spoke of the Kiṃsuka in the way he had seen it, in the same way, the canker-freed one who had attained purity of vision by way of the five aggregates of clinging, by way of the four great elements, or by way of the phenomena of the three planes, when speaking on this question, did not speak of another, but spoke of the Nibbāna of purified vision by way of the path he had attained. |
♦ tattha yathā kāḷakakāle kiṃsukadassāvinopi taṃ dassanaṃ bhūtaṃ tacchaṃ na tena aññaṃ diṭṭhaṃ, kiṃsukova diṭṭho, evameva chaphassāyatanavasena dassanavisuddhipattassāpi khīṇāsavassa dassanaṃ bhūtaṃ tacchaṃ, na tena aññaṃ kathitaṃ, attanā adhigatamaggena dassanavisuddhikaṃ nibbānameva kathitaṃ. |
♦ Therein, just as for one who saw the Kiṃsuka tree in its black stage, that vision was real and true, nothing else was seen by him, only the Kiṃsuka tree was seen; in the same way, for the canker-freed one who attained purity of vision by way of the six sense bases of contact, the vision was real and true, nothing else was spoken of by him, by the path he himself had attained, only the Nibbāna of purified vision was spoken of. |
yathā ca lohitakāle ocirakajātakāle bahalapattapalāsakāle kiṃsukadassāvinopi taṃ dassanaṃ bhūtaṃ tacchaṃ, na tena aññaṃ diṭṭhaṃ, kiṃsukova diṭṭho, evameva pañcupādānakkhandhavasena catumahābhūtavasena tebhūmakadhammavasena dassanavisuddhipattassāpi khīṇāsavassa dassanaṃ bhūtaṃ tacchaṃ, na tena aññaṃ kathitaṃ, attanā adhigatamaggena dassanavisuddhikaṃ nibbānameva kathitaṃ. |
And just as for one who saw the Kiṃsuka tree in its red stage, in its newly born stage, or in its stage of thick leaves and foliage, that vision was real and true, nothing else was seen by him, only the Kiṃsuka tree was seen; in the same way, for the canker-freed one who attained purity of vision by way of the five aggregates of clinging, by way of the four great elements, or by way of the phenomena of the three planes, the vision was real and true, nothing else was spoken of by him, by the path he himself had attained, only the Nibbāna of purified vision was spoken of. |
♦ seyyathāpi, bhikkhu rañño paccantimaṃ nagaranti idaṃ kasmā āraddhaṃ? |
♦ Just as, monk, a king's frontier city — why was this begun? |
sace tena bhikkhunā taṃ sallakkhitaṃ, athassa dhammadesanatthaṃ āraddhaṃ. |
If that monk perceived it, then it was begun for the purpose of teaching the Dhamma. |
sace na sallakkhitaṃ, athassa iminā nagaropamena tassevatthassa dīpanatthāya āvibhāvanatthāya āraddhaṃ. |
If he did not perceive it, then it was begun by this simile of the city for the purpose of clarifying and revealing that same meaning. |
tattha yasmā majjhimapadese nagarassa pākārādīni thirāni vā hontu dubbalāni vā, sabbaso vā mā hontu, corāsaṅkā na honti, tasmā taṃ aggahetvā “paccantimaṃ nagaran”ti āha. |
Therein, because in a city in the middle country, whether the walls and so on are strong or weak, or do not exist at all, there is no fear of thieves, therefore, not taking that, he said, "a frontier city." |
daḷhuddhāpanti thirapākāraṃ. |
With a strong foundation means with a strong wall. |
daḷhapākāratoraṇanti thirapākārañceva thiratoraṇañca. |
With strong walls and gates means both a strong wall and a strong gate. |
toraṇāni nāma hi purisubbedhāni nagarassa alaṅkāratthaṃ karīyanti, coranivāraṇatthānipi hontiyeva. |
Gates, indeed, are made to the height of a man for the sake of adorning the city, and they also serve to ward off thieves. |
atha vā toraṇanti piṭṭhasaṅghāṭassetaṃ nāmaṃ, thirapiṭṭhasaṅghāṭantipi attho. |
Or else, "gate" is a name for the door-leaf with its cross-bar, so the meaning is "with a strong door-leaf and cross-bar." |
chadvāranti nagaradvāraṃ nāma ekampi hoti dvepi satampi sahassampi, idha pana satthā chadvārikanagaraṃ dassento evamāha. |
Six-gated means a city gate can be one, or two, or a hundred, or a thousand, but here the Teacher, showing a six-gated city, said thus. |
paṇḍitoti paṇḍiccena samannāgato. |
Wise means endowed with wisdom. |
byattoti veyyattiyena samannāgato visadañāṇo. |
Expert means endowed with expertise, of clear knowledge. |
medhāvīti ṭhānuppattikapaññāsaṅkhātāya medhāya samannāgato. |
Intelligent means endowed with the intelligence called presence of mind. |
♦ puratthimāya disāyātiādimhi bhūtamatthaṃ katvā evamattho veditabbo — samiddhe kira mahānagare sattaratanasampanno rājā cakkavatti rajjaṃ anusāsati, tassetaṃ paccantanagaraṃ rājāyuttavirahitaṃ, atha purisā āgantvā “amhākaṃ, deva, nagare āyuttako natthi, dehi no kiñci āyuttakan”ti āhaṃsu. |
♦ In "from the eastern direction" and so on, having made it a true story, the meaning should be understood thus — in a certain prosperous great city, a wheel-turning king endowed with the seven treasures rules the kingdom. This frontier city of his is without a royal commissioner. Then men came and said, "Your Majesty, in our city there is no commissioner; give us some commissioner." |
rājā ekaṃ puttaṃ datvā “gacchatha, etaṃ ādāya tattha abhisiñcitvā vinicchayaṭṭhānādīni katvā vasathā”ti. |
The king, having given one son, said, "Go, taking this one, anoint him there and having established courts of justice and so on, dwell there." |
te tathā akaṃsu. |
They did so. |
rājaputto pāpamittasaṃsaggena katipāheyeva surāsoṇḍo hutvā, sabbāni vinicchayaṭṭhānādīni hāretvā, nagaramajjhe dhuttehi parivārito suraṃ pivanto naccagītādiratiyā vītināmeti. |
The king's son, through association with bad friends, in just a few days became a drunkard, and having destroyed all the courts of justice and so on, surrounded by rogues in the middle of the city, he spent his time drinking liquor and enjoying dancing, singing, and so on. |
atha rañño āgantvā ārocayiṃsu. |
Then they came and reported to the king. |
♦ rājā ekaṃ paṇḍitaṃ amaccaṃ āṇāpesi — “gaccha kumāraṃ ovaditvā, vinicchayaṭṭhānādīni kāretvā, puna abhisekaṃ katvā, ehī”ti. |
♦ The king commanded a wise minister — "Go, admonish the prince, have courts of justice and so on built, perform the anointing again, and come back." |
na sakkā, deva, kumāraṃ ovadituṃ, caṇḍo kumāro ghāteyyāpi manti. |
"It is not possible, Your Majesty, to admonish the prince; the prince is fierce, he might even kill me," he thought. |
athekaṃ balasampannaṃ yodhaṃ āṇāpesi — “tvaṃ iminā saddhiṃ gantvā sace so ovāde na tiṭṭhati, sīsamassa chindāhī”ti. |
Then he commanded a strong warrior — "You, going with this one, if he does not abide by the instruction, cut off his head." |
iti so amacco yodho cāti idaṃ sīghaṃ dūtayugaṃ tattha gantvā dovārikaṃ pucchi — “kahaṃ, bho, nagarassa sāmi kumāro”ti. |
Thus that minister and the warrior, this swift pair of messengers, went there and asked the doorkeeper — "Where, sir, is the lord of the city, the prince?" |
esa majjhesiṅghāṭake suraṃ pivanto dhuttaparivārito gītādiratiṃ anubhonto nisinnoti. |
There he is in the central square, drinking liquor, surrounded by rogues, enjoying singing and so on. |
atha taṃ dūtayugaṃ gantvā amacco tāvettha, “sāmi, vinicchayaṭṭhānādīni kira kāretvā sādhukaṃ rajjaṃ anusāsā”ti āha. |
Then that pair of messengers went, and the minister said to him, "Lord, have courts of justice and so on built and rule the kingdom well." |
kumāro asuṇanto viya nisīdi. |
The prince sat as if not hearing. |
atha naṃ yodho sīse gahetvā, “sace rañño āṇaṃ karosi, kara, no ce, ettheva te sīsaṃ pātessāmī”ti khaggaṃ abbāhi. |
Then the warrior, grabbing him by the head, drew his sword, saying, "If you will do the king's command, do it; if not, I will make your head fall right here." |
paricārakā dhuttā tāvadeva disāsu palāyiṃsu. |
The attendant rogues immediately fled in all directions. |
kumāro bhīto sāsanaṃ sampaṭicchi. |
The prince, afraid, accepted the command. |
athassa te tattheva abhisekaṃ katvā setacchattaṃ ussāpetvā “sammā rajjaṃ anusāsāhī”ti raññā vuttaṃ yathābhūtavacanaṃ niyyātetvā yathāgatamaggameva paṭipajjiṃsu. |
Then they, having performed his anointing right there and raising the white umbrella, delivered the message exactly as spoken by the king, "Rule the kingdom rightly," and returned by the way they had come. |
imamatthaṃ āvikaronto bhagavā “puratthimāya disāyā”ti āha. |
Revealing this meaning, the Blessed One said, "from the eastern direction." |
♦ tatridaṃ opammasaṃsandanaṃ — samiddhamahānagaraṃ viya hi nibbānanagaraṃ daṭṭhabbaṃ, sattaratanasamannāgato rājā cakkavatti viya sattabojjhaṅgaratanasamannāgato dhammarājā sammāsambuddho, paccantimanagaraṃ viya sakkāyanagaraṃ, tasmiṃ nagare kūṭarājaputto viya imassa bhikkhuno kūṭacittuppādo, kūṭarājaputtassa dhuttehi parivāritakālo viya imassa bhikkhuno pañcahi nīvaraṇehi samaṅgikālo, dve sīghadūtā viya samathakammaṭṭhānañca vipassanākammaṭṭhānañca, mahāyodhena sīse gahitakālo viya uppannapaṭhamajjhānasamādhinā niccalaṃ katvā cittaggahitakālo, yodhena sīse gahitamatte dhuttānaṃ disāsu palāyitvā dūrībhāvo viya paṭhamajjhānamhi uppannamatte nīvaraṇānaṃ dūrībhāvo, “karissāmi rañño sāsanan”ti sampaṭicchitamatte vissaṭṭhakālo viya jhānato vuṭṭhitakālo, amaccena rañño sāsanaṃ ārocitakālo viya samādhinā cittaṃ kammaniyaṃ katvā vipassanākammaṭṭhānassa vaḍḍhitakālo, tatthevassa tehi dvīhi dūtehi katābhisekassa setacchattaussāpanaṃ viya samathavipassanākammaṭṭhānaṃ nissāya arahattappattassa vimuttisetacchattussāpanaṃ veditabbaṃ. |
♦ Herein is the application of the simile — the city of Nibbāna should be seen as the prosperous great city; the Dharma King, the Perfectly Enlightened One, endowed with the seven treasures of the factors of enlightenment, is like the wheel-turning king endowed with the seven treasures; the city of the Sakyan clan is like the frontier city; in that city, the arising of a deceitful thought in this monk is like the deceitful king's son; the time when the deceitful king's son was surrounded by rogues is like the time when this monk was associated with the five hindrances; the two swift messengers are like the meditation subject of calm and the meditation subject of insight; the time when he was grabbed by the head by the great warrior is like the time when the mind was grabbed and made immovable by the concentration of the first jhāna that had arisen; the fleeing and disappearance of the rogues in all directions as soon as they were grabbed by the head by the warrior is like the disappearance of the hindrances as soon as the first jhāna had arisen; the time of release as soon as he accepted, "I will do the king's command," is like the time of emerging from jhāna; the time when the minister announced the king's command is like the time when, the mind having been made workable by concentration, the meditation subject of insight was developed; the raising of the white umbrella of his anointing performed by those two messengers right there should be understood as the raising of the white umbrella of liberation for one who has attained Arahantship by relying on the meditation subject of calm and insight. |
♦ nagaranti kho bhikkhu imassetaṃ cātumahābhūtikassa kāyassa adhivacanantiādīsu pana cātumahābhūtikassātiādīnaṃ padānaṃ attho heṭṭhā vitthāritova. |
♦ "The city," monk, is a designation for this body made of the four great elements, and so on. But the meaning of the words "made of the four great elements" and so on has been explained in detail below. |
kevalaṃ pana viññāṇarājaputtassa nivāsaṭṭhānattā ettha kāyo “nagaran”ti vutto, tasseva dvārabhūtattā cha āyatanāni “dvārānī”ti, tesu dvāresu niccaṃ suppatiṭṭhitattā sati “dovāriko”ti, kammaṭṭhānaṃ ācikkhantena dhammarājena pesitattā samathavipassanā “sīghaṃ dūtayugan”ti. |
However, only because it is the dwelling place of the king's son, consciousness, is the body here called "the city"; because they are the doors of that same consciousness, the six sense bases are called "the doors"; because it is always well-established at those doors, mindfulness is called "the doorkeeper"; because they were sent by the Dharma King who taught the meditation subject, calm and insight are "the swift pair of messengers." |
ettha mahāyodho viya samatho, paṇḍitāmacco viya vipassanā veditabbā. |
Here, calm should be understood as the great warrior, and insight as the wise minister. |
♦ majjhe siṅghāṭakoti nagaramajjhe siṅghāṭako. |
♦ "In the central square" means the square in the middle of the city. |
mahābhūtānanti hadayavatthussa nissayabhūtānaṃ mahābhūtānaṃ . |
"Of the great elements" means of the great elements that are the support of the heart-basis. |
vatthurūpassa hi paccayadassanatthamevetaṃ catumahābhūtaggahaṇaṃ kataṃ. |
This grasping of the four great elements has been done only for the purpose of showing the conditionality of the material basis. |
nagaramajjhe pana so rājakumāro viya sarīramajjhe hadayarūpasiṅghāṭake nisinno samathavipassanādūtehi arahattābhisekena abhisiñcitabbo vipassanāviññāṇarājaputto daṭṭhabbo. |
But in the middle of the city, the king's son, consciousness, who is to be anointed with the anointing of Arahantship by the messengers of calm and insight, should be seen as seated in the square of the heart-form, like that prince. |
nibbānaṃ pana yathābhūtasabhāvaṃ akuppaṃ adhikārīti katvā yathābhūtaṃ vacananti vuttaṃ. |
Nibbāna, however, because it is of true nature, unshakeable, and the authority, is called "the true word." |
ariyamaggo pana yādisova pubbabhāgavipassanāmaggo, ayampi aṭṭhaṅgasamannāgatattā tādisoyevāti katvā yathāgatamaggoti vutto. |
The noble path, however, is just like the path of insight in the preliminary stage; because it is endowed with the eight factors, it is just like that, and so it is called "the path by which one came." |
idaṃ tāvettha dhammadesanatthaṃ ābhatāya upamāya saṃsandanaṃ. |
This much for the application of the simile brought for the purpose of teaching the Dhamma. |
♦ tassevatthassa pākaṭīkaraṇatthaṃ ābhatapakkhe pana idaṃ saṃsandanaṃ — ettha hi chadvārūpamā chaphassāyatanavasena dassanavisuddhipattaṃ khīṇāsavaṃ dassetuṃ ābhatā, nagarasāmiupamā pañcakkhandhavasena, siṅghāṭakūpamā catumahābhūtavasena, nagarūpamā tebhūmakadhammavasena dassanavisuddhipattaṃ khīṇāsavaṃ dassetuṃ ābhatā. |
♦ In the section brought for the purpose of making that same meaning clear, however, this is the application — Here, the simile of the six gates is brought to show the canker-freed one who has attained purity of vision by way of the six sense bases of contact; the simile of the lord of the city is to show the one who has attained by way of the five aggregates; the simile of the square is to show the one who has attained by way of the four great elements; the simile of the city is brought to show the canker-freed one who has attained purity of vision by way of the phenomena of the three planes. |
saṅkhepato panimasmiṃ sutte catusaccameva kathitaṃ. |
In brief, however, in this sutta, only the Four Noble Truths are taught. |
sakalenapi hi nagarasambhārena dukkhasaccameva kathitaṃ, yathābhūtavacanena nirodhasaccaṃ, yathāgatamaggena maggasaccaṃ, dukkhassa pana pabhāvikā taṇhā samudayasaccaṃ. |
For by the entire collection of the city, only the truth of suffering is taught; by the true word, the truth of cessation; by the path by which one came, the truth of the path; and the craving that is the origin of suffering is the truth of the origin. |
desanāpariyosāne pañhapucchako bhikkhu sotāpattiphale patiṭṭhitoti. |
At the end of the discourse, the monk who asked the question was established in the fruition of stream-entry. |
♦ 9. vīṇopamasuttavaṇṇanā SN 35.198 |
♦ 9. Commentary on the Lute Simile Sutta |
♦ 246. navame yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vāti idaṃ satthā yathā nāma mahākuṭumbiko mahantaṃ kasikammaṃ katvā, nipphannasasso gharadvāre maṇḍapaṃ katvā, ubhatosaṅghassa dānaṃ pavatteyya. |
♦ 246. In the ninth, "of any monk or nun, O monks," this the Teacher, just as a great householder, having done great farming, and the crop having been harvested, having made a pavilion at the door of the house, would offer a donation to the twofold Sangha. |
kiñcāpi tena ubhatosaṅghassa dānaṃ paṭṭhapitaṃ, dvīsu pana parisāsu santappitāsu sesajanampi santappetiyeva, evameva bhagavā samadhikāni cattāri asaṅkhyeyyāni pāramiyo pūretvā bodhimaṇḍe sabbaññutaññāṇaṃ adhigantvā pavattitavaradhammacakko jetavanamahāvihāre nisinno bhikkhuparisāya ceva bhikkhuniparisāya ca mahādhammayāgaṃ yajanto vīṇopamasuttaṃ ārabhi. |
Although he has established a donation for the twofold Sangha, when the two assemblies have been satisfied, he satisfies the other people as well; in the same way, the Blessed One, having fulfilled the perfections for four incalculable aeons and more, having attained the knowledge of omniscience at the seat of enlightenment, having set in motion the excellent wheel of Dhamma, seated in the great monastery of Jetavana, while performing the great Dhamma sacrifice for the assembly of monks and the assembly of nuns, began the Lute Simile Sutta. |
taṃ penetaṃ kiñcāpi dve parisā sandhāya āraddhaṃ, catunnampi pana parisānaṃ avāritaṃ. |
Although this was begun with reference to the two assemblies, it is not barred to the four assemblies. |
tasmā sabbehipi sotabbañceva saddhātabbañca, pariyogāhitvā cassa attharaso vinditabboti. |
Therefore, it should be heard by all, and believed, and having penetrated it, its taste of meaning should be experienced. |
♦ tattha chandotiādīsu chando nāma pubbuppattikā dubbalataṇhā, so rañjetuṃ na sakkoti . |
♦ Therein, in "desire" and so on, desire is the weak craving that arises first; it is not able to stain. |
aparāparaṃ uppajjamānā pana balavataṇhā rāgo nāma, so rañjetuṃ sakkoti. |
But the strong craving that arises again and again is called lust; it is able to stain. |
daṇḍādānādīni kātuṃ asamattho pubbuppattiko dubbalakodho doso nāma. |
The weak anger that arises first, which is unable to perform acts of taking up the rod and so on, is called aversion. |
tāni kātuṃ samattho aparāparuppattiko balavakodho paṭighaṃ nāma. |
The strong anger that arises again and again, which is able to perform those acts, is called ill-will. |
moho pana mohanasammohanavasena uppannaṃ aññāṇaṃ. |
Delusion, however, is the ignorance that has arisen through the state of delusion and confusion. |
evamettha pañcahipi padehi tīṇi akusalamūlāni gahitāni. |
Thus, in this, by the five terms, the three unwholesome roots are taken. |
tesu gahitesu sabbepi tammūlakā kilesā gahitāva honti. |
When they are taken, all the defilements rooted in them are also taken. |
“chando rāgo”ti vā padadvayena aṭṭhalobhasahagatacittuppādā, “doso paṭighan”ti padadvayena dve domanassasahagatacittuppādā, mohapadena lobhadosarahitā dve uddhaccavicikicchāsahagatacittuppādā gahitāti. |
Or, by the two terms "desire, lust," the eight mental states associated with greed are taken; by the two terms "aversion, ill-will," the two mental states associated with displeasure are taken; by the term "delusion," the two mental states associated with restlessness and doubt, which are free from greed and aversion, are taken. |
evaṃ sabbepi dvādasa cittuppādā dassitāva honti. |
Thus, all twelve mental states are shown. |
♦ sabhayoti kilesacorānaṃ nivāsaṭṭhānattā sabhayo. |
♦ With fear, because it is a dwelling place for the thieves of defilements, it is with fear. |
sappaṭibhayoti vadhabandhanādīnaṃ kāraṇattā sappaṭibhayo. |
With terror, because it is a cause of killing, binding, and so on, it is with terror. |
sakaṇṭakoti rāgādīhi kaṇṭakehi sakaṇṭako. |
With thorns, because of the thorns of lust and so on, it is with thorns. |
sagahanoti rāgagahanādīhi sagahano. |
With jungle, because of the jungles of lust and so on, it is with jungle. |
ummaggoti devalokaṃ vā manussalokaṃ vā nibbānaṃ vā gacchantassa amaggo. |
A wrong path, for one going to the world of gods or the world of humans or Nibbāna, it is a wrong path. |
kummaggoti kucchitajegucchibhūtaṭṭhānagamanaekapadikamaggo viya apāyasampāpakattā kummaggo. |
A bad path, like a one-foot path leading to a despised and disgusting place, because it leads to the plane of misery, it is a bad path. |
duhitikoti ettha ihitīti iriyanā, dukkhā ihiti etthāti, duhitiko. |
Difficult to travel on; here, "ihiti" means going; "duḥkhā ihiti ettha" means "difficult is the going on it," hence "duhitiko." |
yasmiñhi magge mūlaphalādikhādanīyaṃ vā sāyanīyaṃ vā natthi, tasmiṃ iriyanā dukkhā hoti, na sakkā taṃ paṭipajjitvā icchitaṭṭhānaṃ gantuṃ. |
In which path there is no edible root or fruit, etc., going on it is difficult; it is not possible, having taken that path, to go to the desired place. |
kilesamaggampi paṭipajjitvā na sakkā sampattibhavaṃ gantunti kilesamaggo duhitikoti vutto. |
Having taken the path of defilements, it is not possible to go to a state of happiness, thus the path of defilements is called "difficult to travel on." |
dvīhitikotipi pāṭho, esevattho. |
The reading "dvīhitiko" also has the same meaning. |
asappurisasevitoti kokālikādīhi asappurisehi sevito. |
Frequented by the ignoble, frequented by ignoble ones like Kokālika and others. |
♦ tato cittaṃ nivārayeti tehi cakkhuviññeyyehi rūpehi taṃ chandādivasena pavattacittaṃ asubhāvajjanādīhi upāyehi nivāraye. |
♦ From that, he should restrain his mind; from those forms cognizable by the eye, he should restrain the mind that has arisen through desire and so on by means of contemplating the unattractive and other methods. |
cakkhudvārasmiñhi iṭṭhārammaṇe rāge uppanne asubhato āvajjantassa cittaṃ nivattati, aniṭṭhārammaṇe dose uppanne mettato āvajjantassa cittaṃ nivattati, majjhattārammaṇe mohe uppanne uddesaparipucchaṃ garuvāsaṃ āvajjantassa cittaṃ nivattati. |
For at the eye-door, when lust arises towards a desirable object, the mind is restrained by contemplating the unattractive; when aversion arises towards an undesirable object, the mind is restrained by contemplating loving-kindness; when delusion arises towards a neutral object, the mind is restrained by contemplating the study and questioning of a teacher's dwelling. |
evaṃ asakkontena pana satthumahattataṃ dhammassa svākkhātatā saṅghassa suppaṭipatti ca āvajjitabbā. |
If one is unable to do so, one should contemplate the greatness of the Teacher, the well-proclaimed nature of the Dhamma, and the good practice of the Sangha. |
satthumahattataṃ paccavekkhatopi hi dhammassa svākkhātataṃ saṅghassa suppaṭipattiṃ paccavekkhatopi cittaṃ nivattati. |
For by reflecting on the greatness of the Teacher, or by reflecting on the well-proclaimed nature of the Dhamma and the good practice of the Sangha, the mind is restrained. |
tena vuttaṃ “asubhāvajjanādīhi upāyehi nivāraye”ti. |
Therefore it was said, "he should restrain by means of contemplating the unattractive and other methods." |
♦ kiṭṭhanti kiṭṭhaṭṭhāne uppannasassaṃ. |
♦ "Kiṭṭha" means the crop that has grown in a cultivated field. |
sampannanti paripuṇṇaṃ sunipphannaṃ. |
"Sampanna" means perfect, well-grown. |
kiṭṭhādoti sassakhādako . |
"Kiṭṭhādo" means a crop-eater. |
evameva khoti ettha sampannakiṭṭhaṃ viya pañca kāmaguṇā daṭṭhabbā, kiṭṭhādo goṇo viya kūṭacittaṃ, kiṭṭhārakkhassa pamādakālo viya bhikkhuno chasu dvāresu satiṃ pahāya vicaraṇakālo, kiṭṭhārakkhassa pamādamāgamma goṇena gahitagabbhassa kiṭṭhassa khāditattā sassasāmino sassaphalānadhigamo viya chadvārarakkhikāya satiyā vippavāsamāgamma pañcakāmaguṇaṃ assādentena cittena kusalapakkhassa nāsitattā bhikkhuno sāmaññaphalādhigamābhāvo veditabbo. |
In the same way, here the five strands of sensual pleasure should be seen as the ripe crop; the deceitful mind, like the crop-eating ox; the time of negligence of the crop-guardian, like the time when a monk wanders without mindfulness at the six doors; the non-attainment of the fruit of the crop by the owner of the crop because the crop, which had become pregnant, was eaten by the ox due to the negligence of the crop-guardian, should be understood as the non-attainment of the fruit of asceticism by the monk because the wholesome side was destroyed by the mind that enjoys the five strands of sensual pleasure due to the absence of mindfulness guarding the six doors. |
♦ uparighaṭāyanti dvinnaṃ siṅgānaṃ antare. |
♦ "Between the horns" means between the two horns. |
suniggahitaṃ niggaṇheyyāti ghaṭāyaṃ patiṭṭhite nāsārajjuke suṭṭhu niggahitaṃ katvā niggaṇheyya. |
"He should restrain it well" means, with the nose-rope placed on the horns, he should restrain it by making it well-restrained. |
daṇḍenāti muggarasadisena thūladaṇḍakena. |
"With a stick" means with a thick stick like a club. |
evañhi so bhikkhave goṇoti evaṃ so kiṭṭhārakkhassa pamādamanvāya yasmiṃ yasmiṃ khaṇe kiṭṭhaṃ otaritukāmo hoti, tasmiṃ tasmiṃ khaṇe evaṃ niggaṇhitvā tāḷetvā osajjanena nibbisevanabhāvaṃ upanīto goṇo. |
Thus, O monks, that ox, thus that ox, which, following the negligence of the crop-guardian, whenever it desires to enter the crop, is at that very moment restrained and beaten and released, is brought to a state of non-indulgence. |
♦ evameva khoti idhāpi sampannakiṭṭhamiva pañca kāmaguṇā daṭṭhabbā, kiṭṭhādo viya kūṭacittaṃ, kiṭṭhārakkhassa appamādo viya imassa bhikkhuno chasu dvāresu satiyā avissajjanaṃ, daṇḍo viya suttanto, goṇassa kiṭṭhābhimukhakāle daṇḍena tāḷanaṃ viya cittassa bahiddhā puthuttārammaṇābhimukhakāle anamataggiyadevadūtāadittāasīvisūpamānāgatabhayādīsu taṃ taṃ suttaṃ āvajjetvā cittuppādassa puthuttārammaṇato nivāretvā mūlakammaṭṭhāne otāraṇaṃ veditabbaṃ. |
♦ In the same way, here too, the five strands of sensual pleasure should be seen as the ripe crop; the deceitful mind, like the crop-eater; the diligence of the crop-guardian, like this monk's non-abandonment of mindfulness at the six doors; the stick, like the Suttanta; the beating of the ox with a stick when it is facing the crop, should be understood as, when the mind is facing external, various objects, contemplating this or that sutta on the beginningless cycle, the messengers of death, the fire, the serpent, the future danger, and so on, and restraining the arising of the mind from the various objects and leading it back to the primary meditation subject. |
tenāhu porāṇā — |
Therefore, the ancients said — |
♦ “subhāsitaṃ sutvā mano pasīdati, |
♦ "Hearing the well-spoken word, the mind is pleased, |
♦ dameti naṃ pītisukhañca vindati. |
♦ It tames it and finds joy and happiness. |
♦ tadassa ārammaṇe tiṭṭhate mano, |
♦ Then his mind stands firm in the object, |
♦ goṇova kiṭṭhādako daṇḍatajjito”ti. |
♦ Like a crop-eating ox threatened by a stick." |
♦ udujitanti tajjitaṃ. |
♦ "Udujitaṃ" means threatened. |
sudujitanti sutajjitaṃ, sujitantipi attho. |
"Sudujitaṃ" means well-threatened, and also means well-conquered. |
udu, sudūti idaṃ pana nipātamattameva. |
"Udu, sudu" are just particles. |
ajjhattanti gocarajjhattaṃ. |
"Internally" means internal to the sphere of perception. |
santiṭṭhatītiādīsu paṭhamajjhānavasena santiṭṭhati, dutiyajjhānavasena sannisīdati, tatiyajjhānavasena ekodi hoti, catutthajjhānavasena samādhiyati. |
In "it stands firm" and so on, it stands firm by way of the first jhāna, it settles down by way of the second jhāna, it becomes one-pointed by way of the third jhāna, it becomes concentrated by way of the fourth jhāna. |
sabbampi vā etaṃ paṭhamajjhānavasena veditabbaṃ. |
Or all of this should be understood by way of the first jhāna. |
ettāvatā hi sammāsambuddhena samathānurakkhaṇaindriyasaṃvarasīlaṃ nāma kathitaṃ. |
Thus far, the Perfectly Enlightened One has spoken of the virtue of guarding the senses, which is the protection of calm. |
♦ rañño vāti kassacideva paccantarañño vā. |
♦ "Of a king" means of some border king. |
saddaṃ suṇeyyāti paccūsakāle pabuddho kusalena vīṇāvādakena vādiyamānāya madhurasaddaṃ suṇeyya. |
"He would hear a sound" means, having awakened at dawn, he would hear a sweet sound being played on a lute by a skilled lute player. |
rajanīyotiādīsu cittaṃ rañjetīti rajanīyo. |
In "delightful" and so on, "it delights the mind" means it is delightful. |
kāmetabbatāya kamanīyo. |
Because it is to be desired, it is desirable. |
cittaṃ madayatīti madanīyo. |
"It intoxicates the mind" means it is intoxicating. |
cittaṃ mucchitaṃ viya karaṇato mucchiyatīti mucchanīyo. |
Because it makes the mind as if infatuated, it is called "infatuating." |
ābandhitvā viya gahaṇato bandhatīti bandhanīyo. |
"It binds as if by tying" means it is binding. |
alaṃ me, bhoti vīṇāya saṇṭhānaṃ disvā taṃ anicchanto evamāha. |
"Enough for me with the lute!" Having seen the form of the lute, not wanting it, he speaks thus. |
upadhāraṇeti veṭṭhake. |
"In the wrapping" means in the case. |
koṇanti caturassaṃ sāradaṇḍakaṃ. |
"The plectrum" means the square, hard wood. |
♦ so taṃ vīṇanti so rājā “āharatha naṃ vīṇaṃ, ahamassā saddaṃ pasissāmī”ti taṃ vīṇaṃ gahetvā. |
♦ That king, that lute; that king, thinking, "Bring that lute, I will see its sound," took that lute. |
dasadhā vātiādīsu paṭhamaṃ tāva dasadhā phāleyya, athassā saddaṃ apassanto satadhā phāleyya, tathāpi apassanto sakalikaṃ sakalikaṃ kareyya, tathāpi apassanto “sakalikā jhāyissanti, saddo pana nikkhamitvā palāyissati, tadā naṃ passissāmī”ti agginā ḍaheyya. |
In "into ten pieces" and so on, first he would break it into ten pieces, then, not seeing its sound, he would break it into a hundred pieces, and still not seeing it, he would make it into splinters, and still not seeing it, thinking, "The splinters will burn, but the sound will escape and flee, then I will see it," he would burn it with fire. |
tathāpi apassanto “sallahukāni masicuṇṇāni vātena bhassissanti, saddo sāradhaññaṃ viya pādamūle patissati, tadā naṃ passissāmī”ti mahāvāte vā ophuneyya. |
And still not seeing it, thinking, "The fine ashes will be scattered by the wind, and the sound will fall at my feet like the essence of grain, then I will see it," he would winnow it in a strong wind. |
tathāpi apassanto “masicuṇṇāni yathodakaṃ gamissanti, saddo pana pāraṃ gacchanto puriso viya nikkhamitvā tarissati, tadā naṃ passissāmī”ti nadiyā vā sīghasotāya pavāheyya. |
And still not seeing it, thinking, "The ashes will go with the water, but the sound will escape and cross over like a man going to the other shore, then I will see it," he would float it in a river with a swift current. |
♦ evaṃ vadeyyāti sabbehipimehi upāyehi apassanto te manusse evaṃ vadeyya. |
♦ He would speak thus; not seeing it by any of these means, he would speak thus to those men. |
asatī kirāyanti asatī kira ayaṃ vīṇā, lāmikāti attho. |
"It seems this is non-existent" means this lute is indeed non-existent, meaning it is worthless. |
asatīti lāmakādhivacanametaṃ. |
"Asatī" is a designation for what is worthless. |
yathāha — |
As it is said — |
♦ “asā lokitthiyo nāma, velā tāsaṃ na vijjati. |
♦ "Women in the world are inconstant, their limit is not found. |
♦ sārattā ca pagabbhā ca, sikhī sabbaghaso yathā”ti. |
♦ They are impassioned and bold, like a fire that consumes everything." |
. |
. |
♦ yathevaṃ yaṃkiñci vīṇā nāmāti na kevalañca vīṇāyeva lāmikā, yatheva pana ayaṃ vīṇā nāma, evaṃ yaṃkiñci aññampi tantibaddhaṃ, sabbaṃ taṃ lāmakamevāti attho. |
♦ "Just as whatever is called a lute" means not only is the lute worthless, but just as this thing called a lute is, so whatever other stringed instrument there is, all of it is worthless. |
evameva khoti ettha vīṇā viya pañcakkhandhā daṭṭhabbā, rājā viya yogāvacaro. |
In the same way, here the five aggregates should be seen as the lute, and the yogi as the king. |
yathā so rājā taṃ vīṇaṃ dasadhā phālanato paṭṭhāya vicinanto saddaṃ adisvā vīṇāya anatthiko hoti, evaṃ yogāvacaro pañcakkhandhe sammasanto ahanti vā mamanti vā gahetabbaṃ apassanto khandhehi anatthiko hoti. |
Just as that king, having searched for the sound from the breaking of that lute into ten pieces onwards, and not seeing it, becomes indifferent to the lute, in the same way, the yogi, contemplating the five aggregates and not seeing anything to be grasped as "I" or "mine," becomes indifferent to the aggregates. |
tenassa taṃ khandhasammasanaṃ dassento rūpaṃ samanvesati yāvatā rūpassa gatītiādimāha. |
To show his contemplation of the aggregates, he says, "he investigates form as far as the range of form," and so on. |
♦ tattha samanvesatīti pariyesati. |
♦ Therein, "investigates" means searches. |
yāvatā rūpassa gatīti yattakā rūpassa gati. |
"As far as the range of form" means as much as the range of form. |
tattha gatīti gatigati, sañjātigati, salakkhaṇagati, vibhavagati, bhedagatīti pañcavidhā honti. |
Therein, "range" is of five kinds: the range of movement, the range of origin, the range of characteristic, the range of disappearance, and the range of breaking. |
tattha idaṃ rūpaṃ nāma heṭṭhā avīcipariyantaṃ katvā upari akaniṭṭhabrahmalokaṃ anto katvā etthantare saṃsarati vattati, ayamassa gatigati nāma. |
Therein, this thing called form, having made the Avīci hell its lower limit and the Akaniṭṭha brahma world its upper limit, wanders and exists within this space; this is called its range of movement. |
♦ ayaṃ pana kāyo neva padumagabbhe, na puṇḍarīkanīluppalādīsu sañjāyati, āmāsayapakkāsayānaṃ pana antare bahalandhakāre duggandhapavanavicarite paramajegucche okāse pūtimacchādīsu kimi viya sañjāyati, ayaṃ rūpassa sañjātigati nāma. |
♦ This body, however, is not born in the womb of a lotus, nor in a white, blue, or red lotus, but between the stomach and the intestines, in a place of great darkness, pervaded by foul-smelling winds, a most disgusting place, it is born like a worm in putrid fish and so on; this is called the range of origin of form. |
♦ duvidhaṃ pana rūpassa lakkhaṇaṃ, “ruppatīti kho, bhikkhave, tasmā rūpan”ti evaṃ vutta ruppanasaṅkhātaṃ paccattalakkhaṇañca aniccādibhedaṃ sāmaññalakkhaṇañca, ayamassa salakkhaṇagati nāma. |
♦ The characteristic of form is twofold: the specific characteristic called "being afflicted," as stated, "Because it is afflicted, O monks, therefore it is called form," and the general characteristic of impermanence and so on; this is its range of characteristic. |
♦ “gati migānaṃ pavanaṃ, ākāso pakkhinaṃ gati. |
♦ "The destination of beasts is the forest, the sky is the destination of birds. |
♦ vibhavo gati dhammānaṃ, nibbānaṃ arahato gatī”ti. |
♦ Disappearance is the destination of things, Nibbāna is the destination of the Arahant." |
— |
— |
♦ evaṃ vutto rūpassa abhāvo vibhavagati nāma. |
♦ The absence of form thus spoken of is called the range of disappearance. |
yo panassa bhedo, ayaṃ bhedagati nāma. |
And its breaking is called the range of breaking. |
vedanādīsupi eseva nayo. |
The same method applies to feeling and so on. |
kevalañhettha upari yāva bhavaggā tesaṃ sañjātigati, salakkhaṇagatiyañca vedayitasañjānanābhisaṅkharaṇavijānanavasena paccattalakkhaṇaṃ veditabbaṃ. |
Only here, the range of their origin is up to the peak of existence, and in the range of characteristic, the specific characteristic should be understood as feeling, perceiving, forming, and cognizing. |
♦ tampi tassa na hotīti yadetaṃ rūpādīsu ahanti vā mamanti vā asmīti vā evaṃ niddiṭṭhaṃ diṭṭhitaṇhāmānaggāhattayaṃ, tampi tassa khīṇāsavassa na hotīti yathānusandhināva suttāgataṃ. |
♦ "That too is not his" means that which is designated in form and so on as "I" or "mine" or "I am," this triad of grasping through craving, view, and conceit, that too is not for that canker-freed one, as is consistent with the sutta. |
tena vuttaṃ mahāaṭṭhakathāyaṃ — |
Therefore it is said in the Great Commentary — |
♦ “ādimhi sīlaṃ kathitaṃ, majjhe samādhibhāvanā. |
♦ "In the beginning, virtue was taught, in the middle, the development of concentration. |
♦ pariyosāne ca nibbānaṃ, esā vīṇopamā kathā”ti. |
♦ And at the end, Nibbāna, this is the story of the lute simile." |
♦ 10. chappāṇakopamasuttavaṇṇanā SN 35.199 |
♦ 10. Commentary on the Six Animals Simile Sutta |
♦ 247. dasame arugattoti vaṇasarīro. |
♦ 247. In the tenth, "with a wounded body" means with a sore body. |
tesaṃyeva arūnaṃ pakkattā pakkagatto. |
Because those same wounds have festered, he has a festering body. |
saravananti kaṇḍavanaṃ. |
"In a forest of reeds" means in a forest of arrows. |
evameva khoti arugatto puriso viya dussīlapuggalo veditabbo. |
In the same way, the immoral person should be understood as the man with a wounded body. |
tassa kusakaṇṭakehi viddhassa sarapattehi ca asidhārūpamehi vilikhitagattassa bhiyyosomattāya dukkhadomanassaṃ viya tattha tattha sabrahmacārīhi “ayaṃ so imesañca imesañca kammānaṃ kārako”ti vuccamānassa uppajjanadukkhaṃ veditabbaṃ. |
The suffering that arises for him when he is told here and there by his fellow monastics, "This is the doer of these and these deeds," should be understood as the pain and dejection that arises for him with even greater intensity when he is pierced by the thorns of grass and his body is scratched by the reed leaves which are like sword-blades. |
♦ labhati vattāranti labhati codakaṃ. |
♦ "He gets a speaker" means he gets a reprover. |
evaṃkārīti evarūpānaṃ vejjakammadūtakammādīnaṃ kārako. |
"Doing thus" means a doer of such things as being a physician, a messenger, and so on. |
evaṃsamācāroti vidhavā gocarādivasena evarūpagocaro. |
"Having such conduct" means having such a sphere of activity as visiting widows and so on. |
asucigāmakaṇṭakoti asuddhaṭṭhena asuci, gāmavāsīnaṃ vijjhanaṭṭhena kaṇṭakoti gāmakaṇṭako. |
"A thorn in the impure village" means impure because of its impurity, and a thorn because it pierces the villagers, thus a thorn in the village. |
♦ pakkhinti hatthisoṇḍasakuṇaṃ. |
♦ "A bird" means a bird with an elephant's trunk. |
ossajjeyyāti vissajjeyya. |
"He would release" means he would let go. |
āviñcheyyunti ākaḍḍheyyuṃ. |
"They would pull" means they would drag. |
pavekkhāmīti pavisissāmi. |
"I will enter" means I will go in. |
ākāsaṃ ḍessāmīti ākāsaṃ uppatissāmi. |
"I will fly into the sky" means I will fly up into the sky. |
♦ etesu pana ahi “bhogehi maṇḍalaṃ bandhitvā supissāmī”ti vammikaṃ pavisitukāmo hoti. |
♦ Among these, the snake, thinking, "I will coil my body into a circle and sleep," desires to enter an anthill. |
susumāro “dūre bilaṃ pavisitvā nipajjissāmī”ti udakaṃ pavisitukāmo hoti. |
The crocodile, thinking, "I will enter a distant hole and lie down," desires to enter the water. |
pakkhī “ajaṭākāse sukhaṃ vicarissāmī”ti ākāsaṃ ḍetukāmo hoti. |
The bird, thinking, "I will wander happily in the open sky," desires to fly into the sky. |
kukkuro “uddhanaṭṭhāne chārikaṃ byūhitvā usumaṃ gaṇhanto nipajjissāmī”ti gāmaṃ pavisitukāmo hoti. |
The dog, thinking, "I will spread out the ashes at the fireplace and lie down, enjoying the warmth," desires to enter the village. |
siṅgālo “manussamaṃsaṃ khāditvā piṭṭhiṃ pasāretvā sayissāmī”ti āmakasusānaṃ pavisitukāmo hoti. |
The jackal, thinking, "Having eaten human flesh, I will stretch out my back and sleep," desires to enter a charnel ground. |
makkaṭo “ucce rukkhe abhiruhitvā disādisaṃ pakkhandissāmī”ti vanaṃ pavisitukāmo hoti. |
The monkey, thinking, "Having climbed a high tree, I will leap from branch to branch," desires to enter the forest. |
♦ anuvidhāyeyyunti anugaccheyyuṃ, anuvidhiyeyyuntipi pāṭho, anuvidhānaṃ āpajjeyyunti attho. |
♦ "They would follow" means they would go after; the reading "anuvidhiyeyyunti" also means "they would be subject to their influence." |
yattha so yāti, tattheva gaccheyyunti vuttaṃ hoti. |
Wherever he goes, there they would go, is what is said. |
evamevāti ettha cha pāṇakā viya chāyatanāni daṭṭhabbāni, daḷharajju viya taṇhā, majjhe gaṇṭhi viya avijjā. |
In the same way, here the six sense bases should be seen as the six animals, the strong rope as craving, and the knot in the middle as ignorance. |
yasmiṃ yasmiṃ dvāre ārammaṇaṃ balavaṃ hoti, taṃ taṃ āyatanaṃ tasmiṃ tasmiṃ ārammaṇe āviñchati. |
In whatever door an object is strong, that sense base pulls towards that object. |
♦ imaṃ pana upamaṃ bhagavā sarikkhakena vā āhareyya āyatanānaṃ vā nānattadassanavasena. |
♦ The Blessed One might have brought this simile either as a comparison or to show the diversity of the sense-bases. |
tattha sarikkhakena tāva visuṃ appanākiccaṃ natthi, pāḷiyaṃyeva appitā. |
There, as a comparison, there is no need for a separate application; it is already applied in the Pāli text. |
āyatanānaṃ nānattadassanena pana ayaṃ appanā — ahi nāmesa bahi sittasammaṭṭhe ṭhāne nābhiramati, saṅkāraṭṭhānatiṇapaṇṇagahanavammikāniyeva pana pavisitvā nipannakāle abhiramati, ekaggataṃ āpajjati. |
But to show the diversity of the sense-bases, this is the application — a snake, for instance, does not delight in a place that has been sprinkled and swept outside; it delights and becomes one-pointed only when it has entered and lain down in a place of refuse, a thicket of grass and leaves, or an anthill. |
evameva cakkhupetaṃ visamajjhāsayaṃ, maṭṭhāsu suvaṇṇabhittiādīsu nābhiramati, oloketumpi na icchati, rūpacittapupphalatādivicittesuyeva pana abhiramati. |
In the same way, the eye also has a varied disposition; it does not delight in smooth golden walls and so on, it does not even wish to look at them, but it delights only in things variegated with pictures of forms, flowers, creepers, and so on. |
tādisesu hi ṭhānesu cakkhumhi appahonte mukhampi vivaritvā oloketukāmo hoti. |
In such places, if the eye cannot reach, one wishes to open one's mouth and look. |
♦ susumāropi bahi nikkhanto gahetabbaṃ na passati, akkhiṃ nimīletvā carati. |
♦ The crocodile also, when it comes out, does not see what is to be grasped; it moves about with its eyes closed. |
yadā pana byāmasatamattaṃ udakaṃ ogāhitvā bilaṃ pavisitvā nipanno hoti, tadā tassa cittaṃ ekaggaṃ hoti, sukhaṃ supati. |
But when it has dived into the water about a fathom deep and entered a hole and lain down, then its mind becomes one-pointed, and it sleeps happily. |
evameva sotampetaṃ bilajjhāsayaṃ ākāsasannissitaṃ, kaṇṇacchiddakūpakeyeva ajjhāsayaṃ karoti, kaṇṇacchiddākāsoyeva tassa saddasavane paccayo hoti. |
In the same way, the ear also has the disposition of a hole, being dependent on space; it makes its disposition only in the cavity of the ear-hole, and the space of the ear-hole is the condition for its hearing of sound. |
ajaṭākāsopi vaṭṭatiyeva. |
Even open space is suitable. |
antoleṇasmiñhi sajjhāye kayiramāne na leṇacchadanaṃ bhinditvā saddo bahi nikkhamati, dvāravātapānachiddehi pana nikkhamitvā dhātuparamparā ghaṭṭento āgantvā sotapasādaṃ ghaṭṭeti. |
For when a recitation is done inside a cave, the sound does not break through the roof of the cave and go out, but having gone out through the doors and windows, the series of elements, striking, comes and strikes the sense-faculty of the ear. |
atha tasmiṃ kāle “asukaṃ nāma sajjhāyatī”ti leṇapiṭṭhe nisinnā jānanti. |
Then at that time, those sitting on top of the cave know, "Such-and-such is being recited." |
♦ evaṃ sante sampattagocaratā hoti, kiṃ panetaṃ sampattagocaranti? |
♦ Thus, there is the state of a contacted object. But is this a contacted object? |
āma sampattagocaraṃ. |
Yes, it is a contacted object. |
yadi evaṃ dūre bheriādīsu vajjamānesu “dūre saddo”ti jānanaṃ na bhaveyyāti. |
If so, when drums and so on are played at a distance, there would be no knowing, "The sound is far away." |
no na bhavati. |
No, it is not that there is no knowing. |
sotapasādasmiñhi ghaṭṭite “dūre saddo, āsanne saddo, paratīre orimatīre”ti tathā tathā jānanākāro hoti, dhammatā esāti. |
When the sense-faculty of hearing is struck, there is the mode of knowing, "The sound is far away, the sound is near, on the other shore, on this shore"; this is its nature. |
kiṃ etāya dhammatāya? |
What is the use of this nature? |
yato yato chiddaṃ, tato tato savanaṃ hoti candimasūriyādīnaṃ dassanaṃ viyāti asampattagocaramevetaṃ. |
From wherever there is a hole, from there is hearing, like the seeing of the sun and moon and so on, so this is indeed a non-contacted object. |
♦ pakkhīpi rukkhe vā bhūmiyaṃ vā na ramati. |
♦ The bird also does not delight in a tree or on the ground. |
yadā pana ekaṃ vā dve vā leḍḍupāte atikkamma ajaṭākāsaṃ pakkhando hoti, tadā ekaggacittataṃ āpajjati. |
But when it has gone beyond one or two clod-throws and is flying in the open sky, then it attains one-pointedness of mind. |
evameva ghānampi ākāsajjhāsayaṃ vātūpanissayagandhagocaraṃ. |
In the same way, the nose also has a disposition for space, and its object is smell, which is dependent on wind. |
tathā hi gāvo navavuṭṭhe deve bhūmiṃ ghāyitvā ghāyitvā ākāsābhimukho hutvā vātaṃ ākaḍḍhanti. |
Thus, when the gods have newly rained, cows, having sniffed the ground, facing the sky, draw in the wind. |
aṅgulīhi gandhapiṇḍaṃ gahetvāpi ca upasiṅghanakāle vātaṃ anākaḍḍhanto neva tassa gandhaṃ jānāti. |
And even when taking a lump of scent with the fingers, if one does not draw in the wind while sniffing, one does not know its smell. |
♦ kukkuropi bahi caranto khemaṭṭhānaṃ na passati, leḍḍudaṇḍādīhi upadduto hoti. |
♦ The dog also, while wandering outside, does not see a safe place; it is troubled by clods, sticks, and so on. |
antogāmaṃ pavisitvā uddhanaṭṭhāne chārikaṃ byūhitvā nipannassa panassa phāsu hoti. |
But when it has entered the village and lain down, having spread out the ashes in the fireplace, it is comfortable. |
evameva jivhāpi gāmajjhāsayā āposannissitarasārammaṇā. |
In the same way, the tongue also has a disposition for the village, and its object is taste, which is dependent on water. |
tathā hi tiyāmarattiṃ samaṇadhammaṃ katvāpi pātova pattacīvaramādāya gāmaṃ pavisitabbaṃ hoti. |
Thus, even after having practiced the ascetic's duties for three watches of the night, in the morning, one has to take the bowl and robe and enter the village. |
sukkhakhādanīyassa ca na sakkā kheḷena atemitassa rasaṃ jānituṃ. |
And of dry food, it is not possible to know the taste without moistening it with saliva. |
♦ siṅgālopi bahi caranto ratiṃ na vindati, āmakasusāne manussamaṃsaṃ khāditvā nipannasseva panassa phāsu hoti. |
♦ The jackal also, while wandering outside, does not find delight; it is comfortable only when it has eaten human flesh in a charnel ground and lain down. |
evameva kāyopi upādiṇṇakajjhāsayo pathavīsannissitaphoṭṭhabbārammaṇo. |
In the same way, the body also has a disposition for what is clung to, and its object is the tangible, which is dependent on the earth element. |
tathā hi aññaṃ upādiṇṇakaṃ alabhamānā sattā attanova hatthatale sīsaṃ katvā nipajjanti. |
Thus, beings, not getting another thing to cling to, lie down, making their own hand their pillow. |
ajjhattikabāhirā cassa pathavī ārammaṇaggahaṇe paccayo hoti. |
And both the internal and external earth element is a condition for its grasping of the object. |
susanthatassāpi hi sayanassa heṭṭhāṭhitānampi vā phalakānaṃ na sakkā anisīdantena vā anuppīḷantena vā thaddhamudubhāvo jānitunti ajjhattikabāhirā pathavī etassa phoṭṭhabbajānane paccayo hoti. |
For even of a well-spread couch, and even of the planks placed underneath, it is not possible to know their hardness or softness without sitting or pressing on them, so the internal and external earth element is a condition for its knowing of the tangible. |
♦ makkaṭopi bhūmiyaṃ vicaranto nābhiramati, hatthasatubbedhaṃ panassa rukkhaṃ āruyha viṭapapiṭṭhe nisīditvā disāvidisā olokentasseva phāsuko hoti. |
♦ The monkey also does not delight while wandering on the ground; it is comfortable only when it has climbed a tree a hundred hands high and is sitting on a branch, looking in all directions. |
evaṃ manopi nānajjhāsayo bhavaṅgapaccayo, diṭṭhapubbepi nānārammaṇajjhāsayaṃ karotiyeva mūlabhavaṅgaṃ panassa paccayo hotīti ayamettha saṅkhepo, vitthārena pana āyatanānaṃ nānattaṃ visuddhimagge āyatananiddese vuttameva. |
In the same way, the mind also has various dispositions, and the life-continuum is its condition; even for past objects, it makes a disposition for various objects, but the root life-continuum is its condition. This is the summary here; in detail, however, the diversity of the sense-bases is spoken of in the Visuddhimagga in the section on the sense-bases. |
♦ taṃ cakkhu nāviñchatīti taṇhārajjukānaṃ āyatanapāṇakānaṃ kāyagatāsatithambhe baddhānaṃ nibbisevanabhāvaṃ āpannattā nākaḍḍhatīti imasmiṃ sutte pubbabhāgavipassanāva kathitā. |
♦ "That eye does not pull" means that the ropes of craving and the animals of the sense bases, being bound to the post of mindfulness of the body, have reached a state of non-indulgence, so it does not pull. In this sutta, insight in the preliminary stage is taught. |
♦ 11. yavakalāpisuttavaṇṇanā SN 35.200 |
♦ 11. Commentary on the Barley Sheaf Sutta |
♦ 248. ekādasame yavakalāpīti lāyitvā ṭhapitayavapuñjo. |
♦ 248. In the eleventh, "a sheaf of barley" means a pile of barley that has been reaped and placed. |
byābhaṅgihatthāti kājahatthā. |
"With flails" means with wooden flails. |
chahi byābhaṅgīhi haneyyunti chahi puthulakājadaṇḍakehi potheyyuṃ. |
"They would strike with six flails" means they would beat with six broad wooden sticks. |
sattamoti tesu chasu janesu yave pothetvā pasibbake pūretvā ādāya gatesu añño sattamo āgaccheyya. |
"The seventh" means among those six people, after they have beaten the barley, filled it into sacks, and taken it away, another, a seventh, would come. |
suhatatarā assāti yaṃ tattha avasiṭṭhaṃ atthi bhusapalāpamattampi, tassa gahaṇatthaṃ suṭṭhutaraṃ hatā. |
"It would be even better beaten" means whatever is left there, even a bit of chaff or straw, in order to get it, it is beaten even more thoroughly. |
♦ evameva khoti ettha catumahāpatho viya cha āyatanāni daṭṭhabbāni, catumahāpathe nikkhittayavakalāpī viya satto, cha byābhaṅgiyo viya iṭṭhāniṭṭhamajjhattavasena aṭṭhārasa ārammaṇāni, sattamā byābhaṅgī viya bhavapatthanā kilesā. |
♦ In the same way, here the six sense bases should be seen as a crossroads of four great paths; the being, like a sheaf of barley placed at the crossroads of four great paths; the six flails, like the eighteen objects, which are desirable, undesirable, and neutral; the seventh flail, like the defilements of craving for existence. |
yathā catumahāpathe ṭhapitā yavakalāpī chahi byābhaṅgīhi haññati, evamime sattā aṭṭhārasahi ārammaṇadaṇḍakehi chasu āyatanesu haññanti. |
Just as a sheaf of barley placed at a crossroads of four great paths is beaten by six flails, in the same way, these beings are beaten by the eighteen sticks of objects at the six sense bases. |
yathā sattamena suhatatarā honti, evaṃ sattā bhavapatthanakilesehi suhatatarā honti bhavemūlakaṃ dukkhaṃ anubhavamānā. |
Just as they are even better beaten by the seventh, in the same way, beings are even better beaten by the defilements of craving for existence, experiencing the suffering rooted in existence. |
♦ idāni nesaṃ taṃ bhavapatthanakilesaṃ dassetuṃ bhūtapubbaṃ, bhikkhavetiādimāha. |
♦ Now, to show that defilement of craving for existence, he said, "Once upon a time, O monks," and so on. |
tatrāti sudhammāyaṃ bhummaṃ, sudhammāya devasabhāya dvāreti attho. |
There" means in Sudhammā, a locative of place, meaning "at the gate of the assembly hall of the gods. |
dhammikā kho devāti dhammikā ete devā nāma, yehi mādisaṃ asurādhipatiṃ gahetvā mayhaṃ bhedanamattampi na katanti sandhāya vadati. |
"The gods are indeed righteous" means these gods, named devas, are righteous, who, having captured a lord of the Asuras like me, did not even do so much as to harm me, he says with this in mind. |
adhammikā devāti adhammikā ete devā nāma, ye mādisaṃ asurādhipatiṃ navagūthasūkaraṃ viya kaṇṭhapañcamehi bandhanehi bandhitvā nisīdāpenti. |
"The gods are unrighteous" means these gods, named devas, are unrighteous, who bind a lord of the Asuras like me with fivefold fetters by the neck, like a pig in new dung, and make me sit down. |
evaṃ sukhumaṃ kho, bhikkhave, vepacittibandhananti taṃ kira padumanāḷasuttaṃ viya makkaṭajālasuttaṃ viya ca sukhumaṃ hoti, chettuṃ pana neva vāsiyā na pharasunā sakkā. |
"So subtle, O monks, is the bond of Vepacitti" means that it is said to be as fine as a lotus-stalk thread or a spider's web thread, but it cannot be cut by an axe or a hatchet. |
yasmā pana citteneva bajjhati, cittena muccati, tasmā “vepacittibandhanan”ti vuttaṃ. |
But because one is bound by the mind and freed by the mind, it is called "the bond of Vepacitti." |
♦ tato sukhumataraṃ mārabandhananti kilesabandhanaṃ panesaṃ tatopi sukhumataraṃ, neva cakkhussa āpāthaṃ gacchati, na iriyāpathaṃ nivāreti. |
♦ "More subtle than that is the bond of Māra" means the bond of the defilements is even more subtle than that; it does not come into the range of the eye, nor does it hinder movement. |
tena hi baddhā sattā pathavitalepi ākāsepi yojanasatampi yojanasahassampi gacchantipi āgacchantipi. |
For bound by it, beings, on the surface of the earth and in the sky, even for a hundred or a thousand yojanas, come and go. |
chijjamānaṃ panetaṃ ñāṇeneva chijjati, na aññenāti “ñāṇamokkhaṃ bandhanan”tipi vuccati. |
But when it is being cut, it is cut only by knowledge, not by anything else, therefore it is also called "the bond from which there is release through knowledge." |
♦ maññamānoti taṇhādiṭṭhimānānaṃ vasena khandhe maññanto. |
♦ "Conceiving" means conceiving the aggregates by way of craving, views, and conceit. |
baddho mārassāti mārabandhanena baddho. |
"He is bound by Māra" means bound by the bond of Māra. |
karaṇatthe vā etaṃ sāmivacanaṃ, kilesamārena baddhoti attho. |
Or this is a genitive of agent, meaning "bound by the defilement Māra." |
mutto pāpimatoti mārassa bandhanena mutto. |
"Freed from the Evil One" means freed from the bond of Māra. |
karaṇattheyeva vā idaṃ sāmivacanaṃ, pāpimatā kilesabandhanena muttoti attho. |
Or this is also a genitive of agent, meaning "freed from the defilement-bond of the Evil One." |
♦ asmīti padena taṇhāmaññitaṃ vuttaṃ. |
♦ By the word "I am," the conceit of craving is expressed. |
ayamahasmīti diṭṭhimaññitaṃ. |
By "this I am," the conceit of views. |
bhavissanti sassatavasena diṭṭhimaññitameva. |
"I will be" is, in terms of eternity, the conceit of views itself. |
na bhavissanti ucchedavasena. |
"I will not be" is in terms of annihilation. |
rūpītiādīni sassatasseva pabhedadīpanāni. |
"Having form" and so on are expositions of the various aspects of eternity. |
tasmāti yasmā maññitaṃ ābādhaṃ antodosanikantanavasena rogo ceva gaṇḍo ca sallañca, tasmā. |
"Therefore" means because conceiving is a disease, a festering boil, and a dart, in the sense of an internal flaw. |
iñjitantiādīni yasmā imehi kilesehi sattā iñjanti ceva phandanti ca papañcitā ca honti pamattākārapattā, tasmā tesaṃ ākāradassanatthaṃ vuttāni. |
"Agitation" and so on, because beings are agitated, tremble, are subject to proliferation, and have become heedless because of these defilements, therefore these are spoken to show their state. |
♦ mānagatavāre pana mānassa gataṃ mānagataṃ, mānapavattīti attho. |
♦ In the section on the course of conceit, "the course of conceit" means the course of conceit, meaning the process of conceit. |
mānoyeva mānagataṃ gūthagataṃ muttagataṃ viya. |
Conceit itself is the course of conceit, like the course of excrement, the course of urine. |
tattha asmīti idaṃ taṇhāya sampayuttamānavasena vuttaṃ. |
Therein, "I am" is spoken by way of conceit associated with craving. |
ayamahamasmīti diṭṭhivasena. |
"This I am" is by way of views. |
nanu ca diṭṭhisampayutto nāma māno natthīti? |
But is there not a conceit associated with views? |
āma natthi, mānassa pana appahīnattā diṭṭhi nāma hoti. |
Yes, there is not, but because conceit has not been abandoned, there is what is called a view. |
mānamūlakaṃ diṭṭhiṃ sandhāyetaṃ vuttaṃ. |
This is said with reference to a view rooted in conceit. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear everywhere. |
♦ āsīvisavaggo. |
♦ The Serpent Chapter. |
♦ catuttho paṇṇāsako. |
♦ The Fourth Fifty. |
♦ saḷāyatanasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Saḷāyatana Saṃyutta is finished. |
♦ 2. vedanāsaṃyuttaṃ SN 36 |
♦ 2. The Vedanā Saṃyutta |
♦ 1. sagāthāvaggo |
♦ 1. The Sagāthā Vagga |
♦ 1. samādhisuttavaṇṇanā SN 36.1 |
♦ 1. Commentary on the Samādhi Sutta |
♦ 249. vedanāsaṃyutte sagāthāvaggassa paṭhame samāhitoti upacārena vā appanāya vā samāhito. |
♦ 249. In the Vedanā Saṃyutta, in the first of the Sagāthā Vagga, "concentrated" means concentrated either by access concentration or by absorption concentration. |
vedanā ca pajānātīti vedanā dukkhasaccavasena pajānāti. |
"And he knows feelings" means he knows feelings by way of the truth of suffering. |
vedanānañca sambhavanti tāsaṃyeva sambhavaṃ samudayasaccavasena pajānāti. |
"And the origin of feelings" means he knows the origin of those same feelings by way of the truth of the origin. |
yattha cetāti yatthetā vedanā nirujjhanti, taṃ nibbānaṃ nirodhasaccavasena pajānāti. |
"And where they cease" means he knows that Nibbāna where these feelings cease, by way of the truth of cessation. |
khayagāminanti tāsaṃyeva vedanānaṃ khayagāminaṃ maggaṃ maggasaccavasena pajānāti. |
"The path leading to the cessation" means he knows the path leading to the cessation of those same feelings, by way of the truth of the path. |
nicchāto parinibbutoti nittaṇho hutvā kilesaparinibbānena parinibbuto. |
"Desireless, fully extinguished" means having become free from craving, he is fully extinguished by the full extinguishment of the defilements. |
evamettha sutte sammasanacāravedanā kathitā. |
Thus, in this sutta, feelings in the course of contemplation are spoken of. |
gāthāsu dvīhi padehi samathavipassanā kathitā, sesehi catusaccaṃ kathitaṃ. |
In the verses, by two terms, calm and insight are spoken of; by the remaining, the Four Noble Truths are spoken of. |
evamettha sabbasaṅgāhiko catubhūmakadhammaparicchedo vutto. |
Thus, in this, the all-encompassing classification of the Dhamma of the four planes is spoken of. |
♦ 2. sukhasuttavaṇṇanā SN 36.2 |
♦ 2. Commentary on the Sukha Sutta |
♦ 250. dutiye adukkhamasukhaṃ sahāti adukkhamasukhañca sukhadukkhehi saha. |
♦ 250. In the second, "neither-painful-nor-pleasant along with" means neither-painful-nor-pleasant along with pleasant and painful. |
ajjhattañca bahiddhā cāti attano ca parassa ca. |
"Both internally and externally" means of oneself and of another. |
mosadhammanti nassanasabhāvaṃ. |
"Of a perishable nature" means having the nature of perishing. |
palokinanti palujjanakaṃ bhijjanasabhāvaṃ. |
"Fragile" means breaking, having the nature of breaking. |
phussa phussa vayaṃ passanti ñāṇena phusitvā phusitvā vayaṃ passanto. |
"Touching, touching, seeing the passing away" means touching again and again with knowledge and seeing the passing away. |
evaṃ tattha virajjatīti evaṃ tāsu vedanāsu virajjati. |
"Thus he becomes dispassionate towards it" means thus he becomes dispassionate towards those feelings. |
idhāpi sutte sammasanacāravedanā kathitā, gāthāsu ñāṇaphusanaṃ. |
Here too, in the sutta, feelings in the course of contemplation are spoken of; in the verses, the touching with knowledge. |
♦ 3. pahānasuttavaṇṇanā SN 36.3 |
♦ 3. Commentary on the Pahāna Sutta |
♦ 251. tatiye acchecchi taṇhanti sabbampi taṇhaṃ chindi samucchindi. |
♦ 251. In the third, "he cut off craving" means he cut off all craving, he eradicated it. |
vivattayi saṃyojananti dasavidhampi saṃyojanaṃ parivattayi nimmūlakamakāsi. |
"He turned away from the fetter" means he turned away from the tenfold fetter, he made it rootless. |
sammāti hetunā kāraṇena. |
"Rightly" means with reason, with cause. |
mānābhisamayāti mānassa dassanābhisamayā, pahānābhisamayā ca. |
"Through the full understanding of conceit" means through the seeing and full understanding of conceit, and through the abandoning and full understanding of it. |
arahattamaggo hi kiccavasena mānaṃ sampassati, ayamassa dassanābhisamayo. |
For the path of Arahantship, in terms of its function, fully sees conceit; this is its seeing and full understanding. |
tena diṭṭho pana so tāvadeva pahīyati, diṭṭhavisena diṭṭhasattānaṃ jīvitaṃ viya. |
But that which has been seen by it is abandoned at that very moment, like the life of beings seen by a seen poison. |
ayamassa pahānābhisamayo. |
This is its abandoning and full understanding. |
♦ antamakāsi dukkhassāti evaṃ arahattamaggena mānassa diṭṭhattā ca pahīnattā ca ye ime “kāyabandhanassa anto jīrati haritantaṃ vā”ti evaṃ vuttāntimamariyādanto ca, “antamidaṃ, bhikkhave, jīvikānan”ti evaṃ vuttalāmakanto ca, “sakkāyo eko anto”ti evaṃ vuttakoṭṭhāsanto ca, “esevanto dukkhassa sabbapaccayasaṅkhayā”ti evaṃ vuttakoṭanto cāti cattāro antā, tesu sabbasseva vaṭṭadukkhassa aduṃ catutthakoṭisaṅkhātaṃ antamakāsi, paricchedaṃ parivaṭumaṃ akāsi, antimasamussayamattāvasesaṃ dukkhamakāsīti vuttaṃ hoti. |
♦ "He made an end of suffering" means thus, by the path of Arahantship, because conceit was seen and abandoned, the four ends—namely, the end of the final limit called "the end of the bondage of the body wears out, or the green end," the low end called "this is the end, O monks, of livelihoods," the portion end called "the personal identity is one end," and the final end called "this is the end of suffering, the exhaustion of all conditions"—of these, he made an end of all the suffering of the round of rebirth, which is the fourth final end, he made a demarcation, a boundary, he made the suffering that remains only the final collection of aggregates, is what is said. |
♦ sampajaññaṃ na riñcatīti sampajaññaṃ na jahati. |
♦ "He does not abandon full awareness" means he does not abandon full awareness. |
saṅkhyaṃ nopetīti ratto duṭṭho mūḷhoti paññattiṃ na upeti, taṃ paññattiṃ pahāya khīṇāsavo nāma hotīti attho. |
"He does not come to be reckoned" means he does not come to the designation of "lustful, hateful, deluded"; having abandoned that designation, he becomes one whose cankers are destroyed, is the meaning. |
imasmiṃ sutte ārammaṇānusayo kathito. |
In this sutta, the latent tendency of the object is spoken of. |
♦ 4. pātālasuttavaṇṇanā SN 36: SN 36.4 |
♦ 4. Commentary on the Pātāla Sutta SN 36: |
4 , |
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♦ 252. catutthe pātāloti pātassa alaṃ pariyatto, natthi ettha patiṭṭhāti pātālo. |
♦ 252. In the fourth, "abyss" means "pātassa alaṃ pariyatto," that is, "enough of falling, complete," there is no standing in it, hence "pātālo" (abyss). |
asantaṃ avijjamānanti asambhūtattaṃ apaññāyamānattaṃ. |
"Non-existent, not being" means non-existent, not being perceived. |
evaṃ vācaṃ bhāsatīti atthi mahāsamudde pātāloti evaṃ vācaṃ. |
He speaks such a word" means he speaks such a word as, "There is an abyss in the great ocean. |
so hi yaṃ taṃ balavāmukhaṃ mahāsamuddassa udakaṃ vegena pakkhanditvā cakkavāḷaṃ vā sineruṃ vā āhacca yojanadviyojanadasayojanappamāṇampi uggantvā puna mahāsamudde patati, yassa patitaṭṭhāne mahānarakapapāto viya hoti, yaṃ loke balavāmukhanti vuccati. |
For that which is the whirlpool of the great ocean, the water, rushing with speed and striking the Cakkavāḷa or Sineru, rises up even to the measure of two, ten, or a hundred yojanas and again falls into the great ocean, at the place where it falls there is, as it were, a great precipice of hell, which in the world is called a whirlpool. |
taṃ sandhāya evaṃ vadati. |
With reference to that, he speaks thus. |
♦ yasmā pana tattha tathārūpānaṃ macchakacchapadevadānavānaṃ patiṭṭhāpi hoti sukhanivāsopi, tasmā asantaṃ asaṃvijjamānaṃ taṃ taṃ vācaṃ bhāsati nāma. |
♦ But because there is a standing-place and a happy dwelling for such fish, turtles, and devas, therefore he speaks that non-existent, not-being word. |
yasmā pana sabbaputhujjanā sārīrikāya dukkhavedanāya patiṭṭhātuṃ na sakkonti, tasmā pātassa alanti atthena ayameva pātāloti dassento sārīrikānaṃ kho etaṃ bhikkhavetiādimāha. |
But because all ordinary people are not able to stand in painful bodily feeling, therefore, in the sense of "enough of falling," showing that this itself is the abyss, he said, "This, O monks, is of bodily things," and so on. |
♦ pātāle na paccuṭṭhāsīti pātālasmiṃ na patiṭṭhāsi. |
♦ "He did not stand up in the abyss" means he did not stand in the abyss. |
gādhanti patiṭṭhaṃ. |
"A foothold" means a standing-place. |
akkandatīti anibaddhaṃ vippalāpaṃ vilapanto kandati. |
"He wails" means he wails with unrestrained lamentation. |
dubbaloti dubbalañāṇo. |
"Weak" means of weak knowledge. |
appathāmakoti ñāṇathāmassa parittatāya parittathāmako. |
"Of little strength" means of little strength because of the smallness of the strength of knowledge. |
imasmiṃ sutte ariyasāvakoti sotāpanno. |
In this sutta, "a noble disciple" is a stream-enterer. |
sotāpanno hi ettha dhuraṃ, balavavipassako na tikkhabuddhi uppannaṃ vedanaṃ ananuvattitvā patiṭṭhātuṃ samattho yogāvacaropi vaṭṭati. |
For a stream-enterer is the main point here; a yogi who is a strong insight-practitioner but not of sharp intelligence, who is able to stand without following an arisen feeling, is also suitable. |
♦ 5. daṭṭhabbasuttavaṇṇanā SN 36.5 |
♦ 5. Commentary on the Daṭṭhabba Sutta |
♦ 253. pañcame dukkhato daṭṭhabbāti vipariṇāmanavasena dukkhato daṭṭhabbā. |
♦ 253. In the fifth, "to be seen as suffering" means to be seen as suffering by way of change. |
sallatoti dukkhāpanavinivijjhanaṭṭhena sallāti daṭṭhabbā. |
"As a dart" means to be seen as a dart because it pierces and torments. |
aniccatoti adukkhamasukhā hutvā abhāvākārena aniccato daṭṭhabbā. |
"As impermanent" means, being neither-painful-nor-pleasant, it is to be seen as impermanent in the sense of non-existence. |
addāti addasa. |
"He saw" means he perceived. |
santanti santasabhāvaṃ. |
"The peaceful" means the peaceful state. |
♦ 6. sallasuttavaṇṇanā SN 36: SN 36.6 |
♦ 6. Commentary on the Salla Sutta SN 36: |
6 , |
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♦ 254. chaṭṭhe tatrāti tesu dvīsu janesu. |
♦ 254. In the sixth, "therein" means among those two people. |
anuvedhaṃ vijjheyyāti tasseva vaṇamukhassa aṅgulantare vā dvaṅgulantare vā āsannapadese anugatavedhaṃ. |
"He would pierce with a follow-up shot" means, within a finger's breadth or two finger's breadths of that same wound-opening, in a nearby place, a follow-up shot. |
evaṃ viddhassa hi sā anuvedhā vedanā paṭhamavedanāya balavatarā hoti, pacchā uppajjamānā domanassavedanāpi evameva purimavedanāya balavatarā hoti. |
For one so pierced, that follow-up feeling is stronger than the first feeling, and the feeling of displeasure that arises afterwards is likewise stronger than the previous feeling. |
dukkhāya vedanāya nissaraṇanti dukkhāya vedanāya hi samādhimaggaphalāni nissaraṇaṃ, taṃ so na jānāti, kāmasukhameva nissaraṇanti jānāti. |
"The escape from painful feeling" means for painful feeling, the path and fruition of concentration are the escape; he does not know that, he knows only sensual pleasure as the escape. |
tāsaṃ vedanānanti tāsaṃ sukhadukkhavedanānaṃ. |
"Of those feelings" means of those pleasant and painful feelings. |
saññutto naṃ vedayatīti kilesehi sampayuttova hutvā taṃ vedanaṃ vedayati, na vippayutto. |
"He feels it conjoined" means, being conjoined with the defilements, he feels that feeling, not disjoined. |
saññutto dukkhasmāti karaṇatthe nissakkaṃ, dukkhena sampayuttoti attho. |
Conjoined with suffering" is an ablative of agent, meaning "conjoined with suffering. |
saṅkhātadhammassāti viditadhammassa tulitadhammassa. |
"Of one who has understood the Dhamma" means of one who has known the Dhamma, who has weighed the Dhamma. |
bahussutassāti pariyattibahussutassa paṭivedhabahussutassa ca. |
"Of one of great learning" means of one of great learning in the scriptures and of great learning in penetration. |
sammā pajānāti bhavassa pāragūti bhavassa pāraṃ nibbānaṃ gato, tadeva nibbānaṃ sammā pajānāti. |
"He rightly knows, the one who has gone beyond existence" means he has gone to Nibbāna, the far shore of existence; he rightly knows that very Nibbāna. |
imasmimpi sutte ārammaṇānusayova kathito. |
In this sutta also, the latent tendency of the object is spoken of. |
ariyasāvakesu ca khīṇāsavo ettha dhuraṃ, anāgāmīpi vaṭṭatīti vadanti. |
And among the noble disciples, a canker-freed one is the main point here; they say that a non-returner is also suitable. |
♦ 7. paṭhamagelaññasuttavaṇṇanā SN 36: SN 36.7 |
♦ 7. Commentary on the First Gelañña Sutta SN 36: |
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♦ 255. sattame yena gilānasālā tenupasaṅkamīti “sadevake loke aggapuggalo tathāgatopi gilānupaṭṭhānaṃ gacchati, upaṭṭhātabbayuttakā nāma gilānāti bhikkhū saddahitvā okappetvā gilāne upaṭṭhātabbe maññissantī”ti ca “ye tattha kammaṭṭhānasappāyā, tesaṃ kammaṭṭhānaṃ kathessāmī”ti ca cintetvā upasaṅkami. |
♦ 255. In the seventh, "he approached the sick-ward" means, thinking, "Even the Tathāgata, the supreme person in the world with its gods, goes to attend on the sick; the sick are indeed worthy of being attended to," and so that the monks, having faith and being convinced, would consider the sick worthy of being attended to, and thinking, "To those for whom a meditation subject is suitable there, I will teach a meditation subject," he approached. |
kāye kāyānupassītiādīsu yaṃ vattabbaṃ, taṃ parato vakkhāma. |
In "contemplating the body in the body" and so on, what is to be said, we will say later. |
aniccānupassīti aniccataṃ anupassanto. |
"Contemplating impermanence" means contemplating the impermanent. |
vayānupassīti vayaṃ anupassanto. |
"Contemplating passing away" means contemplating passing away. |
virāgānupassīti virāgaṃ anupassanto. |
"Contemplating dispassion" means contemplating dispassion. |
nirodhānupassīti nirodhaṃ anupassanto. |
"Contemplating cessation" means contemplating cessation. |
paṭinissaggānupassīti paṭinissaggaṃ anupassanto. |
"Contemplating relinquishment" means contemplating relinquishment. |
♦ ettāvatā kiṃ dassitaṃ hoti? |
♦ By this much, what is shown? |
imassa bhikkhuno āgamanīyapaṭipadā, satipaṭṭhānāpi hi pubbabhāgāyeva, sampajaññepi aniccānupassanā vayānupassanā virāgānupassanāti ca imāpi tisso anupassanā pubbabhāgāyeva, nirodhānupassanāpi paṭinissaggānupassanāpi imā dve missakā. |
The path of practice for this monk to come to; for the foundations of mindfulness are also of the preliminary stage, and in full awareness also, the contemplation of impermanence, the contemplation of passing away, and the contemplation of dispassion, these three contemplations are also of the preliminary stage; the contemplation of cessation and the contemplation of relinquishment, these two are mixed. |
ettāvatā imassa bhikkhuno bhāvanākālo dassitoti. |
By this much, the time of this monk's development is shown. |
sesaṃ vuttanayameva. |
The rest is as already stated. |
♦ 8-9. dutiyagelaññasuttādivaṇṇanā |
♦ 8-9. Commentary on the Second Gelañña Sutta and others |
♦ 256-257. aṭṭhame imameva phassaṃ paṭiccāti vutte bujjhanakānaṃ ajjhāsayena vuttaṃ, atthato panetaṃ ninnānākaraṇaṃ. |
♦ 256-257. In the eighth, "conditioned by this very contact" is spoken with the disposition of those who can understand what is said; in meaning, however, this is not different. |
kāyova hi ettha phassoti vutto. |
For the body itself is here called "contact." |
navamaṃ uttānameva. |
The ninth is clear. |
♦ 10. phassamūlakasuttavaṇṇanā SN 36.10 |
♦ 10. Commentary on the Phassamūlaka Sutta |
♦ 258. dasame sukhavedaniyanti sukhavedanāya paccayabhūtaṃ. |
♦ 258. In the tenth, "feeling of pleasure" means which is a condition for the feeling of pleasure. |
sesesupi eseva nayo. |
The same method applies to the remaining cases. |
anupadavaṇṇanā panettha heṭṭhā vitthāritāva. |
The word-for-word commentary on this has been explained in detail below. |
imasmiṃ suttadvaye sammasanacāravedanā kathitā. |
In this pair of suttas, feelings in the course of contemplation are taught. |
♦ sagāthāvaggo paṭhamo. |
♦ The Sagāthā Vagga is the first. |
♦ 2. rahogatavaggo SN 36: |
♦ 2. The Rahogata Vagga SN 36: |
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♦ 1. rahogatasuttavaṇṇanā SN 36: SN 36.11 |
♦ 1. Commentary on the Rahogata Sutta SN 36: |
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♦ 259. rahogatavaggassa paṭhame yaṃ kiñci vedayitaṃ, taṃ dukkhasminti yaṃ kiñci vedayitaṃ, taṃ sabbaṃ dukkhanti attho. |
♦ 259. In the first of the Rahogata Vagga, "Whatever is felt, that is in suffering" means whatever is felt, all that is suffering. |
saṅkhārānaṃyeva aniccatantiādīsu yā esā saṅkhārānaṃ aniccatā khayadhammatā vayadhammatā vipariṇāmadhammatā, etaṃ sandhāya yaṃ kiñci vedayitaṃ, taṃ dukkhanti mayā bhāsitanti dīpeti. |
In "the impermanence of formations themselves" and so on, with reference to this impermanence of formations, their nature of decay, their nature of passing away, their nature of change, he shows, "Whatever is felt, that is in suffering, was spoken by me." |
yā hi saṅkhārānaṃ aniccatā, vedanānampi sā aniccatā eva. |
For whatever is the impermanence of formations, that is also the impermanence of feelings. |
aniccatā ca nāmesā maraṇaṃ, maraṇato uttari dukkhaṃ nāma natthīti iminā adhippāyena sabbā vedanā dukkhāti vuttā. |
And this impermanence is death, and beyond death there is no suffering, with this intention all feelings are said to be suffering. |
atha kho pana bhikkhu mayāti idaṃ na kevalaṃ ahaṃ vedanānaṃyeva nirodhaṃ paññāpemi, imesampi dhammānaṃ nirodhaṃ paññāpemīti dassanatthaṃ āraddhaṃ. |
But, O monk, I... this was begun to show that "not only of feelings do I proclaim the cessation, but I also proclaim the cessation of these phenomena." |
vūpasamo ca passaddhiyo ca evarūpāya desanāya bujjhanakānaṃ ajjhāsayena vuttā. |
And "calming" and "tranquility" are spoken with the disposition of those who can understand by such a teaching. |
saññāvedayitanirodhaggahaṇena cettha cattāro āruppā gahitāva hontīti veditabbā. |
And by the taking of the cessation of perception and feeling, it should be understood that the four immaterial absorptions are also taken. |
♦ 2-3. paṭhamāakāsasuttādivaṇṇanā |
♦ 2-3. Commentary on the First Ākāsa Sutta and others |
♦ 260-261. dutiye puthū vāyanti mālutāti bahū vātā vāyanti. |
♦ 260-261. In the second, "many winds blow" means many winds blow. |
sesaṃ uttānatthamevāti. |
The rest is of clear meaning. |
tatiyaṃ vinā gāthāhi bujjhantānaṃ ajjhāsayena vuttaṃ. |
The third is spoken with the disposition of those who understand without verses. |
♦ 4. agārasuttavaṇṇanā SN 36.14 |
♦ 4. Commentary on the Agāra Sutta |
♦ 262. catutthe puratthimāti puratthimāya. |
♦ 262. In the fourth, "eastern" means from the eastern. |
evaṃ sabbattha. |
So in all cases. |
sāmisāpi sukhā vedanātiādīsu sāmisā sukhā nāma kāmāmisapaṭisaṃyuttā vedanā. |
In "pleasant feeling with an object" and so on, pleasant feeling with an object means feeling connected with the object of sensual pleasure. |
nirāmisā sukhā nāma paṭhamajjhānādivasena vipassanāvasena anussativasena ca uppannā vedanā. |
Pleasant feeling without an object means feeling that has arisen by way of the first jhāna and so on, by way of insight, and by way of recollection. |
sāmisā dukkhā nāma kāmāmiseneva sāmisā vedanā, nirāmisā dukkhā nāma anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato pihapaccayā uppannadomanassavedanā. |
Painful feeling with an object means feeling with an object by way of the object of sensual pleasure itself; painful feeling without an object means the feeling of displeasure that has arisen due to longing for the supreme liberations, conditioned by longing. |
sāmisā adukkhamasukhā nāma kāmāmiseneva sāmisā vedanā. |
Neither-painful-nor-pleasant feeling with an object means feeling with an object by way of the object of sensual pleasure itself. |
nirāmisā adukkhamasukhā nāma catutthajjhānavasena uppannā adukkhamasukhā vedanā. |
Neither-painful-nor-pleasant feeling without an object means the neither-painful-nor-pleasant feeling that has arisen by way of the fourth jhāna. |
♦ 5-8. paṭhamāanandasuttādivaṇṇanā |
♦ 5-8. Commentary on the First Ānanda Sutta and others |
♦ 263-266. pañcamādīni cattāri heṭṭhā kathitanayāneva. |
♦ 263-266. The four starting from the fifth are in the same way as taught below. |
purimāni panettha dve paripuṇṇapassaddhikāni, pacchimāni upaḍḍhapassaddhikāni. |
The first two of these are of complete tranquility, the last two are of half tranquility. |
desanāya bujjhanakānaṃ ajjhāsayena vuttāni. |
They are spoken with the disposition of those who can understand by the teaching. |
♦ 9-10. pañcakaṅgasuttādivaṇṇanā |
♦ 9-10. Commentary on the Pañcakaṅga Sutta and others |
♦ 267-268. navame pañcakaṅgo thapatīti pañcakaṅgoti tassa nāmaṃ, vāsipharasunikhādanadaṇḍamuggarakāḷasuttanāḷisaṅkhātehi vā pañcahi aṅgehi samannāgatattā so pañcakaṅgoti paññāto. |
♦ 267-268. In the ninth, "Pañcakaṅga the carpenter" means Pañcakaṅga is his name; or because he was endowed with five tools, namely, an adze, a hatchet, a chisel, a hammer, and a measuring string with black ink, he was known as Pañcakaṅga. |
thapatīti vaḍḍhakījeṭṭhako. |
"Carpenter" means a master carpenter. |
udāyīti paṇḍitaudāyitthero. |
"Udāyī" means the venerable Paṇḍita Udāyī. |
pariyāyanti kāraṇaṃ. |
"Reason" means cause. |
dvepānandāti dvepi, ānanda, pariyāyenāti kāraṇena. |
"Both, Ānanda" means both, Ānanda, by reason, that is, with cause. |
ettha ca kāyikacetasikavasena dve veditabbā, sukhādivasena tissopi, indriyavasena sukhindriyādikā pañca, dvāravasena cakkhusamphassajādikā cha, upavicāravasena “cakkhunā rūpaṃ disvā somanassaṭhāniyaṃ rūpaṃ upavicaratī”tiādikā aṭṭhārasa, cha gehasitāni somanassāni, cha nekkhammasitāni, cha gehasitāni domanassāni, cha nekkhammasitāni, cha gehasitā upekkhā, cha nekkhammasitāti evaṃ chattiṃsa. |
And here, two should be understood by way of bodily and mental; also three by way of pleasant and so on; five by way of the faculties, namely, the faculty of pleasure and so on; six by way of the doors, namely, arising from eye-contact and so on; eighteen by way of investigation, as in "having seen a form with the eye, he investigates a form that is a basis for pleasant mental states," and so on; six pleasant mental states based on the household life, six based on renunciation; six unpleasant mental states based on the household life, six based on renunciation; six states of equanimity based on the household life, six based on renunciation, thus thirty-six. |
tā atīte chattiṃsa, anāgate chattiṃsa, paccuppanne chattiṃsāti evaṃ aṭṭhasataṃ vedanā veditabbā. |
Those thirty-six in the past, thirty-six in the future, and thirty-six in the present, thus one hundred and eight feelings should be understood. |
♦ pañcime ānanda kāmaguṇāti ayaṃ pāṭiyekko anusandhi. |
♦ "These five, Ānanda, are strands of sensual pleasure" — this is a separate connection. |
na kevalañhi dve ādiṃ katvā vedanā bhagavatā paññattā, pariyāyena ekāpi vedanā kathitā, taṃ dassento pañcakaṅgassa thapatino vādaṃ upatthambhetuṃ imaṃ desanaṃ ārabhi. |
Not only are feelings beginning with two proclaimed by the Blessed One, but by way of reasoning, even one feeling is taught; showing that, to support the view of Pañcakaṅga the carpenter, he began this teaching. |
abhikkantataranti sundarataraṃ. |
"More excellent" means more beautiful. |
paṇītataranti atappakataraṃ. |
"More sublime" means more refined. |
ettha ca catutthajjhānato paṭṭhāya adukkhamasukhā vedanā, sāpi santaṭṭhena paṇītaṭṭhena ca sukhanti vuttā. |
And here, from the fourth jhāna onwards, there is neither-painful-nor-pleasant feeling, and that too is called "pleasant" in the sense of being peaceful and sublime. |
nirodho avedayitasukhavasena sukhaṃ nāma jāto. |
Cessation has become what is called the pleasure of non-feeling. |
pañcakāmaguṇavasena hi aṭṭhasamāpattivasena ca uppannaṃ vedayitaṃ sukhaṃ nāma, nirodho avedayitasukhaṃ nāma. |
For by way of the five strands of sensual pleasure and by way of the eight attainments, the felt pleasure that has arisen is called "pleasure"; cessation is called the pleasure of non-feeling. |
iti vedayitasukhaṃ vā hotu avedayitasukhaṃ vā, niddukkhabhāvasaṅkhātena sukhaṭṭhena ekantasukhameva jātaṃ. |
Thus, whether it be felt pleasure or non-felt pleasure, by the meaning of pleasure as the state of being without suffering, it has become exclusively pleasure. |
♦ yattha yatthāti yasmiṃ yasmiṃ ṭhāne. |
♦ "Wherever" means in whatever place. |
sukhaṃ upalabbhatīti vedayitaṃ sukhaṃ vā avedayitaṃ sukhaṃ vā upalabbhati. |
"Pleasure is found" means either felt pleasure or non-felt pleasure is found. |
taṃ taṃ tathāgato sukhasmiṃ paññapeti, taṃ sabbaṃ tathāgato niddukkhabhāvaṃ sukhasmiṃyeva paññapetīti idha bhagavā nirodhasamāpattiṃ sīsaṃ katvā neyyapuggalassa vasena arahattanikūṭeneva desanaṃ niṭṭhāpesi. |
"That the Tathāgata proclaims as pleasure" means the Tathāgata proclaims all that state of being without suffering as pleasure itself. Here the Blessed One, having made the attainment of cessation the pinnacle, concluded the teaching with the Arahantship of the person to be guided. |
dasamaṃ uttānatthamevāti. |
The tenth is of clear meaning. |
♦ rahogatavaggo dutiyo. |
♦ The Rahogata Vagga is the second. |
♦ 3. aṭṭhasatapariyāyavaggo SN 36: |
♦ 3. The Aṭṭhasatapariyāya Vagga SN 36: |
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♦ 1. sīvakasuttavaṇṇanā SN 36: SN 36.21 |
♦ 1. Commentary on the Sīvaka Sutta SN 36: |
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♦ 269. tatiyavaggassa paṭhame moḷiyasīvakoti sīvakoti tassa nāmaṃ. |
♦ 269. In the first of the third vagga, "Moḷiyasīvaka" means Sīvaka is his name. |
cūḷā panassa atthi, tasmā moḷiyasīvakoti vuccati. |
But he has a top-knot, therefore he is called Moḷiyasīvaka. |
paribbājakoti channaparibbājako. |
"Wanderer" means a wanderer of the six schools. |
pittasamuṭṭhānānīti pittapaccayāni. |
"Arising from bile" means conditioned by bile. |
vedayitānīti vedanā. |
"Feelings" means sensations. |
tattha pittapaccayā tisso vedanā uppajjanti. |
Therein, three feelings arise conditioned by bile. |
kathaṃ? ekacco hi “pittaṃ me kupitaṃ dujjānaṃ kho pana jīvitan”ti dānaṃ deti, sīlaṃ samādiyati uposathakammaṃ karoti, evamassa kusalavedanā uppajjati. |
How? One, thinking, "My bile is disturbed, life is indeed uncertain," gives a gift, undertakes the precepts, performs the observance day ceremony; thus for him a wholesome feeling arises. |
ekacco “pittabhesajjaṃ karissāmī”ti pāṇaṃ hanati, adinnaṃ ādiyati, musā bhaṇati, dasa dussīlyakammāni karoti, evamassa akusalavedanā uppajjati. |
One, thinking, "I will take medicine for the bile," kills a living being, takes what is not given, speaks falsely, performs the ten immoral deeds; thus for him an unwholesome feeling arises. |
ekacco “ettakenapi me bhesajjakaraṇena pittaṃ na vūpasammati, alaṃ yaṃ hoti. |
One, thinking, "Even by taking this much medicine, my bile does not subside; enough of what is. |
taṃ hotū”ti majjhatto kāyikavedanaṃ adhivāsento nipajjati, evaṃ assa abyākatavedanā uppajjati. |
Let it be," lies down, enduring the bodily feeling with equanimity; thus for him an indeterminate feeling arises. |
♦ sāmampi kho etanti taṃ taṃ pittavikāraṃ disvā attanāpi etaṃ veditabbaṃ. |
♦ "This itself is also" means, seeing that particular disorder of the bile, this should also be known by oneself. |
saccasammatanti bhūtasammataṃ. |
"Acknowledged as true" means acknowledged as real. |
lokopi hissa sarīre sabalavaṇṇatādipittavikāraṃ disvā “pittamassa kupitan”ti jānāti. |
For the world also, seeing the disorder of the bile in his body, such as the change of color to strong colors, knows, "His bile is disturbed." |
tasmāti yasmā sāmañca viditaṃ lokassa ca saccasammataṃ atidhāvanti, tasmā. |
"Therefore" means because it is both known by oneself and acknowledged as true by the world, they go beyond, therefore. |
semhasamuṭṭhānādīsupi eseva nayo. |
The same method applies to "arising from phlegm" and so on. |
ettha pana sannipātikānīti tiṇṇampi pittādīnaṃ kopena samuṭṭhitāni. |
Here, however, "arising from a combination" means arising from the disturbance of all three, bile and so on. |
utupariṇāmajānīti visabhāgaututo jātāni. |
"Arising from a change of season" means born from a discordant season. |
jaṅgaladesavāsīnañhi anupadese vasantānaṃ visabhāgo utu uppajjati, anupadesavāsīnañca jaṅgaladeseti evaṃ malayasamuddatīrādivasenāpi utuvisabhāgatā uppajjatiyeva. |
For those living in a jungle region, when they live in a non-jungle region, a discordant season arises, and for those living in a non-jungle region, in a jungle region, and thus also by way of the Malaya mountains, the seashore, and so on, discordance of seasons arises. |
tato jātāti utupariṇāmajātāni nāma. |
Born from that is what is called "arising from a change of season." |
♦ visamaparihārajānīti mahābhāravahanasudhākoṭṭanādito vā avelāya carantassa sappaḍaṃsakūpapātādito vā visamaparihārato jātāni. |
♦ "Born of uneven exertion" means born from uneven exertion from carrying heavy loads, plastering with lime, and so on, or from being bitten by a snake, falling into a pit, and so on while wandering at an inopportune time. |
opakkamikānīti “ayaṃ coro vā pāradāriko vā”ti gahetvā jaṇṇukakapparamuggarādīhi nippothanaupakkamaṃ paccayaṃ katvā uppannāni. |
"Arising from assault" means having been seized as "this one is a thief or an adulterer," and the assault of beating with knees, elbows, clubs, and so on being the condition, they arise. |
etaṃ bahi upakkamaṃ labhitvā koci vuttanayeneva kusalaṃ karoti, koci akusalaṃ, koci adhivāsento nipajjati. |
Having received this external assault, someone, in the way mentioned, does good, someone does evil, and someone lies down enduring. |
kammavipākajānīti kevalaṃ kammavipākato, jātāni. |
"Born of the result of kamma" means purely from the result of kamma, born. |
tesupi hi uppannesu vuttanayeneva koci kusalaṃ karoti, koci akusalaṃ, koci adhivāsento nipajjati. |
For even when those arise, in the way mentioned, someone does good, someone does evil, and someone lies down enduring. |
evaṃ sabbavāresu tividhāva vedanā honti. |
Thus, in all cases, there are three kinds of feeling. |
♦ tattha purimehi sattahi kāraṇehi uppannā sārīrikā vedanā sakkā paṭibāhituṃ, kammavipākajānaṃ pana sabbabhesajjānipi sabbaparittānipi nālaṃ paṭighātāya. |
♦ Therein, the bodily feeling that has arisen from the first seven causes can be counteracted; but for those born of the result of kamma, not even all medicines, not even all protective charms, are capable of counteracting them. |
imasmiṃ sutte lokavohāro nāma kathitoti. |
In this sutta, worldly convention is taught. |
♦ 2-10. aṭṭhasatasuttādivaṇṇanā SN 36: |
♦ 2-10. Commentary on the Aṭṭhasata Sutta and others SN 36: |
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♦ 270-278. dutiye aṭṭhasatapariyāyanti aṭṭhasatassa kāraṇabhūtaṃ. |
♦ 270-278. In the second, "the discourse of one hundred and eight" means which is the cause of one hundred and eight. |
dhammapariyāyanti dhammakāraṇaṃ. |
"The discourse on the Dhamma" means the cause of the Dhamma. |
kāyikā ca cetasikā cāti ettha kāyikā kāmāvacareyeva labbhanti, cetasikā catubhūmikāpi . |
"Bodily and mental" means here bodily are found only in the sensual sphere, mental are also of the four planes. |
sukhātiādīsu sukhā vedanā arūpāvacare natthi, sesāsu tīsu bhūmīsu labbhanti, dukkhā kāmāvacarāva, itarā catubhūmikā. |
In "pleasant" and so on, pleasant feeling is not found in the formless sphere, but it is found in the other three planes; painful is only of the sensual sphere, the others are of the four planes. |
pañcake sukhindriyadukkhindriyadomanassindriyāni kāmāvacarāneva, somanassindriyaṃ tebhūmakaṃ, upekkhindriyaṃ catubhūmakaṃ. |
In the pentad, the faculty of pleasure, the faculty of pain, and the faculty of displeasure are only of the sensual sphere; the faculty of pleasant mental feeling is of the three planes; the faculty of equanimity is of the four planes. |
chakke pañcasu dvāresu vedanā kāmāvacarāva, manodvāre catubhūmikā, aṭṭhārasake chasu iṭṭhārammaṇesu somanassena saha upavicarantīti somanassūpavicārā. |
In the hexad, in the five doors, the feelings are only of the sensual sphere; in the mind door, they are of the four planes; in the octad, in the six desirable objects, they investigate with pleasant mental feeling, hence "pleasant mental investigations." |
sesadvayepi eseva nayo. |
The same method applies to the other two. |
iti ayaṃ desanā vicāravasena āgatā, taṃsampayuttānaṃ pana somanassādīnaṃ vasena idha aṭṭhārasa vedanā veditabbā. |
Thus this teaching has come by way of investigation, but here, by way of the pleasant mental feelings and so on associated with it, eighteen feelings should be understood. |
♦ cha gehasitāni somanassānītiādīsu “cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ. |
♦ "Six pleasant mental states based on the household life" and so on, "On account of the gain of forms cognizable by the eye that are desirable, pleasing, delightful, charming, connected with worldly objects, or seeing them from the gain, or formerly having gained them in the past, ceased, changed, recollecting, pleasant mental feeling arises. |
yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati gehasitaṃ somanassan”ti . |
What is such pleasant mental feeling, this is called a pleasant mental state based on the household life." |
evaṃ chasu dvāresu vuttakāmaguṇanissitāni somanassāni cha gehasitasomanassāni nāma. |
Thus, the pleasant mental states dependent on the strands of sensual pleasure spoken of at the six doors are called the six pleasant mental states based on the household life. |
♦ “rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ ‘pubbe ceva rūpā etarahi ca, sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati somanassaṃ. |
♦ "Having known the impermanence of forms, their change, fading away, and cessation, 'Formerly and now, all those forms are impermanent, suffering, of a nature to change,' thus seeing this as it really is with right wisdom, pleasant mental feeling arises. |
yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati nekkhammasitaṃ somanassan”ti evaṃ chasu dvāresu iṭṭhārammaṇe āpāthagate aniccatādivasena vipassanaṃ paṭṭhapetvā ussukkāpetuṃ sakkontassa “ussukkitā me vipassanā”ti somanassajātassa uppannasomanassāni cha nekkhammasitasomanassāni nāma. |
What is such pleasant mental feeling, this is called a pleasant mental state based on renunciation." Thus, at the six doors, when a desirable object has come into range, for one who is able to arouse insight by establishing contemplation on impermanence and so on, the pleasant mental states that have arisen for one who has become joyful, thinking, "My insight has been aroused," are called the six pleasant mental states based on renunciation. |
♦ “cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. |
♦ "On account of the non-gain of forms cognizable by the eye that are desirable, pleasing, delightful, charming, connected with worldly objects, or seeing them from the non-gain, or formerly having gained them in the past, ceased, changed, recollecting, unpleasant mental feeling arises. |
yaṃ evarūpaṃ domanassaṃ, idaṃ vuccati gehasitaṃ domanassan”ti. |
What is such unpleasant mental feeling, this is called an unpleasant mental state based on the household life." |
evaṃ chasu dvāresu “iṭṭhārammaṇaṃ nānubhavissāmi nānubhavāmī”ti vitakkayato uppannāni kāmaguṇanissitadomanassāni cha gehasitadomanassāni nāma. |
Thus, at the six doors, for one who reflects, "I will not experience, I am not experiencing a desirable object," the arisen unpleasant mental states dependent on the strands of sensual pleasure are called the six unpleasant mental states based on the household life. |
♦ “rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ ‘pubbe ceva rūpā etarahi ca, sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya 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, 'Formerly and now, all those forms are impermanent, suffering, of a nature to change,' thus seeing this as it really is with right wisdom, he sets up a longing for the supreme liberations, thinking, 'When, indeed, will I enter and abide in that sphere where the noble ones now enter and abide?'" |
iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihapaccayā domanassaṃ. |
Thus, setting up a longing for the supreme liberations, the unpleasant mental feeling that arises conditioned by longing arises. |
yaṃ evarūpaṃ domanassaṃ, idaṃ vuccati nekkhammasitaṃ domanassanti; |
What is such unpleasant mental feeling, this is called an unpleasant mental state based on renunciation; |
evaṃ chasu dvāresu iṭṭhārammaṇe āpāthagate anuttaravimokkhasaṅkhātāriyaphaladhammesu pihaṃ upaṭṭhāpetvā tadadhigamāya aniccatādivasena vipassanaṃ paṭṭhapetvā ussukkāpetuṃ asakkontassa “imampi pakkhaṃ imampi māsaṃ imampi saṃvaccharaṃ vipassanaṃ ussukkāpetvā ariyabhūmiṃ pāpuṇituṃ nāsakkhin”ti anusocato uppannāni domanassāni cha nekkhammasitadomanassāni nāma. |
Thus, at the six doors, when a desirable object has come into range, for one who, having set up a longing for the noble fruition-dharmas called the supreme liberations, and for the sake of attaining them, having established insight-meditation on impermanence and so on, and being unable to arouse it, grieves, "This month, this year, having aroused insight-meditation, I was not able to reach the noble plane," the arisen unpleasant mental states are called the six unpleasant mental states based on renunciation. |
♦ “cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa . |
♦ "Having seen a form with the eye, equanimity arises for the foolish, deluded, ordinary person, who has not conquered the floods, who has not conquered the result of karma, who does not see the danger, the uninstructed ordinary person. |
yā evarūpā upekkhā, rūpaṃ sā nātivattati, tasmā sā upekkhā gehasitāti vuccatī”ti; |
Whatever equanimity is of this kind, it does not transcend form; therefore, that equanimity is called 'based on the household life'." |
evaṃ chasu dvāresu iṭṭhārammaṇe āpāthagate guḷapiṇḍake nilīnamakkhikā viya rūpādīni anativattamānā tattheva laggā laggitā hutvā uppannakāmaguṇanissitā upekkhā cha gehasitaupekkhā nāma. |
Thus, at the six doors, when a desirable object has come into range, like a fly stuck in a lump of molasses, not transcending forms and so on, but stuck and attached right there, the arisen equanimity dependent on the strands of sensual pleasure is called the six states of equanimity based on the household life. |
♦ “rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ pubbe ceva rūpā etarahi ca, ‘sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati upekkhā. |
♦ "Having known the impermanence of forms themselves, their change, fading away, and cessation, 'formerly and now, all those forms are impermanent, suffering, of a nature to change,' thus seeing this as it really is with right wisdom, equanimity arises. |
yā evarūpā upekkhā, rūpaṃ sā ativattati, tasmā sā upekkhā nekkhammasitāti vuccatī”ti; |
Whatever equanimity is of this kind, it transcends form; therefore, that equanimity is called 'based on renunciation'." |
evaṃ chasu dvāresu iṭṭhādiārammaṇe āpāthagate iṭṭhe arajjantassa aniṭṭhe adussantassa asamapekkhane amuyhantassa uppannā vipassanāñāṇasampayuttā upekkhā nekkhammasitaupekkhā nāma. |
Thus, at the six doors, when a desirable or other object has come into range, for one who is not attached to the desirable, not averse to the undesirable, and not deluded in indifference, the arisen equanimity associated with insight-knowledge is called the equanimity based on renunciation. |
imasmiṃ sutte sabbasaṅgāhako catubhūmakadhammaparicchedo kathito. |
In this sutta, the all-encompassing classification of the Dhamma of the four planes is taught. |
tatiyādīni uttānatthāneva. |
The third and following are of clear meaning. |
♦ 11. nirāmisasuttavaṇṇanā SN 36: SN 36.31 |
♦ 11. Commentary on the Nirāmisa Sutta SN 36: |
23 , |
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♦ 279. ekādasame sāmisāti kilesāmisena sāmisā. |
♦ 279. In the eleventh, "with an object" means with an object of the defilements. |
nirāmisatarāti nirāmisāyapi jhānapītiyā nirāmisatarāva. |
"More without an object" means even more without an object than the joy of jhāna. |
nanu ca dvīsu jhānesu pīti mahaggatāpi hoti lokuttarāpi, paccavekkhaṇapīti lokiyāva, sā kasmā nirāmisatarā jātāti? |
But in the two jhānas, joy is both sublime and supramundane, while the joy of reviewing is only worldly; why has it become more without an object? |
santapaṇītadhammapaccavekkhaṇavasena uppannattā. |
Because it has arisen through reviewing a peaceful and sublime dhamma. |
yathā hi rājavallabho cūḷupaṭṭhāko appaṭihārikaṃ yathāsukhaṃ rājakulaṃ pavisanto seṭṭhisenāpatiādayo pādena paharantopi na gaṇeti. |
For just as a king's favorite, a close attendant, entering the royal palace at will without hindrance, does not care even if he kicks the chief minister and others with his foot. |
kasmā? rañño āsannaparicārakattā. |
Why? Because he is a close attendant of the king. |
iti so tehi uttaritaro hoti, evamayampi santapaṇītadhammapaccavekkhaṇavasena uppannattā lokuttarapītitopi uttaritarāti veditabbā. |
Thus he is superior to them; in the same way, this too, because it has arisen through reviewing a peaceful and sublime dhamma, should be understood as superior even to supramundane joy. |
sesavāresupi eseva nayo. |
The same method applies to the other cases. |
♦ vimokkhavāre pana rūpapaṭisaṃyutto vimokkho attano ārammaṇabhūtena rūpāmisavaseneva sāmiso nāma, arūpapaṭisaṃyutto rūpāmisābhāvena nirāmiso nāmāti. |
♦ In the section on liberation, however, the liberation connected with form is called "with an object" by way of its object, which is the object of form; the liberation connected with the formless is called "without an object" because of the absence of the object of form. |
♦ vedanāsaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Vedanāsaṃyutta is finished. |
♦ 3. mātugāmasaṃyuttaṃ SN 37 |
♦ 3. The Mātugāma Saṃyutta |
♦ 1. paṭhamapeyyālavaggo |
♦ 1. The First Peyyāla Vagga |
♦ 1-2. mātugāmasuttādivaṇṇanā |
♦ 1-2. Commentary on the Mātugāma Sutta and others |
♦ 280-281. mātugāmasaṃyuttassa paṭhame aṅgehīti aguṇaṅgehi. |
♦ 280-281. In the first of the Mātugāma Saṃyutta, "with qualities" means with bad qualities. |
na ca rūpavāti na rūpasampanno virūpo duddasiko. |
"And not with beauty" means not endowed with beauty, ugly, unpleasant to look at. |
na ca bhogavāti na bhogasampanno niddhano. |
"And not with wealth" means not endowed with wealth, poor. |
na ca sīlavāti na sīlasampanno dussīlo. |
"And not with virtue" means not endowed with virtue, immoral. |
alaso cāti kantanapacanādīni kammāni kātuṃ na sakkoti, kusīto ālasiyo nisinnaṭṭhāne nisinnova, ṭhitaṭhāne ṭhitova niddāyati eva. |
"And is lazy" means is not able to do work like spinning, cooking, etc., is lazy, indolent, falls asleep where she sits, falls asleep where she stands. |
pajañcassa na labhatīti assa purisassa kulavaṃsapatiṭṭhāpakaṃ puttaṃ na labhati, vañjhitthī nāma hoti. |
"And does not get offspring" means does not get a son who can establish the lineage of that man's family, is a barren woman. |
sukkapakkho vuttavipariyāyena veditabbo. |
The bright side should be understood by way of the opposite of what has been said. |
dutiyaṃ paṭhame vuttanayeneva parivattetabbaṃ. |
The second should be changed in the same way as said in the first. |
♦ 3. āveṇikadukkhasuttavaṇṇanā SN 37.3 |
♦ 3. Commentary on the Āveṇikadukkha Sutta |
♦ 282. tatiye āveṇikānīti pāṭipuggalikāni purisehi asādhāraṇāni. |
♦ 282. In the third, "unique" means particular to the individual, not shared with men. |
pāricariyanti paricārikabhāvaṃ. |
"Service" means the state of being a servant. |
♦ 4. tīhidhammehisuttādivaṇṇanā |
♦ 4. Commentary on the Tīhidhammehi Sutta and others |
♦ 283-303. catutthe maccheramalapariyuṭṭhitenāti pubbaṇhasamayasmiñhi mātugāmo khīradadhisaṅgopanarandhanapacanādīni kātuṃ āraddho, puttakehipi yāciyamāno kiñci dātuṃ na icchati. |
♦ 283-303. In the fourth, "with a mind overcome by the stain of stinginess" means, in the forenoon, a woman has begun to do things like collecting milk and curds, cooking, and so on, and even when asked by her children, she does not wish to give anything. |
tenetaṃ vuttaṃ “pubbaṇhasamayaṃ maccheramalapariyuṭṭhitena cetasā”ti. |
Therefore it is said, "in the forenoon with a mind overcome by the stain of stinginess." |
majjhanhikasamaye pana mātugāmo kodhābhibhūtova hoti, antoghare kalahaṃ alabhanto paṭivissakagharampi gantvā kalahaṃ karoti, sāmikassa ca ṭhitanisinnaṭṭhānāni vilokento vicarati. |
But in the midday, a woman is overcome by anger; not finding a quarrel in her own house, she goes even to a neighbor's house and quarrels, and she wanders about looking at the places where her husband sits and stands. |
tena vuttaṃ “majjhanhikasamayaṃ issāpariyuṭṭhitena cetasā”ti. |
Therefore it is said, "in the midday with a mind overcome by jealousy." |
sāyanhe panassā asaddhammapaṭisevanāya cittaṃ namati. |
But in the evening, her mind inclines to the practice of wrong conduct. |
tena vuttaṃ “sāyanhasamayaṃ kāmarāgapariyuṭṭhitena cetasā”ti. |
Therefore it is said, "in the evening with a mind overcome by sensual lust." |
pañcamādīni uttānatthāneva. |
The fifth and following are of clear meaning. |
♦ 3. balavaggo |
♦ 3. The Bala Vagga |
♦ 1. visāradasuttavaṇṇanā SN 37.1 |
♦ 1. Commentary on the Visārada Sutta |
♦ 304. dasame rūpabalantiādīsu rūpasampatti rūpabalaṃ, bhogasampatti bhogabalaṃ, ñātisampatti ñātibalaṃ, puttasampatti puttabalaṃ, sīlasampatti sīlabalaṃ. |
♦ 304. In the tenth, in "the power of beauty" and so on, the endowment of beauty is the power of beauty; the endowment of wealth is the power of wealth; the endowment of relatives is the power of relatives; the endowment of sons is the power of sons; the endowment of virtue is the power of virtue. |
pañcasīladasasīlāni akhaṇḍāni katvā rakkhantassa hi sīlasampattiyeva sīlabalaṃ nāma hoti. |
For one who keeps the five and ten precepts unbroken, the endowment of virtue itself is called the power of virtue. |
imāni kho bhikkhave pañca balānīti imāni pañca upatthambhanaṭṭhena balāni nāma vuccanti. |
"These, O monks, are the five powers" means these five are called powers because they are a support. |
♦ 2-10. pasayhasuttādivaṇṇanā |
♦ 2-10. Commentary on the Pasayha Sutta and others |
♦ 305-313. pasayhāti abhibhavitvā. |
♦ 305-313. "Having overcome" means having overpowered. |
abhibhuyya vattatīti abhibhavati ajjhottharati. |
"He lives having overcome" means he overcomes, he overwhelms. |
neva rūpabalaṃ tāyatīti neva rūpabalaṃ tāyituṃ rakkhituṃ sakkoti. |
"The power of beauty does not protect" means the power of beauty is not able to protect, to guard. |
nāsenteva naṃ, kule na vāsentīti “dussīlā saṃbhinnācārā atikkantamariyādā”ti gīvāyaṃ gahetvā nīharanti, na tasmiṃ kule vāsenti. |
They drive him out, they do not let him live in the family, thinking, "She is immoral, of mixed conduct, who has transgressed the boundaries," they grab her by the neck and drive her out, they do not let her live in that family. |
vāsenteva naṃ kule, na nāsentīti “kiṃ rūpena bhogādīhi vā, parisuddhasīlā esā ācārasampannā”ti ñatvā ñātakā tasmiṃ kule vāsentiyeva, na nāsenti. |
They let him live in the family, they do not drive him out, thinking, "What is the use of beauty or wealth and so on? This one is of pure virtue, endowed with good conduct," and knowing this, the relatives let him live in that family, they do not drive him out. |
sesaṃ sabbattha uttānatthamevāti. |
The rest is of clear meaning everywhere. |
♦ mātugāmasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Mātugāma Saṃyutta is finished. |
♦ 4. jambukhādakasaṃyuttaṃ SN 38 |
♦ 4. The Jambukhādaka Saṃyutta |
♦ 1. nibbānapañhāsuttavaṇṇanā SN 38.1 |
♦ 1. Commentary on the Nibbānapañhā Sutta |
♦ 314. jambukhādakasaṃyutte jambukhādako paribbājakoti evaṃnāmo therassa bhāgineyyo channaparibbājako. |
♦ 314. In the Jambukhādaka Saṃyutta, "Jambukhādaka the wanderer" means a wanderer of the six schools, a nephew of the elder of that name. |
yo kho āvuso rāgakkhayoti nibbānaṃ āgamma rāgo khīyati, tasmā nibbānaṃ rāgakkhayoti vuccati. |
"That, friend, which is the destruction of lust" means, through Nibbāna, lust is destroyed, therefore Nibbāna is called the destruction of lust. |
dosamohakkhayesupi eseva nayo. |
The same method applies to the destruction of hatred and delusion. |
♦ yo pana imināva suttena kilesakkhayamattaṃ nibbānanti vadeyya, so vattabbo “kassa kilesānaṃ khayo, kiṃ attano, udāhu paresan”ti? |
♦ But if one were to say by this very sutta that Nibbāna is merely the destruction of the defilements, he should be asked, "Whose defilements are destroyed, one's own, or others'?" |
addhā “attano”ti vakkhati. |
He would surely say, "One's own." |
tato pucchitabbo “gotrabhuñāṇassa kiṃ ārammaṇan”ti? |
Then he should be asked, "What is the object of the change-of-lineage knowledge?" |
jānamāno “nibbānan”ti vakkhati. |
Knowing, he will say, "Nibbāna." |
kiṃ pana gotrabhuñāṇakkhaṇe kilesā khīṇā khīyanti khīyissantīti? |
But at the moment of the change-of-lineage knowledge, are the defilements destroyed, being destroyed, or going to be destroyed? |
“khīṇā”ti vā “khīyantī”ti vā na vattabbā, “khīyissantī”ti pana vattabbāti. |
It should not be said "destroyed" or "being destroyed," but "going to be destroyed" should be said. |
kiṃ pana tesu akhīṇesuyeva kilesesu gotrabhuñāṇaṃ kilesakkhayaṃ ārammaṇaṃ karotīti? |
But while those defilements are not yet destroyed, does the change-of-lineage knowledge take the destruction of the defilements as its object? |
addhā evaṃ vutte niruttaro bhavissati. |
When this is said, he will surely be speechless. |
♦ maggañāṇenāpi cetaṃ yojetabbaṃ. |
♦ This should also be applied to the knowledge of the path. |
maggakkhaṇepi hi kilesā “khīṇā”ti vā “khīyissantī”ti vā na vattabbā, “khīyantī”ti pana vattabbā, na ca akhīṇesuyeva kilesesu kilesakkhayo ārammaṇaṃ hoti, tasmā sampaṭicchitabbametaṃ. |
For even at the moment of the path, it should not be said that the defilements are "destroyed" or "will be destroyed," but "are being destroyed" should be said, and the destruction of defilements is not the object while the defilements are not yet destroyed; therefore, this should be accepted. |
yaṃ āgamma rāgādayo khīyanti, taṃ nibbānaṃ. |
That through which lust and so on are destroyed, that is Nibbāna. |
taṃ panetaṃ “rūpino dhammā arūpino dhammā”tiādīsu dukesu arūpino dhammāti saṅgahitattā na kilesakkhayamattamevāti. |
But that, in the dyads such as "material phenomena, immaterial phenomena," since it is included in "immaterial phenomena," is not merely the destruction of the defilements. |
♦ 2. arahattapañhāsuttavaṇṇanā SN 38.2 |
♦ 2. Commentary on the Arahattapañhā Sutta |
♦ 315. arahattapañhabyākaraṇe yasmā arahattaṃ rāgadosamohānaṃ khīṇante uppajjati, tasmā “rāgakkhayo dosakkhayo mohakkhayo”ti vuttaṃ. |
♦ 315. In the explanation of the question on Arahantship, because Arahantship arises at the end of the destruction of lust, hatred, and delusion, therefore it is said, "the destruction of lust, the destruction of hatred, the destruction of delusion." |
♦ 3-15. dhammavādīpañhāsuttādivaṇṇanā |
♦ 3-15. Commentary on the Dhammavādīpañhā Sutta and others |
♦ 316-328. te loke sugatāti te rāgādayo pahāya gatattā suṭṭhu gatāti sugatā. |
♦ 316-328. "They have gone well in the world" means they, having abandoned lust and so on, have gone well, so they are well-gone. |
dukkhassa kho āvuso pariññatthanti vaṭṭadukkhassa parijānanatthaṃ. |
"For the full understanding of suffering, friend" means for the full understanding of the suffering of the round of rebirth. |
dukkhatāti dukkhasabhāvo. |
"Suffering" means the nature of suffering. |
dukkhadukkhatātiādīsu dukkhasaṅkhāto dukkhasabhāvo dukkhadukkhatā. |
In "the suffering of suffering" and so on, the suffering which is the nature of suffering is the suffering of suffering. |
sesapadadvayepi eseva nayo. |
The same method applies to the other two terms. |
♦ 16. dukkarapañhāsuttavaṇṇanā SN 38.16 |
♦ 16. Commentary on the Dukkarapañhā Sutta |
♦ 329. abhiratīti pabbajjāya anukkaṇṭhanatā. |
♦ 329. "Delight" means non-discontent with the homeless life. |
naciraṃ āvusoti āvuso dhammānudhammappaṭipanno bhikkhu “pāto anusiṭṭho sāyaṃ visesamadhigamissati, sāyaṃ anusiṭṭho pāto visesamadhigamissatī”ti vuttattā ghaṭento vāyamanto nacirassaṃ lahuyeva arahaṃ assa, arahatte patiṭṭhaheyyāti dasseti. |
"Not for long, friend" means a monk who practices the Dhamma in accordance with the Dhamma, "having been instructed in the morning, will attain distinction in the evening; having been instructed in the evening, will attain distinction in the morning," as it is said, striving and making an effort, not for long, very quickly, would become an Arahant, he would be established in Arahantship, he shows. |
sesaṃ sabbattha uttānatthamevāti. |
The rest is of clear meaning everywhere. |
♦ jambukhādakasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Jambukhādaka Saṃyutta is finished. |
♦ 5. sāmaṇḍakasaṃyuttavaṇṇanā |
♦ 5. The Sāmaṇḍaka Saṃyutta Commentary |
♦ 330-331. sāmaṇḍakasaṃyuttepi imināva nayena attho veditabbo. |
♦ 330-331. In the Sāmaṇḍaka Saṃyutta also, the meaning should be understood in this same way. |
♦ sāmaṇḍakasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Sāmaṇḍaka Saṃyutta is finished. |
♦ 6. moggallānasaṃyuttaṃ SN 40 |
♦ 6. The Moggallāna Saṃyutta |
♦ 1-8. paṭhamajhānapañhāsuttādivaṇṇanā |
♦ 1-8. Commentary on the Paṭhamajjhānapañhā Sutta and others |
♦ 332-339. moggallānasaṃyutte kāmasahagatāti pañcanīvaraṇasahagatā. |
♦ 332-339. In the Moggallāna Saṃyutta, "accompanied by sensual pleasure" means accompanied by the five hindrances. |
tassa hi paṭhamajjhānavuṭṭhitassa pañca nīvaraṇāni santato upaṭṭhahiṃsu. |
For him, who had emerged from the first jhāna, the five hindrances presented themselves continuously. |
tenassa taṃ paṭhamajjhānaṃ hānabhāgiyaṃ nāma ahosi. |
Therefore, that first jhāna of his became of a declining nature. |
taṃ pamādaṃ ñatvā satthā “mā pamādo”ti ovādaṃ adāsi. |
Knowing that negligence, the Teacher gave the advice, "Do not be negligent." |
dutiyajjhānādīsupi imināva nayena attho veditabbo. |
In the second jhāna and so on also, the meaning should be understood in this same way. |
ārammaṇasahagatameva hettha “sahagatan”ti vuttaṃ. |
Here, "accompanied" is said only of being accompanied by the object. |
♦ 9. animittapañhāsuttavaṇṇanā SN 40.9 |
♦ 9. Commentary on the Animittapañhā Sutta |
♦ 340. animittaṃ cetosamādhinti niccanimittādīni pahāya pavattaṃ vipassanāsamādhiṃyeva sandhāyetaṃ vuttanti. |
♦ 340. "The signless concentration of mind" means, having abandoned the signs of permanence and so on, the insight-concentration that has arisen is what is meant by this. |
nimittānusāri viññāṇaṃ hotīti evaṃ iminā vipassanāsamādhivihārena viharato vipassanāñāṇe tikkhe sūre vahamāne. |
"The consciousness follows the signs" means thus, for one who abides in this way with the abiding of insight-concentration, when the insight-knowledge is sharp, keen, and flowing. |
yathā nāma purisassa tikhiṇena pharasunā rukkhaṃ chindantassa “suṭṭhu vata me pharasu vahatī”ti khaṇe khaṇe pharasudhāraṃ olokentassa chejjakiccaṃ na nipphajjati, evaṃ therassāpi “sūraṃ vata me hutvā ñāṇaṃ vahatī”ti vipassanaṃ ārabbha nikanti uppajjati. |
Just as for a man who is cutting a tree with a sharp axe, if he keeps looking at the edge of the axe every moment, thinking, "My axe is cutting well," the task of cutting is not accomplished; in the same way, for the elder too, a craving arises concerning the insight, thinking, "My knowledge is flowing keenly." |
atha vipassanākiccaṃ sādhetuṃ nāsakkhi. |
Then he was not able to accomplish the task of insight. |
taṃ sandhāya vuttaṃ “nimittānusāri viññāṇaṃ hotī”ti. |
With reference to that, it is said, "The consciousness follows the signs." |
sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja vihāsinti sabbesaṃ niccasukhāttanimittānaṃ amanasikārena animittaṃ vuṭṭhānagāminivipassanāsampayuttaṃ cetosamādhiṃ nibbānārammaṇaṃ uparimaggaphalasamādhiṃ upasampajja vihāsiṃ. |
"By not attending to all signs, I will enter and abide in the signless concentration of mind" means, by not attending to all the signs of permanence, happiness, and self, I will enter and abide in the signless concentration of mind associated with insight leading to emergence, which has Nibbāna as its object, the concentration of the higher path and fruition. |
♦ 10-11. sakkasuttādivaṇṇanā |
♦ 10-11. Commentary on the Sakka Sutta and others |
♦ 341-342. aveccappasādenāti acalappasādena. |
♦ 341-342. "With unwavering confidence" means with unshakable confidence. |
dasahi ṭhānehīti dasahi kāraṇehi. |
"On ten grounds" means for ten reasons. |
adhigaṇhantīti abhibhavanti, atikkamitvā tiṭṭhanti. |
"They surpass" means they overcome, they stand having transcended. |
sesaṃ sabbattha uttānatthamevāti. |
The rest is of clear meaning everywhere. |
♦ moggallānasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Moggallāna Saṃyutta is finished. |
♦ 7. cittasaṃyuttaṃ SN 41 |
♦ 7. The Citta Saṃyutta |
♦ 1. saṃyojanasuttavaṇṇanā SN 41.1 |
♦ 1. Commentary on the Saṃyojana Sutta |
♦ 343. cittasaṃyuttassa paṭhame macchikāsaṇḍeti evaṃnāmake vanasaṇḍe. |
♦ 343. In the first of the Citta Saṃyutta, "in the Macchikāsaṇḍa" means in a forest grove of that name. |
ayamantarākathā udapādīti porāṇakattherā atiracchānakathā honti, nisinnanisinnaṭṭhāne pañhaṃ samuṭṭhāpetvā ajānantā pucchanti, jānantā vissajjenti, tena nesaṃ ayaṃ kathā udapādi. |
"This conversation arose in between" means the ancient elders were not given to idle talk; wherever they sat, they would raise a question, and those who did not know would ask, and those who knew would answer, so this conversation arose among them. |
migapathakanti evaṃnāmakaṃ attano bhogagāmaṃ. |
"To Migapathaka" means to his own estate of that name. |
so kira ambāṭakārāmassa piṭṭhibhāge hoti. |
It is said that it is in the back part of the Ambāṭaka park. |
tenupasaṅkamīti “therānaṃ pañhaṃ vissajjetvā phāsuvihāraṃ katvā dassāmī”ti cintetvā upasaṅkami. |
"He approached" means, thinking, "I will answer the elders' question and give them a comfortable abiding," he approached. |
gambhīre buddhavacaneti atthagambhīre ceva dhammagambhīre ca buddhavacane. |
"In the profound words of the Buddha" means in the words of the Buddha that are profound in meaning and profound in Dhamma. |
paññācakkhu kamatīti ñāṇacakkhu vahati pavattati. |
"The eye of wisdom functions" means the eye of knowledge flows, it operates. |
♦ 2. paṭhamaisidattasuttavaṇṇanā SN 41.2 |
♦ 2. Commentary on the First Isidatta Sutta |
♦ 344. dutiye āyasmantaṃ theranti tesu theresu jeṭṭhakaṃ mahātheraṃ. |
♦ 344. In the second, "the venerable elder" means the chief elder among those elders, the great elder. |
tuṇhī ahosīti jānantopi avisāradattā na kiñci byāhari. |
"He was silent" means, although he knew, out of lack of confidence he did not say anything. |
byākaromahaṃ bhanteti “ayaṃ thero neva attanā byākaroti, na aññe ajjhesati, upāsakopi bhikkhusaṅghaṃ viheseti, ahametaṃ byākaritvā phāsuvihāraṃ katvā dassāmī”ti cintetvā āsanato vuṭṭhāya therassa santikaṃ gantvā evaṃ okāsamakāsi, katāvakāso pana attano āsane nisīditvā byākāsi. |
"I will answer, venerable sir" means, thinking, "This elder neither answers himself, nor does he ask others, and the lay disciple is harassing the Sangha of monks; I will answer this and give them a comfortable abiding," he rose from his seat, went to the elder, and thus made an opportunity. Having been given the opportunity, he sat down in his own seat and answered. |
♦ sahatthāti sahatthena. |
♦ "With his own hand" means with his own hand. |
santappesīti yāvadicchakaṃ dento suṭṭhu tappesi. |
"He satisfied" means, giving as much as they wished, he satisfied them well. |
sampavāresīti “alaṃ alan”ti hatthasaññāya ceva vācāya ca paṭikkhipāpesi. |
He made them decline" means he made them refuse with a gesture of the hand and with words, saying, "Enough, enough. |
onītapattapāṇinoti pāṇito apanītapattā dhovitvā thavikāya osāpetvā aṃse laggitapattāti attho. |
"With bowl removed from hand" means with the bowl removed from the hand, having washed it and placed it in the bag, with the bowl slung over the shoulder. |
♦ 3. dutiyaisidattasuttavaṇṇanā SN 41: SN 41.3 |
♦ 3. Commentary on the Second Isidatta Sutta SN 41: |
3 , |
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♦ 345. tatiye avantiyāti dakkhiṇāpathe avantiraṭṭhe. |
♦ 345. In the third, "in Avanti" means in the country of Avanti in the southern region. |
kalyāṇaṃ vuccatīti “catūhi paccayehi paṭijaggissāmī”ti vacanaṃ niddosaṃ anavajjaṃ vuccati tayā upāsakāti adhippāyena vadati. |
"It is well said" means "I will look after you with the four requisites," this saying is faultless, blameless, spoken by you, O lay disciple, he says with this intention. |
♦ 4. mahakapāṭihāriyasuttavaṇṇanā SN 41: SN 41.4 |
♦ 4. Commentary on the Mahakapāṭihāriya Sutta SN 41: |
4 , |
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♦ 346. catutthe sesakaṃ vissajjethāti tassa kira therehi saddhiṃyeva kaṃsathālaṃ pamajjitvā pāyāsaṃ vaḍḍhetvā adaṃsu. |
♦ 346. In the fourth, "he should give away the rest" means it is said that they gave him rice-porridge, having wiped a bronze bowl, along with the elders. |
so bhuttapāyāso therehiyeva saddhiṃ gantukāmo cintesi “ghare tāva upāsikā sesakaṃ vicāreti, idha panime dāsakammakārā mayā avuttā na vicāressanti, evāyaṃ paṇītapāyāso nassissatī”ti tesaṃ anujānanto evamāha. |
He, having eaten the rice-porridge, wishing to go with the elders, thought, "At home, the laywoman will look after the rest, but here these slaves and workers, if I do not tell them, will not look after it, and so this excellent rice-porridge will be wasted," and permitting them, he said thus. |
kuthitanti kudhitaṃ, heṭṭhā santattāya vālikāya upari ātapena ca atitikhiṇanti attho. |
"Cooked" means heated; because of the hot sand underneath and the heat of the sun above, it is very sharp, is the meaning. |
idaṃ pana tepiṭake buddhavacane asambhinnapadaṃ. |
But this is an uncompounded word in the three Piṭakas, the words of the Buddha. |
paveliyamānenāti paṭiliyamānena sādhu khvassa bhanteti “phāsuvihāraṃ karissāmi nesan”ti cintetvā evamāha. |
"Trembling" means shrinking back. "It would be good, venerable sir" means, thinking, "I will make them comfortable," he said thus. |
♦ iddhābhisaṅkhāraṃ abhisaṅkharīti adhiṭṭhāniddhiṃ akāsi. |
♦ "He performed a feat of psychic power" means he performed the iddhi of adhiṭṭhāna. |
ettha ca “mandamando sītakavāto vāyatu, abbhamaṇḍapaṃ katvā devo ekamekaṃ phusāyatū”ti evaṃ nānāparikammaṃ — “savāto devo vassatū”ti evaṃ adhiṭṭhānaṃ ekatopi hoti. |
And here, "Let a gentle, cool wind blow, let the god, having made a canopy of clouds, sprinkle one by one," thus various preparations — "Let the god rain with wind," thus the determination is also from one. |
“savāto devo vassatūti ekatoparikammaṃ, mandamando sītakavāto vāyatu, abbhamaṇḍapaṃ katvā devo ekamekaṃ phusāyatū”ti evaṃ nānāadhiṭṭhānaṃ hoti. |
"Let the god rain with wind" is a preparation from one; "let a gentle, cool wind blow, let the god, having made a canopy of clouds, sprinkle one by one," thus there is also a manifold determination. |
vuttanayeneva nānāparikammaṃ nānādhiṭṭhānaṃ, ekato parikammaṃ ekato adhiṭṭhānampi hotiyeva. |
In the way mentioned, there is a manifold preparation and a manifold determination, and there is also a preparation from one and a determination from one. |
yathā tathā karontassa pana pādakajjhānato vuṭṭhāya kataparikammassa parikammānantarena mahaggatādhiṭṭhānacitteneva taṃ ijjhati. |
But for one who does so, having emerged from the jhāna that is the basis, by the great determination-citta immediately after the preparation, it succeeds. |
okāsesīti vippakiri. |
"He scattered" means he dispersed. |
♦ 5. paṭhamakāmabhūsuttavaṇṇanā SN 41.5 |
♦ 5. Commentary on the First Kāmabhū Sutta |
♦ 347. pañcame nelaṅgoti niddoso. |
♦ 347. In the fifth, "flawless" means without fault. |
setapacchādoti setapaṭicchādano. |
"Clad in white" means covered with a white cloth. |
anīghanti niddukkhaṃ. |
"Without sorrow" means without suffering. |
muhuttaṃ tuṇhī hutvāti tassa atthapekkhanatthaṃ tīṇi piṭakāni kaṇṇe kuṇḍalaṃ viya sañcālento “ayaṃ imassa attho, ayaṃ imassa attho”ti upaparikkhaṇatthaṃ muhuttaṃ tuṇhī hutvā. |
"Having been silent for a moment" means for the sake of considering its meaning, turning over the three Piṭakas like an earring in the ear, for the sake of examining, "this is the meaning of this, this is the meaning of this," having been silent for a moment. |
vimuttiyāti arahattaphalavimuttiyā. |
"Of liberation" means of the liberation of the fruition of Arahantship. |
imaṃ pana pañhaṃ kathento upāsako dukkaraṃ akāsi. |
But the lay disciple who asked this question did a difficult thing. |
sammāsambuddho hi “passatha no tumhe, bhikkhave, etaṃ bhikkhuṃ āgacchantaṃ odātakaṃ tanukaṃ tuṅganāsikan”ti attano diṭṭhena kathesi. |
For the Perfectly Enlightened One said, "Do you see, O monks, that monk coming, fair, slender, with a prominent nose?" speaking from what he himself had seen. |
ayaṃ pana nayaggāhena “arahato etaṃ adhivacanan”ti āha. |
But this one, standing on the principle of reasoning, said, "This is a designation of an Arahant." |
♦ 6. dutiyakāmabhūsuttavaṇṇanā SN 41: SN 41.6 |
♦ 6. Commentary on the Second Kāmabhū Sutta SN 41: |
6 ), |
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♦ 348. chaṭṭhe kati nu kho bhante saṅkhārāti ayaṃ kira, gahapati, nirodhaṃ valañjeti, tasmā “nirodhapādake saṅkhāre pucchissāmī”ti cintetvā evamāha. |
♦ 348. In the sixth, "How many, venerable sir, are the formations?" This householder, it seems, wishes for cessation, therefore, thinking, "I will ask about the formations that are the basis of cessation," he said thus. |
theropissa adhippāyaṃ ñatvā puññābhisaṅkhārādīsu anekesu saṅkhāresu vijjamānesupi kāyasaṅkhārādayova ācikkhanto tayo kho gahapatītiādimāha. |
The elder also, knowing his intention, although there are many formations, such as the meritorious formations and so on, explained only the bodily formations and so on, saying, "There are three, householder," and so on. |
tattha kāyappaṭibaddhattā kāyena saṅkharīyati nibbattīyatīti kāyasaṅkhāro. |
Therein, because it is connected with the body, it is formed, produced by the body, so it is a bodily formation. |
vācāya saṅkharoti nibbattetīti vacīsaṅkhāro. |
It forms, produces with speech, so it is a verbal formation. |
cittappaṭibaddhattā cittena saṅkharīyati nibbattīyatīti cittasaṅkhāro. |
Because it is connected with the mind, it is formed, produced by the mind, so it is a mental formation. |
♦ katamo pana bhanteti idha kiṃ pucchati? |
♦ "But which, venerable sir?" What does he ask here? |
“ime saṅkhārā aññamaññaṃ missā āluḷitā avibhūtā duddīpanā. |
"These formations are mixed with each other, confused, not clear, difficult to explain. |
tathā hi kāyadvāre ādānaggahaṇamuñcanacopanāni pāpetvā uppannā aṭṭha kāmāvacarakusalacetanā dvādasa akusalacetanāti evaṃ kusalākusalā vīsati cetanāpi, assāsapassāsāpi kāyasaṅkhārotveva vuccanti. |
For at the body-door, having caused the acts of taking, holding, releasing, and moving, the arisen eight wholesome volitions of the sensual sphere and twelve unwholesome volitions, thus twenty wholesome and unwholesome volitions, and also inhalation and exhalation, are called bodily formations. |
vacīdvāre hanusañcopanaṃ vacībhedaṃ pāpetvā uppannā vuttappakārāva vīsati cetanāpi vitakkavicārāpi vacīsaṅkhārotveva vuccanti. |
At the speech-door, having caused the movement of the jaw and the utterance of speech, the arisen twenty volitions of the kind mentioned, and also thought and examination, are called verbal formations. |
kāyavacīdvāresu copanaṃ apatvā raho nisinnassa cintayato uppannā kusalākusalā ekūnatiṃsacetanāpi, saññā ca vedanā cāti ime dve dhammāpi cittasaṅkhārotveva vuccanti. |
Without causing movement at the body and speech doors, for one sitting alone and thinking, the arisen twenty-nine wholesome and unwholesome volitions, and also perception and feeling, these two phenomena are called mental formations. |
evaṃ ime saṅkhārā aññamaññaṃ missā āluḷitā avibhūtā duddīpanā, te pākaṭe vibhūte katvā kathāpessāmī”ti pucchi. |
Thus these formations are mixed with each other, confused, not clear, difficult to explain; I will have them explained in a clear and distinct way," he asked. |
♦ kasmā pana bhanteti idha kāyasaṅkhārādināmassa padatthaṃ pucchati. |
♦ "But why, venerable sir?" Here he asks for the meaning of the term "bodily formation" and so on. |
tassa vissajjane kāyappaṭibaddhāti kāyanissitā. |
In answering him, "connected with the body" means dependent on the body. |
kāye sati honti, asati na honti. |
When there is a body, they are; when there is no body, they are not. |
cittappaṭibaddhāti cittanissitā. |
"Connected with the mind" means dependent on the mind. |
citte sati honti, asati na honti. |
When there is a mind, they are; when there is no mind, they are not. |
♦ idāni “kiṃ nu kho esa saññāvedayitanirodhaṃ valañjeti, no valañjeti, ciṇṇavasī vā tattha no ciṇṇavasī”ti jānanatthaṃ pucchanto kathaṃ pana bhante saññāvedayitanirodhasamāpatti hotīti āha. |
♦ Now, for the sake of knowing, "Does he wish for the cessation of perception and feeling, or does he not wish for it? Is he skilled in it, or not skilled in it?" he asked, "But how, venerable sir, is the attainment of the cessation of perception and feeling?" |
tassa vissajjane samāpajjissanti vā samāpajjāmīti vā padadvayena nevasaññānāsaññāyatanasamāpattikālo kathito. |
In answering him, by the two phrases "will attain" or "I am attaining," the time of the attainment of the base of neither perception nor non-perception is spoken of. |
samāpannoti padena antonirodho. |
By the phrase "having attained," the state of being within cessation. |
tathā purimehi dvīhi padehi sacittakakālo kathito, pacchimena acittakakālo. |
Thus, by the first two phrases, the time with consciousness is spoken of; by the last, the time without consciousness. |
♦ pubbeva tathā cittaṃ bhāvitaṃ hotīti nirodhasamāpattito pubbe addhānaparicchedakāleyeva “ettakaṃ kālaṃ acittako bhavissāmī”ti addhānaparicchedaṃ cittaṃ bhāvitaṃ hoti. |
♦ "Previously the mind has been so developed" means, before the attainment of cessation, at the time of determining the duration, the mind has been developed to determine the duration, "I will be without consciousness for such and such a time." |
yaṃ taṃ tathattāya upanetīti yaṃ pana evaṃ bhāvitaṃ cittaṃ, taṃ puggalaṃ tathattāya acittakabhāvāya upaneti. |
"Which leads him to that state" means that mind which has been so developed leads the person to that state of being without consciousness. |
vacīsaṅkhāro paṭhamaṃ nirujjhatīti sesasaṅkhārehi paṭhamaṃ dutiyajjhāneyeva nirujjhati. |
"The verbal formation ceases first" means it ceases first among the other formations, in the second jhāna. |
tato kāyasaṅkhāroti tato paraṃ kāyasaṅkhāro catutthajjhāne nirujjhati. |
"Then the bodily formation" means after that, the bodily formation ceases in the fourth jhāna. |
tato cittasaṅkhāroti tato paraṃ cittasaṅkhāro antonirodhe nirujjhati. |
"Then the mental formation" means after that, the mental formation ceases within cessation. |
āyūti rūpajīvitindriyaṃ. |
"Life" means the material life-faculty. |
viparibhinnānīti upahatāni vinaṭṭhāni. |
"Destroyed" means damaged, ruined. |
♦ tattha keci “nirodhasamāpannassa ‘cittasaṅkhāro ca niruddho’ti vacanato cittaṃ aniruddhaṃ hoti, tasmā sacittakāpi ayaṃ samāpattī”ti vadanti. |
♦ Therein, some say, "For one who has attained cessation, because it is said, 'and the mental formation has ceased,' the mind is not ceased, therefore this attainment is also with consciousness." |
te vattabbā — “vacīsaṅkhāropissa niruddho”ti vacanato vācā aniruddhā hoti, tasmā nirodhasamāpannena dhammampi kathentena sajjhāyampi karontena nisīditabbaṃ siyā. |
They should be told, "His verbal formation has also ceased," so his speech is not ceased, therefore one who has attained cessation should be able to speak the Dhamma and recite, and should be able to sit. |
yo cāyaṃ mato kālaṅkato, tassāpi cittasaṅkhāro niruddhoti vacanato cittaṃ aniruddhaṃ bhaveyya, tasmā kālaṅkate mātāpitaro vā arahante vā jhāpentena ānantariyakammaṃ kataṃ bhaveyya. |
And for one who is dead, who has passed away, because it is said, "his mental formation has ceased," his mind would not be ceased, therefore one who cremates a dead mother or father or an Arahant would have committed a deed with immediate retribution. |
iti byañjane abhinivesaṃ akatvā ācariyānaṃ naye ṭhatvā attho upaparikkhitabbo. |
Thus, without adhering to the letter, the meaning should be investigated according to the method of the teachers. |
attho hi paṭisaraṇaṃ, na byañjanaṃ. |
For the meaning is the refuge, not the letter. |
♦ indriyāni vippasannānīti kiriyamayapavattasmiñhi vattamāne bahiddhārammaṇesu pasāde ghaṭṭentesu indriyāni kilamanti, upahatāni makkhittāni viya honti vātādīhi uṭṭhitarajena catumahāpathe ṭhapitāadāso viya. |
♦ "The faculties are clear" means, while the process of the functional mind is occurring, when the sense-faculties are struck by external objects, the faculties become weary, they become as if damaged and smeared, like a mirror placed at a crossroads by wind and so on, with arisen dust. |
yathā pana thavikāya pakkhipitvā mañjūsādīsu ṭhapito ādāso antoyeva virocati, evaṃ nirodhasamāpannassa bhikkhuno antonirodhe pañca pasādā ativiya virocanti. |
But just as a mirror placed in a box and so on shines from within, in the same way, for a monk who has attained cessation, within cessation the five sense-faculties shine exceedingly. |
tena vuttaṃ “indriyāni vippasannānī”ti. |
Therefore it is said, "the faculties are clear." |
♦ vuṭṭhahissanti vā vuṭṭhahāmīti vā padadvayena antonirodhakālo kathito, vuṭṭhitoti padena phalasamāpattikālo. |
♦ "Will emerge" or "I am emerging," by these two phrases the time within cessation is spoken of; by the phrase "having emerged," the time of the attainment of fruition. |
tathā purimehi dvīhi padehi acittakakālo kathito, pacchimena sacittakakālo. |
Thus, by the first two phrases, the time without consciousness is spoken of; by the last, the time with consciousness. |
pubbeva tathā cittaṃ bhāvitaṃ hotīti nirodhasamāpattito pubbe addhānaparicchedakāleyeva “ettakaṃ kālaṃ acittako hutvā tato paraṃ sacittako bhavissāmī”ti addhānaparicchedaṃ cittaṃ bhāvitaṃ hoti. |
Previously the mind has been so developed" means, before the attainment of cessation, at the time of determining the duration, the mind has been developed to determine the duration, "Having been without consciousness for such and such a time, after that I will be with consciousness. |
yaṃ taṃ tathattāya upanetīti yaṃ evaṃ bhāvitaṃ cittaṃ, taṃ puggalaṃ tathattāya sacittakabhāvāya upaneti. |
"Which leads him to that state" means that mind which has been so developed leads the person to that state of being with consciousness. |
iti heṭṭhā nirodhasamāpajjannakālo gahito, idha nirodhato vuṭṭhānakālo. |
Thus, below, the time of attaining cessation is taken; here, the time of emerging from cessation. |
♦ idāni nirodhakathaṃ kathetuṃ kāloti nirodhakathā kathetabbā siyā. |
♦ Now is the time to speak of the talk on cessation; the talk on cessation should be spoken. |
sā panesā “dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭipassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatāpaññā nirodhasamāpattiyaṃ ñāṇan”ti mātikaṃ ṭhapetvā sabbākārena visuddhimagge kathitā, tasmā tattha kathitanayeneva gahetabbā. |
But that, having established the table of contents as "the knowledge in the attainment of cessation is by being endowed with two powers, and by the tranquility of the three formations, by the sixteen practices of knowledge, by the nine practices of concentration, and by the wisdom of mastery," has been spoken of in all its aspects in the Visuddhimagga; therefore, it should be taken in the way spoken of there. |
ko panāyaṃ nirodho nāma? |
But what is this cessation? |
catunnaṃ khandhānaṃ paṭisaṅkhā appavatti. |
The non-occurrence of the four aggregates by discernment. |
atha kimatthametaṃ samāpajjantīti? |
Then for what purpose do they attain it? |
saṅkhārānaṃ pavatte ukkaṇṭhitā sattāhaṃ acittakā hutvā sukhaṃ viharissāma, diṭṭhadhammanibbānaṃ nāmetaṃ yadidaṃ nirodhoti etadatthaṃ samāpajjanti. |
Having become weary of the process of formations, we will abide happily for seven days without consciousness; this which is called the Nibbāna of this very life, for this purpose they attain it. |
♦ cittasaṅkhāro paṭhamaṃ uppajjatīti nirodhā vuṭṭhahantassa hi phalasamāpatticittaṃ paṭhamaṃ uppajjati. |
♦ "The mental formation arises first" means for one emerging from cessation, the citta of the attainment of fruition arises first. |
taṃsampayuttaṃ saññañca vedanañca sandhāya “cittasaṅkhāro paṭhamaṃ uppajjatī”ti āha. |
With reference to the perception and feeling associated with it, it is said, "the mental formation arises first." |
tato kāyasaṅkhāroti tato paraṃ bhavaṅgasamaye kāyasaṅkhāro uppajjati. |
"Then the bodily formation" means after that, at the time of the life-continuum, the bodily formation arises. |
♦ kiṃ pana phalasamāpatti assāsapassāse na samuṭṭhāpetīti? |
♦ But does the attainment of fruition not give rise to inhalation and exhalation? |
samuṭṭhāpeti. imassa pana catutthajjhānikā phalasamāpatti, sā na samuṭṭhāpeti. |
It does give rise. But for this one, the attainment of fruition is of the fourth jhāna, and that does not give rise. |
kiṃ vā etena? |
Or what of this? |
phalasamāpatti paṭhamajjhānikā vā hotu dutiyatatiyacatutthajjhānikā vā, santasamāpattito vuṭṭhitassa bhikkhuno assāsapassāsā abbohārikā honti, tesaṃ abbohārikabhāvo sañjīvattheravatthunā veditabbo. |
Whether the attainment of fruition is of the first, second, third, or fourth jhāna, for a monk who has emerged from a peaceful attainment, the inhalation and exhalation are non-functional; their non-functional nature should be understood from the story of the venerable Sañjīva. |
sañjīvattherassa hi samāpattito vuṭṭhāya kiṃsukapupphasadise vītaccitaṅgāre maddamānassa gacchato cīvare aṃsumattampi na jhāyi, usmākāramattampi nāhosi. |
For when the venerable Sañjīva, having emerged from attainment, was walking, treading on glowing embers like kiṃsuka flowers, not even a thread of his robe was burnt, not even a sign of heat was there. |
samāpattibalaṃ nāmetanti vadanti. |
They say, "This is the power of attainment." |
evameva santāya phalasamāpattiyā vuṭṭhitassa bhikkhuno assāsapassāsā abbohārikā hontīti bhavaṅgasamayenevetaṃ kathitanti veditabbaṃ. |
In the same way, for a monk who has emerged from a peaceful attainment of fruition, the inhalation and exhalation are non-functional, so this is spoken of only at the time of the life-continuum, it should be understood. |
♦ tato vacīsaṅkhāroti tato paraṃ kiriyamayapavattavalañjanakāle vacīsaṅkhāro uppajjati. |
♦ "Then the verbal formation" means after that, at the time of the functioning of the functional mind, the verbal formation arises. |
kiṃ bhavaṅgaṃ vitakkavicāre na samuṭṭhāpetīti? |
Does the life-continuum not give rise to thought and examination? |
samuṭṭhāpeti. taṃsamuṭṭhānā pana vitakkavicārā vācaṃ abhisaṅkhātuṃ na sakkontīti kiriyamayapavattavalañjanakālenevetaṃ kathitaṃ. |
It does give rise. But the thought and examination that arise from it are not able to form speech, so this is spoken of only at the time of the functioning of the functional mind. |
♦ suññato phassotiādayo saguṇenāpi ārammaṇenāpi kathetabbā. |
♦ "Contact from emptiness" and so on should be spoken of both with its quality and with its object. |
saguṇena tāva suññatā nāma phalasamāpatti, tāya sahajātaphassaṃ sandhāya “suññato phasso”ti vuttaṃ. |
With its quality, for instance, the attainment of fruition is called emptiness; with reference to the contact that is co-nascent with it, it is said, "contact from emptiness." |
animittappaṇihitesupi eseva nayo. |
The same method applies to the signless and the undirected. |
ārammaṇena pana nibbānaṃ rāgādīhi suññattā suññatā nāma, rāganimittādīnaṃ abhāvā animittaṃ, rāgadosamohappaṇidhīnaṃ abhāvā appaṇihitaṃ, suññataṃ nibbānaṃ ārammaṇaṃ katvā uppannaphalasamāpattisamphasso suññato nāma. |
With its object, however, Nibbāna is called emptiness because it is empty of lust and so on; it is called signless because of the absence of the sign of lust and so on; it is called undirected because of the absence of the directing of lust, hatred, and delusion; the contact of the attainment of fruition that has arisen taking empty Nibbāna as its object is called "from emptiness." |
animittappaṇihitesupi eseva nayo. |
The same method applies to the signless and the undirected. |
♦ aparā āgamaniyakathā nāma hoti. |
♦ There is another talk on the approach. |
suññatānimittāppaṇihitāti hi vipassanāpi vuccati. |
For "emptiness, signless, and undirected" are also said of insight. |
tattha yo bhikkhu saṅkhāre aniccato pariggahetvā aniccato disvā aniccato vuṭṭhāti, tassa vuṭṭhānagāminivipassanā animittā nāma hoti. |
Therein, for a monk who has comprehended formations as impermanent, seen them as impermanent, and emerged from them as impermanent, his insight leading to emergence is called signless. |
yo dukkhato pariggahetvā dukkhato disvā dukkhato vuṭṭhāti, tassa appaṇihitā nāma. |
For one who has comprehended them as suffering, seen them as suffering, and emerged from them as suffering, his is called undirected. |
yo anattato pariggahetvā anattato disvā anattato vuṭṭhāti, tassa suññatā nāma. |
For one who has comprehended them as not-self, seen them as not-self, and emerged from them as not-self, his is called emptiness. |
tattha animittavipassanāya maggo animitto nāma, animittamaggassa phalaṃ animittaṃ nāma, animittaphalasamāpattisahajāte phasse phusante “animitto phasso phusatī”ti vuccati. |
Therein, by signless insight, the path is called signless; the fruition of the signless path is called signless; when one is touched by the contact co-nascent with the signless fruition attainment, it is said, "the signless contact touches." |
appaṇihitasuññatesupi eseva nayo. |
The same method applies to the undirected and the empty. |
āgamaniyena kathite pana suññato vā phasso animitto vā phasso appaṇihito vā phassoti vikappo āpajjeyya, tasmā saguṇena ceva ārammaṇena ca kathetabbaṃ. |
But when spoken of by the approach, an alternative would arise, "contact from emptiness, or signless contact, or undirected contact," therefore it should be spoken of with its quality and with its object. |
evañhi tayo phassā phusantīti sameti. |
Thus it is fitting to say, "three contacts touch." |
♦ vivekaninnantiādīsu nibbānaṃ viveko nāma. |
♦ "Inclined to seclusion" and so on, Nibbāna is called seclusion. |
tasmiṃ viveke ninnaṃ onatanti vivekaninnaṃ. |
Inclined to that seclusion, bent towards it, is "inclined to seclusion." |
vivekapoṇanti aññato agantvā yena viveko, tena vaṅkaṃ viya hutvā ṭhitanti vivekapoṇaṃ. |
Sloping towards seclusion" means not coming from elsewhere, but being as if bent towards that which is seclusion, is "sloping towards seclusion. |
yena viveko, tena patamānaṃ viya ṭhitanti vivekapabbhāraṃ. |
Being as if falling towards that which is seclusion, is "leaning towards seclusion." |
♦ 7. godattasuttavaṇṇanā SN 41: SN 41.7 |
♦ 7. Commentary on the Godatta Sutta SN 41: |
7 ), |
|
♦ 349. sattame nānatthā ceva nānābyañjanā cāti byañjanampi nesaṃ nānaṃ, atthopi. |
♦ 349. In the seventh, "of different meaning and also of different phrasing" means their phrasing is different, and their meaning is also different. |
tattha byañjanassa nānatā pākaṭā. |
Therein, the difference in phrasing is clear. |
attho pana appamāṇā cetovimutti bhūmantarato mahaggatā hoti rūpāvacarā, ārammaṇato sattapaṇṇattiārammaṇā. |
The meaning, however, is that the immeasurable liberation of mind is, from the point of view of plane, sublime, of the fine-material sphere; from the point of view of object, it has the concept of a being as its object. |
ākiñcaññā bhūmantarato mahaggatā arūpāvacarā, ārammaṇato navattabbārammaṇā. |
The liberation of mind of nothingness is, from the point of view of plane, sublime, of the formless sphere; from the point of view of object, it has an object that cannot be expressed. |
suññatā bhūmantarato kāmāvacarā, ārammaṇato saṅkhārārammaṇā. |
The liberation of mind of emptiness is, from the point of view of plane, of the sensual sphere; from the point of view of object, it has formations as its object. |
vipassanā hi ettha suññatāti adhippetā. |
For here, insight is intended by "emptiness." |
animittā bhūmantarato lokuttarā, ārammaṇato nibbānārammaṇā. |
The signless liberation of mind is, from the point of view of plane, supramundane; from the point of view of object, it has Nibbāna as its object. |
♦ rāgo kho bhante pamāṇakaraṇotiādīsu yathā pabbatapāde pūtipaṇṇakasaṭaudakaṃ nāma hoti kāḷavaṇṇaṃ, olokentānaṃ byāmasatagambhīraṃ viya khāyati, yaṭṭhiṃ vā rajjuṃ vā gahetvā minantassa piṭṭhipādottharaṇamattampi na hoti; |
♦ "Lust, venerable sir, is a maker of measure" and so on, just as at the foot of a mountain there is what is called water from a puddle of putrid leaves, black in color, which appears to be a hundred fathoms deep to those who look at it, but when one measures it with a stick or a rope, it is not even enough to cover the back of one's foot; |
evameva yāva rāgādayo nuppajjanti, tāva puggalaṃ sañjānituṃ na sakkā hoti, sotāpanno viya sakadāgāmī viya anāgāmī viya ca khāyati. |
in the same way, as long as lust and so on do not arise, it is not possible to know a person; he appears to be a stream-enterer, or a once-returner, or a non-returner. |
yadā panassa rāgādayo uppajjanti, tadā ratto duṭṭho mūḷhoti paññāyati. |
But when lust and so on arise in him, he is known as lustful, hateful, or deluded. |
iti te “ettako ayan”ti puggalassa pamāṇaṃ dassentāva uppajjantīti pamāṇakaraṇā nāma vuttā. |
Thus, because they arise as if showing the measure of a person, "this one is so-and-so," they are called makers of measure. |
♦ yāvatā kho bhante appamāṇā cetovimuttiyoti yattakā appamāṇā cetovimuttiyo. |
♦ "As many, venerable sir, as are the immeasurable liberations of mind" means as many immeasurable liberations of mind as there are. |
kittakā pana tā? |
And how many are they? |
cattāro brahmavihārā, cattāro maggā, cattāri phalānīti dvādasa. |
The four divine abidings, the four paths, and the four fruits, thus twelve. |
tatra brahmavihārā pharaṇāppamāṇatāya appamāṇā, sesā pamāṇakārakānaṃ kilesānaṃ abhāvena nibbānampi appamāṇameva, cetovimutti pana na hoti, tasmā na gahitaṃ. |
Therein, the divine abidings are immeasurable by the immeasurability of their pervasion; the others are immeasurable because of the absence of the defilements that are the makers of measure. Nibbāna is also immeasurable, but it is not a liberation of mind, therefore it is not taken. |
akuppāti arahattaphalacetovimutti. |
"Unshakable" is the liberation of mind of the fruition of Arahantship. |
sā hi tāsaṃ sabbajeṭṭhikā, tasmā “aggamakkhāyatī”ti vuttā. |
For it is the chief of them all, therefore it is said, "it is called the highest." |
rāgo kho bhante kiñcananti rāgo uppajjitvā puggalaṃ kiñcati maddati palibundhati, tasmā kiñcananti vutto. |
Lust, venerable sir, is something" means lust, having arisen, oppresses, torments, and binds a person, therefore it is called "something. |
manussā kira goṇehi khalaṃ maddāpentā “kiñcehi kapila kiñcehi kāḷakā”ti vadanti. |
Men, it is said, when they have oxen tread a threshing floor, say, "Oppress, Kapila, oppress, Kāḷaka." |
evaṃ maddanaṭṭho kiñcanaṭṭhoti veditabbo. |
Thus the meaning of oppressing should be understood as the meaning of "something." |
dosamohesupieseva nayo. |
The same method applies to hatred and delusion. |
♦ ākiñcaññā cetovimuttiyo nāma nava dhammā ākiñcaññāyatanaṃ maggaphalāni ca. |
♦ The liberations of mind of nothingness are nine dhammas: the base of nothingness and the path and fruits. |
tattha ākiñcaññāyatanaṃ kiñcanaṃ ārammaṇaṃ assa natthīti ākiñcaññaṃ. |
Therein, the base of nothingness is "nothingness" because it has no object of "something." |
maggaphalāni kiñcanānaṃ maddanapalibundhanakilesānaṃ natthitāya ākiñcaññāni, nibbānampi ākiñcaññaṃ, cetovimutti pana na hoti, tasmā na gahitaṃ. |
The path and fruits are "nothingness" because of the absence of the oppressing and binding defilements of "something." Nibbāna is also "nothingness," but it is not a liberation of mind, therefore it is not taken. |
♦ rāgo kho bhante nimittakaraṇotiādīsu yathā nāma dvinnaṃ kulānaṃ sadisā dve vacchakā honti. |
♦ "Lust, venerable sir, is a maker of signs" and so on, just as there are two calves of two families that are similar. |
yāva tesaṃ lakkhaṇaṃ na kataṃ hoti, tāva “ayaṃ asukakulassa vacchako, ayaṃ asukakulassā”ti na sakkā hoti jānituṃ. |
As long as a mark has not been made on them, it is not possible to know, "this is the calf of such-and-such a family, this is of such-and-such a family." |
yadā pana tesaṃ tisūlādīsu aññataraṃ lakkhaṇaṃ kataṃ hoti, tadā sakkā hoti jānituṃ. |
But when a mark of a trident or the like has been made on them, then it is possible to know. |
evameva yāva puggalassa rāgo nuppajjati, tāva na sakkā hoti jānituṃ “ariyo vā puthujjano vā”ti. |
In the same way, as long as lust does not arise in a person, it is not possible to know whether he is a noble one or an ordinary person. |
rāgo panassa uppajjamānova “sarāgo nāma ayaṃ puggalo”ti sañjānananimittaṃ karonto viya uppajjati, tasmā nimittakaraṇoti vutto. |
But lust, when it arises, arises as if making a sign of recognition, "this person is named 'lustful'," therefore it is called a maker of signs. |
dosamohesupi eseva nayo. |
The same method applies to hatred and delusion. |
♦ animittā cetovimuttiyo nāma terasa dhammā vipassanā, cattāro āruppā, cattāro maggā, cattāri phalāni. |
♦ The signless liberations of mind are thirteen dhammas: insight, the four formless attainments, the four paths, and the four fruits. |
tattha vipassanā niccanimittaṃ sukhanimittaṃ attanimittaṃ ugghāṭetīti animittā nāma. |
Therein, insight is called signless because it removes the sign of permanence, the sign of happiness, and the sign of self. |
cattāro āruppā rūpanimittassa abhāvā animittā nāma. |
The four formless attainaments are called signless because of the absence of the sign of form. |
maggaphalāni nimittakarānaṃ kilesānaṃ abhāvena animittāni, nibbānampi animittameva, taṃ pana cetovimutti na hoti, tasmā na gahitaṃ. |
The path and fruits are signless because of the absence of the defilements that make signs; Nibbāna is also signless, but it is not a liberation of mind, therefore it is not taken. |
atha kasmā suññatā cetovimutti na gahitāti? |
Then why is the liberation of mind of emptiness not taken? |
sā “suññā rāgenā”tiādivacanato sabbattha anupaviṭṭhāva, tasmā visuṃ na gahitāti. |
Because it is included everywhere from the words "empty of lust" and so on, therefore it is not taken separately. |
♦ ekatthāti ārammaṇavasena ekatthā “appamāṇaṃ ākiñcaññaṃ suññataṃ animittan”ti hi sabbānetāni nibbānasseva nāmāni. |
♦ "Of one meaning" means of one meaning from the point of view of object, for "immeasurable, nothingness, emptiness, signless" are all names for Nibbāna itself. |
iti iminā pariyāyena ekatthā. |
Thus, by this reasoning, they are of one meaning. |
aññasmiṃ pana ṭhāne appamāṇāpi hoti, aññasmiṃ ākiñcaññā, aññasmiṃ suññatā, aññasmiṃ animittāti iminā pariyāyena nānābyañjanāti. |
But in another place, it is immeasurable, in another nothingness, in another emptiness, in another signless, thus by this reasoning, they are of different phrasing. |
♦ 8. nigaṇṭhanāṭaputtasuttavaṇṇanā SN 41.8 |
♦ 8. Commentary on the Nigaṇṭha Nāṭaputta Sutta |
♦ 350. aṭṭhame tenupasaṅkamīti sayaṃ āgatāgamo viññātasāsano anāgāmī ariyasāvako samāno kasmā naggabhoggaṃ nissirikaṃ nigaṇṭhaṃ upasaṅkamīti? |
♦ 350. In the eighth, "he approached" means, being one who has come on his own, who has understood the teaching, an anāgāmī, a noble disciple, why did he approach the naked, shameless, miserable Nigaṇṭha? |
upavādamocanatthañceva vādāropanatthañca. |
For the purpose of refuting slander and for the purpose of setting up a debate. |
nigaṇṭhā kira “samaṇassa gotamassa sāvakā thaddhakhadirakhāṇukasadisā, kenaci saddhiṃ paṭisanthārampi na karontī”ti upavadanti, tassa upavādassa mocanatthañca, “vādañcassa āropessāmī”ti upasaṅkami. |
The Nigaṇṭhas, it is said, slander, "The disciples of the ascetic Gotama are like stiff acacia stumps; they do not even exchange greetings with anyone," and for the purpose of refuting that slander, and thinking, "I will set up a debate with him," he approached. |
na khvāhaṃ ettha bhante bhagavato saddhāya gacchāmīti yassa ñāṇena asacchikataṃ hoti. |
"I do not go by faith in the Blessed One in this matter, venerable sir," means one who has not realized it by knowledge. |
so “evaṃ kiretan”ti aññassa saddhāya gaccheyya, mayā pana ñāṇenetaṃ sacchikataṃ, tasmā nāhaṃ ettha bhagavato saddhāya gacchāmīti dīpento evamāha. |
He would go by faith in another, thinking, "So it is, it seems," but I have realized this by knowledge, therefore I do not go by faith in the Blessed One in this matter, he shows, speaking thus. |
♦ ulloketvāti kāyaṃ unnāmetvā kucchiṃ nīharitvā gīvaṃ paggayha sabbaṃ disaṃ pekkhamāno ulloketvā. |
♦ "Having looked up" means having raised his body, pushed out his belly, stretched his neck, and looking in all directions, having looked up. |
bādhetabbaṃ maññeyyāti yathā vinivijjhitvā na nikkhamati, evaṃ paṭibāhitabbaṃ maññeyya bandhitabbaṃ vā. |
"He would think it should be hindered" means just as one pierces so that it does not come out, he would think it should be counteracted, or bound. |
sahadhammikāti sakāraṇā. |
"With reason" means with cause. |
atha maṃ paṭihareyyāsi saddhiṃ nigaṇṭhaparisāyāti etesaṃ atthe ñāte atha me nigaṇṭhaparisāya saddhiṃ abhigaccheyyāsi, patīhārassa me santikaṃ āgantvā attano āgatabhāvaṃ jānāpeyyāsīti attho. |
"Then you should bring me with the assembly of Nigaṇṭhas" means, when the meaning of these is known, then you should come to me with the assembly of Nigaṇṭhas, you should come to my presence and inform me of your coming. |
eko pañhoti eko pañhamaggo, ekaṃ pañhagavesananti attho. |
"One question" means one path of questioning, meaning the search for one question. |
eko uddesoti ekaṃ nāma kinti? |
"One exposition" means what is one name? |
ayaṃ eko uddeso. |
This is one exposition. |
ekaṃ veyyākaraṇanti “sabbe sattā āhāraṭṭhitikā”ti idaṃ ekaṃ veyyākaraṇaṃ. |
"One explanation" means "all beings are sustained by food," this is one explanation. |
evaṃ sabbattha attho veditabbo. |
The meaning should be understood in this way everywhere. |
♦ 9. acelakassapasuttavaṇṇanā SN 41.9 |
♦ 9. Commentary on the Acelakassapa Sutta |
♦ 351. navame kīvaciraṃ pabbajitassāti kīvaciro kālo pabbajitassāti attho. |
♦ 351. In the ninth, "how long have you been ordained?" means how long a time has passed since you were ordained. |
uttari manussadhammāti manussadhammo nāma dasakusalakammapathā, tato manussadhammato uttari. |
"Higher human states" means the human state is the ten paths of wholesome action; higher than that human state. |
alamariyañāṇadassanavisesoti ariyabhāvaṃ kātuṃ samatthatāya alamariyoti saṅkhāto ñāṇadassanaviseso. |
"The distinction of knowledge and vision that is noble" means the distinction of knowledge and vision which is called "noble" because it is capable of making one a noble being. |
naggeyyāti naggabhāvato. |
"From nakedness" means from the state of being naked. |
muṇḍeyyāti muṇḍabhāvato. |
"From being shaven-headed" means from the state of being shaven-headed. |
pavāḷanipphoṭanāyāti pāvaḷanipphoṭanato, bhūmiyaṃ nisīdantassa ānisadaṭṭhāne laggānaṃ paṃsurajavālikānaṃ phoṭanatthaṃ gahitamorapiñchamattatoti attho. |
"From flicking away dust" means from flicking away dust; from the flicking away of dust that has adhered to the place of sitting for one who sits on the ground, for the sake of flicking away the dust, sand, etc., that have adhered to the place of sitting, it means only the peacock feather taken for that purpose. |
♦ 10. gilānadassanasuttavaṇṇanā SN 41: SN 41.10 |
♦ 10. Commentary on the Gilānadassana Sutta SN 41: |
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♦ 352. dasame ārāmadevatāti pupphārāmaphalārāmesu adhivatthā devatā. |
♦ 352. In the tenth, "the deva of the park" means the deva dwelling in flower parks and fruit parks. |
vanadevatāti vanasaṇḍesu adhivatthā devatā. |
"The deva of the forest" means the deva dwelling in forest groves. |
rukkhadevatāti mattarājakāle vessavaṇo ca devatāti evaṃ tesu tesu rukkhesu adhivatthā devatā. |
"The deva of the tree" means the deva dwelling in those respective trees, such as Vessavaṇa and the devas in the time of the great king. |
osadhitiṇavanappatīsūti harītakāmalakīādīsu muñjapabbajādīsu vanajeṭṭharukkhesu ca adhivatthā devatā. |
"In medicinal herbs, grasses, and trees" means the deva dwelling in harītakā, āmalakī, and so on, in muñja grass, pabbaja grass, and so on, and in the chief trees of the forest. |
saṃgammāti sannipatitvā. |
"Having come together" means having assembled. |
samāgammāti tato tato samāgantvā. |
"Having assembled" means having come together from here and there. |
paṇidhehīti patthanāvasena ṭhapehi. |
"Make a wish" means establish by way of aspiration. |
ijjhissati sīlavato cetopaṇidhīti samijjhissati sīlavantassa cittapatthanā. |
"The aspiration of a virtuous person will succeed" means the heart's aspiration of a virtuous person will be successful. |
dhammikoti dasakusaladhammasamannāgato agatigamanarahito. |
"Righteous" means endowed with the ten wholesome dhammas, free from wrong courses of action. |
dhammarājāti tasseva vevacanaṃ, dhammena vā laddharajjattā dhammarājā. |
"King of Dhamma" is a synonym for the same; or because he has obtained kingship through Dhamma, he is the King of Dhamma. |
tasmāti “yasmā tena hi, ayyaputta, amhepi ovadāhī”ti vadatha, tasmā. |
"Therefore" means "because you say, 'Therefore, noble son, you should also advise us'," therefore. |
appaṭivibhattanti “idaṃ bhikkhūnaṃ dassāma, idaṃ attanā bhuñjissāmā”ti evaṃ avibhattaṃ bhikkhūhi saddhiṃ sādhāraṇameva bhavissatīti. |
"Undivided" means "this we will give to the monks, this we will eat ourselves," thus not divided, it will be in common with the monks. |
♦ cittasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Citta Saṃyutta is finished. |
♦ 8. gāmaṇisaṃyuttaṃ SN 42 |
♦ 8. The Gāmaṇi Saṃyutta |
♦ 1. caṇḍasuttavaṇṇanā SN 42.1 |
♦ 1. Commentary on the Caṇḍa Sutta |
♦ 353. gāmaṇisaṃyuttassa paṭhame caṇḍo gāmaṇīti dhammasaṅgāhakattherehi caṇḍoti gahitanāmo eko gāmaṇi. |
♦ 353. In the first of the Gāmaṇi Saṃyutta, "Caṇḍo the headman" means a headman whose name was taken as "Caṇḍo" by the compilers of the Dhamma. |
pātukarotīti bhaṇḍantaṃ paṭibhaṇḍanto akkosantaṃ paccakkosanto paharantaṃ paṭipaharanto pākaṭaṃ karotīti dasseti. |
"He makes manifest" means, quarreling back at one who quarrels, reviling back at one who reviles, striking back at one who strikes, he makes it manifest, he shows. |
na pātukarotīti akkuṭṭhopi pahaṭopi kiñci paccanīkaṃ akarontoti dasseti. |
"He does not make manifest" means, even when reviled or struck, he does not do anything hostile in return, he shows. |
♦ 2. tālapuṭasuttavaṇṇanā SN 42: SN 42.2 |
♦ 2. Commentary on the Tālapuṭa Sutta SN 42: |
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♦ 354. dutiye tālapuṭoti evaṃnāmako. |
♦ 354. In the second, "Tālapuṭa" means one of that name. |
tassa kira bandhanā pamuttatālapakkavaṇṇo viya mukhavaṇṇo vippasanno ahosi, tenassa tālapuṭoti nāmaṃ akaṃsu. |
It is said that his complexion was as clear as the color of a ripe palm fruit released from its bonds, therefore they gave him the name Tālapuṭa. |
svāyaṃ abhinīhārasampanno pacchimabhavikapuggalo. |
He was a person endowed with aspiration, a person in his last existence. |
yasmā pana paṭisandhi nāma aniyatā ākāse khittadaṇḍasadisā, tasmā esa naṭakule nibbatti. |
But because rebirth is uncertain, like a stick thrown into the air, he was born in a family of actors. |
vuḍḍhippatto pana naṭasippe aggo hutvā sakalajambudīpe pākaṭo jāto. |
Having reached maturity, he became the foremost in the art of acting and became famous throughout all of Jambudīpa. |
tassa pañca sakaṭasatāni pañca mātugāmasatāni parivāro, bhariyāyapissa tāvatakāvāti mātugāmasahassena ceva sakaṭasahassena ca saddhiṃ yaṃ yaṃ nagaraṃ vā nigamaṃ vā pavisati, tatthassa puretarameva satasahassaṃ denti. |
His retinue consisted of five hundred carts and five hundred women, and his wife also had as many, so with a thousand women and a thousand carts, whatever city or town he entered, there they gave him a hundred thousand in advance. |
samajjavesaṃ gaṇhitvā pana mātugāmasahassena saddhiṃ kīḷaṃ karontassa yaṃ hatthūpagapādūpagādiābharaṇajātaṃ khipanti, tassa pariyanto natthi. |
And when he, having taken on the guise of a performer, was performing with a thousand women, there was no end to the ornaments, such as those for the hands and feet, that they threw. |
so taṃdivasaṃ mātugāmasahassaparivārito rājagahe kīḷaṃ katvā paripakkañāṇattā saparivārova yena bhagavā tenupasaṅkami. |
That day, surrounded by a thousand women, having performed in Rājagaha, because his knowledge was mature, he, with his retinue, approached the Blessed One. |
♦ saccālikenāti saccena ca alikena ca. |
♦ "With truth and falsehood" means with both truth and falsehood. |
tiṭṭhatetanti tiṭṭhatu etaṃ. |
"Let that be" means let that be. |
rajanīyāti rāgappaccayā mukhato pañcavaṇṇasuttanīharaṇavātavuṭṭhidassanādayo aññe ca kāmassādasaṃyuttākāradassanakā abhinayā. |
"Delightful" means, on account of lust, performances showing the pulling out of five-colored threads from the mouth, the appearance of a storm of wind, and other acts connected with the enjoyment of sensual pleasure. |
bhiyyosomattāyāti adhikappamāṇattāya. |
"To a greater degree" means to an excessive degree. |
dosanīyāti dosappaccayā hatthapādacchedādidassanākārā. |
"Hateful" means, on account of hatred, acts showing the cutting off of hands and feet, and so on. |
mohanīyāti mohappaccayā udakaṃ gahetvā telakaraṇaṃ, telaṃ gahetvā udakakaraṇanti evamādayo māyāpabhedā. |
"Delusive" means, on account of delusion, kinds of magic such as taking water and making it into oil, taking oil and making it into water, and so on. |
♦ pahāso nāma nirayoti visuṃ pahāsanāmako nirayo nāma natthi, avīcisseva pana ekasmiṃ koṭṭhāse naccantā viya gāyantā viya ca naṭavesaṃ gahetvāva paccanti, taṃ sandhāyetaṃ vuttaṃ. |
♦ "Laughter is a hell" means there is no separate hell named "laughter," but in one section of Avīci, they are tormented as if dancing and as if singing, having taken on the guise of actors; with reference to that, this is said. |
nāhaṃ, bhante, etaṃ rodāmīti ahaṃ, bhante, etaṃ bhagavato byākaraṇaṃ na rodāmīti evaṃ sakammakavasenettha attho veditabbo, na assuvimocanamattena. |
"I do not weep for that, venerable sir" means I, venerable sir, do not weep for that explanation of the Blessed One; the meaning here should be understood by way of contradiction, not merely by the shedding of tears. |
“mataṃ vā ammarodantī”tiādayo cettha aññepi vohārā veditabbā. |
And here, other expressions such as "or they weep for the dead" should also be known. |
♦ 3-5. yodhājīvasuttādivaṇṇanā SN 42: |
♦ 3-5. Commentary on the Yodhājīva Sutta and others SN 42: |
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♦ 355-357. tatiye yodhājīvoti yuddhena jīvikaṃ kappanako dhammasaṅgāhakattherehi evaṃ gahitanāmo. |
♦ 355-357. In the third, "Yodhājīva" means one who makes a living by warfare, a name thus taken by the compilers of the Dhamma. |
ussahati vāyamatīti ussāhaṃ vāyāmaṃ karoti. |
"He strives and exerts himself" means he makes an effort and an exertion. |
pariyāpādentīti maraṇaṃ paṭipajjāpenti. |
"They cause to perish" means they cause to undergo death. |
dukkaṭanti duṭṭhu kataṃ. |
"A bad deed" means a deed badly done. |
duppaṇihitanti duṭṭhu ṭhapitaṃ. |
"Badly established" means badly placed. |
parajito nāma nirayoti ayampi na visuṃ eko nirayo, avīcisseva pana ekasmiṃ koṭṭhāse pañcāvudhasannaddhā phalakahatthā hatthiassarathe āruyha saṅgāme yujjhantā viya paccanti, taṃ sandhāyetaṃ vuttaṃ. |
"The hell named 'defeated'" means this is also not a separate hell, but in one section of Avīci, clad in five kinds of armor, with shields in their hands, mounted on elephants, horses, and chariots, they are tormented as if fighting in battle; with reference to that, this is said. |
catutthapañcamesupi eseva nayo. |
The same method applies to the fourth and fifth. |
♦ 6. asibandhakaputtasuttavaṇṇanā SN 42.6 |
♦ 6. Commentary on the Asibandhakaputta Sutta |
♦ 358. chaṭṭhe pacchābhūmakāti pacchābhūmivāsino. |
♦ 358. In the sixth, "those of the western land" means the inhabitants of the western land. |
kāmaṇḍalukāti sakamaṇḍaluno. |
"With water pots" means with their water pots. |
sevālamālikāti pātova udakato sevālañceva uppalādīni ca gahetvā udakasuddhikabhāvajānanatthāya mālaṃ katvā piḷandhanakā. |
"With garlands of water-moss" means, in the morning, having taken water-moss and lotuses and so on from the water, for the sake of knowing the state of purity of the water, they wear a garland made of them. |
udakorohakāti sāyaṃpātaṃ udakaṃ orohanakā. |
"Those who descend into the water" means those who descend into the water in the evening and morning. |
uyyāpentīti upari yāpenti. |
"They send up" means they make go up. |
saññāpentīti sammā ñāpenti. |
"They make well-known" means they make known correctly. |
saggaṃ nāma okkāmentīti parivāretvā ṭhitā “gaccha, bho, brahmalokaṃ, gaccha, bho, brahmalokan”ti vadantā saggaṃ pavesenti. |
"They make descend into heaven" means, standing surrounding, they say, "Go, sir, to the Brahma world, go, sir, to the Brahma world," and make them enter heaven. |
anuparisakkeyyāti anuparigaccheyya. |
"He would go around" means he would go around. |
ummujjāti ummujja uṭṭhaha. |
"Emerge" means emerge, come up. |
thalamuplavāti thalamabhiruha. |
"Ascend to the land" means climb up to the land. |
tatra yāssāti tatra yā bhaveyya. |
"Whatever would be there" means whatever would be there. |
sakkharā vā kaṭhalā vāti sakkharā ca kaṭhalā ca . |
"Gravel or pebbles" means both gravel and pebbles. |
sā adhogāmī assāti sā adho gaccheyya, heṭṭhāgāmī bhaveyya. |
"It would be going downwards" means it would go down, it would be going downwards. |
adhogacchāti heṭṭhā gaccha. |
"Go down" means go down. |
♦ 7. khettūpamasuttavaṇṇanā SN 42.7 |
♦ 7. Commentary on the Khettūpama Sutta |
♦ 359. sattame jaṅgalanti thaddhaṃ na mudu. |
♦ 359. In the seventh, "jungle" means hard, not soft. |
ūsaranti sañjātaloṇaṃ. |
"Saline" means with salt formed. |
pāpabhūmīti lāmakabhūmibhāgaṃ. |
"A bad piece of land" means a worthless piece of land. |
maṃdīpātiādīsu ahaṃ dīpo patiṭṭhā etesanti maṃdīpā. |
In "I am their island" and so on, I am the island, the refuge for them, so "I am their island." |
ahaṃ leṇo allīyanaṭṭhānaṃ etesanti maṃleṇā. |
I am the shelter, the place of refuge for them, so "I am their shelter." |
ahaṃ tāṇaṃ rakkhā etesanti maṃtāṇā. |
I am the protection, the guard for them, so "I am their protection." |
ahaṃ saraṇaṃ bhayanāsanaṃ etesanti maṃsaraṇā. |
I am the refuge, the dispeller of fear for them, so "I am their refuge." |
viharantīti maṃ evaṃ katvā viharanti. |
"They abide" means they abide having made me thus. |
♦ gobhattampīti dhaññaphalassa abhāvena lāyitvā kalāpakalāpaṃ bandhitvā ṭhapitaṃ gimhakāle gunnampi khādanaṃ bhavissatīti attho. |
♦ "Even cattle fodder" means, because of the lack of fruit of the grain, having reaped it and bound it into sheaves, it will be food for the cattle in the summer, is the meaning. |
udakamaṇikoti kucchiyaṃ maṇikamekhalāya evaṃ laddhanāmo bhājanaviseso. |
"A water pot" means a special kind of vessel named thus from the jeweled girdle on the belly. |
ahārī aparihārīti udakaṃ na harati na pariharati, na pariyādiyatīti attho. |
"It does not hold, it does not carry" means it does not hold water, it does not carry it, it does not take it all, is the meaning. |
iti imasmiṃ sutte sakkaccadhammadesanāva kathitā. |
Thus, in this sutta, only the respectful teaching of the Dhamma is spoken of. |
buddhānañhi asakkaccadhammadesanā nāma natthi. |
For the Buddhas, there is no such thing as a disrespectful teaching of the Dhamma. |
sīhasamānavuttino hi buddhā, yathā sīho pabhinnavaravāraṇassapi sasabiḷārādīnampi gahaṇatthāya ekasadisameva vegaṃ karoti, evaṃ buddhāpi ekassa desentāpi dvinnaṃ bahūnaṃ bhikkhuparisāya bhikkhuniupāsakaupāsikāparisāyapi titthiyānampi desentā sakkaccameva desenti. |
For the Buddhas have the nature of a lion; just as a lion makes the same speed for the sake of catching both a powerful, musth-intoxicated elephant and a rabbit, a cat, and so on, in the same way, the Buddhas, when teaching to one, or to two, or to many, to an assembly of monks, an assembly of nuns, laymen, and laywomen, and even to heretics, they teach respectfully. |
catasso pana parisā saddahitvā okappetvā suṇantīti tāsaṃ desanā sakkaccadesanā nāma jātā. |
But the four assemblies, having faith and being convinced, listen, so their teaching becomes what is called a respectful teaching. |
♦ 8. saṅkhadhamasuttavaṇṇanā SN 42: SN 42.8 |
♦ 8. Commentary on the Saṅkhadhama Sutta SN 42: |
6 of the Western Land), |
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♦ 360. aṭṭhame yaṃbahulaṃ yaṃbahulanti iminā nigaṇṭho attanāva attano vādaṃ bhindati. |
♦ 360. In the eighth, "mostly, mostly," by this the Nigaṇṭha refutes his own view himself. |
tasmā bhagavā evaṃ sante na koci āpāyikotiādimāha. |
Therefore the Blessed One said, "In that case, no one is destined for a state of woe," and so on. |
purimāni pana cattāri padāni diṭṭhiyā paccayā honti. |
But the first four terms are conditions for a view. |
tasmā tesupi ādīnavaṃ dassento idha, gāmaṇi, ekacco satthā evaṃvādī hotītiādimāha. |
Therefore, showing the danger in them also, he said, "Here, headman, a certain teacher has such a view," and so on. |
tattha ahampamhīti ahampi amhi. |
Therein, "I also am" means I also exist. |
♦ mettāsahagatenātiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ saddhiṃ bhāvanānayena visuddhimagge vuttameva. |
♦ In "with a mind accompanied by loving-kindness" and so on, what is to be said, all that has been said in the Visuddhimagga along with the method of development. |
seyyathāpi, gāmaṇi, balavā saṅkhadhamotiādi pana idha apubbaṃ. |
But "just as, headman, a powerful conch-blower" and so on is new here. |
tattha balavāti balasampanno. |
Therein, "powerful" means endowed with strength. |
saṅkhadhamoti saṅkhadhamako. |
"Conch-blower" means a conch-blower. |
appakasirenāti akicchena adukkhena. |
"With little trouble" means without difficulty, without hardship. |
dubbalo hi saṅkhadhamo saṅkhaṃ dhamantopi na sakkoti catasso disā sarena viññāpetuṃ, nāssa saṅkhasaddo sabbato pharati, balavato pana vipphāriko hoti, tasmā “balavā”ti āha. |
For a weak conch-blower, even while blowing a conch, is not able to make the four directions known by the sound; his conch-sound does not pervade everywhere, but for a powerful one, it is resounding, therefore he said "powerful." |
♦ mettāya cetovimuttiyāti ettha “mettā”ti vutte upacāropi appanāpi vaṭṭati, “cetovimuttī”ti vutte pana appanāva vaṭṭati. |
♦ In "by the liberation of mind through loving-kindness," here, when "loving-kindness" is said, both access and absorption are suitable; but when "liberation of mind" is said, only absorption is suitable. |
yaṃ pamāṇakataṃ kammanti pamāṇakataṃ kammaṃ nāma kāmāvacaraṃ vuccati, appamāṇakataṃ kammaṃ nāma rūpāvacaraṃ. |
"Whatever karma is of limited measure" means karma of limited measure is called that of the sensual sphere; karma of unlimited measure is called that of the fine-material sphere. |
tañhi pamāṇaṃ atikkamitvā odhisakānodhisakadisāpharaṇavasena vaḍḍhetvā katattā appamāṇakatanti vuccati. |
For that, having transcended the measure and having been developed by way of pervading the directions with and without a specific object, is called of unlimited measure. |
♦ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhatīti taṃ kāmāvacarakammaṃ tasmiṃ rūpārūpāvacarakamme na ohīyati na tiṭṭhati. |
♦ "It does not remain there, it does not stand there" means that karma of the sensual sphere does not lag behind or stand in that karma of the fine-material and formless spheres. |
kiṃ vuttaṃ hoti? |
What is said? |
taṃ kāmāvacarakammaṃ tassa rūpārūpāvacarakammassa antarā laggituṃ vā ṭhātuṃ vā rūpārūpāvacarakammaṃ pharitvā pariyādiyitvā attano okāsaṃ gahetvā patiṭṭhātuṃ vā na sakkoti. |
That karma of the sensual sphere is not able to get stuck in the middle of that karma of the fine-material and formless spheres, or to stand there, or, having pervaded and overcome the karma of the fine-material and formless spheres, to establish its own opportunity. |
atha kho rūpārūpāvacarakammameva kāmāvacaraṃ mahogho viya parittaṃ udakaṃ pharitvā pariyādiyitvā attano okāsaṃ katvā tiṭṭhati, tassa vipākaṃ paṭibāhitvā sayameva brahmasahabyataṃ upanetīti. |
But the karma of the fine-material and formless spheres itself, like a great flood pervading and overcoming a small amount of water, having made its own opportunity, stands, and having counteracted its result, it alone leads to companionship with Brahma. |
iti idaṃ suttaṃ ādimhi kilesavasena vuṭṭhāya avasāne brahmavihāravasena gahitattā yathānusandhināva gataṃ. |
Thus this sutta, having arisen at the beginning by way of the defilements and having been taken at the end by way of the divine abidings, has proceeded according to its context. |
♦ 9. kulasuttavaṇṇanā SN 42: SN 42.9 |
♦ 9. Commentary on the Kula Sutta SN 42: |
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♦ 361. navame dubbhikkhāti dullabhabhikkhā. |
♦ 361. In the ninth, "famine" means a scarcity of alms. |
dvīhitikāti “jīvissāma nu kho na nu kho”ti evaṃ pavattaīhitikā. |
With difficult livelihood" means with a livelihood that is of the nature of "will we live or not? |
“duhitikā”tipi pāṭho. |
The reading "duhitikā" also has this same meaning. |
ayameva attho. |
Difficult is the livelihood here; it is not possible for anyone to do anything with ease, so "duhitikā." |
dukkhā īhiti ettha na sakkā koci payogo sukhena kātunti duhitikā. |
"With white bones" means with the white bones of dead people scattered here and there. |
tattha tattha matamanussānaṃ vippakiṇṇāni setāni aṭṭhikāni etthāti setaṭṭhikā. |
"With a stalk-like crop" means the crop was only a stalk; whatever was sown there became only a stalk, it did not produce fruit, is the meaning. |
salākāvuttāti salākamattavuttā, yaṃ tattha vuttaṃ vāpitaṃ, taṃ salākamattameva ahosi, phale na janayatīti attho. |
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♦ uggilitunti dve ante mocetvā kathetuṃ asakkonto uggilituṃ bahi nīharituṃ na sakkhīti . |
♦ "To swallow" means, being unable to explain, having untied the two ends, he was not able to swallow, to bring out. |
ogilitunti pucchāya dosaṃ disvā hāretuṃ asakkonto ogilituṃ anto pavesetuṃ na sakkhīti. |
"To swallow" means, seeing a fault in the question and being unable to refute it, he was not able to swallow, to take it in. |
♦ ito so gāmaṇi ekanavutikappeti bhagavā kathayamānova yāva nikkhanto nāsikavāto na puna pavisati, tāvatakena kālena ekanavutikappe anussari “atthi nu kho kiñci kule pakkabhikkhādānena upahatapubban”ti parijānanatthaṃ. |
♦ "From this, headman, for ninety-one aeons," the Blessed One, while speaking, in the time it takes for the exhaled breath not to enter again, reflected for ninety-one aeons, "Is there anything in any family that has been harmed by the giving of cooked alms?" for the sake of knowing. |
athekampi apassanto “ito so, gāmaṇī”tiādimāha. |
Not seeing even one, he said, "From this, headman," and so on. |
idāni dānādīnaṃ ānisaṃsaṃ kathento atha kho yāni tāni kulāni aḍḍhānīti dhammadesanaṃ ārabhi. |
Now, speaking of the benefit of giving and so on, he began the Dhamma teaching, "But those families that are wealthy." |
tattha dānasambhūtānīti dānena sambhūtāni nibbattāni. |
Therein, "produced by giving" means produced, created by giving. |
sesapadadvayepi eseva nayo. |
The same method applies to the other two terms. |
ettha pana saccaṃ nāma saccavāditā. |
Here, however, "truth" means truthfulness. |
sāmaññaṃ nāma sesasīlaṃ. |
"Commonality" means the remaining virtues. |
vikiratīti ayogena vaḷañjento vippakirati. |
"He scatters" means, using it improperly, he scatters it. |
vidhamatīti dhamento viya nāseti. |
"He blows away" means, like blowing, he destroys it. |
viddhaṃsetīti nāseti. |
"He destroys" means he destroys. |
aniccatāti hutvā abhāvo bahunāpi kālena saṅgatānaṃ khaṇeneva antaradhānaṃ. |
"Impermanence" means, having been, its non-existence; the disappearance in a moment of things that have been gathered over a long time. |
♦ 10. maṇicūḷakasuttavaṇṇanā SN 42: SN 42.10 |
♦ 10. Commentary on the Maṇicūḷaka Sutta SN 42: |
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♦ 362. dasame taṃ parisaṃ etadavocāti tassa kira evaṃ ahosi “kulaputtā pabbajantā puttadārañceva jātarūparajatañca pahāyeva pabbajanti, na ca sakkā yaṃ pahāya pabbajitā, taṃ tehi gahetun”ti nayaggāhe ṭhatvā “mā ayyo”tiādivacanaṃ avoca. |
♦ 362. In the tenth, "he said this to that assembly" means it occurred to him thus, "When sons of good family go forth, they go forth having abandoned their sons and wives and gold and silver, and it is not possible for them to take what they have abandoned and gone forth," and standing on the principle of reasoning, he spoke the words, "Let the noble one not," and so on. |
ekaṃsenetanti etaṃ pañcakāmaguṇakappanaṃ assamaṇadhammo asakyaputtiyadhammoti ekaṃsena dhāreyyāsi. |
"In this one point" means you should hold in this one point that this practice of the five strands of sensual pleasure is not the practice of an ascetic, not the practice of a follower of the Sakyan son. |
♦ tiṇanti senāsanacchadanatiṇaṃ. |
♦ "Grass" means grass for thatching a dwelling. |
pariyesitabbanti tiṇacchadane vā iṭṭhakacchadane vā gehe palujjante yehi taṃ kāritaṃ, tesaṃ santikaṃ gantvā “tumhehi kāritasenāsanaṃ ovassati, na sakkā tattha vasitun”ti ācikkhitabbaṃ. |
Should be sought" means, when a dwelling with a grass roof or a tiled roof is falling into disrepair, one should go to those by whom it was made and say, "The dwelling you had made is leaking; it is not possible to live there. |
manussā sakkontā karissanti, asakkontā “tumhe vaḍḍhakiṃ gahetvā kārāpetha, mayaṃ te saññāpessāmā”ti vakkhanti. |
If the people are able, they will do it; if they are not able, they will say, "You, having gotten a carpenter, have it done; we will arrange for him." |
evaṃ vutte kāretvā tesaṃ ācikkhitabbaṃ. |
When this is said, having had it done, one should inform them. |
manussā vaḍḍhakīnaṃ dātabbaṃ dassanti. |
The people will give what is to be given to the carpenters. |
sace āvāsasāmikā natthi, aññesampi bhikkhācāravattena ārocetvā kāretuṃ vaṭṭati. |
If there are no owners of the dwelling, it is permissible to have it done by informing others in the manner of an alms-round. |
idaṃ sandhāya “pariyesitabban”ti vuttaṃ. |
With reference to this, it is said, "it should be sought." |
♦ dārunti senāsane gopānasiādīsu palujjamānesu tadatthāya dāruṃ. |
♦ "Wood" means wood for that purpose when the rafters and so on in a dwelling are decaying. |
sakaṭanti gihivikataṃ katvā tāvakālikasakaṭaṃ. |
"A cart" means a temporary cart made in the manner of laypeople. |
na kevalañca sakaṭameva, aññampi vāsipharasukuddālādiupakaraṇaṃ evaṃ pariyesituṃ vaṭṭati. |
Not only a cart, but also other tools such as an adze, a hatchet, a spade, and so on, may be sought in this way. |
purisoti hatthakammavasena puriso pariyesitabbo. |
"A man" means a man should be sought for manual labor. |
yaṃkiñci hi purisaṃ “hatthakammaṃ, āvuso, katvā dassasī”ti vatvā “dassāmi, bhante,”ti vutte “idañcidañca karohī”ti yaṃ icchati, taṃ kāretuṃ vaṭṭati. |
For whatever man one says, "Friend, will you do some manual labor and give it to me?" and he says, "I will give it, venerable sir," it is permissible to have him do whatever one wishes, saying, "Do this and this." |
na tvevāhaṃ, gāmaṇi, kenaci pariyāyenāti jātarūparajataṃ panāhaṃ kenacipi kāraṇena pariyesitabbanti na vadāmi. |
But I do not, headman, in any way say that gold and silver should be sought. |
♦ 11. bhadrakasuttavaṇṇanā SN 42: SN 42.11 |
♦ 11. Commentary on the Bhadraka Sutta SN 42: |
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♦ 363. ekādasame mallesūti evaṃnāmake janapade. |
♦ 363. In the eleventh, "among the Mallas" means in a country of that name. |
vadhenāti māraṇena. |
"By death" means by killing. |
jāniyāti dhanajāniyā. |
"By loss of wealth" means by loss of wealth. |
akālikena pattenāti na kālantarena pattena, kālaṃ anatikkamitvāva pattenāti attho. |
"With a timeless bowl" means not with a bowl after a time, but with a bowl without exceeding the time, is the meaning. |
ciravāsī nāma kumāroti evaṃnāmako tassa putto. |
"A boy named Ciravāsī" means his son of that name. |
bahi āvasathe paṭivasatīti bahinagare kiñcideva sippaṃ uggaṇhanto vasati. |
"He lives in a lodging outside" means he lives outside the city, learning some craft. |
imasmiṃ sutte vaṭṭadukkhaṃ kathitaṃ. |
In this sutta, the suffering of the round of rebirth is taught. |
♦ 12. rāsiyasuttavaṇṇanā SN 42: SN 42.12 |
♦ 12. Commentary on the Rāsīya Sutta SN 42: |
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♦ 364. dvādasame rāsiyoti rāsiṃ katvā pañhassa pucchitattā rāsiyoti evaṃ dhammasaṅgāhakattherehi gahitanāmo. |
♦ 364. In the twelfth, "Rāsiya" means, because the question was asked by making a heap, he was named "Rāsiya" thus by the compilers of the Dhamma. |
tapassinti tapanissitakaṃ. |
"Ascetic" means dependent on austerity. |
lūkhajīvinti lūkhajīvikaṃ. |
"Of rough living" means of a rough livelihood. |
antāti koṭṭhāsā. |
"Extremes" means portions. |
gāmoti gāmmo. |
"Village" means vulgar. |
gammotipi pāṭho, gāmavāsīnaṃ dhammoti attho. |
The reading "gammopi" means the Dhamma of the villagers. |
attakilamathānuyogoti attano kilamathānuyogo, sarīradukkhakaraṇanti attho. |
"The practice of self-mortification" means the practice of mortifying oneself, the doing of bodily hardship, is the meaning. |
♦ kasmā panettha kāmasukhallikānuyogo gahito, kasmā attakilamathānuyogo, kasmā majjhimā paṭipadāti? |
♦ Why here is the practice of indulgence in sensual pleasures taken, why the practice of self-mortification, why the middle path? |
kāmasukhallikānuyogo tāva kāmabhogīnaṃ dassanatthaṃ gahito, attakilamathānuyogo tapanissitakānaṃ, majjhimā paṭipadā tiṇṇaṃ nijjaravatthūnaṃ dassanatthaṃ gahitā. |
The practice of indulgence in sensual pleasures is taken to show those who enjoy sensual pleasures; the practice of self-mortification, those who are dependent on austerity; the middle path is taken to show the three bases of wearing out. |
kiṃ etesaṃ dassane payojananti? |
What is the purpose in showing these? |
ime dve ante pahāya tathāgato majjhimāya paṭipadāya sammāsambodhiṃ patto. |
The Tathāgata, having abandoned these two extremes, attained perfect enlightenment by the middle path. |
so kāmabhoginopi na sabbe garahati na pasaṃsati, tapanissitakepi na sabbe garahati na pasaṃsati, garahitabbayuttakeyeva garahati, pasaṃsitabbayuttake pasaṃsatīti imassatthassa pakāsanaṃ etesaṃ dassane payojananti veditabbaṃ. |
He does not censure or praise all who enjoy sensual pleasures, nor does he censure or praise all who are dependent on austerity; he censures only those who are worthy of censure, and praises those who are worthy of praise. To make this meaning clear is the purpose in showing these, it should be understood. |
♦ idāni tamatthaṃ pakāsento tayo khome, gāmaṇi, kāmabhoginotiādimāha. |
♦ Now, making that meaning clear, he said, "There are three kinds of enjoyers of sensual pleasures, headman," and so on. |
tattha sāhasenāti sāhasikakammena. |
Therein, "by violence" means by a violent deed. |
na saṃvibhajatīti mittasahāyasandiṭṭhasambhattānaṃ saṃvibhāgaṃ na karoti. |
"He does not share" means he does not share with friends, companions, acquaintances, and comrades. |
na puññāni karotīti anāgatabhavassa paccayabhūtāni puññāni na karoti. |
"He does not do meritorious deeds" means he does not do meritorious deeds that are a condition for a future existence. |
dhammādhammenāti dhammena ca adhammena ca. |
"By right and by wrong" means by both right and wrong. |
ṭhānehīti kāraṇehi. |
"On grounds" means for reasons. |
sacchikarotīti kathaṃ attānaṃ ātāpento paritāpento sacchikaroti? |
"He realizes" means how does he, tormenting and torturing himself, realize? |
caturaṅgavīriyavasena ca dhutaṅgavasena ca. |
By way of the fourfold effort and by way of the ascetic practices. |
tisso sandiṭṭhikā nijjarāti ettha ekopi maggo tiṇṇaṃ kilesānaṃ nijjaraṇatāya tisso nijjarāti vuttoti. |
"Three visible wearings out" means here even one path, because it wears out three defilements, is called three wearings out. |
♦ 13. pāṭaliyasuttavaṇṇanā SN 42: SN 42.13 |
♦ 13. Commentary on the Pāṭaliya Sutta SN 42: |
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♦ 365. terasame dūteyyānīti dūtakammāni paṇṇāni ceva mukhasāsanāni ca. |
♦ 365. In the thirteenth, "messages" means the tasks of a messenger, both written and oral messages. |
pāṇātipātañcāhanti idaṃ kasmā āraddhaṃ? |
Why was "I also know the destruction of life" begun? |
na kevalaṃ ahaṃ māyaṃ jānāmi, aññampi idañcidañca jānāmīti sabbaññubhāvadassanatthaṃ āraddhaṃ. |
It was begun to show the state of omniscience, thinking, "Not only do I know magic, but I also know this and that other thing." |
santi hi, gāmaṇi, eke samaṇabrāhmaṇāti idaṃ sesasamaṇabrāhmaṇānaṃ laddhiṃ dassetvā tassā pajahāpanatthaṃ āraddhaṃ. |
"There are, headman, some ascetics and brahmins" — this was begun to show the doctrine of the other ascetics and brahmins and to cause its abandonment. |
♦ mālī kuṇḍalīti mālāya mālī, kuṇḍalehi kuṇḍalī. |
♦ "Wearing a garland, wearing earrings" means wearing a garland, and with earrings, wearing earrings. |
itthikāmehīti itthīhi saddhiṃ kāmā itthikāmā, tehi itthikāmehi. |
"With sensual pleasures with women" means pleasures with women are sensual pleasures with women; with those sensual pleasures with women. |
āvasathāgāranti kulagharassa ekasmiṃ ṭhāne ekekasseva sukhanivāsatthāya kataṃ vāsāgāraṃ. |
"A lodging house" means a lodging house made in one place of a family's house for the comfortable dwelling of each one. |
tenāhaṃ yathāsatti yathābalaṃ saṃvibhajāmīti tassāhaṃ attano sattianurūpena ceva balānurūpena ca saṃvibhāgaṃ karomi. |
"Therefore I share according to my ability and according to my strength" means I make a sharing of it according to my own ability and according to my own strength. |
alanti yuttaṃ. |
"Enough" means it is proper. |
kaṅkhaniye ṭhāneti kaṅkhitabbe kāraṇe. |
"In a matter for doubt" means in a cause for doubt. |
cittasamādhinti tasmiṃ dhammasamādhismiṃ ṭhito tvaṃ saha vipassanāya catunnaṃ maggānaṃ vasena cittasamādhiṃ sace paṭilabheyyāsīti dasseti. |
"Concentration of mind" means, standing in that concentration of Dhamma, if you, along with insight, were to obtain concentration of mind by way of the four paths, he shows. |
apaṇṇakatāya mayhanti ayaṃ paṭipadā mayhaṃ apaṇṇakatāya anaparādhakatāya eva saṃvattatīti attho. |
"For my certainty" means this practice of mine leads to my certainty, to my faultlessness. |
kaṭaggāhoti jayaggāho. |
"Winning the throw" means winning the victory. |
♦ ayaṃ kho, gāmaṇi, dhammasamādhi, tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsīti ettha dhammasamādhīti dasakusalakammapathadhammā, cittasamādhīti saha vipassanāya cattāro maggā. |
♦ "This, headman, is concentration on the Dhamma; if you were to obtain concentration of mind therein," here "concentration on the Dhamma" means the dhammas of the ten paths of wholesome action; "concentration of mind" means the four paths along with insight. |
atha vā “pāmojjaṃ jāyati, pamuditassa pīti jāyatī”ti evaṃ vuttā pāmojjapītipassaddhisukhasamādhisaṅkhātā pañca dhammā dhammasamādhi nāma, cittasamādhi pana saha vipassanāya cattāro maggāva. |
Or else, the five dhammas called joy, rapture, tranquility, happiness, and concentration, as stated, "joy arises, for one who is joyful, rapture arises," are called concentration on the Dhamma; but concentration of mind is the four paths along with insight. |
atha vā dasakusalakammapathā cattāro brahmavihārā cāti ayaṃ dhammasamādhi nāma, taṃ dhammasamādhiṃ pūrentassa uppannā cittekaggatā cittasamādhi nāma. |
Or else, the ten paths of wholesome action and the four divine abidings are called concentration on the Dhamma; the one-pointedness of mind that has arisen for one who is fulfilling that concentration on the Dhamma is called concentration of mind. |
evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsīti evaṃ tvaṃ imasmiṃ vuttappabhede dhammasamādhismiṃ ṭhito sace evaṃ cittasamādhiṃ paṭilabheyyāsi, ekaṃsenetaṃ kaṅkhaṃ pajaheyyāsīti attho. |
"Thus you would abandon this matter of doubt" means thus, standing in this concentration on the Dhamma of the kind mentioned, if you were to obtain concentration of mind in this way, you would certainly abandon this doubt. |
sesaṃ sabbattha vuttanayamevāti. |
The rest is in the same way as said everywhere. |
♦ gāmaṇisaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Gāmaṇi Saṃyutta is finished. |
♦ 9. asaṅkhatasaṃyuttaṃ SN 43 , |
♦ 9. The Asaṅkhata Saṃyutta SN 43 , |
♦ 1. paṭhamavaggo SN 43 , |
♦ 1. The First Chapter SN 43 , |
♦ 1-11. kāyagatāsatisuttādivaṇṇanā SN 43 , |
♦ 1-11. Commentary on the Kāyagatāsati Sutta and others SN 43 , |
♦ 366-376. asaṅkhatasaṃyutte asaṅkhatanti akataṃ. |
♦ 366-376. In the Asaṅkhata Saṃyutta, "unconditioned" means uncreated. |
hitesināti hitaṃ esantena. |
"By one who seeks welfare" means by one who seeks welfare. |
anukampakenāti anukampamānena. |
"By one who has compassion" means by one who is compassionate. |
anukampaṃ upādāyāti anukampaṃ cittena pariggahetvā, paṭiccātipi vuttaṃ hoti. |
Out of compassion" means having taken up compassion with the mind; it is also said as "on account of. |
kataṃ vo taṃ mayāti taṃ mayā imaṃ asaṅkhatañca asaṅkhatamaggañca desentena tumhākaṃ kataṃ. |
"That has been done for you by me" means that has been done for you by me who teaches this unconditioned and the path to the unconditioned. |
ettakameva hi anukampakassa satthu kiccaṃ, yadidaṃ aviparītadhammadesanā. |
For this much is the duty of a compassionate teacher, namely, the teaching of the unerring Dhamma. |
ito paraṃ pana paṭipatti nāma sāvakānaṃ kiccaṃ. |
But beyond this, the practice is the duty of the disciples. |
tenāha etāni, bhikkhave, rukkhamūlāni ... pe ... amhākaṃ anusāsanīti iminā rukkhamūlasenāsanaṃ dasseti. |
Therefore he said, "These, O monks, are the roots of trees... and so on... our instruction," by this he shows the dwelling at the root of a tree. |
suññāgārānīti iminā janavivittaṃ ṭhānaṃ. |
"Empty huts," by this, a place secluded from people. |
ubhayena ca yogānurūpaṃ senāsanaṃ ācikkhati, dāyajjaṃ niyyāteti. |
And by both, he points out a dwelling suitable for yoga, he hands over the inheritance. |
♦ jhāyathāti ārammaṇūpanijjhānena aṭṭhatiṃsārammaṇāni, lakkhaṇūpanijjhānena ca aniccādito khandhāyatanādīni upanijjhāyatha, samathañca vipassanañca vaḍḍhethāti vuttaṃ hoti. |
♦ "Meditate" means contemplate the thirty-eight objects by means of focusing on the object, and the aggregates, sense-bases, etc., as impermanent and so on by means of focusing on the characteristics; it means develop both calm and insight. |
mā pamādatthāti mā pamajjittha. |
"Do not be heedless" means do not be negligent. |
mā pacchā vippaṭisārino ahuvatthāti ye hi pubbe daharakāle arogakāle sattasappāyādisampattikāle satthu sammukhībhāvakāle ca yonisomanasikārarahitā rattindivaṃ maṅkulabhattaṃ hutvā seyyasukhaṃ middhasukhaṃ anubhontā pamajjanti, te pacchā jarākāle rogakāle maraṇakāle vipattikāle satthu parinibbutakāle ca taṃ pubbe pamādavihāraṃ anussarantā sappaṭisandhikālakiriyañca bhāriyaṃ sampassamānā vippaṭisārino honti. |
"Do not be remorseful later" means those who, in their youth, in their health, at the time of attainment of the seven suitabilities and so on, and at the time of being in the presence of the Teacher, being without wise attention, day and night, being like a listless glutton, enjoying the pleasure of lying down and the pleasure of sloth, are negligent, they later, in old age, in sickness, at the time of death, in time of misfortune, and at the time of the Teacher's final Nibbāna, remembering that former heedless abiding and seeing the great burden of dying with a continuing existence, become remorseful. |
tumhe pana tādisā mā ahuvatthāti dassento āha “mā pacchā vippaṭisārino ahuvatthā”ti. |
But showing, "Do not you be like that," he said, "Do not be remorseful later." |
♦ ayaṃ vo amhākaṃ anusāsanīti ayaṃ amhākaṃ santikā “jhāyatha mā pamādatthā”ti tumhākaṃ anusāsanī, ovādoti vuttaṃ hoti. |
♦ "This is our instruction to you" means this is our instruction to you from us, "Meditate, do not be heedless," it is an exhortation, is what is said. |
♦ 2. dutiyavaggo |
♦ 2. The Second Chapter |
♦ 1-33. asaṅkhatasuttādivaṇṇanā |
♦ 1-33. Commentary on the Asaṅkhata Sutta and others |
♦ 377-409. kāye kāyānupassītiādīsu yaṃ vattabbaṃ, taṃ parato vakkhāma. |
♦ 377-409. In "contemplating the body in the body" and so on, what is to be said, we will say later. |
♦ anatantiādīsu taṇhānatiyā abhāvena anataṃ. |
♦ In "unbent" and so on, because of the absence of the bending of craving, it is unbent. |
catunnaṃ āsavānaṃ abhāvena anāsavaṃ. |
Because of the absence of the four cankers, it is cankerless. |
paramatthasaccatāya saccaṃ. |
Because it is the ultimate truth, it is true. |
vaṭṭassa parabhāgaṭṭhena pāraṃ. |
Because it is the other shore of the round of rebirth, it is the far shore. |
saṇhaṭṭhena nipuṇaṃ. |
Because of its subtlety, it is subtle. |
suṭṭhu duddasatāya sududdasaṃ. |
Because it is extremely difficult to see, it is very difficult to see. |
jarāya ajaritattā ajajjaraṃ. |
Because it is not decayed by old age, it is undecaying. |
thiraṭṭhena dhuvaṃ. |
Because of its stability, it is firm. |
apalujjanatāya apalokitaṃ. |
Because of its non-perishability, it is unperishing. |
cakkhuviññāṇena apassitabbattā anidassanaṃ. |
Because it is not to be seen by the eye-consciousness, it is invisible. |
taṇhāmānadiṭṭhipapañcānaṃ abhāvena nippapañcaṃ. |
Because of the absence of the proliferations of craving, conceit, and views, it is without proliferation. |
♦ santabhāvaṭṭhena santaṃ. |
♦ Because of its peaceful nature, it is peaceful. |
maraṇābhāvena amataṃ. |
Because of the absence of death, it is deathless. |
uttamaṭṭhena paṇītaṃ. |
Because of its excellence, it is sublime. |
sassirikaṭṭhena sivaṃ. |
Because of its auspiciousness, it is blissful. |
nirupaddavatāya khemaṃ. |
Because of its being without trouble, it is safe. |
taṇhākkhayassa paccayattā taṇhakkhayaṃ. |
Because it is a condition for the destruction of craving, it is the destruction of craving. |
♦ vimhāpanīyaṭṭhena accharaṃ paharitabbayuttakanti acchariyaṃ. |
♦ Because it is astonishing, it is wonderful, worthy of being struck, so "acchariyaṃ" (wonderful). |
abhūtameva bhūtaṃ ajātaṃ hutvā atthīti vā abbhutaṃ. |
Or, being non-existent, it becomes existent; being unborn, it exists, so "abbhutaṃ" (marvelous). |
niddukkhattā anītikaṃ. |
Because it is without suffering, it is without affliction. |
niddukkhasabhāvattā anītikadhammaṃ. |
Because of its nature of being without suffering, it is the dhamma without affliction. |
vānābhāvena nibbānaṃ. |
Because of the absence of weaving (craving), it is Nibbāna. |
byābajjhābhāveneva abyābajjhaṃ. |
Because of the absence of obstruction, it is unobstructed. |
virāgādhigamassa paccayato virāgaṃ. |
Because it is a condition for the attainment of dispassion, it is dispassion. |
paramatthasuddhitāya suddhi. |
Because of its ultimate purity, it is purity. |
tīhi bhavehi muttatāya mutti. |
Because of its release from the three existences, it is release. |
kāmālayānaṃ abhāvena anālayaṃ. |
Because of the absence of the abodes of sensual pleasure, it is without abode. |
patiṭṭhaṭṭhena dīpaṃ. |
Because of its being a foundation, it is an island. |
allīyitabbayuttaṭṭhena leṇaṃ. |
Because it is a place to which one should resort, it is a shelter. |
tāyanaṭṭhena tāṇaṃ. |
Because of its protecting nature, it is protection. |
bhayasaraṇaṭṭhena saraṇaṃ, bhayanāsananti attho. |
Because it is a refuge from fear, it is a refuge; it means the dispeller of fear. |
paraṃ ayanaṃ gati patiṭṭhāti parāyaṇaṃ. |
The further shore, the destination, the foundation, is "parāyaṇaṃ." |
sesamettha vuttanayamevāti. |
The rest here is in the same way as said. |
♦ asaṅkhatasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Asaṅkhata Saṃyutta is finished. |
♦ 10. abyākatasaṃyuttaṃ SN 44: SN 43 |
♦ 10. The Abyākata Saṃyutta SN 44: |
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♦ 1. khemāsuttavaṇṇanā SN 44: SN 43.1 |
♦ 1. Commentary on the Khemā Sutta SN 44: |
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♦ 410. abyākatasaṃyuttassa paṭhame khemāti gihikāle bimbisārassa upāsikā saddhāpabbajitā mahātherī “etadaggaṃ, bhikkhave, mama sāvikānaṃ bhikkhunīnaṃ mahāpaññānaṃ yadidaṃ khemā”ti evaṃ bhagavatā mahāpaññatāya etadagge ṭhapitā. |
♦ 410. In the first of the Abyākata Saṃyutta, "Khemā" was a laywoman of Bimbisāra in her household life, who went forth out of faith, a great elder nun, placed in the foremost position for great wisdom by the Blessed One thus, "This is the foremost, O monks, of my women disciples, the nuns, who are of great wisdom, namely Khemā." |
paṇḍitāti paṇḍiccena samannāgatā. |
"Wise" means endowed with wisdom. |
viyattāti veyyattiyena samannāgatā. |
"Expert" means endowed with expertise. |
medhāvinīti medhāya paññāya samannāgatā. |
Intelligent" means endowed with the wisdom called "medhā. |
bahussutāti pariyattibāhusaccenapi paṭivedhabāhusaccenapi samannāgatā. |
"Of great learning" means endowed with both great learning in the scriptures and great learning in penetration. |
♦ gaṇakoti acchiddakagaṇanāya kusalo. |
♦ "A counter" means skilled in counting without a gap. |
muddikoti aṅgulimuddāya gaṇanāya kusalo. |
"A finger-counter" means skilled in counting with the fingers. |
saṅkhāyakoti piṇḍagaṇanāya kusalo. |
"A reckoner" means skilled in lump-sum counting. |
gambhīroti caturāsītiyojanasahassagambhīro. |
"Deep" means eighty-four thousand yojanas deep. |
appameyyoti āḷhakagaṇanāya appameyyo. |
"Immeasurable" means immeasurable by the measure of an āḷhaka. |
duppariyogāhoti āḷhakagaṇanāya pamāṇagahaṇatthaṃ durogāho. |
"Difficult to fathom" means difficult to enter for the purpose of taking the measure by the measure of an āḷhaka. |
yena rūpena tathāgatanti yena rūpena dīgho rasso sāmo odātoti sattasaṅkhātaṃ tathāgataṃ paññapeyya. |
"By what form the Tathāgata" means by what form, long, short, dark, fair, the being called the Tathāgata could be designated. |
taṃ rūpaṃ tathāgatassa pahīnanti taṃ vuttappakārarūpaṃ samudayappahānena sabbaññutathāgatassa pahīnaṃ. |
"That form is abandoned by the Tathāgata" means that form of the kind mentioned is abandoned by the all-knowing Tathāgata by the abandoning of its origin. |
rūpasaṅkhāya vimuttoti āyatiṃ rūpassa anuppattiyā rūpārūpakoṭṭhāsenapi evarūpo nāma bhavissatīti vohārassapi paṭipassaddhattā rūpapaṇṇattiyāpi vimutto. |
"Freed from the reckoning of form" means, because of the non-arising of form in the future, and because even the designation "he will be of such and such a form" by way of the material and immaterial portions is stilled, he is freed even from the concept of form. |
gambhīroti ajjhāsaya gambhīratāya ca guṇagambhīratāya ca gambhīro. |
"Deep" means deep by the depth of his disposition and by the depth of his qualities. |
tassa evaṃ guṇagambhīrassa sato sabbaññutathāgatassa yaṃ upādāya sattasaṅkhāto tathāgatoti paññatti hoti, tadabhāvena tassā paññattiyā abhāvaṃ passantassa ayaṃ sattasaṅkhāto hoti tathāgato paraṃ maraṇāti idaṃ vacanaṃ na upeti na yujjati, na hoti tathāgato paraṃ maraṇātiādivacanampi na upeti na yujjatīti attho. |
For him who is thus deep in qualities, the all-knowing Tathāgata, because of the absence of that on which the designation "the being called the Tathāgata" is based, and because he sees the absence of that designation, the statement "this being called the Tathāgata exists after death" does not apply, is not fitting; the statement "the Tathāgata does not exist after death" and so on also does not apply, is not fitting, is the meaning. |
♦ saṃsandissatīti ekaṃ bhavissati. |
♦ "It will be consistent" means it will be one. |
samessatīti nirantaraṃ bhavissati. |
"It will be fitting" means it will be without a gap. |
na virodhayissatīti na viruddhaṃ padaṃ bhavissati. |
"It will not be contradictory" means it will not be a contradictory statement. |
aggapadasminti desanāya. |
"In the foremost statement" means in the teaching. |
desanā hi idha aggapadanti adhippetā. |
For here, the teaching is intended by "the foremost statement." |
♦ 2. anurādhasuttavaṇṇanā SN 43.2 |
♦ 2. Commentary on the Anurādha Sutta |
♦ 411. dutiyaṃ khandhiyavagge vitthāritameva, abyākatādhikārato pana idha vuttaṃ. |
♦ 411. The second has been explained in detail in the Khandha Vagga, but it is spoken of here because it deals with the undeclared. |
♦ 3-8. paṭhamasāriputtakoṭṭhikasuttādivaṇṇanā SN 44: |
♦ 3-8. Commentary on the First Sāriputta-Koṭṭhika Sutta and others SN 44: |
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♦ 412-417. tatiye rūpagatametanti rūpamattametaṃ. |
♦ 412-417. In the third, "this is merely form" means this is only form. |
ettha rūpato añño koci satto nāma na upalabbhati, rūpe pana sati nāmamattaṃ etaṃ hotīti dasseti. |
Here, apart from form, no being is found; but when there is form, this is merely a name, he shows. |
vedanāgatametantiādīsupi eseva nayo. |
The same method applies to "this is merely feeling" and so on. |
ayaṃ kho āvuso hetūti ayaṃ rūpādīni muñcitvā anupalabbhiyasabhāvo hetu, yenetaṃ abyākataṃ bhagavatāti. |
"This, friend, is the reason" means this nature of not being found apart from form and so on is the reason why this is undeclared by the Blessed One. |
catutthādīni uttānatthāneva. |
The fourth and following are of clear meaning. |
♦ 9. kutūhalasālāsuttavaṇṇanā SN 44: SN 43.9 |
♦ 9. Commentary on the Kutūhalasālā Sutta SN 44: |
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♦ 418. navame kutūhalasālāyanti kutūhalasālā nāma paccekasālā natthi, yattha pana nānātitthiyā samaṇabrāhmaṇā nānāvidhaṃ kathaṃ pavattenti, sā bahūnaṃ “ayaṃ kiṃ vadati, ayaṃ kiṃ vadatī”ti kutūhaluppavattiṭṭhānato kutūhalasālāti vuccati. |
♦ 418. In the ninth, "in the hall of curiosities" means there is no separate hall named "hall of curiosities," but where various heretical ascetics and brahmins carry on various kinds of talk, that is called the hall of curiosities because it is a place where the curiosity of many arises, "What is this one saying, what is that one saying?" |
dūrampi gacchatīti yāva ābhassarabrahmalokā gacchati. |
"It goes far" means it goes as far as the Ābhassara brahma world. |
imañca kāyaṃ nikkhipatīti cuticittena nikkhipati. |
"And he lays down this body" means he lays it down with the consciousness of death. |
anupapanno hotīti cutikkhaṇeyeva paṭisandhicittassa anuppannattā anupapanno hoti. |
"He is not reborn" means, at the very moment of death, because the rebirth-linking consciousness has not arisen, he is not reborn. |
♦ 10. ānandasuttavaṇṇanā SN 44: SN 43.10 |
♦ 10. Commentary on the Ānanda Sutta SN 44: |
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♦ 419. dasame tesametaṃ saddhiṃ abhavissāti tesaṃ laddhiyā saddhiṃ etaṃ abhavissa. |
♦ 419. In the tenth, "this would be in accordance with their doctrine" means this would be in accordance with their doctrine. |
anulomaṃ abhavissa ñāṇassa uppādāya sabbe dhammā anattāti yaṃ etaṃ “sabbe dhammā anattā”ti vipassanāñāṇaṃ uppajjati, api nu me tassa anulomaṃ abhavissāti attho. |
"Would it be conducive to the arising of the knowledge that all dhammas are not-self?" means that which is the insight-knowledge "all dhammas are not-self" that arises, would it be conducive to that for me? is the meaning. |
♦ 11. sabhiyakaccānasuttavaṇṇanā SN 44: SN 43.11 |
♦ 11. Commentary on the Sabhiya Kaccāna Sutta SN 44: |
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♦ 420. ekādasame etamettakena ettakamevāti āvuso yassāpi etaṃ ettakena kālena “hetumhi sati rūpītiādi paññāpanā hoti, asati na hotī”ti byākaraṇaṃ bhaveyya, tassa ettakameva bahu. |
♦ 420. In the eleventh, "this much, this much only" means, friend, for whomsoever there would be this explanation in this much time, "when there is a cause, the designation 'having form' and so on arises; when there is not, it does not arise," for him this much is a great deal. |
ko pana vādo atikkanteti atikkante pana atimanāpe dhammadesanānaye vādoyeva ko, natthi vādo, chinnā kathāti. |
What talk then of what is beyond? means in the way of teaching the Dhamma that is beyond, that is most pleasing, what talk is there? There is no talk, the talk is cut off. |
♦ abyākatasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Abyākata Saṃyutta is finished. |
♦ iti sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya |
♦ Thus in the Sāratthappakāsinī, the commentary on the Saṃyutta Nikāya, |
♦ saḷāyatanavaggavaṇṇanā niṭṭhitā. |
♦ the commentary on the Saḷāyatana Vagga is finished. |
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SN-a 5 - mahāvagga-aṭṭhakathā |
SN-a 5 - Mahāvagga Commentary |
♦ mahāvagga-aṭṭhakathā |
♦ Mahāvagga Commentary |
♦ 1. maggasaṃyuttaṃ SN 45: SN 45 |
♦ 1. The Magga Saṃyutta SN 45: |
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♦ 1. avijjāvaggo SN 45: |
♦ 1. The Avijjā Vagga SN 45: |
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♦ 1-2. avijjāsuttādivaṇṇanā SN 45: |
♦ 1-2. Commentary on the Avijjā Sutta and others SN 45: |
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♦ 1-2. mahāvaggassa paṭhame pubbaṅgamāti sahajātavasena ca upanissayavasena cāti dvīhākārehi pubbaṅgamā. |
♦ 1-2. In the first of the Mahāvagga, "forerunner" means forerunner in two ways: by way of co-nascence and by way of dependence. |
samāpattiyāti samāpajjanāya sabhāvapaṭilābhāya, uppattiyāti attho. |
"For the attainment" means for the arising, for the attainment of its own nature; for the arising, is the meaning. |
anvadeva ahirikaṃ anottappanti sā panesā yadetaṃ alajjanākārasaṇṭhikaṃ ahirikaṃ, abhāyanākārasaṇṭhitañca anottappaṃ, etaṃ anudeva saheva ekatova, na vinā tena uppajjatīti attho. |
"Shamelessness and lack of conscience follow along" means that which is shamelessness, having the characteristic of shamelessness, and that which is lack of conscience, having the characteristic of fearlessness, that follows along with it, together, at the same time; it does not arise without it, is the meaning. |
avijjāgatassāti avijjāya upagatassa samannāgatassa. |
"For one who has come to ignorance" means for one who is accompanied by, endowed with, ignorance. |
micchādiṭṭhīti ayāthāvadiṭṭhi aniyyānikadiṭṭhi. |
"Wrong view" means a wrong view, a view that does not lead out. |
pahotīti hoti uppajjati. |
"It is able to be" means it is, it arises. |
micchāsaṅkappādīsupi ayāthāvāniyyānikavaseneva micchābhāvo veditabbo. |
In "wrong thought" and so on also, the state of being wrong should be understood by way of being wrong and not leading out. |
iti imāni aṭṭhapi akusaladhammasamāpattiyā micchattāṅgāni nāma honti. |
Thus these eight are called the factors of wrongness for the attainment of unwholesome states. |
tāni pana na ekakkhaṇe sabbāni labbhanti, nānakkhaṇe labbhanti. |
But they are not all found at one moment; they are found at different moments. |
♦ kathaṃ? |
♦ How? |
yadā hi diṭṭhisampayuttacittaṃ kāyaviññattiṃ samuṭṭhāpentaṃ uppajjati, tadā micchādiṭṭhi micchāsaṅkappo micchāvāyāmo micchāsati micchāsamādhi micchākammantoti cha aṅgāni honti. |
For when a citta associated with a view arises, giving rise to a bodily intimation, then there are six factors: wrong view, wrong thought, wrong effort, wrong mindfulness, wrong concentration, and wrong action. |
yadā diṭṭhivippayuttaṃ, tadā micchādiṭṭhivajjāni pañca. |
When it is dissociated from a view, then there are five, excluding wrong view. |
yadā tāneva dve vacīviññattiṃ samuṭṭhāpenti, tadā micchākammantaṭṭhāne micchāvācāya saddhiṃ tāneva cha vā pañca vā. |
When those same two give rise to a verbal intimation, then, in place of wrong action, with wrong speech, there are those same six or five. |
ayaṃ ājīvo nāma kuppamāno kāyavacīdvāresuyeva aññatarasmiṃ kuppati, na manodvāre. |
This livelihood, when it is defiled, is defiled in one of the body or speech doors, not in the mind door. |
tasmā yadā ājīvasīsena tāneva cittāni kāyavacīviññattiyo samuṭṭhāpenti, tadā kāyakammaṃ micchājīvo nāma hoti, tathā vacīkammanti micchājīvassa vasena tāneva cha vā pañca vā. |
Therefore, when, with livelihood as the head, those same cittas give rise to bodily and verbal intimations, then the bodily action is called wrong livelihood, and likewise the verbal action, so by way of wrong livelihood, there are those same six or five. |
yadā pana viññattiṃ asamuṭṭhāpetvā tāni cittāni uppajjanti, tadā micchādiṭṭhimicchāsaṅkappamicchāvāyāmamicchāsatimicchāsamādhivasena pañca vā, micchāsaṅkappādivasena cattāri vā hontīti evaṃ na ekakkhaṇe sabbāni labbhanti, nānakkhaṇe labbhantīti. |
But when those cittas arise without giving rise to an intimation, then there are five, by way of wrong view, wrong thought, wrong effort, wrong mindfulness, and wrong concentration, or four, by way of wrong thought and so on. Thus they are not all found at one moment; they are found at different moments. |
♦ sukkapakkhe vijjāti kammassakatañāṇaṃ. |
♦ In the bright side, "knowledge" is the knowledge of the ownership of kamma. |
ihāpi sahajātavasena ca upanissayavasena cāti dvīhākārehi pubbaṅgamatā veditabbā. |
Here too, the state of being a forerunner should be understood in two ways: by way of co-nascence and by way of dependence. |
hirottappanti hirī ca ottappañca. |
"Conscience and shame" means both conscience and shame. |
tattha lajjanākārasaṇṭhitā hirī, bhāyanākārasaṇṭhitaṃ ottappaṃ. |
Therein, conscience has the characteristic of shame, and shame has the characteristic of fear. |
ayamettha saṅkhepo, vitthāro pana visuddhimagge vuttova. |
This is the summary here; the detail, however, has been spoken of in the Visuddhimagga. |
vijjāgatassāti vijjāya upagatassa samannāgatassa. |
"For one who has come to knowledge" means for one who is accompanied by, endowed with, knowledge. |
viddasunoti viduno paṇḍitassa. |
"For a wise person" means for a learned, wise person. |
sammādiṭṭhīti yāthāvadiṭṭhi niyyānikadiṭṭhi. |
"Right view" means a right view, a view that leads out. |
sammākammantādīsupi eseva nayo. |
The same method applies to "right action" and so on. |
iti kusaladhammasamāpattiyā imāni aṭṭhaṅgāni honti, tāni lokiyamaggakkhaṇe na ekato sabbāni labbhanti, lokuttaramaggakkhaṇe pana labbhanti. |
Thus, for the attainment of wholesome states, these are the eight factors; they are not all found together at the moment of the mundane path, but they are found at the moment of the supramundane path. |
tāni ca kho paṭhamajjhānikamagge, dutiyajjhānikādīsu pana sammāsaṅkappavajjāni satteva honti. |
And those, in the path of the first jhāna; but in the second jhāna and so on, there are only seven, excluding right thought. |
♦ tattha yo evaṃ vadeyya “yasmā majjhimanikāyamhi mahāsaḷāyatanikasutte ‘yā tathābhūtassa diṭṭhi, sāssa hoti sammādiṭṭhi. |
♦ Therein, if one were to say, "Because in the Majjhima Nikāya, in the Mahāsaḷāyatanika Sutta, it is said, 'Whatever is the view of such a one, that is his right view. |
yo tathābhūtassa, saṅkappo, svāssa hoti sammāsaṅkappo. |
Whatever is the thought of such a one, that is his right thought. |
yo tathābhūtassa vāyāmo, svāssa hoti sammāvāyāmo. |
Whatever is the effort of such a one, that is his right effort. |
yā tathābhūtassa sati, svāssa hoti sammāsati. |
Whatever is the mindfulness of such a one, that is his right mindfulness. |
yo tathābhūtassa samādhi, svāssa hoti sammāsamādhi. |
Whatever is the concentration of such a one, that is his right concentration. |
pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo ca suparisuddho’ti vuttaṃ tasmā pañcaṅgikopi lokuttaramaggo hotī”ti so vattabbo — tasmiṃyeva sutte “evamassāyaṃ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchatī”ti idaṃ kasmā na passasi ? |
And his bodily action, verbal action, and livelihood have already been well purified,' therefore the supramundane path is also five-factored," he should be told — in that very sutta, why do you not see this, "Thus for him this noble eightfold path goes to fulfillment in development"? |
yaṃ panetaṃ “pubbeva kho panassā”ti vuttaṃ, taṃ pabbajitadivasato paṭṭhāya parisuddhabhāvadassanatthaṃ. |
But that which is said, "his... have already been," that is to show the state of purity from the day of going forth. |
pabbajitadivasato paṭṭhāya hi parisuddhāni kāyakammādīni lokuttaramaggakkhaṇe atiparisuddhāni hontīti ayamattho dīpito. |
For from the day of going forth, the bodily actions and so on that are pure become exceedingly pure at the moment of the supramundane path; this meaning is shown. |
♦ yampi abhidhamme vuttaṃ “tasmiṃ kho pana samaye pañcaṅgiko maggo hotī”ti , taṃ ekaṃ kiccantaraṃ dassetuṃ vuttaṃ. |
♦ That which is also said in the Abhidhamma, "At that time, the path is five-factored," that is said to show one different function. |
yasmiñhi kāle micchākammantaṃ pahāya sammākammantaṃ pūreti, tasmiṃ kāle micchāvācā vā micchājīvo vā na hoti, diṭṭhi saṅkappo vāyāmo sati samādhīti imesuyeva pañcasu kārakaṅgesu sammākammanto pūrati. |
For at the time when, having abandoned wrong action, he fulfills right action, at that time there is no wrong speech or wrong livelihood; in these five agent-factors, namely, view, thought, effort, mindfulness, and concentration, right action is fulfilled. |
virativasena hi sammākammanto pūrati nāma. |
For by way of abstinence, right action is said to be fulfilled. |
sammāvācāsammāājīvesupi eseva nayo. |
The same method applies to right speech and right livelihood. |
iti imaṃ kiccantaraṃ dassetuṃ evaṃ vuttaṃ. |
Thus, to show this different function, it is said thus. |
lokiyamaggakkhaṇe ca pañceva honti, virati pana aniyatā. |
And at the moment of the mundane path, there are only five, but abstinence is uncertain. |
tasmā “chāṅgiko”ti avatvā “pañcaṅgiko”tveva vuttaṃ. |
Therefore, without saying "six-factored," it is said only "five-factored." |
“yā ca, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ, ayaṃ bhikkhave sammākammanto ariyo anāsavo lokuttaramaggo”ti . |
And whatever, O monks, for one of noble mind, of mind without cankers, endowed with the noble path, who is developing the noble path, is the abstinence, restraint, refraining, non-doing, non-performance of the three bodily misconducts, this, O monks, is right action, noble, without cankers, supramundane, a path. |
evaṃ pana mahācattālīsakasuttādīsu anekesu suttesu sammākammantādīnañca lokuttaramaggassa aṅgabhāvasiddhito aṭṭhaṅgikova lokuttaramaggo hotīti veditabboti. |
Thus, however, in many suttas such as the Mahācattālīsaka Sutta and others, because the state of being a factor of the supramundane path for right action and so on is established, it should be understood that the supramundane path is eight-factored. |
imasmiṃ sutte ayaṃ aṭṭhaṅgiko maggo lokiyalokuttaramissakova kathito. |
In this sutta, this eightfold path is taught as mixed, mundane and supramundane. |
dutiyaṃ kosalasaṃyutte vuttameva. |
The second has been spoken of in the Kosala Saṃyutta. |
♦ 3. sāriputtasuttavaṇṇanā SN 45: SN 45.3 |
♦ 3. Commentary on the Sāriputta Sutta SN 45: |
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♦ 3. tatiye sakalamidaṃ bhanteti ānandatthero sāvakapāramīñāṇassa matthakaṃ appattatāya sakalampi maggabrahmacariyaṃ kalyāṇamittasannissayena labbhatīti na aññāsi, dhammasenāpati pana sāvakapāramīñāṇassa matthake ṭhitattā aññāsi, tasmā evamāha. |
♦ 3. In the third, "this whole, venerable sir," the venerable Ānanda, because he had not reached the pinnacle of the knowledge of the perfections of a disciple, did not know that the entire holy life of the path is obtained by depending on a good friend; but the general of the Dhamma, because he stood at the pinnacle of the knowledge of the perfections of a disciple, knew, therefore he said thus. |
tenevassa bhagavā sādhu sādhūti sādhukāramadāsi. |
Therefore the Blessed One gave him a cheer, "Good, good." |
♦ 4. jāṇussoṇibrāhmaṇasuttavaṇṇanā SN 45.4 |
♦ 4. Commentary on the Jāṇussoṇi Brāhmaṇa Sutta |
♦ 4. catutthe sabbasetena vaḷavābhirathenāti sakalasetena catūhi vaḷavāhi yuttarathena. |
♦ 4. In the fourth, "with an all-white chariot drawn by mares" means with a chariot drawn by four all-white mares. |
so kira sabbo sacakkapañjarakubbaro rajataparikkhitto hoti. |
It is said that the whole of it, with its wheels, frame, and pole, was inlaid with silver. |
ratho ca nāmesa duvidho hoti — yodharatho, alaṅkārarathoti. |
And a chariot is of two kinds: a war chariot and an ornamental chariot. |
tattha yodharatho caturassasaṇṭhāno hoti nātimahā dvinnaṃ tiṇṇaṃ vā janānaṃ gahaṇasamattho. |
Therein, a war chariot is of a square shape, not very large, capable of holding two or three people. |
alaṅkāraratho mahā hoti dīghato dīgho puthulato puthulo ca, tattha chattaggāhako vālabījaniggāhako tālavaṇṭaggāhakoti evaṃ aṭṭha vā dasa vā sukheneva ṭhātuṃ vā nisīdituṃ vā nipajjituṃ vā sakkonti. |
An ornamental chariot is large, long in length and broad in breadth; in it, an umbrella-bearer, a whisk-bearer, a fan-bearer, thus eight or ten can stand, or sit, or lie down with ease. |
ayampi alaṅkārarathoyeva. |
This too is an ornamental chariot. |
♦ setā sudaṃ assāti tā vaḷavā pakatiyā setavaṇṇāva. |
♦ "His mares were white" means those mares were naturally of a white color. |
setālaṅkārāti pasādhanaṃ tāsaṃ rajatamayaṃ ahosi. |
"With white ornaments" means their adornments were made of silver. |
seto rathoti rathopi vuttanayeneva rajataparikkhittattā tattha tattha dantakammakhacitattā ca setova. |
"The chariot was white" means the chariot also, in the way mentioned, because it was inlaid with silver and because it was inlaid with ivory work here and there, was white. |
setaparivāroti yathā aññe rathā sīhacammaparivārāpi honti, byagghacammaparivārāpi paṇḍukambalaparivārāpi honti, na evaṃ esa. |
"With a white covering" means, just as other chariots are also covered with lion skins, or covered with tiger skins, or covered with white woolen blankets, this one was not so. |
esa pana ghanadukūlena parivārito ahosi. |
But this one was covered with a thick white cloth. |
setā rasmiyoti rasmiyopi rajatapanāḷisuparikkhittā. |
"The reins were white" means the reins also were inlaid with silver tubes. |
setā patodalaṭṭhīti patodalaṭṭhipi rajataparikkhittā. |
"The goad-stick was white" means the goad-stick also was inlaid with silver. |
♦ setaṃ chattanti rathamajjhe ussāpitachattampi setameva ahosi. |
♦ "The umbrella was white" means the umbrella raised in the middle of the chariot was also white. |
setaṃ uṇhīsanti aṭṭhaṅgulavitthāro rajatamayo uṇhīsapaṭṭo seto. |
"The turban was white" means the silver turban-band, eight fingers broad, was white. |
setāni vatthānīti vatthānipi setāni pheṇapuñjavaṇṇāni. |
"The clothes were white" means the clothes also were white, the color of a mass of foam. |
tesu nivāsanaṃ pañcasatagghanakaṃ, uttarāsaṅgo sahassagghanako. |
Of them, the lower garment was worth five hundred, the upper garment a thousand. |
setā upāhanāti upāhanā nāma maggāruḷhassa vā honti aṭaviṃ vā pavisantassa. |
"The shoes were white" means shoes are for one who has set out on a road or is entering a forest. |
ayaṃ pana rathaṃ abhiruḷho, tenassa tadanucchaviko rajatapaṭisevito pādālaṅkāro nāma esa evaṃ vuttoti veditabbo. |
But this one was mounted on a chariot, so it should be understood that his foot-ornament, inlaid with silver, suitable for that, is what is called thus. |
setāya sudaṃ vālabījaniyāti phalikamayadaṇḍāya setacamaravālabījaniyā. |
"With a white whisk" means with a white yak-tail whisk with a crystal handle. |
na kevalañca ettakamevassa setaṃ ahosi, so pana brāhmaṇo setavilepanaṃ vilimpi, setamālaṃ piḷandhi, dasasu aṅgulīsu aṅgulimuddikā kaṇṇesu kuṇḍalānīti evamādi alaṅkāropissa rajatamayova ahosi . |
Not only was this much of his white, but that brahmin also anointed himself with white ointment, wore a white garland, and his ornaments, such as rings on the ten fingers and earrings in the ears, were also of silver. |
parivārabrāhmaṇāpissa dasasahassamattā tatheva setavatthavilepanamālālaṅkārā ahesuṃ. |
And his attendant brahmins, numbering about ten thousand, likewise had white clothes, ointments, garlands, and ornaments. |
♦ yaṃ panetaṃ sāvatthiyā niyyāyantanti vuttaṃ, tatrāyaṃ niyyāyanavibhāvanā — so kira channaṃ channaṃ māsānaṃ ekavāraṃ nagaraṃ padakkhiṇaṃ karoti — “ito ettakehi divasehi nagaraṃ padakkhiṇaṃ karissatī”ti puretarameva ghosanā kayirati. |
♦ But that which is said, "as he was leaving Sāvatthī," therein this is the explanation of the leaving — it is said that every six months he would circumambulate the city once — an announcement would be made beforehand, "He will circumambulate the city in so many days from now." |
taṃ sutvā ye nagarato na pakkantā, te na pakkamanti. |
Hearing that, those who had not left the city would not leave. |
yepi pakkantā, tepi “puññavato sirisampattiṃ passissāmā”ti āgacchanti. |
And those who had left would also come, thinking, "We will see the glorious wealth of the meritorious one." |
yaṃ divasaṃ brāhmaṇo nagaraṃ anuvicarati, tadā pātova nagaravīthiyo sammajjitvā vālikaṃ okiritvā lājapañcamehi pupphehi vippakiritvā puṇṇaghaṭe ṭhapetvā kadaliyo ca dhaje ca ussāpetvā sakalanagaraṃ dhūpitavāsitaṃ karonti. |
On the day the brahmin goes around the city, then in the morning, having swept the city streets, having sprinkled sand, having scattered flowers, with parched grain as the fifth, having placed full pots, having raised banana trees and flags, they make the whole city perfumed and scented. |
♦ brāhmaṇo pātova sīsaṃ nhāyitvā purebhattaṃ bhuñjitvā vuttanayeneva setavatthādīhi attānaṃ alaṅkaritvā pāsādā oruyha rathaṃ abhiruhati. |
♦ The brahmin, having bathed his head in the morning and eaten before the meal, having adorned himself with white clothes and so on in the way mentioned, descends from the palace and mounts the chariot. |
atha naṃ te brāhmaṇā sabbasetavatthavilepanamālālaṅkārā setacchattāni gahetvā parivārenti. |
Then those brahmins, with all-white clothes, ointments, garlands, and ornaments, holding white umbrellas, surround him. |
tato mahājanassa sannipātatthaṃ paṭhamaṃyeva taruṇadārakānaṃ phalāphalāni vikiranti, tadanantaraṃ māsakarūpādīni, tadanantaraṃ kahāpaṇe vikiranti. |
Then, for the gathering of the great crowd, first they scatter fruits for the young boys, then coins and so on, then they scatter kahāpaṇas. |
mahājano sannipatati, ukkuṭṭhiyo ceva celukkhepā ca vattanti. |
The great crowd gathers, and there are shouts of applause and waving of cloths. |
atha brāhmaṇo maṅgalikasovatthikādīsu maṅgalāni ceva suvatthiyo ca karontesu mahāsampattiyā nagaraṃ anuvicarati. |
Then the brahmin, while the auspicious singers and well-wishers are performing auspicious rites and wishing well, goes around the city with great splendor. |
puññavantā manussā ekabhūmikādipāsāde āruyha sukapattasadisāni vātapānakavāṭāni vivaritvā olokenti. |
Meritorious people, having climbed up to palaces of one story and so on, having opened the window shutters which are like the leaves of a parrot, look on. |
brāhmaṇopi attano yasasirisampattiyā nagaraṃ ajjhottharanto viya dakkhiṇadvārābhimukho hoti. |
The brahmin also, as if overwhelming the city with his own glorious splendor, faces the southern gate. |
taṃ sandhāyetaṃ vuttaṃ. |
With reference to that, this is said. |
♦ tamenaṃ jano disvāti mahājano taṃ rathaṃ disvā. |
♦ "The people, seeing him" means the great crowd, seeing that chariot. |
brahmanti seṭṭhādhivacanametaṃ. |
"Brahma" is a designation for what is excellent. |
brahmaṃ vata bho yānanti seṭṭhayānasadisaṃ vata bho yānanti ayamettha attho. |
"What a Brahma vehicle, sirs" means what a vehicle like an excellent vehicle, sirs, this is the meaning here. |
imasseva kho etanti, ānanda, manussā nāma vaṇṇabhāṇakānaṃ dhanaṃ datvā attano dārikānaṃ vaṇṇagītaṃ gāyāpenti “abhirūpo hoti dassanīyo mahaddhano mahābhogo”ti, na ca tena vaṇṇabhaṇanamattena abhirūpā vā honti mahaddhanā vā, evameva mahājano brāhmaṇassa rathaṃ disvā — “brahmaṃ vata bho yānan”ti kiñcāpi evaṃ vaṇṇaṃ bhaṇati, na panetaṃ yānaṃ vaṇṇabhaṇanamatteneva brahmayānaṃ nāma hoti. |
"This is indeed for him" means, Ānanda, men, having given wealth to bards, have them sing the praises of their daughters, "she is beautiful, lovely to see, of great wealth, of great possessions," but by that mere praise-singing, they do not become beautiful or of great wealth; in the same way, the great crowd, seeing the brahmin's chariot, although they sing its praises thus, "What a Brahma vehicle, sirs," that vehicle does not become what is called a Brahma vehicle merely by praise-singing. |
lāmakañhi etaṃ chavaṃ. |
For it is a worthless corpse. |
paramatthena pana imasseva kho etaṃ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṃ. |
But in the ultimate sense, this, Ānanda, is a designation for this noble eightfold path. |
ayañhi sabbadosavigamena seṭṭho, iminā ca ariyā nibbānaṃ yantīti brahmayānaṃ itipi, dhammabhūtattā yānattā ca dhammayānaṃ itipi, anuttarattā kilesasaṅgāmassa ca vijitattā anuttaro saṅgāmavijayo itipi vattuṃ vaṭṭati. |
For this is excellent because of the departure of all faults, and by this the noble ones go to Nibbāna, so it is a Brahma vehicle; and because it is the Dhamma and a vehicle, it is a Dhamma vehicle; and because it is unsurpassed and because the battle of the defilements has been won, it is fitting to call it the unsurpassed victory in battle. |
♦ idānissa niddosabhāvañceva saṅgāmavijayabhāvañca dassento rāgavinayapariyosānātiādimāha. |
♦ Now, showing its faultless nature and its nature of victory in battle, he said, "ending in the discipline of lust," and so on. |
tattha rāgaṃ vinayamānā pariyosāpeti pariyosānaṃ gacchati nipphajjatīti rāgavinayapariyosānā. |
Therein, disciplining lust, it brings to an end, it comes to an end, it is accomplished, so "ending in the discipline of lust." |
esa nayo sabbattha. |
This is the method everywhere. |
♦ yassa saddhā ca paññā cāti yassa ariyamaggayānassa saddhānusārivasena saddhā, dhammānusārivasena paññāti ime dve dhammā sadā dhuraṃ yuttā, tatramajjhattatāyuge yuttāti attho. |
♦ "For which faith and wisdom" means for which chariot of the noble path, faith by way of being a faith-follower and wisdom by way of being a Dhamma-follower, these two dhammas are always yoked to the pole; yoked to the middle-yoke, is the meaning. |
hirī īsāti attanā saddhiṃ adhiviṭṭhena bahiddhāsamuṭṭhānena ottappena saddhiṃ ajjhattasamuṭṭhānā hirī yassa maggarathassa īsā. |
"Conscience is the shaft" means for which chariot of the path, conscience, which arises internally, along with shame, which arises externally, with which it is yoked, is the shaft. |
mano yottanti vipassanācittañca maggacittañca yottaṃ. |
"Mind is the yoke-strap" means the mind of insight and the mind of the path are the yoke-strap. |
yathā hi rathassa vākādimayaṃ yottaṃ goṇe ekābaddhe karoti ekasaṅgahite, evaṃ maggarathassa lokiyavipassanācittaṃ atirekapaññāsa, lokuttaravipassanācittaṃ atirekasaṭṭhi kusaladhamme ekābaddhe ekasaṅgahe karoti. |
For just as a yoke-strap made of leather and so on for a chariot makes the oxen bound together, gathered together, so the mind of mundane insight for the chariot of the path makes the fifty-odd, and the mind of supramundane insight the sixty-odd, wholesome dhammas bound together, gathered together. |
tena vuttaṃ “mano yottan”ti. |
Therefore it is said, "mind is the yoke-strap." |
sati ārakkhasārathīti maggasampayuttā sati ārakkhasārathi. |
"Mindfulness is the protecting charioteer" means the mindfulness associated with the path is the protecting charioteer. |
yathā hi rathassa ārakkho sārathi nāma yoggiyo. |
For just as for a chariot, the protecting charioteer is a skilled one. |
dhuraṃ vāheti yojeti akkhaṃ abbhañjati rathaṃ peseti rathayuttake nibbisevane karoti, evaṃ maggarathassa sati. |
He drives the pole, yokes, anoints the axle, sends the chariot, makes the chariot-yoke free from indulgence; in the same way, mindfulness for the chariot of the path. |
ayañhi ārakkhapaccupaṭṭhānā ceva kusalākusalānañca dhammānaṃ gatiyo samanvesatīti vuttā. |
For this is said to investigate the courses of wholesome and unwholesome dhammas and to be of the nature of protection. |
♦ rathoti ariyāṭṭhaṅgikamaggaratho. |
♦ "The chariot" means the chariot of the noble eightfold path. |
sīlaparikkhāroti catupārisuddhisīlālaṅkāro. |
"The equipment of virtue" means the ornament of the fourfold purity of virtue. |
jhānakkhoti vipassanāsampayuttānaṃ pañcannaṃ jhānaṅgānaṃ vasena jhānamayākkho. |
"The axle of jhāna" means the axle made of jhāna, by way of the five jhāna-factors associated with insight. |
cakkavīriyoti vīriyacakko, kāyikacetasikasaṅkhātāni dve vīriyāni assa cakkānīti attho. |
"The wheel of energy" means the wheel of energy; the two energies called bodily and mental are its wheels, is the meaning. |
upekkhā dhurasamādhīti dhurassa samādhi, unnatonatākārassa abhāvena dvinnampi yugapadesānaṃ samatāti attho. |
"Equanimity is the balance of the pole" means the balance of the pole; the evenness of both yoke-parts because of the absence of the state of being high and low, is the meaning. |
ayañhi tatramajjhattupekkhā cittuppādassa līnuddhaccabhāvaṃ haritvā payogamajjhatte cittaṃ ṭhapeti, tasmā imassa maggarathassa “dhurasamādhī”ti vuttā. |
For this equanimity towards the middle, having removed the state of sloth and excitement of the mind-arising, places the mind in the middle of effort; therefore it is called "the balance of the pole" for this chariot of the path. |
anicchā parivāraṇanti bāhirakarathassa sīhacammādīni viya imassāpi ariyamaggarathassa alobhasaṅkhātā anicchā parivāraṇaṃ nāma. |
"Non-desire is the covering" means, just as for an external chariot there are lion skins and so on, so for this chariot of the noble path, the non-desire called non-greed is the covering. |
♦ abyāpādoti mettā ca mettāpubbabhāgo ca. |
♦ "Non-ill-will" means both loving-kindness and the preliminary stage of loving-kindness. |
avihiṃsāti karuṇā ca karuṇāpubbabhāgo ca. |
"Non-harming" means both compassion and the preliminary stage of compassion. |
vivekoti kāyavivekādi tividhaviveko. |
"Seclusion" means the threefold seclusion, such as bodily seclusion. |
yassa āvudhanti yassa ariyamaggarathe ṭhitassa kulaputtassa etaṃ pañcavidhaṃ āvudhaṃ. |
"Whose weapon" means for which son of good family standing in the chariot of the noble path, this is the fivefold weapon. |
yathā hi rathe ṭhito pañcahi āvudhehi sapatte vijjhati, evaṃ yogāvacaropi imasmiṃ lokiyalokuttaramaggarathe ṭhito mettāya dosaṃ vijjhati, karuṇāya vihiṃsaṃ, kāyavivekena gaṇasaṅgaṇikaṃ, cittavivekena kilesasaṅgaṇikaṃ, upadhivivekena sabbākusalaṃ vijjhati. |
For just as one standing in a chariot pierces opponents with five weapons, so a yogi standing in this mundane and supramundane chariot of the path pierces hatred with loving-kindness, harming with compassion, association with a crowd with bodily seclusion, association with defilements with mental seclusion, and all that is unwholesome with seclusion from the bases of existence. |
tenassetaṃ pañcavidhaṃ “āvudhan”ti vuttaṃ. |
Therefore this fivefold is called his "weapon." |
titikkhāti duruttānaṃ durāgatānaṃ vacanapathānaṃ adhivāsanakkhanti. |
"Forbearance" means patience in enduring harsh and unwelcome words. |
cammasannāhoti sannaddhacammo. |
"Is a leather armor" means armor made of leather. |
yathā hi rathe ṭhito rathiko paṭimukkacammo āgatāgate sare khamati, na naṃ te vijjhanti, evaṃ adhivāsanakkhantisamannāgato bhikkhu āgatāgate vacanapathe khamati, na naṃ te vijjhanti. |
Just as a charioteer standing in a chariot, wearing leather armor, endures the arrows that come at him, and they do not pierce him, in the same way, a monk endowed with patience in enduring endures the words that come at him, and they do not pierce him. |
tasmā “titikkhā cammasannāho”ti vutto. |
Therefore, "forbearance is a leather armor" is said. |
yogakkhemāya vattatīti catūhi yogehi khemāya nibbānāya vattati, nibbānābhimukho gacchatiyeva, na tiṭṭhati na bhijjatīti attho. |
"It proceeds for the safety from the yokes" means it proceeds for Nibbāna, which is safety from the four yokes; it goes towards Nibbāna, it does not stand still, it does not break, is the meaning. |
♦ etadattani sambhūtanti etaṃ maggayānaṃ attano purisakāraṃ nissāya laddhattā attani sambhūtaṃ nāma hoti. |
♦ "This which is produced in oneself" means this chariot of the path, because it is obtained by relying on one's own effort, is said to be produced in oneself. |
brahmayānaṃ anuttaranti asadisaṃ seṭṭhayānaṃ. |
"The unsurpassed Brahma-vehicle" means the peerless, excellent vehicle. |
niyyanti dhīrā lokamhāti yesaṃ etaṃ yānaṃ atthi, te dhīrā paṇḍitapurisā lokamhā niyyanti gacchanti. |
"The wise go forth from the world" means those for whom this vehicle exists, those wise men go forth from the world, they go. |
aññadatthūti ekaṃsena. |
"Certainly" means without a doubt. |
jayaṃ jayanti rāgādayo sapatte jinantā jinantā. |
"They win the victory" means, conquering the opponents of lust and so on, they win. |
♦ 5-6. kimatthiyasuttādivaṇṇanā SN 45: |
♦ 5-6. Commentary on the Kimatthiya Sutta and others SN 45: |
4 , |
|
♦ 5-6. pañcame ayamevāti evasaddo niyamattho. |
♦ 5-6. In the fifth, "this very" — the word "eva" has a restrictive sense. |
tena aññaṃ maggaṃ paṭikkhipati. |
By it, he rejects another path. |
imasmiṃ sutte vaṭṭadukkhañceva missakamaggo ca kathito. |
In this sutta, the suffering of the round of rebirth and the mixed path are taught. |
chaṭṭhaṃ uttānameva. |
The sixth is clear. |
♦ 7. dutiyāññatarabhikkhusuttavaṇṇanā SN 45.7 |
♦ 7. Commentary on the Second Aññatara Bhikkhu Sutta |
♦ 7. sattame nibbānadhātuyā kho etaṃ bhikkhu adhivacananti asaṅkhatāya amatāya nibbānadhātuyā etaṃ adhivacanaṃ. |
♦ 7. In the seventh, "this, O monk, is a designation for the Nibbāna-element" means this is a designation for the unconditioned, deathless Nibbāna-element. |
āsavānaṃ khayo tena vuccatīti apica tena rāgādivinayena āsavānaṃ khayotipi vuccati. |
"The destruction of the cankers is called by that" means and by that discipline of lust and so on, the destruction of the cankers is also called. |
āsavakkhayo nāma arahattaṃ, arahattassāpi etaṃ rāgavinayotiādi nāmamevāti dīpeti. |
The destruction of the cankers is Arahantship; he shows that "the discipline of lust" and so on is also a name for Arahantship. |
etadavocāti “satthārā nibbānadhātūti vadantena amataṃ nibbānaṃ kathitaṃ, maggo panassa na kathito. |
"He said this" means, thinking, "The Teacher, by saying 'the Nibbāna-element,' has taught the deathless Nibbāna, but its path has not been taught. |
taṃ kathāpessāmī”ti anusandhikusalatāya pucchanto etaṃ avoca. |
I will have him teach it," being skilled in the sequence, he asked and said this. |
♦ 8. vibhaṅgasuttavaṇṇanā SN 45.8 |
♦ 8. Commentary on the Vibhaṅga Sutta |
♦ 8. aṭṭhame katamā ca bhikkhave sammādiṭṭhīti ekena pariyāyena aṭṭhaṅgikamaggaṃ vibhajitvā puna aparena pariyāyena vibhajitukāmo idaṃ desanaṃ ārabhi. |
♦ 8. In the eighth, "And what, O monks, is right view?" Having divided the eightfold path in one way, wishing to divide it again in another way, he began this teaching. |
tattha dukkhe ñāṇanti savanasammasanapaṭivedhapaccavekkhaṇavasena catūhākārehi uppannaṃ ñāṇaṃ. |
Therein, "knowledge in suffering" means the knowledge that has arisen in four ways: by way of hearing, contemplating, penetrating, and reviewing. |
samudayepi eseva nayo. |
The same method applies to the origin. |
sesesu pana dvīsu sammasanassa abhāvā tividhameva vaṭṭati. |
But in the remaining two, because there is no contemplation, only three are suitable. |
evametaṃ “dukkhe ñāṇan”tiādinā catusaccakammaṭṭhānaṃ dassitaṃ. |
Thus by this "knowledge in suffering" and so on, the meditation subject of the Four Noble Truths is shown. |
♦ tattha purimāni dve saccāni vaṭṭaṃ, pacchimāni vivaṭṭaṃ. |
♦ Therein, the first two truths are the round of rebirth, the last two are that which is beyond the round of rebirth. |
tesu bhikkhuno vaṭṭe kammaṭṭhānābhiniveso hoti, vivaṭṭe natthi abhiniveso. |
In them, the monk has an application of mind to the meditation subject in the round of rebirth; in that which is beyond the round of rebirth, there is no application of mind. |
purimāni hi dve saccāni “pañcakkhandhā dukkhaṃ, taṇhā samudayo”ti evaṃ saṅkhepena ca, “katame pañcakkhandhā rūpakkhandho”tiādinā nayena vitthārena ca ācariyasantike uggaṇhitvā vācāya punappunaṃ parivattento yogāvacaro kammaṃ karoti. |
For the first two truths, "the five aggregates are suffering, craving is the origin," thus in brief, and "what are the five aggregates? The aggregate of form," and so on, in detail, having learned them from a teacher and repeating them again and again with his voice, the yogi does the work. |
itaresu pana dvīsu saccesu — “nirodhasaccaṃ iṭṭhaṃ kantaṃ manāpaṃ, maggasaccaṃ iṭṭhaṃ kantaṃ manāpan”ti evaṃ savaneneva kammaṃ karoti. |
But in the other two truths, "the truth of cessation is desirable, pleasing, delightful; the truth of the path is desirable, pleasing, delightful," thus he does the work by hearing alone. |
so evaṃ karonto cattāri saccāni ekapaṭivedhena paṭivijjhati, ekābhisamayena abhisameti . |
He, doing so, penetrates the four truths with one penetration, he fully understands with one full understanding. |
dukkhaṃ pariññāpaṭivedhena paṭivijjhati, samudayaṃ pahānapaṭivedhena, nirodhaṃ sacchikiriyapaṭivedhena, 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 fully understands suffering by the full understanding of full understanding... and so on... the path by the full understanding of development. |
♦ evamassa pubbabhāge dvīsu saccesu uggahaparipucchāsavanadhāraṇasammasanapaṭivedho hoti, dvīsu savanapaṭivedhoyeva. |
♦ Thus for him, in the preliminary stage, in the two truths, there is the penetration of learning, questioning, hearing, remembering, and contemplating; in the two, there is only the penetration of hearing. |
aparabhāge tīsu kiccato paṭivedho hoti, nirodhe ārammaṇapaṭivedho. |
In the subsequent stage, in the three, there is the penetration by way of function; in cessation, there is the penetration of the object. |
paccavekkhaṇā pana pattasaccassa hoti. |
But the reviewing is of the truth that has been attained. |
imassa bhikkhuno pubbe pariggahato — “dukkhaṃ parijānāmi, samudayaṃ pajahāmi, nirodhaṃ sacchikaromi, maggaṃ bhāvemī”ti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi, pariggahato paṭṭhāya hoti. |
For this monk, from the prior comprehension, there is no reflection, application of mind, or reviewing such as "I fully understand suffering, I abandon the origin, I realize cessation, I develop the path"; it is from the comprehension onwards. |
aparabhāge pana dukkhaṃ pariññātameva hoti ... pe ... maggo bhāvitova hoti. |
But in the subsequent stage, suffering has indeed been fully understood... and so on... the path has indeed 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 being struck by a stump, a thorn, and so on, it even becomes something to be said, "Oh, the suffering!" |
samudayampi khāditukāmatābhuñjitukāmatādivasena uppattito pākaṭaṃ. |
The origin also is clear from its arising by way of the desire to eat, the desire to enjoy, and so on. |
lakkhaṇapaṭivedhato pana ubhayampi gambhīraṃ. |
But from the penetration of the characteristic, both are profound. |
iti tāni duddasattā gambhīrāni. |
Thus they are profound because they are difficult to see. |
itaresaṃ dvinnaṃ dassanatthāya payogo bhavaggaggahaṇatthaṃ hatthapasāraṇaṃ viya avīciphusanatthaṃ pādapasāraṇaṃ viya satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭipādanaṃ viya ca hoti. |
For the seeing of the other two, the effort is like stretching out the hand to grasp the peak of existence, like stretching out the foot to touch Avīci, and like hitting the tip of a hair split a hundred times with another tip. |
iti tāni gambhīrattā duddasāni. |
Thus they are difficult to see because they are profound. |
evaṃ duddasattā gambhīresu gambhīrattā ca duddasesu catūsu saccesu uggahādivasena idaṃ “dukkhe ñāṇan”tiādi vuttaṃ. |
Thus, in the four truths that are profound because they are difficult to see, and difficult to see because they are profound, this "knowledge in suffering" and so on is spoken of by way of learning and so on. |
paṭivedhakkhaṇe pana ekameva taṃ ñāṇaṃ hoti. |
But at the moment of penetration, that knowledge is one. |
♦ nekkhammasaṅkappādīsu kāmapaccanīkaṭṭhena kāmato nissaṭabhāvena vā, kāmaṃ sammasantassa uppannoti vā, kāmapadaghātaṃ kāmavūpasamaṃ karonto uppannoti vā, kāmavivittante uppannoti vā nekkhammasaṅkappo. |
♦ In "thought of renunciation" and so on, because it is the opposite of sensual pleasure, or because it has the nature of being separate from sensual pleasure, or because it arises for one who is contemplating sensual pleasure, or because it arises while causing the destruction of the word "sensual pleasure," the calming of sensual pleasure, or because it arises in the realm free from sensual pleasure, it is the thought of renunciation. |
sesapadadvayepi eseva nayo. |
The same method applies to the other two terms. |
sabbepi ca te nekkhammasaṅkappādayo kāmabyāpādavihiṃsāviramaṇasaññānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesu tīsu ṭhānesu uppannassa akusalasaṅkappassa padacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamāno ekova kusalasaṅkappo uppajjati. |
And all of them, the thought of renunciation and so on, because of the diversity of the perceptions of abandoning sensual pleasure, malice, and cruelty, are diverse in the preliminary stage; but at the moment of the path, an unwholesome thought that has arisen in these three places, by cutting off its root and by causing its non-arising, fulfilling the path-factor, one wholesome thought arises. |
ayaṃ sammāsaṅkappo nāma. |
This is called right thought. |
♦ musāvādā veramaṇīādayopi musāvādādīhi viramaṇasaññānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesu catūsu ṭhānesu uppannāya akusaladussīlyacetanāya padacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamānā ekāva kusalaveramaṇī uppajjati. |
♦ Abstinence from false speech and so on also, because of the diversity of the perceptions of abstaining from false speech and so on, are diverse in the preliminary stage; but at the moment of the path, an unwholesome, immoral volition that has arisen in these four places, by cutting off its root and by causing its non-arising, fulfilling the path-factor, one wholesome abstinence arises. |
ayaṃ sammāvācā nāma. |
This is called right speech. |
♦ pāṇātipātā veramaṇī ādayopi pāṇātipātādīhi viramaṇasaññānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesu tīsu ṭhānesu uppannāya akusaladussīlyacetanāya akiriyato padacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamānā ekāva kusalaveramaṇī uppajjati. |
♦ Abstinence from killing living beings and so on also, because of the diversity of the perceptions of abstaining from killing living beings and so on, are diverse in the preliminary stage; but at the moment of the path, an unwholesome, immoral volition that has arisen in these three places, by non-action, by cutting off its root, and by causing its non-arising, fulfilling the path-factor, one wholesome abstinence arises. |
ayaṃ sammākammanto nāma. |
This is called right action. |
♦ micchāājīvanti khādanīyabhojanīyādīnaṃ atthāya pavattitaṃ kāyavacīduccaritaṃ. |
♦ "Wrong livelihood" means bodily and verbal misconduct engaged in for the sake of food and drink and so on. |
pahāyāti vajjetvā. |
"Having abandoned" means having avoided. |
sammāājīvenāti buddhapasatthena ājīvena. |
"By right livelihood" means by a livelihood praised by the Buddha. |
jīvikaṃ kappetīti jīvitavuttiṃ pavatteti. |
"He makes a living" means he carries on the practice of living. |
sammājīvopi kuhanādīhi viramaṇasaññānaṃ nānattā pubbabhāge nānā. |
Right livelihood also, because of the diversity of the perceptions of abstaining from deceit and so on, is diverse in the preliminary stage. |
maggakkhaṇe pana imesuyeva sattasu ṭhānesu uppannāya micchājīvadussīlyacetanāya padacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamānā ekāva kusalaveramaṇī uppajjati. |
But at the moment of the path, a wrong, immoral volition of livelihood that has arisen in these seven places, by cutting off its root and by causing its non-arising, fulfilling the path-factor, one wholesome abstinence arises. |
ayaṃ sammāājīvo nāma. |
This is called right livelihood. |
♦ anuppannānanti ekasmiṃ bhave tathārūpe vā ārammaṇe attano na uppannānaṃ, parassa pana uppajjamāne disvā — “aho vata me evarūpā pāpakā dhammā na uppajjeyyun”ti evaṃ anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya. |
♦ "Of the unarisen" means of those which have not arisen for oneself in one existence or in a particular object, but seeing them arising in another, thinking, "Oh, may such evil things not arise for me," thus for the non-arising of unarisen evil, unwholesome states. |
chandanti tesaṃ akusalānaṃ anuppādakapaṭipattisādhakaṃ vīriyacchandaṃ janeti. |
"He generates a wish" means he generates the wish of effort that brings about the practice for the non-arising of those unwholesome states. |
vāyamatīti vāyāmaṃ karoti. |
"He strives" means he makes an effort. |
vīriyaṃ ārabhatīti vīriyaṃ pavatteti. |
"He initiates energy" means he sets energy in motion. |
cittaṃ paggaṇhātīti vīriyena cittaṃ paggahitaṃ karoti. |
"He exerts his mind" means he makes his mind exerted with energy. |
padahatīti “kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatū”ti padhānaṃ pavatteti . |
"He struggles" means, "Let skin and sinews and bones remain," he sets forth with striving. |
uppannānanti samudācāravasena attano uppannapubbānaṃ. |
"Of the arisen" means of those which have formerly arisen for oneself by way of transgression. |
idāni tādise na uppādessāmīti tesaṃ pahānāya chandaṃ janeti. |
"Now I will not produce such things," he generates a wish for their abandoning. |
♦ anuppannānaṃ kusalānanti apaṭiladdhānaṃ paṭhamajjhānādīnaṃ. |
♦ "Of unarisen wholesome states" means of the first jhāna and so on which have not been attained. |
uppannānanti tesaṃyeva paṭiladdhānaṃ. |
"Of the arisen" means of those same which have been attained. |
ṭhitiyāti punappunaṃ uppattipabandhavasena ṭhitatthaṃ. |
"For the stability" means for the sake of stability by way of the sequence of repeated arising. |
asammosāyāti avināsatthaṃ. |
"For the non-confusion" means for the sake of non-destruction. |
bhiyyobhāvāyāti uparibhāvāya. |
"For the increase" means for the sake of a higher state. |
vepullāyāti vipulabhāvāya. |
"For the abundance" means for the sake of a vast state. |
pāripūriyāti bhāvanāya paripūraṇatthaṃ. |
"For the fulfillment" means for the sake of fulfilling by development. |
ayampi sammāvāyāmo anuppannānaṃ akusalānaṃ anuppādanādicittanānattā pubbabhāge nānā. |
This right effort also, because of the diversity of the cittas for not producing unarisen unwholesome states and so on, is diverse in the preliminary stage. |
maggakkhaṇe pana imesuyeva catūsu ṭhānesu kiccasādhanavasena maggaṅgaṃ pūrayamānaṃ ekameva kusalavīriyaṃ uppajjati. |
But at the moment of the path, fulfilling the path-factor by way of accomplishing the task in these four places, one wholesome energy arises. |
ayaṃ sammāvāyāmo nāma. |
This is called right effort. |
♦ sammāsatipi kāyādipariggāhakacittānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesu catūsu ṭhānesu kiccasādhanavasena maggaṅgaṃ pūrayamānā ekā sati uppajjati. |
♦ Right mindfulness also, because of the diversity of the cittas that comprehend the body and so on, is diverse in the preliminary stage; but at the moment of the path, fulfilling the path-factor by way of accomplishing the task in these four places, one mindfulness arises. |
ayaṃ sammāsati nāma. |
This is called right mindfulness. |
♦ jhānādīni pubbabhāgepi maggakkhaṇepi nānā, pubbabhāge samāpattivasena nānā, maggakkhaṇe nānāmaggavasena. |
♦ The jhānas and so on are diverse both in the preliminary stage and at the moment of the path; in the preliminary stage, they are diverse by way of attainment; at the moment of the path, by way of the different paths. |
ekassa hi paṭhamamaggo paṭhamajjhāniko hoti, dutiyamaggādayopi paṭhamajjhānikā vā dutiyādīsu aññatarajjhānikā vā. |
For for one, the first path is of the first jhāna, and the second path and so on are also of the first jhāna or of one of the second and so on. |
ekassa paṭhamamaggo dutiyādīnaṃ aññatarajjhāniko hoti, dutiyādayopi dutiyādīnaṃ aññatarajjhānikā vā paṭhamajjhānikā vā. |
For one, the first path is of one of the second and so on, and the second and so on are also 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, by way of jhāna, are similar or dissimilar or partly similar. |
♦ ayaṃ panassa viseso pādakajjhānaniyamena hoti. |
♦ But this difference of his is due to the determination of the basic jhāna. |
pādakajjhānaniyamena hi paṭhamajjhānalābhino paṭhamajjhānā vuṭṭhāya vipassantassa uppannamaggo paṭhamajjhāniko hoti, maggaṅgabojjhaṅgāni panettha paripuṇṇāneva honti. |
For by the determination of the basic jhāna, for one who has obtained the first jhāna, the path that has arisen for one who is practicing insight having emerged from the first jhāna is of the first jhāna; here the path-factors and enlightenment-factors are complete. |
dutiyajjhānato vuṭṭhāya vipassantassa uppanno dutiyajjhāniko hoti, maggaṅgāni panettha satta honti. |
For one who is practicing insight having emerged from the second jhāna, the path that has arisen is of the second jhāna; here the path-factors are seven. |
tatiyajjhānato vuṭṭhāya vipassantassa uppanno tatiyajjhāniko, maggaṅgāni panettha satta, bojjhaṅgāni cha honti. |
For one who is practicing insight having emerged from the third jhāna, the path that has arisen is of the third jhāna; here the path-factors are seven, the enlightenment-factors are six. |
esa nayo catutthajjhānato paṭṭhāya yāva nevasaññānāsaññāyatanā . |
This is the method from the fourth jhāna up to the base of neither perception nor non-perception. |
♦ āruppe catukkapañcakajjhānaṃ uppajjati, tañca lokuttaraṃ, no lokiyanti vuttaṃ. |
♦ In the formless, the fourth and fifth jhānas arise, and that is supramundane, not mundane, is said. |
ettha kathanti? |
How is it here? |
etthāpi paṭhamajjhānādīsu yato vuṭṭhāya sotāpattimaggaṃ paṭilabhitvā arūpasamāpattiṃ bhāvetvā so āruppe uppanno, taṃjhānikāvassa tattha tayo maggā uppajjanti. |
Here also, from whichever of the first jhāna and so on one has emerged and attained the path of stream-entry, and having developed the formless attainment, he has arisen in the formless, the three paths that arise for him there are of that jhāna. |
evaṃ pādakajjhānameva niyameti. |
Thus the basic jhāna itself determines. |
keci pana therā — “vipassanāya ārammaṇabhūtā khandhā niyamentī”ti vadanti . |
But some elders say, "The aggregates that are the object of insight determine." |
keci “puggalajjhāsayo niyametī”ti vadanti. |
Some say, "The disposition of the person determines." |
keci “vuṭṭhānagāminīvipassanā niyametī”ti vadanti. |
Some say, "The insight leading to emergence determines." |
tesaṃ vādavinicchayo visuddhimagge vuṭṭhānagāminīvipassanādhikāre vuttanayeneva veditabbo. |
The decision on their views should be understood in the way stated in the Visuddhimagga in the section on insight leading to emergence. |
ayaṃ vuccati, bhikkhave, sammāsamādhīti ayaṃ pubbabhāge lokiyo, aparabhāge lokuttaro sammāsamādhīti vuccati. |
"This is called, O monks, right concentration" means this is called right concentration, mundane in the preliminary stage, supramundane in the subsequent stage. |
♦ 9. sūkasuttavaṇṇanā SN 45.9 |
♦ 9. Commentary on the Sūka Sutta |
♦ 9. navame micchāpaṇihitanti sūkaṃ nāma uddhaggaṃ katvā ṭhapitaṃ hatthaṃ vā pādaṃ vā bhindati, tathā aṭṭhapitaṃ pana micchāpaṇihitaṃ nāma. |
♦ 9. In the ninth, "wrongly placed" means a spike, when placed upright, pierces the hand or foot; but a spike not so placed is called wrongly placed. |
micchāpaṇihitāya diṭṭhiyāti micchāṭhapitāya kammassakatapaññāya. |
"By a wrongly placed view" means by a wrongly placed wisdom of the ownership of kamma. |
avijjaṃ bhindissatīti catusaccapaṭicchādakaṃ avijjaṃ bhindissati. |
"He will pierce ignorance" means he will pierce the ignorance that conceals the Four Noble Truths. |
vijjaṃ uppādessatīti arahattamaggavijjaṃ uppādessati. |
"He will produce knowledge" means he will produce the knowledge of the path of Arahantship. |
micchāpaṇihitattā, bhikkhave, diṭṭhiyāti kammassakatapaññāya ceva maggabhāvanāya ca micchā ṭhapitattā, appavattitattāti attho. |
"Because of being wrongly placed, O monks, by a view" means because of being wrongly placed by the wisdom of the ownership of kamma and by the development of the path; because of not being set in motion, is the meaning. |
imasmiṃ sutte kammassakatañāṇaṃ magganissitaṃ katvā missakamaggo kathito. |
In this sutta, the knowledge of the ownership of kamma, having been made dependent on the path, the mixed path is taught. |
♦ 10. nandiyasuttavaṇṇanā SN 45: SN 45.10 |
♦ 10. Commentary on the Nandiya Sutta SN 45: |
8 , |
|
♦ 10. dasame paribbājakoti channaparibbājako. |
♦ 10. In the tenth, "wanderer" means a wanderer of the six schools. |
sesamettha uttānamevāti. |
The rest here is clear. |
♦ avijjāvaggo paṭhamo. |
♦ The Avijjā Vagga is the first. |
♦ 2. vihāravaggo |
♦ 2. The Vihāra Vagga |
♦ 1. paṭhamavihārasuttavaṇṇanā SN 45.11 |
♦ 1. Commentary on the First Vihāra Sutta |
♦ 11. dutiyavaggassa paṭhame icchāmahaṃ, bhikkhave, aḍḍhamāsaṃ paṭisallīyitunti ahaṃ, bhikkhave, ekaṃ aḍḍhamāsaṃ paṭisallīyituṃ nilīyituṃ ekova hutvā viharituṃ icchāmīti attho. |
♦ 11. In the first of the second vagga, "I wish, O monks, to go into seclusion for half a month" means I wish, O monks, to go into seclusion for one half a month, to remain in hiding, to live alone, is the meaning. |
namhi kenaci upasaṅkamitabbo aññatra ekena piṇḍapātanīhārakenāti yo attanā payuttavācaṃ akatvā mamatthāya saddhesu kulesu paṭiyattaṃ piṇḍapātaṃ nīharitvā mayhaṃ upanāmeyya, taṃ piṇḍapātanīhārakaṃ ekaṃ bhikkhuṃ ṭhapetvā namhi aññena kenaci bhikkhunā vā gahaṭṭhena vā upasaṅkamitabboti. |
"I am not to be approached by anyone except one who brings the alms-food" means he who, without speaking a word on his own initiative, would bring the alms-food prepared in the families of the faithful for my sake and present it to me; except for that one monk who brings the alms-food, I am not to be approached by any other monk or householder. |
♦ kasmā pana evamāhāti? |
♦ But why did he say so? |
tasmiṃ kira aḍḍhamāse vinetabbo satto nāhosi. |
It is said that in that half-month there was no being to be disciplined. |
atha satthā — “imaṃ aḍḍhamāsaṃ phalasamāpattisukheneva vītināmessāmi, iti mayhañceva sukhavihāro bhavissati, anāgate ca pacchimā janatā ‘satthāpi gaṇaṃ vihāya ekako vihāsi, kimaṅgaṃ pana mayan’ti diṭṭhānugatiṃ āpajjissati, tadassā bhavissati dīgharattaṃ hitāya sukhāyā”ti iminā kāraṇena evamāha. |
Then the Teacher, thinking, "I will spend this half-month with the pleasure of the attainment of fruition; thus there will be a pleasant abiding for me, and in the future, the later generation, thinking, 'Even the Teacher, having left the group, lived alone; what then of us?' will follow the example, and that will be for their welfare and happiness for a long time," for this reason he said so. |
bhikkhusaṅghopi satthu vacanaṃ sampaṭicchitvā ekaṃ bhikkhuṃ adāsi. |
The Sangha of monks also, having accepted the Teacher's word, gave one monk. |
so pātova gandhakuṭipariveṇasammajjanamukhodakadantakaṭṭhadānādīni sabbakiccāni tasmiṃ khaṇe katvā apagacchati. |
He, in the morning, having done all the duties in that moment, such as sweeping the Perfumed Chamber and its surroundings, providing water for the face and tooth-sticks, goes away. |
♦ yena svāhanti yena so ahaṃ. |
♦ "By which I" means by which I. |
paṭhamābhisambuddhoti abhisambuddho hutvā paṭhamaṃyeva ekūnapaññāsadivasabbhantare. |
"Immediately after full enlightenment" means immediately after becoming fully enlightened, within the first forty-nine days. |
viharāmīti idaṃ atītatthe vattamānavacanaṃ. |
"I abide" — this is a present tense for the past. |
tassa padesena vihāsinti tassa paṭhamābhisambuddhavihārassa padesena. |
"I abided in a part of it" means in a part of that abiding of the first full enlightenment. |
tattha padeso nāma khandhapadeso āyatanadhātusaccaindriyapaccayākārasatipaṭṭhānajhānanāmarūpapadeso dhammapadesoti nānāvidho. |
Therein, "part" is of many kinds: a part of the aggregates, a part of the sense-bases, a part of the elements, a part of the truths, a part of the faculties, a part of the conditions, a part of the foundations of mindfulness, a part of jhāna, a part of name-and-form, a part of the Dhamma. |
taṃ sabbampi sandhāya — “tassa padesena vihāsin”ti āha. |
With reference to all that, he said, "I abided in a part of it." |
bhagavā hi paṭhamabodhiyaṃ ekūnapaññāsadivasabbhantare yathā nāma pattarajjo rājā attano vibhavasāradassanatthaṃ taṃ taṃ gabbhaṃ vivarāpetvā suvaṇṇarajatamuttāmaṇiādīni ratanāni paccavekkhanto vihareyya, evameva pañcakkhandhe nippadese katvā sammasanto paccavekkhanto vihāsi . |
For the Blessed One, in the first enlightenment, within forty-nine days, just as a king who has attained kingship, for the sake of seeing the essence of his own wealth, having had this and that chamber opened, would abide reviewing the treasures of gold, silver, pearls, gems, and so on, in the same way, having made the five aggregates without parts, he abided contemplating and reviewing. |
imasmiṃ pana aḍḍhamāse tesaṃ khandhānaṃ padesaṃ vedanākkhandhameva paccavekkhanto vihāsi. |
But in this half-month, he abided reviewing a part of those aggregates, only the aggregate of feeling. |
tassa “ime sattā evarūpaṃ nāma sukhaṃ paṭisaṃvedenti, evarūpaṃ dukkhan”ti olokayato yāva bhavaggā pavattā sukhavedanā, yāva avīcito pavattā dukkhavedanā, sabbā sabbākārena upaṭṭhāsi. |
For him who was looking, "these beings experience such and such a pleasure, such and such a pain," the pleasant feeling that extends up to the peak of existence, and the painful feeling that extends down to Avīci, all of it in every way presented itself. |
atha naṃ “micchādiṭṭhipaccayāpi vedayitan”tiādinā nayena pariggaṇhanto vihāsi. |
Then he abided comprehending it in the way, "feeling is also conditioned by wrong view," and so on. |
♦ tathā paṭhamabodhiyaṃ dvādasāyatanāni nippadesāneva katvā vihāsi, imasmiṃ pana aḍḍhamāse tesaṃ āyatanānaṃ padesaṃ vedanāvasena dhammāyatanekadesaṃ, dhātūnaṃ padesaṃ vedanāvasena dhammadhātuekadesaṃ, saccānaṃ padesaṃ vedanākkhandhavaseneva dukkhasaccekadesaṃ, paccayānaṃ padesaṃ phassapaccayā vedanāvasena paccayekadesaṃ jhānānaṃ padesaṃ vedanāvaseneva jhānaṅgekadesaṃ, nāmarūpānaṃ padesaṃ vedanāvaseneva nāmekadesaṃ paccavekkhanto vihāsi. |
♦ Thus, at the first enlightenment, he abided having made the twelve sense-bases without parts; but in this half-month, a part of those sense-bases, a part of the Dhamma-base by way of feeling; a part of the elements, a part of the Dhamma-element by way of feeling; a part of the truths, only a part of the truth of suffering by way of the aggregate of feeling; a part of the conditions, a part of the conditions by way of "conditioned by contact, feeling"; a part of the jhānas, only a part of the jhāna-factors by way of feeling; a part of name-and-form, only a part of name by way of feeling, he abided reviewing. |
paṭhamabodhiyañhi ekūnapaññāsadivasabbhantare kusalādidhamme nippadese katvā anantanayāni satta pakaraṇāni paccavekkhanto vihāsi. |
For at the first enlightenment, within forty-nine days, having made the wholesome and other dhammas without parts, he abided reviewing the seven treatises with their infinite methods. |
imasmiṃ pana aḍḍhamāse sabbadhammānaṃ padesaṃ vedanāttikameva paccavekkhanto vihāsi. |
But in this half-month, he abided reviewing only the triad of feeling, which is a part of all dhammas. |
tasmiṃ tasmiṃ ṭhāne sā sā ca vihārasamāpatti vedanānubhāvena jātā. |
In each of those places, that particular attainment of abiding arose through the power of feeling. |
♦ idāni yenākārena vihāsi, taṃ dassento micchādiṭṭhipaccayāpītiādimāha. |
♦ Now, showing in what way he abided, he said, "Conditioned by wrong view also," and so on. |
tattha micchādiṭṭhipaccayāpīti diṭṭhisampayuttā vedanāpi vaṭṭati. |
Therein, "conditioned by wrong view also" means the feeling associated with a view is also suitable. |
diṭṭhiṃ upanissayaṃ katvā uppannā kusalākusalavedanāpi vaṭṭati vipākavedanāpi. |
The wholesome and unwholesome feeling that has arisen by taking a view as a support is also suitable, and the resultant feeling is also suitable. |
tattha micchādiṭṭhisampayuttā akusalāva hoti, diṭṭhiṃ pana upanissāya kusalāpi uppajjanti akusalāpi. |
Therein, the feeling associated with wrong view is only unwholesome; but by depending on a view, both wholesome and unwholesome states arise. |
micchādiṭṭhikā hi diṭṭhiṃ upanissāya pakkhadivasesu yāgubhattādīni denti, addhikādīnaṃ vaṭṭaṃ paṭṭhapenti, catumahāpathe sālaṃ karonti, pokkharaṇiñca khaṇāpenti, devakulādīsu mālāgacchaṃ ropenti, nadīviduggādīsu setuṃ attharanti, visamaṃ samaṃ karonti, iti nesaṃ kusalavedanā uppajjati. |
For those with wrong view, depending on a view, on the days of the fortnight, they give rice-gruel, food, and so on, they establish a provision for travelers and so on, they build a hall at the four great crossroads, they have a pond dug, in temples and so on they plant a flower-garden, on rivers, impassable places, and so on they build a bridge, they make the uneven even; thus for them a wholesome feeling arises. |
micchādiṭṭhiṃ pana nissāya sammādiṭṭhike akkosanti paribhāsanti, vadhabandhanādīni karonti, pāṇaṃ vadhitvā devatānaṃ upahāraṃ upaharanti, iti nesaṃ akusalavedanā uppajjati. |
But depending on wrong view, they revile and abuse those of right view, they do killing, binding, and so on, they kill a living being and offer a sacrifice to the gods; thus for them an unwholesome feeling arises. |
vipākavedanā pana bhavantaragatānaṃyeva hoti. |
But resultant feeling is only for those who have gone to another existence. |
♦ sammādiṭṭhipaccayāti etthāpi sammādiṭṭhisampayuttā vedanāpi vaṭṭati, sammādiṭṭhiṃ upanissayaṃ katvā uppannā kusalākusalavedanāpi vipākavedanāpi. |
♦ "Conditioned by right view" — here too, the feeling associated with right view is also suitable, and the wholesome and unwholesome feeling that has arisen by taking right view as a support is also suitable, and the resultant feeling is also suitable. |
tattha sammādiṭṭhisampayuttā kusalāva hoti, sammādiṭṭhiṃ pana upanissāya buddhapūjaṃ dīpamālaṃ mahādhammassavanaṃ appatiṭṭhite disābhāge cetiyapatiṭṭhāpananti evamādīni puññāni karonti, iti nesaṃ kusalā vedanā uppajjati. |
Therein, the feeling associated with right view is only wholesome; but by depending on right view, they perform meritorious deeds such as offering to the Buddha, lamps and garlands, listening to the great Dhamma, and establishing a cetiya in a direction where one is not established. Thus for them a wholesome feeling arises. |
sammādiṭṭhiṃyeva nissāya micchādiṭṭhike akkosanti paribhāsanti, attānaṃ ukkaṃsenti, paraṃ vambhenti, iti nesaṃ akusalavedanā uppajjati. |
Depending on right view itself, they revile and abuse those of wrong view, they exalt themselves, they disparage others; thus for them an unwholesome feeling arises. |
vipākavedanā pana bhavantaragatānaṃyeva hoti. |
But resultant feeling is only for those who have gone to another existence. |
micchāsaṅkappapaccayātiādīsupi eseva nayo. |
In "conditioned by wrong thought" and so on also, this is the method. |
chandapaccayātiādīsu pana chandapaccayā aṭṭhalobhasahagatacittasampayuttā vedanā veditabbā, vitakkapaccayā paṭhamajjhānavedanāva. |
But in "conditioned by desire" and so on, the feeling associated with the eight cittas accompanied by greed should be understood as conditioned by desire; conditioned by thought is only the feeling of the first jhāna. |
saññā paccayā ṭhapetvā paṭhamajjhānaṃ sesā cha saññāsamāpattivedanā. |
Conditioned by perception is the feeling of the six attainments of perception, excluding the first jhāna. |
♦ chando ca avūpasantotiādīsu tiṇṇaṃ avūpasame aṭṭhalobhasahagatacittasampayuttā vedanā hoti, chandamattassa vūpasame paṭhamajjhānavedanāva. |
♦ In "and desire is not calmed" and so on, when the three are not calmed, the feeling associated with the eight cittas accompanied by greed arises; when desire alone is calmed, it is only the feeling of the first jhāna. |
chandavitakkānaṃ vūpasame dutiyajjhānādivedanā adhippetā, tiṇṇampi vūpasame nevasaññānāsaññāyatanavedanā. |
When desire and thought are calmed, the feeling of the second jhāna and so on is intended; when all three are calmed, the feeling of the base of neither perception nor non-perception. |
appattassa pattiyāti arahattaphalassa pattatthāya. |
"For the attainment of the unattained" means for the sake of attaining the fruition of Arahantship. |
atthi āyāmanti atthi vīriyaṃ. |
"There is exertion" means there is energy. |
tasmimpi ṭhāne anuppatteti tassa vīriyārambhassa vasena tassa arahattaphalassa kāraṇe anuppatte. |
"And in that state, it is not yet attained" means, by way of that initiation of energy, the cause of that fruition of Arahantship is not yet attained. |
tappaccayāpi vedayitanti arahattassa ṭhānapaccayā vedayitaṃ. |
"Feeling is also conditioned by that" means feeling conditioned by the state of Arahantship. |
etena catumaggasahajātā nibbattitalokuttaravedanāva gahitā. |
By this, only the supramundane feeling co-nascent with the four paths and produced by them is taken. |
♦ 2. dutiyavihārasuttavaṇṇanā SN 45.12 |
♦ 2. Commentary on the Second Vihāra Sutta |
♦ 12. dutiye paṭisallānakāraṇaṃ vuttanayeneva veditabbaṃ. |
♦ 12. In the second, the reason for seclusion should be understood in the way stated. |
micchādiṭṭhivūpasamapaccayāti micchādiṭṭhivūpasamo nāma sammādiṭṭhi. |
"Conditioned by the calming of wrong view" means the calming of wrong view is right view. |
tasmā yaṃ sammādiṭṭhipaccayā vedayitaṃ vuttaṃ, tadeva micchādiṭṭhivūpasamapaccayā veditabbaṃ. |
Therefore, what was said as "feeling conditioned by right view" should be understood as "conditioned by the calming of wrong view." |
imasmiṃ pana sutte vipākavedanaṃ atidūreti maññamānā na gaṇhantīti vuttaṃ. |
But in this sutta, it is said that they do not take the resultant feeling, thinking it is too remote. |
iminā nayena sabbattha attho veditabbo. |
The meaning should be understood in this way everywhere. |
yassa yassa hi vūpasamapaccayāti vuccati, tassa tassa paṭipakkhadhammapaccayāva taṃ taṃ vedayitaṃ adhippetaṃ. |
For of whatever it is said, "conditioned by the calming of," that particular feeling is intended as conditioned by the dhamma that is its opposite. |
chandavūpasamapaccayātiādīsu pana chandavūpasamapaccayā tāva paṭhamajjhānavedanā veditabbā. |
But in "conditioned by the calming of desire" and so on, first, the feeling of the first jhāna should be understood as conditioned by the calming of desire. |
vitakkavūpasamapaccayā dutiyajjhānavedanā. |
Conditioned by the calming of thought is the feeling of the second jhāna. |
saññāpaccayā chasamāpattivedanā. |
Conditioned by perception is the feeling of the six attainments. |
saññāvūpasamapaccayā nevasaññānāsaññāyatanavedanā. |
Conditioned by the calming of perception is the feeling of the base of neither perception nor non-perception. |
chando ca vūpasantotiādīni vuttatthāneva. |
"And desire is calmed" and so on are as already explained. |
♦ 3-7. sekkhasuttādivaṇṇanā |
♦ 3-7. Commentary on the Sekkha Sutta and others |
♦ 13-17. tatiye sekkhoti sikkhanasīlo. |
♦ 13-17. In the third, "a learner" means one who has the nature of learning. |
kiṃ sikkhatīti? |
What does he learn? |
tisso sikkhā. |
The three trainings. |
sekkhāyāti tīhi phalehi catūhi ca maggehi saddhiṃ uppannāya. |
"By the learner's" means by that which has arisen along with the three fruits and the four paths. |
sāpi hi aniṭṭhitakiccattā attano kiccaṃ sikkhatevāti sekkhā. |
For that too, because its task is not finished, learns its own task, so it is "a learner's." |
catutthapañcamachaṭṭhasattamāni uttānatthānevāti. |
The fourth, fifth, sixth, and seventh are of clear meaning. |
♦ 8-10. paṭhamakukkuṭārāmasuttādivaṇṇanā |
♦ 8-10. Commentary on the First Kukkuṭārāma Sutta and others |
♦ 18-20. aṭṭhame ummaṅgoti paññāummaṅgo, paññāvīmaṃsanaṃ, paññāgavesananti attho. |
♦ 18-20. In the eighth, "tunnel" means the tunnel of wisdom, the investigation of wisdom, the search for wisdom, is the meaning. |
evañhi tvaṃ āvusoti idaṃ tassa pucchāpatiṭṭhāpanatthāya āha. |
"Thus, friend" — this he said to establish his question. |
navamadasamāni uttānatthāmevāti. |
The ninth and tenth are of clear meaning. |
♦ vihāravaggo dutiyo. |
♦ The Vihāra Vagga is the second. |
♦ 3. micchattavaggavaṇṇanā |
♦ 3. Commentary on the Micchatta Vagga |
♦ 21-30. tatiyavaggassa paṭhame micchattanti micchāsabhāvaṃ. |
♦ 21-30. In the first of the third vagga, "wrongness" means the nature of wrongness. |
sammattanti sammāsabhāvaṃ. |
"Rightness" means the nature of rightness. |
micchāpaṭipattādhikaraṇahetūti micchāpaṭipattikaraṇahetu. |
"The cause for the basis of wrong practice" means the cause for the doing of wrong practice. |
yasmā micchāpaṭipattiṃ karoti, tasmāti attho. |
Because he does wrong practice, is the meaning. |
nārādhakoti na sampādako. |
"Not a fulfiller" means not an accomplisher. |
ñāyaṃ dhammanti ariyamaggadhammaṃ. |
"The righteous Dhamma" means the noble path-dhamma. |
micchāñāṇīti micchāviññāṇo micchāpaccavekkhaṇo. |
"Of wrong knowledge" means of wrong consciousness, of wrong reviewing. |
micchāvimuttīti ayāthāvavimutti, aniyyānikavimutti. |
"Of wrong liberation" means a wrong liberation, a liberation that does not lead out. |
imesu tatiyādīsu catūsu suttesu vaṭṭavivaṭṭaṃ kathitaṃ, pacchimesu panettha dvīsu puggalo pucchito dhammo vibhatto, evaṃ dhammena puggalo dassitoti. |
In these third and following four suttas, the round of rebirth and that which is beyond the round of rebirth are taught; in the last two of these, the person is asked, the Dhamma is divided, thus the person is shown by the Dhamma. |
suppavattiyoti suppavattaniyo. |
"Well-practiced" means well-practicable. |
yathā icchiticchitaṃ disaṃ pavattento dhāvati, evaṃ pavattetuṃ sakkā hotīti attho. |
Just as one runs, directing it to whatever direction one wishes, so it is possible to direct, is the meaning. |
saupanisaṃ saparikkhāranti sappaccayaṃ saparivāraṃ. |
"With its basis and with its equipment" means with its condition and with its retinue. |
sesaṃ sabbattha uttānatthamevāti. |
The rest is of clear meaning everywhere. |
♦ micchattavaggo tatiyo. |
♦ The Micchatta Vagga is the third. |
♦ 4. paṭipattivaggavaṇṇanā |
♦ 4. Commentary on the Paṭipatti Vagga |
♦ 31-40. catutthe micchāpaṭipattinti ayāthāvapaṭipattiṃ. |
♦ 31-40. In the fourth, "wrong practice" means a wrong practice. |
micchāpaṭipannanti ayāthāvapaṭipannaṃ. |
"Wrongly practiced" means one who has practiced wrongly. |
iti ekaṃ suttaṃ dhammavasena kathitaṃ, ekaṃ puggalavasena. |
Thus one sutta is taught by way of the Dhamma, one by way of the person. |
apārā pāranti vaṭṭato nibbānaṃ. |
"From this shore to the far shore" means from the round of rebirth to Nibbāna. |
pāragāminoti ettha yepi pāraṅgatā, yepi gacchanti, yepi gamissanti, sabbe pāragāminotveva veditabbā. |
In "those who go to the far shore," here, those who have gone to the far shore, those who are going, and those who will go, all should be understood as "those who go to the an far shore." |
♦ tīramevānudhāvatīti vaṭṭameva anudhāvati, vaṭṭe vicarati. |
♦ "He runs along this very shore" means he runs along the round of rebirth, he wanders in the round of rebirth. |
kaṇhanti akusaladhammaṃ. |
"The dark" means the unwholesome dhamma. |
sukkanti kusaladhammaṃ. |
"The bright" means the wholesome dhamma. |
okā anokanti vaṭṭato nibbānaṃ. |
"From the home to the homeless" means from the round of rebirth to Nibbāna. |
āgammāti ārabbha sandhāya paṭicca. |
"Having come" means having started, with reference to, on account of. |
pariyodapeyyāti parisuddhaṃ kareyya. |
"He would cleanse" means he would make pure. |
cittaklesehīti cittaṃ kilissāpentehi nīvaraṇehi. |
"From the defilements of the mind" means from the hindrances that defile the mind. |
sambodhiyaṅgesūti sattasu bojjhaṅgesu. |
"In the factors of enlightenment" means in the seven factors of enlightenment. |
♦ sāmaññatthanti nibbānaṃ. |
♦ "The goal of asceticism" means Nibbāna. |
tañhi sāmaññena upagantabbato sāmaññatthoti vuccati. |
For that, because it is to be approached by asceticism, is called the goal of asceticism. |
brahmaññanti seṭṭhabhāvaṃ. |
"The state of a brahmin" means the excellent state. |
brahmaññatthanti nibbānaṃ brahmaññena upagantabbato. |
"The goal of the state of a brahmin" means Nibbāna, because it is to be approached by the state of a brahmin. |
yattha yattha pana heṭṭhā ca imesu ca tīsu suttesu “rāgakkhayo”ti āgataṃ, tattha tattha arahattampi vaṭṭatiyevāti vadanti. |
Wherever, however, below and in these three suttas, "the destruction of lust" has come, there, they say, Arahantship is also suitable. |
♦ paṭipattivaggo catuttho. |
♦ The Paṭipatti Vagga is the fourth. |
♦ 5. aññatitthiyapeyyālavaggavaṇṇanā |
♦ 5. Commentary on the Aññatitthiya Peyyāla Vagga |
♦ 41-48. aññatitthiyapeyyāle addhānapariññatthanti saṃsāraddhānaṃ nibbānaṃ patvā pariññātaṃ nāma hoti. |
♦ 41-48. In the Aññatitthiya Peyyāla, "for the full understanding of the long course" means the long course of saṃsāra, having reached Nibbāna, is said to be fully understood. |
tasmā nibbānaṃ “addhānapariññā”ti vuccati, tadatthanti attho. |
Therefore Nibbāna is called "the full understanding of the long course"; for that purpose, is the meaning. |
anupādāparinibbānatthanti apaccayaparinibbānatthaṃ. |
"For the final Nibbāna without clinging" means for the final Nibbāna without condition. |
iti imasmiṃ peyyāle vijjāvimuttiphalena arahattaṃ kathitaṃ. |
Thus in this peyyāla, Arahantship is taught by the fruit of knowledge and liberation. |
ñāṇadassanena paccavekkhaṇā, sesehi nibbānanti. |
The reviewing by the knowledge and vision, the rest by Nibbāna. |
♦ aññatitthiyapeyyālavaggo. |
♦ The Aññatitthiya Peyyāla Vagga. |
♦ 6. sūriyapeyyālavaggavaṇṇanā |
♦ 6. Commentary on the Sūriya Peyyāla Vagga |
♦ 49-62. sūriyapeyyāle aruṇuggaṃ viya kalyāṇamittattā, kalyāṇamittatāya ṭhatvā nibbattito savipassanāriyamaggo sūriyapātubhāvo viyāti evaṃ sabbattha attho veditabbo. |
♦ 49-62. In the Sūriya Peyyāla, just as the sunrise is like the state of having a good friend, so the noble path with insight, which is produced by standing in the state of having a good friend, is like the appearance of the sun; the meaning should be understood in this way everywhere. |
sīlasampadāti catupārisuddhisīlaṃ. |
"The accomplishment of virtue" means the fourfold purity of virtue. |
chandasampadāti kusalakattukamyatāchando. |
"The accomplishment of desire" means the desire for wholesome action. |
attasampadāti sampannacittatā. |
"The accomplishment of self" means the state of a well-composed mind. |
diṭṭhisampadāti ñāṇasampatti. |
"The accomplishment of view" means the accomplishment of knowledge. |
appamādasampadāti kārāpakāppamādasampatti. |
"The accomplishment of heedfulness" means the accomplishment of heedfulness that causes action. |
yonisomanasikārasampadāti upāyamanasikārasampatti. |
"The accomplishment of wise attention" means the accomplishment of attention to the means. |
puna kalyāṇamittatātiādīni sammādiṭṭhiādīnaṃ aññenapi ākārena bhāvadassanatthaṃ vuttāni. |
Again, "the state of having a good friend" and so on are spoken to show the state of right view and so on in another way. |
sabbāneva cetāni suttāni pāṭiyekkaṃ puggalajjhāsayavasena vuttānīti. |
And all these suttas are spoken individually according to the disposition of the person. |
♦ sūriyapeyyālavaggo. |
♦ The Sūriya Peyyāla Vagga. |
♦ 7. ekadhammapeyyālavaggādivaṇṇanā |
♦ 7. Commentary on the Ekadhamma Peyyāla Vagga and others |
♦ 63-138. ekadhammapeyyālopi gaṅgāpeyyālopi pāṭiyekkaṃ puggalajjhāsayavaseneva tathā tathā vutte bujjhanakānaṃ ajjhāsayavasena kathito. |
♦ 63-138. The Ekadhamma Peyyāla also and the Gaṅgā Peyyāla are taught individually according to the disposition of the person, according to the disposition of those who understand when it is spoken thus and thus. |
♦ 8. appamādapeyyālavaggo |
♦ 8. The Appamāda Peyyāla Vagga |
♦ 1. tathāgatasuttavaṇṇanā SN 45.71 |
♦ 1. Commentary on the Tathāgata Sutta |
♦ 139. appamādapeyyāle evameva khoti ettha yathā sabbasattānaṃ sammāsambuddho aggo, evaṃ sabbesaṃ kusaladhammānaṃ kārāpakāppamādo aggoti daṭṭhabbo. |
♦ 139. In the Appamāda Peyyāla, "in the same way" means here, just as the Perfectly Enlightened One is the foremost of all beings, so the heedfulness that causes action is the foremost of all wholesome dhammas, it should be seen. |
nanu cesa lokiyova, kusaladhammā pana lokuttarāpi. |
But is this not only mundane, while wholesome dhammas are also supramundane? |
ayañca kāmāvacarova, kusaladhammā pana catubhūmakā. |
And this is only of the sensual sphere, while wholesome dhammas are of the four planes. |
kathamesa tesaṃ aggoti? |
How is this the foremost of them? |
paṭilābhakaṭṭhena. appamādena hi te paṭilabbhanti, tasmā so tesaṃ aggo. |
Because it is the means of attainment. For by heedfulness they are attained, therefore it is the foremost of them. |
tenetaṃ vuttaṃ sabbe te appamādamūlakātiādi. |
Therefore this is said, "all of them are rooted in heedfulness," and so on. |
♦ 2. padasuttavaṇṇanā SN 45.72 |
♦ 2. Commentary on the Pada Sutta |
♦ 140. jaṅgalānanti pathavītalavāsīnaṃ. |
♦ 140. "Of land-dwellers" means of those living on the surface of the earth. |
pāṇānanti sapādakapāṇānaṃ . |
"Of living beings" means of living beings with feet. |
padajātānīti padāni. |
"Footprints" means prints. |
samodhānaṃ gacchantīti odhānaṃ upakkhepaṃ gacchanti. |
"They come to be included" means they come to be included, to be put under. |
aggamakkhāyatīti seṭṭhaṃ akkhāyati. |
"It is called the foremost" means it is called the best. |
yadidaṃ mahantattenāti mahantabhāvena aggamakkhāyati, na guṇavasenāti attho. |
"That is, by its greatness" means it is called the foremost by its greatness, not by its quality, is the meaning. |
♦ 3-10. kūṭasuttādivaṇṇanā |
♦ 3-10. Commentary on the Kūṭa Sutta and others |
♦ 141-148. vassikanti sumanapupphaṃ. |
♦ 141-148. "Jasmine" means the jasmine flower. |
imaṃ kira suttaṃ sutvā bhātiyamahārājā vīmaṃsitukāmatāya ekasmiṃ gabbhe catujātigandhehi paribhaṇḍaṃ kāretvā sugandhāni pupphāni āharāpetvā ekassa samuggassa majjhe sumanapupphamuṭṭhiṃ ṭhapetvā sesāni tassa samantato muṭṭhimuṭṭhiṃ katvā ṭhapetvā dvāraṃ pidhāya bahi nikkhanto. |
It is said that King Bhātiya, having heard this sutta, wishing to investigate, in one chamber had it prepared with the four kinds of scents and had fragrant flowers brought, and in the middle of one casket he placed a handful of jasmine flowers, and around it he placed the others, handful by handful, and having closed the door, he went out. |
athassa muhuttaṃ vītināmetvā dvāraṃ vivaritvā pavisantassa sabbapaṭhamaṃ sumanapupphagandho ghānaṃ pahari. |
Then, after a moment had passed, having opened the door and entered, the scent of the jasmine flowers was the very first to strike his nose. |
so mahātalasmiṃyeva mahācetiyābhimukho nipajjitvā — “vassikaṃ tesaṃ agganti kathentena sukathitaṃ sammāsambuddhenā”ti cetiyaṃ vandi. |
He, lying down on the great terrace facing the great cetiya, paid homage to the cetiya, saying, "It was well-spoken by the Perfectly Enlightened One when he said, 'Jasmine is the foremost of them'." |
kuṭṭarājānoti khuddakarājāno. |
"Petty kings" means minor kings. |
“khuddarājāno”tipi pāṭho. |
The reading "khuddarājāno" is also found. |
tantāvutānanti tante āvutānaṃ, tantaṃ āropetvā vāyitānanti attho. |
"Of those woven on a loom" means of those woven on a loom; woven having been put on a loom, is the meaning. |
idañca paccatte sāmivacanaṃ. |
And this is a genitive in the sense of the agent. |
yāni kānici tantāvutāni vatthānīti ayañhettha attho. |
"Whatever woven cloths there are" is the meaning here. |
atha vā tantāvutānaṃ vatthānaṃ yāni kānici vatthānīti evaṃ sāvasesapāṭhanayenapettha attho daṭṭhabbo. |
Or else, the meaning here should be seen in the way of a partial reading, "of the woven cloths, whatever cloths." |
sesaṃ sabbattha uttānamevāti. |
The rest is of clear meaning everywhere. |
♦ appamādavaggo aṭṭhamo. |
♦ The Appamāda Vagga is the eighth. |
♦ 9. balakaraṇīyavaggo |
♦ 9. The Balakaraṇīya Vagga |
♦ 1. balasuttavaṇṇanā SN 45.81 |
♦ 1. Commentary on the Bala Sutta |
♦ 149. balakaraṇīyavagge balakaraṇīyāti ūrubalabāhubalena kattabbā dhāvanalaṅghanatāpanavahanādayo kammantā. |
♦ 149. In the Balakaraṇīya Vagga, "to be done by strength" means actions such as running, jumping, enduring, and carrying, which are to be done by the strength of the thighs and arms. |
sīle patiṭṭhāyāti catupārisuddhisīle ṭhatvā. |
"Having established himself in virtue" means having stood in the fourfold purity of virtue. |
aṭṭhaṅgikaṃ magganti sahavipassanaṃ ariyamaggaṃ. |
"The eightfold path" means the noble path along with insight. |
♦ 2. bījasuttavaṇṇanā SN 45.82 |
♦ 2. Commentary on the Bīja Sutta |
♦ 150. bījagāmabhūtagāmāti ettha pañcavidhampi bījaṃ bījagāmo nāma, tadeva paṇṇasampannaṃ nīlabhāvato paṭṭhāya bhūtagāmoti veditabbaṃ. |
♦ 150. In "the family of seeds, the family of plants," here the five kinds of seeds are called the family of seeds; the same, when it has leaves and from the state of being green onwards, should be known as the family of plants. |
♦ 3. nāgasuttavaṇṇanā SN 45.83 |
♦ 3. Commentary on the Nāga Sutta |
♦ 151. balaṃ gāhentīti balaṃ gaṇhanti, gahitabalā thirasarīrā honti. |
♦ 151. "They gain strength" means they get strength; having gained strength, they become of firm body. |
kusobbhe otarantītiādīsu ayamanupubbikathā — nāginiyo kira utusamaye patiṭṭhitagabbhā cintenti — “sace mayaṃ idha vijāyissāma, evaṃ no dārakā ūmivegañca supaṇṇassa ca pakkhanditvā āgatassa vegaṃ sahituṃ na sakkhissantī”ti tā mahāsamudde nimujjitvā sambhajjamukhadvāraṃ patvā pañca mahānadiyo pavisitvā himavantaṃ gacchanti. |
In "they descend into pools of grass" and so on, this is the sequential story — the nāga-females, it is said, in the right season, with established pregnancy, think, "If we give birth here, our children will not be able to endure the force of the waves and the force of a garuḍa coming and attacking," so they, having dived into the great ocean and reached the mouth of the churning sea, having entered the five great rivers, go to the Himalayas. |
tattha supaṇṇehi apakkhandanīyāsu suvaṇṇarajatamaṇiguhāsu vasamānā vijāyitvā nāgapotake gopphakādipamāṇesu udakesu otāretvā udakataraṇaṃ sikkhāpenti. |
There, living in caves of gold, silver, and gems, which cannot be attacked by garuḍas, they give birth and, having lowered the young nāgas into waters of the measure of an ankle and so on, they teach them to swim. |
♦ atha yadā anukkamena te nāgā gaṅgādīnaṃ nadīnaṃ orimatīrato paratīraṃ, paratīrato orimatīranti taraṇapaṭitaraṇaṃ kātuṃ sakkonti, tadā “idāni no dārakā ūmivegañca garuḷavegañca sahituṃ sakkhissantī”ti ñatvā attano ānubhāvena mahāmeghaṃ samuṭṭhāpetvā sakalahimavantaṃ ekodakaṃ viya kurumānā devaṃ vassāpetvā suvaṇṇarajatādimayā nāvā māpetvā upari suvaṇṇatārakavicittaṃ samosaritagandhapupphadāmaṃ celavitānaṃ bandhitvā surabhicandanagandhapupphādīni ādāya tāhi nāvāhi pañca mahānadiyo ogāhitvā anukkamena mahāsamuddaṃ pāpuṇanti. |
♦ Then when those nāgas are gradually able to cross and recross the rivers Gaṅgā and so on, from this shore to the far shore, and from the far shore to this shore, then, knowing, "Now our children will be able to endure the force of the waves and the force of a garuḍa," by their own power, having raised a great cloud and making the whole Himalayas as if one body of water, having made the god rain, having created boats of gold, silver, and so on, having tied a canopy of cloth variegated with golden stars and with garlands of fragrant flowers that have fallen, and taking fragrant sandalwood, fragrant flowers, and so on, with those boats they descend into the five great rivers and gradually reach the great ocean. |
tattha ca vasantā dasabyāma-satabyāma-sahassabyāma-satasahassabyāma-pamāṇataṃ āpajjantā mahantattaṃ vepullattaṃ āpajjanti nāma. |
And living there, attaining a size of ten, a hundred, a thousand, and a hundred thousand fathoms, they are said to attain greatness and abundance. |
♦ evameva khoti ettha himavantapabbato viya catupārisuddhisīlaṃ daṭṭhabbaṃ, nāgapotakā viya yogāvacarā, kusobbhādayo viya ariyamaggo, mahāsamuddo viya nibbānaṃ. |
♦ In the same way, here the Himalaya mountain should be seen as the fourfold purity of virtue; the yogis, as the young nāgas; the pools of grass and so on, as the noble path; and the great ocean, as Nibbāna. |
yathā nāgapotakā himavante patiṭṭhāya kusobbhādīhi mahāsamuddaṃ patvā kāyamahantattaṃ āpajjanti, evaṃ yogino sīlaṃ nissāya sīle patiṭṭhāya ariyamaggena nibbānaṃ patvā arahattamaggeneva āgatesu chasu abhiññādhammesu guṇasarīramahantattaṃ pāpuṇantīti. |
Just as the young nāgas, having established themselves in the Himalayas, having reached the great ocean through the pools of grass and so on, attain greatness of body, in the same way, yogis, relying on virtue and being established in virtue, having reached Nibbāna by the noble path, by the path of Arahantship itself, in the six supernormal knowledge-dhammas that have come, attain greatness of the body of qualities. |
♦ 5. kumbhasuttavaṇṇanā SN 45.85 |
♦ 5. Commentary on the Kumbha Sutta |
♦ 153. kumbhoti udakaghaṭo. |
♦ 153. "A pot" means a water-pot. |
no paccāvamatīti na patiāvamati, na anto pavesetīti attho. |
"It does not vomit back" means it does not vomit back; it does not take in, is the meaning. |
♦ 7. ākāsasuttavaṇṇanā SN 45.87 |
♦ 7. Commentary on the Ākāsa Sutta |
♦ 155. puratthimāti puratthimadisato āgatavātā. |
♦ 155. "Eastern" means the winds that have come from the eastern direction. |
pacchimadisādīsupi eseva nayo. |
The same method applies to the western direction and so on. |
cattāropi satipaṭṭhānāti yatheva hi etesaṃ puratthimādibhedānaṃ vātānaṃ sannipāto ākāse ijjhati, evaṃ idhāpi “cattāro satipaṭṭhānā”tiādinā nayena vuttā bodhipakkhiyadhammā sahavipassanassa ariyamaggassa bhāvanāya ijjhanti, tenetaṃ vuttaṃ. |
"The four foundations of mindfulness" means just as the meeting of these winds of the eastern and other directions succeeds in the sky, so here also the Bodhipakkhiya-dhammas spoken of in the way "the four foundations of mindfulness" and so on succeed in the development of the noble path with insight; therefore this is said. |
♦ 8-9. paṭhamameghasuttādivaṇṇanā |
♦ 8-9. Commentary on the First Megha Sutta and others |
♦ 156-157. gimhānaṃ pacchime māseti āsāḷhamāse. |
♦ 156-157. "In the last month of summer" means in the month of Āsāḷha. |
ūhatanti dvipadacatuppadānaṃ pādappahārena pathavītale uṭṭhahitvā uddhaṃ gataṃ vaṭṭivaṭṭi hutvā ākāse pakkhantaṃ. |
"Raised up" means that which, having been raised up on the surface of the earth by the striking of the feet of two-footed and four-footed creatures, has gone up and, becoming a whirlwind, has entered the sky. |
rajojallanti paṃsurajojallaṃ. |
"Dust and dirt" means the dust and dirt of the earth. |
♦ 10. nāvāsuttavaṇṇanā SN 45.90 |
♦ 10. Commentary on the Nāvā Sutta |
♦ 158. sāmuddikāya nāvāyātiādi heṭṭhā vāṇijakopame vitthāritameva. |
♦ 158. "Of a sea-going ship" and so on has been explained in detail below in the simile of the merchants. |
♦ 11-12. āgantukasuttādivaṇṇanā |
♦ 11-12. Commentary on the Āgantuka Sutta and others |
♦ 159-160. āgantukāgāranti puññatthikehi nagaramajjhe kataṃ āgantukagharaṃ, yattha rājarājamahāmattehipi sakkā hoti nivāsaṃ upagantuṃ. |
♦ 159-160. "A guest house" means a guest house built in the middle of the city by those who seek merit, where even kings and great ministers can take up residence. |
abhiññā pariññeyyāti yatheva hi tesaṃ puratthimadisādīhi āgatānaṃ khattiyādīnaṃ vāso āgantukāgāre ijjhati, evaṃ imesaṃ abhiññāpariññeyyātiādīnaṃ dhammānaṃ abhiññāparijānanādīhi sahavipassanassa ariyamaggassa bhāvanāya ijjhanti, tenetaṃ vuttaṃ. |
"To be fully known by supernormal knowledge" means just as the dwelling of those khattiyas and others who have come from the eastern and other directions succeeds in the guest house, so the full knowing and so on of these dhammas, "to be fully known by supernormal knowledge" and so on, succeeds in the development of the noble path with insight; therefore this is said. |
nadīsuttaṃ heṭṭhā vuttanayamevāti. |
The Nadī Sutta is in the same way as said below. |
♦ balakaraṇīyavaggo navamo. |
♦ The Balakaraṇīya Vagga is the ninth. |
♦ 10. esanāvaggo |
♦ 10. The Esanā Vagga |
♦ 1. esanāsuttavaṇṇanā SN 45.92 |
♦ 1. Commentary on the Esanā Sutta |
♦ 161. esanāvagge kāmesanāti kāmānaṃ esanā gavesanā magganā patthanā. |
♦ 161. In the Esanā Vagga, "the search for sensual pleasures" means the search, the seeking, the quest, the aspiration for sensual pleasures. |
bhavesanāti bhavānaṃ esanā. |
"The search for existence" means the search for existences. |
brahmacariyesanāti micchādiṭṭhisaṅkhātassa brahmacariyassa esanā. |
"The search for the holy life" means the search for the holy life called wrong view. |
♦ 2-11. vidhāsuttādivaṇṇanā |
♦ 2-11. Commentary on the Vidhā Sutta and others |
♦ 162-171. vidhāti mānakoṭṭhāsā mānaṭhapanā vā. |
♦ 162-171. "Conceits" means portions of conceit, or the placing of conceit. |
seyyohamasmīti vidhāti ahamasmi seyyoti evaṃ mānakoṭṭhāso mānaṭhapanā vā. |
The conceit 'I am superior'" means the portion of conceit, or the placing of conceit, "I am superior. |
nīghāti dukkhā. |
"Troubles" means sufferings. |
vacanattho panettha yassa uppajjanti, taṃ purisaṃ nīhanantīti nīghā. |
The meaning of the word here is, they lead the person in whom they arise to ruin, so they are "troubles." |
sesamettha uttānamevāti. |
The rest here is clear. |
♦ esanāvaggo dasamo. |
♦ The Esanā Vagga is the tenth. |
♦ 11. oghavaggo |
♦ 11. The Ogha Vagga |
♦ 1-2. oghasuttādivaṇṇanā |
♦ 1-2. Commentary on the Ogha Sutta and others |
♦ 172-173. oghavagge kāmoghoti pañcasu kāmaguṇesu chandarāgo. |
♦ 172-173. In the Ogha Vagga, "the flood of sensual pleasure" means the desire and lust for the five strands of sensual pleasure. |
bhavoghoti rūpārūpabhavesu chandarāgo. |
"The flood of existence" means the desire and lust for the fine-material and formless existences. |
diṭṭhoghoti dvāsaṭṭhi diṭṭhiyo. |
"The flood of views" means the sixty-two views. |
avijjoghoti catūsu saccesu aññāṇaṃ. |
"The flood of ignorance" means ignorance of the Four Noble Truths. |
kāmayogādīsupi eseva nayo. |
The same method applies to "the yoke of sensual pleasure" and so on. |
♦ 3-4. upādānasuttādivaṇṇanā |
♦ 3-4. Commentary on the Upādāna Sutta and others |
♦ 174-175. kāmupādānanti kāmaggahaṇaṃ. |
♦ 174-175. "The clinging to sensual pleasure" means the grasping of sensual pleasure. |
diṭṭhupādānādīsupi eseva nayo. |
The same method applies to "the clinging to views" and so on. |
ganthāti ganthanā ghaṭanā. |
"Knots" means tying, binding. |
kāyaganthoti nāmakāyassa gantho ganthanaghaṭanakileso. |
"The knot of the body" means the knot of the mental body, the defilement that knots and binds. |
idaṃsaccābhinivesoti antaggāhikadiṭṭhivasena uppanno “idameva saccan”ti evaṃ abhiniveso. |
"The insistence that this is truth" means the insistence "this is truth" that has arisen by way of the extremist view. |
♦ 5-10. anusayasuttādivaṇṇanā |
♦ 5-10. Commentary on the Anusaya Sutta and others |
♦ 176-181. kāmarāgānusayoti thāmagataṭṭhena kāmarāgova anusayo kāmarāgānusayo. |
♦ 176-181. "The latent tendency of sensual lust" means sensual lust itself, because it is strong, is the latent tendency, the latent tendency of sensual lust. |
sesesupi eseva nayo. |
The same method applies to the remaining cases. |
orambhāgiyānīti heṭṭhākoṭṭhāsiyāni. |
"Pertaining to the lower part" means pertaining to the lower portion. |
saṃyojanānīti bandhanāni. |
"Fetters" means bonds. |
uddhambhāgiyānīti uparikoṭṭhāsiyāni. |
"Pertaining to the upper part" means pertaining to the upper portion. |
sesaṃ sabbattha uttānatthamevāti. |
The rest is of clear meaning everywhere. |
♦ oghavaggo ekādasamo. |
♦ The Ogha Vagga is the eleventh. |
♦ maggasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Magga Saṃyutta is finished. |
♦ 2. bojjhaṅgasaṃyuttaṃ SN 46: SN 46 |
♦ 2. The Bojjhaṅga Saṃyutta SN 46: |
1 ), |
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♦ 1. pabbatavaggo SN 46: |
♦ 1. The Pabbata Vagga SN 46: |
1 ), |
♦ 1. himavantasuttavaṇṇanā SN 46: SN 46.1 |
♦ 1. Commentary on the Himavanta Sutta SN 46: |
1 ), |
|
♦ 182. bojjhaṅgasaṃyuttassa paṭhame nāgāti imepi mahāsamuddapiṭṭhe ūmiantaravāsinova, na vimānaṭṭhakanāgā. |
♦ 182. In the first of the Bojjhaṅga Saṃyutta, "nāgas" means these also are those who live between the waves on the surface of the great ocean, not the nāgas who dwell in mansions. |
tesaṃ himavantaṃ nissāya kāyavaḍḍhanādisabbaṃ heṭṭhā vuttanayeneva veditabbaṃ. |
Their growth of body and so on, relying on the Himalayas, should all be understood in the way stated below. |
bojjhaṅgeti ettha bodhiyā, bodhissa vā aṅgāti bojjhaṅgā. |
In "factors of enlightenment," here, the factors of enlightenment are the factors of enlightenment, or of the one who is enlightened. |
kiṃ vuttaṃ hoti? |
What is said? |
yā hi ayaṃ dhammasāmaggī, yāya lokiyalokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhana kāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhatīti katvā bodhīti vuccati. |
For that which is this harmony of dhammas, by which, arising at the moment of the mundane and supramundane path, being the opposite of the many troubles such as the establishment of sloth and excitement, the practice of indulgence in sensual pleasure and self-mortification, and the adherence to annihilationism and eternalism, the noble disciple, by the harmony of dhammas called mindfulness, investigation of dhammas, energy, rapture, tranquility, concentration, and equanimity, is enlightened, and so it is called "enlightenment." |
bujjhatīti kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti vuttaṃ hoti. |
"Is enlightened" means he awakens from the sleep of the continuity of defilements, or he penetrates the Four Noble Truths, or he realizes Nibbāna itself, is what is said. |
yathāha “satta bojjhaṅge bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho”ti . |
As it is said, "having developed the seven factors of enlightenment, he became fully enlightened with unsurpassed perfect enlightenment." |
tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgāti bojjhaṅgā jhānaṅgamaggaṅgādayo viya. |
Of that harmony of dhammas called enlightenment, the factors are the factors of enlightenment, like the factors of jhāna, the factors of the path, and so on. |
yopesa yathāvuttappakārāya etāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako bodhīti vuccati, tassa bodhissa aṅgātipi bojjhaṅgā senaṅgarathaṅgādayo viya. |
And he who, by this harmony of dhammas of the kind mentioned, is enlightened, and so the noble disciple is called "enlightenment," of that enlightenment the factors are also the factors of enlightenment, like the factors of an army, the factors of a chariot, and so on. |
tenāhu aṭṭhakathācariyā — “bujjhanakassa puggalassa aṅgāti vā bojjhaṅgā”ti. |
Therefore the commentators said, "The factors of the person who is enlightened are also the factors of enlightenment." |
♦ apica “bojjhaṅgāti kenaṭṭhena bojjhaṅgā? |
♦ And also, "factors of enlightenment," in what sense are they factors of enlightenment? |
bodhāya saṃvattantīti bojjhaṅgā, bujjhantīti bojjhaṅgā, anubujjhantīti bojjhaṅgā, paṭibujjhantīti bojjhaṅgā, sambujjhantīti bojjhaṅgā”iccādinā paṭisambhidānayenāpi bojjhaṅgattho veditabbo. |
"They lead to enlightenment," so they are factors of enlightenment; "they are enlightened," so they are factors of enlightenment; "they are further enlightened," so they are factors of enlightenment; "they are penetrated," so they are factors of enlightenment; "they are fully enlightened," so they are factors of enlightenment," and so on, the meaning of the factors of enlightenment should also be understood in the way of the Paṭisambhidā. |
♦ satisambojjhaṅgantiādīsu pana pasattho sundaro ca bojjhaṅgoti sambojjhaṅgo. |
♦ In "the enlightenment-factor of mindfulness" and so on, however, "a praiseworthy and beautiful factor of enlightenment" is a sambojjhaṅga. |
satiyeva sambojjhaṅgoti satisambojjhaṅgo, taṃ satisambojjhaṅganti evaṃ sabbattha attho veditabbo. |
Mindfulness itself is the enlightenment-factor, so "the enlightenment-factor of mindfulness"; "that enlightenment-factor of mindfulness," thus the meaning should be understood everywhere. |
bhāvetīti vaḍḍheti, attano cittasantāne punappunaṃ janeti, abhinibbattetīti attho. |
"He develops" means he increases, he generates again and again in his own stream of consciousness, he brings into being, is the meaning. |
vivekanissitantiādīni kosalasaṃyutte “sammādiṭṭhiṃ bhāveti vivekanissitan”ti ettha vuttanayeneva veditabbāni. |
Based on seclusion" and so on should be understood in the same way as stated in the Kosala Saṃyutta in "he develops right view based on seclusion. |
♦ ayaṃ pana viseso — tattha tadaṅgavivekanissitaṃ, samucchedavivekanissitaṃ, nissaraṇavivekanissitanti, vivekattayameva vuttaṃ, bojjhaṅgabhāvanaṃ patvā pana pañcavidhavivekanissitampi eke vaṇṇayanti. |
♦ This, however, is the difference — there, only the threefold seclusion, "based on the seclusion of the factor, based on the seclusion of eradication, based on the seclusion of escape," is spoken of, but having come to the development of the factors of enlightenment, some also explain it as based on the fivefold seclusion. |
te hi na kevalaṃ balavavipassanāmaggaphalakkhaṇesu eva bojjhaṅge uddharanti vipassanāpādaka-kasiṇajjhāna-ānāpānāsubha-brahmavihārajjhānesupi uddharanti, na ca paṭisiddhā aṭṭhakathācariyehi. |
For they do not raise the factors of enlightenment only in the stages of strong insight, the path, and fruition, but they also raise them in the jhānas of kasiṇa, ānāpāna, asubha, and the divine abidings, which are the basis of insight, and this is not rejected by the commentators. |
tasmā tesaṃ matena etesaṃ jhānānaṃ pavattikkhaṇe kiccato eva vikkhambhanavivekanissitaṃ. |
Therefore, according to their opinion, at the moment of the process of these jhānas, it is based on the seclusion of suppression by way of function. |
yathā ca vipassanākkhaṇe “ajjhāsayato nissaraṇavivekanissitan”ti vuttaṃ, evaṃ paṭipassaddhivivekanissitampi bhāvetīti vattuṃ vaṭṭati. |
And just as at the moment of insight it is said, "based on the seclusion of escape by way of disposition," so it is fitting to say, "he also develops it based on the seclusion of tranquility." |
sesamettha heṭṭhā vuttanayameva. |
The rest here is in the same way as said below. |
♦ 2. kāyasuttavaṇṇanā SN 46.2 |
♦ 2. Commentary on the Kāya Sutta |
♦ 183. dutiye āhāraṭṭhitikoti paccayaṭṭhitiko. |
♦ 183. In the second, "dependent on food" means dependent on a condition. |
āhāraṃ paṭiccāti paccayaṃ paṭicca. |
"Conditioned by food" means conditioned by a condition. |
subhanimittanti subhampi subhanimittaṃ, subhassa ārammaṇampi subhanimittaṃ. |
"A sign of beauty" means beauty is also a sign of beauty, and the object of beauty is also a sign of beauty. |
ayonisomanasikāroti anupāyamanasikāro uppathamanasikāro anicce “niccan”ti vā, dukkhe “sukhan”ti, anattani “attā”ti vā, asubhe “subhan”ti vā, manasikāro. |
Unwise attention" means attention to the wrong means, attention to the wrong path; attention to the impermanent as "permanent," or to suffering as "happiness," or to not-self as "self," or to the unattractive as "attractive. |
taṃ tasmiṃ subhārammaṇe bahulaṃ pavattayato kāmacchando uppajjati. |
For one who directs that frequently to that beautiful object, sensual desire arises. |
tena vuttaṃ “atthi, bhikkhave, subhanimittan”tiādi. |
Therefore it is said, "There is, O monks, a sign of beauty," and so on. |
evaṃ sabbanīvaraṇesu yojanā veditabbā. |
The application should be understood in this way in all the hindrances. |
♦ paṭighanimittantiādīsu pana paṭighopi paṭighanimittaṃ paṭighārammaṇampi. |
♦ In "a sign of aversion" and so on, however, aversion is also a sign of aversion, and the object of aversion is also. |
aratīti ukkaṇṭhitā. |
"Discontent" means dissatisfaction. |
yaṃ sandhāya vuttaṃ — “tattha katamā arati? |
With reference to which it is said, "Therein, what is discontent? |
pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati aratitā anabhirati anabhiramanā ukkaṇṭhitā paritassitā, ayaṃ vuccati aratī”ti . |
In remote dwellings or in some other higher wholesome dhammas, discontent, dissatisfaction, lack of delight, non-delight, dissatisfaction, anxiety, this is called discontent." |
♦ tandīti atisītādipaccayā uppannaṃ āgantukakāyālasiyaṃ. |
♦ "Lassitude" means the incidental sluggishness of the body that has arisen from causes such as extreme cold. |
yasmiṃ uppanne “atisītaṃ atiuṇhaṃ aticchātosmi atidhātosmi atidūramaggaṃ gatosmī”ti vadati, yaṃ sandhāya vuttaṃ “tattha katamā tandi, yā tandī tandiyanā tandimanakatā ālasyaṃ ālasyāyanā ālasyāyitattaṃ, ayaṃ vuccati tandī”ti . |
When it has arisen, one says, "It is very cold, it is very hot, I am very hungry, I am very thirsty, I have gone a very long way," with reference to which it is said, "Therein, what is lassitude? That which is lassitude, the state of being languid, the state of being sluggish, sluggishness, the state of being indolent, the state of being listless, this is called lassitude." |
♦ vijambhitāti kilesavasena kāyavinamanā. |
♦ "Stretching" means the bending of the body by way of the defilements. |
yaṃ sandhāya vuttaṃ — “tattha katamā vijambhitā? |
With reference to which it is said, "Therein, what is stretching? |
yā kāyassa jambhanā vijambhanā ānamanā vinamanā sannamanā paṇamanā byādhiyakaṃ, ayaṃ vuccati vijambhitā”ti . |
That which is the stretching, the bending, the inclining, the stooping, the bowing down of the body, a sickness, this is called stretching." |
♦ bhattasammadoti bhattapariḷāho. |
♦ "Drowsiness from food" means the heat from food. |
yaṃ sandhāya vuttaṃ — “tattha katamo bhattasammado? |
With reference to which it is said, "Therein, what is drowsiness from food? |
yā bhuttāvissa bhattamucchā bhattakilamatho bhattapariḷāho kāyaduṭṭhullaṃ, ayaṃ vuccati bhattasammado”ti . |
That which is the dizziness from food, the weariness from food, the heat from food, the grossness of the body for one who has eaten, this is called drowsiness from food." |
♦ cetaso ca līnattanti cittassa līyanākāro, yaṃ sandhāya vuttaṃ — “tattha katamaṃ cetaso līnattaṃ? |
♦ "And sluggishness of mind" means the state of the mind's sinking, with reference to which it is said, "Therein, what is sluggishness of mind? |
yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ thinaṃ thiyanā thiyitattaṃ cittassa, idaṃ vuccati cetaso līnattan”ti . |
That which is the unworkability, the unmanageability of the mind, the sinking, the sinking down, the sunkenness, the sinking state, the sinking nature, the sloth, the slothfulness, the slothful state of the mind, this is called sluggishness of mind." |
♦ cetaso avūpasamoti yathā nāma vītaccikopi aṅgāro neva tāva sannisīdati patāpaṃ karotiyeva, yathā ca pattapacanaṭṭhāne neva tāva sannisīdati patāpaṃ karotiyeva, evaṃ cittassa avūpasantākāro, atthato panetaṃ uddhaccakukkuccameva hoti. |
♦ "Uncalmed state of mind" means, just as an ember without a flame does not yet subside but still produces heat, and just as at a cooking place it does not yet subside but still produces heat, so is the uncalmed state of the mind; in meaning, however, this is only restlessness and worry. |
♦ vicikicchaṭṭhānīyā dhammāti vicikicchāya ārammaṇadhammā. |
♦ "Dhammas that are a basis for doubt" means dhammas that are an object for doubt. |
ayonisomanasikāro sabbattha vuttanayova. |
Unwise attention is in the same way as said everywhere. |
evamettha kāmacchando vicikicchāti ime dve dhammā ārammaṇena kathitā, byāpādo ārammaṇena ca upanissayena ca, sesā sahajātena ca upanissayena cāti. |
Thus, here, sensual desire and doubt, these two dhammas are spoken of with their object; ill-will, with its object and with its supporting condition; the others, with their co-nascent and supporting conditions. |
♦ satisambojjhaṅgaṭṭhānīyā dhammāti satiyā ārammaṇadhammā sattatiṃsa bodhipakkhiyā ca nava lokuttaradhammā ca. |
♦ "Dhammas that are a basis for the enlightenment-factor of mindfulness" means the dhammas that are an object for mindfulness are the thirty-seven Bodhipakkhiya-dhammas and the nine supramundane dhammas. |
tattha yonisomanasikārabahulīkāroti tattha upāyamanasikārassa punappunaṃ karaṇaṃ. |
"The frequent practice of wise attention" means the repeated doing of attention to the means there. |
♦ kusalākusalā dhammātiādīsu kusalāti kosallasambhūtā anavajjasukhavipākā. |
♦ In "wholesome and unwholesome dhammas" and so on, "wholesome" means produced by skill, with pleasant results that are faultless. |
akusalāti akosallasambhūtā sāvajjadukkhavipākā. |
"Unwholesome" means produced by unskill, with painful results that are faulty. |
sāvajjāti akusalā. |
"Faulty" means unwholesome. |
anavajjāti kusalā. |
"Faultless" means wholesome. |
hīnapaṇītakaṇhasukkesupi eseva nayo. |
The same method applies to "low and sublime, dark and bright." |
sappaṭibhāgāti kaṇhasukkāyeva. |
"With their counterparts" means the dark and bright themselves. |
kaṇhā hi kaṇhavipākadānato, sukkā ca sukkavipākadānato sappaṭibhāgā nāma, sadisavipākakoṭṭhāsāti attho. |
For the dark, by giving a dark result, and the bright, by giving a bright result, are called "with their counterparts"; having a similar portion of result, is the meaning. |
paṭipakkhabhūtassa vā bhāgassa atthitāya sappaṭibhāgā. |
Or, because there is a part that is its opposite, they are "with their counterparts." |
kaṇhānañhi sukkā paṭipakkhabhāgā, sukkānañca kaṇhā paṭipakkhabhāgāti evampi sappaṭibhāgā. |
For of the dark, the bright are the opposite part, and of the bright, the dark are the opposite part, so also they are "with their counterparts." |
sappaṭibāhitaṭṭhena vā sappaṭibhāgā. |
Or, because they are counteracted, they are "with their counterparts." |
akusalañhi kusalaṃ paṭibāhitvā attano vipākaṃ deti, kusalañca akusalaṃ paṭibāhitvāti evampi kaṇhasukkā sappaṭibhāgā. |
For the unwholesome, having counteracted the wholesome, gives its own result, and the wholesome, having counteracted the unwholesome, so also the dark and bright are "with their counterparts." |
♦ ārambhadhātūti paṭhamārambhavīriyaṃ. |
♦ "The element of initiative" means the first initial energy. |
nikkamadhātūti kosajjato nikkhantattā tato balavataraṃ. |
"The element of exertion" means, because it has gone forth from laziness, it is stronger than that. |
parakkamadhātūti paraṃ paraṃ ṭhānaṃ akkamanatāya tatopi balavataranti tīhipi padehi vīriyameva kathitaṃ. |
"The element of striving" means, because it attacks a further and further state, it is stronger than that. Thus by the three terms, only energy is spoken of. |
♦ pītisambojjhaṅgaṭṭhānīyāti pītiyā ārammaṇadhammā. |
♦ "That are a basis for the enlightenment-factor of rapture" means dhammas that are an object for rapture. |
kāyapassaddhīti tiṇṇaṃ khandhānaṃ darathapassaddhi. |
"Tranquility of body" means the tranquility of the distress of the three aggregates. |
cittapassaddhīti viññāṇakkhandhassa darathapassaddhi. |
"Tranquility of mind" means the tranquility of the distress of the aggregate of consciousness. |
samathanimittanti samathopi samathanimittaṃ, ārammaṇampi. |
"The sign of calm" means calm is also a sign of calm, and its object is also. |
abyagganimittanti tasseva vevacanaṃ. |
"The sign of non-distraction" is a synonym for the same. |
♦ upekkhāsambojjhaṅgaṭṭhānīyāti upekkhāya ārammaṇadhammā, atthato pana majjhattākāro upekkhāṭṭhānīyā dhammoti veditabbo. |
♦ "That are a basis for the enlightenment-factor of equanimity" means dhammas that are an object for equanimity; in meaning, however, the state of being neutral should be understood as the dhammas that are a basis for equanimity. |
evamettha satidhammavicayaupekkhāsambojjhaṅgā ārammaṇena kathitā, sesā ārammaṇenapi upanissayenapi. |
Thus here the enlightenment-factors of mindfulness, investigation of dhammas, and equanimity are spoken of with their object; the others, with their object and with their supporting condition. |
♦ 3. sīlasuttavaṇṇanā SN 46.3 |
♦ 3. Commentary on the Sīla Sutta |
♦ 184. tatiye sīlasampannāti ettha khīṇāsavassa lokiyalokuttarasīlaṃ kathitaṃ, tena sampannāti attho. |
♦ 184. In the third, "endowed with virtue," here the mundane and supramundane virtue of a canker-freed one is spoken of; endowed with that, is the meaning. |
samādhipaññāsupi eseva nayo. |
The same method applies to concentration and wisdom. |
vimutti pana phalavimuttiyeva. |
Liberation, however, is only the liberation of fruition. |
vimuttiñāṇadassanaṃ paccavekkhaṇañāṇaṃ. |
The knowledge and vision of liberation is the reviewing knowledge. |
evamettha sīlādayo tayo lokiyalokuttarā, vimutti lokuttarāva, vimuttiñāṇadassanaṃ lokiyameva. |
Thus here, virtue and the others, the three are mundane and supramundane; liberation is only supramundane; the knowledge and vision of liberation is only mundane. |
♦ dassanampāhanti dassanampi ahaṃ. |
♦ "Even the seeing, I say" means even the seeing I say. |
taṃ panetaṃ dassanaṃ — cakkhudassanaṃ, ñāṇadassananti duvidhaṃ. |
But that seeing is of two kinds: seeing with the eye and seeing with knowledge. |
tattha pasannehi cakkhūhi ariyānaṃ dassanaṃ olokanaṃ cakkhudassanaṃ nāma. |
Therein, the seeing, the looking at the noble ones with clear eyes, is called seeing with the eye. |
ariyehi pana diṭṭhassa lakkhaṇassa dassanaṃ, paṭividdhassa ca paṭivijjhanaṃ jhānena vā vipassanāya vā maggaphalehi vā ñāṇadassanaṃ nāma. |
But the seeing of the characteristic of what has been seen by the noble ones, and the penetration of what has been penetrated, either by jhāna or by insight or by the path and fruits, is called seeing with knowledge. |
imasmiṃ panettha cakkhudassanaṃ adhippetaṃ. |
Here, however, seeing with the eye is intended. |
ariyānañhi pasannehi cakkhūhi olokanampi bahukārameva. |
For even looking at the noble ones with clear eyes is of great benefit. |
savananti “asuko nāma khīṇāsavo asukasmiṃ nāma raṭṭhe vā janapade vā gāme vā nigame vā vihāre vā leṇe vā vasatī”ti kathentānaṃ sotena savanaṃ, etampi bahukārameva. |
"Hearing" means hearing with the ear those who say, "A canker-freed one named so-and-so lives in such-and-such a country, or province, or village, or town, or monastery, or cave"; this too is of great benefit. |
upasaṅkamananti “dānaṃ vā dassāmi, pañhaṃ vā pucchissāmi, dhammaṃ vā sossāmi, sakkāraṃ vā karissāmī”ti evarūpena cittena ariyānaṃ upasaṅkamanaṃ. |
Approaching" means approaching the noble ones with such a mind as "I will give a gift, or I will ask a question, or I will listen to the Dhamma, or I will pay respects. |
payirupāsananti pañhāpayirupāsanaṃ. |
"Attending on" means attending on with questions. |
ariyānaṃ guṇe sutvā te upasaṅkamitvā nimantetvā dānaṃ datvā “kiṃ, bhante, kusalan”tiādinā nayena pañhapucchananti attho. |
Having heard the qualities of the noble ones, having approached them and invited them, having given a gift, asking a question in the way, "What, venerable sir, is wholesome?" and so on, is the meaning. |
♦ anussatinti rattiṭṭhānadivāṭṭhānesu nisinnassa “idāni ariyā leṇaguhamaṇḍapādīsu jhānavipassanāmaggaphalasukhehi vītināmentī”ti anussaraṇaṃ. |
♦ "Recollection" means, for one sitting in a place at night or in a place during the day, the recollection, "Now the noble ones are spending their time with the pleasure of jhāna, insight, the path, and fruition in caves, grottoes, pavilions, and so on." |
yo vā tesaṃ santike ovādo laddho hoti, taṃ āvajjitvā “imasmiṃ ṭhāne sīlaṃ kathitaṃ, imasmiṃ samādhi, imasmiṃ vipassanā, imasmiṃ maggo, imasmiṃ phalan”ti evaṃ anussaraṇaṃ. |
Or, whatever instruction has been received from them, reflecting on that, the recollection, "In this place, virtue was taught; in this, concentration; in this, insight; in this, the path; in this, the fruition." |
anupabbajjanti ariyesu cittaṃ pasādetvā gharā nikkhamma tesaṃ santike pabbajjaṃ. |
"Going forth in dependence" means, having gained confidence in the noble ones, going forth from home into their presence. |
ariyānañhi santike cittaṃ pasādetvā tesaṃyeva santike pabbajitvā tesaṃyeva ovādānusāsaniṃ paccāsīsamānassa caratopi pabbajjā anupabbajjā nāma. |
For for one who, having gained confidence in the noble ones, goes forth in their very presence and lives expecting their instruction and guidance, the going forth is called "going forth in dependence." |
ariyesu pasādena aññattha pabbajitvā ariyānaṃ santike ovādānusāsaniṃ paccāsīsamānassa carato pabbajjāpi anupabbajjā nāma. |
For one who, with confidence in the noble ones, goes forth elsewhere and lives expecting the instruction and guidance of the noble ones, the going forth is also called "going forth in dependence." |
aññesu pana pasādena aññesaṃyeva santike pabbajitvā aññesaṃyeva ovādānusāsaniṃ paccāsīsamānassa carato pabbajjā anupabbajjā nāma na hoti. |
But for one who, with confidence in others, goes forth in the presence of those others and lives expecting the instruction and guidance of those others, the going forth is not called "going forth in dependence." |
♦ evaṃ pabbajitesu pana mahākassapattherassa tāva anupabbajjaṃ pabbajitā satasahassamattā ahesuṃ, tathā therasseva saddhivihārikassa ca candaguttattherassa, tassāpi saddhivihārikassa sūriyaguttattherassa, tassāpi saddhivihārikassa assaguttattherassa, tassāpi saddhivihārikassa yonakadhammarakkhitattherassa, tassa pana saddhivihāriko asokarañño kaniṭṭhabhātā tissatthero nāma ahosi, tassa anupabbajjaṃ pabbajitā aḍḍhateyyakoṭisaṅkhā ahesuṃ. |
♦ Among those who had thus gone forth, for instance, those who went forth in dependence on the great elder Mahākassapa were about a hundred thousand; likewise for the elder's co-resident, the elder Candagutta; and for his co-resident, the elder Sūriyagutta; and for his co-resident, the elder Assagutta; and for his co-resident, the elder Yonakadhammarakkhita; and his co-resident was the younger brother of King Asoka, named the elder Tissa; those who went forth in dependence on him were numbered at two and a half crores. |
mahindattherassa anupabbajitānaṃ gaṇanaparicchedo natthi. |
Of those who went forth in dependence on the elder Mahinda, there is no count. |
yāvajjadivasā laṅkādīpe satthari pasādena pabbajantā mahindattherasseva pabbajjaṃ anupabbajanti nāma. |
As long as people go forth in the island of Laṅkā with confidence in the Teacher, they are said to go forth in dependence on the elder Mahinda. |
♦ taṃ dhammanti taṃ tesaṃ ovādānusāsanīdhammaṃ. |
♦ "That Dhamma" means that Dhamma of their instruction and guidance. |
anussaratīti sarati. |
"He recollects" means he remembers. |
anuvitakketīti vitakkāhataṃ karoti. |
"He reflects on" means he makes it an object of thought. |
āraddho hotīti paripuṇṇo hoti. |
"He is initiated" means he is complete. |
pavicinatītiādi sabbaṃ tattha ñāṇacāravaseneva vuttaṃ. |
"He investigates" and so on, all that is spoken of here by way of the course of knowledge. |
atha vā pavicinatīti tesaṃ tesaṃ dhammānaṃ lakkhaṇaṃ vicinati. |
Or else, "he investigates" means he investigates the characteristic of those respective dhammas. |
pavicaratīti tattha ñāṇaṃ carāpeti. |
"He practices" means he makes knowledge function there. |
parivīmaṃsamāpajjatīti vīmaṃsanaṃ olokanaṃ gavesanaṃ āpajjati. |
"He undertakes investigation" means he undertakes investigation, looking, searching. |
♦ satta phalā sattānisaṃsāti ubhayampetaṃ atthato ekaṃ. |
♦ "Seven fruits, seven benefits" — both of these are one in meaning. |
diṭṭheva dhamme paṭikacca aññaṃ ārādhetīti arahattaṃ ārādhento imasmiṃyeva attabhāve ārādheti, tañca kho paṭikacca, asampatteyeva maraṇakāleti attho. |
"In this very life, he immediately attains another" means, attaining Arahantship, he attains it in this very existence, and that immediately, before the time of death has arrived, is the meaning. |
atha maraṇakāleti atha maraṇassa āsannakāle. |
"Then at the time of death" means then at the time near death. |
♦ antarāparinibbāyīti yo āyuvemajjhaṃ anatikkamitvā parinibbāyati, so tividho hoti. |
♦ "One who attains final Nibbāna in between" means he who, without exceeding the middle of his lifespan, attains final Nibbāna; he is of three kinds. |
kappasahassāyukesu tāva avihesu nibbattitvā eko nibbattadivaseyeva arahattaṃ pāpuṇāti. |
For instance, among those with a lifespan of a thousand aeons, having been reborn in the Aviha heavens, one attains Arahantship on the very day of rebirth. |
no ce nibbattadivase pāpuṇāti, paṭhamassa pana kappasatassa matthake pāpuṇāti. |
If he does not attain it on the day of rebirth, then he attains it at the end of the first hundred aeons. |
ayameko antarāparinibbāyī. |
This is one who attains final Nibbāna in between. |
aparo evaṃ asakkonto dvinnaṃ kappasatānaṃ matthake pāpuṇāti, ayaṃ dutiyo. |
Another, being unable to do so, attains it at the end of two hundred aeons; this is the second. |
aparo evampi asakkonto catunnaṃ kappasatānaṃ matthake pāpuṇāti, ayaṃ tatiyo antarāparinibbāyī. |
Another, being unable to do even that, attains it at the end of four hundred aeons; this is the third who attains final Nibbāna in between. |
♦ pañcamaṃ pana kappasataṃ atikkamitvā arahattaṃ patto upahaccaparinibbāyī nāma hoti. |
♦ But one who has attained Arahantship after exceeding the fifth hundred aeons is called one who attains final Nibbāna by exertion. |
atappādīsupi eseva nayo. |
The same method applies to the Atappa and other heavens. |
yattha katthaci uppanno pana sasaṅkhārena sappayogena arahattaṃ patto sasaṅkhāraparinibbāyī nāma, asaṅkhārena appayogena patto asaṅkhāraparinibbāyī nāma. |
But one who, having been born anywhere, has attained Arahantship with effort, with application, is called one who attains final Nibbāna with effort; one who has attained it without effort, without application, is called one who attains final Nibbāna without effort. |
avihādīsupi nibbatto tattha yāvatāyukaṃ ṭhatvā uparūpari nibbattitvā akaniṭṭhaṃ patto uddhaṃsoto akaniṭṭhagāmī nāma. |
And one who, having been reborn in the Aviha and other heavens, and having lived there for the full lifespan, and having been reborn higher and higher, has reached the Akaniṭṭha heaven, is called one who goes upstream to the Akaniṭṭha heaven. |
♦ imasmiṃ pana ṭhāne aṭṭhacattārīsa anāgāmino kathetabbā. |
♦ But in this place, forty-eight non-returners should be spoken of. |
avihesu hi tayo antarāparinibbāyī, eko upahaccaparinibbāyī, eko uddhaṃsoto akaniṭṭhagāmīti pañca honti. |
For in the Aviha heavens, there are three who attain final Nibbāna in between, one who attains final Nibbāna by exertion, and one who goes upstream to the Akaniṭṭha heaven, so there are five. |
te asaṅkhāraparinibbāyino pañca, sasaṅkhāraparinibbāyino pañcāti dasa honti, tathā atappādīsu. |
They are five who attain final Nibbāna without effort, and five who attain final Nibbāna with effort, so there are ten; likewise in the Atappa and other heavens. |
akaniṭṭhesu pana uddhaṃsoto natthi, tasmā tattha cattāro sasaṅkhāraparinibbāyī, cattāro asaṅkhāraparinibbāyīti aṭṭhāti evaṃ aṭṭhacattālīsa honti. |
But in the Akaniṭṭha heavens, there is no one who goes upstream, therefore there, there are four who attain final Nibbāna with effort, and four who attain final Nibbāna without effort, so there are eight. Thus there are forty-eight. |
tesaṃ uddhaṃsoto akaniṭṭhagāmī sabbajeṭṭho ceva hoti sabbakaniṭṭho ca. |
Of them, the one who goes upstream to the Akaniṭṭha heaven is both the eldest and the youngest. |
kathaṃ? so hi soḷasakappasahassāyukattā āyunā sabbesaṃ jeṭṭho, sabbapacchā arahattaṃ pāpuṇīti sabbesaṃ kaniṭṭho. |
How? For he, because his lifespan is sixteen thousand aeons, is the eldest of all in lifespan; and because he attains Arahantship last of all, he is the youngest of all. |
imasmiṃ sutte apubbaṃ acarimaṃ ekacittakkhaṇikā nānālakkhaṇā arahattamaggassa pubbabhāgavipassanā bojjhaṅgā kathitā. |
In this sutta, the factors of enlightenment, which are the insight in the preliminary stage of the path of Arahantship, not first, not last, of one mind-moment, and of various characteristics, are taught. |
♦ 4. vatthasuttavaṇṇanā SN 46: SN 46.4 |
♦ 4. Commentary on the Vattha Sutta SN 46: |
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♦ 185. catutthe satisambojjhaṅgo iti ce me hotīti satisambojjhaṅgoti evaṃ ce mayhaṃ hoti. |
♦ 185. In the fourth, "if it is for me 'the enlightenment-factor of mindfulness'" means if for me it is thus, "the enlightenment-factor of mindfulness." |
appamāṇoti me hotīti appamāṇoti evaṃ me hoti. |
If it is for me 'immeasurable'" means if for me it is thus, "immeasurable. |
susamāraddhoti suparipuṇṇo. |
"Well-initiated" means well-completed. |
tiṭṭhatīti ettha aṭṭhahākārehi satisambojjhaṅgo tiṭṭhati — uppādaṃ anāvajjitattā anuppādaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, pavattaṃ, appavattaṃ, nimittaṃ, animittaṃ saṅkhāre anāvajjitattā, visaṅkhāraṃ āvajjitattā satisambojjhaṅgo tiṭṭhatīti. |
"It stands" — here the enlightenment-factor of mindfulness stands in eight ways: because of not attending to the arising, because of attending to the non-arising, the enlightenment-factor of mindfulness stands; because of not attending to the process, the non-process, the sign, the signless, the formations, because of attending to that which is not a formation, the enlightenment-factor of mindfulness stands. |
imehi aṭṭhahākārehi tiṭṭhatīti thero jānāti, vuttākāraviparīteheva aṭṭhahākārehi cavantaṃ cavatīti pajānāti. |
The elder knows that it stands in these eight ways, and he knows that it ceases, ceasing in the eight ways opposite to those mentioned. |
sesabojjhaṅgesupi eseva nayo. |
The same method applies to the other factors of enlightenment. |
♦ iti imasmiṃ sutte therassa phalabojjhaṅgā kathitā. |
♦ Thus, in this sutta, the factors of enlightenment of the fruition for the elder are taught. |
yadā hi thero satisambojjhaṅgaṃ sīsaṃ katvā phalasamāpattiṃ samāpajjati, tadā itare cha tadanvayā honti. |
For when the elder attains the attainment of fruition, making the enlightenment-factor of mindfulness the head, then the other six follow it. |
yadā dhammavicayādīsu aññataraṃ, tadāpi sesā tadanvayā hontīti evaṃ phalasamāpattiyaṃ attano ciṇṇavasitaṃ dassento thero imaṃ suttaṃ kathesīti. |
When he makes one of the investigation of dhammas and so on the head, then also the others follow it. Thus, showing his mastery in the attainment of fruition, the elder taught this sutta. |
♦ 5. bhikkhusuttavaṇṇanā SN 46: SN 46.5 |
♦ 5. Commentary on the Bhikkhu Sutta SN 46: |
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♦ 186. pañcame bodhāya saṃvattantīti bujjhanatthāya saṃvattanti. |
♦ 186. In the fifth, "they lead to enlightenment" means they lead to the purpose of enlightenment. |
kiṃ bujjhanatthāya? |
To the purpose of what enlightenment? |
maggena asaṅkhataṃ nibbānaṃ, paccavekkhaṇāya katakiccataṃ, maggena vā kilesaniddāto pabujjhanatthāya, phalena pabujjhanabhāvatthāyātipi vuttaṃ hoti. |
The unconditioned Nibbāna by the path, the state of having done what was to be done by reviewing; or it is also said, to the purpose of awakening from the sleep of the defilements by the path, and to the purpose of the state of being awakened by the fruition. |
tenevettha nibbānasacchikiriyā kilesapahānapaccavekkhaṇāti sabbaṃ dassitaṃ. |
Therefore, here, the realization of Nibbāna, the abandoning of the defilements, and reviewing, all are shown. |
♦ 6-7. kuṇḍaliyasuttādivaṇṇanā |
♦ 6-7. Commentary on the Kuṇḍaliya Sutta and others |
♦ 187-188. chaṭṭhe ārāmanissayīti ārāmaṃ nissāya vasanabhāvena ārāmanissayī. |
♦ 187-188. In the sixth, "a dweller in a park" means, by the state of living depending on a park, a dweller in a park. |
parisāvacaroti parisāya avacaro. |
"A frequenter of assemblies" means one who frequents an assembly. |
parisaṃ nāma bālāpi, paṇḍitāpi osaranti, yo pana parappavādaṃ madditvā attano vādaṃ dīpetuṃ sakkoti, ayaṃ parisāvacaro nāma. |
Both the foolish and the wise attend an assembly, but he who is able to refute the views of others and to establish his own view is called a frequenter of assemblies. |
ārāmena ārāmanti ārāmeneva ārāmaṃ anucaṅkamāmi, na bāhirenāti attho. |
"From park to park" means I wander from park to park, not outside, is the meaning. |
uyyānena uyyānanti etthāpi eseva nayo. |
"From garden to garden" — here too, this is the method. |
aññena vā ārāmena pavisitvā aññaṃ ārāmaṃ, aññena uyyānena aññaṃ uyyānanti ayamettha attho. |
Or, having entered by one park to another park, by one garden to another garden, this is the meaning here. |
itivādappamokkhānisaṃsanti “evaṃ pucchā hoti, evaṃ vissajjanaṃ, evaṃ gahaṇaṃ, evaṃ nibbeṭhanan”ti iminā nayena itivādo hoti itivādappamokkhoti etaṃ ānisaṃsaṃ. |
"The benefit of refuting assertions" means "thus is the question, thus the answer, thus the grasping, thus the refutation," in this way there is the refutation of assertions; this is the benefit. |
upārambhānisaṃsanti “ayaṃ pucchāya doso, ayaṃ vissajjane”ti evaṃ vādadosānisaṃsaṃ. |
"The benefit of finding fault" means "this is a fault in the question, this in the answer," thus the benefit of finding fault with the debate. |
♦ kathaṃ bhāvito ca, kuṇḍaliya, indriyasaṃvaroti satthā “ettakaṃ ṭhānaṃ paribbājakena pucchitaṃ, idāni pucchituṃ na sakkotī”ti ñatvā “na tāva ayaṃ desanā yathānusandhiṃ gatā. |
♦ "And how, Kuṇḍaliya, is the guarding of the senses developed?" The Teacher, knowing, "The wanderer has asked this much, now he is not able to ask," and thinking, "This teaching has not yet reached its conclusion. |
idāni naṃ yathānusandhiṃ pāpessāmī”ti sayameva pucchanto imaṃ desanaṃ ārabhi. |
Now I will bring it to its conclusion," himself asking, began this teaching. |
tattha manāpaṃ nābhijjhatīti iṭṭhārammaṇaṃ nābhijjhāyati. |
Therein, "he does not covet what is pleasing" means he does not covet a desirable object. |
nābhihaṃsatīti na sāmisāya tuṭṭhiyā abhihaṃsati. |
"He does not rejoice" means he does not rejoice with a worldly joy. |
tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattanti tassa nāmakāyo ca cittañca gocarajjhatte ṭhitaṃ hoti. |
"His body is steady, his mind is steady within" means his mental body and his mind are steady within the sphere of perception. |
susaṇṭhitanti kammaṭṭhānavasena suṭṭhu saṇṭhitaṃ. |
"Well-established" means well-established by way of the meditation subject. |
suvimuttanti kammaṭṭhānavimuttiyā suvimuttaṃ. |
"Well-liberated" means well-liberated by the liberation of the meditation subject. |
amanāpanti aniṭṭhārammaṇaṃ. |
"What is not pleasing" means an undesirable object. |
na maṅku hotīti tasmiṃ na maṅku hoti. |
"He is not dejected" means he is not dejected in that. |
appatiṭṭhitacittoti kilesavasena aṭṭhitacitto. |
"With an unsteady mind" means with a mind that is not steady by way of the defilements. |
adīnamānasoti domanassavasena adīnacitto. |
"With a mind not downcast" means with a mind not downcast by way of displeasure. |
abyāpannacetasoti dosavasena apūticitto. |
"With a mind not afflicted" means with a mind not impure by way of hatred. |
♦ evaṃ bhāvito kho, kuṇḍaliya, indriyasaṃvaro evaṃ bahulīkato tīṇi sucaritāni paripūretīti ettha evaṃ sucaritapūraṇaṃ veditabbaṃ — imesu tāva chasu dvāresu aṭṭhārasa duccaritāni honti. |
♦ "Thus developed, Kuṇḍaliya, the guarding of the senses, thus made much of, fulfills the three good conducts" — here the fulfillment of good conduct should be understood thus: in these six doors, there are eighteen misconducts. |
kathaṃ? cakkhudvāre tāva iṭṭhārammaṇe āpāthagate kāyaṅgavācaṅgāni acopetvā tasmiṃ ārammaṇe lobhaṃ uppādentassa manoduccaritaṃ hoti. |
How? At the eye-door, for instance, when a desirable object has come into range, without moving the limbs of the body and speech, for one who generates greed in that object, there is misconduct of mind. |
lobhasahagatena cittena “aho vatidaṃ iṭṭhaṃ kantaṃ manāpan”ti bhaṇantassa vacīduccaritaṃ, tadeva hatthena parāmasantassa kāyaduccaritaṃ. |
For one who says with a mind accompanied by greed, "Oh, this is desirable, pleasing, delightful," there is misconduct of speech; for one who touches that same thing with the hand, there is misconduct of body. |
sesadvāresupi eseva nayo. |
The same method applies to the other doors. |
♦ ayaṃ pana viseso — sotadvārasmiñhi saddārammaṇassa vatthubhūtaṃ saṅkhapaṇavāditūriyabhaṇḍaṃ anāmāsaṃ āmasantassa, ghānadvāre gandhārammaṇassa vatthubhūtaṃ gandhamālādiṃ, jivhādvāre rasārammaṇassa vatthubhūtaṃ macchamaṃsādiṃ, kāyadvāre phoṭṭhabbārammaṇassa vatthubhūtaṃ vatthatūlakapāvārādiṃ, manodvāre paññattivasena dhammārammaṇabhūtaṃ sappitelamadhuphāṇitādiṃ āmasantassa kāyaduccaritaṃ veditabbaṃ. |
♦ This, however, is the difference — at the ear-door, for one who touches a musical instrument such as a conch, a drum, which is the physical basis of the sound-object, which should not be touched; at the nose-door, a garland of scents and so on, which is the physical basis of the scent-object; at the tongue-door, fish, meat, and so on, which is the physical basis of the taste-object; at the body-door, cloth, cotton, a cloak, and so on, which is the physical basis of the tangible-object; at the mind-door, ghee, oil, molasses, and so on, which is the physical basis of the Dhamma-object by way of concept, for one who touches these, bodily misconduct should be understood. |
saṅkhepato panettha chasu dvāresu kāyavītikkamo kāyaduccaritaṃ, vacīvītikkamo vacīduccaritaṃ, manovītikkamo manoduccaritanti tīṇeva duccaritāni honti. |
In brief, here at the six doors, the transgression of the body is bodily misconduct, the transgression of speech is verbal misconduct, and the transgression of the mind is mental misconduct; thus there are only three misconducts. |
♦ ayaṃ pana bhikkhu attano bhāvanāpaṭisaṅkhāne ṭhito imāni duccaritāni sucaritaṃ katvā vipariṇāmeti. |
♦ But this monk, standing in his own development and reflection, turns these misconducts into good conducts. |
kathaṃ? cakkhudvāre tāva iṭṭhārammaṇe āpāthagate kāyaṅgavācaṅgāni acāletvā rūpārammaṇaṃ vipassanaṃ paṭṭhāpayato manosucaritaṃ hoti, vipassanāsahagatena cittena khayadhammaṃ vayadhammanti bhaṇantassa vacīsucaritaṃ, “anāmāsabhaṇḍaṃ etan”ti anāmasantassa kāyasucaritaṃ. |
How? At the eye-door, for instance, when a desirable object has come into range, without moving the limbs of the body and speech, for one who establishes insight on the form-object, there is good conduct of mind; for one who says with a mind accompanied by insight, "It is of a nature to decay, of a nature to pass away," there is good conduct of speech; for one who does not touch it, thinking, "This is an object not to be touched," there is good conduct of body. |
sesadvāresupi eseva nayo. |
The same method applies to the other doors. |
evaṃ imāni vitthārato aṭṭhārasa sucaritāni honti. |
Thus these are eighteen good conducts in detail. |
saṅkhepato panetthāpi chasu dvāresu kāyasaṃvaro kāyasucaritaṃ, vacīsaṃvaro vacīsucaritaṃ, manosaṃvaro manosucaritanti tīṇeva sucaritāni honti. |
But in brief, here also at the six doors, the guarding of the body is good conduct of body, the guarding of speech is good conduct of speech, and the guarding of the mind is good conduct of mind; thus there are only three good conducts. |
evaṃ indriyasaṃvaro tīṇi sucaritāni paripūretīti veditabbo. |
Thus it should be understood that the guarding of the senses fulfills the three good conducts. |
ettāvatā sīlānurakkhitaṃ indriyasaṃvarasīlaṃ kathitaṃ. |
Thus far, the virtue of guarding the senses, which is protected by virtue, has been taught. |
♦ kāyaduccaritaṃ pahāyātiādīsu tividhaṃ kāyaduccaritaṃ, catubbidhaṃ vacīduccaritaṃ, tividhaṃ manoduccaritaṃ. |
♦ In "having abandoned bodily misconduct" and so on, the threefold bodily misconduct, the fourfold verbal misconduct, and the threefold mental misconduct. |
tassa paṭipakkhavasena kāyasucaritādīni veditabbāni. |
Good conduct of body and so on should be understood by way of their opposites. |
ettāvatā kāyasaṃvaravacīsaṃvarehi pātimokkhasīlaṃ, manosaṃvarena tīṇi sīlānīti catupārisuddhisīlaṃ kathitaṃ hoti. |
Thus far, by the guarding of the body and speech, the Pātimokkha virtue is taught; by the guarding of the mind, the three virtues; thus the fourfold purity of virtue is taught. |
sakale pana imasmiṃ sutte sucaritamūlakā satipaṭṭhānā lokuttaramissakā, sattannaṃ bojjhaṅgānaṃ mūlabhūtā satipaṭṭhānā pubbabhāgā, tepi satipaṭṭhānamūlakā bojjhaṅgā pubbabhāgāva. |
But in this whole sutta, the foundations of mindfulness, which are the root of good conduct, are mixed, mundane and supramundane; the foundations of mindfulness, which are the root of the seven factors of enlightenment, are of the preliminary stage; those factors of enlightenment, which are the root of the foundations of mindfulness, are also of the preliminary stage. |
vijjāvimuttimūlakā pana lokuttarāva kathitāti veditabbā. |
But those which are the root of knowledge and liberation are taught as only supramundane, it should be understood. |
sattamaṃ uttānameva. |
The seventh is clear. |
♦ 8. upavānasuttavaṇṇanā SN 46.8 |
♦ 8. Commentary on the Upavāna Sutta |
♦ 189. aṭṭhame paccattanti attanāva. |
♦ 189. In the eighth, "by oneself" means by oneself. |
yonisomanasikārāti yoniso manasikārena. |
"By wise attention" means with wise attention. |
ārabbhamānovāti kurumānoyeva. |
"Being initiated" means being done. |
suvimuttanti kammaṭṭhānavimuttiyā suṭṭhu vimuttaṃ. |
"Well-liberated" means well-liberated by the liberation of the meditation subject. |
aṭṭhiṃkatvāti atthaṃ karitvā, atthiko hutvāti vuttaṃ hoti. |
"Making it the goal" means making it the purpose; being one who has the purpose, is what is said. |
♦ 9. paṭhamauppannasuttavaṇṇanā SN 46: SN 46.9 |
♦ 9. Commentary on the First Uppanna Sutta SN 46: |
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♦ 190. navame nāññatra tathāgatassa pātubhāvāti tathāgatassa pātubhāvaṃ vinā na aññasmiṃ kāle uppajjantīti attho. |
♦ 190. In the ninth, "not otherwise than by the appearance of a Tathāgata" means they do not arise at any other time than the appearance of a Tathāgata, is the meaning. |
♦ 10. dutiyauppannasuttavaṇṇanā SN 46.10 |
♦ 10. Commentary on the Second Uppanna Sutta |
♦ 191. dasame nāññatra sugatavinayāti sugatovādaṃ vinā na uppajjantīti. |
♦ 191. In the tenth, "not otherwise than by the discipline of the Sugata" means they do not arise without the teaching of the Sugata. |
♦ pabbatavaggo. |
♦ The Pabbata Vagga. |
♦ 2. gilānavaggo SN 46: |
♦ 2. The Gilāna Vagga SN 46: |
11 , |
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♦ 1-3. pāṇasuttādivaṇṇanā SN 46: |
♦ 1-3. Commentary on the Pāṇa Sutta and others SN 46: |
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♦ 192-194. dutiyavaggassa paṭhame cattāro iriyāpathe kappentīti yesaṃ cattāro iriyāpathā atthi, tesaṃyeva vasenetaṃ vuttaṃ. |
♦ 192-194. In the first of the second vagga, "they adopt the four postures" means this is spoken of only with reference to those who have the four postures. |
sīlaṃ nissāyāti catupārisuddhisīlaṃ nissayaṃ katvā. |
"Relying on virtue" means having made the fourfold purity of virtue the support. |
satta bojjhaṅgeti sahavipassanake maggabojjhaṅge. |
"The seven factors of enlightenment" means the path-factors of enlightenment along with insight. |
dutiyatatiyāni uttānatthāneva. |
The second and third are of clear meaning. |
♦ 4-10. paṭhamagilānasuttādivaṇṇanā |
♦ 4-10. Commentary on the First Gilāna Sutta and others |
♦ 195-201. catutthe tathā pahīno cāyasmato mahākassapassa so ābādho ahosīti therassa kira imaṃ bojjhaṅgabhāvanaṃ sādhukaṃ suṇantassa etadahosi “mayhaṃ pabbajitadivasato sattame divase saccāni paṭivijjhantassa ime bojjhaṅgā pātubhūtā”ti. |
♦ 195-201. In the fourth, "so that affliction of the venerable Mahākassapa was abandoned" means for the elder, it is said, while listening carefully to this development of the factors of enlightenment, it occurred to him, "For me, on the seventh day from the day I went forth, while penetrating the truths, these factors of enlightenment appeared." |
athassa “niyyānikaṃ vata satthusāsanan”ti cintayato lohitaṃ pasīdi, upādārūpaṃ visuddhaṃ ahosi, pokkharapatte patitaudakabindu viya sarīrato rogo vinivattitvā gato. |
Then for him who was thinking, "The teaching of the Teacher is indeed one that leads out," the blood became clear, the derivative form became pure, and the disease fell away from the body and was gone like a drop of water that has fallen on a lotus leaf. |
tena vuttaṃ “tathā pahīno cāyasmato mahākassapassa so ābādho ahosī”ti. |
Therefore it is said, "so that affliction of the venerable Mahākassapa was abandoned." |
pañcamachaṭṭhesupi eseva nayo. |
The same method applies to the fifth and sixth. |
imesaṃ pana tiṇṇampi janānaṃ pabbatapāde pupphitavisarukkhavātasamphassena uppanno mandasītajaro ābādhoti veditabbo. |
But the affliction of these three people should be understood as a mild fever caused by the touch of the wind from a flowering poisonous tree at the foot of a mountain. |
sesaṃ sabbattha uttānamevāti. |
The rest is of clear meaning everywhere. |
♦ gilānavaggo. |
♦ The Gilāna Vagga. |
♦ 3. udāyivaggo |
♦ 3. The Udāyi Vagga |
♦ 1-2. bodhāyasuttādivaṇṇanā |
♦ 1-2. Commentary on the Bodhāya Sutta and others |
♦ 202-203. tatiyavaggassa paṭhame kittāvatā nu kho, bhante, bojjhaṅgāti vuccantīti bhante, kittakena nu kho bujjhanakāṅgā nāma vuccantīti pucchati. |
♦ 202-203. In the first of the third vagga, "to what extent, venerable sir, are they called 'factors of enlightenment'?" means, venerable sir, to what extent are they called "factors of enlightenment?" he asks. |
bodhāya saṃvattantīti bujjhanatthāya saṃvattanti. |
"They lead to enlightenment" means they lead to the purpose of enlightenment. |
imasmiṃ sutte missakabojjhaṅgā kathitā. |
In this sutta, the mixed factors of enlightenment are taught. |
dutiye dhammaparicchedo kathito. |
In the second, the classification of the Dhamma is taught. |
♦ 3-5. ṭhāniyasuttādivaṇṇanā |
♦ 3-5. Commentary on the Ṭhāniya Sutta and others |
♦ 204-206. tatiye kāmarāgaṭṭhāniyānanti kāmarāgassa kāraṇabhūtānaṃ ārammaṇadhammānaṃ. |
♦ 204-206. In the third, "of the bases of sensual lust" means of the Dhamma-objects that are a cause of sensual lust. |
byāpādaṭṭhāniyādīsupi eseva nayo. |
The same method applies to "of the bases of ill-will" and so on. |
sakalañhi idaṃ suttaṃ ārammaṇeneva kathitaṃ. |
This entire sutta is taught by way of the object alone. |
paṭhamavaggassa dutiyasutte vuttaparicchedopettha labbhateva. |
The classification stated in the second sutta of the first vagga is also found here. |
catutthe missakabojjhaṅgā kathitā. |
In the fourth, the mixed factors of enlightenment are taught. |
pañcame aparihāniye dhammeti aparihānikare sabhāvadhamme. |
In the fifth, "in the Dhamma that does not decline" means in the natural Dhamma that does not cause decline. |
♦ 6-7. taṇhakkhayasuttādivaṇṇanā |
♦ 6-7. Commentary on the Taṇhakkhaya Sutta and others |
♦ 207-208. chaṭṭhe etadavocāti “imissaṃ parisati nisinno udāyitthero nāma anusandhikusalo bhikkhu atthi, so maṃ pucchissatīti bhagavatā osāpitadesanaṃ ñatvā desanānusandhiṃ ghaṭessāmī”ti pucchanto etaṃ avoca. |
♦ 207-208. In the sixth, "he said this" means, knowing that the elder Udāyī, who was skilled in the sequence, was sitting in this assembly and would ask him, and that the teaching had been concluded by the Blessed One, he, asking in order to connect the sequence of the teaching, said this. |
vipulantiādi sabbaṃ subhāvitattaṃ sandhāya vuttaṃ. |
"Vast" and so on, all is said with reference to its being well-developed. |
subhāvito hi satisambojjhaṅgo vipulo ca mahaggato ca appamāṇo ca abyāpajjo ca nāma hoti. |
For the well-developed enlightenment-factor of mindfulness is vast, sublime, immeasurable, and without ill-will. |
so hi patthaṭattā vipulo, mahantabhāvaṃ gatattā mahaggato, vaḍḍhipamāṇattā appamāṇo, nīvaraṇānaṃ dūrībhāvena byāpādarahitattā abyāpajjho nāma hoti. |
For because it is spread out, it is vast; because it has reached a great state, it is sublime; because its measure of increase is immeasurable, it is immeasurable; because it is free from ill-will due to the remoteness of the hindrances, it is called without ill-will. |
taṇhāya pahānā kammaṃ pahīyatīti yaṃ taṇhāmūlakaṃ kammaṃ uppajjeyya, taṃ taṇhāpahānena pahīyati. |
"By the abandoning of craving, kamma is abandoned" means whatever kamma rooted in craving would arise, that is abandoned by the abandoning of craving. |
kammassa pahānā dukkhanti yampi kammamūlakaṃ vaṭṭadukkhaṃ uppajjeyya, taṃ kammapahānena pahīyati. |
"By the abandoning of kamma, suffering" means whatever suffering of the round of rebirth rooted in kamma would arise, that is abandoned by the abandoning of kamma. |
taṇhakkhayādayo taṇhādīnaṃyeva khayā, atthato panetehi nibbānaṃ kathitanti veditabbaṃ. |
The destruction of craving and so on are the destruction of craving and so on themselves; in meaning, however, it should be understood that Nibbāna is taught by these. |
sattamaṃ uttānameva. |
The seventh is clear. |
♦ 8. nibbedhabhāgiyasuttavaṇṇanā SN 46.28 |
♦ 8. Commentary on the Nibbedhabhāgiya Sutta |
♦ 209. aṭṭhame nibbedhabhāgiyanti nibbijjhanakoṭṭhāsiyaṃ. |
♦ 209. In the eighth, "leading to penetration" means pertaining to the portion of penetration. |
satisambojjhaṅgaṃ bhāvitenāti satisambojjhaṅgena bhāvitena, satisambojjhaṅgaṃ vā bhāvetvā ṭhitena, evamettha maggabojjhaṅgā missakā. |
"By the developed enlightenment-factor of mindfulness" means by the developed enlightenment-factor of mindfulness, or by one who stands having developed the enlightenment-factor of mindfulness; thus here the path-factors of enlightenment are mixed. |
tehi bhāvitaṃ, te vā bhāvetvā ṭhitaṃ cittaṃ nibbattitalokuttarameva. |
The mind that is developed by them, or that stands having developed them, is only the supramundane that has been produced. |
tampi pana magganissitaṃ katvā missakameva kathetuṃ vaṭṭati. |
But that too, having been made dependent on the path, it is fitting to speak of as mixed. |
♦ 9. ekadhammasuttavaṇṇanā SN 46.29 |
♦ 9. Commentary on the Ekadhamma Sutta |
♦ 210. navame saṃyojanavinibandhāti saṃyojanasaṅkhātā vinibandhā. |
♦ 210. In the ninth, "the bonds of the fetters" means the bonds called the fetters. |
ajjhosānāti pariniṭṭhapetvā gahaṇā. |
"Grasping" means grasping after having fully established. |
♦ 10. udāyisuttavaṇṇanā SN 46: SN 46.30 |
♦ 10. Commentary on the Udāyi Sutta SN 46: |
26 , |
|
♦ 211. dasame abahukatoti akatabahumāno. |
♦ 211. In the tenth, "not held in high esteem" means not shown much respect. |
ukkujjāvakujjanti ettha ukkujjaṃ vuccati udayo, avakujjaṃ vayoti udayabbayavasena parivattento sammasantoti dīpeti. |
"Turning upside down and downside up" — here, "upside down" is said of the arising, and "downside up" of the passing away. Thus he shows that he is contemplating, turning it over by way of arising and passing away. |
dhammo ca me, bhante, abhisamitoti vipassanādhammo abhisamāgato. |
"And the Dhamma has been comprehended by me, venerable sir" means the Dhamma of insight has been comprehended. |
maggoti vipassanāmaggova. |
"The path" is only the path of insight. |
sace hi thero tasmiṃ samaye sotāpanno, upari tiṇṇaṃ maggānaṃ atthāya, sace anāgāmī, arahattamaggassa atthāya ayaṃ vipassanā veditabbā. |
For if the elder was a stream-enterer at that time, this insight should be understood as for the sake of the three higher paths; if he was a non-returner, for the sake of the path of Arahantship. |
tathā tathā viharantanti tena tenākārena viharantaṃ. |
"Abiding thus and thus" means abiding in this and that way. |
tathattāyāti tathābhāvāya. |
"For that state" means for that state. |
khīṇā jātītiādīhi tathattāyāti adhippetaṃ tathābhāvaṃ dasseti. |
Birth is destroyed" and so on, by these he shows the state that is intended by "for that state. |
paccavekkhaṇatthāya upanīyatīti hi ettha adhippāyo, taṃ dassento evamāha. |
For the intention here is that it is brought for the sake of reviewing, and showing that, he said so. |
sesaṃ sabbattha uttānamevāti. |
The rest is of clear meaning everywhere. |
♦ udāyivaggo. |
♦ The Udāyi Vagga. |
♦ 4. nīvaraṇavaggo |
♦ 4. The Nīvaraṇa Vagga |
♦ 3-4. upakkilesasuttādivaṇṇanā |
♦ 3-4. Commentary on the Upakkilesa Sutta and others |
♦ 214-215. catutthavaggassa tatiye na ca pabhassaranti na ca pabhāvantaṃ. |
♦ 214-215. In the third of the fourth vagga, "and not brilliant" means and not shining. |
pabhaṅgu cāti pabhijjanasabhāvaṃ. |
"And fragile" means having the nature of breaking. |
ayoti kāḷalohaṃ. |
"Iron" means black iron. |
ṭhapetvā idha vuttāni cattāri avasesaṃ lohaṃ nāma. |
Excluding the four mentioned here, the remaining is called "metal." |
sajjhūti rajataṃ. |
"Silver" means silver. |
cittassāti catubhūmakacittassa. |
"Of the mind" means of the mind of the four planes. |
lokiyassa tāva upakkileso hotu, lokuttarassa kathaṃ hotīti? |
Let there be a defilement of the mundane; how is there of the supramundane? |
uppajjituṃ appadānena. |
By not giving it an opportunity to arise. |
yadaggena hi uppajjituṃ na denti, tadaggeneva te lokiyassāpi lokuttarassāpi upakkilesā nāma honti. |
For by whatever they do not give an opportunity to arise, by that very thing they are called defilements of both the mundane and the supramundane. |
pabhaṅgu cāti ārammaṇe cuṇṇavicuṇṇabhāvūpagamanena bhijjanasabhāvaṃ. |
"And fragile" means having the nature of breaking by coming to a state of being crushed and pulverized in the object. |
anāvaraṇā anīvaraṇāti kusaladhamme na āvarantīti anāvaraṇā, na nīvaranti na paṭicchādentīti anīvaraṇā. |
Not obstructing, not hindering" means they do not obstruct the wholesome dhammas, so "not obstructing"; they do not hinder, they do not conceal, so "not hindering. |
cetaso anupakkilesāti catubhūmakacittassa anupakkilesā. |
"Not defilements of the mind" means not defilements of the mind of the four planes. |
♦ 8. āvaraṇanīvaraṇasuttavaṇṇanā SN 46.38 |
♦ 8. Commentary on the Āvaraṇanīvaraṇa Sutta |
♦ 219. aṭṭhame paññāya dubbalīkaraṇāti paññāya mandabhāvakarā. |
♦ 219. In the eighth, "weakening for wisdom" means causing the state of weakness for wisdom. |
nīvaraṇānañhi abhiṇhuppāde sati antarantarā uppajjamānā paññā dubbalā hoti mandā avisadā. |
For when the hindrances arise frequently, the wisdom that arises in between becomes weak, dull, and unclear. |
♦ pañca nīvaraṇā tasmiṃ samaye na honti. |
♦ The five hindrances are not present at that time. |
sattabojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchantīti ariyasāvakassa hi sappāyadhammassavanaṃ suṇantassa pañca nīvaraṇā dūre honti. |
"The seven factors of enlightenment go to fulfillment in development at that time" means for a noble disciple who is listening to the suitable Dhamma, the five hindrances are far away. |
so sace tasmiṃyeva ṭhāne visesaṃ nibbattetuṃ sakkoti, evamassa satta bojjhaṅgā bhāvanāpāripūriṃ gacchanti. |
If he is able to produce a special attainment in that very place, thus for him the seven factors of enlightenment go to fulfillment in development. |
no ce sakkoti, tato vuṭṭhāya rattiṭṭhānadivāṭṭhānaṃ gato tameva pītiṃ avijahanto pañca nīvaraṇe vikkhambhetvā visesaṃ nibbattessati. |
If he is not able, then, having risen from there and gone to a place at night or in a place during the day, not abandoning that very rapture, having suppressed the five hindrances, he will produce a special attainment. |
tattha asakkontopi yāva sattadivasabbhantarā tameva pītiṃ avijahanto nīvaraṇe vikkhambhetvā visesaṃ nibbattessatīti idaṃ sandhāyetaṃ vuttaṃ. |
And one who is not able there, within seven days, not abandoning that very rapture, having suppressed the hindrances, will produce a special attainment. With reference to this, this is said. |
dhammassavanavasena sakiṃ pītipāmojjapakkhiyā paṭiladdhabojjhaṅgā hi kammārāmatādīni āgamma nassanti, tathārūpaṃ pana utusappāyādiṃ labhitvā puna uppajjantāpi tasmiṃ samaye bhāvanāpāripūriṃ gacchanti icceva vuccati. |
For the factors of enlightenment that have been obtained once on the side of rapture and joy by way of hearing the Dhamma are destroyed by coming to be fond of work and so on; but when they arise again, having obtained such a suitable season and so on, they are said to go to fulfillment in development at that time. |
♦ 9. rukkhasuttavaṇṇanā SN 46.39 |
♦ 9. Commentary on the Rukkha Sutta |
♦ 220. navame ajjhāruhāti abhiruhanakā. |
♦ 220. In the ninth, "that climb up" means that climb up. |
kacchakoti aṭṭhikacchako. |
"A bone-creeper" means a bone-creeper. |
kapitthanoti makkaṭathanasadisaphalo vijātapilakkho. |
"A kapitthana" means a wild fig tree with fruit like a monkey's breast. |
♦ 10. nīvaraṇasuttavaṇṇanā SN 46.40 |
♦ 10. Commentary on the Nīvaraṇa Sutta |
♦ 221. dasame andhakaraṇāti andhabhāvakaraṇā. |
♦ 221. In the tenth, "causing blindness" means causing the state of blindness. |
acakkhukaraṇāti paññācakkhussa akaraṇā. |
"Causing no eye" means not causing the eye of wisdom. |
paññānirodhikāti paññāya nirodhanā. |
"Destroying wisdom" means the destruction of wisdom. |
vighātapakkhiyāti dukkhapakkhikā. |
"On the side of trouble" means on the side of suffering. |
anibbānasaṃvattanikāti nibbānatthāya asaṃvattanikā. |
"Not leading to Nibbāna" means not leading to the purpose of Nibbāna. |
sesaṃ sabbattha uttānatthameva. |
The rest is of clear meaning everywhere. |
sakalepi imasmiṃ vagge missakabojjhaṅgāva kathitāti. |
In this entire vagga, only the mixed factors of enlightenment are taught. |
♦ nīvaraṇavaggo. |
♦ The Nīvaraṇa Vagga. |
♦ 5. cakkavattivaggo |
♦ 5. The Cakkavatti Vagga |
♦ 1. vidhāsuttavaṇṇanā SN 46.41 |
♦ 1. Commentary on the Vidhā Sutta |
♦ 222. pañcamavaggassa paṭhame tisso vidhāti tayo mānakoṭṭhāsā, mānoyeva vā. |
♦ 222. In the first of the fifth vagga, "three conceits" means three portions of conceit, or conceit itself. |
tathā tathā vidahanato hi mānova vidhāti vuccati. |
For because it conceives in this and that way, conceit itself is called "vidhā." |
♦ 2. cakkavattisuttavaṇṇanā SN 46.42 |
♦ 2. Commentary on the Cakkavatti Sutta |
♦ 223. dutiye rañño, bhikkhave, cakkavattissāti ettha attano sirisampattiyā rājati, catūhi vā saṅgahavatthūhi lokaṃ rañjetīti rājā, tassa rañño. |
♦ 223. In the second, "of a wheel-turning king, O monks," here, he shines by his own glorious wealth, or he delights the world with the four bases of sympathy, so he is a king; of that king. |
“pavattatu bhavaṃ cakkaratanan”ti puññānubhāvena abbhuggatāya vācāya codento cakkaṃ vattetīti cakkavattī, tassa cakkavattissa. |
"Let the wheel-treasure turn, sir," he turns the wheel, urging it with a voice that has risen up through the power of merit, so he is a wheel-turner; of that wheel-turner. |
pātubhāvāti pātubhāvena. |
"By the appearance" means by the appearance. |
sattannanti gaṇanaparicchedo. |
"Of the seven" is a numerical limit. |
ratanānanti paricchinnātthadassanaṃ. |
"Of the treasures" is the showing of a limited meaning. |
vacanattho panettha ratijananaṭṭhena ratanaṃ. |
The meaning of the word here is, because it generates delight, it is a treasure. |
apica — |
And also — |
♦ “cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ. |
♦ "Honored, of great value, peerless, of rare sight. |
♦ anomasattaparibhogaṃ, ratanaṃ tena vuccatī”ti. |
♦ The possession of an excellent being, therefore it is called a treasure." |
♦ cakkaratanassa ca nibbattakālato paṭṭhāya aññaṃ devaṭṭhānaṃ nāma na hoti, sabbeva gandhapupphādīhi tasseva pūjañca abhivādanādīni ca karontīti cittīkataṭṭhena ratanaṃ. |
♦ And from the time of the arising of the wheel-treasure, there is no other abode of a god; all pay homage and reverence to it with scents, flowers, and so on, so because it is honored, it is a treasure. |
cakkaratanassa ca “ettakaṃ nāma dhanaṃ agghatī”ti aggho natthi, iti mahagghaṭṭhenāpi ratanaṃ. |
And of the wheel-treasure, there is no price, "it is worth so much money," so also because it is of great value, it is a treasure. |
cakkaratanañca aññehi loke vijjamānaratanehi asadisanti atulaṭṭhena ratanaṃ. |
And the wheel-treasure is peerless among the other treasures existing in the world, so because it is peerless, it is a treasure. |
yasmā pana yasmiṃ kappe buddhā uppajjanti, tasmiṃyeva cakkavattino, buddhā ca kadāci karahaci uppajjanti, tasmā dullabhadassanaṭṭhena ratanaṃ. |
And because in whichever aeon Buddhas arise, in that same one wheel-turners arise, and Buddhas arise only now and then, therefore because it is of rare sight, it is a treasure. |
tadetaṃ jātirūpakulaissariyādīhi anomassa uḷārasattasseva uppajjati, na aññassāti anomasattaparibhogaṭṭhenāpi ratanaṃ. |
And this arises only for an excellent, noble being, who is not low in birth, form, family, and sovereignty, not for another, so also because it is the possession of an excellent being, it is a treasure. |
yathā ca cakkaratanaṃ, evaṃ sesānipīti. |
And just as the wheel-treasure, so also the others. |
tena vuttaṃ — |
Therefore it is said — |
♦ “cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ. |
♦ "Honored, of great value, peerless, of rare sight. |
♦ anomasattaparibhogaṃ, ratanaṃ tena vuccatī”ti. |
♦ The possession of an excellent being, therefore it is called a treasure." |
♦ pātubhāvo hotīti nibbatti hoti. |
♦ "There is an appearance" means there is an arising. |
tatrāyaṃ yojanā — cakkavattissa pātubhāvā sattannaṃ ratanānaṃ pātubhāvoti ayuttaṃ. |
Therein, this is the connection — "By the appearance of a wheel-turner, there is an appearance of the seven treasures" is not fitting. |
uppannañhi cakkaṃ vattetvā so cakkavattī nāma hotīti nāyuttaṃ. |
For having turned the wheel that has arisen, he is called a wheel-turner, so it is not unfitting. |
kasmā? cakkavattananiyamāpekkhatāya. |
Why? Because it depends on the rule of turning the wheel. |
yo hi niyamena cakkaṃ vattessati, so paṭisandhito pabhuti “cakkavatti pātubhūto”ti vattabbataṃ āpajjati. |
For he who will turn the wheel according to the rule, from the time of his rebirth-linking, comes to be called "a wheel-turner has appeared." |
laddhanāmassa ca purisassa mūluppattivacanatopi yuttamevetaṃ. |
And because it is a statement of the root-origin of a person who has obtained a name, it is also fitting. |
yo hi esa cakkavattīti laddhanāmo sattaviseso, tassa paṭisandhisaṅkhāto pātubhāvoti ayamettha attho. |
For he who is this special being who has obtained the name "wheel-turner," his appearance called rebirth-linking is the meaning here. |
tassa hi pātubhāvā ratanāni pātubhavanti. |
For by his appearance, the treasures appear. |
pātubhūtehi pana tehi saddhiṃ paripakke puññasambhāre so saṃyujjati, tadā lokassa tesu pātubhāvacittaṃ uppajjati. |
But with those that have appeared, when his stock of merit is mature, he is connected; then for the world, the thought of their appearance arises in them. |
bahulavacanato cāpi yuttamevetaṃ. |
And because it is a plural statement, this is also fitting. |
yadā hi lokassa tesu pātubhāvasaññā uppajjati, tadā ekameva paṭhamaṃ, pacchā itarāni cha pātubhavantīti bahulavacanato cāpi etaṃ yuttaṃ. |
For when the perception of their appearance arises for the world, then only the first appears, and afterwards the other six appear, so because it is a plural statement, this is also fitting. |
pātubhāvassa ca atthabhedatopi yuttamevetaṃ. |
And because of the difference in meaning of "appearance," this is also fitting. |
na kevalañhi pātubhūtameva pātubhāvo, pātubhāvayatīti pātubhāvo. |
For not only is that which has appeared an appearance, but "it causes to appear" is an appearance. |
ayaṃ pātubhāvassa atthabhedo. |
This is the difference in meaning of "appearance." |
yasmā yo so puññasambhāro rājānaṃ cakkavattiṃ paṭisandhivasena pātubhāvayati, tasmā rañño cakkavattissa pātubhāvā. |
Because that stock of merit which causes the king to appear by way of rebirth-linking, therefore "by the appearance of the wheel-turning king." |
na kevalañhi cakkavattiyeva, imāni pana satta ratanānipi pātubhavantīti ayamettha attho. |
Not only the wheel-turner, but these seven treasures also appear, is the meaning here. |
yatheva hi so puññasambhāro rañño janakahetu, evaṃ ratanānampi pariyāyena upanissayahetūti yuttamevetaṃ “rañño, bhikkhave, cakkavattissa pātubhāvā sattannaṃ ratanānaṃ pātubhāvo hotī”ti. |
For just as that stock of merit is the generating cause of the king, so it is also, in a way, the supporting cause of the treasures, so it is fitting to say, "By the appearance, O monks, of a wheel-turning king, there is an appearance of the seven treasures." |
♦ idāni tesaṃ ratanānaṃ sarūpavasena dassanatthaṃ katamesaṃ sattannaṃ cakkaratanassātiādimāha. |
♦ Now, for the purpose of showing them by way of their nature, he said, "of which seven? Of the wheel-treasure," and so on. |
tattha cakkaratanassātiādīsu ayaṃ saṅkhepādhippāyo — dvisahassadīpaparivārānaṃ catunnaṃ mahādīpānaṃ sirivibhavaṃ gahetvā dātuṃ samatthassa cakkaratanassa pātubhāvo hoti, tathā purebhattameva sāgarapariyantaṃ pathaviṃ anupariyāyanasamatthassa vehāsaṅgamassa hatthiratanassa, tādisasseva assaratanassa, caturaṅgasamannāgatepi andhakāre yojanappamāṇaṃ andhakāraṃ vidhamitvā ālokadassanasamatthassa maṇiratanassa, chabbidhaṃ dosaṃ vivajjetvā manāpacārino itthiratanassa, yojanappamāṇe padese antopathavigatānaṃ nidhīnaṃ dassanasamatthassa gahapatiratanassa, aggamahesiyā kucchimhi nibbattitvā sakalarajjānusāsanasamatthassa jeṭṭhaputtasaṅkhātassa pariṇāyakaratanassa ca pātubhāvo hotīti . |
Therein, in "of the wheel-treasure" and so on, this is the summary intention — there is an appearance of the wheel-treasure, which is able to take the glorious wealth of the four great continents with their two thousand surrounding islands and give it; likewise of the elephant-treasure, which is able to travel through the air and go around the earth bounded by the ocean before the forenoon; of the horse-treasure, which is similar; of the gem-treasure, which is able to dispel the darkness in a dark place of a yojana's extent and show light, even when endowed with the four limbs; of the woman-treasure, who avoids the six kinds of faults and is of pleasing conduct; of the householder-treasure, who is able to see the treasures hidden within the earth in a place of a yojana's extent; and of the counselor-treasure, called the eldest son, who is able to rule the entire kingdom, having been born in the womb of the chief queen. |
ayamettha saṅkhepo. |
This is the summary here. |
vitthārato pana tesaṃ cakkaratanādīnaṃ pātubhāvavidhānaṃ mahāsudassanādīsu suttesu āgatameva. |
In detail, however, the manner of the appearance of those wheel-treasures and so on has come in the Mahāsudassana and other suttas. |
atthopissa tesaṃ vaṇṇanāya saṃvaṇṇitoyeva. |
And its meaning has been explained in their commentaries. |
♦ satisambojjhaṅgaratanassātiādīsu sarikkhakatā evaṃ veditabbā — yatheva hi cakkavattino cakkaratanaṃ sabbaratanānaṃ purecaraṃ, evaṃ satisambojjhaṅgaratanaṃ sabbesaṃ catubhūmakadhammānaṃ purecaranti, purecaraṇaṭṭhena cakkavattirañño cakkaratanasadisaṃ hoti. |
♦ In "of the enlightenment-factor-treasure of mindfulness" and so on, the comparison should be understood thus — just as the wheel-treasure of the wheel-turner is the forerunner of all treasures, so the enlightenment-factor-treasure of mindfulness is the forerunner of all dhammas of the four planes; because it is the forerunner, it is like the wheel-treasure of the wheel-turning king. |
cakkavattino ca ratanesu mahākāyūpapannaṃ accuggataṃ vipulaṃ mahantaṃ hatthiratanaṃ, idampi dhammavicayasambojjhaṅgaratanaṃ mahantaṃ dhammakāyūpapannaṃ accuggataṃ vipulaṃ mahantanti hatthiratanasadisaṃ hoti. |
And of the treasures of the wheel-turner, the elephant-treasure is of great body, very tall, vast, and large; this enlightenment-factor-treasure of investigation of dhammas also is of great Dhamma-body, very tall, vast, and large, so it is like the elephant-treasure. |
cakkavattino assaratanaṃ sīghaṃ lahu javaṃ, idampi vīriyasambojjhaṅgaratanaṃ sīghaṃ lahu javanti imāya sīghalahujavatāya assaratanasadisaṃ hoti. |
The horse-treasure of the wheel-turner is swift, light, and fast; this enlightenment-factor-treasure of energy also is swift, light, and fast, so by this swiftness, lightness, and fastness, it is like the horse-treasure. |
cakkavattino maṇiratanaṃ andhakāraṃ vidhamati, ālokaṃ dasseti, idampi pītisambojjhaṅgaratanaṃ tāya ekantakusalattā kilesandhakāraṃ vidhamati, sahajātapaccayādivasena ñāṇālokaṃ dassetīti iminā andhakāravidhamanāalokadassanabhāvena maṇiratanasadisaṃ hoti. |
The gem-treasure of the wheel-turner dispels darkness, it shows light; this enlightenment-factor-treasure of rapture also, because it is exclusively wholesome, dispels the darkness of the defilements, and by way of co-nascent conditions and so on, it shows the light of knowledge, so by this nature of dispelling darkness and showing light, it is like the gem-treasure. |
♦ cakkavattino itthiratanaṃ kāyacittadarathaṃ paṭipassambheti, pariḷāhaṃ vūpasameti. |
♦ The woman-treasure of the wheel-turner calms the distress of body and mind, it allays the fever. |
idampi passaddhisambojjhaṅgaratanaṃ kāyacittadarathaṃ paṭipassambheti, pariḷāhaṃ vūpasametīti itthiratanasadisaṃ hoti. |
This enlightenment-factor-treasure of tranquility also calms the distress of body and mind, it allays the fever, so it is like the woman-treasure. |
cakkavattino gahapatiratanaṃ icchiticchitakkhaṇe dhanadānena vikkhepaṃ pacchinditvā cittaṃ ekaggaṃ karoti, idampi samādhisambojjhaṅgaratanaṃ yathicchitādivasena appanaṃ sampādeti, vikkhepaṃ pacchinditvā cittaṃ ekaggaṃ karotīti gahapatiratanasadisaṃ hoti. |
The householder-treasure of the wheel-turner, by giving wealth at the very moment it is wished for, cuts off distraction and makes the mind one-pointed; this enlightenment-factor-treasure of concentration also, by attaining absorption as wished and so on, cuts off distraction and makes the mind one-pointed, so it is like the householder-treasure. |
cakkavattino ca pariṇāyakaratanaṃ sabbatthakiccasampādanena appossukkataṃ karoti. |
And the counselor-treasure of the wheel-turner, by accomplishing all tasks, makes one free from anxiety. |
idampi upekkhāsambojjhaṅgaratanaṃ cittuppādaṃ līnuddhaccato mocetvā payogamajjhatte ṭhapayamānaṃ appossukkataṃ karotīti pariṇāyakaratanasadisaṃ hoti. |
This enlightenment-factor-treasure of equanimity also, by freeing the mind-arising from sloth and excitement and placing it in the middle of effort, makes one free from anxiety, so it is like the counselor-treasure. |
iti imasmiṃ sutte catubhūmako sabbasaṅgāhikadhammaparicchedo kathitoti veditabbo. |
Thus, in this sutta, the all-encompassing classification of the Dhamma of the four planes is taught, it should be understood. |
♦ 4-10. duppaññasuttādivaṇṇanā |
♦ 4-10. Commentary on the Duppañña Sutta and others |
♦ 225-231. catutthe eḷamūgoti mukhena vācaṃ nicchāretuṃ sakkontopi dosehi mūgo asampannavacano. |
♦ 225-231. In the fourth, "a stammerer" means, although he is able to utter words with his mouth, he is dumb because of faults, of imperfect speech. |
sesaṃ sabbattha uttānatthamevāti. |
The rest is of clear meaning everywhere. |
♦ cakkavattivaggo. |
♦ The Cakkavatti Vagga. |
♦ 6. sākacchavaggo SN 46: |
♦ 6. The Sākaccha Vagga SN 46: |
51 ), |
♦ 1. āhārasuttavaṇṇanā SN 46: SN 46.51 |
♦ 1. Commentary on the Āhāra Sutta SN 46: |
51 ), |
|
♦ 232. chaṭṭhavaggassa paṭhame ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāyātiādīsu ayaṃ purimanayato viseso. |
♦ 232. In the first of the sixth vagga, "this is the food for the arising of the unarisen enlightenment-factor of mindfulness" and so on, this is the difference from the previous method. |
na kevalañhi satisambojjhaṅgādīnaṃ ete vuttappakārāva uppādāya, uppannānaṃ vā bhāvanāya pāripūriyā paccayā honti, aññepi pana evaṃ veditabbā. |
Not only are these of the kind mentioned the conditions for the arising of the enlightenment-factors of mindfulness and so on, or for the fulfillment in development of the arisen, but others also should be understood thus. |
aparepi hi cattāro dhammā satisambojjhaṅgassa uppādāya saṃvattanti satisampajaññaṃ muṭṭhassatipuggalaparivajjanatā upaṭṭhitassatipuggalasevanatā tadadhimuttatāti. |
For there are four other dhammas that lead to the arising of the enlightenment-factor of mindfulness: mindfulness and full awareness, the avoiding of a person of lapsed mindfulness, the serving of a person of established mindfulness, and the inclination towards that. |
abhikkantādīsu hi sattasu ṭhānesu satisampajaññena, bhattanikkhittakākasadise muṭṭhassatipuggale parivajjanena, tissadattattherābhayattherādisadise upaṭṭhitassatipuggale sevanena, ṭhānanisajjādīsu satisamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatāya ca satisambojjhaṅgo uppajjati. |
For in the seven places, such as going forward, by mindfulness and full awareness; by avoiding a person of lapsed mindfulness, like a crow that has dropped its food; by serving a person of established mindfulness, like the elder Tissadatta and the elder Abhaya; and by the state of a mind that is inclined, sloping, and leaning towards the establishment of mindfulness in standing, sitting, and so on, the enlightenment-factor of mindfulness arises. |
evaṃ catūhi kāraṇehi uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti. |
And of this which has thus arisen from the four causes, the fulfillment in development is by the path of Arahantship. |
♦ satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti — paripucchakatā vatthuvisadakiriyā indriyasamattapaṭipādanā duppaññapuggalaparivajjanā paññavantapuggalasevanā gambhīrañāṇacariyapaccavekkhaṇā tadadhimuttatāti. |
♦ Seven dhammas lead to the arising of the enlightenment-factor of investigation of dhammas: being one who asks questions, making the physical basis clear, bringing the faculties to a state of balance, avoiding a person of little wisdom, serving a person of wisdom, reviewing the course of profound knowledge, and the inclination towards that. |
tattha paripucchakatāti khandhadhātuāyatanaindriyabalabojjhaṅgamaggaṅgajhānaṅgasamathavipassanānaṃ atthasannissitaparipucchābahulatā. |
Therein, being one who asks questions is the state of being one who frequently asks questions concerning the meaning of the aggregates, elements, sense-bases, faculties, powers, factors of enlightenment, path-factors, jhāna-factors, calm, and insight. |
♦ vatthuvisadakiriyāti ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ. |
♦ "Making the physical basis clear" means making the internal and external physical bases clear. |
yadā hissa kesanakhalomāni dīghāni honti, sarīraṃ vā ussannadosañceva sedamalamakkhitañca, tadā ajjhattikavatthu avisadaṃ hoti aparisuddhaṃ. |
For when his hair, nails, and body hair are long, or his body is with excessive humors and smeared with sweat and dirt, then the internal physical basis is not clear, it is impure. |
yadā pana cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti, senāsanaṃ vā uklāpaṃ, tadā bāhiravatthu avisadaṃ hoti aparisuddhaṃ. |
But when his robe is old, dirty, and smelly, or his dwelling is dilapidated, then the external physical basis is not clear, it is impure. |
tasmā kesādichedanena uddhaṃvirecanādhovirecanādīhi sarīrasallahukabhāvakaraṇena ucchādananahāpanena ca ajjhattikavatthu visadaṃ kātabbaṃ. |
Therefore, by cutting the hair and so on, by making the body light by means of upper and lower purgatives and so on, and by rubbing and bathing, the internal physical basis should be made clear. |
sūcikammadhovanarajanaparibhaṇḍakaraṇādīhi bāhiravatthu visadaṃ kātabbaṃ. |
By sewing, washing, dyeing, preparing, and so on, the external physical basis should be made clear. |
etasmiñhi ajjhattikabāhire vatthumhi avisade uppannesu cittacetasikesu ñāṇampi avisadaṃ aparisuddhaṃ hoti aparisuddhāni dīpakapallakavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. |
For when this internal and external physical basis is not clear, in the cittas and cetasikas that have arisen, the knowledge also is not clear, it is impure, like the light of a lamp-flame that has arisen depending on impure lamp-dishes, wicks, and oil. |
visade pana ajjhattikabāhire vatthumhi uppannesu cittacetasikesu ñāṇampi visadaṃ hoti parisuddhāni dīpakapallakavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. |
But when the internal and external physical basis is clear, in the cittas and cetasikas that have arisen, the knowledge also is clear, like the light of a lamp-flame that has arisen depending on pure lamp-dishes, wicks, and oil. |
tena vuttaṃ — “vatthuvisadakiriyā dhammavicayasambojjhaṅgassa uppādāya saṃvattatī”ti. |
Therefore it is said, "making the physical basis clear leads to the arising of the enlightenment-factor of investigation of dhammas." |
♦ indriyasamattapaṭipādanā nāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. |
♦ "Bringing the faculties to a state of balance" means making the faculties of faith and so on balanced. |
sace hissa saddhindriyaṃ balavaṃ hoti, itarāni mandāni, tato vīriyindriyaṃ paggahakiccaṃ, satindriyaṃ upaṭṭhānakiccaṃ, samādhindriyaṃ avikkhepakiccaṃ, paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti . |
For if his faculty of faith is strong, and the others are weak, then the faculty of energy is not able to do the work of exertion, the faculty of mindfulness the work of establishing, the faculty of concentration the work of non-distraction, and the faculty of wisdom the work of seeing. |
tasmā taṃ dhammasabhāvapaccavekkhaṇena vā, yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikaraṇena hāpetabbaṃ. |
Therefore, it should be diminished by reviewing the nature of the Dhamma, or by not attending in the way that, when he was attending, it became strong. |
vakkalittheravatthu cettha nidassanaṃ. |
The story of the elder Vakkali is an example here. |
sace pana vīriyindriyaṃ balavaṃ hoti, atha neva saddhindriyaṃ adhimokkhakiccaṃ kātuṃ sakkoti, na itarāni itarakiccabhedaṃ. |
But if the faculty of energy is strong, then neither is the faculty of faith able to do the work of firm conviction, nor the others the work of their respective functions. |
tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ. |
Therefore, it should be diminished by the development of tranquility and so on. |
tatthāpi 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 also, when one is strong, the inability of the others in their own tasks should be understood. |
♦ visesato panettha saddhāpaññānaṃ samādhivīriyānañca samataṃ pasaṃsanti. |
♦ And especially here, they praise the balance of faith and wisdom, and of concentration and energy. |
balavasaddho hi mandapañño mudhappasanno hoti, avatthusmiṃ pasīdati. |
For one with strong faith but weak wisdom is blindly confident, he has confidence in a baseless thing. |
balavapañño pana mandasaddho kerāṭikapakkhaṃ bhajati, bhesajjasamuṭṭhito viya rogo atekiccho hoti. |
But one with strong wisdom but weak faith inclines to the side of cunning; like a disease that has arisen from a medicine, he is incurable. |
cittuppādamatteneva kusalaṃ hotīti atidhāvitvā dānādīni akaronto niraye uppajjati. |
Thinking that merit is by the mere arising of a citta, and going too far, not doing giving and so on, he arises in hell. |
ubhinnaṃ samatāya vatthusmiṃyeva pasīdati. |
By the balance of the two, he has confidence only in a proper basis. |
balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ abhibhavati. |
But for one with strong concentration but weak energy, laziness overcomes the concentration because concentration is on the side of laziness. |
balavavīriyaṃ mandasamādhiṃ vīriyassa uddhaccapakkhattā uddhaccaṃ abhibhavati. |
For one with strong energy but weak concentration, excitement overcomes the energy because energy is on the in side of excitement. |
samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati, vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati. |
But concentration, when conjoined with energy, does not get to fall into laziness; energy, when conjoined with concentration, does not get to fall into excitement. |
tasmā tadubhayaṃ samaṃ kātabbaṃ. |
Therefore, those two should be made equal. |
ubhayasamatāya hi appanā hoti. |
For by the equality of both, absorption is attained. |
♦ api ca samādhikammikassa balavatīpi saddhā vaṭṭati. |
♦ And also, for one practicing concentration, even strong faith is suitable. |
evaṃ saddahanto okappento appanaṃ pāpuṇissati. |
Thus believing and being convinced, he will attain absorption. |
samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati. |
But in concentration and wisdom, for one practicing concentration, strong one-pointedness is suitable. |
evañhi so appanaṃ pāpuṇāti. |
For thus he attains absorption. |
vipassanākammikassa paññā balavatī vaṭṭati. |
For one practicing insight, strong wisdom is suitable. |
evañhi so lakkhaṇapaṭivedhaṃ pāpuṇāti. |
For thus he attains the penetration of the characteristics. |
ubhinnaṃ pana samatāyapi appanā hotiyeva. |
But by the equality of both also, absorption is attained. |
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 excitement by way of the faculties of faith, energy, and wisdom, which are on the side of excitement, and from falling into laziness by the faculty of concentration, which is on the side of laziness. |
tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikāmacco viya ca sabbarājakiccesu sabbattha icchitabbā. |
Therefore it is to be wished for everywhere, like salt and seasoning in all dishes, and like an all-purpose minister in all the king's affairs. |
tenāha “sati ca pana sabbatthikā vuttā bhagavatā. |
Therefore he said, "And mindfulness is said by the Blessed One to be useful everywhere. |
kiṃ kāraṇā? |
For what reason? |
cittañhi satipaṭisaraṇaṃ, ārakkhapaccupaṭṭhānā ca sati, na vinā satiyā cittassa paggahaniggaho hotī”ti. |
For the mind has mindfulness as its refuge, and mindfulness is of the nature of protection; without mindfulness, there is no exertion and restraint of the mind." |
♦ duppaññapuggalaparivajjanā nāma khandhādibhede anogāḷhapaññānaṃ dummedhapuggalānaṃ ārakā parivajjanaṃ. |
♦ "Avoiding a person of little wisdom" means avoiding at a distance a dull-witted person whose wisdom has not penetrated the division of the aggregates and so on. |
paññavantapuggalasevanā nāma samapaññāsalakkhaṇapariggāhikāya udayabbayapaññāya samannāgatapuggalasevanā. |
"Serving a person of wisdom" means serving a person who is endowed with the wisdom of arising and passing away, which comprehends the fifty characteristics. |
gambhīrañāṇacariyapaccavekkhaṇā nāma gambhīresu khandhādīsu pavattāya gambhīrapaññāya pabhedapaccavekkhaṇā. |
"Reviewing the course of profound knowledge" means reviewing the division of the profound wisdom that has proceeded in the profound aggregates and so on. |
tadadhimuttatā nāma ṭhānanisajjādīsu dhammavicayasambojjhaṅgasamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatā. |
"The inclination towards that" means the state of a mind that is inclined, sloping, and leaning towards the establishment of the enlightenment-factor of investigation of dhammas in standing, sitting, and so on. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti. |
And of this which has thus arisen, the fulfillment in development is by the path of Arahantship. |
♦ ekādasa dhammā vīriyasambojjhaṅgassa uppādāya saṃvattanti — apāyabhayapaccavekkhaṇatā, ānisaṃsadassāvitā, gamanavīthipaccavekkhaṇatā, piṇḍapātāpacāyanatā, dāyajjamahattapaccavekkhaṇatā, satthumahattapaccavekkhaṇatā, jātimahattapaccavekkhaṇatā, sabrahmacārimahattapaccavekkhaṇatā, kusītapuggalaparivajjanatā, āraddhavīriyapuggalasevanatā, tadadhimuttatāti. |
♦ Eleven dhammas lead to the arising of the enlightenment-factor of energy: reviewing the danger of the plane of misery, seeing the benefit, reviewing the path of travel, honoring the alms-food, reviewing the greatness of the inheritance, reviewing the greatness of the Teacher, reviewing the greatness of the birth, reviewing the greatness of the fellow monastics, avoiding a lazy person, serving a person of initiated energy, and the inclination towards that. |
♦ tattha “nirayesu pañcavidhabandhanakammakāraṇato paṭṭhāya mahādukkhaṃ anubhavanakālepi, tiracchānayoniyaṃ jālakhipanakumīnādīhi gahitakālepi, pājanakaṇṭakādippahāratunnassa pana sakaṭavahanādikālepi, pettivisaye anekānipi vassasahassāni ekaṃ buddhantarampi khuppipāsāhi āturībhūtakālepi, kālakañcikāsuresu saṭṭhihatthāsītihatthappamāṇena aṭṭhicammamatteneva attabhāvena vātātapādidukkhānubhavanakālepi na sakkā vīriyasambojjhaṅgaṃ uppādetuṃ. |
♦ Therein, "even at the time of experiencing great suffering in the hells, from the doing of the fivefold binding-deed onwards; even at the time of being caught by nets, traps, and so on in the animal realm; even at the time of pulling a cart and so on, being pierced by a goad, a thorn, and so on; even at the time of being afflicted by hunger and thirst for many thousands of years, even for one Buddha-interval, in the realm of ghosts; even at the time of experiencing the suffering of wind, sun, and so on, with a body of only bone and skin, of the measure of sixty or eighty hands, in the realm of the Kālakañcika Asuras, it is not possible to produce the enlightenment-factor of energy. |
ayameva te bhikkhu kālo”ti evaṃ apāyabhayaṃ paccavekkhantassāpi vīriyasambojjhaṅgo uppajjati. |
This is your time, O monk," thus even for one who reviews the danger of the plane of misery, the enlightenment-factor of energy arises. |
♦ “na sakkā kusītena navalokuttaradhammaṃ laddhuṃ, āraddhavīriyeneva sakkā ayamānisaṃso vīriyassā”ti evaṃ ānisaṃsadassāvinopi uppajjati. |
♦ "It is not possible for a lazy person to obtain the nine supramundane dhammas; only by one of initiated energy is it possible; this is the benefit of energy," thus it also arises for one who sees the benefit. |
“sabbabuddha-paccekabuddha-mahāsāvakeheva gatamaggo te gantabbo. |
"The path trodden by all the Buddhas, Paccekabuddhas, and great disciples must be trodden by you. |
so ca na sakkā kusītena gantun”ti evaṃ gamanavīthiṃ paccavekkhantassāpi uppajjati. |
And that cannot be trodden by a lazy person," thus it also arises for one who reviews the path of travel. |
♦ “ye taṃ piṇḍapātādīhi upaṭṭhahanti, ime te manussā neva ñātakā, na dāsakammakarā, nāpi ‘taṃ nissāya jīvissāmā’ti te paṇītāni piṇḍapātādīni denti. |
♦ "Those who attend on you with alms-food and so on, these people are neither your relatives, nor your slaves and workers, nor do they give you choice alms-food and so on thinking, 'We will live depending on him.' |
atha kho attano kārānaṃ mahapphalataṃ paccāsīsamānā denti. |
But they give, expecting a great fruit for their own deeds. |
satthārāpi “ayaṃ ime paccaye paribhuñjitvā kāyadaḷhibahulo sukhaṃ viharissatī”ti na evaṃ sampassatā tuyhaṃ paccayā anuññātā, atha kho “ayaṃ ime paribhuñjamānova samaṇadhammaṃ katvā vaṭṭadukkhato muccissatī’ti te paccayā anuññātā, so dāni tvaṃ kusīto viharanto na taṃ piṇḍaṃ apacāyissasi, āraddhavīriyasseva hi piṇḍapātāpacāyanaṃ nāma hotī”ti evaṃ piṇḍapātāpacāyanaṃ paccavekkhantassāpi uppajjati mahāmittattherassa viya. |
And the Teacher did not allow you the requisites, seeing thus, 'This one, having consumed these requisites, will live happily, being of strong body,' but he allowed you those requisites, thinking, 'This one, while consuming these, having done the ascetic's duties, will be freed from the suffering of the round of rebirth'; you, now living lazily, will not honor that alms-food, for the honoring of the alms-food is for one of initiated energy," thus it also arises for one who reviews the honoring of the alms-food, as for the elder Mahāmitta. |
♦ thero kira kassakaleṇe nāma paṭivasati. |
♦ The elder, it is said, lived in a cave of a farmer. |
tasseva gocaragāme ekā mahāupāsikā theraṃ puttaṃ katvā paṭijaggati. |
In his alms-resort village, a great laywoman looked after the elder, having made him her son. |
sā ekadivasaṃ araññaṃ gacchantī dhītaraṃ āha — “amma, asukasmiṃ ṭhāne purāṇataṇḍulā, asukasmiṃ khīraṃ, asukasmiṃ sappi, asukasmiṃ phāṇitaṃ, tava bhātikassa ayyamittassa āgatakāle bhattaṃ pacitvā khīrasappiphāṇitehi saddhiṃ dehi, tvañca bhuñjeyyāsi, ahaṃ pana hiyyo pakkaṃ pārivāsikabhattaṃ kañjiyena bhuttāmhī”ti. |
One day, while going to the forest, she said to her daughter, "Daughter, in such-and-such a place there is old rice, in such-and-such a place milk, in such-and-such a place ghee, in such-and-such a place molasses; when your brother, the noble Mitta, comes, having cooked the food, give it to him with milk, ghee, and molasses, and you also eat. But I ate leftover food from yesterday with sour gruel." |
“divā kiṃ bhuñjissasi, ammā”ti? |
What will you eat during the day, mother? |
“sākapaṇṇaṃ pakkhipitvā kaṇataṇḍulehi ambilayāguṃ pacitvā ṭhapehi, ammā”ti. |
Having put in some greens, cook a sour gruel with broken rice and keep it, daughter. |
♦ thero cīvaraṃ pārupitvā pattaṃ nīharantova taṃ saddaṃ sutvā attānaṃ ovadi “mahāupāsikā kira kañjiyena pārivāsikabhattaṃ bhuñjitvā 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, having put on his robe and taking out his bowl, heard that sound and admonished himself, "The great laywoman, it seems, having eaten leftover food with sour gruel, will also eat a sour gruel of broken rice and greens during the day, but for your sake she points out old rice and so on. And depending on you, she does not expect a field, or property, or food, or clothing, but she gives, aspiring for the three attainments. Will you be able to give her those attainments, or not? And this alms-food cannot be taken by you with lust, with hatred, with delusion," and having put the bowl in the bag and untied the knot, he turned back and went to the farmer's cave itself, and having placed the bowl on the lower couch and the robe on the robe-rack, he sat down, having resolved on energy, "I will not get up without attaining Arahantship." |
dīgharattaṃ appamatto hutvā nivutthabhikkhu vipassanaṃ vaḍḍhetvā purebhattameva arahattaṃ patvā vikasamānamiva padumaṃ mahākhīṇāsavo sitaṃ karontova nikkhami. |
The monk who had lived for a long time without negligence, having developed insight, attained Arahantship before the forenoon and came out, smiling like a blooming lotus, a great destroyer of the cankers. |
leṇadvāre rukkhamhi adhivatthā devatā — |
The deva dwelling in a tree at the door of the cave — |
♦ “namo te purisājañña, namo te purisuttama. |
♦ "Homage to you, O thoroughbred of men, homage to you, O supreme of men. |
♦ yassa te āsavā khīṇā, dakkhiṇeyyosi mārisā”ti. |
♦ For whom the cankers are destroyed, you are worthy of offerings, O venerable one." |
— |
— |
♦ udānaṃ udānetvā “bhante, piṇḍāya paviṭṭhānaṃ tumhādisānaṃ arahantānaṃ bhikkhaṃ datvā mahallakitthiyo dukkhā muccissantī”ti āha. |
♦ Having uttered a verse of uplift, he said, "Venerable sir, by giving alms to Arahants like you who have entered for alms, old women will be freed from suffering." |
thero uṭṭhahitvā dvāraṃ vivaritvā kālaṃ olokento “pātoyevā”ti ñatvā pattacīvaraṃ ādāya gāmaṃ pāvisi. |
The elder, having risen and opened the door, and looking at the time, and knowing, "It is still early morning," took his bowl and robe and entered the village. |
♦ dārikāpi bhattaṃ sampādetvā “idāni me bhātā āgamissati, idāni āgamissatī”ti dvāraṃ olokayamānā nisīdi. |
♦ The girl also, having prepared the food, 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. |
She, when the elder arrived at the door of the house, took the bowl and, having filled it with a milk-alms-food mixed with ghee and molasses, placed it in his hand. |
thero “sukhaṃ hotū”ti anumodanaṃ katvā pakkāmi. |
The elder, having given the blessing, "May you be happy," departed. |
sāpi taṃ olokayamānāva aṭṭhāsi. |
She also stood looking at him. |
therassa hi tadā ativiya parisuddho chavivaṇṇo ahosi, vippasannāni indriyāni, mukhaṃ bandhanā muttatālapakkaṃ viya ativiya virocittha. |
For at that time, the elder's complexion was exceedingly pure, his faculties were clear, and his face shone exceedingly like a ripe palm fruit freed from its bonds. |
♦ mahāupāsikā araññato āgantvā “kiṃ, amma, bhātiko te āgato”ti pucchi. |
♦ The great laywoman, having come from the forest, asked, "What, daughter, has your brother come?" |
sā sabbaṃ taṃ pavattiṃ ārocesi. |
She reported the whole incident. |
upāsikā “ajja me puttassa pabbajitakiccaṃ matthakaṃ pattan”ti ñatvā “abhiramati te, amma, bhātā buddhasāsane, na ukkaṇṭhatī”ti āha. |
The laywoman, knowing, "Today my son's task of the homeless life has reached its culmination," said, "Your brother, daughter, delights in the Buddha's teaching, he is not dissatisfied." |
♦ “mahantaṃ kho panetaṃ satthudāyajjaṃ, yadidaṃ satta ariyadhanāni nāma, taṃ na sakkā kusītena gahetuṃ. |
♦ "Great indeed is this inheritance of the Teacher, namely, the seven noble treasures; that cannot be obtained by a lazy person. |
yathā hi vippaṭipannaṃ puttaṃ mātāpitaro ‘ayaṃ amhākaṃ aputto’ti paribāhiraṃ karonti, so tesaṃ accayena dāyajjaṃ na labhati, evaṃ kusītopi idaṃ ariyadhanadāyajjaṃ na labhati, āraddhavīriyova labhatī”ti dāyajjamahattaṃ paccavekkhatopi uppajjati. |
For just as a son who has gone astray is disowned by his parents, 'This is not our son,' and at their death he does not get the inheritance, so a lazy person also does not get this inheritance of the noble treasures; only one of initiated energy gets it," thus it also arises for one who reviews the greatness of the inheritance. |
♦ “mahā kho pana te satthā, satthuno hi te mātukucchismiṃ paṭisandhiggahaṇakālepi abhinikkhamanepi abhisambodhiyampi dhammacakkappavattana-yamakapāṭihāriya-devorohana-āyusaṅkhāravossajjanesupi parinibbānakālepi dasasahassilokadhātu akampittha. |
♦ "Great indeed is your Teacher; for of your Teacher, even at the time of taking rebirth-linking in his mother's womb, at the time of the great renunciation, at the time of the full enlightenment, at the time of the setting in motion of the wheel of Dhamma, the twin miracle, the descent from the heavens, the relinquishment of the life-force, and at the time of the final Nibbāna, the ten-thousand-world-system trembled. |
yuttaṃ nu kho te evarūpassa satthu sāsane pabbajitvā kusītena bhavitun”ti evaṃ satthumahattaṃ paccavekkhatopi uppajjati. |
Is it proper for you, having gone forth in the teaching of such a Teacher, to be lazy?" thus it also arises for one who reviews the greatness of the Teacher. |
♦ “jātiyāpi tvaṃ idāni na lāmakajātiko, asambhinnāya mahāsammatapaveṇiyā āgataukkākarājavaṃse jātosi, suddhodanamahārājassa ca mahāmāyādeviyā ca nattā, rāhulabhaddassa kaniṭṭho, tayā nāma evarūpena jinaputtena hutvā na yuttaṃ kusītena viharitun”ti evaṃ jātimahattaṃ paccavekkhatopi uppajjati. |
♦ "And by birth you are now not of a low birth; you are born in the unbroken lineage of the great Sammata, in the royal lineage of Ukkāka; you are the grandson of the great king Suddhodana and the great queen Māyā, the younger brother of the venerable Rāhula; it is not proper for you, being such a son of the Jina, to live lazily," thus it also arises for one who reviews the greatness of the birth. |
♦ “sāriputtamoggallānā ceva asīti mahāsāvakā ca vīriyeneva lokuttaradhammaṃ paṭivijjhiṃsu. |
♦ "Sāriputta and Moggallāna and the eighty great disciples penetrated the supramundane Dhamma by energy. |
tvaṃ pana etesaṃ sabrahmacārīnaṃ maggaṃ paṭipajjasi, na paṭipajjasī”ti evaṃ sabrahmacārimahattaṃ paccavekkhatopi uppajjati. |
But do you follow the path of these your fellow monastics, or do you not follow it?" thus it also arises for one who reviews the greatness of the fellow monastics. |
♦ kucchiṃ pūretvā ṭhitājagarasadise vissaṭṭhakāyikacetasikavīriye kusītapuggale parivajjentassāpi, āraddhavīriye pahitatte puggale sevantassāpi ṭhānanisajjādīsu vīriyuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. |
♦ It also arises for one who avoids a lazy person who has released his bodily and mental energy, like a python that has filled its belly; for one who serves a person of initiated energy, who has sent himself forth; for one whose mind is inclined, sloping, and leaning towards the production of energy in standing, sitting, and so on. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti. |
And of this which has thus arisen, the fulfillment in development is by the path of Arahantship. |
♦ ekādasa dhammā pītisambojjhaṅgassa uppādāya saṃvattanti — buddhānussati dhammo, saṅgho, sīlaṃ, cāgo, devatānussati, upasamānussati, lūkhapuggalaparivajjanatā, siniddhapuggalasevanatā, pasādanīyasuttantapaccavekkhaṇatā, tadadhimuttatāti. |
♦ Eleven dhammas lead to the arising of the enlightenment-factor of rapture: the recollection of the Buddha, the Dhamma, the Sangha, virtue, generosity, the devas, peace; the avoiding of a coarse person; the serving of a gentle person; the reviewing of a sutta that inspires confidence; and the inclination towards that. |
♦ buddhaguṇe anussarantassāpi hi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjati, dhammasaṅghaguṇe anussarantassāpi, dīgharattaṃ akhaṇḍaṃ katvā rakkhitaṃ catupārisuddhisīlaṃ paccavekkhantassāpi, gihino dasasīlapañcasīlāni paccavekkhantassāpi, dubbhikkhabhayādīsu paṇītaṃ bhojanaṃ sabrahmacārīnaṃ datvā “evaṃ nāma adamhā”ti cāgaṃ paccavekkhantassāpi, gihinopi evarūpe kāle sīlavantānaṃ dinnadānaṃ paccavekkhantassāpi, yehi guṇehi samannāgatā devattaṃ pattā, tathārūpānaṃ attani atthitaṃ paccavekkhantassāpi, samāpattiyā vikkhambhitā kilesā saṭṭhipi sattatipi vassāni na samudācarantīti paccavekkhantassāpi, cetiyadassanabodhidassanatheradassanesu asakkaccakiriyāya saṃsūcitalūkhabhāve buddhādīsu pasādasinehābhāvena gadrabhapiṭṭharajasadise lūkhapuggale parivajjentassāpi, buddhādīsu pasādabahule muducitte siniddhapuggale sevantassāpi, ratanattayaguṇaparidīpake pasādanīye suttante paccavekkhantassāpi, ṭhānanisajjādīsu pītiuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. |
♦ Even for one who recollects the qualities of the Buddha, the enlightenment-factor of rapture arises, pervading the whole body up to access concentration; even for one who recollects the qualities of the Dhamma and the Sangha; even for one who reviews the fourfold purity of virtue, which has been kept unbroken for a long time; even for a householder who reviews the ten and five precepts; even for one who, in times of famine, danger, and so on, having given choice food to his fellow monastics, reviews his generosity, "Thus we gave"; even for a householder who reviews the gift given to the virtuous in such a time; even for one who reviews the presence in himself of the qualities by being endowed with which they have attained the state of a deva; even for one who reviews that the defilements suppressed by attainment do not transgress even for sixty or seventy years; even for one who avoids a coarse person whose coarse nature is indicated by disrespectful action in seeing a cetiya, seeing a Bodhi tree, seeing an elder, and who has no loving confidence in the Buddha and others, like the dust on a donkey's back; even for one who serves a gentle person of soft heart who has much confidence in the Buddha and others; even for one who reviews a sutta that inspires confidence and explains the qualities of the three jewels; it also arises for one whose mind is inclined, sloping, and leaning towards the production of rapture in standing, sitting, and so on. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti. |
And of this which has thus arisen, the fulfillment in development is by the path of Arahantship. |
♦ satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti — paṇītabhojanasevanatā, utusukhasevanatā, iriyāpathasukhasevanatā, majjhattapayogatā, sāraddhakāyapuggalaparivajjanatā, passaddhakāya-puggalasevanatā, tadadhimuttatāti. |
♦ Seven dhammas lead to the arising of the enlightenment-factor of tranquility: the partaking of fine food, the partaking of the comfort of the season, the partaking of the comfort of the posture, the application of neutrality, the avoiding of a person of agitated body, the serving of a person of tranquil body, and the inclination towards that. |
♦ paṇītañhi siniddhaṃ bhojanaṃ bhuñjantassāpi, sītuṇhesu utūsu ṭhānādīsu ca iriyāpathesu sappāyaṃ utuñca iriyāpathañca sevantassāpi passaddhi uppajjati. |
♦ Even for one who eats fine, rich food, and for one who partakes of a suitable season and posture in the seasons of cold and heat and in the postures of standing and so on, tranquility arises. |
yo pana mahāpurisajātiko sabbautuiriyāpathakkhamova hoti, na taṃ sandhāyetaṃ vuttaṃ. |
But this is not said with reference to one who is of the nature of a great man and is tolerant of all seasons and postures. |
yassa sabhāgavisabhāgatā atthi, tasseva visabhāge utuiriyāpathe vajjetvā sabhāge sevantassa uppajjati. |
For one for whom there is suitability and unsuitability, it arises for him when he avoids the unsuitable seasons and postures and partakes of the suitable. |
majjhattapayogo vuccati attano ca parassa ca kammassakatapaccavekkhaṇā. |
The application of neutrality is called the reviewing of the ownership of kamma of oneself and of another. |
iminā majjhattapayogena uppajjati. |
By this application of neutrality, it arises. |
yo leḍḍudaṇḍādīhi paraṃ viheṭhayamānova vicarati, evarūpaṃ sāraddhakāyapuggalaṃ parivajjentassāpi, saṃyatapādapāṇiṃ passaddhakāyaṃ puggalaṃ sevantassāpi, ṭhānanisajjādīsu passaddhiuppādanatthāya ninnapoṇapabbhāracittassāpi uppajjati. |
It also arises for one who avoids a person of agitated body, who wanders about harassing others with clods, sticks, and so on; for one who serves a person of tranquil body, with controlled hands and feet; for one whose mind is inclined, sloping, and leaning towards the production of tranquility in standing, sitting, and so on. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti. |
And of this which has thus arisen, the fulfillment in development is by the path of Arahantship. |
♦ dasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti — vatthuvisadakiriyatā, indriyasamattapaṭipādanatā, nimittakusalatā, samaye cittassa paggaṇhanatā, samaye cittassa niggaṇhanatā, samaye sampahaṃsanatā, samaye ajjhupekkhanatā, asamāhitapuggalaparivajjanatā, samāhitapuggalasevanatā, tadadhimuttatāti. |
♦ Ten dhammas lead to the arising of the enlightenment-factor of concentration: making the physical basis clear, bringing the faculties to a state of balance, skill in the sign, exerting the mind at the right time, restraining the mind at the right time, gladdening the mind at the right time, looking on with equanimity at the right time, avoiding a person who is not concentrated, serving a person who is concentrated, and the inclination towards that. |
tattha vatthuvisadakiriyatā ca indriyasamattapaṭipādanatā ca vuttanayeneva veditabbā. |
Therein, making the physical basis clear and bringing the faculties to a state of balance should be understood in the way stated. |
♦ nimittakusalatā nāma kasiṇanimittassa uggahaṇakusalatā. |
♦ "Skill in the sign" means skill in grasping the kasiṇa-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 laxity of energy and so on, the exertion of it by the establishment of the enlightenment-factors of investigation of dhammas, energy, and rapture. |
samaye cittassa niggaṇhanatāti yasmiṃ samaye accāraddhavīriyatādīhi uddhataṃ cittaṃ hoti, tasmiṃ samaye passaddhisamādhiupekkhāsambojjhaṅgasamuṭṭhāpanena tassa niggaṇhanaṃ. |
"Restraining the mind at the right time" means, at the time when the mind is excited due to excessive initiation of energy and so on, the restraint of it by the establishment of the enlightenment-factors of tranquility, concentration, and equanimity. |
samaye sampahaṃsanatāti yasmiṃ samaye cittaṃ paññāpayogamandatāya vā upasamasukhānaṃ vigamena vā nirassādaṃ hoti, tasmiṃ samaye aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti. |
"Gladdening the mind at the right time" means, at the time when the mind is tasteless due to the dullness of the application of wisdom or to the departure of the pleasure of peace, he inspires it by reviewing the eight bases of spiritual urgency. |
aṭṭha saṃvegavatthūni nāma jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. |
The eight bases of spiritual urgency are birth, old age, sickness, and death, these four; the suffering of the plane of misery is the fifth; the suffering rooted in the round of rebirth in the past, the suffering rooted in the round of rebirth in the future, and the suffering rooted in the search for food in the present. |
ratanattayaguṇānussaraṇena ca pasādaṃ janeti, ayaṃ vuccati “samaye sampahaṃsanatā”ti. |
And he generates confidence by the recollection of the qualities of the three jewels; 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, having come to the right practice, the mind, not sluggish, not excited, not tasteless, proceeding evenly in the object, has entered the path of calm, then he does not engage in exertion, restraint, and gladdening, 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 a person who is not concentrated" means avoiding at a distance a person with a distracted mind who has not attained either access or absorption. |
samāhitapuggalasevanatā nāma upacārena vā appanāya vā samāhitacittānaṃ sevanā bhajanā payirupāsanā. |
"Serving a person who is concentrated" means serving, frequenting, and attending on a person with a concentrated mind, either by access or by absorption. |
tadadhimuttatā nāma ṭhānanisajjādīsu samādhiuppādanatthameva ninnapoṇapabbhāracittatā. |
"The inclination towards that" means the state of a mind that is inclined, sloping, and leaning towards the production of concentration in standing, sitting, and so on. |
evañhi paṭipajjato esa uppajjati. |
For one who practices thus, this arises. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti. |
And of this which has thus arisen, the fulfillment in development is by the path of Arahantship. |
♦ pañca dhammā upekkhāsambojjhaṅgassa uppādāya saṃvattanti — sattamajjhattatā, saṅkhāramajjhattatā, sattasaṅkhārakelāyanapuggalaparivajjanatā, sattasaṅkhāramajjhattapuggalasevanatā, tadadhimuttatāti. |
♦ Five dhammas lead to the arising of the enlightenment-factor of equanimity: neutrality towards beings, neutrality towards formations, avoiding a person who is attached to beings and formations, serving a person who is neutral towards beings and formations, and the inclination towards that. |
tattha dvīhākārehi sattamajjhattataṃ samuṭṭhāpeti — “tvaṃ attanova kammena āgantvā attanova kammena gamissasi, esopi attano kammena āgantvā attanova kammena gamissati, tvaṃ kaṃ kelāyasī”ti evaṃ kammassakatapaccavekkhaṇena ca — “paramatthato sattoyeva natthi, so tvaṃ kaṃ kelāyasī”ti evaṃ nissattapaccavekkhaṇena ca. |
Therein, he establishes neutrality towards beings in two ways: by reviewing the ownership of kamma thus, "You, having come by your own kamma, will go by your own kamma; this one also, having come by his own kamma, will go by his own kamma; whom are you attached to?" and by reviewing the non-existence of a being thus, "In the ultimate sense, there is no being; whom are you attached to?" |
dvīhevākārehi saṅkhāramajjhattataṃ samuṭṭhāpeti — “idaṃ cīvaraṃ anupubbena vaṇṇavikāratañceva jiṇṇabhāvañca upagantvā pādapuñchanacoḷakaṃ hutvā yaṭṭhikoṭiyā chaḍḍanīyaṃ bhavissati, sace panassa sāmiko bhaveyya, nāyaṃ evaṃ vinassituṃ dadeyyā”ti evaṃ assāmikabhāvapaccavekkhaṇena ca, “anaddhaniyaṃ idaṃ tāvakālikan”ti evaṃ tāvakālikabhāvapaccavekkhaṇena ca. |
He establishes neutrality towards formations in two ways: by reviewing the state of having no owner thus, "This robe, having gradually come to a change of color and a state of being worn out, and having become a foot-wiping cloth, will have to be thrown away at the tip of a stick; but if it had an owner, he would not let it be destroyed thus," and by reviewing the state of being temporary thus, "This is not lasting, it is temporary." |
yathā ca cīvare, evaṃ pattādīsupi yojanā kātabbā. |
And just as in the case of the robe, so the application should be made in the case of the bowl and so on. |
♦ sattasaṅkhārakelāyanapuggalaparivajjanatāti ettha yo puggalo gihi vā attano puttadhītādike, pabbajito vā attano antevāsikasamānupajjhāyakādike mamāyati, sahatthāva nesaṃ kesacchedana-sūcikamma-cīvaradhovana-rajana-pattapacanādīni karoti, muhuttampi apassanto “asuko sāmaṇero kuhiṃ, asuko daharo kuhin”ti bhantamigo viya ito cito ca āloketi, aññena kesacchedanādīnaṃ atthāya “muhuttaṃ tāva asukaṃ pesethā”ti yāciyamānopi “amhepi taṃ attano kammaṃ na kārema, tumhe naṃ gahetvā kilamessathā”ti na deti, ayaṃ sattakelāyano nāma. |
♦ In "avoiding a person who is attached to beings and formations," here, a person who, whether a householder, is attached to his own sons, daughters, and so on, or, whether one who has gone forth, is attached to his own pupils, co-residents, and so on, and with his own hands does their hair-cutting, sewing, robe-washing, dyeing, bowl-baking, and so on, and not seeing them for a moment, looks here and there like a frightened deer, "Where is the novice so-and-so, where is the young one so-and-so?" and even when asked by another for the sake of hair-cutting and so on, "Send so-and-so for a moment," he does not give, saying, "We would not have him do our own work; you, having taken him, will tire him out," this one is called "attached to beings." |
yo pana cīvarapattathālakakattarayaṭṭhiādīni mamāyati, aññassa hatthena parāmasitumpi na deti, tāvakālikaṃ yācitopi “mayampi imaṃ dhanāyantā na paribhuñjāma, tumhākaṃ kiṃ dassāmā”ti vadati, ayaṃ saṅkhārakelāyano nāma. |
But he who is attached to his robe, bowl, plate, knife, stick, and so on, and does not let another touch them with his hand, and even when asked for a temporary loan, says, "We also, treasuring this, do not use it; what will we give you?" this one is called "attached to formations." |
yo pana tesu dvīsupi vatthūsu majjhatto udāsino, ayaṃ sattasaṅkhāramajjhatto nāma. |
But he who is neutral, indifferent to both of these things, this one is called "neutral towards beings and formations." |
iti ayaṃ upekkhāsambojjhaṅgo evarūpaṃ sattasaṅkhārakelāyanapuggalaṃ ārakā parivajjentassāpi, sattasaṅkhāramajjhattapuggalaṃ sevantassāpi, ṭhānanisajjādīsu taduppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. |
Thus this enlightenment-factor of equanimity arises for one who avoids at a distance such a person who is attached to beings and formations; for one who serves a person who is neutral towards beings and formations; for one whose mind is inclined, sloping, and leaning towards its production in standing, sitting, and so on. |
evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti. |
And of this which has thus arisen, the fulfillment in development is by the path of Arahantship. |
♦ asubhanimittanti uddhumātakādibhedā dasa asubhārammaṇā dhammā. |
♦ "The sign of the unattractive" means the ten unattractive objects, which are the bloated and so on. |
yonisomanasikārabahulīkāroti ettha pana yonisomanasikāro nāma upāyamanasikāro, pathamanasikāro, uppādakamanasikāro. |
"The frequent practice of wise attention" — here, however, wise attention is attention to the means, the first attention, the attention that produces. |
apica cha dhammā kāmacchandassa pahānāya saṃvattanti — asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā, sappāyakathāti. |
And also, six dhammas lead to the abandoning of sensual desire: the grasping of the sign of the unattractive, the practice of the development of the unattractive, guardedness in the sense-faculties, moderation in eating, having a good friend, and suitable talk. |
♦ dasavidhañhi asubhanimittaṃ uggaṇhantassāpi kāmacchando pahīyati, bhāventassāpi, indriyesu guttadvārassāpi, catunnaṃ pañcannaṃ ālopānaṃ okāse sati udakaṃ pivitvā yāpanasīlatāya bhojane mattaññunopi. |
♦ For even for one who grasps the tenfold sign of the unattractive, sensual desire is abandoned; even for one who develops it; even for one who is guarded in the sense-faculties; even for one who is moderate in eating, with the habit of drinking water when there is an opportunity for four or five mouthfuls. |
tenetaṃ vuttaṃ — |
Therefore this is said — |
♦ “cattāro pañca ālope, abhutvā udakaṃ pive. |
♦ "Having eaten four or five mouthfuls, one should drink water. |
♦ alaṃ phāsuvihārāya, pahitattassa bhikkhuno”ti. |
♦ It is enough for the comfortable abiding of a monk who has sent himself forth." |
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♦ asubhakammikatissattherasadise asubhabhāvanārate kalyāṇamitte sevantassāpi kāmacchando pahīyati, ṭhānanisajjādīsu dasāsubhanimittāya-sappāyakathāyapi pahīyati. |
♦ Even for one who serves a good friend who is fond of the development of the unattractive, like the elder Tissa who was a meditator on the unattractive, sensual desire is abandoned; and by suitable talk on the tenfold sign of the unattractive in standing, sitting, and so on, it is abandoned. |
tena vuttaṃ “cha dhammā kāmacchandassa pahānāya saṃvattantī”ti . |
Therefore it is said, "six dhammas lead to the abandoning of sensual desire." |
imehi pana chahi dhammehi pahīnassa kāmacchandassa arahattamaggena āyatiṃ anuppādo hoti. |
And of the sensual desire that has been abandoned by these six dhammas, there is no future arising by the path of Arahantship. |
♦ mettā cetovimuttīti ettha mettāti vutte appanāpi upacāropi vaṭṭati, cetovimuttīti appanāyeva. |
♦ "The liberation of mind through loving-kindness" — here, when "loving-kindness" is said, both absorption and access are suitable; when "liberation of mind" is said, only absorption. |
yonisomanasikāro vuttalakkhaṇova. |
Wise attention is of the same characteristic as stated. |
apica cha dhammā byāpādassa pahānāya saṃvattanti — mettānimittassa uggaho, mettābhāvanānuyogo, kammassakatāpaccavekkhaṇatā, paṭisaṅkhānabahulatā, kalyāṇamittatā, sappāyakathāti. |
And also, six dhammas lead to the abandoning of ill-will: the grasping of the sign of loving-kindness, the practice of the development of loving-kindness, the reviewing of the ownership of kamma, being one who reflects much, having a good friend, and suitable talk. |
♦ odissakānodissakadisāpharaṇānañhi aññataravasena mettaṃ uggaṇhantassāpi byāpādo pahīyati, tathā odhisoanodhisodisāpharaṇavasena mettaṃ bhāventassāpi. |
♦ Even for one who grasps loving-kindness in one of the ways of pervading with a specific object, without a specific object, and in all directions, ill-will is abandoned; likewise for one who develops loving-kindness in the way of pervading with a specific object, without a specific object, and in all directions. |
“tvaṃ etassa kuddho kiṃ karissasi? |
"What will you do, being angry with this one? |
kimassa sīlādīni nāsetuṃ sakkhissasi? |
Will you be able to destroy his virtue and so on? |
nanu tvaṃ attano kammena āgantvā attano kammeneva gamissasi? |
Did you not come by your own kamma and will you not go by your own kamma? |
parassa kujjhanaṃ nāma vītaccikaṅgāratattāyasalākagūthādīni gahetvā paraṃ paharitukāmatāsadisaṃ hoti. |
Being angry with another is like wishing to strike another, having taken a glowing ember, a hot iron rod, dung, and so on. |
esopi tava kuddho kiṃ karissati? |
And what will this one do, being angry with you? |
kiṃ te sīlādīni vināsetuṃ sakkhissati? |
Will he be able to destroy your virtue and so on? |
esa attano kammena āgantvā attano kammeneva gamissati? |
He came by his own kamma and will go by his own kamma? |
appaṭicchitapaheṇakaṃ viya paṭivātaṃ khittarajomuṭṭhi viya ca etassevesa kodho matthake patissatī”ti evaṃ attano ca parassa ca kammassakataṃ paccavekkhatopi, ubhayakammassakataṃ paccavekkhitvā paṭisaṅkhāne ṭhitassāpi, assaguttattherasadise mettābhāvanārate kalyāṇamitte sevantassāpi byāpādo pahīyati, ṭhānanisajjādīsu mettānissitasappāyakathāyapi pahīyati. |
Like a gift that is not accepted, like a handful of dust thrown against the wind, this anger of his will fall on his own head," thus even for one who reviews the ownership of kamma of himself and of another; even for one who stands in reflection, having reviewed the ownership of kamma of both; even for one who serves a good friend who is fond of the development of loving-kindness, like the elder Assagutta, ill-will is abandoned; and by suitable talk based on loving-kindness in standing, sitting, and so on, it is abandoned. |
tena vuttaṃ “cha dhammā byāpādassa pahānāya saṃvattantī”ti . |
Therefore it is said, "six dhammas lead to the abandoning of ill-will." |
imehi pana chahi dhammehi pahīnassa byāpādassa anāgāmimaggena āyatiṃ anuppādo hoti. |
And of the ill-will that has been abandoned by these six dhammas, there is no future arising by the path of a non-returner. |
♦ atthi bhikkhave aratītiādi vuttatthameva. |
♦ "There is, O monks, discontent" and so on is as already explained. |
api ca cha dhammā thinamiddhassa pahānāya saṃvattanti — atibhojane nimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathāti. |
And also, six dhammas lead to the abandoning of sloth and torpor: the grasping of the sign in overeating, the changing of the posture, the attention to the perception of light, dwelling in the open, having a good friend, and suitable talk. |
♦ āharahatthakaṃ, bhuttavamitakaṃ, tatravaṭṭakaṃ, alaṃsāṭakaṃ, kākamāsakabhojanaṃ bhuñjitvā rattiṭṭhānadivāṭṭhāne nisinnassa hi samaṇadhammaṃ karoto thinamiddhaṃ mahāhatthī viya ottharantaṃ āgacchati, catupañcāalopaokāsaṃ pana ṭhapetvā pānīyaṃ pivitvā yāpanasīlassa bhikkhuno taṃ na hotīti evaṃ atibhojane nimittaṃ gaṇhantassapi thinamiddhaṃ pahīyati. |
♦ For one who, having eaten a meal that fills the hand, that has been vomited, that is a whirlwind, that is just enough, that is a crow's share, sits in a place at night or in a place during the day, doing the ascetic's duties, sloth and torpor come, overwhelming like a great elephant; but for a monk with the habit of drinking water, leaving an opportunity of four or five mouthfuls, it does not happen. Thus even for one who grasps 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, ṭhānanisajjādīsu dhutaṅganissitasappāyakathāyapi pahīyati. |
Even for one who changes from the posture in which sloth and torpor overcome him; even for one who attends to the light of the moon, the light of a lamp, the light of a torch at night, and the light of the sun during the day; even for one who dwells in the open; even for one who serves a good friend in whom sloth and torpor have been abandoned, like the great elder Mahākassapa, sloth and torpor are abandoned; and by suitable talk based on the ascetic practices in standing, sitting, and so on, it is abandoned. |
tena vuttaṃ “cha dhammā thinamiddhassa pahānāya saṃvattantī”ti. |
Therefore it is said, "six dhammas lead to the abandoning of sloth and torpor." |
imehi pana chahi dhammehi pahīnassa thinamiddhassa arahattamaggena āyatiṃ anuppādo hoti. |
And of the sloth and torpor that have been abandoned by these six dhammas, there is no future arising by the path of Arahantship. |
♦ atthi bhikkhave cetaso vūpasamotiādīni vuttatthāneva. |
♦ "There is, O monks, a calming of the mind" and so on are as already explained. |
apica cha dhammā uddhaccakukkuccassa pahānāya saṃvattanti — bahussutatā, paripucchakatā, vinaye pakataññutā, vuddhasevitatā, kalyāṇamittatā, sappāyakathāti. |
And also, six dhammas lead to the abandoning of restlessness and worry: being of great learning, being one who asks questions, being one who is well-versed in the discipline, serving the elders, having a good friend, and suitable talk. |
♦ bāhusaccenapi hi ekaṃ vā dve vā tayo vā cattāro vā pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassāpi uddhaccakukkuccaṃ pahīyati, kappiyākappiyaparipucchābahulassāpi, vinayapaññattiyaṃ ciṇṇavasībhāvatāya pakataññunopi, vuddhe mahallakatthere upasaṅkamantassāpi, upālittherasadise vinayadhare kalyāṇamitte sevantassāpi, uddhaccakukkuccaṃ pahīyati, ṭhānanisajjādīsu kappiyākappiyanissitasappāyakathāyapi pahīyati. |
♦ For even by great learning, for one who has learned one, or two, or three, or four, or five Nikāyas, both in Pāli and in meaning, restlessness and worry are abandoned; even for one who frequently asks questions about what is allowable and what is not allowable; even for one who is well-versed, who is skilled in the rules of the discipline; even for one who approaches the elders, the old elders; even for one who serves a good friend who is a master of the discipline, like the elder Upāli, restlessness and worry are abandoned; and by suitable talk based on what is allowable and what is not allowable in standing, sitting, and so on, it is abandoned. |
tena vuttaṃ “cha dhammā uddhaccakukkuccassa pahānāya saṃvattantī”ti. |
Therefore it is said, "six dhammas lead to the abandoning of restlessness and worry." |
imehi pana chahi dhammehi pahīne uddhaccakukkucce uddhaccassa arahattamaggena, kukkuccassa anāgāmimaggena āyatiṃ anuppādo hotīti. |
And of the restlessness and worry that have been abandoned by these six dhammas, of restlessness by the path of Arahantship, and of worry by the path of a non-returner, there is no future arising. |
♦ kusalākusalā dhammātiādīnipi vuttatthāneva. |
♦ "Wholesome and unwholesome dhammas" and so on are also as already explained. |
apica cha dhammā vicikicchāya pahānāya saṃvattanti — bahussutatā, paripucchakatā, vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti. |
And also, six dhammas lead to the abandoning of doubt: being of great learning, being one who asks questions, being one who is well-versed in the discipline, being one of much firm conviction, having a good friend, and suitable talk. |
♦ bāhusaccenapi hi ekaṃ vā ... pe ... pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassāpi vicikicchā pahīyati, tīṇi ratanāni ārabbha paripucchābahulassāpi, vinaye ciṇṇavasībhāvassāpi, tīsu ratanesu okappaniyasaddhāsaṅkhātādhimokkhabahulassāpi, saddhādhimutte vakkalittherasadise kalyāṇamitte sevantassāpi vicikicchā pahīyati, ṭhānanisajjādīsu tiṇṇaṃ ratanānaṃ guṇanissitasappāyakathāyapi pahīyati. |
♦ For even by great learning, for one who has learned one... and so on... or five Nikāyas, both in Pāli and in meaning, doubt is abandoned; even for one who frequently asks questions about the three jewels; even for one who is skilled in the discipline; even for one of much firm conviction, called faith that is convincing, in the three jewels; even for one who serves a good friend who is firm in faith, like the elder Vakkali, doubt is abandoned; and by suitable talk based on the qualities of the three jewels in standing, sitting, and so on, it is abandoned. |
tena vuttaṃ “cha dhammā vicikicchāya pahānāya saṃvattantī”ti. |
Therefore it is said, "six dhammas lead to the abandoning of doubt." |
imehi pana chahi dhammehi pahīnāya vicikicchāya sotāpattimaggena āyatiṃ anuppādo hoti. |
And of the doubt that has been abandoned by these six dhammas, there is no future arising by the path of stream-entry. |
iti bhagavā imasmiṃ sutte desanaṃ tīhi bhavehi nivattetvā arahattena kūṭaṃ gaṇhi. |
Thus the Blessed One, in this sutta, having turned the teaching away from the three existences, took Arahantship as the peak. |
desanāpariyosāne pañcasatā bhikkhū arahattaṃ pāpuṇiṃsu. |
At the end of the teaching, five hundred monks attained Arahantship. |
♦ 2. pariyāyasuttavaṇṇanā SN 46: SN 46.52 |
♦ 2. Commentary on the Pariyāya Sutta SN 46: |
52 , |
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♦ 233. dutiye sambahulāti vinayapariyāyena tayo janā sambahulāti vuccanti, tato paraṃ saṅgho. |
♦ 233. In the second, "many" means, according to the Vinaya, three people are called "many"; beyond that, it is a Sangha. |
suttantapariyāyena tayo tayo eva, tato uddhaṃ sambahulā. |
According to the Suttanta, three are three; beyond that, they are many. |
idha suttantapariyāyena sambahulāti veditabbā. |
Here, it should be understood as "many" according to the Suttanta. |
piṇḍāya pavisiṃsūti piṇḍāya paviṭṭhā. |
"They entered for alms" means they had entered for alms. |
te pana na tāva paviṭṭhā, “pavisissāmā”ti nikkhantattā pana pavisiṃsūti vuttā. |
But they had not yet entered; but because they had set out thinking, "We will enter," they are said to have entered. |
yathā kiṃ? |
Like what? |
yathā “gāmaṃ gamissāmī”ti nikkhantapuriso taṃ gāmaṃ apattopi “kahaṃ itthannāmo”ti vutte “gāmaṃ gato”ti vuccati, evaṃ. |
Just as a man who has set out thinking, "I will go to the village," even though he has not reached that village, when asked, "Where is so-and-so?" is said to have "gone to the village," so it is. |
paribbājakānaṃ ārāmoti jetavanassa avidūre aññatitthiyānaṃ paribbājakānaṃ ārāmo atthi, taṃ sandhāyetaṃ vuttaṃ. |
"The park of the wanderers" means there is a park of heretical wanderers not far from Jetavana; with reference to that, this is said. |
samaṇo āvusoti āvuso tumhākaṃ satthā samaṇo gotamo. |
"The ascetic, friend" means, friend, your teacher, the ascetic Gotama. |
♦ mayampi kho āvuso sāvakānaṃ evaṃ dhammaṃ desemāti titthiyānaṃ samaye “pañca nīvaraṇā pahātabbā, satta bojjhaṅgā bhāvetabbā”ti etaṃ natthi . |
♦ "We also, friend, teach the Dhamma to our disciples thus" — in the doctrine of the heretics, there is no such thing as "the five hindrances are to be abandoned, the seven factors of enlightenment are to be developed." |
te pana ārāmaṃ gantvā parisapariyante ṭhatvā aññaṃ olokento viya aññavihitakā viya hutvā bhagavato dhammadesanaṃ suṇanti. |
But they, having gone to the park and stood at the edge of the assembly, as if looking at something else, as if engaged in something else, listen to the Blessed One's teaching of the Dhamma. |
tato “samaṇo gotamo ‘idaṃ pajahatha idaṃ bhāvethā’ti vadatī”ti sallakkhetvā attano ārāmaṃ gantvā ārāmamajjhe āsanaṃ paññāpetvā upaṭṭhāyakaupaṭṭhāyikāhi parivutā sīsaṃ ukkhipitvā kāyaṃ unnāmetvā attano sayambhūñāṇena paṭividdhākāraṃ dassentā — “pañca nīvaraṇā nāma pahātabbā, satta bojjhaṅgā nāma bhāvetabbā”ti kathenti. |
Then, having noted, "The ascetic Gotama says, 'Abandon this, develop this'," they go to their own park, and in the middle of the park, having prepared a seat, surrounded by their male and female supporters, raising their heads and lifting their bodies, showing the manner of having penetrated it with their own self-arisen knowledge, they say, "The five hindrances are to be abandoned, the seven factors of enlightenment are to be developed." |
♦ idha no āvusoti ettha idhāti imasmiṃ paññāpane. |
♦ "Here, friend" — here, "here" means in this statement. |
ko visesoti kiṃ adhikaṃ? |
"What is the difference?" means what is the addition? |
ko adhippayāsoti ko adhikappayogo? |
"What is the special effort?" means what is the additional application? |
kiṃ nānākaraṇanti kiṃ nānattaṃ? |
"What is the distinction?" means what is the diversity? |
dhammadesanāya vā dhammadesananti yadidaṃ samaṇassa vā gotamassa dhammadesanāya saddhiṃ amhākaṃ dhammadesanaṃ, amhākaṃ vā dhammadesanāya saddhiṃ samaṇassa gotamassa dhammadesanaṃ ārabbha nānākaraṇaṃ vucceyya, taṃ kinnāmāti vadanti. |
"Of the teaching of the Dhamma or the teaching of the Dhamma" means whatever distinction might be spoken of with reference to the teaching of the Dhamma of the ascetic Gotama along with our teaching of the Dhamma, or our teaching of the Dhamma along with the teaching of the Dhamma of the ascetic Gotama, what is that? they say. |
dutiyapadepi eseva nayo. |
The same method applies to the second phrase. |
♦ neva abhinandiṃsūti “evamevan”ti na sampaṭicchiṃsu. |
♦ "They neither approved" means they did not accept, saying, "So it is." |
nappaṭikkosiṃsūti “nayidaṃ evan”ti na paṭisedhiṃsu. |
They did not reject" means they did not deny, saying, "It is not so. |
kiṃ pana te pahontā evaṃ akaṃsu, udāhu appahontāti? |
But did they do so being able, or being unable? |
pahontā. na hi te ettakaṃ kathaṃ kathetuṃ na sakkonti “āvuso tumhākaṃ samaye pañca nīvaraṇā pahātabbā nāma natthi, satta bojjhaṅgā bhāvetabbā nāma natthī”ti. |
Being able. For they are not unable to say this much, "Friend, in your doctrine there is no such thing as 'the five hindrances are to be abandoned,' there is no such thing as 'the seven factors of enlightenment are to be developed'." |
evaṃ pana tesaṃ ahosi — “atthi no etaṃ kathāpābhataṃ, mayaṃ etaṃ satthu ārocessāma, atha no satthā madhuradhammadesanaṃ desessatī”ti. |
But it occurred to them thus — "We have this as a topic for conversation; we will report this to the Teacher, then the Teacher will give us a sweet Dhamma-discourse." |
♦ pariyāyoti kāraṇaṃ. |
♦ "Reason" means cause. |
na ceva sampāyissantīti sampādetvā kathetuṃ na sakkhissanti. |
"They will not be able to explain" means they will not be able to explain it completely. |
uttariñca vighātanti asampāyanato uttarimpi dukkhaṃ āpajjissanti. |
"And further vexation" means, from not being able to explain, they will fall into further trouble. |
sampādetvā kathetuṃ asakkontānañhi dukkhaṃ uppajjati. |
For for those who are unable to explain completely, trouble arises. |
yathā taṃ, bhikkhave, avisayasminti ettha tanti nipātamattaṃ, yathāti kāraṇavacanaṃ, yasmā avisaye pañho pucchitoti attho. |
Just as that, O monks, is in a sphere that is not theirs," here the particle "taṃ" is just a particle; "yathā" is a word of reason, meaning, "because the question was asked in a sphere that is not theirs. |
sadevaketi saha devehi sadevake. |
"With its devas" means with the devas, with its devas. |
samārakādīsupi eseva nayo. |
The same method applies to "with Māra" and so on. |
evaṃ tīṇi ṭhānāni loke pakkhipitvā dve pajāyāti, pañcahipi sattalokameva pariyādiyitvā etasmiṃ sadevakādibhede loke devaṃ vā manussaṃ vā na samanupassāmīti dīpeti. |
Thus, having included the three worlds in the world, and the two in sentient beings, having encompassed the entire world of sentient beings with the five, he shows, "In this world with its devas and so on, I do not see a deva or a human." |
ito vā pana sutvāti ito vā pana mama sāsanato sutvā. |
"Or having heard from here" means or having heard from this my teaching. |
ito sutvā hi tathāgato tathāgatasāvakopi ārādheyya, paritoseyya, aññathā ārādhanā nāma natthīti dasseti. |
For having heard from here, a Tathāgata or a disciple of a Tathāgata could please, could satisfy; otherwise, there is no such thing as pleasing, he shows. |
♦ idāni attano tesaṃ pañhānaṃ veyyākaraṇena cittārādhanaṃ dassento katamo ca bhikkhave pariyāyotiādimāha. |
♦ Now, showing the pleasing of the mind by his own explanation of their questions, he said, "And what, O monks, is the method?" and so on. |
tattha ajjhattaṃ kāmacchandoti attano pañcakkhandhe ārabbha uppannachandarāgo . |
Therein, "sensual desire within" means the desire and lust that has arisen with reference to one's own five aggregates. |
bahiddhā kāmacchandoti paresaṃ pañcakkhandhe ārabbha uppannachandarāgo. |
"Sensual desire without" means the desire and lust that has arisen with reference to the five aggregates of others. |
uddesaṃ gacchatīti gaṇanaṃ gacchati. |
"It comes to be counted" means it is reckoned. |
ajjhattaṃ byāpādoti attano hatthapādādīsu uppannapaṭigho. |
"Ill-will within" means the aversion that has arisen in one's own hands, feet, and so on. |
bahiddhā byāpādoti paresaṃ tesu uppannapaṭigho. |
"Ill-will without" means the aversion that has arisen in those of others. |
ajjhattaṃ dhammesu vicikicchāti attano khandhesu vimati. |
"Doubt in internal dhammas" means doubt in one's own aggregates. |
bahiddhā dhammesu vicikicchāti bahiddhā aṭṭhasu ṭhānesu mahāvicikicchā. |
"Doubt in external dhammas" means the great doubt in the eight external bases. |
ajjhattaṃ dhammesu satīti ajjhattike saṅkhāre paṭiggaṇhantassa uppannā sati. |
"Mindfulness in internal dhammas" means the mindfulness that has arisen for one who is comprehending the internal formations. |
bahiddhā dhammesu satīti bahiddhā saṅkhāre pariggaṇhantassa uppannā sati. |
"Mindfulness in external dhammas" means the mindfulness that has arisen for one who is comprehending the external formations. |
dhammavicayasambojjhaṅgepi eseva nayo. |
The same method applies to the enlightenment-factor of investigation of dhammas. |
♦ kāyikanti caṅkamaṃ adhiṭṭhahantassa uppannavīriyaṃ. |
♦ "Bodily" means the energy that has arisen for one who is undertaking walking meditation. |
cetasikanti — “na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi, yāva me anupādāya āsavehi cittaṃ vimuccissatī”ti evaṃ kāyapayogaṃ vinā uppannavīriyaṃ. |
Mental" means the energy that has arisen without bodily application, as in "I will not break this cross-legged posture until my mind is liberated from the cankers without clinging. |
kāyappassaddhīti tiṇṇaṃ khandhānaṃ darathapassaddhi. |
"Tranquility of body" means the tranquility of the distress of the three aggregates. |
cittappassaddhīti viññāṇakkhandhassa darathapassaddhi. |
"Tranquility of mind" means the tranquility of the distress of the aggregate of consciousness. |
upekkhāsambojjhaṅge satisambojjhaṅgasadisova vinicchayo. |
In the enlightenment-factor of equanimity, the decision is the same as for the enlightenment-factor of mindfulness. |
♦ imasmiṃ sutte missakasambojjhaṅgā kathitā. |
♦ In this sutta, the mixed enlightenment-factors are taught. |
etesu hi ajjhattadhammesu sati, pavicayo, upekkhāti ime attano khandhārammaṇattā lokiyāva honti, tathā maggaṃ apattaṃ kāyikavīriyaṃ. |
For among these, mindfulness, investigation, and equanimity in internal dhammas, because their object is one's own aggregates, are only mundane; likewise bodily energy that has not reached the path. |
avitakkāvicārā pana pītisamādhī kiñcāpi rūpāvacarā honti, rūpāvacare pana bojjhaṅgā na labbhantīti lokuttarāva honti. |
But rapture and concentration, which are without thought and examination, although they are of the fine-material sphere, because the enlightenment-factors are not found in the fine-material sphere, are only supramundane. |
ye ca therā brahmavihāravipassanāpādakajjhānādīsu bojjhaṅge uddharanti, tesaṃ matena rūpāvacarāpi arūpāvacarāpi honti. |
And for those elders who raise the enlightenment-factors in the divine abidings, insight, and the jhānas that are the basis, according to their opinion, they are also of the fine-material and formless spheres. |
bojjhaṅgesu hi arūpāvacare pītiyeva ekantena na labbhati, sesā cha missakāva hontīti. |
For among the enlightenment-factors, only rapture is exclusively not found in the formless sphere; the other six are mixed. |
desanāpariyosāne keci bhikkhū sotāpannā jātā, keci sakadāgāmī, keci anāgāmī, keci arahantoti. |
At the end of the teaching, some monks became stream-enterers, some once-returners, some non-returners, and some Arahants. |
♦ 3. aggisuttavaṇṇanā SN 46: SN 46.53 |
♦ 3. Commentary on the Aggi Sutta SN 46: |
53 , |
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♦ 234. tatiye satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmīti loṇadhūpanaṃ viya sabbakammikāmaccaṃ viya ca sabbattha icchitabbaṃ vadāmīti attho. |
♦ 234. In the third, "And mindfulness, O monks, I say is useful everywhere" means I say it is to be wished for everywhere, like salt and seasoning, and like an all-purpose minister, is the meaning. |
yathā hi loṇadhūpanaṃ sabbabyañjanesupi nivisati, yathā ca sabbakammiko amacco yodhakammampi karoti mantakammampi paṭihārakammampīti sabbakiccāni sādheti, evaṃ uddhatassa cittassa niggaṇhanaṃ, līnassa paggaṇhananti sabbametaṃ satiyā ijjhati, na sakkā vinā satiyā etaṃ sampādetuṃ, tasmā evamāha. |
For just as salt and seasoning enter into all dishes, and just as an all-purpose minister does the work of a warrior, the work of a counselor, and the work of a doorkeeper, and accomplishes all tasks, in the same way, the restraint of an excited mind and the exertion of a sluggish mind, all this is accomplished by mindfulness; it is not possible to accomplish this without mindfulness, therefore he said so. |
imasmiṃ sutte pubbabhāgavipassanā bojjhaṅgāva kathitā. |
In this sutta, only the enlightenment-factors of insight in the preliminary stage are taught. |
♦ 4. mettāsahagatasuttavaṇṇanā SN 46: SN 46.54 |
♦ 4. Commentary on the Mettāsahagata Sutta SN 46: |
54 , |
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♦ 235. catutthe mettāsahagatena cetasātiādi sabbaṃ sabbākārena visuddhimagge vitthāritameva. |
♦ 235. In the fourth, "with a mind accompanied by loving-kindness" and so on, all has been explained in detail in all its aspects in the Visuddhimagga. |
mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desemāti idampi te purimanayeneva satthu dhammadesanaṃ sutvā vadanti. |
"We also, friend, teach the Dhamma to our disciples thus" — this too they say, having heard the Teacher's teaching of the Dhamma in the previous way. |
titthiyānañhi samaye pañcanīvaraṇappahānaṃ vā mettādibrahmavihārabhāvanā vā natthi. |
For in the doctrine of the heretics, there is no abandoning of the five hindrances or development of the divine abidings of loving-kindness and so on. |
kiṃ gatikā hotīti kiṃ nipphatti hoti. |
"What is its destination?" means what is its result. |
kiṃ paramāti kiṃ uttamā. |
"What is its supreme?" means what is its highest. |
kiṃ phalāti kiṃ ānisaṃsā. |
"What is its fruit?" means what is its benefit. |
kiṃ pariyosānāti kiṃ niṭṭhā. |
"What is its culmination?" means what is its end. |
mettāsahagatanti mettāya sahagataṃ saṃsaṭṭhaṃ sampayuttaṃ. |
"Accompanied by loving-kindness" means accompanied, mixed, associated with loving-kindness. |
eseva nayo sabbattha. |
This is the method everywhere. |
vivekanissitādīni vuttatthāneva. |
"Based on seclusion" and so on are as already explained. |
♦ appaṭikūlanti duvidhaṃ appaṭikūlaṃ — sattāppaṭikūlañca, saṅkhārāppaṭikūlañca. |
♦ "Not repulsive" means not repulsive is of two kinds: not repulsive as a being and not repulsive as a formation. |
tasmiṃ appaṭikūle iṭṭhe vatthusminti attho. |
"In that which is not repulsive" means in that desirable object. |
paṭikūlasaññīti aniṭṭhasaññī. |
"Perceiving as repulsive" means perceiving as undesirable. |
kathaṃ panettha evaṃ viharati? |
How does one abide thus here? |
asubhapharaṇaṃ vā aniccanti manasikāraṃ vā karonto. |
By pervading with the unattractive or by attending to it as "impermanent." |
vuttañhetaṃ paṭisambhidāyaṃ “kathaṃ appaṭikūle paṭikūlasaññī viharati. |
For it is said in the Paṭisambhidā, "How does one abide perceiving the not-repulsive as repulsive? |
iṭṭhasmiṃ vatthusmiṃ asubhāya vā pharati, aniccato vā upasaṃharatī”ti. |
In a desirable object, he either pervades with the unattractive or adverts to it as impermanent." |
paṭikūle pana aniṭṭhe vatthusmiṃ mettāpharaṇaṃ vā dhātumanasikāraṃ vā karonto appaṭikūlasaññī viharati nāma. |
But in a repulsive, undesirable object, one who pervades with loving-kindness or attends to it by way of the elements is said to abide perceiving as not-repulsive. |
yathāha “kathaṃ paṭikūle appaṭikūlasaññī viharati. |
As it is said, "How does one abide perceiving the repulsive as not-repulsive? |
aniṭṭhasmiṃ vatthusmiṃ mettāya vā pharati, dhātuto vā upasaṃharatī”ti . |
In an undesirable object, he either pervades with loving-kindness or adverts to it by way of the elements." |
ubhayamissakapadesupi eseva nayo. |
The same method applies to the mixed phrases. |
appaṭikūlappaṭikūlesu hi tadeva asubhapharaṇaṃ vā aniccanti manasikāraṃ vā karonto paṭikūlasaññī viharati nāma. |
For in the not-repulsive and repulsive, one who pervades with that same unattractive or attends to it as "impermanent" is said to abide perceiving as repulsive. |
paṭikūlāpaṭikūlesu ca tadeva mettāpharaṇaṃ vā dhātumanasikāraṃ vā karonto appaṭikūlasaññī viharati nāma. |
And in the repulsive and not-repulsive, one who pervades with that same loving-kindness or attends to it by way of the elements is said to abide perceiving as not-repulsive. |
“cakkhunā rūpaṃ disvā neva sumano hotī”tiādinā nayena vuttaṃ pana chaḷaṅgupekkhaṃ pavattayamāno “appaṭikūle ca paṭikūle ca tadubhayaṃ abhinivajjetvā upekkhako tattha viharati sato sampajāno”ti veditabbo. |
Having seen a form with the eye, he is neither pleased" and so on, by this method, one who develops the sixfold equanimity should be understood as "having avoided both the not-repulsive and the repulsive, he abides there with equanimity, mindful and fully aware. |
♦ ettāvatā ca imassa bhikkhuno mettāya tikacatukkajjhānaṃ nibbattetvā tadeva pādakaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pattassa saha vipassanāya maggasambojjhaṅgānaṃ ariyiddhiyā ca dassitattā desanā vinivaṭṭetabbā siyā. |
♦ And by this much, for this monk who, having produced the third and fourth jhānas of loving-kindness and having made that the basis, and having developed insight, has attained Arahantship, because the path-enlightenment-factors with insight and the supernormal powers have been shown, the teaching should be concluded. |
idaṃ pana mettājhānaṃ pādakaṃ katvā saṅkhāre sammasantopi yo arahattaṃ pāpuṇituṃ na sakkoti, yasmā tassa arahattaparamā mettā na hoti. |
But this one, who, having made the loving-kindness-jhāna the basis and contemplating the formations, is not able to attain Arahantship, because for him, loving-kindness is not with Arahantship as its supreme. |
yaṃparamā pana hoti, taṃ dassetabbaṃ. |
That with which it is supreme should be shown. |
tasmā tassa dassanatthaṃ ayaṃ desanā āraddhā. |
Therefore, for the purpose of showing that, this teaching was begun. |
parato sabbaso vā pana rūpasaññānaṃ samatikkamātiādīsupi iminā nayena puna desanārambhapayojanaṃ veditabbaṃ. |
Further on, in "by the complete transcending of the perceptions of form" and so on also, the purpose of beginning the teaching again should be understood in this way. |
♦ subhaparamanti subhaniṭṭhaṃ, subhakoṭikaṃ, subhanipphattiṃ. |
♦ "With beauty as its supreme" means with beauty as its end, with beauty as its pinnacle, with beauty as its result. |
idhapaññassāti idheva paññā assa, nayimaṃ lokaṃ atikkamatīti idhapañño, tassa idhapaññassa, lokiyapaññassāti attho. |
"For one whose wisdom is here" means whose wisdom is here, it does not transcend this world, so "whose wisdom is here"; for one whose wisdom is here, for one of worldly wisdom, is the meaning. |
uttarivimuttiṃ appaṭivijjhatoti lokuttaradhammaṃ appaṭivijjhantassa. |
"Not penetrating the further liberation" means for one who does not penetrate the supramundane Dhamma. |
yo pana paṭivijjhituṃ sakkoti, tassa arahattaparamāva mettā hotīti attho. |
But for one who is able to penetrate, loving-kindness has Arahantship itself as its supreme, is the meaning. |
karuṇādīsupi eseva nayo. |
The same method applies to compassion and so on. |
♦ kasmā panetāsaṃ mettādīnaṃ subhaparamāditā vuttā bhagavatāti? |
♦ But why is the state of having beauty as its supreme and so on spoken of for loving-kindness and so on by the Blessed One? |
sabhāgavasena tassa tassa upanissayattā. |
Because of being a supporting condition for that respective thing, by way of similarity. |
mettāvihārissa hi sattā appaṭikūlā honti, athassa appaṭikūlaparicayā appaṭikūlesu parisuddhavaṇṇesu nīlādīsu cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. |
For for one who abides in loving-kindness, beings are not repulsive; then, because of his familiarity with the not-repulsive, when he directs his mind to the pure colors of blue and so on, which are not repulsive, his mind enters there with little trouble. |
iti mettā subhavimokkhassa upanissayo hoti, na tato paraṃ, tasmā subhaparamāti vuttā. |
Thus loving-kindness is a supporting condition for the liberation of beauty, not beyond that; therefore it is said to have beauty as its supreme. |
♦ karuṇāvihārissa uṇhābhighātādirūpanimittaṃ sattadukkhaṃ samanupassantassa karuṇāya pavattisambhavato rūpe ādīnavo parividito hoti, athassa parividitarūpādīnavattā pathavīkasiṇādīsu aññataraṃ ugghāṭetvā rūpanissaraṇe ākāse cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. |
♦ For one who abides in compassion, because compassion arises for one who sees the suffering of beings, which is the sign of form, such as affliction by heat, the danger in form is well-known; then, because the danger in form is well-known, when he, having removed one of the earth kasiṇa and so on, directs his mind to space, which is the escape from form, his mind enters there with little trouble. |
iti karuṇā ākāsānañcāyatanassa upanissayo hoti, na tato paraṃ, tasmā ākāsānañcāyatanaparamāti vuttā. |
Thus compassion is a supporting condition for the base of the infinity of space, not beyond that; therefore it is said to have the base of the infinity of space as its supreme. |
♦ muditāvihārissa pana tena tena pāmojjakāraṇena uppannapāmojjasattānaṃ viññāṇaṃ samanupassantassa muditāya pavattisambhavato viññāṇaggahaṇaparicitaṃ hoti, athassa anukkamādhigataṃ ākāsānañcāyatanaṃ atikkamma ākāsanimittagocare viññāṇe cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. |
♦ But for one who abides in sympathetic joy, because sympathetic joy arises for one who sees the consciousness of beings who are joyful due to this and that cause of joy, he is familiar with the grasping of consciousness; then, when he, having transcended the base of the infinity of space, which he has attained in sequence, directs his mind to the consciousness that has the sign of space as its object, his mind enters there with little trouble. |
iti muditā viññāṇañcāyatanassa upanissayo hoti, na tato paraṃ, tasmā viññāṇañcāyatanaparamāti vuttā. |
Thus sympathetic joy is a supporting condition for the base of the infinity of consciousness, not beyond that; therefore it is said to have the base of the infinity of consciousness as its supreme. |
♦ upekkhāvihārissa pana “sattā sukhitā vā hontu, dukkhato vā vimuccantu, sampattasukhato vā mā vigacchantū”ti ābhogābhāvato sukhadukkhādiparamatthagāhavimukhasambhavato avijjamānaggahaṇadukkhacittaṃ hoti. |
♦ But for one who abides in equanimity, because there is no application of mind, "may beings be happy, or may they be freed from suffering, or may they not be separated from the happiness they have attained," and because of its being free from the grasping of the ultimate meaning of happiness and suffering, the mind is free from the suffering of grasping what does not exist. |
athassa paramatthagāhato vimukhabhāvaparicitacittassa paramatthato avijjamānaggahaṇadukkhacittassa ca anukkamādhigataṃ viññāṇāñcāyatanaṃ samatikkammasambhavato avijjamāne paramatthabhūtassa viññāṇassa abhāve cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. |
Then, for him whose mind is familiar with being free from the grasping of the ultimate meaning, and whose mind is free from the suffering of grasping what does not exist in the ultimate sense, when he, having transcended the base of the infinity of consciousness, which he has attained in sequence, directs his mind to the absence of consciousness, which is the non-existent ultimate, his mind enters there with little trouble. |
iti upekkhā ākiñcaññāyatanassa upanissayo hoti, na tato paraṃ, tasmā ākiñcaññāyatanaparamāti vuttā. |
Thus equanimity is a supporting condition for the base of nothingness, not beyond that; therefore it is said to have the base of nothingness as its supreme. |
desanāpariyosāne pañcasatā bhikkhū arahattaṃ pattāti. |
At the end of the teaching, five hundred monks attained Arahantship. |
♦ 5. saṅgāravasuttavaṇṇanā SN 46.55 |
♦ 5. Commentary on the Saṅgārava Sutta |
♦ 236. pañcame pagevāti paṭhamaññeva. |
♦ 236. In the fifth, "even before" means even at first. |
kāmarāgapariyuṭṭhitenāti kāmarāgagahitena. |
"Overcome by sensual lust" means seized by sensual lust. |
kāmarāgaparetenāti kāmarāgānugatena. |
"Affected by sensual lust" means followed by sensual lust. |
nissaraṇanti tividhaṃ kāmarāgassa nissaraṇaṃ vikkhambhananissaraṇaṃ tadaṅganissaraṇaṃ samucchedanissaraṇanti . |
"The escape" means the escape from sensual lust is threefold: the escape of suppression, the escape of the factor, and the escape of eradication. |
tattha asubhe paṭhamajjhānaṃ vikkhambhananissaraṇaṃ nāma, vipassanā tadaṅganissaraṇaṃ nāma, arahattamaggo samucchedanissaraṇaṃ nāma. |
Therein, the first jhāna in the unattractive is called the escape of suppression; insight is called the escape of the factor; the path of Arahantship is called the escape of eradication. |
taṃ tividhampi nappajānātīti attho. |
He does not know that threefold escape, is the meaning. |
attatthampītiādīsu arahattasaṅkhāto attano attho attattho nāma, paccayadāyakānaṃ attho parattho nāma, sveva duvidhopi ubhayattho nāma. |
In "his own welfare" and so on, his own welfare, called Arahantship, is his own welfare; the welfare of the givers of requisites is the welfare of others; that same twofold welfare is the welfare of both. |
iminā nayena sabbavāresu attho veditabbo. |
The meaning should be understood in this way in all phrases. |
♦ ayaṃ pana viseso — byāpādassa nissaraṇantiādīsu hi dveva nissaraṇāni vikkhambhananissaraṇañca samucchedanissaraṇañca. |
♦ This, however, is the difference — in "the escape from ill-will" and so on, there are only two escapes: the escape of suppression and the escape of eradication. |
tattha byāpādassa tāva mettāya paṭhamajjhānaṃ vikkhambhananissaraṇaṃ, anāgāmimaggo samucchedanissaraṇaṃ. |
Therein, for ill-will, the first jhāna in loving-kindness is the escape of suppression; the path of a non-returner is the escape of eradication. |
thinamiddhassa ālokasaññā vikkhambhananissaraṇaṃ, arahattamaggo samucchedanissaraṇaṃ. |
For sloth and torpor, the perception of light is the escape of suppression; the path of Arahantship is the escape of eradication. |
uddhaccakukkuccassa yo koci samatho vikkhambhananissaraṇaṃ, uddhaccassa panettha arahattamaggo, kukkuccassa anāgāmimaggo samucchedanissaraṇaṃ. |
For restlessness and worry, any calm is the escape of suppression; for restlessness here, the path of Arahantship, and for worry, the path of a non-returner, is the escape of eradication. |
vicikicchāya dhammavavatthānaṃ vikkhambhananissaraṇaṃ, paṭhamamaggo samucchedanissaraṇaṃ. |
For doubt, the determination of the Dhamma is the escape of suppression; the first path is the escape of eradication. |
♦ yā panettha seyyathāpi brāhmaṇa udapatto saṃsaṭṭho lākhāya vātiādikā upamā vuttā, tāsu udapattoti udakabharitā pāti. |
♦ That which is spoken of here as a simile, "just as, brahmin, a bowl of water mixed with lac" and so on, therein "a bowl of water" means a bowl filled with water. |
saṃsaṭṭhoti vaṇṇabhedakaraṇavasena saṃsaṭṭho. |
"Mixed" means mixed by way of causing a change of color. |
pakkuthitoti kuthito. |
"Boiling" means heated. |
usmudakajātoti usumajāto. |
"Become hot" means having become hot. |
sevālapaṇakapariyonaddhoti tilabījakādibhedena sevālena vā nīlamaṇḍūkapiṭṭhivaṇṇena vā udakapiṭṭhiṃ chādetvā nibbattapaṇakena pariyonaddho. |
"Overgrown with moss and water-plants" means overgrown with moss, which is of various kinds such as sesame seeds, or with water-plants that cover the surface of the water, which are the color of a blue frog's back. |
vāteritoti vātena erito kampito. |
"Stirred by the wind" means shaken by the wind. |
āviloti appasanno. |
"Turbid" means not clear. |
luḷitoti asannisinno. |
"Stirred up" means not settled. |
kalalībhūtoti kaddamībhūto. |
"Become muddy" means become muddy. |
andhakāre nikkhittoti koṭṭhantarādibhede anālokaṭṭhāne ṭhapito. |
"Placed in the dark" means placed in a place without light, such as inside a room. |
imasmiṃ sutte bhagavā tīhi bhavehi desanaṃ nivattetvā arahattanikūṭena desanaṃ niṭṭhāpesi, brāhmaṇo pana saraṇamatte patiṭṭhito. |
In this sutta, the Blessed One, having turned the teaching away from the three existences, concluded the teaching with the peak of Arahantship; but the brahmin was established only in taking refuge. |
♦ 6. abhayasuttavaṇṇanā SN 46.56 |
♦ 6. Commentary on the Abhaya Sutta |
♦ 237. chaṭṭhe aññāṇāya adassanāyāti aññāṇatthāya adassanatthāya. |
♦ 237. In the sixth, "for ignorance, for not seeing" means for the purpose of ignorance, for the purpose of not seeing. |
taggha bhagavā nīvaraṇāti ekaṃsena bhagavā nīvaraṇā. |
"Indeed, Blessed One, they are hindrances" means they are certainly, Blessed One, hindrances. |
kāyakilamathoti kāyadaratho. |
"Bodily weariness" means bodily distress. |
cittakilamathoti cittadaratho. |
"Mental weariness" means mental distress. |
sopi me paṭippassaddhoti tassa kira satthu santike sītalaṃ utusappāyaṭṭhānaṃ pavisitvā nisinnassa kāyadaratho paṭipassambhi, tasmiṃ paṭipassaddhe tadanvayeneva cittadarathopi. |
"That too of mine has been calmed" means for him, it is said, having entered a cool, suitable place in the presence of the Teacher and sat down, the bodily distress was calmed; when that was calmed, the mental distress also, following it. |
apica maggenevassa etaṃ ubhayampi passaddhanti veditabbaṃ. |
And also, it should be understood that both of these were calmed for him by the path itself. |
♦ 7. ānāpānavaggo |
♦ 7. The Ānāpāna Vagga |
♦ 1. aṭṭhikamahapphalasuttādivaṇṇanā |
♦ 1. Commentary on the Aṭṭhika Mahapphala Sutta and others |
♦ 238. sattamādīsu aṭṭhikasaññāti aṭṭhikaṃ aṭṭhikanti bhāventassa uppannasaññā. |
♦ 238. In the seventh and following, "the perception of a skeleton" means the perception that has arisen for one who is developing the meditation "a skeleton, a skeleton." |
taṃ panetaṃ bhāvayato yāva nimittaṃ na uppajjati, tāva chavipi cammampi upaṭṭhāti. |
But for him who is developing it, as long as the sign does not arise, the skin and hide also present themselves. |
nimitte pana uppanne chavicammāni neva upaṭṭhahanti, saṅkhavaṇṇo suddhāṭṭhikasaṅghāṭova upaṭṭhāti hatthikkhandhagataṃ dhammikatissarājānaṃ olokentassa sāmaṇerassa viya, paṭimagge hasamānaṃ itthiṃ olokentassa cetiyapabbatavāsino tissattherassa viya cāti. |
But when the sign has arisen, the skin and hide do not present themselves; only a mass of pure white bones of the color of a conch presents itself, as for the novice who was looking at King Dhammikatissa mounted on an elephant, and as for the elder Tissa, a resident of Cetiyapabbata, who was looking at a woman laughing on the opposite path. |
vatthūni visuddhimagge vitthāritāni. |
The stories are explained in detail in the Visuddhimagga. |
sati vā upādiseseti gahaṇasese upādānasese vijjamānamhi. |
"Or when there is a residue of clinging" means when there is a residue of grasping, a residue of clinging. |
♦ 2-10. puḷavakasuttādivaṇṇanā |
♦ 2-10. Commentary on the Puḷavaka Sutta and others |
♦ 239-247. puḷavakasaññāti puḷavaṃ puḷavanti bhāventassa uppannasaññā. |
♦ 239-247. "The perception of a worm-eaten corpse" means the perception that has arisen for one who is developing the meditation "a worm-eaten corpse, a worm-eaten corpse." |
vinīlakasaññādīsupi eseva nayo. |
The same method applies to "the perception of a livid corpse" and so on. |
vinicchayakathā panettha saddhiṃ bhāvanānayena visuddhimagge vuttā. |
The detailed discussion here has been stated in the Visuddhimagga along with the method of development. |
mettādayo tikacatukkajjhānavasena veditabbā, upekkhā catutthajjhānavaseneva. |
Loving-kindness and so on should be understood by way of the third and fourth jhānas; equanimity, only by way of the fourth jhāna. |
♦ 8. nirodhavaggo |
♦ 8. The Nirodha Vagga |
♦ 1-10. asubhasuttādivaṇṇanā |
♦ 1-10. Commentary on the Asubha Sutta and others |
♦ 248-257. asubhasaññāti asubhe paṭhamajjhānasaññā. |
♦ 248-257. "The perception of the unattractive" means the perception of the first jhāna in the unattractive. |
maraṇasaññāti “avassaṃ maritabbaṃ, maraṇapaṭibaddhaṃ me jīvitan”ti abhiṇhaṃ paccavekkhantassa uppannasaññā . |
The perception of death" means the perception that has arisen for one who frequently reviews, "I must surely die, my life is bound up with death. |
āhāre paṭikūlasaññāti odanakummāsādimhi ajjhoharaṇīye paṭikūlasaññā. |
"The perception of the repulsiveness in food" means the perception of repulsiveness in what is to be consumed, such as rice and gruel. |
sabbaloke anabhiratisaññāti sakalalokasmiṃ anabhiratiṃ uppādentassa uppannasaññā. |
"The perception of non-delight in the whole world" means the perception that has arisen for one who produces non-delight in the entire world. |
pahānasaññāvirāgasaññāti dve pubbabhāgā. |
"The perception of abandoning and the perception of dispassion" are two preliminary stages. |
nirodhasaññā missakā. |
The perception of cessation is mixed. |
evametāni aṭṭhikasaññādīni vīsati kammaṭṭhānāni niddiṭṭhāni. |
Thus these twenty meditation subjects, the perception of a skeleton and so on, are pointed out. |
tesaṃ navasu appanā honti, ekādasa upacārajjhānikā. |
In nine of them, there is absorption; eleven are of access jhāna. |
sesā panettha vinicchayakathā visuddhimagge āgatāva. |
The remaining detailed discussion here has already come in the Visuddhimagga. |
gaṅgāpeyyālādayo maggasaṃyutte vuttanayeneva veditabbā. |
The Gaṅgā Peyyāla and others should be understood in the same way as stated in the Magga Saṃyutta. |
♦ bojjhaṅgasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Bojjhaṅga Saṃyutta is finished. |
♦ 3. satipaṭṭhānasaṃyuttaṃ SN 47 |
♦ 3. The Satipaṭṭhāna Saṃyutta |
♦ 1. ambapālivaggo |
♦ 1. The Ambapāli Vagga |
♦ 1. ambapālisuttavaṇṇanā SN 47.1 |
♦ 1. Commentary on the Ambapāli Sutta |
♦ 367. satipaṭṭhānasaṃyuttassa paṭhame ambapālivaneti ambapāliyā nāma rūpūpajīviniyā ropite ambavane. |
♦ 367. In the first of the Satipaṭṭhāna Saṃyutta, "in Ambapāli's grove" means in the mango grove planted by the courtesan named Ambapāli. |
taṃ kira tassā uyyānaṃ ahosi. |
It is said that it was her park. |
sā satthu dhammadesanaṃ sutvā pasannacittā tattha vihāraṃ kāretvā tathāgatassa niyyātesi. |
She, having heard the Teacher's teaching of the Dhamma, and with a confident mind, had a monastery built there and offered it to the Tathāgata. |
taṃ sandhāyetaṃ vuttaṃ. |
With reference to that, this is said. |
ekāyanvāyanti ekāyano ayaṃ. |
"This one and only way" means this is the one way. |
tattha ekāyanoti ekamaggo. |
Therein, "one way" means one path. |
maggassa hi — |
For of the path — |
♦ “maggo pantho patho pajjo, añjasaṃ vaṭumāyanaṃ. |
♦ "Path, way, road, track, course, way, passage. |
♦ nāvā uttarasetū ca, kullo ca bhisi saṅkamo”ti. |
♦ Boat, bridge, raft, and float, a footbridge." |
— |
— |
♦ bahūni nāmāni. |
There are many names. |
svāyaṃ idha ayananāmena vutto. |
And this is here spoken of by the name "way." |
tasmā ekāyanvāyaṃ, bhikkhave, maggoti ettha ekamaggo. |
Therefore, in "this one and only way, O monks, is the path," here, "one path." |
ayaṃ, bhikkhave, maggo, na dvedhāpathabhūtoti evamattho daṭṭhabbo. |
This, O monks, is the path, it is not a twofold path; the meaning should be seen thus. |
maggoti kenaṭṭhena maggo? |
"Path," in what sense is it a path? |
nibbānagamanaṭṭhena, nibbānatthikehi magganīyaṭṭhena ca. |
Because it goes to Nibbāna, and because it is to be sought by those who seek Nibbāna. |
♦ sattānaṃ visuddhiyāti rāgādīhi malehi abhijjhāvisamalobhādīhi ca upakkilesehi saṃkiliṭṭhacittānaṃ sattānaṃ visuddhatthāya. |
♦ "For the purification of beings" means for the purification of beings whose minds are defiled by the stains of lust and so on and by the corruptions of covetousness, wrongful greed, and so on. |
sokaparidevānaṃ samatikkamāyāti sokassa ca paridevassa ca samatikkamāya, pahānāyāti attho. |
"For the overcoming of sorrow and lamentation" means for the overcoming, for the abandoning, of both sorrow and lamentation. |
dukkhadomanassānaṃ atthaṅgamāyāti kāyikadukkhassa ca cetasikadomanassassa cāti imesaṃ dvinnaṃ atthaṅgamāya, nirodhāyāti attho. |
"For the disappearance of pain and grief" means for the disappearance, for the cessation, of these two, bodily pain and mental grief. |
ñāyassa adhigamāyāti ñāyo vuccati ariyo aṭṭhaṅgiko maggo, tassa adhigamāya pattiyāti vuttaṃ hoti. |
"For the attainment of the right way" means the right way is called the noble eightfold path; for the attainment, for the reaching of it, is what is said. |
ayañhi pubbabhāge lokiyo satipaṭṭhānamaggo bhāvito lokuttaramaggassa adhigamāya saṃvattati . |
For this path of the foundations of mindfulness, which is mundane in the preliminary stage, when developed, leads to the attainment of the supramundane path. |
tenāha “ñāyassa adhigamāyā”ti. |
Therefore he said, "for the attainment of the right way." |
nibbānassa sacchikiriyāyāti taṇhāvānavirahitattā nibbānanti laddhanāmassa amatassa sacchikiriyāya, attapaccakkhāyāti 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 weaving of craving, is what is said. |
ayañhi maggo bhāvito anupubbena nibbānasacchikiriyaṃ sādheti. |
For this path, when developed, gradually brings about the realization of Nibbāna. |
tenāha “nibbānassa sacchikiriyāyā”ti. |
Therefore he said, "for the realization of Nibbāna." |
♦ evaṃ bhagavatā sattahi padehi ekāyanamaggassa vaṇṇo bhāsito, so kasmāti ce? |
♦ Thus, by the Blessed One, the praise of the one and only way has been spoken in seven phrases; and if it is asked why, it is for the sake of generating enthusiasm in the monks. |
bhikkhūnaṃ ussāhajananatthaṃ. |
For having heard the praise, those monks, thinking, "This path, it seems, removes 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. |
vaṇṇabhāsanañhi sutvā te bhikkhū — “ayaṃ kira maggo hadayasantāpabhūtaṃ sokaṃ, vācāvippalāpabhūtaṃ paridevaṃ, kāyikāsātabhūtaṃ dukkhaṃ, cetasikāsātabhūtaṃ domanassanti cattāro upaddave harati. |
It brings the three distinctions: purification, the right way, and Nibbāna," and being filled with enthusiasm, they will consider this teaching should be learned, should be mastered, should be borne in mind, and this path should be developed. |
visuddhiṃ, ñāyaṃ, nibbānanti tayo visese āvahatī”ti ussāhajātā imaṃ desanaṃ uggahetabbaṃ pariyāpuṇitabbaṃ, dhāretabbaṃ, imañca maggaṃ bhāvetabbaṃ maññissanti. |
Thus, for the sake of generating enthusiasm in those monks, he spoke the praise, like merchants and others praise their blankets and so on. |
iti tesaṃ bhikkhūnaṃ ussāhajananatthaṃ vaṇṇaṃ abhāsi kambalavāṇijādayo kambalādīnaṃ vaṇṇaṃ viya. |
|
♦ yadidanti nipāto, ye imeti ayamassa attho. |
♦ "That is" is a particle; "which are these" is its meaning. |
cattāroti gaṇanaparicchedo. |
"Four" is a numerical limit. |
tena “na tato heṭṭhā, na uddhan”ti satipaṭṭhānaparicchedaṃ dīpeti. |
By it, he shows the limit of the foundations of mindfulness, "not below that, not above." |
satipaṭṭhānāti tayo satipaṭṭhānā satigocaropi, tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatāpi, satipi. |
"Foundations of mindfulness" — the foundations of mindfulness are threefold: the object of mindfulness, the non-transgression of the Teacher's method of patience with disciples who practice in three ways, and mindfulness itself. |
“catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi taṃ suṇātha. |
For in "I will teach you, O monks, the arising and passing away of the four foundations of mindfulness, listen to that. |
ko ca, bhikkhave, kāyassa samudayo? |
And what, O monks, is the arising of the body? |
āharasamudayā kāyasamudayo”tiādīsu hi satigocaro satipaṭṭhānanti vutto. |
By the arising of food, there is the arising of the body," and so on, the object of mindfulness is called the foundation of mindfulness. |
tathā “kāyo upaṭṭhānaṃ, no sati, sati upaṭṭhānañceva sati cā”tiādīsupi . |
Likewise in "The body is the foundation, not mindfulness; mindfulness is both the foundation and mindfulness," and so on. |
tassa attho — patiṭṭhāti asminti paṭṭhānaṃ. |
The meaning of that is, "it is established in this," so "foundation." |
kā patiṭṭhāti? |
What is established? |
sati. satiyā paṭṭhānaṃ satipaṭṭhānaṃ. |
Mindfulness. The foundation of mindfulness is the foundation of mindfulness. |
padhānaṃ ṭhānanti vā paṭṭhānaṃ. |
Or, "a principal place" is a foundation. |
satiyā paṭṭhānaṃ satipaṭṭhānaṃ hatthiṭṭhānāssaṭṭhānādīni viya. |
The foundation of mindfulness is the foundation of mindfulness, like an elephant-post, a horse-post, and so on. |
♦ “tayo satipaṭṭhānā, yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī”ti ettha tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatā satipaṭṭhānanti vuttā. |
♦ In "three foundations of mindfulness, which a noble one frequents, frequenting which a noble one is fit to instruct a group," here the non-transgression of the Teacher's method of patience with disciples who practice in three ways is called the foundation of mindfulness. |
tassattho — paṭṭhapetabbato paṭṭhānaṃ, pavattayitabbatoti attho. |
The meaning of that is, "because it is to be established," it is a foundation; "because it is to be set in motion," is the meaning. |
kena paṭṭhapetabboti? |
By what is it to be established? |
satiyā. satiyā paṭṭhānaṃ satipaṭṭhānanti. |
By mindfulness. The foundation by mindfulness is the foundation of mindfulness. |
♦ “cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”tiādīsu pana satiyeva satipaṭṭhānanti vuttā. |
♦ But in "the four foundations of mindfulness, when developed and made much of, fulfill the seven factors of enlightenment," and so on, mindfulness itself is called the foundation of mindfulness. |
tassattho — patiṭṭhātīti paṭṭhānaṃ, upaṭṭhāti okkanditvā pakkhanditvā pavattatīti attho. |
The meaning of that is, "it establishes," so "foundation"; "it is present," it enters, it proceeds, is the meaning. |
satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. |
Mindfulness itself is the foundation, the foundation of mindfulness. |
atha vā saraṇaṭṭhena sati, upaṭṭhānaṭṭhena paṭṭhānaṃ, iti sati ca sā paṭṭhānañcātipi satipaṭṭhānaṃ. |
Or else, "remembering" is mindfulness; "being present" is foundation; thus both mindfulness and its foundation are the foundation of mindfulness. |
idamidha adhippetaṃ. |
This is what is intended here. |
♦ yadi evaṃ kasmā “satipaṭṭhānā”ti bahuvacanaṃ katanti? |
♦ If so, why is the plural "foundations of mindfulness" used? |
satīnaṃ bahuttā. |
Because of the multiplicity of mindfulnesses. |
ārammaṇabhedena hi bahukā satiyo. |
For mindfulnesses are many because of the difference of object. |
atha “maggo”ti kasmā ekavacananti? |
Then why is the singular "path" used? |
magganaṭṭhena ekattā. |
Because of its oneness in the sense of seeking. |
catassopi hi etā satiyo magganaṭṭhena ekattaṃ gacchanti. |
For all four of these mindfulnesses become one in the sense of seeking. |
vutañhetaṃ “maggoti kenaṭṭhena maggo? |
For this is said, "Path," in what sense is it a path? |
nibbānamagganaṭṭhena, nibbānatthikehi magganīyaṭṭhena cā”ti. |
Because it seeks Nibbāna, and because it is to be sought by those who seek Nibbāna. |
catassopi cetā aparabhāge kāyādīsu ārammaṇesu kiccaṃ sādhayamānā nibbānaṃ gacchanti, ādito paṭṭhāya ca nibbānatthikehi maggiyantīti tasmā catassopi eko maggoti vuttā. |
And all four of these, in the subsequent stage, accomplishing their task in the objects of the body and so on, go to Nibbāna, and from the beginning they are sought by those who seek Nibbāna, therefore all four are said to be one path. |
evañca sati vacanānusandhinā sānusandhikāva desanā hoti. |
And thus, by the sequence of the words, the teaching is sequential. |
♦ katame cattāroti kathetukamyatāpucchā. |
♦ "Which four?" is a question expressing a desire to explain. |
kāyeti rūpakāye. |
"In the body" means in the material body. |
kāyānupassīti kāyaṃ anupassanasīlo, kāyaṃ vā anupassamāno. |
"Contemplating the body" means one who has the nature of contemplating the body, or contemplating the body. |
ayañhi bhikkhu imaṃ kāyaṃ aniccānupassanādīnaṃ sattannaṃ anupassanānaṃ vasena aniccato anupassati, no niccato, dukkhato anupassati, no sukhato, anattato anupassati, no attato, nibbindati, no nandati, virajjati, no rajjati, nirodheti, no samudeti, paṭinissajjati, no ādiyati. |
For this monk contemplates this body as impermanent by way of the seven contemplations, such as the contemplation of impermanence, not as permanent; he contemplates it as suffering, not as happiness; he contemplates it as not-self, not as self; he is disgusted, he does not delight; he is dispassionate, he is not passionate; he brings to cessation, he does not originate; 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 who contemplates it as impermanent abandons the perception of permanence; he who contemplates it as suffering abandons the perception of happiness; he who contemplates it as not-self abandons the perception of self; he who is disgusted abandons delight; he who is dispassionate abandons lust; he who brings to cessation abandons the origin; he who relinquishes abandons grasping, it should be understood. |
♦ viharatīti irīyati. |
♦ "He abides" means he moves. |
ātāpīti tīsu bhavesu kilese ātapatīti ātāpo, vīriyassetaṃ nāmaṃ. |
"Ardent" means he burns up the defilements in the three existences, so "ardor"; this is a name for energy. |
ātāpo assa atthīti ātāpī. |
He has ardor," so "ardent. |
sampajānoti sampajaññasaṅkhātena ñāṇena samannāgato. |
"Fully aware" means endowed with the knowledge called full awareness. |
satimāti kāyapariggāhikāya satiyā samannāgato. |
"Mindful" means endowed with the mindfulness that comprehends the body. |
ayaṃ pana yasmā satiyā ārammaṇaṃ pariggahetvā paññāya anupassati. |
But this one, because he comprehends the object with mindfulness and contemplates it with wisdom. |
na hi sativirahitassa anupassanā nāma atthi, tenevāha “satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī”ti . |
For for one who is without mindfulness, there is no such thing as contemplation; therefore he said, "And mindfulness, O monks, I say is useful everywhere." |
tasmā ettha “kāye kāyānupassī viharatī”ti ettāvatā kāyānupassanāsatipaṭṭhānaṃ vuttaṃ hoti. |
Therefore, here, by "he abides contemplating the body in the body," the foundation of mindfulness of the 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 else, because for one who is not ardent, the internal contraction is a cause of hindrance, and one who is not fully aware is confused in grasping the means and avoiding the wrong means, and one who has lapsed mindfulness is unable to not abandon the means and not grasp the wrong means, for him that meditation subject does not succeed. |
tasmā yesaṃ dhammānaṃ ānubhāvena taṃ sampajjati, tesaṃ dassanatthaṃ “ātāpī sampajāno satimā”ti idaṃ vuttanti veditabbaṃ. |
Therefore, for the purpose of showing those dhammas by the power of which it succeeds, it should be understood that "ardent, fully aware, mindful" is said. |
♦ iti kāyānupassanāsatipaṭṭhānaṃ sampayogaṅgañjassa dassetvā idāni pahānaṅgaṃ dassetuṃ vineyya loke abhijjhādomanassanti vuttaṃ. |
♦ Thus, having shown the foundation of mindfulness of the contemplation of the body and its associated factors, now, to show the factor of abandoning, it is said, "having subdued covetousness and grief in the world." |
tattha vineyyāti tadaṅgavinayena vā vikkhambhanavinayena vā vinayitvā. |
Therein, "having subdued" means having subdued by the subduing of the factor or by the subduing of suppression. |
loketi tasmiṃyeva kāye. |
"In the world" means in that very body. |
kāyo hi idha lujjanapalujjanaṭṭhena lokoti adhippeto. |
For here, the body is intended as "the world" because it has the nature of decaying and perishing. |
yasmā panassa na kāyamatteyeva abhijjhādomanassaṃ pahīyati, vedanādīsupi pahīyati eva. |
But because his covetousness and grief are not abandoned only in the body, but are also abandoned in feeling and so on. |
tasmā “pañcapi upādānakkhandhā loko”ti vibhaṅge vuttaṃ. |
Therefore, "the five aggregates of clinging are the world" is said in the Vibhaṅga. |
lokasaṅkhātattā vā tesaṃ dhammānaṃ atthuddhāranayenetaṃ vuttaṃ. |
Or, because of their being called "the world," this is said by the method of extracting the meaning of those dhammas. |
yaṃ panāha “tattha katamo loko, sveva kāyo loko”ti, ayamevettha attho. |
But that which he said, "Therein, what is the world? That very body is the world," this is the meaning here. |
tasmiṃ loke abhijjhādomanassaṃ vineyyāti evaṃ sambandho daṭṭhabbo. |
The connection should be seen thus: "having subdued covetousness and grief in that world." |
♦ vedanāsūti ettha tisso vedanā, tā ca lokiyā eva, cittampi lokiyaṃ, tathā dhammā. |
♦ In "in feelings," here there are three feelings, and they are only mundane; the mind is also mundane; likewise the dhammas. |
yathā pana vedanā anupassitabbā, tathā anupassanto esa vedanānupassīti veditabbo. |
But just as feeling is to be contemplated, so he who contemplates is to be understood as one who contemplates feelings. |
esa nayo cittadhammesu. |
This is the method in the mind and dhammas. |
kathañca vedanā anupassitabbāti? |
And how is feeling to be contemplated? |
sukhā tāva vedanā dukkhato, dukkhā sallato, adukkhamasukhā aniccato. |
Pleasant feeling as suffering, painful as a dart, neither-painful-nor-pleasant as impermanent. |
yathāha — |
As it is said — |
♦ “yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato. |
♦ "He who saw pleasure as suffering, and saw suffering as a dart. |
♦ adukkhamasukhaṃ santaṃ, addakkhi naṃ aniccato. |
♦ And neither-painful-nor-pleasant, which is peaceful, he saw as impermanent. |
♦ sa ve sammaddaso bhikkhu, upasanto carissatī”ti. |
♦ He indeed is a monk of right vision, who will wander at peace." |
♦ sabbā eva cetā dukkhātipi anupassitabbā. |
♦ All of them should also be contemplated as suffering. |
vuttañhetaṃ “yaṃkiñci vedayitaṃ, sabbaṃ taṃ dukkhasminti vadāmī”ti . |
For this is said, "Whatever is felt, all that I say is in suffering." |
sukhadukkhatopi ca anupassitabbā, yathāha — “sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā”ti sabbaṃ vitthāretabbaṃ. |
And they should be contemplated as pleasant and painful, as he said, "Pleasant feeling, O friend Visākha, is pleasant in its stability, painful in its change," the whole should be explained in detail. |
apica aniccādisattānupassanāvasenapi anupassitabbā. |
And also, they should be contemplated by way of the seven contemplations of impermanence and so on. |
♦ cittadhammesupi cittaṃ tāva ārammaṇādhipatisahajātabhūmikammavipākakiriyādinānattabhedānaṃ aniccādianupassanānaṃ sarāgādīnañca bhedānaṃ vasena anupassitabbaṃ. |
♦ In the mind and dhammas also, the mind should be contemplated by way of the divisions of the contemplations of impermanence and so on of the various kinds of objects, controlling factors, co-nascents, planes, kamma, result, and function, and of the divisions of the lustful and so on. |
dhammā salakkhaṇasāmaññalakkhaṇānaṃ suññatadhammassa aniccādisattānupassanānaṃ “santaṃ vā ajjhattaṃ kāmacchandan”tiādīnañca pabhedānaṃ vasena anupassitabbā. |
The dhammas should be contemplated by way of the divisions of the specific and general characteristics, of the dhamma of emptiness, of the seven contemplations of impermanence and so on, and of "there is sensual desire within" and so on. |
sesaṃ vuttanayameva. |
The rest is as already stated. |
ayamettha saṅkhepo, vitthāro pana dīghamajjhimaṭṭhakathāsu satipaṭṭhānavaṇṇanāyaṃ vuttanayeneva veditabbo. |
This is the summary here; the detail, however, should be understood in the same way as stated in the commentaries on the Dīgha and Majjhima Nikāyas in the section on the foundations of mindfulness. |
♦ 2. satisuttavaṇṇanā SN 47.2 |
♦ 2. Commentary on the Sati Sutta |
♦ 368. dutiye satoti kāyādianupassanāsatiyā samannāgato. |
♦ 368. In the second, "mindful" means endowed with the mindfulness of the contemplation of the body and so on. |
sampajānoti catusampajaññapaññāya samannāgato. |
"Fully aware" means endowed with the wisdom of the fourfold full awareness. |
abhikkante paṭikkanteti ettha abhikkantaṃ vuccati gamanaṃ, paṭikkantaṃ nivattanaṃ, tadubhayampi catūsu iriyāpathesu labbhati. |
In "in going forward, in returning," here "going forward" is said of going, and "returning" of coming back; both of these are found in the four postures. |
gamane tāva purato kāyaṃ abhiharanto abhikkamati nāma, paṭinivattanto paṭikkamati nāma. |
In going, for instance, one who brings the body forward is said to go forward; one who turns back is said to return. |
ṭhānepi ṭhitakova kāyaṃ purato onamanto abhikkamati nāma, pacchato apanāmento paṭikkamati nāma. |
In standing also, one who, while standing, bends the body forward is said to go forward; one who draws it back is said to return. |
nisajjāyapi nisinnakova āsanassa purimāṅgābhimukho saṃsaranto abhikkamati nāma, pacchimāṅgappadesaṃ paccāsaṃsaranto paṭikkamati nāma. |
In sitting also, one who, while sitting, moves towards the front part of the seat is said to go forward; one who moves back towards the back part is said to return. |
nipajjanepi eseva nayo. |
The same method applies to lying down. |
♦ sampajānakārī hotīti sampajaññena sabbakiccakārī, sampajaññasseva vā kārī. |
♦ "He acts with full awareness" means he does all actions with full awareness, or he is a doer of full awareness itself. |
so hi abhikkantādīsu sampajaññaṃ karoteva, na katthaci sampajaññavirahito hoti. |
For he does indeed practice full awareness in going forward and so on; he is not without full awareness anywhere. |
♦ tattha sātthakasampajaññaṃ, sappāyasampajaññaṃ, gocarasampajaññaṃ, asammohasampajaññanti catubbidhaṃ sampajaññaṃ. |
♦ Therein, full awareness is of four kinds: full awareness of what is beneficial, full awareness of what is suitable, full awareness of the domain, and full awareness of non-delusion. |
tattha abhikkamanacitte uppanne cittavaseneva agantvā “kiṃ nu me ettha gatena attho atthi, natthī”ti atthānatthaṃ pariggaṇhitvā atthapariggaṇhanaṃ sātthakasampajaññaṃ. |
Therein, when the thought of going forward arises, not going just by the thought, but having considered, "Is there any benefit for me in going there, or not?" the grasping of the benefit is the full awareness of what is beneficial. |
tattha ca atthoti cetiyadassanabodhidassanasaṅghadassanatheradassanāsubhadassanādivasena dhammato vaḍḍhi . |
And therein, the benefit is the increase in Dhamma by way of seeing a cetiya, seeing a Bodhi tree, seeing the Sangha, seeing an elder, seeing the unattractive, and so on. |
cetiyaṃ disvāpi hi buddhārammaṇaṃ, saṅghadassanena saṅghārammaṇaṃ pītiṃ uppādetvā tadeva khayato sammasanto arahattaṃ pāpuṇāti. |
For even by seeing a cetiya, having produced rapture with the Buddha as its object, and with the Sangha as its object by seeing the Sangha, and contemplating that very thing from the point of view of decay, one attains Arahantship. |
mahāvihārasmiñhi dakkhiṇadvāre ṭhatvā mahācetiyaṃ olokentā tiṃsasahassabhikkhū arahattaṃ pāpuṇiṃsu, tathā pacchimadvāre uttaradvāre pācīnadvāre ca, tathā pañhamaṇḍapaṭṭhāne abhayavāpipāḷiyaṃ, thūpārāmadvāre nagarassa dakkhiṇadvāre anurādhavāpipāḷiyaṃ. |
For in the Mahāvihāra, thirty thousand monks, standing at the southern gate and looking at the great cetiya, attained Arahantship; likewise at the western gate, the northern gate, and the eastern gate; likewise at the place of the question-pavilion, on the bank of the Abhaya pond, at the gate of the Thūpārāma, at the southern gate of the city, on the bank of the Anurādha pond. |
♦ mahāariyavaṃsabhāṇakatthero panāha “kiṃ tumhe vadatha, mahācetiyassa samantā kucchivedikāya heṭṭhimabhāgato paṭṭhāya paññāyanaṭṭhāne yattha yattha dve pādā sakkā honti samaṃ patiṭṭhāpetuṃ, tattha tattha ekapaduddhāre tiṃsatiṃsa bhikkhusahassāni arahattaṃ pāpuṇiṃsūti sakkā vatun”ti . |
♦ But the great elder, the reciter of the Mahā-ariyavaṃsa, said, "What do you say? It is possible to say that at every place around the great cetiya, from the lower part of the belly-railing upwards, where two feet can be placed evenly, at every step, thirty thousand monks attained Arahantship." |
aparo pana mahāthero āha — “mahācetiyatale ākiṇṇavālikāya bahutarā bhikkhū arahattaṃ pattā”ti. |
And another great elder said, "On the terrace of the great cetiya, many more monks attained Arahantship than the grains of sand." |
there disvā tesaṃ ovāde patiṭṭhāya asubhaṃ disvā tattha paṭhamaṃ jhānaṃ uppādetvā tadeva khayato sammasanto arahattaṃ pāpuṇāti. |
Having seen the elders and being established in their instruction, and having seen the unattractive and having produced the first jhāna there, and contemplating that very thing from the point of view of decay, one attains Arahantship. |
tasmā etesaṃ dassanaṃ sātthaṃ. |
Therefore, the seeing of these is beneficial. |
keci pana — “āmisatopi vaḍḍhi atthoyeva, taṃ nissāya brahmacariyānuggahāya paṭipannattā”ti vadanti. |
But some say, "The increase from material things is also a benefit, because one has undertaken it for the support of the holy life." |
♦ tasmiṃ pana gamane sappāyāsappāyaṃ pariggaṇhitvā sappāyapariggaṇhanaṃ sappāyasampajaññaṃ. |
♦ But in that going, having considered what is suitable and unsuitable, the grasping of what is suitable is the full awareness of what is suitable. |
seyyathidaṃ? cetiyadassanaṃ tāva sātthaṃ. |
For instance, the seeing of a cetiya is beneficial. |
sace pana cetiyassa mahāpūjāya dasadvādasayojanantare parisā sannipatanti, attano vibhavānurūpā itthiyopi purisāpi alaṅkatapaṭiyattā cittakammarūpakāni viya sañcaranti. |
But if at a great festival for the cetiya, an assembly gathers within a radius of ten or twelve yojanas, and women and men, adorned according to their own means, move about like painted figures. |
tatra cassa iṭṭhe ārammaṇe lobho, aniṭṭhe paṭigho, asamapekkhane moho uppajjati, kāyasaṃsagge kāyasaṃsaggāpattiṃ āpajjati, jīvitabrahmacariyānaṃ vā antarāyo ca hoti. |
And there, if lust arises for him in a desirable object, aversion in an undesirable, and delusion in one to which he is indifferent, and if in bodily contact he commits the offense of bodily contact, and there is a danger to his life and holy life. |
evaṃ taṃ ṭhānaṃ asappāyaṃ hoti, vuttappakārāntarāyābhāve sappāyaṃ. |
Thus that place is unsuitable; in the absence of the danger of the kind mentioned, it is suitable. |
saṅghadassanampi sātthaṃ. |
The seeing of the Sangha is also beneficial. |
sace pana antogāme mahāmaṇḍapaṃ kāretvā sabbarattiṃ dhammassavanaṃ kārentesu manussesu vuttappakāreneva janasannipāto ceva antarāyo ca hoti, evaṃ taṃ ṭhānaṃ asappāyaṃ, antarāyābhāve sappāyaṃ. |
But if, having made a great pavilion in the village, when people are having the Dhamma listened to for the whole night, there is a gathering of people and a danger of the kind mentioned, thus that place is unsuitable; in the absence of danger, it is suitable. |
mahāparivārānaṃ therānaṃ dassanepi eseva nayo. |
The same method applies to the seeing of elders with a large retinue. |
♦ asubhadassanampi sātthaṃ. |
♦ The seeing of the unattractive is also beneficial. |
tadatthadīpanatthañca idaṃ vatthu — eko kira daharabhikkhu sāmaṇeraṃ gahetvā dantakaṭṭhatthāya gato. |
And to show the meaning of that, this is the story — a certain young monk, it is said, having taken a novice, went for a tooth-stick. |
sāmaṇero maggā okkamitvā purato gacchanto asubhaṃ disvā paṭhamajjhānaṃ nibbattetvā tadeva pādakaṃ katvā saṅkhāre sammasanto tīṇi phalāni sacchikatvā uparimaggatthāya kammaṭṭhānaṃ pariggahetvā aṭṭhāsi. |
The novice, having stepped off the path and gone ahead, saw the unattractive and, having produced the first jhāna, and having made that the basis, and contemplating the formations, he realized the three fruits and, having taken up the meditation subject for the sake of the higher path, he stood still. |
daharo taṃ apassanto “sāmaṇerā”ti pakkosi . |
The young monk, not seeing him, called out, "Novice!" |
so — “mayā pabbajitadivasato paṭṭhāya bhikkhunā saddhiṃ dve kathā nāma na kathitapubbā, aññasmimpi divase uparivisesaṃ nibbattessāmī”ti cintetvā “kiṃ, bhante,”ti paṭivacanaṃ adāsi. |
He, thinking, "From the day I went forth, I have never before had two conversations with a monk; on another day, I will produce a higher distinction," gave the reply, "What, venerable sir?" |
“ehī”ti vutte ekavacaneneva āgantvā — “bhante, iminā tāva maggena gantvā mayā ṭhitokāse muhuttaṃ puratthābhimukhā hutvā olokethā”ti āha. |
When told, "Come," he came with a single word and said, "Venerable sir, having gone by this path for now, stand in the place where I was standing for a moment, 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 unattractive thing was for the benefit of two people. |
evaṃ sātthampi panetaṃ purisassa mātugāmāsubhaṃ asappāyaṃ, mātugāmassa ca purisāsubhaṃ, sabhāgameva sappāyanti evaṃ sappāyapariggaṇhanaṃ sappāyasampajaññaṃ. |
Thus, although this is beneficial, the unattractive of a woman is unsuitable for a man, and the unattractive of a man for a woman; only what is of the same kind is suitable. Thus the grasping of what is suitable is the full awareness of what is suitable. |
♦ evaṃ pariggahitasātthasappāyassa pana aṭṭhatiṃsakammaṭṭhānesu attano cittarucikaṃ kammaṭṭhānasaṅkhātaṃ gocaraṃ uggahetvā bhikkhācāragocare taṃ gahetvāva gamanaṃ gocarasampajaññaṃ nāma. |
♦ But for one whose benefit and suitability have been thus considered, the taking up of the meditation subject called the domain, which is pleasing to his own mind, among the thirty-eight meditation subjects, and going with that to the domain of the alms-round, is called the full awareness of the domain. |
♦ tassāvibhāvatthaṃ idaṃ catukkaṃ veditabbaṃ — idhekacco bhikkhu harati na paccāharati, ekacco paccāharati na harati, ekacco pana neva harati na paccāharati, ekacco harati ca paccāharati ca. |
♦ To make that clear, this tetrad should be understood — here, one monk takes but does not bring back; one brings back but does not take; one neither takes nor brings back; and one both takes and brings back. |
♦ tattha yo bhikkhu divasaṃ caṅkamena nisajjāya ca āvaraṇīyehi dhammehi cittaṃ parisodhetvā tathā rattiyā paṭhamaṃ yāmaṃ majjhimayāme seyyaṃ kappetvā, pacchimayāmepi nisajjācaṅkamehi vītināmetvā, pageva cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā bodhirukkhe udakaṃ āsiñcitvā pānīyaṃ paribhojanīyaṃ paccupaṭṭhapetvā ācariyupajjhāyavattādīni samādāya vattati. |
♦ Therein, a monk who, during the day, having cleansed his mind of the hindrances by walking and sitting, and likewise, having spent the first watch of the night, having slept in the middle watch, and having spent the last watch also with sitting and walking, and early in the morning, having done the duties of the cetiya-courtyard and the Bodhi-courtyard, having poured water on the Bodhi tree, having prepared drinking and washing water, and having undertaken the duties towards his teacher and preceptor and so on, lives. |
so sarīraparikammaṃ katvā senāsanaṃ pavisitvā dve tayo pallaṅke usumaṃ gāhāpento kammaṭṭhānamanuyuñjitvā bhikkhācāravelāya uṭṭhahitvā kammaṭṭhānasīseneva pattacīvaramādāya senāsanato nikkhamitvā kammaṭṭhānaṃ manasikarontova cetiyaṅgaṇaṃ gantvā sace buddhānussatikammaṭṭhānaṃ hoti, taṃ avissajjetvāva cetiyaṅgaṇaṃ pavisati. |
He, having attended to his body, having entered his dwelling, and having warmed his cross-legged posture two or three times, and having applied himself to the meditation subject, and at the time of the alms-round, having risen and with the meditation subject as the head, having taken his bowl and robe, and having left his dwelling, and while attending to the meditation subject, having gone to the cetiya-courtyard, and if it is the meditation subject of the recollection of the Buddha, without abandoning it, he enters the cetiya-courtyard. |
aññaṃ ce kammaṭṭhānaṃ hoti, sopānapādamūle ṭhatvā hatthena gahitabhaṇḍaṃ viya taṃ ṭhapetvā buddhārammaṇaṃ pītiṃ gahetvā cetiyaṅgaṇaṃ āruyha mahantaṃ cetiyaṃ ce, tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu vanditabbaṃ, khuddakaṃ ce, tatheva padakkhiṇaṃ katvā aṭṭhasu ṭhānesu vanditabbaṃ. |
And if it is another meditation subject, having placed it at the foot of the stairs as if it were a thing held in the hand, and having taken the rapture with the Buddha as its object, he ascends the cetiya-courtyard, and if it is a large cetiya, he should circumambulate it three times and pay homage at four places; and if it is a small one, he should likewise circumambulate it and pay homage at eight places. |
cetiyaṃ vanditvā bodhiyaṅgaṇaṃ pattenāpi buddhassa bhagavato sammukhā viya nipaccakāraṃ dassetvā bodhi vanditabbā. |
Having paid homage to the cetiya, and having reached the Bodhi-courtyard, he should pay homage to the Bodhi tree, showing reverence 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, thus having paid homage to the cetiya and the Bodhi tree, and having gone to the place where it was put away, and taking the meditation subject that he had laid aside as if taking a put-away object with his hand, and near the village, with the meditation subject as the head, having put on his robe, he enters the village for alms. |
♦ atha naṃ manussā disvā “ayyo no āgato”ti paccuggantvā pattaṃ gahetvā āsanasālāya vā gehe vā nisīdāpetvā yāguṃ datvā yāva bhattaṃ na niṭṭhāti, tāva pāde dhovitvā makkhetvā purato nisīditvā pañhaṃ vā pucchanti, dhammaṃ vā sotukāmā honti. |
♦ Then the people, seeing him, and saying, "Our noble one has come," go to meet him and, taking his bowl, and having seated him in an assembly hall or in a house, and having given him rice-gruel, and until the meal is finished, having washed and anointed his feet, and sitting before him, they either ask a question or are desirous of hearing the Dhamma. |
sacepi na kathāpenti, janasaṅgahaṇatthaṃ dhammakathā nāma kātabbāyevāti aṭṭhakathācariyā vadanti. |
And even if they do not have him speak, for the sake of gathering the people, a Dhamma-talk should be given, the commentators say. |
dhammakathā hi kammaṭṭhānavinimuttā nāma natthi, tasmā kammaṭṭhānasīseneva dhammaṃ kathetvā kammaṭṭhānasīseneva āhāraṃ paribhuñjitvā anumodanaṃ katvā nivattiyamānehipi manussehi anugatova gāmato nikkhamitvā tattha te nivattetvā maggaṃ paṭipajjati. |
For a Dhamma-talk is not separate from a meditation subject; therefore, having given a talk on the Dhamma with the meditation subject as the head, and having consumed the food with the meditation subject as the head, and having given the blessing, and even when followed by the people who are turning back, he leaves the village, and having turned them back there, he takes the road. |
♦ atha naṃ puretaraṃ nikkhamitvā bahigāme katabhattakiccā sāmaṇeradaharabhikkhū disvā paccuggantvā pattacīvaramassa gaṇhanti. |
♦ Then the novices and young monks who have left earlier and have finished their meal outside the village, seeing him, go to meet him and take his bowl and robe. |
porāṇakabhikkhū kira na “amhākaṃ upajjhāyo ācariyo”ti mukhaṃ oloketvā vattaṃ karonti, sampattaparicchedeneva karonti. |
The ancient monks, it is said, do not do the duties looking at the face, thinking, "He is our preceptor, our teacher," but they do them only according to the established limits. |
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 the mother's side or the father's side?" |
kiṃ disvā pucchathāti? |
Seeing what do you ask? |
tumhesu etesaṃ pemaṃ bahumānanti. |
Their love and respect for you. |
“āvuso, yaṃ mātāpitūhipi dukkarataraṃ, taṃ ete amhākaṃ karonti, pattacīvarampi no etesaṃ santakameva, etesaṃ ānubhāvena neva bhaye bhayaṃ, na chātake chātakaṃ jānāma, edisā nāma amhākaṃ upakārino natthī”ti tesaṃ guṇe kathayanto gacchati. |
"Friends, what is even more difficult for a mother and father, that these people do for us; even our bowl and robe belong to them; through their power, we know no fear in danger, no hunger in famine; there are no benefactors for us like these," he goes, speaking of their qualities. |
ayaṃ vuccati harati na paccāharatīti. |
This one is said to take but not bring back. |
♦ yassa pana pageva vuttappakāraṃ vattapaṭipattiṃ karontassa kammajatejo pajjalati, anupādiṇṇakaṃ muñcitvā upādiṇṇakaṃ gaṇhāti, sarīrato sedā muccanti, kammaṭṭhānavīthiṃ nārohati, so pageva pattacīvaramādāya vegasāva cetiyaṃ vanditvā gorūpānaṃ nikkhamanavelāyameva gāmaṃ yāgubhikkhāya pavisitvā yāguṃ labhitvā āsanasālaṃ gantvā pivati. |
♦ But for whom, while doing the duties and observances of the kind mentioned early in the morning, the fire of kamma blazes up, who releases the un-clung-to and grasps the clung-to, from whose body sweat is released, for whom the path of the meditation subject does not ascend, he, early in the morning, having taken his bowl and robe, and having paid homage to the cetiya with haste, and at the very time of the cattle coming out, having entered the village for rice-gruel, and having obtained rice-gruel, and having gone to the assembly hall, he drinks it. |
athassa dvittikkhattuṃ ajjhoharaṇamatteneva kammajatejo upādiṇṇakaṃ muñcitvā anupādiṇṇakaṃ gaṇhāti, ghaṭasatena nhāto viya tejodhātupariḷāhanibbānaṃ patvā kammaṭṭhānasīsena yāguṃ paribhuñjitvā pattañca mukhañca dhovitvā antarābhatte kammaṭṭhānaṃ manasikatvā avasesaṭṭhāne piṇḍāya caritvā kammaṭṭhānasīsena āhāraṃ paribhuñjitvā tato paṭṭhāya poṅkhānupoṅkhaṃ upaṭṭhahamānaṃ kammaṭṭhānaṃ gahetvāva āgacchati. |
Then, with only two or three consumptions, the fire of kamma, having released the clung-to, grasps the un-clung-to, and having reached the extinction of the heat of the fire-element as if bathed with a hundred pots, and having consumed the rice-gruel with the meditation subject as the head, and having washed his bowl and mouth, and in the time between meals, having attended to the meditation subject, and having gone for alms in the remaining places, and having consumed the food with the meditation subject as the head, from then on, taking up the meditation subject that presents itself in succession, he comes back. |
ayaṃ vuccati paccāharati na haratīti. |
This one is said to bring back but not take. |
edisā ca bhikkhū yāguṃ pivitvā vipassanaṃ ārabhitvā buddhasāsane arahattaṃ pattā nāma gaṇanapathaṃ vītivattā. |
And such monks, having drunk rice-gruel and initiated insight, who have attained Arahantship in the Buddha's teaching, are beyond count. |
sīhaḷadīpeyeva tesu tesu gāmesu āsanasālāyaṃ na taṃ āsanamatthi, yattha yāguṃ pivitvā arahattaṃ pattā bhikkhū natthīti. |
In the island of Sri Lanka alone, in the assembly halls of those respective villages, there is no seat where there are no monks who, having drunk rice-gruel, have attained Arahantship. |
♦ yo pana pamādavihārī hoti nikkhittadhuro, sabbavattāni bhinditvā pañcavidhacetovinibandhabaddhacitto viharanto “kammaṭṭhānaṃ nāma atthī”tipi saññaṃ akatvā gāmaṃ piṇḍāya pavisitvā ananulomikena gihisaṃsaggena saṃsaṭṭho caritvā ca bhuñjitvā ca tuccho nikkhamati. |
♦ But he who is of heedless abiding, who has thrown off the yoke, who has broken all duties, who abides with a mind bound by the fivefold bond of the mind, and without even the perception, "There is such a thing as a meditation subject," having entered the village for alms, and having associated with an unsuitable association with householders, and having wandered and eaten, he comes out empty. |
ayaṃ vuccati neva harati na paccāharatīti. |
This one is said to neither take nor bring back. |
♦ yo panāyaṃ harati ca paccāharati cāti vutto, so gatapaccāgatikavattavasena veditabbo. |
♦ But he who is said to both take and bring back should be understood by way of the duty of going and returning. |
attakāmā hi kulaputtā sāsane pabbajitvā dasapi vīsampi tiṃsampi cattālīsampi paññāsampi satampi ekato vasantā katikavattaṃ katvā viharanti “āvuso, tumhe na iṇaṭṭā, na bhayaṭṭā, na jīvikāpakatā pabbajitā, dukkhā muccitukāmā panettha pabbajitā, tasmā gamane uppannakilesaṃ gamaneyeva niggaṇhatha, ṭhāne, nisajjāya, sayane uppannakilesaṃ sayaneyeva niggaṇhathā”ti. |
For sons of good family, intent on their own welfare, having gone forth in the teaching, living together, ten, twenty, thirty, forty, fifty, or a hundred, having made a compact, they abide, "Friends, you did not go forth because of debt, or because of fear, or for a livelihood; you went forth here desiring to be freed from suffering. Therefore, restrain the defilement that has arisen in going, in going itself; restrain the defilement that has arisen in standing, in sitting, in lying down, in lying down itself." |
te evaṃ katikavattaṃ katvā bhikkhācāraṃ gacchantā aḍḍhausabhausabhāḍḍhagāvutagāvutantaresu pāsāṇā honti, tāya saññāya kammaṭṭhānaṃ manasikarontāva gacchanti. |
They, having made such a compact and going for alms, become stones at intervals of half a bow-length, a bow-length, half a gāvuta, and a gāvuta; with that perception, they go, attending to the meditation subject. |
sace kassaci gamane kileso uppajjati, tattheva naṃ niggaṇhāti. |
If a defilement arises for anyone in going, he restrains it right there. |
tathā asakkonto tiṭṭhati. |
Being unable to do so, he stands still. |
athassa pacchato āgacchantopi tiṭṭhati, so “ayaṃ bhikkhu tuyhaṃ uppannavitakkaṃ jānāti, ananucchavikaṃ te etan”ti attānaṃ paṭicodetvā vipassanaṃ vaḍḍhetvā tattheva ariyabhūmiṃ okkamati, tathā asakkonto nisīdatīti so eva nayo. |
Then he who is coming behind him also stands still, and he, thinking, "This monk knows the thought that has arisen for you; this is not suitable for you," having admonished himself and having developed insight, descends to the noble plane right there; being unable to do so, he sits down, and so the method is the same. |
ariyabhūmiṃ okkamituṃ asakkontopi, taṃ kilesaṃ vikkhambhetvā kammaṭṭhānaṃ manasikarontova gacchati, na kammaṭṭhānavippayuttena cittena pādaṃ uddharati. |
Even if he is unable to descend to the noble plane, he, having suppressed that defilement and attending to the meditation subject, goes; he does not lift his foot with a mind dissociated from the meditation subject. |
uddharati ce, paṭinivattitvā purimapadesaṃyeva eti ālindakavāsī mahāphussadevatthero viya. |
And if he does lift it, he turns back and comes to the former place, like the great elder Phussadeva, a resident of Ālindaka. |
♦ so kira ekūnavīsati vassāni gatapaccāgatikavattaṃ pūrento eva vihāsi. |
♦ He, it is said, abided for nineteen years, fulfilling the duty of going and returning. |
manussāpi sudaṃ antarāmagge kasantā ca vapantā ca maddantā ca kammāni ca karontā theraṃ tathā gacchantaṃ disvā — “ayaṃ thero punappunaṃ nivattitvā gacchati, kiṃ nu kho maggamūḷho, udāhu kiñci pamuṭṭho”ti samullapanti. |
And the people, it seems, while ploughing and sowing and threshing and doing their work on the road, seeing the elder going thus, would converse, "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. |
He, not paying attention to that, and doing the ascetic's duties with a mind devoted to the meditation subject, attained Arahantship within twenty years. |
arahattappattadivase cassa caṅkamanakoṭiyaṃ adhivatthā devatā aṅgulīhi dīpaṃ ujjāletvā aṭṭhāsi. |
And on the day he attained Arahantship, a deva dwelling at the end of his walking-path stood, lighting a lamp with her fingers. |
cattāropi mahārājāno sakko ca devānamindo brahmā ca sahampati upaṭṭhānaṃ āgamaṃsu. |
And the four great kings, and Sakka, the king of the devas, and Brahmā Sahampati came to attend on him. |
tañca obhāsaṃ disvā vanavāsīmahātissatthero taṃ dutiyadivase pucchi — “rattibhāge āyasmato santike obhāso ahosi, kiṃ so obhāso”ti? |
And seeing that light, the great elder Mahātissa, a forest-dweller, asked him the next day, "There was a light in the presence of the venerable one during the night; what was that light?" |
thero vikkhepaṃ karonto “obhāso nāma dīpobhāsopi hoti, maṇiobhāsopī”ti evamādimāha. |
The elder, making a diversion, said, "A light is also the light of a lamp, and the light of a gem," and so on. |
tato “paṭicchādetha tumhe”ti nibaddho āmāti paṭijānitvā ārocesi. |
Then, being pressed, "You are concealing," he confessed, "Yes," and reported it. |
♦ kāḷavallimaṇḍapavāsīmahānāgatthero viya ca. |
♦ And like the great elder Nāga, a resident of the Kāḷavalli Pavilion. |
sopi kira gatapaccāgatikavattaṃ pūrento paṭhamaṃ tāva “bhagavato mahāpadhānaṃ pūjessāmī”ti satta vassāni ṭhānacaṅkamameva adhiṭṭhāsi. |
He also, it is said, fulfilling the duty of going and returning, first undertook only standing and walking for seven years, thinking, "I will pay homage to the great striving of the Blessed One." |
puna soḷasa vassāni gatapaccāgatikavattaṃ pūretvā arahattaṃ pāpuṇi. |
Again, for sixteen years, fulfilling the duty of going and returning, he attained Arahantship. |
so kammaṭṭhānayutteneva cittena pādaṃ uddharanto vippayuttena uddhaṭe paṭinivattanto gāmasamīpaṃ gantvā “gāvī nu pabbajito nū”ti āsaṅkanīyapadese ṭhatvā cīvaraṃ pārupitvā kacchakarakato udakena pattaṃ dhovitvā udakagaṇḍūsaṃ karoti. |
He, lifting his foot only with a mind devoted to the meditation subject, and when it was lifted with a dissociated mind, turning back, and having gone near the village, and standing in a place where one might doubt, "Is it a cow or a renunciant?" he puts on his robe and, having made a loop for the bowl, he washes the bowl with water and takes a mouthful of water. |
kiṃ kāraṇā? |
For what reason? |
“mā me bhikkhaṃ dātuṃ vā vandituṃ vā āgate manusse ‘dīghāyukā hothā’ti vacanamattenāpi kammaṭṭhānavikkhepo ahosī”ti “ajja, bhante, katimī”ti divasaṃ vā bhikkhugaṇanaṃ vā pañhaṃ vā pucchito pana udakaṃ gilitvā āroceti. |
"May there not be a distraction from the meditation subject even by the mere word, 'May you live long,' to the people who have come to give alms or to pay homage." But when asked a question, "How many today, venerable sir?" or the day, or the number of monks, having swallowed the water, he reports. |
sace divasādipucchakā na honti, nikkhamanavelāyaṃ gāmadvāre niṭṭhubhitvā yāti. |
If there are no askers of the day and so on, at the time of leaving, he spits at the village gate and goes. |
♦ kalambatitthavihāre vassūpagatā paññāsa bhikkhū viya ca. |
♦ And like the fifty monks who had entered the rains-retreat in the Kalambatittha monastery. |
te kira āsāḷhipuṇṇamiyaṃ katikavattaṃ akaṃsu — “arahattaṃ apatvā aññamaññaṃ nālapissāmā”ti. |
They, it is said, on the full moon of Āsāḷha, made a compact, "We will not speak to each other without attaining Arahantship." |
gāmañca piṇḍāya pavisantā udakagaṇḍūsaṃ katvā pavisiṃsu. |
And entering the village for alms, they entered having taken a mouthful of water. |
divasādīsu pucchitesu vuttanayeneva paṭipajjiṃsu. |
When asked about the day and so on, they acted in the way stated. |
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 — “kiṃ nu kho ete amheheva saddhiṃ na sallapanti, udāhu aññamaññampi. |
And they thought thus, "Why do they not speak with us? Or do they also not speak with each other? |
yadi aññamaññaṃ na sallapanti, addhā vivādajātā bhavissanti. |
If they do not speak 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," and they all went to the monastery and, of the fifty monks, they did not see even two monks in one place. |
tato yo tesu cakkhumā puriso, so āha — “na bho kalahakārakānaṃ okāso īdiso hoti, susammaṭṭhaṃ cetiyaṅgaṇaṃ bodhiyaṅgaṇaṃ, sunikkhittā sammajjaniyo, supaṭṭhitaṃ pānīyaṃ paribhojanīyan”ti . |
Then he who was the one with eyes among them said, "Sirs, the place of quarrelers is not like this; the cetiya-courtyard and the Bodhi-courtyard are well-swept, the brooms are well-placed, the drinking and washing water is well-prepared." |
te tatova nivattā. |
They turned back from there. |
tepi bhikkhū antotemāseyeva arahattaṃ patvā mahāpavāraṇāyaṃ visuddhipavāraṇaṃ pavāresuṃ. |
And those monks also, within the three months, having attained Arahantship, at the great Pavāraṇā, performed the Pavāraṇā of purity. |
♦ evaṃ kāḷavallimaṇḍapavāsī mahānāgatthero viya, kalambatitthavihāre vassūpagatā bhikkhū 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 the Kāḷavalli Pavilion, and like the monks who had entered the rains-retreat in the Kalambatittha monastery, lifting his foot only with a mind devoted to the meditation subject, and having gone near the village, and having taken a mouthful of water, and having noted the streets, he takes the street where there are no drunkards, rogues, and so on, or quarrelers, or fierce elephants, horses, and so on. |
tattha ca piṇḍāya caramāno na turitaturito viya javena gacchati. |
And there, while going for alms, he does not go with haste as if in a hurry. |
na hi javena piṇḍapātikadhutaṅgaṃ nāma kiñci atthi. |
For there is no such ascetic practice of the alms-goer as haste. |
visamabhūmibhāgapattaṃ pana udakasakaṭaṃ viya niccalo hutvā gacchati. |
But he goes, being steady like a water-cart that has reached an uneven part of the ground. |
anugharaṃ paviṭṭho ca dātukāmaṃ vā adātukāmaṃ vā sallakkhetuṃ tadanurūpaṃ kālaṃ āgamento bhikkhaṃ gahetvā antogāme vā bahigāme vā vihārameva vā āgantvā yathāphāsuke patirūpe okāse nisīditvā kammaṭṭhānaṃ manasikaronto āhāre paṭikūlasaññaṃ upaṭṭhapetvā akkhabbhañjanavaṇalepanaputtamaṃsūpamāvasena paccavekkhanto aṭṭhaṅgasamannāgataṃ āhāraṃ āhāreti, neva davāya na madāya na maṇḍanāya na vibhūsanāya ... pe ... bhuttāvī ca udakakiccaṃ katvā muhuttaṃ bhattakilamathaṃ paṭipassambhetvā yathā purebhattaṃ, evaṃ pacchābhattaṃ purimayāmaṃ pacchimayāmañca kammaṭṭhānameva manasikaroti. |
And having entered a house, and noting whether they wish to give or not to give, and waiting a suitable time for that, and having received alms, and having come to the village or outside the village or to the monastery itself, and having sat down in a suitable, comfortable place, and attending to the meditation subject, and having established the perception of repulsiveness in food, and reviewing it by way of the similes of anointing an axle, anointing a wound, and the flesh of one's own son, he consumes the food endowed with the eight factors, neither for sport, nor for intoxication, nor for adornment, nor for beautification... and so on... and having eaten, and having done the water-duty, and having calmed the weariness from the meal for a moment, just as before the meal, so after the meal, in the first watch and the last watch, he attends to the meditation subject. |
ayaṃ vuccati harati ca paccāharati cāti. |
This one is said to both take and bring back. |
♦ imaṃ pana haraṇapaccāharaṇasaṅkhātaṃ gatapaccāgatikavattaṃ pūrento yadi upanissayasampanno hoti, paṭhamavaye eva arahattaṃ pāpuṇāti. |
♦ But one who fulfills this duty of going and returning called taking and bringing back, if he is endowed with a supporting condition, he attains Arahantship in the first age. |
no ce paṭhamavaye pāpuṇāti, atha majjhimavaye pāpuṇāti. |
If he does not attain it in the first age, then he attains it in the middle age. |
no ce majjhimavaye pāpuṇāti, atha pacchimavaye pāpuṇāti, no ce pacchimavaye pāpuṇāti, atha maraṇasamaye. |
If he does not attain it in the middle age, then he attains it in the last age; if he does not attain it in the last age, then at the time of death. |
no ce maraṇasamaye pāpuṇāti, atha devaputto hutvā. |
If he does not attain it at the time of death, then having become a deva-son. |
no ce devaputto hutvā pāpuṇāti, anuppanne buddhe nibbatto paccekabodhiṃ sacchikaroti. |
If he does not attain it having become a deva-son, then, being reborn when a Buddha has not arisen, he realizes Paccekabodhi. |
no ce paccekabodhiṃ sacchikaroti, atha buddhānaṃ sammukhībhāve khippābhiñño vā hoti, seyyathāpi thero bāhiyo dārucīriyo mahāpañño vā, seyyathāpi thero sāriputto, mahiddhiko vā, seyyathāpi thero mahāmoggallāno, 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, sikkhākāmo vā, seyyathāpi thero rāhulo buddhaputtoti. |
If he does not realize Paccekabodhi, then, in the presence of Buddhas, he is of quick intuition, like the elder Bāhiya Dārucīriya, or of great wisdom, like the elder Sāriputta, or of great psychic power, like the elder Mahāmoggallāna, or a practitioner of the ascetic practices, like the elder Mahākassapa, or of divine eye, like the elder Anuruddha, or a master of the discipline, like the elder Upāli, or a preacher of the Dhamma, like the elder Puṇṇa Mantāṇiputta, or a forest-dweller, like the elder Revata, or of great learning, like the elder Ānanda, or fond of the training, like the elder Rāhula, the Buddha's son. |
iti imasmiṃ catukke yvāyaṃ harati paccāharati ca, tassa gocarasampajaññaṃ sikhāpattaṃ hoti. |
Thus, in this tetrad, for him who both takes and brings back, the full awareness of the domain has reached its peak. |
♦ abhikkamādīsu pana asammuyhanaṃ asammohasampajaññaṃ. |
♦ But in going forward and so on, the non-delusion is the full awareness of non-delusion. |
taṃ evaṃ veditabbaṃ — idha bhikkhu abhikkamanto vā paṭikkamanto vā yathā andhaputhujjanā abhikkamādīsu — “attā abhikkamati, attanā abhikkamo nibbattito”ti vā “ahaṃ abhikkamāmi, mayā abhikkamo nibbattito”ti vā sammuyhanti, tathā asammuyhanto abhikkamāmīti citte uppajjamāne teneva cittena saddhiṃ cittasamuṭṭhānā vāyodhātu viññattiṃ janayamānā uppajjati, iti cittakiriyavāyodhātuvipphāravasena ayaṃ kāyasammato aṭṭhisaṅghāṭo abhikkamati. |
That should be understood thus — here a monk, when going forward or returning, just as the blind ordinary people, in going forward and so on, are deluded, "a self goes forward, the going forward is produced by a self," or "I go forward, the going forward is produced by me," so, not being deluded, when the thought "I am going forward" arises, along with that very thought, the wind-element, which arises from the thought, arises, causing an intimation; thus, by way of the action of the thought and the vibration of the wind-element, this mass of bones called the body goes forward. |
tassevaṃ abhikkamato ekekapāduddharaṇe pathavīdhātu āpodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo, tathā atiharaṇavītiharaṇesu, vossajjane tejodhātu vāyodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo, tathā sannikkhepanasannirumbhanesu. |
For him who thus goes forward, at every lifting of the foot, the earth-element and the water-element, these two elements are diminished, they are weak; the other two are excessive, they are strong; likewise in bringing forward and bringing across; in setting down, the fire-element and the wind-element, these two elements are diminished, they are weak; the other two are excessive, they are strong; likewise in placing and holding. |
♦ tattha uddharaṇe pavattā rūpārūpadhammā atiharaṇaṃ na pāpuṇanti, tathā atiharaṇe pavattā vītiharaṇaṃ, vītiharaṇe pavattā vossajjanaṃ, vossajjane pavattā sannikkhepanaṃ, sannikkhepane pavattā sannirumbhanaṃ na pāpuṇanti, tattha tattheva pabbapabbaṃ sandhisandhi odhiodhi hutvā tattakapāle pakkhittatilāni viya taṭataṭāyantā bhijjanti. |
♦ Therein, the material and immaterial dhammas that have arisen in the lifting do not reach the bringing forward; likewise those that have arisen in the bringing forward do not reach the bringing across; those that have arisen in the bringing across do not reach the setting down; those that have arisen in the setting down do not reach the placing; those that have arisen in the placing do not reach the holding; right there, joint by joint, connection by connection, limit by limit, like sesame seeds thrown on a hot plate, crackling, they break up. |
tattha ko eko abhikkamati, kassa vā ekassa abhikkamanaṃ? |
Therein, who is the one who goes forward, or whose is the going forward of one? |
paramatthato hi dhātūnaṃyeva gamanaṃ, dhātūnaṃ ṭhānaṃ, dhātūnaṃ nisajjā, dhātūnaṃ sayanaṃ. |
In the ultimate sense, it is only the going of the elements, the standing of the elements, the sitting of the elements, the lying down of the elements. |
tasmiṃ tasmiñhi koṭṭhāse saddhiṃ rūpena — |
In each of those portions, along with the form — |
♦ “aññaṃ uppajjate cittaṃ, aññaṃ cittaṃ nirujjhati. |
♦ "Another citta arises, another citta ceases. |
♦ avīcimanusambandho, nadīsotova vattatī”ti. |
♦ An unbroken continuity, like a river's stream it flows." |
— |
— |
♦ evaṃ abhikkamādīsu asammuyhanaṃ asammohasampajaññaṃ nāmāti. |
Thus, the non-delusion in going forward and so on is called the full awareness of non-delusion. |
♦ niṭṭhito “abhikkante paṭikkante sampajānakārī hotī”tipadassa attho. |
♦ The meaning of the phrase "he acts with full awareness in going forward and returning" is finished. |
♦ ālokite vilokiteti ettha pana ālokitaṃ nāma purato pekkhanaṃ, vilokitaṃ nāma anudisāpekkhanaṃ. |
♦ In "in looking at, in looking around," here, however, "looking at" is said of looking forward, and "looking around" of looking in the other directions. |
aññānipi heṭṭhā upari pacchato anupekkhanavasena olokitaullokitāpalokitāni nāma honti. |
And there are other lookings, called looking down, looking up, and looking back, by way of looking down, up, and back. |
tāni idha na gahitāni, sāruppavasena pana imāneva dve gahitāni. |
They are not taken here, but by way of what is suitable, only these two are taken. |
iminā vā mukhena sabbānipi tāni gahitānevāti. |
Or, by this way, all of them are also taken. |
♦ tattha “ālokessāmī”ti citte uppanne cittavaseneva anoloketvā atthapariggaṇhanaṃ sātthakasampajaññaṃ. |
♦ Therein, when the thought "I will look" arises, not looking just by the thought, but having considered the benefit, the grasping of the benefit is the full awareness of what is beneficial. |
taṃ āyasmantaṃ nandaṃ kāyasakkhiṃ katvā veditabbaṃ. |
That should be understood by making the venerable Nanda a personal witness. |
vuttañhetaṃ bhagavatā — |
For this is said by the Blessed One — |
♦ “sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetasā samannāharitvā nando puratthimaṃ disaṃ āloketi ‘evaṃ me puratthimaṃ disaṃ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāsavissantī’ti. |
♦ "If, O monks, the eastern direction is to be looked at by Nanda, having encompassed everything with his mind, Nanda looks at the eastern direction, 'Thus, for me who am looking at the eastern direction, covetousness and grief, evil, unwholesome states will not flow in.' |
itiha tattha sampajāno hoti. |
Thus he is fully aware there. |
sace, bhikkhave, nandassa pacchimā disā, uttarā disā, dakkhiṇā disā, uddhaṃ, adho, anudisā āloketabbā hoti, sabbaṃ cetasā samannāharitvā nando anudisaṃ āloketi ‘evaṃ me anudisaṃ ālokayato’ ... pe ... sampajāno hotī”ti . |
If, O monks, the western direction, the northern direction, the southern direction, above, below, the other directions are to be looked at by Nanda, having encompassed everything with his mind, Nanda looks at the other directions, 'Thus, for me who am looking at the other directions'... and so on... he is fully aware." |
♦ apica idhāpi pubbe vuttacetiyadassanādivaseneva sātthakatā ca sappāyatā ca veditabbā. |
♦ And also here, the benefit and suitability should be understood by way of the seeing of a cetiya and so on, as said before. |
kammaṭṭhānassa pana avijahanameva gocarasampajaññaṃ, tasmā khandhadhātuāyatanakammaṭṭhānikehi attano kamaṭṭhānavaseneva kasiṇādikammaṭṭhānikehi vā pana kammaṭṭhānasīseneva ālokanavilokanaṃ kātabbaṃ. |
But the non-abandonment of the meditation subject is the full awareness of the domain; therefore, for those who practice the meditation subjects of the aggregates, elements, and sense-bases, the looking at and looking around should be done with their own meditation subject as the head, or for those who practice the kasiṇa and other meditation subjects, with the meditation subject as the head. |
♦ “abbhantare attā nāma āloketā vā viloketā vā natthi, ‘ālokessāmī’ti pana citte uppajjamāne teneva cittena saddhiṃ cittasamuṭṭhānā vāyodhātu viññattiṃ janayamānā uppajjati. |
♦ "There is no self within that looks or looks around, but when the thought 'I will look' arises, along with that very thought, the wind-element, which arises from the thought, arises, causing an intimation. |
iti cittakiriyavāyodhātuvipphāravasena heṭṭhimaṃ akkhidalaṃ adho sīdati, uparimaṃ uddhaṃ laṅgheti, koci yantakena vivaranto nāma natthi, tato cakkhuviññāṇaṃ dassanakiccaṃ sādhentaṃ uppajjatī”ti evaṃ pajānanaṃ panettha asammohasampajaññaṃ nāma. |
Thus, by way of the action of the thought and the vibration of the wind-element, the lower eyelid sinks down, the upper one leaps up; there is no one who opens it with a machine. Then the eye-consciousness arises, accomplishing the task of seeing." Thus the knowing of this here is called the full awareness of non-delusion. |
♦ apica mūlapariññāāgantukatāvakālikabhāvavasenapettha asammohasampajaññaṃ veditabbaṃ. |
♦ And also, the full awareness of non-delusion should be understood here by way of the full understanding of the root, the state of being a visitor, and the state of being temporary. |
mūlapariññāvasena tāva — |
By way of the full understanding of the root, for instance — |
♦ “bhavaṅgāvajjanañceva, dassanaṃ sampaṭicchanaṃ. |
♦ "The life-continuum and adverting, and 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, tannirodhā cakkhuviññāṇaṃ dassanakiccaṃ sādhayamānaṃ, tannirodhā vipākamanodhātu sampaṭicchanakiccaṃ sādhayamānā, tannirodhā vipākamanoviññāṇadhātu santīraṇakiccaṃ sādhayamānā, tannirodhā kiriyamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādhayamānā, tannirodhā sattakkhattuṃ javanaṃ javati. |
♦ Therein, the life-continuum proceeds, accomplishing the task of the limb of the existence of rebirth; having turned that, the functional mind-element, accomplishing the task of adverting; at its cessation, the eye-consciousness, accomplishing the task of seeing; at its cessation, the resultant mind-element, accomplishing the task of receiving; at its cessation, the resultant mind-consciousness-element, accomplishing the task of investigating; at its cessation, the functional mind-consciousness-element, accomplishing the task of determining; at its cessation, the impulsion impels seven times. |
tattha paṭhamajavanepi “ayaṃ itthī, ayaṃ puriso”ti rajjanadussanamuyhanavasena ālokitavilokitaṃ na hoti, dutiyajavanepi ... pe ... sattamajavanepi. |
Therein, even at the first impulsion, there is no looking at and looking around by way of lust, aversion, and delusion, "this is a woman, this is a man"; even at the second impulsion... and so on... even at the seventh impulsion. |
etesu pana yuddhamaṇḍale yodhesu viya heṭṭhupariyavasena bhijjitvā patitesu “ayaṃ itthī, ayaṃ puriso”ti rajjanādivasena ālokitavilokitaṃ hoti. |
But among these, like among warriors in a battlefield, when they have broken and fallen, above and below, there is looking at and looking around by way of lust and so on, "this is a woman, this is a man." |
evaṃ tāvettha mūlapariññāvasena asammohasampajaññaṃ veditabbaṃ. |
Thus far, the full awareness of non-delusion should be understood here by way of the full understanding 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 at the eye-door, when a form has come into range, above the movement of the life-continuum, by way of accomplishing its own task, when adverting and so on have arisen and ceased, at the end, impulsion arises; that is like a visitor-man in the eye-door, which is the house of the previously arisen adverting and so on. |
tassa yathā paragehe kiñci yācituṃ paviṭṭhassa āgantukapurisassa gehasāmikesu tuṇhīmāsinesu āṇākaraṇaṃ na yuttaṃ, evaṃ āvajjanādīnaṃ gehabhūte cakkhudvāre āvajjanādīsupi arajjantesu adussantesu amuyhantesu ca rajjanadussanamuyhanaṃ ayuttanti evaṃ āgantukabhāvavasena asammohasampajaññaṃ veditabbaṃ. |
For him, just as for a visitor-man who has entered another's house to beg for something, it is not proper to give commands when the owners of the house are sitting in silence, so in the eye-door, which is the house of adverting and so on, when adverting and so on are not lustful, not aversive, and not deluded, lust, aversion, and delusion are not proper. Thus, the full awareness 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 passanti, ittarāni tāvakālikāni honti. |
♦ But those cittas that arise at the eye-door, ending with determining, they break up right there with their associated dhammas, they do not see each other, they are momentary, they are temporary. |
tattha yathā ekasmiṃ ghare sabbesu mānusakesu matesu avasesassa ekassa taṅkhaṇaṃyeva maraṇadhammassa na yuttā naccagītādīsu abhirati nāma, evameva ekadvāre sasampayuttesu āvajjanādīsu tattha tattheva matesu avasesassa taṅkhaṇaṃyeva maraṇadhammassa javanassāpi rajjanadussanamuyhanavasena abhirati nāma na yuttāti evaṃ tāvakālikabhāvavasena asammohasampajaññaṃ veditabbaṃ. |
Therein, just as in one house, when all the people have died, it is not proper for the one who remains, who is of a nature to die at that very moment, to delight in dancing, singing, and so on, in the same way, at one door, when adverting and so on, with their associated states, have died right there, it is not proper for the impulsion, which is also of a nature to die at that very moment, to delight by way of lust, aversion, and delusion. Thus, the full awareness of non-delusion should be understood by way of the state of being temporary. |
♦ apica khandhāyatanadhātupaccayapaccavekkhaṇavasenapetaṃ veditabbaṃ. |
♦ And also, this should be understood by way of reviewing the aggregates, sense-bases, elements, and conditions. |
ettha hi cakkhu ceva rūpā ca rūpakkhandho, dassanaṃ viññāṇakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phassādikā saṅkhārā saṅkhārakkhandho, evametesaṃ pañcannaṃ khandhānaṃ samavāye ālokanavilokanaṃ paññāyati. |
For here, the eye and forms are the aggregate of form; the seeing is the aggregate of consciousness; the feeling associated with it is the aggregate of feeling; the perception is the aggregate of perception; contact and so on are the aggregate of formations; thus, in the combination of these five aggregates, looking at and looking around is known. |
tattha ko eko āloketi, ko viloketi? |
Therein, who is the one who looks at, who looks around? |
tathā cakkhu cakkhāyatanaṃ, rūpaṃ rūpāyatanaṃ, dassanaṃ manāyatanaṃ, vedanādayo sampayuttadhammā dhammāyatanaṃ, evametesaṃ catunnaṃ āyatanānaṃ samavāye ālokanavilokanaṃ paññāyati. |
Likewise, the eye is the eye-base, form is the form-base, the seeing is the mind-base, feeling and so on, the associated dhammas, are the Dhamma-base; thus, in the combination of these four bases, looking at and looking around is known. |
tattha ko eko āloketi, ko viloketi? |
Therein, who is the one who looks at, who looks around? |
tathā cakkhu cakkhudhātu, rūpaṃ rūpadhātu, dassanaṃ cakkhuviññāṇadhātu, taṃsampayuttā vedanādayo dhammā dhammadhātu, evametesaṃ catunnaṃ dhātūnaṃ samavāye ālokanavilokanaṃ paññāyati. |
Likewise, the eye is the eye-element, form is the form-element, the seeing is the eye-consciousness-element, feeling and so on, the associated dhammas, are the Dhamma-element; thus, in the combination of these four elements, looking at and looking around is known. |
tattha ko eko āloketi, ko viloketi? |
Therein, who is the one who looks at, who looks around? |
tathā cakkhu nissayapaccayo, rūpaṃ ārammaṇapaccayo, āvajjanaṃ anantarasamanantarūpanissayanatthivigatapaccayo, āloko upanissayapaccayo, vedanādayo sahajātapaccayo. |
Likewise, the eye is the support-condition, form is the object-condition, adverting is the proximity-, contiguity-, dependence-, absence-, and disappearance-condition, light is the dependence-condition, feeling and so on are the co-nascence-condition. |
evametesaṃ paccayānaṃ samavāye ālokanavilokanaṃ paññāyati. |
Thus, in the combination of these conditions, looking at and looking around is known. |
tattha ko eko āloketi, ko viloketīti evamettha khandhāyatanadhātupaccayapaccavekkhaṇavasenapi asammohasampajaññaṃ veditabbaṃ. |
Therein, who is the one who looks at, who looks around? Thus, the full awareness of non-delusion should be understood here also by way of reviewing the aggregates, sense-bases, elements, and conditions. |
♦ samiñjite pasāriteti pabbānaṃ samiñjanapasāraṇe. |
♦ "In bending, in stretching" means in the bending and stretching of the joints. |
tattha cittavaseneva samiñjanapasāraṇaṃ akatvā hatthapādānaṃ samiñjanapasāraṇapaccayā atthānatthaṃ pariggaṇhitvā atthapariggaṇhanaṃ sātthakasampajaññaṃ. |
Therein, not bending and stretching just by the thought, but having considered the benefit and harm from the condition of bending and stretching the hands and feet, the grasping of the benefit is the full awareness of what is beneficial. |
tattha hatthapāde aticiraṃ samiñjitvā vā pasāretvā vā ṭhitassa khaṇe khaṇe vedanā uppajjanti, cittaṃ ekaggaṃ na labhati, kammaṭṭhānaṃ paripatati, visesaṃ nādhigacchati. |
Therein, for one who stands for a very long time, having bent or stretched his hands and feet, feelings arise from moment to moment, his mind does not attain one-pointedness, the meditation subject declines, he does not attain a special state. |
kāle samiñjantassa kāle pasārentassa pana tā vedanā nuppajjanti, cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ phātiṃ gacchati, visesamadhigacchatīti evaṃ atthānatthapariggaṇhanaṃ veditabbaṃ. |
But for one who bends at the right time and stretches at the right time, those feelings do not arise, his mind becomes one-pointed, the meditation subject flourishes, he attains a special state. Thus, the consideration of benefit and harm should be understood. |
♦ atthe pana satipi sappāyāsappāyaṃ pariggaṇhitvā sappāyapariggaṇhanaṃ sappāyasampajaññaṃ. |
♦ But even when there is a benefit, having considered what is suitable and unsuitable, the grasping of what is suitable is the full awareness of what is suitable. |
tatrāyaṃ nayo — mahācetiyaṅgaṇe kira daharabhikkhū sajjhāyaṃ gaṇhanti. |
Therein, this is the method — in the great cetiya-courtyard, it is said, young monks are learning a recitation. |
tesaṃ piṭṭhipasse daharabhikkhuniyo dhammaṃ suṇanti. |
Behind them, young nuns are listening to the Dhamma. |
tattheko daharo hatthaṃ pasārento kāyasaṃsaggaṃ patvā teneva kāraṇena gihī jāto. |
There one young monk, while stretching his hand, came into bodily contact and, for that very reason, became a householder. |
aparo bhikkhu pādaṃ pasārento aggimhi pasāresi, aṭṭhiṃ āhacca pādo jhāyi. |
Another monk, while stretching his foot, stretched it into a fire; the foot, having struck a bone, was burnt. |
aparo vammike pasāresi, so āsīvisena daṭṭho. |
Another stretched it into an anthill; he was bitten by a venomous snake. |
aparo cīvarakuṭidaṇḍake pasāresi, taṃ maṇisappo ḍaṃsi. |
Another stretched it on the pole of a robe-hut; a gem-snake bit it. |
tasmā evarūpe asappāye apasāretvā sappāye pasāretabbaṃ. |
Therefore, not stretching in such unsuitable places, one should stretch in a suitable place. |
idamettha sappāyasampajaññaṃ. |
This here is the full awareness of what is suitable. |
♦ gocarasampajaññaṃ pana mahātheravatthunā dīpetabbaṃ — mahāthero kira divāṭṭhāne nisinno antevāsikehi saddhiṃ kathayamāno sahasā hatthaṃ samiñjitvā puna yathāṭhāne ṭhapetvā saṇikaṃ samiñjesi. |
♦ But the full awareness of the domain should be shown by the story of the great elder — the great elder, it is said, while sitting in his day-abode and talking with his pupils, suddenly bent his hand and, having placed it back in its original position, bent it slowly. |
taṃ antevāsikā pucchiṃsu — “kasmā, bhante, sahasā hatthaṃ samiñjitvā puna yathāṭhāne ṭhapetvā saṇikaṃ samiñjitthā”ti. |
His pupils asked him, "Why, venerable sir, did you suddenly bend your hand and, having placed it back in its original position, bend it slowly?" |
yato paṭṭhāyāhaṃ, āvuso, kammaṭṭhānaṃ manasikātuṃ āraddho, na me kammaṭṭhānaṃ muñcitvā hattho samiñjitapubbo, idāni pana tumhehi saddhiṃ kathayamānena kammaṭṭhānaṃ muñcitvā samiñjito, tasmā puna yathāṭhāne ṭhapetvā samiñjesinti. |
From the time, friends, that I began to attend to the meditation subject, my hand has never before been bent without releasing the meditation subject; but now, while talking with you, it was bent without releasing the meditation subject, therefore, having placed it back in its original position, I bent it. |
sādhu, bhante, bhikkhunā nāma evarūpena bhavitabbanti. |
Good, venerable sir, a monk should be of such a nature. |
evametthāpi kammaṭṭhānāvijahanameva gocarasampajaññanti veditabbaṃ. |
Thus, here also, the non-abandonment of the meditation subject should be understood as the full awareness of the domain. |
♦ abbhantare attā nāma koci samiñjanto vā pasārento vā natthi, vuttappakāracittakiriyavāyodhātuvipphārena pana suttākaḍḍhanavasena dāruyantassa hatthapādalaḷanaṃ viya samiñjanapasāraṇaṃ hotīti parijānanaṃ panettha asammohasampajaññanti veditabbaṃ. |
♦ "There is no self within that bends or stretches, but by the aforesaid action of the thought and the vibration of the wind-element, like the movement of the hands and feet of a wooden puppet by the pulling of strings, the bending and stretching happens." The knowing of this here should be understood as the full awareness of non-delusion. |
♦ saṅghāṭipattacīvaradhāraṇeti ettha saṅghāṭicīvarānaṃ nivāsanapārupanavasena, pattassa bhikkhāpaṭiggahaṇādivasena paribhogo dhāraṇaṃ nāma. |
♦ "In the wearing of the outer robe, bowl, and robe," here the use of the outer robe and robe by way of wearing and putting on, and of the bowl by way of receiving alms and so on, is called "wearing." |
tattha saṅghāṭicīvaradhāraṇe tāva nivāsetvā pārupitvā ca piṇḍāya carato āmisalābho, “sītassa paṭighātāyā”tiādinā nayena bhagavatā vuttappakāroyeva ca attho attho nāma. |
Therein, in the wearing of the outer robe and robe, for one who, having put them on and worn them, goes for alms, the gain of material things, and the benefit of the kind stated by the Blessed One in the way, "for the warding off of cold," and so on, is called the benefit. |
tassa vasena sātthakasampajaññaṃ veditabbaṃ. |
By way of that, the full awareness of what is beneficial should be understood. |
♦ uṇhapakatikassa pana dubbalassa ca cīvaraṃ sukhumaṃ sappāyaṃ, sītālukassa ghanaṃ dupaṭṭaṃ. |
♦ But for one of a hot constitution and for a weak one, a fine robe is suitable; for one sensitive to cold, a thick double-layered one. |
viparītaṃ asappāyaṃ. |
The opposite is unsuitable. |
yassa kassaci jiṇṇaṃ asappāyameva. |
For anyone, an old one is unsuitable. |
aggaḷādidānena hissa taṃ palibodhakaraṃ hoti. |
For by the giving of bolts and so on, it becomes a hindrance for him. |
tathā paṭṭuṇṇadukūlādibhedaṃ lobhanīyacīvaraṃ. |
Likewise a desirable robe of the kind of felt, fine cotton, and so on. |
tādisañhi araññe ekakassa nivāsantarāyakaraṃ, jīvitantarāyakarañcāpi hoti. |
For such a one, it is a danger to his dwelling alone in the forest, and also a danger to his life. |
nippariyāyena pana yaṃ nimittakammādimicchājīvavasena uppannaṃ, yañcassa sevamānassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, taṃ asappāyaṃ. |
But without exception, that which has arisen by way of wrong livelihood, such as the practice of signs, and that which, when he partakes of it, his unwholesome states increase and his wholesome states decrease, that is unsuitable. |
viparītaṃ sappāyaṃ, tassa vasenettha sappāyasampajaññaṃ, kammaṭṭhānāvijahanavaseneva ca gocarasampajaññaṃ veditabbaṃ. |
The opposite is suitable; by way of that, the full awareness of what is suitable here, and by way of the non-abandonment of the meditation subject, the full awareness of the domain should be understood. |
♦ abbhantare attā nāma koci cīvaraṃ pārupanto natthi, vuttappakāracittakiriyavāyodhātuvipphāreneva pana cīvarapārupanaṃ hoti. |
♦ "There is no self within that puts on a robe, but by the aforesaid action of the thought and the vibration of the wind-element, the putting on of a robe happens. |
tattha cīvarampi acetanaṃ, kāyopi acetano. |
Therein, the robe is also inanimate, and the body is also inanimate. |
cīvaraṃ na jānāti “mayā kāyo pārupito”ti. |
The robe does not know, 'I have been put on by the body.' |
kāyopi na jānāti “ahaṃ cīvarena pārupito”ti. |
The body also does not know, 'I have been put on by the robe.' |
dhātuyova dhātusamūhaṃ paṭicchādenti paṭapilotikāya potthakarūpapaṭicchādane viya. |
The elements only cover the group of elements, like the covering of a manuscript with a cloth." |
tasmā neva sundaraṃ cīvaraṃ labhitvā somanassaṃ kātabbaṃ, na asundaraṃ labhitvā domanassaṃ. |
Therefore, one should not be pleased on receiving a beautiful robe, nor displeased on receiving an ugly one. |
nāgavammikacetiyarukkhādīsu hi keci mālāgandhadhūmavatthādīhi sakkāraṃ karonti, keci gūthamuttakaddamadaṇḍasatthapahārādīhi asakkāraṃ. |
For on a nāga-anthill, a cetiya, a tree, and so on, some pay homage with garlands, scents, incense, cloths, and so on; some show disrespect with dung, urine, mud, sticks, and weapon-blows. |
na tehi nāgavammikarukkhādayo somanassaṃ vā karonti domanassaṃ vā. |
By these, the nāga-anthill, tree, and so on are neither pleased nor displeased. |
evamevaṃ neva sundaraṃ cīvaraṃ labhitvā somanassaṃ kātabbaṃ, na asundaraṃ labhitvā domanassanti evaṃ pavattapaṭisaṅkhānavasenettha asammohasampajaññaṃ veditabbaṃ. |
In the same way, one should not be pleased on receiving a beautiful robe, nor displeased on receiving an ugly one. Thus, the full awareness of non-delusion should be understood here by way of the reflection that has proceeded. |
♦ pattadhāraṇepi pattaṃ sahasāva aggahetvā — “imaṃ gahetvā piṇḍāya caramāno bhikkhaṃ labhissāmī”ti evaṃ pattaggahaṇapaccayā paṭilabhitabbātthavasena sātthakasampajaññaṃ veditabbaṃ. |
♦ In the wearing of the bowl also, not taking the bowl suddenly, but "having taken this and going for alms, I will receive alms," thus, by way of the benefit to be obtained from the condition of taking the bowl, the full awareness of what is beneficial should be understood. |
kisadubbalasarīrassa pana garupatto asappāyo. |
But for one with a delicate, weak body, a heavy bowl is unsuitable. |
yassa kassaci catupañcagaṇṭhikāhato dubbisodhanīyo asappāyova. |
For anyone, one that is broken in four or five places and difficult to clean is unsuitable. |
duddhotapatto hi na vaṭṭati, taṃ dhovantasseva cassa palibodho hoti. |
For an unwashed bowl is not permissible, and for him who washes it, it becomes a hindrance. |
maṇivaṇṇapatto pana lobhanīyo cīvare vuttanayeneva asappāyo. |
But a bowl of the color of a gem is desirable and, in the way stated for the robe, unsuitable. |
nimittakammādivasena laddho, pana yañcassa sevamānassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, ayaṃ ekantāsappāyova. |
But one obtained by way of the practice of signs and so on, and that which, when he uses it, his unwholesome states increase and his wholesome states decrease, this is entirely unsuitable. |
viparīto sappāyo. |
The opposite is suitable. |
tassa vasenettha sappāyasampajaññaṃ, kammaṭṭhānāvijahanavaseneva ca gocarasampajaññaṃ veditabbaṃ. |
By way of that, the full awareness of what is suitable here, and by way of the non-abandonment of the meditation subject, the full awareness of the domain should be understood. |
♦ abbhantare attā nāma koci pattaṃ gaṇhanto natthi, vuttappakāracittakiriyavāyodhātuvipphāreneva pattaggahaṇaṃ nāma hoti. |
♦ "There is no self within that takes a bowl, but by the aforesaid action of the thought and the vibration of the wind-element, the taking of a bowl happens. |
tattha pattopi acetano, hatthāpi acetanā. |
Therein, the bowl is also inanimate, and the hands are also inanimate. |
patto na jānāti “ahaṃ hatthehi gahito”ti. |
The bowl does not know, 'I have been taken by the hands.' |
hatthāpi na jānanti “patto amhehi gahito”ti. |
The hands also do not know, 'A bowl has been taken by us.' |
dhātuyova dhātusamūhaṃ gaṇhanti, saṇḍāsena aggivaṇṇapattaggahaṇe viyāti evaṃ pavattapaṭisaṅkhānavasenettha asammohasampajaññaṃ veditabbaṃ. |
The elements only take the group of elements, like the taking of a hot bowl of the color of fire with tongs." Thus, the full awareness of non-delusion should be understood here by way of the reflection that has proceeded. |
♦ apica yathā chinnahatthapāde vaṇamukhehi paggharitapubbalohitakimikule nīlamakkhikasamparikiṇṇe anāthasālāya anāthamanusse disvā dayālukā purisā tesaṃ vaṇapaṭṭacoḷakāni ceva kapālādīhi bhesajjāni ca upanāmenti. |
♦ And also, just as when compassionate men see helpless people in a hospital for the helpless, with their hands and feet cut off, with pus, blood, and swarms of worms flowing from their wounds, and surrounded by blue flies, they bring them bandages for their wounds and also medicines in bowls and so on. |
tattha coḷakānipi kesañci saṇhāni, kesañci thūlāni pāpuṇanti, bhesajjakapālānipi kesañci susaṇṭhānāni, kesañci dussaṇṭhānāni pāpuṇanti, na te tattha sumanā vā dummanā vā honti. |
Therein, the bandages that some get are fine, and those that some get are coarse; and the medicine-bowls that some get are well-formed, and those that some get are ill-formed; they are neither pleased nor displeased there. |
vaṇapaṭicchādanamatteneva hi coḷakena bhesajjapaṭiggahamatteneva ca kapālakena tesaṃ attho. |
For their purpose is only with the bandage by way of covering the wound, and with the bowl by way of receiving the medicine. |
evameva yo bhikkhu vaṇacoḷakaṃ viya cīvaraṃ, bhesajjakapālakaṃ viya ca pattaṃ, kapāle bhesajjamiva ca patte laddhabhikkhaṃ sallakkheti. |
In the same way, a monk who considers the robe as a wound-bandage, and the bowl as a medicine-bowl, and the alms received in the bowl as the medicine in the bowl. |
ayaṃ saṅghāṭipattacīvaradhāraṇe asammohasampajaññena uttamasampajānakārīti veditabbo. |
This one should be understood as a supreme practitioner of full awareness with non-delusion in the wearing of the outer robe, bowl, and robe. |
♦ asitādīsu asiteti piṇḍapātabhojane. |
♦ In "in eating" and so on, "in eating" means in eating alms-food. |
pīteti yāguādipāne. |
"In drinking" means in drinking rice-gruel and so on. |
khāyiteti piṭṭhakhajjakādikhādane. |
"In chewing" means in chewing cakes and so on. |
sāyiteti madhuphāṇitādisāyane. |
"In tasting" means in tasting honey, molasses, and so on. |
tattha “neva davāyā”tiādinā nayena vutto aṭṭhavidhopi attho attho nāma, tassa vasena sātthakasampajaññaṃ veditabbaṃ. |
Therein, the eightfold benefit stated in the way, "neither for sport," and so on, is called the benefit; by way of that, the full awareness of what is beneficial should be understood. |
♦ lūkhapaṇītatittamadhurādīsu pana yena bhojanena yassa aphāsu hoti, taṃ tassa asappāyaṃ. |
♦ But among coarse, fine, bitter, sweet, and so on, whatever food causes discomfort for someone, that is unsuitable for him. |
yaṃ pana nimittakammādivasena paṭiladdhaṃ, yañcassa bhuñjato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, taṃ ekantāsappāyameva. |
But that which has been obtained by way of the practice of signs and so on, and that which, when he eats it, his unwholesome states increase and his wholesome states decrease, that is entirely unsuitable. |
viparītaṃ sappāyaṃ. |
The opposite is suitable. |
tassa vasenettha sappāyasampajaññaṃ, kammaṭṭhānāvijahanavaseneva ca gocarasampajaññaṃ veditabbaṃ. |
By way of that, the full awareness of what is suitable here, and by way of the non-abandonment of the meditation subject, the full awareness of the domain should be understood. |
♦ abbhantare attā nāma koci bhuñjako natthi, vuttappakāracittakiriyavāyodhātuvipphāreneva pattapaṭiggahaṇaṃ nāma hoti, cittakiriyavāyodhātuvipphāreneva hatthassa patte otāraṇaṃ nāma hoti, cittakiriyavāyodhātuvipphāreneva ālopakaraṇaṃ ālopuddharaṇaṃ mukhavivaraṇañca hoti. |
♦ "There is no self within that eats, but by the aforesaid action of the thought and the vibration of the wind-element, the receiving of the bowl happens; by the action of the thought and the vibration of the wind-element, the lowering of the hand into the bowl happens; by the action of the thought and the vibration of the wind-element, the making of a mouthful, the lifting of a mouthful, and the opening of the mouth happen. |
na koci kuñcikāya na yantakena hanukaṭṭhīni vivarati, cittakiriyavāyodhātuvipphāreneva ālopassa mukhe ṭhapanaṃ uparidantānaṃ musalakiccasādhanaṃ heṭṭhādantānaṃ udukkhalakiccasādhanaṃ jivhāya hatthakiccasādhanañca hoti. |
No one opens the jawbones with a key or a machine; by the action of the thought and the vibration of the wind-element, the placing of the mouthful in the mouth, the doing of the work of a pestle by the upper teeth, the doing of the work of a mortar by the lower teeth, and the doing of the work of a hand by the tongue happen. |
iti naṃ 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 jivhāhatthaparivattitaṃ kheḷaudakatemitaṃ uparidantamusalasañcuṇṇitaṃ koci kaṭacchunā vā dabbiyā vā anto pavesento nāma natthi, vāyodhātuyāva pavisati. |
That which has been turned over by the hand of the tongue in the mortar of the lower teeth, and moistened with the water of saliva, and ground up by the pestle of the upper teeth, no one pushes in with a ladle or a spoon; it enters by the wind-element itself. |
paviṭṭhaṃ paviṭṭhaṃ koci palālasantharaṃ katvā dhārento nāma natthi, vāyodhātuvaseneva tiṭṭhati. |
What has entered, no one, having made a bed of straw, holds; it stands by the force of the wind-element. |
ṭhitaṃ ṭhitaṃ koci uddhanaṃ katvā aggiṃ jāletvā pacanto nāma natthi, tejodhātuyāva paccati. |
What stands, no one, having made an oven and lit a fire, cooks; it is cooked by the fire-element itself. |
pakkaṃ pakkaṃ koci daṇḍakena vā yaṭṭhiyā vā bahi nīharako nāma natthi, vāyodhātuyeva nīharati. |
What is cooked, no one, with a stick or a rod, takes out; the wind-element itself takes it out. |
iti vāyodhātu atiharati ca vītiharati ca dhāreti ca parivatteti ca sañcuṇṇeti ca visoseti ca nīharati ca; |
Thus the wind-element brings forward and brings across, holds, turns over, grinds up, dries, and takes out; |
pathavīdhātu dhāreti ca parivatteti ca sañcuṇṇeti ca visoseti ca; |
the earth-element holds, turns over, grinds up, and dries; |
āpodhātu sineheti ca allattañca anupāleti; |
the water-element moistens and maintains the wetness; |
tejodhātu antopaviṭṭhaṃ paripāceti; |
the fire-element digests what has entered within; |
ākāsadhātu añjaso hoti; |
the space-element is the passage; |
viññāṇadhātu tattha tattha sammāpayogamanvāya ābhujatīti evaṃ pavattapaṭisaṅkhānavasenettha asammohasampajaññaṃ veditabbaṃ. |
the consciousness-element, relying on the right application in each case, inclines." Thus, the full awareness of non-delusion should be understood here by way of the reflection that has proceeded. |
♦ apica gamanato, pariyesanato, paribhogato, āsayato, nidhānato, aparipakkato, paripakkato, phalato, nissandato, sammakkhanatoti evaṃ dasavidhaṃ paṭikūlabhāvaṃ paccavekkhaṇatopettha asammohasampajaññaṃ veditabbaṃ. |
♦ And also, the full awareness of non-delusion should be understood here by reviewing the tenfold state of repulsiveness: from going, from searching, from consumption, from the receptacle, from the storage, from being undigested, from being digested, from the fruit, from the discharge, and from the smearing. |
vitthārakathā panettha visuddhimagge āhārapaṭikūlasaññāniddesato gahetabbā. |
The detailed discussion here should be taken from the Visuddhimagga in the section on the perception of repulsiveness in food. |
♦ uccārapassāvakammeti uccārassa ca passāvassa ca karaṇe. |
♦ "In the act of defecating and urinating" means in the doing 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 right time, sweat is released from the whole body, his eyes spin, his mind does not become 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 benefit here. |
tassa vasena sātthakasampajaññaṃ veditabbaṃ. |
By way of that, the full awareness of what is beneficial should be understood. |
aṭṭhāne uccārapassāvaṃ karontassa pana āpatti hoti, ayaso vaḍḍhati, jīvitantarāyopi hoti. |
But for one who defecates and urinates in an unsuitable place, there is an offense, his bad reputation increases, and there is also a danger to his life. |
patirūpe ṭhāne karontassa sabbaṃ taṃ na hotīti idamettha sappāyaṃ. |
For one who does it in a suitable place, all that does not happen; this here is suitable. |
tassa vasena sappāyasampajaññaṃ, kammaṭṭhānāvijahanavasena ca gocarasampajaññaṃ veditabbaṃ. |
By way of that, the full awareness of what is suitable, and by way of the non-abandonment of the meditation subject, the full awareness of the domain should be understood. |
♦ abbhantare attā nāma koci uccārapassāvakammaṃ karonto natthi, cittakiriyavāyodhātuvipphāreneva pana uccārapassāvakammaṃ hoti. |
♦ "There is no self within that does the act of defecating and urinating, but by the aforesaid action of the thought and the vibration of the wind-element, the act of defecating and urinating happens. |
yathā pana pakke gaṇḍe gaṇḍabhedena pubbalohitaṃ akāmatāya nikkhamati, yathā ca atibharitā udakabhājanā udakaṃ akāmatāya nikkhamati, evaṃ pakkāsayamuttavatthīsu sannicitā uccārapassāvā vāyuvegasamuppīḷitā akāmatāyapi nikkhamanti. |
But just as from a ripe boil, pus and blood flow out without wanting to, and just as from an overfilled water-jar, the water flows out without wanting to, in the same way, the feces and urine that have accumulated in the stomach and bladder, being pressed by the force of the wind, also flow out without wanting to. |
so panāyaṃ evaṃ nikkhamanto uccārapassāvo neva tassa bhikkhuno attano hoti na parassa, kevalaṃ sarīranissandova hoti. |
But this feces and urine that thus flows out is neither the monk's own nor another's; it is merely a discharge of the body. |
yathā kiṃ? |
Like what? |
yathā udakatumbato purāṇaudakaṃ chaḍḍentassa neva taṃ attano hoti na paresaṃ, kevalaṃ paṭijagganamattameva hoti. |
Just as for one who is throwing out old water from a water-gourd, it is neither his own nor another's; it is merely a matter of maintenance. |
evaṃ pavattapaṭisaṅkhānavasenettha asammohasampajaññaṃ veditabbaṃ. |
Thus, the full awareness of non-delusion should be understood here by way of the reflection that has proceeded. |
♦ gatādīsu gateti gamane. |
♦ In "in going" and so on, "in going" means in going. |
ṭhiteti ṭhāne. |
"In standing" means in standing. |
nisinneti nisajjāya. |
"In sitting" means in sitting. |
sutteti sayane. |
"In sleeping" means in lying down. |
jāgarite ti jāgaraṇe. |
"In being awake" means in being awake. |
bhāsiteti kathane. |
"In speaking" means in talking. |
tuṇhībhāveti akathane. |
"In being silent" means in not talking. |
ettha ca yo ciraṃ gantvā vā caṅkamitvā vā aparabhāge ṭhito iti paṭisañcikkhati “caṅkamanakāle pavattā rūpārūpadhammā ettheva niruddhā”ti, ayaṃ gate sampajānakārī nāma. |
And here, he who, having gone or walked for a long time, and afterwards, having stood, reflects thus, "The material and immaterial dhammas that arose during the time of walking have ceased right here," this one is called one who acts with full awareness in going. |
♦ yo sajjhāyaṃ vā karonto pañhaṃ vā vissajjento kammaṭṭhānaṃ vā manasikaronto ciraṃ ṭhatvā aparabhāge nisinno iti paṭisañcikkhati “ṭhitakāle pavattā rūpārūpadhammā ettheva niruddhā”ti, ayaṃ ṭhite sampajānakārī nāma. |
♦ He who, while reciting or answering a question or attending to a meditation subject, having stood for a long time, and afterwards, having sat down, reflects thus, "The material and immaterial dhammas that arose during the time of standing have ceased right here," this one is called one who acts with full awareness in standing. |
♦ yo sajjhāyādikaraṇavaseneva ciraṃ nisīditvā aparabhāge nipanno iti paṭisañcikkhati — “nisinnakāle pavattā rūpārūpadhammā ettheva niruddhā”ti, ayaṃ nisinne sampajānakārī nāma. |
♦ He who, by way of reciting and so on, having sat for a long time, and afterwards, having lain down, reflects thus — "The material and immaterial dhammas that arose during the time of sitting have ceased right here," this one is called one who acts with full awareness in sitting. |
♦ yo pana nipannakova sajjhāyaṃ karonto kammaṭṭhānaṃ vā manasikaronto niddaṃ okkamitvā aparabhāge uṭṭhāya iti paṭisañcikkhati — “sayanakāle pavattā rūpārūpadhammā ettheva niruddhā”ti, ayaṃ sutte ca jāgarite ca sampajānakārī nāma. |
♦ But he who, while lying down, reciting or attending to a meditation subject, falls asleep and afterwards, having risen, reflects thus — "The material and immaterial dhammas that arose during the time of lying down have ceased right here," this one is called one who acts with full awareness in sleeping and in being awake. |
kiriyamayacittānañhi appavattaṃ suttaṃ nāma, pavattaṃ jāgaritaṃ nāmāti. |
For the non-occurrence of the functional cittas is called sleeping; the 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 sampajāno bhāsati, ciraṃ vā pana kālaṃ sajjhāyaṃ katvā dhammaṃ vā kathetvā kammaṭṭhānaṃ vā parivattetvā pañhaṃ vā vissajjetvā aparabhāge tuṇhībhūto iti paṭisañcikkhati “bhāsitakāle uppannā rūpārūpadhammā ettheva niruddhā”ti ayaṃ bhāsite sampajānakārī nāma. |
♦ But he who, while speaking, being mindful and fully aware, speaks, "This sound arises conditioned by the lips and the teeth and the tongue and the palate, and conditioned by the corresponding effort of the mind," or who, having recited for a long time or having spoken on the Dhamma or having turned over a meditation subject or having answered a question, and afterwards, having become silent, reflects thus, "The material and immaterial dhammas that arose during the time of speaking have ceased right here," this one is called one who acts with full awareness in speaking. |
♦ yo tuṇhībhūto ciraṃ dhammaṃ vā kammaṭṭhānaṃ vā manasikatvā aparabhāge iti paṭisañcikkhati — “tuṇhībhūtakāle pavattā rūpārūpadhammā ettheva niruddhā”ti. |
♦ He who, being silent, having attended to the Dhamma or a meditation subject for a long time, and afterwards reflects thus — "The material and immaterial dhammas that arose during the time of being silent have ceased right here." |
upādārūpapavattiyā sati bhāsati nāma, asati tuṇhī bhavati nāmāti, ayaṃ tuṇhībhāve sampajānakārī nāmāti. |
When there is an occurrence of derivative form, one is said to speak; when there is not, one is said to be silent. This one is called one who acts with full awareness in being silent. |
evamettha asammohasampajaññaṃ tassa vasena sampajānakāritā veditabbā. |
Thus, the full awareness of non-delusion here, and by way of that, the state of acting with full awareness should be understood. |
imasmiṃ sutte satipaṭṭhānamissakasampajaññaṃ pubbabhāgaṃ kathitaṃ. |
In this sutta, the preliminary stage of the full awareness mixed with the foundations of mindfulness is taught. |
♦ 3. bhikkhusuttavaṇṇanā SN 47.3 |
♦ 3. Commentary on the Bhikkhu Sutta |
♦ 369. tatiye evameva panidhekacceti so kira bhikkhu kammaṭṭhānaṃ kathāpetvā ito cito ca āhiṇḍati, kāyavivekaṃ nānuyuñjati. |
♦ 369. In the third, "in the same way, some here" — that monk, it is said, having had a meditation subject taught, wanders here and there; he does not apply himself to bodily seclusion. |
tena naṃ bhagavā niggaṇhanto evamāha. |
Therefore the Blessed One, rebuking him, said so. |
tasmāti yasmā saṃkhittena desanaṃ yācasi, tasmā. |
"Therefore" means because you ask for the teaching in brief, therefore. |
diṭṭhīti kammassakatādiṭṭhi. |
"View" means the view of the ownership of kamma. |
♦ 4. sālasuttavaṇṇanā SN 47: SN 47.4 |
♦ 4. Commentary on the Sāla Sutta SN 47: |
4 , |
|
♦ 370. catutthe dhammavinayoti dhammoti vā vinayoti vā ubhayametaṃ satthusāsanasseva nāmaṃ. |
♦ 370. In the fourth, "the Dhamma and the Vinaya" means both "Dhamma" and "Vinaya" are names for the Teacher's teaching. |
samādapetabbāti gaṇhāpetabbā. |
"Should be made to undertake" means should be made to grasp. |
ekodibhūtāti khaṇikasamādhinā ekaggabhūtā. |
"Become one-pointed" means become one-pointed by momentary concentration. |
samāhitā ekaggacittāti upacārappanāvasena sammā ṭhapitacittā ca ekaggacittā ca. |
"Concentrated, with a one-pointed mind" means with a mind well-placed by way of access and absorption, and with a one-pointed mind. |
imasmiṃ sutte navakabhikkhūhi ceva khīṇāsavehi ca bhāvitasatipaṭṭhānā pubbabhāgā, sattahi sekhehi bhāvitā missakā. |
In this sutta, the foundations of mindfulness developed by new monks and by canker-freed ones are of the preliminary stage; those developed by the seven learners are mixed. |
♦ 6. sakuṇagghisuttavaṇṇanā SN 47.6 |
♦ 6. Commentary on the Sakuṇagghi Sutta |
♦ 372. chaṭṭhe sakuṇagghīti sakuṇaṃ hanatīti sakuṇagghi, senassetaṃ adhivacanaṃ. |
♦ 372. In the sixth, "a hawk" means it kills a bird, so "a bird-killer"; this is a designation for a falcon. |
sahasā ajjhapattāti lobhasāhasena pattā. |
"Suddenly attacked" means attacked with the violence of greed. |
alakkhikāti nissirikā. |
"Unlucky" means without good fortune. |
appapuññāti parittapuññā. |
"Of little merit" means of little merit. |
sacejja mayanti sace ajja mayaṃ. |
"If we today" means if today we. |
naṅgalakaṭṭhakaraṇanti naṅgalena kasikaraṇaṃ, adhunā kaṭṭhaṃ khettaṭṭhānanti attho. |
"The making of a plough-handle" means the making of a plough by a plough; now the wood is the place of the field, is the meaning. |
leḍḍuṭṭhānanti leḍḍūnaṃ ṭhānaṃ. |
"The place of clods" means the place of clods. |
saṃvadamānāti sammā vadamānā, attano balassa suṭṭhu vaṇṇaṃ vadamānāti attho. |
"Praising" means praising well; praising the excellence of its own strength well, is the meaning. |
mahantaṃ leḍḍuṃ abhiruhitvāti uddhanasaṇṭhānena ṭhitesu tīsu leḍḍūsu “ito sene āgacchante ito nikkhamissāmi, ito āgacchante ito”ti sallakkhetvā tesu ekaṃ leḍḍuṃ abhiruhitvā aṭṭhāsi avadamāno. |
"Having climbed on a large clod" means, on three clods standing in the shape of a tripod, thinking, "If the falcon comes from here, I will escape from here; if it comes from here, from here," and having climbed on one of those clods, he stood, not speaking. |
sannayhāti khurappaṃ sannayhamāno viya sannayhitvā suṭṭhu ṭhapetvā. |
"Having braced" means having braced like one bracing a razor, having placed it well. |
bahuāgato kho myāyanti “mayhaṃ atthāya ayaṃ bahutaṃ ṭhānaṃ āgato, appaṃ avasiṭṭhaṃ, idāni maṃ gaṇhissatī”ti ñatvā dāruguḷo viya vinivattitvā tasseva leḍḍussa antare paccupādi, paṭipanno paviṭṭhoti attho. |
"He has come a long way for me" means, knowing, "This one has come a long way for my sake, little is left, now he will catch me," having turned like a wooden ball, he fell back between those very clods; "he entered, he went in," is the meaning. |
uraṃ paccatāḷesīti “ekappahāreneva lāpassa sīsaṃ chinditvā gahessāmī”ti pakkhandattā vegaṃ sandhāretuṃ asakkonto tasmiṃ leḍḍusmiṃ uraṃ patāḷesi. |
"He struck his breast" means, thinking, "With one blow I will cut off the quail's head and take it," being unable to check his speed because he had attacked, he struck his breast on that clod. |
tāvadevassa hadayamaṃsaṃ phāliyittha. |
At that very moment, the flesh of his heart was torn. |
atha lāpo “diṭṭhā vata sattuno piṭṭhī”ti haṭṭhatuṭṭho tassa hadaye aparāparaṃ caṅkami. |
Then the quail, delighted and joyful, thinking, "I have indeed seen the back of my enemy," walked back and forth on his heart. |
♦ 7. makkaṭasuttavaṇṇanā SN 47: SN 47.7 |
♦ 7. Commentary on the Makkaṭa Sutta SN 47: |
6 , |
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♦ 373. sattame duggāti duggamā. |
♦ 373. In the seventh, "difficult" means difficult to go. |
cārīti sañcāro. |
"Path" means a path. |
lepaṃ oḍḍentīti vaṭarukkhakhīrādīhi yojetvā lepaṃ karonti, taṃ makkaṭānaṃ dhuvagamanaṭṭhānanti sallakkhetvā rukkhasākhādīsu ṭhapenti. |
"They apply a sticky substance" means, having mixed it with the milk of a banyan tree and so on, they make a sticky substance; having noted that it is a place where monkeys always go, they place it on the branches of trees and so on. |
pañcoḍḍitoti pañcasu ṭhānesu kājadaṇḍakaṃ pavesetvā gahetabbā kājasikkā viya oḍḍito. |
"Stuck in five places" means stuck as if in a trap made of wood, which is to be caught by inserting a wooden stick in five places. |
thunaṃ setīti thunanto sayati. |
"He lies groaning" means he lies groaning. |
♦ 8. sūdasuttavaṇṇanā SN 47: SN 47.8 |
♦ 8. Commentary on the Sūda Sutta SN 47: |
7 , |
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♦ 374. aṭṭhame sūdoti bhattakārako. |
♦ 374. In the eighth, "a cook" means a cook. |
nānaccayehīti nānācayehi, nānāvidhehīti attho. |
"With various" means with various kinds; with various sorts, is the meaning. |
ayameva vā pāṭho. |
Or this is the reading. |
ambilaggehīti ambilakoṭṭhāsehi. |
"With sour portions" means with sour portions. |
eseva nayo sabbattha. |
This is the method everywhere. |
abhiharatīti gahaṇatthāya hatthaṃ pasāreti. |
"He offers" means he stretches out his hand for the purpose of taking. |
bahuṃ gaṇhātīti ekaggahaṇena bahuṃ gaṇhantopi punappunaṃ gaṇhantopi bahuṃ gaṇhateva. |
"He takes much" means, even taking much with one grasp, and taking again and again, he takes much. |
abhihārānanti sataṃ vā sahassaṃ vā ukkhipitvā abhihaṭānaṃ dāyānaṃ. |
"Of the offerings" means of the shares that have been lifted and offered, a hundred or a thousand. |
upakkilesāti pañca nīvaraṇā. |
"Corruptions" means the five hindrances. |
nimittaṃ na uggaṇhātīti “imaṃ me kammaṭṭhānaṃ anulomaṃ vā gotrabhuṃ vā āhacca ṭhitan”ti na jānāti, attano cittassa nimittaṃ gaṇhituṃ na sakkoti. |
"He does not grasp the sign" means he does not know, "This meditation subject of mine has reached a corresponding state or a change-of-lineage state"; he is not able to grasp the sign of his own mind. |
imasmiṃ sutte pubbabhāgavipassanā satipaṭṭhānāva kathitā. |
In this sutta, only the foundations of mindfulness of insight in the preliminary stage are taught. |
♦ 9. gilānasuttavaṇṇanā SN 47: SN 47.9 |
♦ 9. Commentary on the Gilāna Sutta SN 47: |
8 , |
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♦ 375. navame beḷuvagāmaketi vesāliyā samīpe evaṃnāmako pādagāmo atthi, tasmiṃ. |
♦ 375. In the ninth, "in the village of Beḷuva," near Vesālī, there is a village at the foot of a mountain of that name; in that. |
yathāmittantiādīsu mittāti mittāva. |
In "as friends" and so on, "friends" means friends. |
sandiṭṭhāti tattha tattha saṅgamma diṭṭhamattā nātidaḷhamittā . |
"Acquaintances" means those who have been seen by meeting here and there, not very firm friends. |
sambhattāti suṭṭhu bhattā sinehavanto daḷhamittā. |
"Companions" means those who are well-fed, who are affectionate, firm friends. |
yesaṃ yattha yattha evarūpā bhikkhū atthi, te tattha tattha vassaṃ upethāti attho. |
Wherever there are such monks, they should enter the rains-retreat there, is the meaning. |
kasmā evamāha? |
Why did he say so? |
tesaṃ phāsuvihāratthāya. |
For their comfortable abiding. |
tesaṃ kira beḷuvagāmake senāsanaṃ nappahoti, bhikkhāpi mandā. |
It is said that in the village of Beḷuva, their dwelling was not sufficient, and alms were also scarce. |
samantā vesāliyā pana bahūni senāsanāni, bhikkhāpi sulabhā. |
But around Vesālī there were many dwellings, and alms were also easy to obtain. |
tasmā evamāha. |
Therefore he said so. |
♦ atha kasmā “yathāsukhaṃ gacchathā”ti na vissajjesi? |
♦ Then why did he not send them away, saying, "Go as you please"? |
tesaṃ anukampāya. |
Out of compassion for them. |
evaṃ kirassa ahosi — “ahaṃ dasamāsamattaṃ ṭhatvā parinibbāyissāmi. |
It occurred to him thus, it seems — "I will attain final Nibbāna after living for about ten months. |
sace ime dūraṃ gacchissanti, maṃ parinibbānakāle daṭṭhuṃ na sakkhissanti. |
If these go far, they will not be able to see me at the time of my final Nibbāna. |
atha nesaṃ ‘satthā parinibbāyanto amhākaṃ satimattampi na adāsi. |
Then they might have remorse, 'The Teacher, at his final Nibbāna, did not give us even a thought. |
sace jāneyyāma, na evaṃ dūre vaseyyāmā’ti vippaṭisāro bhaveyya. |
If we had known, we would not have lived so far away.' |
vesāliyā samantā pana vassaṃ vasantā māsassa aṭṭha vāre āgantvā dhammaṃ suṇissanti, sugatovādaṃ labhissantī”ti na vissajjesi. |
But living for the rains-retreat around Vesālī, they will be able to come eight times a month and listen to the Dhamma, they will receive the teaching of the Sugata," so he did not send them away. |
♦ kharoti pharuso. |
♦ "Severe" means harsh. |
ābādhoti visabhāgarogo. |
"Affliction" means a discordant disease. |
bāḷhāti balavatiyo. |
"Strong" means powerful. |
māraṇantikāti maraṇantaṃ maraṇasantikaṃ pāpanasamatthā. |
"Leading to death" means capable of bringing to the end of death, to the verge of death. |
sato sampajāno adhivāsesīti satiṃ sūpaṭṭhitaṃ katvā ñāṇena paricchinditvā adhivāsesi. |
"Mindful and fully aware, he endured" means, having made mindfulness well-established and having determined with knowledge, he endured. |
avihaññamānoti vedanānuvattanavasena aparāparaṃ parivattanaṃ akaronto apīḷiyamāno adukkhiyamāno ca adhivāsesi. |
"Not being troubled" means, not turning over again and again by way of following the feeling, not being oppressed and not being pained, he endured. |
anāmantetvāti ajānāpetvā. |
"Without addressing" means without informing. |
anapaloketvāti ajānāpetvāva ovādānusāsaniṃ adatvāti vuttaṃ hoti. |
"Without taking leave" means without informing, without giving instruction and guidance, is what is said. |
vīriyenāti pubbabhāgavīriyena ceva phalasamāpattivīriyena ca. |
"By energy" means by the energy of the preliminary stage and by the energy of the attainment of fruition. |
paṭipaṇāmetvāti vikkhambhetvā. |
"Having suppressed" means having suppressed. |
jīvitasaṅkhāranti ettha jīvitampi jīvitasaṅkhāro. |
"The life-force" — here, life is also the life-force. |
yena jīvitaṃ saṅkharīyati chijjamānaṃ ghaṭetvā ṭhapīyati, so phalasamāpattidhammopi jīvitasaṅkhāro. |
That by which life is formed, that which, being cut, is held and placed, that Dhamma of the attainment of fruition is also the life-force. |
so idha adhippeto. |
That is intended here. |
adhiṭṭhāyāti adhiṭṭhahitvā pavattetvā jīvitaṭhapanasamatthaṃ phalasamāpattiṃ samāpajjeyyanti ayamettha saṅkhepattho. |
"Having determined" means having determined, having set in motion, he would attain the attainment of fruition, which is able to establish life; this is the summary meaning here. |
♦ kiṃ pana bhagavā ito pubbe phalasamāpattiṃ na samāpajjatīti? |
♦ But did the Blessed One not attain the attainment of fruition before this? |
samāpajjati. sā pana khaṇikasamāpatti. |
He did attain. 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; as soon as one has emerged from the attainment, the feeling overwhelms the body again, like water after the moss has been parted by the fall of a piece of wood or a pebble. |
yā pana rūpasattakaṃ arūpasattakañca niggumbaṃ nijjaṭaṃ katvā mahāvipassanāvasena samāpannā samāpatti, sā suṭṭhu vikkhambheti. |
But that attainment which is attained by way of the great insight, having made the seven of form and the seven of the formless without thicket and without jungle. |
yathā nāma purisena pokkharaṇiṃ ogāhetvā hatthehi ca pādehi ca suṭṭhu apabyuḷhasevālo cirena udakaṃ ottharati, evameva tato vuṭṭhitassa cirena vedanā uppajjati. |
Just as for a man who has dived into a pond and the moss that has been well cleared away by his hands and feet covers the water again after a long time, in the same way, for one who has emerged from that, the feeling arises after a long time. |
iti bhagavā taṃdivasaṃ mahābodhipallaṅke abhinavaṃ vipassanaṃ paṭṭhapento viya rūpasattakaṃ arūpasattakañca niggumbaṃ nijjaṭaṃ katvā cuddasahākārehi sannetvā mahāvipassanāya vedanaṃ vikkhambhetvā “dasamāse mā uppajjitthā”ti samāpattiṃ samāpajji, samāpattivikkhambhitā vedanā dasa māse na uppajjiyeva. |
Thus the Blessed One, on that day, as if establishing a new insight on the throne of the great Bodhi, having made the seven of form and the seven of the formless without thicket and without jungle, and having arranged them in fourteen ways, having suppressed the feeling with the great insight, attained the attainment, "May it not arise for ten months"; the feeling, suppressed by the attainment, did not arise for ten months. |
♦ gilānā vuṭṭhitoti gilāno hutvā puna vuṭṭhito. |
♦ "Risen from sickness" means having been sick and then risen. |
madhurakajāto viyāti sañjātagarubhāvo sañjātathaddhabhāvo sūle uttāsitapuriso viya. |
"Like one of a sweet nature" means having become of a heavy nature, having become of a stiff nature, like a man impaled on a stake. |
na pakkhāyantīti na pakāsanti, nānākārato na upaṭṭhahanti. |
"They are not clear" means they are not manifest, they do not present themselves in various ways. |
dhammāpi maṃ nappaṭibhantīti satipaṭṭhānadhammā mayhaṃ pākaṭā na hontīti dīpeti. |
"And the dhammas are not clear to me" means the dhammas of the foundations of mindfulness are not clear to me, he shows. |
tantidhammā pana therassa suppaguṇā. |
But the dhammas of the Tipiṭaka were well-mastered by the elder. |
na udāharatīti pacchimaovādaṃ na deti, taṃ sandhāya vadati. |
"He does not give" means he does not give the final instruction; with reference to that, he speaks. |
♦ anantaraṃ abāhiranti dhammavasena vā puggalavasena vā ubhayaṃ akatvā. |
♦ "Without an inside and without an outside" means without making either the Dhamma or the person both. |
“ettakaṃ dhammaṃ parassa na desessāmī”ti hi cintento dhammaṃ abbhantaraṃ karoti nāma, “ettakaṃ parassa desessāmī”ti cintento bāhiraṃ karoti nāma. |
For one who thinks, "I will not teach this much of the Dhamma to another," is said to make the Dhamma internal; one who thinks, "I will teach this much to another," is said to make it external. |
“imassa puggalassa desessāmī”ti cintento pana puggalaṃ abbhantaraṃ karoti nāma, “imassa na desessāmī”ti cintento puggalaṃ bāhiraṃ karoti nāma. |
But one who thinks, "I will teach to this person," is said to make the person internal; one who thinks, "I will not teach to 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, daharakāle kassaci akathetvā pacchimakāle maraṇamañce nipannā piyamanāpassa antevāsikassa kathenti, evaṃ tathāgatassa “idaṃ mahallakakāle pacchimaṭhāne kathessāmī”ti muṭṭhiṃ katvā pariharitvā ṭhapitaṃ kiñci natthīti dasseti. |
A teacher's fist" means just as for outsiders there is what is called a teacher's fist, which, not being told to anyone in their youth, they tell to a dear and pleasing pupil when they are lying on their deathbed in their last days, in the same way, he shows that the Tathāgata has nothing that he has kept and held, having made a fist, "I will say this in my old age, in my last place. |
♦ ahaṃ bhikkhusaṅghanti ahameva bhikkhusaṅghaṃ pariharissāmīti vā, mamuddesikoti ahaṃ uddisitabbaṭṭhena uddeso assāti mamuddesiko, mameva uddissitvā maṃ paccāsīsamāno bhikkhusaṅgho hotu mama accayena mā vā ahosi, yaṃ vā taṃ vā hotūti iti vā pana yassa assāti attho. |
♦ "I will look after the Sangha of monks" means either "I alone will look after the Sangha of monks," or "it is for me," meaning "it has me as its object to be pointed out," so "for me"; "let the Sangha of monks be, looking up to me, or let it not be after my death, or let it be whatever," thus, for whom there would be, is the meaning. |
na evaṃ hotīti bodhipallaṅkeyeva issāmaccherānaṃ vigatattā evaṃ na hoti. |
"It is not so" means, because pride and jealousy were gone at the Bodhi-throne itself, it is not so. |
sa kinti so kiṃ. |
"What then?" means what then. |
āsītikoti asītisaṃvacchariko, idaṃ pacchimavayaṃ anuppattabhāvadīpanatthaṃ vuttaṃ. |
"Eighty years old" means eighty years old; this is said to show that he has reached the last age. |
veṭhamissakenāti bāhabandhacakkabandhādinā paṭisaṅkharaṇena veṭhamissakena. |
"With a mixture of wrappings" means with a mixture of wrappings by way of repairing with arm-bands, wheel-bands, and so on. |
maññeti jarasakaṭaṃ viya veṭhamissakena maññe yāpeti, arahattaphalaveṭhanena catuiriyāpathakappanaṃ tathāgatassa hotīti dasseti. |
"I think" means, like an old cart, I think it is kept going with a mixture of wrappings; he shows that the adopting of the four postures for the Tathāgata is by the wrapping of the fruition of Arahantship. |
♦ idāni tamatthaṃ pakāsento yasmiṃ ānanda samayetiādimāha. |
♦ Now, making that meaning clear, he said, "At what time, Ānanda," and so on. |
tattha sabbanimittānanti rūpanimittādīnaṃ. |
Therein, "of all signs" means of the signs of form and so on. |
ekaccānaṃ vedanānanti lokiyānaṃ vedanānaṃ. |
"Of certain feelings" means of mundane feelings. |
tasmātihānandāti yasmā iminā phalasamāpattivihārena phāsu hoti, tasmā tumhepi tadatthāya evaṃ viharathāti dasseti. |
"Therefore, Ānanda" means because it is comfortable with this abiding in the attainment of fruition, therefore you also should abide thus for that purpose, he shows. |
attadīpāti mahāsamuddagatā dīpaṃ viya attānaṃ dīpaṃ patiṭṭhaṃ katvā viharatha. |
"With yourselves as an island" means, like an island reached in the great ocean, having made yourselves an island, a refuge, abide. |
attasaraṇāti attagatikāva hotha, mā aññagatikā. |
"With yourselves as a refuge" means be with yourselves as your destination, not with another as your destination. |
dhammadīpadhammasaraṇapadesupi eseva nayo. |
The same method applies to the phrases "with the Dhamma as an island, with the Dhamma as a refuge." |
ettha ca dhammoti navavidho lokuttaradhammo veditabbo. |
And here, "Dhamma" should be understood as the ninefold supramundane Dhamma. |
tamataggeti tamāgge, majjhe ta-kāro padasandhivasena vutto. |
"At the very top" means at the top; the "ta" in the middle is spoken of by way of word-juncture. |
idaṃ vuttaṃ hoti — ime aggatamāti tamataggāti . |
This is what is said — these are the highest, so "at the very top." |
evaṃ sabbaṃ tamasotaṃ chinditvā ativiya agge uttamabhāve ete, ānanda, mama bhikkhū bhavissanti, tesaṃ agge bhavissanti. |
Thus, having cut off all the stream of darkness, these my monks, Ānanda, will be in the most excellent, supreme state; they will be the foremost of them. |
ye keci sikkhākāmā, sabbesaṃ tesaṃ catusatipaṭṭhānagocarāva bhikkhū agge bhavissantīti arahattanikūṭena desanaṃ gaṇhīti. |
Whoever are fond of the training, of all of them, the monks who have the four foundations of mindfulness as their domain will be the foremost, he takes the teaching to the peak of Arahantship. |
♦ 10. bhikkhunupassayasuttavaṇṇanā SN 47.10 |
♦ 10. Commentary on the Bhikkhunupassaya Sutta |
♦ 376. dasame tenupasaṅkamīti tasmiṃ upassaye kammaṭṭhānakammikā bhikkhuniyo atthi, tāsaṃ ussukkāpetvā kammaṭṭhānaṃ kathessāmīti upasaṅkami. |
♦ 376. In the tenth, "he approached" means, in that nunnery, there are nuns who are practitioners of a meditation subject; thinking, "Having encouraged them, I will teach a meditation subject," he approached. |
uḷāraṃ pubbenāparaṃ visesanti pubbavisesato aparaṃ uḷāravisesaṃ. |
"A sublime distinction beyond the former" means a sublime distinction beyond the former distinction. |
tattha mahābhūtapariggaho pubbaviseso, upādārūpapariggaho aparaviseso nāma. |
Therein, the comprehension of the great elements is the former distinction; the comprehension of the derivative form is the later distinction. |
tathā sakalarūpapariggaho pubbaviseso, arūpapariggaho aparaviseso nāma. |
Likewise, the comprehension of all form is the former distinction; the comprehension of the formless is the later distinction. |
rūpārūpapariggaho pubbaviseso, paccayapariggaho aparaviseso nāma sappaccayanāmarūpadassanaṃ pubbaviseso, tilakkhaṇāropanaṃ aparaviseso nāma. |
The comprehension of form and the formless is the former distinction; the comprehension of conditions is the later distinction. The seeing of name-and-form with its conditions is the former distinction; the application of the three characteristics is the later distinction. |
evaṃ pubbenāparaṃ uḷāravisesaṃ jānātīti attho. |
Thus he knows a sublime distinction beyond the former, is the meaning. |
♦ kāyārammaṇoti yaṃ kāyaṃ anupassati, tameva ārammaṇaṃ katvā uppajjati kilesapariḷāho. |
♦ "With the body as its object" means the defilement-fever arises, having made that very body which he contemplates its object. |
bahiddhā vā cittaṃ vikkhipatīti bahiddhā vā puthuttārammaṇe cittuppādo vikkhipati. |
"Or the mind is distracted externally" means or the arising of a thought in a various external object is distracted. |
kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbanti evaṃ kilesapariḷāhe ca līnatte ca bahiddhāvikkhepe ca uppanne kilesānurañjitena na vattitabbaṃ, kismiñcideva pasādanīye pasādāvahe buddhādīsu aññatarasmiṃ ṭhāne kammaṭṭhānacittaṃ ṭhapetabbaṃ. |
"The mind should be directed to some inspiring sign" means thus, when defilement-fever and sluggishness and external distraction have arisen, one should not act with a mind stained by the defilements; the meditation-subject-mind should be placed in some inspiring, confidence-arousing place, in one of the Buddha and others. |
cittaṃ samādhiyatīti ārammaṇe sammā ādhiyati suṭṭhu ṭhapitaṃ ṭhapiyati. |
"The mind becomes concentrated" means it is well-placed in the object, it is placed well. |
paṭisaṃharāmīti pasādanīyaṭṭhānato paṭisaṃharāmi, mūlakammaṭṭhānābhimukhaṃyeva naṃ karomīti attho. |
"I withdraw" means I withdraw from the inspiring place; I make it face the root meditation subject itself, is the meaning. |
so paṭisaṃharati cevāti mūlakammaṭṭhānābhimukhañca peseti. |
"He withdraws it" means he sends it towards the root meditation subject. |
na ca vitakketi na ca vicāretīti kilesavitakkaṃ na vitakketi, kilesavicāraṃ na vicāreti. |
"And he does not think, he does not examine" means he does not think a defiled thought, he does not examine a defiled examination. |
avitakkomhi avicāroti kilesavitakkavicārehi avitakkāvicāro. |
"I am without thought, without examination" means I am without thought and examination from the defiled thoughts and examinations. |
ajjhattaṃ satimā sukhamasmīti gocarajjhatte pavattāya satiyā “satimāhamasmi sukhito cā”ti pajānāti. |
Mindful within, I am happy" means, with mindfulness proceeding in the internal domain, he knows, "I am mindful and happy. |
♦ evaṃ kho, ānanda, paṇidhāya bhāvanā hotīti evaṃ, ānanda, ṭhapetvā bhāvanā hoti. |
♦ "Thus, Ānanda, is the development by directing" means thus, Ānanda, is the development by placing. |
imassa hi bhikkhuno yathā nāma purisassa mahantaṃ ucchubhāraṃ ukkhipitvā yantasālaṃ nentassa kilantakilantakāle bhūmiyaṃ ṭhapetvā ucchukhaṇḍaṃ khāditvā puna ukkhipitvā gamanaṃ hoti; |
For of this monk, just as for a man who, having lifted a large bundle of sugarcane and taking it to a sugar-mill, when he is weary, having placed it on the ground and eaten a piece of sugarcane, and having lifted it again, there is a going; |
evameva arahattaṃ pāpuṇituṃ uggahitakammaṭṭhānassa kāyapariḷāhādīsu uppannesu taṃ kammaṭṭhānaṃ ṭhapetvā buddhaguṇādianussaraṇena cittaṃ pasādetvā kammaniyaṃ katvā bhāvanā pavattā, tasmā “paṇidhāya bhāvanā hotī”ti vuttaṃ. |
in the same way, for one who has taken up a meditation subject to attain Arahantship, when bodily fever and so on have arisen, having placed that meditation subject and having pleased his mind by the recollection of the qualities of the Buddha and so on, and having made it workable, the development has proceeded; therefore it is said, "it is the development by directing." |
tassa pana purisassa ucchubhāraṃ yantasālaṃ netvā pīḷetvā rasapānaṃ viya imassa bhikkhuno kammaṭṭhānaṃ matthakaṃ pāpetvā arahattaṃ pattassa phalasamāpattisukhānubhavanaṃ veditabbaṃ. |
But for that man, the taking of that bundle of sugarcane to the sugar-mill and pressing it and drinking the juice is like the experience of the pleasure of the attainment of fruition for this monk who has brought the meditation subject to its culmination and has attained Arahantship, it should be understood. |
♦ bahiddhāti mūlakammaṭṭhānaṃ pahāya bahi aññasmiṃ ārammaṇe. |
♦ "Externally" means, having abandoned the root meditation subject, in another object outside. |
appaṇidhāyāti aṭṭhapetvā. |
"Without directing" means without placing. |
atha pacchā pure asaṃkhittaṃ vimuttaṃ appaṇihitanti pajānātīti ettha kammaṭṭhānavasena vā sarīravasena vā desanāvasena vā attho veditabbo. |
"Then afterwards he knows, 'The uncontracted, liberated, undirected, was before'" — here the meaning should be understood by way of the meditation subject, or by way of the body, or by way of the teaching. |
♦ tattha kammaṭṭhāne tāva kammaṭṭhānassa abhiniveso pure nāma, arahattaṃ pacchā nāma. |
♦ Therein, in the meditation subject, the application of mind to the meditation subject is called "before"; Arahantship is called "after." |
tattha yo bhikkhu mūlakammaṭṭhānaṃ gahetvā kilesapariḷāhassa vā līnattassa vā bahiddhāvikkhepassa vā uppajjituṃ okāsaṃ adento sudantagoṇe yojetvā sārento viya caturassacchidde sutacchitaṃ caturassaghaṭikaṃ pakkhipanto viya vipassanaṃ paṭṭhapetvā atiṭṭhanto alagganto arahattaṃ pāpuṇāti, so puresaṅkhātassa kammaṭṭhānābhinivesassa pacchāsaṅkhātassa arahattassa ca vasena pacchā pure asaṃkhittaṃ vimuttaṃ appaṇihitanti pajānāti nāma. |
Therein, a monk who, having taken up the root meditation subject and not giving an opportunity for the arising of defilement-fever or sluggishness or external distraction, and having established insight like one driving well-tamed oxen yoked, like one putting a square peg that has been planed with a string into a square hole, and not stopping, not getting stuck, attains Arahantship, he, by way of the meditation-subject-application called "before" and the Arahantship called "after," is said to know, "The uncontracted, liberated, undirected, was afterwards, before." |
♦ sarīre pana pādaṅgulīnaṃ aggapabbāni pure nāma, sīsakaṭāhaṃ pacchā nāma. |
♦ In the body, however, the tips of the toes are called "before"; the skull is called "after." |
tattha yo bhikkhu pādaṅgulīnaṃ aggapabbāṭṭhikesu abhinivisitvā byābhaṅgiyā yavakalāpaṃ mocento viya vaṇṇasaṇṭhānadisokāsaparicchedavasena aṭṭhīni pariggaṇhanto antarā kilesapariḷāhādīnaṃ uppattiṃ vāretvā yāva sīsakaṭāhā bhāvanaṃ pāpeti, so puresaṅkhātānaṃ aggapādaṅgulipabbānaṃ pacchāsaṅkhātassa sīsakaṭāhassa ca vasena pacchā pure asaṃkhittaṃ vimuttaṃ appaṇihitanti pajānāti nāma. |
Therein, a monk who, having applied his mind to the bones of the tips of the toes, and like one releasing a sheaf of barley with a flail, comprehending the bones by way of color, shape, direction, location, and limit, and preventing the arising of defilement-fever and so on in between, brings the development up to the skull, he, by way of the toe-tip-joints called "before" and the skull called "after," is said to know, "The uncontracted, liberated, undirected, was afterwards, before." |
♦ desanāyapi dvattiṃsākāradesanāya kesā pure nāma, matthaluṅgaṃ pacchā nāma. |
♦ In the teaching also, in the teaching of the thirty-two parts, the hairs of the head are called "before"; the brain is called "after." |
tattha yo bhikkhu kesesu abhinivisitvā vaṇṇasaṇṭhānadisokāsavasena kesādayo pariggaṇhanto antarā kilesapariḷāhādīnaṃ uppattiṃ vāretvā yāva matthaluṅgā bhāvanaṃ pāpeti. |
Therein, a monk who, having applied his mind to the hairs of the head, and comprehending the hairs of the head and so on by way of color, shape, direction, and location, and preventing the arising of defilement-fever and so on in between, brings the development up to the brain. |
so puresaṅkhātānaṃ kesānaṃ pacchāsaṅkhātassa matthaluṅgassa ca vasena pacchā pure asaṃkhittaṃ vimuttaṃ appaṇihitanti pajānāti nāma. |
He, by way of the hairs of the head called "before" and the brain called "after," is said to know, "The uncontracted, liberated, undirected, was afterwards, before." |
♦ evaṃ kho, ānanda, appaṇidhāya bhāvanā hotīti evaṃ, ānanda, aṭṭhapetvā bhāvanā hoti. |
♦ "Thus, Ānanda, is the development without directing" means thus, Ānanda, is the development without placing. |
imassa hi bhikkhuno yathā nāma purisassa guḷabhāraṃ labhitvā attano gāmaṃ atiharantassa antarā aṭṭhapetvāva uccaṅge pakkhittāni guḷakhaṇḍādīni khādanīyāni khādantassa attano gāmeyeva otaraṇaṃ hoti, evameva arahattaṃ pāpuṇituṃ āraddhabhāvanassa kāyapariḷāhādīnaṃ uppattiṃ vāretvā kammaṭṭhānabhāvanā pavattā, tasmā “appaṇidhāya bhāvanā”ti vuttā. |
For of this monk, just as for a man who, having obtained a load of molasses and taking it to his own village, the descent is in his own village while eating pieces of molasses and so on that have been put in his lap without placing it down in between; in the same way, for one whose development has been initiated to attain Arahantship, the development of the meditation subject has proceeded, preventing the arising of bodily fever and so on; therefore it is said, "it is the development without directing." |
tassa pana purisassa taṃ guḷabhāraṃ attano gāmaṃ netvā ñātīhi saddhiṃ paribhogo viya imassa bhikkhuno kammaṭṭhānaṃ matthakaṃ pāpetvā arahattaṃ pattassa phalasamāpattisukhānubhavanaṃ veditabbaṃ. |
But for that man, the taking of that load of molasses to his own village and enjoying it with his relatives is like the experience of the pleasure of the attainment of fruition for this monk who has brought the meditation subject to its culmination and has attained Arahantship, it should be understood. |
imasmiṃ sutte pubbabhāgavipassanā kathitā. |
In this sutta, insight in the preliminary stage is taught. |
sesaṃ sabbattha uttānamevāti. |
The rest is of clear meaning everywhere. |
♦ ambapālivaggo paṭhamo. |
♦ The Ambapāli Vagga is the first. |
♦ 2. nālandavaggo |
♦ 2. The Nālandā Vagga |
♦ 2. nālandasuttavaṇṇanā SN 47.12 |
♦ 2. Commentary on the Nālandā Sutta |
♦ 378. dutiyavaggassa dutiye nālandāyanti nālandāti evaṃnāmake nagare, taṃ nagaraṃ gocaragāmaṃ katvā. |
♦ 378. In the second of the second vagga, "in Nālandā" means in a city of that name, Nālandā; having made that city his alms-resort village. |
pāvārikambavaneti dussapāvārikaseṭṭhino ambavane. |
"In the Pāvārika mango grove" means in the mango grove of the merchant Pāvārika, a cloth-merchant. |
taṃ kira tassa uyyānaṃ ahosi. |
It is said that it 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 and being confident in the Blessed One, had a monastery built in that park, adorned with huts, caves, pavilions, and so on, for the Blessed One and offered it. |
so vihāro jīvakambavanaṃ viya pāvārikambavanantveva saṅkhaṃ gato. |
That monastery came to be known as the Pāvārika mango grove, just like the Jīvaka mango grove. |
tasmiṃ pāvārikambavane viharatīti attho. |
He abides in that Pāvārika mango grove, is the meaning. |
♦ evaṃpasannoti evaṃ uppannasaddho, evaṃ saddahāmīti attho. |
♦ "Thus confident" means with such arisen faith; I believe thus, is the meaning. |
bhiyyobhiññataroti bhiyyataro abhiññāto bhiyyatarābhiyyo vā, uttaritarañāṇoti attho. |
"More and more supremely known" means more supremely known, or even more supremely known; of more excellent knowledge, is the meaning. |
sambodhiyanti sabbaññutaññāṇe arahattamaggañāṇe vā arahattamaggeneva hi buddhaguṇā nippadesā gahitā honti, dvepi aggasāvakā arahattamaggeneva sāvakapāramīñāṇaṃ paṭilabhanti, paccekabuddhā paccekabodhiñāṇaṃ, buddhā sabbaññutaññāṇañceva sakale ca buddhaguṇe. |
"In full enlightenment" means in the knowledge of omniscience or in the knowledge of the path of Arahantship. For by the path of Arahantship, the qualities of a Buddha are comprehended without remainder; the two chief disciples also attain the knowledge of the perfection of a disciple by the path of Arahantship; the Paccekabuddhas, the knowledge of Paccekabodhi; the Buddhas, the knowledge of omniscience and all the qualities of a Buddha. |
sabbampi nesaṃ arahattamaggeneva ijjhati. |
All of them are accomplished by the path of Arahantship. |
tasmā arahattamaggañāṇaṃ sambodhi nāma hoti. |
Therefore, the knowledge of the path of Arahantship is called full enlightenment. |
tena uttaritaro ca bhagavatā natthi. |
And there is none more excellent than the Blessed One. |
tenāha “bhagavatā bhiyyobhiññataro, yadidaṃ sambodhiyan”ti. |
Therefore he said, "more and more supremely known than the Blessed One, that is, in full enlightenment." |
♦ uḷārāti seṭṭhā. |
♦ "Noble" means excellent. |
ayañhi uḷārasaddo “uḷārāni khādanīyāni khādantī”tiādīsu madhure āgacchati. |
For this word "uḷāra" occurs in the sense of "sweet" in "they eat noble foods" and so on. |
“uḷārāya khalu bhavaṃ vacchāyano samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī”tiādīsu seṭṭhe. |
In "the venerable Vacchāyano praises the ascetic Gotama with a noble praise" and so on, in the sense of "excellent." |
“appamāṇo uḷāro obhāso”tiādīsu vipule. |
In "an immeasurable, noble light" and so on, in the sense of "vast." |
svāyamidha seṭṭhe āgato. |
And this here occurs in the sense of "excellent." |
tena vuttaṃ “uḷārāti seṭṭhā”ti. |
Therefore it is said, "noble means excellent." |
āsabhīti usabhassa vācāsadisī acalā asampavedhī. |
"Of a bull" means like the voice of a bull, unshakable, unwavering. |
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 having spoken from hearsay, or from a lineage of teachers, or from tradition, or from the transmission of the Piṭakas, or from speculation, or from conviction based on views, or from reasoning, or from a method, but having penetrated it directly with knowledge as if, it is taken as a certainty; a conclusive statement has been made, is the meaning. |
sīhanādoti seṭṭhanādo, vane unnādayantena sīhena viya uttamanādo naditoti attho. |
"A lion's roar" means an excellent roar; having roared an excellent roar like a lion roaring in the forest, is the meaning. |
♦ kiṃ nu te sāriputtāti imaṃ desanaṃ kasmā ārabhi? |
♦ "Why, Sāriputta?" Why did he begin this teaching? |
anuyogadāpanatthaṃ. ekacco hi sīhanādaṃ naditvā attano sīhanāde anuyogaṃ dātuṃ na sakkoti, nighaṃsanaṃ na khamati, silese patitamakkaṭo viya hoti. |
For the purpose of giving a refutation. For one, having roared a lion's roar, is not able to give a refutation in his own lion's roar; he does not endure the rubbing; he becomes like a monkey that has fallen on lime. |
yathā dhamamānaṃ aparisuddhaṃ lohaṃ jhāyitvā aṅgāro hoti, evaṃ jhāmaṅgāro viya hoti. |
Just as impure metal, when smelted, having burnt, becomes a charcoal, so he becomes like a burnt charcoal. |
eko sīhanāde anuyogaṃ dāpiyamāno dātuṃ sakkoti, nighaṃsanaṃ khamati, dhamamānaṃ niddosajātarūpaṃ viya adhikataraṃ sobhati, tādiso thero. |
One, when a refutation is given in his lion's roar, is able to give it; he endures the rubbing; like flawless gold when smelted, he shines even more; such was the elder. |
tena naṃ bhagavā “anuyogakkhamo ayan”ti ñatvā sīhanāde anuyogadāpanatthaṃ imaṃ desanaṃ ārabhi. |
Therefore the Blessed One, knowing, "This one is able to endure a refutation," began this teaching for the purpose of giving a refutation in his lion's roar. |
♦ tattha sabbe teti sabbe te tayā. |
♦ Therein, "all of them" means all of them by you. |
evaṃsīlāti maggasīlena phalasīlena lokiyalokuttarasīlena evaṃsīlā. |
"Of such virtue" means of such virtue by the virtue of the path, the virtue of the fruition, the mundane and supramundane virtue. |
evaṃdhammāti ettha samādhipakkhā dhammā adhippetā, maggasamādhinā phalasamādhinā lokiyalokuttarena samādhinā evaṃsamādhīti attho. |
"Of such Dhamma" — here the dhammas on the side of concentration are intended; by the concentration of the path, the concentration of the fruition, the mundane and supramundane concentration, "of such concentration," is the meaning. |
evaṃpaññāti maggapaññādivaseneva evaṃpaññā. |
"Of such wisdom" means of such wisdom by way of the wisdom of the path and so on. |
evaṃvihārinoti ettha pana heṭṭhā samādhipakkhānaṃ dhammānaṃ gahitattā vihāro gahitopi puna kasmā gahitameva gaṇhatīti ce. |
"Of such abiding" — here, however, since the dhammas on the side of concentration have been taken below, why does he take again what has been taken? |
therena idaṃ gahitameva. |
The elder has taken this. |
idañhi nirodhasamāpattidīpanatthaṃ vuttaṃ. |
For this is said to show the attainment of cessation. |
tasmā evaṃ nirodhasamāpattivihārino te bhagavanto ahesunti evamettha attho daṭṭhabbo. |
Therefore, "those Blessed Ones were abiders in such an attainment of cessation," the meaning should be seen thus here. |
♦ evaṃvimuttāti ettha vikkhambhanavimutti, tadaṅgavimutti, samucchedavimutti, paṭipassaddhivimutti, nissaraṇavimuttīti pañcavidhā vimutti. |
♦ "Of such liberation" — here liberation is of five kinds: the liberation of suppression, the liberation of the factor, the liberation of eradication, the liberation of tranquility, and the liberation of escape. |
tattha aṭṭha samāpattiyo sayaṃ vikkhambhitehi nīvaraṇādīhi vimuttattā vikkhambhanavimuttīti saṅkhaṃ gacchanti. |
Therein, the eight attainments, because they are liberated from the hindrances and so on, which have been suppressed by them, are called the liberation of suppression. |
aniccānupassanādikā satta anupassanā sayaṃ tassa tassa paccanīkavasena pariccattāhi niccasaññādīhi vimuttattā tadaṅgavimuttīti saṅkhaṃ gacchanti. |
The seven contemplations, such as the contemplation of impermanence, because they are liberated from the perceptions of permanence and so on, which have been abandoned by them by way of being their respective opposites, are called the liberation of the factor. |
cattāro ariyamaggā sayaṃ samucchinnehi kilesehi vimuttattā samucchedavimuttīti saṅkhaṃ gacchanti. |
The four noble paths, because they are liberated from the defilements that have been eradicated by them, are called the liberation of eradication. |
cattāri sāmaññaphalāni maggānubhāvena kilesānaṃ paṭipassaddhante uppannattā paṭipassaddhivimuttīti saṅkhaṃ gacchanti. |
The four fruits of asceticism, because they have arisen at the end of the tranquility of the defilements by the power of the path, are called the liberation of tranquility. |
nibbānaṃ sabbakilesehi nissaṭattā apagatattā dūre ṭhitattā nissaraṇavimuttīti saṅkhaṃ gataṃ. |
Nibbāna, because it has escaped from all defilements, has departed, stands at a distance, is called the liberation of escape. |
iti imāsaṃ pañcannaṃ vimuttīnaṃ vasena evaṃ vimuttāti ettha attho daṭṭhabbo. |
Thus, by way of these five liberations, the meaning should be seen here in "of such liberation." |
♦ kiṃ pana te sāriputta ye te bhavissantīti atītā tāva niruddhā apaṇṇattikabhāvaṃ gatā dīpasikhā viya nibbutā, evaṃ niruddhe apaṇṇattikabhāvaṃ gate tvaṃ kathaṃ jānissasi, anāgatabuddhānaṃ pana guṇā kiṃ tayā attano cittena paricchinditvā viditāti pucchanto evamāha. |
♦ "But what, Sāriputta, will be for those?" means the past are ceased, have reached a state of non-designation, are extinguished like the flame of a lamp; how will you know what is thus ceased, what has reached a state of non-designation? And the qualities of the future Buddhas, have they been known by you, having been determined by your own mind? he asks, saying so. |
♦ kiṃ pana tyāhaṃ sāriputta etarahīti anāgatāpi buddhā ajātā anibbattā anuppannā, te kathaṃ jānissasi. |
♦ "But what am I now, Sāriputta?" means the future Buddhas are also unborn, un-arisen, not produced; how will you know them? |
tesañhi jānanaṃ apade ākāse padadassanaṃ viya hoti. |
For the knowing of them is like seeing a footprint in the trackless sky. |
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 one monastery, you go for alms together, at the time of the teaching of the Dhamma you sit at my right side; but have my qualities been known by you, having been determined by your own mind? he asks, refuting. |
thero pana pucchitapucchite “no hetaṃ bhante”ti paṭikkhipati. |
But the elder refutes whatever is asked, "It is not so, venerable sir." |
♦ therassa ca viditampi atthi, aviditampi. |
♦ And for the elder, there is what is known and what is not known. |
kiṃ so attano viditaṭṭhāne paṭikkhepaṃ karoti, aviditaṭṭhāneti? |
Does he make a refutation in the place of what is known by him, or in the place of what is not known? |
viditaṭṭhāne na karoti, aviditaṭṭhāneyeva karoti. |
He does not do it in the place of what is known; he does it only in the place of what is not known. |
thero kira anuyoge āraddhe evaṃ aññāsi “nāyaṃ anuyogo sāvakapāramīñāṇe, sabbaññutaññāṇe pana ayaṃ anuyogo”ti attano sāvakapāramīñāṇe paṭikkhepaṃ akatvāva aviditaṭṭhāne sabbaññutaññāṇe paṭikkhepaṃ karoti. |
The elder, it is said, when the refutation was initiated, knew thus, "This refutation is not in the knowledge of the perfection of a disciple; but this refutation is in the knowledge of omniscience," and without making a refutation in his own knowledge of the perfection of a disciple, he makes a refutation in the place of what is not known, in the knowledge of omniscience. |
tena idampi dīpeti — bhagavā mayhaṃ atītānāgatapaccuppannānaṃ buddhānaṃ sīlasamādhipaññāvimuttikāraṇajānanasamatthaṃ sabbaññutaññāṇaṃ natthīti. |
By this he also shows — the Blessed One does not have the knowledge of omniscience which is able to know the cause of the virtue, concentration, wisdom, and liberation of the past, future, and present Buddhas. |
♦ etthāti etesu atītādibhedesu buddhesu. |
♦ "Here" means in these Buddhas of the divisions of past and so on. |
atha kiñcarahīti atha kasmā evaṃ ñāṇe asati tayā evaṃ kathitanti vadati. |
"Then why?" means then why was it said so by you, when you had no such knowledge? he says. |
dhammanvayoti dhammassa paccakkhato ñāṇassa anuyogaṃ anugantvā uppannaṃ anumānañāṇaṃ nayaggāho vidito, sāvakapāramīñāṇe ṭhatvāva iminā ākārena jānāmi bhagavāti vadati. |
"The way of the Dhamma" means the inferential knowledge that has arisen by following the refutation of the Dhamma, which is direct knowledge, the grasp of the method is known; I know in this way, standing in the knowledge of the perfection of a disciple, Blessed One, he says. |
therassa hi nayaggāho appamāṇo apariyanto. |
For the elder's grasp of the method is immeasurable, without end. |
yathā ca sabbaññutaññāṇassa pamāṇaṃ vā pariyanto vā natthi, evaṃ dhammasenāpatino nayaggāhassa. |
And just as there is no measure or end of the knowledge of omniscience, so there is no measure or end of the general of the Dhamma's grasp of the method. |
tena so — “iminā evaṃvidho iminā evaṃvidho, iminā anuttaro iminā anuttaro satthā”ti jānāti. |
By that he knows, "By this, he is of such a kind; by this, he is of such a kind; by this, he is unsurpassed; by this, he is the unsurpassed Teacher." |
therassa hi nayaggāho sabbaññutaññāṇagatiko eva. |
For the elder's grasp of the method is indeed of the nature of the knowledge of omniscience. |
♦ idāni taṃ nayaggāhaṃ pākaṭaṃ kātuṃ upamaṃ dassento seyyathāpi bhantetiādimāha. |
♦ Now, to make that grasp of the method clear, showing a simile, he said, "Just as, venerable sir," and so on. |
tattha yasmā majjhimadese nagarassa uddhāpapākārādīni thirāni vā hontu dubbalāni vā, sabbaso vā pana mā hontu, corānaṃ āsaṅkā na hoti. |
Therein, because in the middle country, whether the foundations and walls of a city are strong or weak, or do not exist at all, there is no fear of thieves. |
tasmā taṃ aggahetvā paccantimaṃ nagaranti āha. |
Therefore, not taking that, he said, "a frontier city." |
daḷhuddhāpanti thiramūlapākāraṃ. |
"With a strong foundation" means with a strong foundation and wall. |
daḷhapākāratoraṇanti thirapākārañceva thirapiṭṭhasaṅghāṭañca. |
"With a strong wall and gate" means with a strong wall and a strong door-leaf with its cross-bar. |
ekadvāranti kasmā āha? |
Why did he say "with one gate"? |
bahudvāre hi nagare bahūhi paṇḍitadovārikehi bhavitabbaṃ, ekadvāreva eko vaṭṭati. |
For in a city with many gates, there must be many wise doorkeepers; in one with one gate, one is sufficient. |
therassa ca paññāya sadiso añño natthi, tasmā attano paṇḍitabhāvassa opammatthaṃ ekaṃyeva dovārikaṃ dassetuṃ “ekadvāran”ti āha. |
And there is no other equal to the elder's wisdom; therefore, for the purpose of a simile for his own state of wisdom, to show only one doorkeeper, he said, "with one gate." |
♦ paṇḍitoti paṇḍiccena samannāgato. |
♦ "Wise" means endowed with wisdom. |
byattoti veyyattiyena samannāgato visadañāṇo. |
"Expert" means endowed with expertise, of clear knowledge. |
medhāvīti ṭhānuppattikapaññāsaṅkhātāya medhāya samannāgato. |
"Intelligent" means endowed with the intelligence called presence of mind. |
anupariyāyapathanti anupariyāyanāmakaṃ pākāramaggaṃ. |
The path for going around" means the wall-path named "for going around. |
pākārasandhinti dvinnaṃ iṭṭhakānaṃ apagataṭṭhānaṃ. |
"The joint of the wall" means the place where two bricks have come apart. |
pākāravivaranti pākārassa chinnaṭṭhānaṃ. |
"The opening of the wall" means the place where the wall is broken. |
cetaso upakkileseti pañcanīvaraṇā cittaṃ upakkilissanti kiliṭṭhaṃ karonti upatāpenti viheṭhenti, tasmā “cetaso upakkilesā”ti vuccanti. |
The corruptions of the mind" means the five hindrances defile the mind, make it stained, torment it, and harass it; therefore they are called "the corruptions of the mind. |
paññāya dubbalīkaraṇeti nīvaraṇā uppajjamānā anuppannāya paññāya uppajjituṃ na denti, tasmā “paññāya dubbalīkaraṇā”ti vuccanti. |
Weakening for wisdom" means the hindrances, when they arise, do not allow the unarisen wisdom to arise; therefore they are called "weakening for wisdom. |
supatiṭṭhitacittāti catūsu satipaṭṭhānesu suṭṭhu ṭhapitacittā hutvā. |
"With a well-established mind" means having a mind well-placed in the four foundations of mindfulness. |
satta bojjhaṅge yathābhūtanti satta bojjhaṅge yathāsabhāvena bhāvetvā. |
"The seven factors of enlightenment as they really are" means having developed the seven factors of enlightenment as they really are. |
anuttaraṃ sammāsambodhinti arahattaṃ sabbaññutaññāṇaṃ paṭivijjhiṃsūti dasseti. |
"Unsurpassed perfect enlightenment" means he shows that they penetrated Arahantship, the knowledge of omniscience. |
♦ apicettha satipaṭṭhānāti vipassanā, bojjhaṅgā maggo, anuttarasammāsambodhi arahattaṃ. |
♦ And also here, "the foundations of mindfulness" is insight; "the factors of enlightenment" is the path; "unsurpassed perfect enlightenment" is Arahantship. |
satipaṭṭhānāti vā vipassanā, bojjhaṅgāmissakā, sammāsambodhi arahattameva. |
Or, "the foundations of mindfulness" is insight; "the factors of enlightenment" are mixed; "perfect enlightenment" is Arahantship itself. |
dīghabhāṇakamahāsīvatthero panāha “satipaṭṭhāne vipassanaṃ gahetvā bojjhaṅge maggo ca sabbaññutaññāṇañcāti gahite sundaro pañho bhaveyya, na panevaṃ gahitan”ti. |
But the great elder Sīva, the reciter of the Dīgha Nikāya, said, "Having taken insight in the foundations of mindfulness, and in the factors of enlightenment, both the path and the knowledge of omniscience, if this were taken, the question would be beautiful, but it was not taken thus." |
iti thero sabbabuddhānaṃ nīvaraṇappahāne satipaṭṭhānabhāvanāya sambodhiyañca majjhe bhinnasuvaṇṇarajatānaṃ viya nānattābhāvaṃ dasseti. |
Thus the elder shows the absence of diversity in the abandoning of the hindrances, in the development of the foundations of mindfulness, and in the full enlightenment of all Buddhas, like in gold and silver that has been broken in the middle. |
♦ idha ṭhatvā upamā saṃsandetabbā — āyasmā hi sāriputto paccantanagaraṃ dassesi, pākāraṃ dassesi, anupariyāyapathaṃ dassesi, dvāraṃ dassesi, paṇḍitadovārikaṃ dassesi, nagaraṃ pavisanakanikkhamanake oḷārike pāṇe dassesi, dovārikassa tesaṃ pāṇānaṃ pākaṭabhāvaṃ dassesi. |
♦ Here, standing, the simile should be applied — the venerable Sāriputta showed a frontier city, he showed a wall, he showed a path for going around, he showed a gate, he showed a wise doorkeeper, he showed the large beings who enter and leave the city, he showed the clearness of those beings to the doorkeeper. |
tattha kiṃ kena sadisanti ce? |
Therein, what is like what? |
nagaraṃ viya hi nibbānaṃ, pākāro viya sīlaṃ, anupariyāyapatho viya hirī, dvāraṃ viya ariyamaggo, paṇḍitadovāriko viya dhammasenāpati, nagaraṃ pavisanakanikkhamanakā oḷārikapāṇā viya atītānāgatapaccuppannā buddhā, dovārikassa tesaṃ pāṇānaṃ pākaṭabhāvo viya āyasmato sāriputtassa atītānāgatapaccuppannānaṃ buddhānaṃ sīlasamathādīhi pākaṭabhāvo. |
Nibbāna is like the city, virtue is like the wall, conscience is like the path for going around, the noble path is like the gate, the general of the Dhamma is like the wise doorkeeper, the past, future, and present Buddhas are like the large beings who enter and leave the city, the clearness of those beings to the doorkeeper is like the clearness of the past, future, and present Buddhas to the venerable Sāriputta by way of virtue, calm, and so on. |
ettāvatā therena bhagavato — “evamahaṃ sāvakapāramīñāṇe ṭhatvā dhammanvayena nayaggāhena jānāmī”ti attano sīhanādassa anuyogo dinno hoti. |
Thus far, by the elder, a refutation has been given to the Blessed One's lion's roar, "Thus I, standing in the knowledge of the perfection of a disciple, know by the way of the Dhamma, by the grasp of the method." |
♦ tasmāti yasmā “na kho metaṃ, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi, apica dhammanvayo vidito”ti vadati, tasmā. |
♦ "Therefore" means because he says, "It is not so, venerable sir, that I have the knowledge of penetrating the minds of the Arahants, the Perfectly Enlightened Ones of the past, future, and present; but the way of the Dhamma is known," therefore. |
abhikkhaṇaṃ bhāseyyāsīti punappunaṃ bhāseyyāsi, “pubbaṇhe me kathitan”ti mā majjhanhikādīsu na kathayittha, “ajja vā me kathitan”ti mā paradivasādīsu na kathayitthāti attho. |
"You should speak frequently" means you should speak again and again; "you have spoken to me in the forenoon," do not not speak in the midday and so on; "you have spoken to me today," do not not speak on the following days and so on, is the meaning. |
sā pahīyissatīti “sāriputtasadisopi nāma ñāṇajavanasampanno sāvako buddhānaṃ cittācāraṃ jānituṃ na sakkoti, evaṃ appameyyā tathāgatā”ti cintentānaṃ yā tathāgate kaṅkhā vā vimati vā, sā pahīyissatīti. |
"That will be abandoned" means that doubt or uncertainty in the Tathāgata, which arises for those who think, "Even a disciple like Sāriputta, who is endowed with the speed of knowledge, is not able to know the course of the minds of the Buddhas; so immeasurable are the Tathāgatas," that will be abandoned. |
♦ 3. cundasuttavaṇṇanā SN 47.13 |
♦ 3. Commentary on the Cunda Sutta |
♦ 379. tatiye magadhesūti evaṃnāmake janapade. |
♦ 379. In the third, "in Magadha" means in a country of that name. |
nālakagāmaketi rājagahassa avidūre attano kulasantake evaṃnāmake gāme. |
"In the village of Nālaka" means in a village of that name, which was his own family's property, not far from Rājagaha. |
cundo samaṇuddesoti ayaṃ thero dhammasenāpatissa kaniṭṭhabhātiko, taṃ bhikkhū anupasampannakāle “cundo samaṇuddeso”ti samudācaritvā therakālepi tatheva samudācariṃsu. |
"Cunda the novice" — this elder was the younger brother of the general of the Dhamma; the monks, in the time when he was not ordained, called him "Cunda the novice," and in his elderhood also they called him so. |
tena vuttaṃ “cundo samaṇuddeso”ti. |
Therefore it is said, "Cunda the novice." |
upaṭṭhāko hotīti mukhodakadantakaṭṭhadānena ceva pariveṇasammajjana-piṭṭhiparikammakaraṇa-pattacīvaraggahaṇena ca upaṭṭhānakaro hoti. |
"He is an attendant" means he is one who attends by giving water for the face and tooth-sticks, and by sweeping the surroundings, by doing back-rubbing, and by taking the bowl and robe. |
parinibbāyīti anupādisesāya nibbānadhātuyā parinibbuto. |
"He attained final Nibbāna" means he was finally extinguished with the Nibbāna-element without residue. |
katarasmiṃ kāleti? |
At what time? |
bhagavato parinibbānasaṃvacchare. |
In the year of the Blessed One's final Nibbāna. |
♦ tatrāyaṃ anupubbikathā — bhagavā kira vutthavasso veḷuvagāmakā nikkhamitvā “sāvatthiṃ gamissāmī”ti āgatamaggeneva paṭinivattanto anupubbena sāvatthiṃ patvā jetavanaṃ pāvisi. |
♦ Therein, this is the sequential story — the Blessed One, it is said, having spent the rains-retreat, and having left the village of Veḷuva, and thinking, "I will go to Sāvatthī," and returning by the way he had come, gradually reached Sāvatthī and entered Jetavana. |
dhammasenāpati bhagavato vattaṃ dassetvā divāṭṭhānaṃ gato, so tattha antevāsikesu vattaṃ dassetvā paṭikkantesu divāṭṭhānaṃ sammajjitvā cammakhaṇḍaṃ paññāpetvā pāde pakkhāletvā pallaṅkaṃ ābhujitvā phalasamāpattiṃ pāvisi. |
The general of the Dhamma, having shown the duty to the Blessed One, went to his day-abode; he, there, having shown the duty to his pupils and they having departed, having swept the day-abode, and having prepared a piece of leather, and having washed his feet, and having sat cross-legged, he entered the attainment of fruition. |
athassa yathā paricchedena tato vuṭṭhitassa ayaṃ parivitakko udapādi “buddhā nu kho paṭhamaṃ parinibbāyanti, udāhu aggasāvakāti, tato “aggasāvakā paṭhaman”ti ñatvā attano āyusaṅkhāraṃ olokesi. |
Then for him who had emerged from that according to his determination, this reflection arose, "Do the Buddhas attain final Nibbāna first, or the chief disciples?" Then, having known, "The chief disciples first," he looked at his own life-force. |
so “sattāhameva me āyusaṅkhārā pavattissantī”ti ñatvā “kattha parinibbāyissāmī”ti cintesi. |
He, having known, "My life-force will last for only seven days," thought, "Where will I attain final Nibbāna?" |
♦ tato “rāhulo tāvatiṃsesu parinibbuto, aññāsikoṇḍaññatthero chaddantadahe, ahaṃ kattha parinibbāyissāmī”ti punappunaṃ cintento mātaraṃ ārabbha satiṃ uppādesi — “mayhaṃ mātā sattannaṃ arahantānaṃ mātā hutvāpi buddhadhammasaṅghesu appasannā, atthi nu kho tassā upanissayo, natthi nu kho”ti. |
♦ Then, thinking again and again, "Rāhula attained final Nibbāna in the Tāvatiṃsa heaven, the elder Aññāsikoṇḍañña at the Chaddanta lake; where will I attain final Nibbāna?" he raised mindfulness concerning his mother — "My mother, although she was the mother of seven Arahants, is not confident in the Buddha, the Dhamma, and the Sangha; is there a supporting condition for her, or not?" |
sotāpattimaggassa upanissayaṃ disvā “kassa desanāya abhisamayo bhavissatī”ti olokento “mameva dhammadesanāya bhavissati, na aññassa. |
Having seen the supporting condition for the path of stream-entry, and looking, "By whose teaching will there be the full understanding?" he saw, "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. |
And if I were to be indifferent, my critics would be, 'The elder Sāriputta is a refuge for the other people also. |
tathā hissa samacittasuttantadesanādivase koṭisatasahassadevatā arahattaṃ pattā, tayo magge paṭividdhadevatānaṃ gaṇanā natthi, aññesu ca ṭhānesu anekā abhisamayā dissanti, there ca cittaṃ pasādetvā sagge nibbattāneva asīti kulasahassāni, so dāni sakamātumicchādassanamattampi harituṃ nāsakkhī”ti. |
For thus, on the day of his discourse on the Samacitta Suttanta, a hundred thousand crores of devas attained Arahantship; of the devas who penetrated the three paths, there is no count; and in other places, many full understandings are seen; and there are eighty thousand families who, having gained confidence in the elder, were reborn in heaven; he now was not able to remove even the mere wrong view of his own mother.' |
tasmā mātaraṃ micchādassanā mocetvā jātovarakeyeva parinibbāyissāmī”ti sanniṭṭhānaṃ katvā “ajjeva bhagavantaṃ anujānāpetvā nikkhamissāmī”ti cundattheraṃ āmantesi — “āvuso, cunda, amhākaṃ pañcasatāya bhikkhuparisāya saññaṃ dehi. |
Therefore, having freed my mother from wrong view, I will attain final Nibbāna in the very room where I was born," and having made this resolution, thinking, "Today itself, having asked leave of the Blessed One, I will depart," he addressed the elder Cunda, "Friend Cunda, give the signal to our assembly of five hundred monks. |
‘gaṇhathāvuso pattacīvarāni, dhammasenāpati nālakagāmaṃ gantukāmo’”ti. |
'Take your bowls and robes, friends; the general of the Dhamma wishes to go to the village of Nālaka'." |
thero tathā akāsi. |
The elder did so. |
♦ bhikkhū senāsanaṃ saṃsāmetvā pattacīvaramādāya therassa santikaṃ agamaṃsu. |
♦ The monks, having arranged their dwellings and having taken their bowls and robes, went to the elder. |
thero senāsanaṃ saṃsāmetvā divāṭṭhānaṃ sammajjitvā divāṭṭhānadvāre ṭhatvā divāṭṭhānaṃ oloketvā “idaṃ dāni pacchimadassanaṃ, puna āgamanaṃ natthī”ti pañcasatabhikkhūhi parivuto bhagavantaṃ upasaṅkamitvā vanditvā bhagavantaṃ etadavoca “anujānātu me bhante bhagavā, anujānātu sugato. |
The elder, having arranged his dwelling, and having swept the day-abode, and standing at the door of the day-abode, and looking at the day-abode, thinking, "This is now the last sight; there will be no coming again," surrounded by five hundred monks, he approached the Blessed One and, having paid homage, said this to the Blessed One, "Allow me, venerable sir, Blessed One; allow me, Sugata. |
parinibbānakālo me, ossaṭṭho me āyusaṅkhāro”ti. |
My time of final Nibbāna has come; my life-force has been released." |
buddhā pana yasmā “parinibbāhī”ti vutte maraṇavaṇṇaṃ saṃvaṇṇentīti, “mā parinibbāhī”ti vutte vaṭṭassa guṇaṃ kathentīti micchādiṭṭhikā dosaṃ āropessanti, tasmā tadubhayampi na vadanti. |
But the Buddhas, because if they say, "Attain final Nibbāna," they praise the praise of death, and if they say, "Do not attain final Nibbāna," they praise the quality of the round of rebirth, the holders of wrong views will lay a charge of fault, therefore they do not say either of those two. |
tena naṃ bhagavā — “kattha parinibbāyissasi sāriputtā”ti vatvā — “atthi, bhante, magadhesu nālakagāme jātovarako, tatthāhaṃ parinibbāyissāmī”ti vutte — “yassa dāni tvaṃ, sāriputta, kālaṃ maññasi, idāni pana te jeṭṭhakaniṭṭhabhātikānaṃ tādisassa bhikkhuno dassanaṃ dullabhaṃ bhavissati, desehi nesaṃ dhamman”ti āha. |
Therefore the Blessed One, having said, "Where will you attain final Nibbāna, Sāriputta?" and when it was said, "There is, venerable sir, in Magadha, in the village of Nālaka, the room where I was born; there I will attain final Nibbāna," he said, "Whatever time you now think fit, Sāriputta; but now the sight of such a monk will be difficult for your elder and younger brothers; teach them the Dhamma." |
♦ thero — “satthā mayhaṃ iddhivikubbanapubbaṅgamaṃ dhammadesanaṃ paccāsīsatī”ti ñatvā bhagavantaṃ vanditvā tālappamāṇaṃ ākāsaṃ abbhuggantvā oruyha dasabalassa pāde vandi, puna dvitālappamāṇaṃ abbhuggantvā oruyha dasabalassa pāde vandi, etenupāyena sattatālappamāṇaṃ abbhuggantvā anekāni pāṭihāriyasatāni dassento dhammakathaṃ ārabhi. |
♦ The elder, knowing, "The Teacher expects a Dhamma-discourse preceded by a display of psychic power from me," having paid homage to the Blessed One, rose up into the air to the height of a palm tree and, having descended, paid homage to the feet of the one with the ten powers; again he rose up to the height of two palm trees and, having descended, paid homage to the feet of the one with the ten powers; in this way, having risen up to the height of seven palm trees and showing many hundreds of miracles, he began the Dhamma-talk. |
dissamānenapi kāyena katheti, adissamānenapi. |
He speaks with a visible body, and with an invisible one. |
uparimena vā heṭṭhimena vā upaḍḍhakāyena katheti adissamānenapi dissamānenapi, kālena candavaṇṇaṃ dasseti, kālena sūriyavaṇṇaṃ, kālena pabbatavaṇṇaṃ, kālena samuddavaṇṇaṃ, kālena cakkavattirājā hoti, kālena vessavaṇamahārājā, kālena sakko devarājā, kālena mahābrahmāti evaṃ anekāni pāṭihāriyasatāni dassento dhammakathaṃ kathesi. |
He speaks with the upper or lower half of his body, both invisible and visible; at one time he shows the color of the moon, at another the color of the sun, at another the color of a mountain, at another the color of the ocean; at one time he is a wheel-turning king, at another the great king Vessavaṇa, at another Sakka, the king of the devas, at another the great Brahmā. Thus, showing many hundreds of miracles, he gave a talk on the Dhamma. |
sakalanagaraṃ sannipati. |
The whole city gathered. |
thero oruyha dasabalassa pāde vanditvā aṭṭhāsi. |
The elder, having descended, paid homage to the feet of the one with the ten powers and stood to one side. |
atha naṃ satthā āha — “ko nāmo ayaṃ sāriputta dhammapariyāyo”ti. |
Then the Teacher said to him, "What is the name of this Dhamma-discourse, Sāriputta?" |
sīhavikīḷito nāma, bhanteti. |
The Lion's Play, venerable sir. |
taggha, sāriputta, sīhavikīḷito taggha, sāriputta, sīhavikīḷitoti. |
Indeed, Sāriputta, it is the Lion's Play; indeed, Sāriputta, it is the Lion's Play. |
♦ thero alattakavaṇṇe hatthe pasāretvā satthu suvaṇṇakacchapasadise pāde gopphakesu gahetvā — “bhante, imesaṃ pādānaṃ vandanatthāya kappasatasahassādhikaṃ asaṅkhyeyyaṃ pāramiyo pūritā, so me manoratho matthakaṃ patto, ito dāni paṭṭhāya paṭisandhivasena na puna ekaṭṭhāne sannipāto samāgamo atthi, chinno esa vissāso, anekehi buddhasatasahassehi paviṭṭhaṃ ajaraṃ amaraṃ khemaṃ sukhaṃ sītalaṃ abhayaṃ nibbānapuraṃ pavisissāmi, sace me kiñci kāyikaṃ vā vācasikaṃ vā na rocetha, khamatha taṃ bhagavā, gamanakālo mayhan”ti. |
♦ The elder, having stretched out his hands of the color of lac, and having grasped the feet of the Teacher, which were like a golden tortoise, at the ankles, said, "Venerable sir, for the sake of paying homage to these feet, I fulfilled the perfections for an incalculable period of more than a hundred thousand aeons; that aspiration of mine has reached its culmination. From now on, there is no meeting, no coming together in one place by way of rebirth-linking; that familiarity is cut off. I will enter the city of Nibbāna, which is free from old age, death, secure, happy, cool, and fearless, which has been entered by many hundreds of thousands of Buddhas. If there is anything of mine, bodily or verbal, that you do not approve of, forgive that, Blessed One; my time of departure has come." |
khamāmi te, sāriputta, na kho pana te kiñci kāyikaṃ vā vācasikaṃ vā mayhaṃ aruccanakaṃ atthi, yassa dāni tvaṃ, sāriputta, kālaṃ maññasīti. |
I forgive you, Sāriputta; but there is nothing of yours, bodily or verbal, that is unapproved of by me. Whatever time you now think fit, Sāriputta. |
♦ iti bhagavatā anuññātasamanantaraṃ satthu pāde vanditvā uṭṭhitamatte āyasmante sāriputte sinerucakkavāḷahimavantaparibhaṇḍapabbate dhārayamānāpi — “ajja imaṃ guṇarāsiṃ dhāretuṃ na sakkomī”ti vadantī viya ekappahāreneva viravamānā mahāpathavī yāva udakapariyantā akampi, ākāse devadundubhiyo phaliṃsu, mahāmegho uṭṭhahitvā pokkharavassaṃ vassi. |
♦ Immediately after being permitted by the Blessed One, at the very moment of rising after paying homage to the Teacher's feet, the great earth, even though it supports the Sineru, Cakkavāḷa, and Himavanta surrounding mountains, as if saying, "Today I am not able to support this mass of qualities," trembled with one single blow, crying out, down to the water-limit; in the sky, the drums of the devas split; a great cloud arose and rained a rain of lotuses. |
♦ satthā — “dhammasenāpatiṃ paṭipādessāmī”ti dhammāsanā vuṭṭhāya gandhakuṭiabhimukho gantvā maṇiphalake aṭṭhāsi. |
♦ The Teacher, thinking, "I will send off the general of the Dhamma," rose from the Dhamma-seat and, having gone towards the Perfumed Chamber, stood on the jeweled slab. |
thero tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu vanditvā — “bhagavā ito kappasatasahassādhikassa asaṅkhyeyyassa upari anomadassīsammāsambuddhassa pādamūle nipajjitvā tumhākaṃ dassanaṃ patthesiṃ, sā me patthanā samiddhā, diṭṭhā tumhe, taṃ paṭhamadassanaṃ, idaṃ pacchimadassanaṃ. |
The elder, having circumambulated him three times, and having paid homage at four places, said, "Blessed One, more than a hundred thousand aeons ago from now, having fallen at the feet of the Perfectly Enlightened One Anomadassī, I aspired to see you; 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 dassanavisayā abhimukhova paṭikkamitvā vanditvā pakkāmi. |
There will be no seeing you again," and having raised his joined hands, which were brilliant with the collected light of his ten fingernails, and having stepped back as far as he could see, facing him, he paid homage and departed. |
puna mahāpathavī dhāretuṃ asakkontī udakapariyantaṃ katvā akampi. |
Again the great earth, being unable to support, trembled down to the water-limit. |
♦ bhagavā parivāretvā ṭhite bhikkhū āha — “anugacchatha, bhikkhave, tumhākaṃ jeṭṭhabhātikan”ti. |
♦ The Blessed One said to the monks who were standing surrounding, "Follow, O monks, your elder brother." |
tasmiṃ khaṇe catassopi parisā sammāsambuddhaṃ ekakaṃyeva jetavane ohāya niravasesā nikkhamiṃsu. |
At that moment, the four assemblies, leaving the Perfectly Enlightened One all alone in Jetavana, all departed without remainder. |
sāvatthinagaravāsinopi — “sāriputtatthero kira sammāsambuddhaṃ āpucchitvā parinibbāyitukāmo nikkhanto, passissāma nan”ti nagaradvārāni nirokāsāni karontā nikkhamitvā gandhamālādihatthā kese vikiritvā — “idāni mayaṃ kahaṃ mahāpañño nisinno, kahaṃ dhammasenāpati nisinno”ti pucchantā — “kassa santikaṃ gamissāma, kassa hatthe satthāraṃ ṭhapetvā thero pakkanto”tiādinā nayena paridevantā rodantā theraṃ anubandhiṃsu. |
And the inhabitants of the city of Sāvatthī, thinking, "The elder Sāriputta, it is said, having taken leave of the Perfectly Enlightened One and wishing to attain final Nibbāna, has departed; we will see him," making the city gates without space, they departed and, with scents, garlands, and so on in their hands, and with their hair disheveled, they followed the elder, asking, "Where now is the one of great wisdom seated, where is the general of the Dhamma seated?" and lamenting, "To whose presence will we go, in whose hands has the elder, having placed the Teacher, departed?" and weeping. |
♦ thero mahāpaññāya ṭhitattā — “sabbesaṃ anatikkamanīyo esa maggo”ti mahājanaṃ ovaditvā — “tumhepi, āvuso, tiṭṭhatha, mā dasabale pamādaṃ āpajjitthā”ti bhikkhusaṅghampi nivattetvā attano parisāyeva saddhiṃ pakkāmi. |
♦ The elder, because he stood in great wisdom, having admonished the great crowd, "This path is not to be transgressed by any," and having turned back the Sangha of monks also, "You also, friends, stand firm; do not be heedless of the one with the ten powers," departed with his own assembly. |
yepi manussā — “pubbe ayyo paccāgamanacārikaṃ carati, idaṃ idāni gamanaṃ na puna paccāgamanāyā”ti paridevantā anubandhiṃsuyeva. |
And those people also who, lamenting, "Formerly the noble one would go on a journey from which he would return; this departure now is not for a return," followed him. |
tepi — “appamattā, āvuso, hotha, evaṃbhāvino nāma saṅkhārā”ti nivattesi. |
He also turned them back, "Be heedless, friends; such is the nature of formations." |
♦ atha kho āyasmā sāriputto sabbattha ekarattivāsena antarāmagge sattāhaṃ manussānaṃ saṅgahaṃ karonto sāyaṃ nālakagāmaṃ patvā gāmadvāre nigrodharukkhamūle aṭṭhāsi. |
♦ Then the venerable Sāriputta, everywhere spending one night, and doing good to the people for seven days on the way, reached the village of Nālaka 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 a nephew of the elder, named Uparevata, who was going outside the village, saw the elder and, having approached and paid homage, stood to one side. |
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 inform her of our arrival here. |
“kasmā āgato”ti ca vutte — “ajja kira ekadivasaṃ antogāme vasissati, jātovarakaṃ paṭijaggatha, pañcannañca kira bhikkhusatānaṃ vasanaṭṭhānaṃ jānāthā”ti. |
And when asked, 'Why has he come?' say, 'He will stay in the village for one day today; prepare the room where he was born, and know a place for five hundred monks to stay'." |
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 monks. |
kiṃkāraṇā āgatoti? |
For what reason has he come? |
so taṃ pavattiṃ ārocesi. |
He reported the incident. |
brāhmaṇī — “kiṃ nu kho ettakānaṃ vasanaṭṭhānaṃ paṭijaggāpeti, daharakāle pabbajitvā mahallakakāle gihī hotukāmo”ti cintentī jātovarakaṃ paṭijaggāpetvā pañcasatānaṃ vasanaṭṭhānaṃ kāretvā daṇḍadīpikā jāletvā therassa pāhesi. |
The brahmin woman, thinking, "Why does he have a place for so many to stay prepared? Having gone forth in his youth, does he wish to become a householder in his old age?" had the room where he was born prepared and had a place for five hundred to stay made, and having lit torches, she sent them to the elder. |
♦ thero bhikkhūhi saddhiṃ pāsādaṃ āruyha jātovarakaṃ pavisitvā nisīdi, nisīditvā “tumhākaṃ vasanaṭṭhānaṃ gacchathā”ti bhikkhū uyyojesi. |
♦ The elder, having ascended the palace with the monks, and having entered the room where he was born, sat down; and having sat down, he sent the monks away, "Go to your own dwelling places." |
tesu gatamattesuyeva therassa kharo ābādho uppajji, lohitapakkhandikā māraṇantikā vedanā vattanti. |
As soon as they had gone, a severe affliction arose for the elder; bloody dysentery, and feelings leading to death occurred. |
ekaṃ bhājanaṃ pavisati, ekaṃ nikkhamati. |
One bowl enters, one comes out. |
brāhmaṇī — “mama puttassa pavatti mayhaṃ na ruccatī”ti attano vasanagabbhadvāraṃ nissāya aṭṭhāsi. |
The brahmin woman, thinking, "My son's conduct does not please me," stood, leaning against the door of her own living chamber. |
♦ cattāro mahārājāno “dhammasenāpati kuhiṃ viharatī”ti olokentā nālakagāme jātovarake parinibbānamañce nipanno, pacchimadassanaṃ gamissāmā”ti āgamma vanditvā aṭṭhaṃsu. |
♦ The four great kings, looking, "Where is the general of the Dhamma staying?" and seeing that he was lying on his final-Nibbāna-couch in the room where he was born in the village of Nālaka, and thinking, "We will go for a last sight," came and, having paid homage, stood to one side. |
ke tumheti? |
Who are you? |
mahārājāno bhanteti. |
The great kings, venerable sir. |
kasmā āgatatthāti? |
Why have you come? |
gilānupaṭṭhākā bhavissāmāti. |
We will be attendants of the sick. |
“hotu, atthi gilānupaṭṭhāko, gacchatha tumhe”ti uyyojesi. |
"Let it be; there is an attendant of the sick; you go," he sent them away. |
tesaṃ gatāvasāne teneva nayena sakko devānamindo. |
After they had gone, in the same way, Sakka, the king of the devas. |
tasmiṃ gate mahābrahmā ca āgamiṃsu. |
When he had gone, the great Brahmā also came. |
tepi tatheva thero uyyojesi. |
The elder sent them away 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 woman, seeing the coming and going of the devas, and thinking, "Who are these who, having paid homage to my son, are going?" went to the door of the elder's chamber and asked, "Son, Cunda, what is happening?" |
so taṃ pavattiṃ ācikkhitvā “mahāupāsikā, bhante, āgatā”ti āha. |
He, having explained the incident, said, "The great laywoman, venerable sir, has come." |
thero “kasmā avelāya āgatā”ti pucchi. |
The elder asked, "Why has she come at an untimely hour?" |
sā “tuyhaṃ, tāta, dassanatthāyā”ti vatvā “tāta, paṭhamaṃ ke āgatā”ti pucchi. |
She, having said, "To see you, son," asked, "Son, who came first?" |
cattāro mahārājāno upāsiketi. |
The four great kings, laywoman. |
tāta, tvaṃ catūhi mahārājehi mahantataroti? |
Son, 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 of rebirth-linking, having become sword-bearers, they performed the guard duty. |
tesaṃ tāta gatāvasāne ko āgatoti? |
After they had gone, son, who came? |
sakko devānamindoti. |
Sakka, the king of the devas. |
devarājatopi tvaṃ tāta mahantataroti? |
Are you, son, greater than the king of the devas? |
bhaṇḍaggāhakasāmaṇerasadiso 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, having taken his bowl and robe, he descended. |
tassa tāta gatāvasāne jotayamāno viya ko āgatoti? |
After he had gone, son, who came, as if illuminating? |
upāsike, tuyhaṃ bhagavā ca satthā ca mahābrahmā nāma esoti. |
Laywoman, your lord and teacher, the great Brahmā, is he. |
mayhaṃ bhagavato mahābrahmatopi tvaṃ, tāta, mahantataroti? |
Are you, son, greater than the great Brahmā, my lord's? |
āma upāsike, ete nāma kira amhākaṃ satthu jātadivase cattāro mahābrahmāno mahāpurisaṃ suvaṇṇajālena paṭiggaṇhiṃsūti. |
Yes, laywoman; these, it is said, on the day of our Teacher's birth, the four great Brahmās received the great being with a golden net. |
♦ atha brāhmaṇiyā — “puttassa tāva me ayaṃ ānubhāvo, kīdiso vata mayhaṃ puttassa bhagavato satthu ānubhāvo bhavissatī”ti cintayantiyā sahasā pañcavaṇṇā pīti uppajjitvā sakalasarīraṃ phari. |
♦ Then for the brahmin woman, thinking, "Such is the power of my son; what must be the power of my son's lord, the Teacher?" a five-colored rapture suddenly arose and pervaded her whole body. |
thero — “uppannaṃ me mātu pītisomanassaṃ, ayaṃ dāni kālo dhammadesanāyā”ti cintetvā “kiṃ cintesi mahāupāsike”ti āha. |
The elder, thinking, "Rapture and joy have arisen for my mother; now is the time for a Dhamma-discourse," said, "What are you thinking, great laywoman?" |
sā “puttassa tāva me ayaṃ guṇo, satthu panassa kīdiso bhavissatīti idaṃ, tāta, cintemī”ti āha. |
She said, "Such is the quality of my son; what must be that of his Teacher? This, son, I am thinking." |
mahāupāsike, mayhaṃ satthujātakkhaṇe mahābhinikkhamane sambodhiyaṃ dhammacakkappavattane ca dasasahassilokadhātu kampittha. |
"Great laywoman, at the moment of my Teacher's birth, at the great renunciation, at the full enlightenment, and at the setting in motion of the wheel of Dhamma, the ten-thousand-world-system trembled. |
sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena samo nāma natthi, itipi so bhagavāti vitthāretvā buddhaguṇapaṭisaṃyuttaṃ dhammadesanaṃ kathesi. |
In virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation, there is no one equal; so he is the Blessed One," and having explained in detail, he gave a Dhamma-discourse connected with the qualities of the Buddha. |
♦ brāhmaṇī piyaputtassa dhammadesanāpariyosāne sotāpattiphale patiṭṭhāya puttaṃ āha — “tāta upatissa, kasmā evamakāsi, evarūpaṃ nāma amataṃ mayhaṃ ettakaṃ kālaṃ na adāsī”ti. |
♦ The brahmin woman, at the end of her dear son's Dhamma-discourse, being established in the fruition of stream-entry, said to her son, "Son Upatissa, why did you do so? Why did you not give me such a deathless state for so long a time?" |
thero — “dinnaṃ dāni me mātu rūpasāriyā brāhmaṇiyā posāvanikamūlaṃ, ettakena vaṭṭissatī”ti cintetvā — “gaccha mahāupasike”ti brāhmaṇiṃ uyyojetvā — “cunda kā velā”ti āha. |
The elder, thinking, "The price for having been brought up by my mother, the brahmin woman Rūpasārī, has now been given; this will suffice," and having sent the brahmin woman away, "Go, great laywoman," said, "Cunda, what time is it?" |
balavapaccūsakālo, bhanteti. |
It is the time of deep dawn, venerable sir. |
bhikkhusaṅghaṃ sannipātehīti. |
Gather the Sangha of monks. |
sannipatito bhante bhikkhusaṅghoti. |
The Sangha of monks is gathered, venerable sir. |
“maṃ ukkhipitvā nisīdāpehi cundā”ti ukkhipitvā nisīdāpesi. |
"Lift me up and seat me, Cunda." He lifted him up and seated him. |
♦ thero bhikkhū āmantesi — “āvuso catucattālīsaṃ vo vassāni mayā saddhiṃ vicarantānaṃ yaṃ me kāyikaṃ vā vācasikaṃ vā na rocetha, taṃ khamatha āvuso”ti. |
♦ The elder addressed the monks, "Friends, for forty-four years, while you were living with me, if there was anything of mine, bodily or verbal, that did not please you, forgive that, friends." |
ettakaṃ, bhante, amhākaṃ chāyā viya tumhe amuñcitvā vicarantānaṃ aruccanakaṃ nāma natthi, tumhe pana amhākaṃ khamathāti. |
So much, venerable sir, for us who have been living with you without leaving you, like a shadow, there is nothing that is not pleasing; but you, forgive us. |
atha thero mahācīvaraṃ saṅkaḍḍhitvā mukhaṃ pidhāya dakkhiṇena passena nipanno satthā viya nava anupubbasamāpattiyo anulomapaṭilomato samāpajjitvā puna paṭhamajjhānaṃ ādiṃ katvā yāva catutthajjhānā samāpajji . |
Then the elder, having drawn his great robe, and having covered his face, and having lain down on his right side, and having attained the nine successive attainments in forward and reverse order, like the Teacher, and again, having made the first jhāna the beginning, he attained up to the fourth jhāna. |
tato vuṭṭhāya anantaraṃyeva mahāpathaviṃ unnādento anupādisesāya nibbānadhātuyā parinibbāyi. |
Then, having emerged from that, immediately, making the great earth roar, he was finally extinguished with the Nibbāna-element without residue. |
♦ upāsikā — “kiṃ nu kho me putto, na kiñci kathetī”ti uṭṭhāya piṭṭhipāde parimajjantī parinibbutabhāvaṃ ñatvā mahāsaddaṃ kurumānā pādesu nipatitvā — “tāta mayaṃ ito pubbe tava guṇaṃ na jānimhā, idāni pana taṃ ādiṃ katvā anekasate anekasahasse anekasatasahasse bhikkhū imasmiṃ nivesane nisīdāpetvā bhojetuṃ na labhimhā, cīvarehi acchādetuṃ na labhimhā, vihārasataṃ vihārasahassaṃ kāretuṃ na labhimhā”ti yāva aruṇuggamanā paridevi . |
♦ The laywoman, thinking, "Why does my son not say anything?" rose and, while stroking his feet, and knowing that he had attained final Nibbāna, and making a loud cry, she fell at his feet and, lamenting until sunrise, "Son, we did not know your qualities before this; but now, having made you the beginning, we have not been able to seat and feed hundreds, thousands, and hundreds of thousands of monks in this house; we have not been able to clothe them with robes; we have not been able to have a hundred or a thousand monasteries built." |
aruṇe uggatamatteyeva suvaṇṇakāre pakkosāpetvā suvaṇṇagabbhaṃ vivarāpetvā suvaṇṇaghaṭiyo mahātulāya tulāpetvā — “pañca kūṭāgārasatāni pañca agghikasatāni karothā”ti dāpeti. |
As soon as the sun had risen, having summoned the goldsmiths, and having had the golden chamber opened, and having had the golden pots weighed with a great balance, she had them give, "Make five hundred pinnacle-halls and five hundred pyres." |
♦ sakkopi devarājā vissakammadevaputtaṃ āmantetvā — “tāta dhammasenāpati parinibbuto, pañca kūṭāgārasatāni pañca agghikasatāni ca māpehī”ti āha. |
♦ Sakka also, the king of the devas, having addressed the deva-son Vissakamma, said, "Son, the general of the Dhamma has attained final Nibbāna; create five hundred pinnacle-halls and five hundred pyres." |
iti upāsikāya kāritāni ca vissakammena nimmitāni ca sabbānipi dvesahassāni ahesuṃ. |
Thus, those made by the laywoman and those created by Vissakamma were all two thousand. |
tato nagaramajjhe sāramayaṃ mahāmaṇḍapaṃ kāretvā maṇḍapamajjhe mahākūṭāgāraṃ ṭhapetvā sesāni parivārasaṅkhepena ṭhapetvā sādhukīḷikaṃ ārabhiṃsu. |
Then, having made a great pavilion of heartwood in the middle of the city, and having placed a great pinnacle-hall in the middle of the pavilion, and having placed the others in the manner of a retinue, they began a festival. |
devānaṃ antare manussā, manussānaṃ antare devā ahesuṃ. |
Among the devas were men, and among the men were devas. |
♦ revatī nāma ekā therassa upaṭṭhāyikā — “ahaṃ therassa pūjaṃ karissāmī”ti suvaṇṇapupphānaṃ tayo kumbhe kāresi. |
♦ A certain laywoman-supporter of the elder, named Revatī, thinking, "I will pay homage to the elder," had three pots of golden flowers made. |
“therassa pūjaṃ karissāmī”ti sakko devarājā aḍḍhateyyakoṭināṭakehi parivārito otari. |
Sakka, the king of the devas, thinking, "I will pay homage to the elder," descended, surrounded by two and a half crores of dancers. |
“sakko otaratī”ti mahājano pacchāmukho paṭikkami. |
The great crowd, thinking, "Sakka is descending," turned back. |
tattha sāpi upāsikā paṭikkamamānā garubhārattā ekamantaṃ apasakkituṃ asakkontī manussānaṃ antare pati. |
There that laywoman also, turning back and being of heavy build, and being unable to step aside, fell among the people. |
manussā apassantā taṃ madditvā agamiṃsu. |
The people, not seeing, went, treading on her. |
sā tattheva kālaṃ katvā tāvatiṃsabhavane kanakavimāne nibbatti. |
She, having died right there, was reborn in the Tāvatiṃsa heaven in a golden mansion. |
nibbattakkhaṇeyevassā ratanakkhandho viya tigāvutappamāṇo attabhāvo ahosi saṭṭhisakaṭapūrappamāṇālaṅkārapaṭimaṇḍitā accharāsahassaparivāritā. |
At the very moment of rebirth, her body was of the size of three gāvutas, like a mass of jewels, adorned with ornaments of the measure of sixty cartloads, and surrounded by a thousand nymphs. |
athassā dibbaṃ sabbakāyikādāsaṃ purato ṭhapayiṃsu . |
Then they placed a divine mirror that showed the whole body before her. |
sā attano sirisampattiṃ disvā — “uḷārā ayaṃ sampatti, kiṃ nu kho me kammaṃ katan”ti cintayamānā addasa — “mayā sāriputtattherassa parinibbutaṭṭhāne tīhi suvaṇṇapupphakumbhehi pūjā katā, mahājano maṃ madditvā gato, sāhaṃ tattha kālaṃ katvā idhūpapannā, theraṃ nissāya laddhaṃ idāni puññavipākaṃ manussānaṃ kathessāmī”ti saha vimāneneva otari. |
She, seeing her own glorious wealth, and thinking, "This wealth is noble; what deed have I done?" saw, "I paid homage to the place where the elder Sāriputta attained final Nibbāna with three pots of golden flowers; the great crowd trod on me and went; I, having died there, have been reborn here; now I will tell the people the result of the merit I have obtained by relying on the elder," and she descended with her mansion. |
♦ mahājano dūratova disvā — “kiṃ nu kho dve sūriyā uṭṭhitā”ti? |
♦ The great crowd, seeing from afar, said, "What, have two suns risen?" |
olokento — “vimāne āgacchante kūṭāgārasaṇṭhānaṃ paññāyati, nāyaṃ sūriyo, vimānametaṃ ekan”ti āha. |
Looking, they said, "In the mansion that is coming, the shape of a pinnacle-hall is seen; this is not the sun, this is one mansion." |
tampi vimānaṃ tāvadeva āgantvā therassa dārucitakamatthake vehāsaṃ aṭṭhāsi. |
That mansion also came at that very moment and stood in the sky on the wooden pyre of the elder. |
devadhītā vimānaṃ ākāseyeva ṭhapetvā pathaviṃ otari. |
The deva's daughter, having placed the mansion in the sky, descended to the earth. |
mahājano — “kā tvaṃ, ayye”ti? |
The great crowd asked, "Who are you, noble lady?" |
pucchi. “na maṃ tumhe jānātha, revatī nāmāhaṃ, tīhi suvaṇṇapupphakumbhehi theraṃ pūjaṃ katvā manussehi madditā kālaṃ katvā tāvatiṃsabhavane nibbattā, passatha me sirisampattiṃ, tumhepi dāni dānāni detha, puññāni karothā”ti kusalakiriyāya vaṇṇaṃ kathetvā therassa citakaṃ padakkhiṇaṃ katvā vanditvā attano devaṭṭhānaṃyeva gatā. |
"Do you not know me? I am named Revatī; having paid homage to the elder with three pots of golden flowers, and having been trodden on by the people, and having died, I was reborn in the Tāvatiṃsa heaven; see my glorious wealth; you also now give gifts, do meritorious deeds," and having spoken the praise of wholesome action, and having circumambulated the elder's pyre, and having paid homage, she went to her own deva-abode. |
♦ mahājanopi sattāhaṃ sādhukīḷikaṃ kīḷitvā sabbagandhehi citakaṃ akāsi, citakā ekūnaratanasatikā ahosi. |
♦ The great crowd also, having played for seven days at the festival, made the pyre with all scents; the pyre was of ninety-nine cubits. |
therassa sarīraṃ citakaṃ āropetvā usīrakalāpakehi ālimpesuṃ. |
Having placed the elder's body on the pyre, they anointed it with bundles of fragrant grass. |
āḷāhane sabbarattiṃ dhammassavanaṃ pavatti. |
At the cremation, a listening to the Dhamma went on for the whole night. |
anuruddhatthero sabbagandhodakena therassa citakaṃ nibbāpesi. |
The elder Anuruddha extinguished the elder's pyre with water scented with all scents. |
cundatthero dhātuyo parissāvane pakkhipitvā — “na dāni mayā idheva sakkā ṭhātuṃ, mayhaṃ jeṭṭhabhātikassa dhammasenāpatisāriputtattherassa parinibbutabhāvaṃ sammāsambuddhassa ārocessāmī”ti dhātuparissāvanaṃ therassa ca pattacīvaraṃ gahetvā sāvatthiṃ agamāsi. |
The elder Cunda, having put the relics in a strainer, and thinking, "Now I cannot stay here; I will report the final Nibbāna of my elder brother, the general of the Dhamma Sāriputta, to the Perfectly Enlightened One," took the relic-strainer and the elder's bowl and robe and went to Sāvatthī. |
ekaṭṭhānepi ca dve rattiyo avasitvā sabbattha ekarattivāseneva sāvatthiṃ pāpuṇi. |
And not having stayed two nights in one place, but everywhere spending one night, he reached Sāvatthī. |
tamatthaṃ dassetuṃ atha kho cundo samaṇuddesotiādi vuttaṃ. |
To show that meaning, "Then Cunda the novice" and so on is said. |
♦ tattha yenāyasmā ānandoti yena attano upajjhāyo dhammabhaṇḍāgāriko āyasmā ānando, tenupasaṅkami. |
♦ Therein, "where the venerable Ānanda was" means where his preceptor, the treasurer of the Dhamma, the venerable Ānanda, was, he approached. |
kasmā panesa ujukaṃ satthu santikaṃ agantvā therassa santikaṃ agamāsīti? |
But why did he not go straight to the Teacher's presence but went to the elder's presence? |
satthari ca there ca gāravena. |
Out of respect for both the Teacher and the elder. |
jetavanamahāvihāre pokkharaṇiyaṃ kirassa nhatvā paccuttaritvā sunivatthasupārutassa etadahosi — “buddhā nāma mahāpāsāṇacchattaṃ viya garuno, phaṇakatasappa sīhabyagghamattavaravāraṇādayo viya ca durāsadā, na sakkā mayā ujukameva satthu santikaṃ gantvā kathetuṃ, kassa nu kho santikaṃ gantabban”ti. |
In the Jetavana monastery, it is said, having bathed in the pond and come out, and being well-robed and well-covered, it occurred to him, "The Buddhas are heavy like a great stone canopy, and fierce like a hooded cobra, a lion, a tiger, and a great elephant in musth; it is not possible for me to go straight to the Teacher's presence and speak; to whose presence should I go?" |
tato cintesi — “upajjhāyo me dhammabhaṇḍāgāriko jeṭṭhabhātikattherassa uttamasahāyo, tassa santikaṃ gantvā taṃ ādāya satthārā saddhiṃ kathessāmī”ti satthari ceva there ca gāravena upasaṅkami. |
Then he thought, "My preceptor is the treasurer of the Dhamma, the supreme companion of the elder, my elder brother; having gone to his presence and having taken him, I will speak with the Teacher," and out of respect for both the Teacher and the elder, he approached. |
♦ idamassa pattacīvaranti “ayamassa paribhogapatto, idaṃ dhātuparissāvanan”ti evaṃ ekekaṃ ācikkhi. |
♦ "This is his bowl and robe" means "this is his alms-bowl, and this is the relic-strainer," thus he pointed out each one. |
pāḷiyaṃ pana “idamassa pattacīvaran”ti ettakameva vuttaṃ. |
But in the Pāli text, only "this is his bowl and robe" is said. |
kathāpābhatanti kathāmūlaṃ. |
"A topic for conversation" means a root of conversation. |
mūlañhi pābhatanti vuccati. |
For a root is called "pābhata." |
yathāha — |
As it is said — |
♦ “appakenapi medhāvī, pābhatena vicakkhaṇo. |
♦ "Even with a little, a wise man, a discerning one, with a gift. |
♦ samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhaman”ti. |
♦ He raises himself, like one fanning a small fire." |
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♦ bhagavantaṃ dassanāyāti bhagavantaṃ dassanatthāya. |
♦ "To see the Blessed One" means for the purpose of seeing the Blessed One. |
kiṃ paniminā bhagavā na diṭṭhapubboti? |
But has the Blessed One not been seen by him before? |
no na diṭṭhapubbo. |
No, he has not been not seen before. |
ayañhi āyasmā divā nava vāre, rattiṃ nava vāreti ekāhaṃ aṭṭhārasa vāre upaṭṭhānameva gacchati. |
For this venerable one goes to attend on him nine times during the day and nine times during the night, thus eighteen times in one day. |
divasassa pana satavāraṃ vā sahassavāraṃ vā gantukāmo samānopi na akāraṇā gacchati, ekaṃ pañhadvāraṃ gahetvāva gacchati. |
But although he is desirous of going a hundred or a thousand times a day, he does not go without a reason; he goes only having taken up one door of questioning. |
so taṃdivasaṃ tena kathāpābhatena gantukāmo evamāha. |
He, on that day, wishing to go with that topic for conversation, said so. |
idamassa pattacīvaranti theropi — “idaṃ tassa pattacīvaraṃ, idañca dhātuparissāvanan”ti pāṭiyekkaṃyeva dassetvā ācikkhi. |
"This is his bowl and robe" — the elder also, having shown, "this is his bowl and robe, and this is the relic-strainer," pointed them out individually. |
♦ satthā hatthaṃ pasāretvā dhātuparissāvanaṃ gahetvā hatthatale ṭhapetvā bhikkhū āmantesi — “yo so, bhikkhave, bhikkhu purimadivase anekāni pāṭihāriyasatāni katvā parinibbānaṃ anujānāpesi, tassa idāni imā saṅkhavaṇṇasannibhā dhātuyova paññāyanti, kappasatasahassādhikaṃ asaṅkhyeyyaṃ pūritapāramī esa, bhikkhave, bhikkhu, mayā pavattitaṃ dhammacakkaṃ anupavattako esa bhikkhu, paṭiladdhadutiyāasano esa bhikkhu, pūritasāvakasannipāto esa bhikkhu, ṭhapetvā maṃ dasasu cakkavāḷasahassesu paññāya asadiso esa bhikkhu, mahāpañño esa bhikkhu, puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño esa bhikkhu, appiccho esa bhikkhu, santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo codako pāpagarahī esa bhikkhu, pañca jātisatāni paṭiladdhamahāsampattiyo pahāya pabbajito esa bhikkhu, mama sāsane pathavīsamakhantiko esa bhikkhu, chinnavisāṇausabhasadiso esa bhikkhu, caṇḍālaputtasadisanīcacitto esa bhikkhu. |
♦ The Teacher, having stretched out his hand, and having taken the relic-strainer, and having placed it on the palm of his hand, addressed the monks, "He who, O monks, the monk who on the previous day, having performed many hundreds of miracles, asked leave for final Nibbāna, of him now only these relics, which are like the color of a conch, are seen; for an incalculable period of more than a hundred thousand aeons he fulfilled the perfections, O monks, this monk; he who followed the wheel of Dhamma set in motion by me, this monk; he who has attained the second seat, this monk; he who has fulfilled the assembly of disciples, this monk; except for me, in the ten thousand world-systems, he is without an equal in wisdom, this monk; he is of great wisdom, this monk; of broad wisdom, of joyful wisdom, of swift wisdom, of sharp wisdom, of penetrating wisdom, this monk; he is of few wishes, this monk; contented, secluded, not associating, of initiated energy, a reprover, a censurer of evil, this monk; for five hundred births, having abandoned the great attainments he had received, he went forth, this monk; in my teaching, he is of patience equal to the earth, this monk; like a bull with its horns cut off, this monk; of a mind as lowly as a caṇḍāla's son, this monk. |
passatha, bhikkhave, mahāpaññassa dhātuyo, passatha, bhikkhave, puthupaññassa hāsapaññassa javanapaññassa tikkhapaññassa nibbedhikapaññassa appicchassa santuṭṭhassa pavivittassa asaṃsaṭṭhassa āraddhavīriyassa, codakassa, passatha, bhikkhave, pāpagarahissa dhātuyoti. |
See, O monks, the relics of one of great wisdom; see, O monks, the relics of one of broad wisdom, of joyful wisdom, of swift wisdom, of sharp wisdom, of penetrating wisdom, of few wishes, of contentment, of seclusion, of non-association, of initiated energy, of a reprover, see, O monks, the relics of a censurer of evil. |
♦ “yo pabbajī jātisatāni pañca, |
♦ "He who went forth for five hundred births, |
♦ pahāya kāmāni manoramāni. |
♦ Having abandoned delightful sensual pleasures. |
♦ taṃ vītarāgaṃ susamāhitindriyaṃ, |
♦ Him, free from lust, with well-concentrated faculties, |
♦ parinibbutaṃ vandatha sāriputtaṃ. |
♦ Finally extinguished, pay homage to Sāriputta. |
♦ “khantibalo pathavisamo na kuppati, |
♦ "Of patience, like the earth, he is not angry, |
♦ na cāpi cittassa vasena vattati. |
♦ Nor does he act according to the will of his mind. |
♦ anukampako kāruṇiko ca nibbuto, |
♦ Compassionate, kind, and extinguished, |
♦ parinibbutaṃ vandatha sāriputtaṃ. |
♦ Finally extinguished, pay homage to Sāriputta. |
♦ “caṇḍālaputto yathā nagaraṃ paviṭṭho, |
♦ "Like a caṇḍāla's son who has entered a city, |
♦ nīcamano carati kaḷopihattho. |
♦ With a lowly mind he wanders, with a begging bowl in his hand. |
♦ tathā ayaṃ viharati sāriputto, |
♦ So does this Sāriputta live, |
♦ parinibbutaṃ vandatha sāriputtaṃ. |
♦ Finally extinguished, pay homage to Sāriputta. |
♦ “usabho yathā chinnavisāṇako, |
♦ "Like a bull with its horns cut off, |
♦ aheṭhayanto carati purantare vane. |
♦ Not harming, he wanders in the forest, in the city. |
♦ tathā ayaṃ viharati sāriputto, |
♦ So does this Sāriputta live, |
♦ parinibbutaṃ vandatha sāriputtan”ti. |
♦ Finally extinguished, pay homage to Sāriputta." |
♦ iti bhagavā pañcahi gāthāsatehi therassa vaṇṇaṃ kathesi. |
♦ Thus the Blessed One praised the elder with five hundred verses. |
yathā yathā bhagavā therassa vaṇṇaṃ kathesi, tathā tathā ānandatthero sandhāretuṃ na sakkoti, biḷāramukhe pakkhantakukkuṭo viya pavedhati. |
And as the Blessed One praised the elder, the venerable Ānanda could not endure it; he trembled like a chicken seized in the mouth of a cat. |
tenāha apica me, bhante, madhurakajāto viya kāyoti sabbaṃ vitthāretabbaṃ. |
Therefore he said, "And my body, venerable sir, is as if of a sweet nature," the whole should be explained in detail. |
tattha madhurakajātotiādīnaṃ attho vuttoyeva. |
Therein, the meaning of "of a sweet nature" and so on has been stated. |
idha pana dhammāti uddesaparipucchādhammā adhippetā. |
Here, however, by "dhammas," the dhammas of the exposition and questioning are intended. |
tassa hi uddesaparipucchādhamme agahite vā gahetuṃ, gahite vā sajjhāyaṃ kātuṃ cittaṃ na pavattati. |
For him, when the dhammas of the exposition and questioning were not grasped, his mind did not proceed to grasp them, or, when they were grasped, to recite them. |
atha satthā pañcapasādavicitrāni akkhīni ummīletvā theraṃ olokento “assāsessāmi nan”ti assāsento kiṃ nu kho te, ānanda, sāriputtotiādimāha. |
Then the Teacher, having opened his eyes, which were variegated with the five kinds of clarity, and looking at the elder, and thinking, "I will comfort him," and comforting him, said, "What then, Ānanda, of Sāriputta?" and so on. |
♦ tattha sīlakkhandhanti lokiyalokuttarasīlaṃ. |
♦ Therein, "the aggregate of virtue" means the mundane and supramundane virtue. |
samādhipaññāsupi eseva nayo. |
The same method applies to concentration and wisdom. |
vimutti pana lokuttarāva. |
Liberation, however, is only supramundane. |
vimuttiñāṇadassanaṃ paccavekkhaṇañāṇaṃ, taṃ lokiyameva. |
The knowledge and vision of liberation is the reviewing knowledge; that is only mundane. |
ovādakoti ovādadāyako. |
"An advisor" means a giver of advice. |
otiṇṇoti otiṇṇesu vatthūsu nānappakārena otaraṇasīlo. |
"Penetrating" means one who has the nature of penetrating in various ways into matters that have been penetrated. |
viññāpakoti dhammakathākāle atthañca kāraṇañca viññāpetā. |
"One who makes known" means, at the time of a Dhamma-talk, one who makes known the meaning and the reason. |
sandassakoti khandhadhātuāyatanavasena tesaṃ tesaṃ dhammānaṃ dassetā. |
"One who shows" means one who shows those respective dhammas by way of the aggregates, elements, and sense-bases. |
samādapakoti “idañcidañca gaṇhathā”ti evaṃ gaṇhāpako. |
One who makes undertake" means one who makes undertake thus, "Take this and this. |
samuttejakoti abbhussāhako. |
"One who encourages" means one who urges on. |
sampahaṃsakoti paṭiladdhaguṇehi modāpako jotāpako. |
"One who gladdens" means one who gladdens and illuminates with the qualities that have been attained. |
♦ akilāsu dhammadesanāyāti dhammadesanaṃ ārabhitvā “sīsaṃ vā me rujjati, hadayaṃ vā kucchi vā piṭṭhi vā”ti evaṃ osakkanākāravirahito nikkilāsu visārado ekassāpi dvinnampi sīhavegeneva pakkhandati. |
♦ "Untiring in teaching the Dhamma" means, having begun a Dhamma-talk, he is free from the state of drawing back, "My head hurts, or my heart, or my belly, or my back," untiring, confident, he attacks with the speed of a lion, for one or for two. |
anuggāhako sabrahmacārīnanti padassa attho khandhakavagge vitthāritova. |
The meaning of the phrase "a helper of his fellow monastics" has been explained in detail in the Khandhaka Vagga. |
dhammojaṃ dhammabhoganti ubhayenapi dhammaparibhogova kathito. |
"The essence of the Dhamma, the enjoyment of the Dhamma" — by both, only the enjoyment of the Dhamma is taught. |
dhammānuggahanti dhammena anuggahaṇaṃ. |
"Help with the Dhamma" means helping with the Dhamma. |
♦ satthā “ativiya ayaṃ bhikkhu kilamatī”ti puna taṃ assāsento nanu taṃ, ānanda, mayātiādimāha. |
♦ The Teacher, thinking, "This monk is very weary," and comforting him again, said, "Was it not so, Ānanda, by me?" and so on. |
tattha piyehi manāpehīti mātāpitābhātābhaginīādikehi jātiyā nānābhāvo, maraṇena vinābhāvo, bhavena aññathābhāvo. |
Therein, "from dear and pleasing ones" means from mother, father, brother, sister, and so on, the state of being different by birth, the state of being separated by death, the state of being otherwise by existence. |
taṃ kutettha, ānanda, labbhāti tanti tasmā. |
"How can that be obtained here, Ānanda?" means therefore. |
yasmā sabbehi piyehi manāpehi nānābhāvo, tasmā dasa pāramiyo pūretvāpi sambodhiṃ patvāpi dhammacakkaṃ pavattetvāpi yamakapāṭihāriyaṃ dassetvāpi devorohanaṃ katvāpi yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ tathāgatassāpi sarīraṃ mā palujjīti netaṃ ṭhānaṃ vijjati, rodantenapi kandantenapi na sakkā taṃ kāraṇaṃ laddhunti. |
Because there is a state of being different from all that is dear and pleasing, therefore, even having fulfilled the ten perfections, and having attained full enlightenment, and having set in motion the wheel of Dhamma, and having shown the twin miracle, and having made the descent from the heavens, that which is born, become, conditioned, and of a nature to perish, that body of the Tathāgata also, may it not perish, this is not a possible state; even by weeping and lamenting, that cause cannot be obtained. |
so palujjeyyāti so bhijjeyya. |
"It would perish" means it would break up. |
♦ evameva khoti ettha yojanasatubbedho mahājamburukkho viya bhikkhusaṅgho tassa dakkhiṇadisaṃ gato paññāsayojaniko mahākhandho viya dhammasenāpati. |
♦ In the same way, here the Sangha of monks is like a great jambu tree of a hundred yojanas' height, and the general of the Dhamma, who has gone to its southern direction, is like a great branch of fifty yojanas. |
tasmiṃ mahākhandhe bhinne tato paṭṭhāya anupubbena vaḍḍhitvā pupphaphalādīhi taṃ ṭhānaṃ pūretuṃ samatthassa aññassa khandhassa abhāvo viya there parinibbute soḷasannaṃ paññānaṃ matthakaṃ pattassa aññassa dakkhiṇāsane nisīdanasamatthassa sāriputtasadisassa bhikkhuno abhāvo. |
When that great branch has broken, the absence of another branch that is able to grow up from there and fill that place with flowers, fruits, and so on is like, when the elder has attained final Nibbāna, the absence of another monk like Sāriputta, who has reached the pinnacle of the sixteen wisdoms and is able to sit in the right-hand seat. |
tāya paribhinnāya so rukkho viya bhikkhusaṅgho khandhotveva jātoti veditabbo. |
By its being broken, the Sangha of monks should be understood as having become only a trunk, like that tree. |
tasmāti yasmā sabbaṃ saṅkhataṃ palokadhammaṃ, taṃ mā palujjīti na sakkā laddhuṃ, tasmā. |
"Therefore" means because all that is conditioned is of a nature to perish, that it may not perish cannot be obtained, therefore. |
♦ 4-5. ukkacelasuttādivaṇṇanā SN 47: |
♦ 4-5. Commentary on the Ukkacela Sutta and others SN 47: |
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♦ 380-381. catutthe aciraparinibbutesu sāriputtamoggallānesūti naciraparinibbutesu dvīsu aggasāvakesu. |
♦ 380-381. In the fourth, "not long after Sāriputta and Moggallāna had attained final Nibbāna" means not long after the two chief disciples had attained final Nibbāna. |
tesañhi dhammasenāpati kattikamāsapuṇṇamāya parinibbuto, mahāmoggallāno tato aḍḍhamāsaṃ atikkamma amāvasuposathe. |
For of them, the general of the Dhamma attained final Nibbāna on the full moon of the month of Kattika; Mahāmoggallāna, having passed half a month from then, on the new moon observance day. |
satthā dvīsu aggasāvakesu parinibbutesu mahābhikkhusaṅghaparivāro mahāmaṇḍale cārikaṃ caramāno anupubbena ukkacelanagaraṃ patvā tattha piṇḍāya caritvā gaṅgāpiṭṭhe rajatapaṭṭavaṇṇavālikāpuline vihāsi. |
The Teacher, after the two chief disciples had attained final Nibbāna, surrounded by a great Sangha of monks, while wandering on a tour in the great country, gradually reached the city of Ukkacela and, having gone for alms there, abided on the bank of the Ganges, on a sandy beach of the color of a silver plate. |
tena vuttaṃ “aciraparinibbutesu sāriputtamoggallānesū”ti. |
Therefore it is said, "not long after Sāriputta and Moggallāna had attained final Nibbāna." |
ye mahantatarā khandhā te palujjeyyunti idhāpi yojanasatubbedho mahājamburukkho viya bhikkhusaṅgho, tassa dakkhiṇato ca uttarato ca gatā paṇṇāsayojanikā dve mahākhandhā viya dve aggasāvakāti. |
"The greater branches would perish" — here too, the Sangha of monks is like a great jambu tree of a hundred yojanas' height, and the two chief disciples are like two great branches of fifty yojanas that have gone from its south and north. |
sesaṃ purimanayeneva yojetabbaṃ. |
The rest should be applied in the former way. |
pañcame diṭṭhīti kammassakadiṭṭhi. |
In the fifth, "view" means the view of the ownership of kamma. |
♦ 6. uttiyasuttavaṇṇanā SN 47.16 |
♦ 6. Commentary on the Uttiya Sutta |
♦ 382. chaṭṭhe maccudheyyassa pāranti tebhūmakavaṭṭassa pārabhūtaṃ, nibbānaṃ. |
♦ 382. In the sixth, "to the far shore of the realm of death" means to Nibbāna, which is the far shore of the round of rebirth in the three planes. |
♦ 8. brahmasuttavaṇṇanā SN 47.18 |
♦ 8. Commentary on the Brahma Sutta |
♦ 384. aṭṭhame kāye vā bhikkhūti tasmiṃ kāle bhikkhuyeva natthi, evaṃ santepi yo satipaṭṭhāne bhāveti, so kilesabhindanena bhikkhuyevāti dassento evamāha. |
♦ 384. In the eighth, "or a monk in the body" — at that time there is no monk; even so, he who develops the foundations of mindfulness is indeed a monk by the breaking of the defilements, he shows, saying so. |
ekāyananti ekamaggaṃ. |
"The one way" means the one path. |
jātikkhayantadassīti jātiyā khayoti ca antoti ca nibbānaṃ, taṃ passatīti attho. |
"Seeing the end and cessation of birth" means birth's cessation and end is Nibbāna; he sees that, is the meaning. |
maggaṃ pajānātīti ekāyanasaṅkhātaṃ ekamaggabhūtaṃ maggaṃ pajānāti. |
"He knows the path" means he knows the path called the one way, which has become one path. |
ekāyanamaggo vuccati pubbabhāgasatipaṭṭhānamaggo, taṃ pajānātīti attho. |
The one way is called the path of the foundations of mindfulness in the preliminary stage; he knows that, is the meaning. |
♦ 9. sedakasuttavaṇṇanā SN 47: SN 47.19 |
♦ 9. Commentary on the Sedaka Sutta SN 47: |
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♦ 385. navame sumbhesūti evaṃnāmake janapade. |
♦ 385. In the ninth, "in Sumbha" means in a country of that name. |
medakathālikāti evaṃ itthiliṅgavasena laddhanāmaṃ. |
"Medakathālikā" means a name received in this feminine form. |
mamaṃ rakkha, ahaṃ taṃ rakkhissāmīti ettha ayaṃ tassa laddhi — ācariyo ukkhittavaṃsaṃ suggahitaṃ agaṇhanto, antevāsikena pakkhantapakkhantadisaṃ agacchanto, sabbakālañca vaṃsaggaṃ anullokento antevāsikaṃ na rakkhati nāma, evaṃ arakkhito antevāsiko patitvā cuṇṇavicuṇṇaṃ hoti. |
"Protect me, I will protect you" — here, this is his doctrine: the teacher who does not grasp the raised pole well, who does not go in the direction in which the pupil has gone, and who does not look at the top of the pole at all times, is said not to protect the pupil; the pupil who is thus unprotected, having fallen, is crushed to powder. |
vaṃsaṃ pana suggahitaṃ gaṇhanto, tena pakkhantapakkhantadisaṃ gacchanto, sabbakālañca vaṃsaggaṃ ullokento taṃ rakkhati nāma. |
But he who grasps the pole well, who goes in the direction in which he has gone, and who looks at the top of the pole at all times, is said to protect him. |
antevāsikopi ito cito ca pakkhanditvā migo viya kīḷanto ācariyaṃ na rakkhati nāma. |
The pupil also, who, leaping here and there like a deer, plays, is said not to protect the teacher. |
evañhi sati tikhiṇavaṃsakoṭi ācariyassa galavāṭake vā nalāṭe vā ṭhapitā ṭhitaṭṭhānaṃ bhinditvā gaccheyya. |
For in that case, the sharp tip of the pole, having been placed on the teacher's throat or forehead, would break the place where it stood and go through. |
ācārasampannatāya pana yato vaṃso namati, tato anāmento taṃ ākaḍḍhento viya ekatobhāgiyaṃ katvā vātūpathambhaṃ gāhāpetvā satiṃ sūpaṭṭhitaṃ katvā niccalova nisīdanto ācariyaṃ rakkhati nāmāti. |
But by his good conduct, from wherever the pole bends, not bending from there, but as if pulling it, and having made it one-sided, and having had the support of the wind grasped, and having made mindfulness well-established, and sitting steady, is said to protect the teacher. |
♦ tvaṃ ācariya attānaṃ rakkha, ahaṃ attānaṃ rakkhissāmīti ettha ayamadhippāyo — ācariyo vaṃsaṃ suggahitaṃ gaṇhanto, antevāsikena pakkhantapakkhantadisaṃgacchanto, sabbakālañca vaṃsaggaṃ ullokento, attānameva rakkhati, na antevāsikaṃ. |
♦ "You, teacher, protect yourself; I will protect myself" — here, this is the intention: the teacher who grasps the pole well, who goes in the direction in which the pupil has gone, and who looks at the top of the pole at all times, protects himself, not the pupil. |
antevāsikopi kāyampi ekatobhāgiyaṃ katvā vātūpathambhaṃ gāhāpetvā satiṃ sūpaṭṭhitaṃ katvā niccalova nisīdamāno attānaṃyeva rakkhati nāma, na ācariyaṃ. |
The pupil also, having made his body one-sided, and having had the support of the wind grasped, and having made mindfulness well-established, and sitting steady, protects himself, not the teacher. |
♦ so tattha ñāyoti yaṃ medakathālikā āha. |
♦ "That there is the right way" means what the Medakathālikā said. |
so tattha ñāyo, so upāyo, taṃ kāraṇanti attho. |
That there is the right way, that is the means, that is the reason, is the meaning. |
satipaṭṭhānaṃ sevitabbanti catubbidhaṃ satipaṭṭhānaṃ sevitabbaṃ. |
"The foundation of mindfulness should be practiced" means the fourfold foundation of mindfulness should be practiced. |
āsevanāyāti kammaṭṭhānāsevanāya. |
"By practicing" means by practicing the meditation subject. |
evaṃ kho, bhikkhave, attānaṃ rakkhanto paraṃ rakkhatīti yo bhikkhu kammārāmatādīni pahāya rattiṭṭhānadivāṭṭhānesu mūlakammaṭṭhānaṃ āsevanto bhāvento arahattaṃ pāpuṇāti, atha naṃ paro disvā — “bhaddako vatāyaṃ, bhikkhu, sammāpaṭipanno”ti tasmiṃ cittaṃ pasādetvā saggaparāyaṇo hoti. |
"Thus, O monks, protecting oneself, one protects another" means a monk who, having abandoned fondness for work and so on, and practicing and developing the root meditation subject in places at night and in places during the day, attains Arahantship; then another, seeing him, and thinking, "This monk is indeed good, well-practiced," and gaining confidence in him, is destined for heaven. |
ayaṃ attānaṃ rakkhanto paraṃ rakkhati nāma. |
This one is said to protect another while protecting himself. |
♦ khantiyāti adhivāsanakhantiyā. |
♦ "By forbearance" means by the forbearance of endurance. |
avihiṃsāyāti sapubbabhāgāya karuṇāya. |
"By non-harming" means by compassion with its preliminary stage. |
mettacittatāyāti sapubbabhāgāya mettāya. |
"By a mind of loving-kindness" means by loving-kindness with its preliminary stage. |
anudayatāyāti anuvaḍḍhiyā, sapubbabhāgāya muditāyāti attho. |
"By sympathy" means by appreciation; by sympathetic joy with its preliminary stage, is the meaning. |
paraṃ rakkhanto attānaṃ rakkhatīti ettha yo bhikkhu rattiṭṭhānadivāṭṭhānaṃ gato tīsu brahmavihāresu tikacatukkajjhānāni nibbattetvā jhānaṃ pādakaṃ katvā saṅkhāre sammasanto vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇāti. |
"Protecting another, one protects oneself" — here, a monk who, having gone to a place at night or in a place during the day, and having produced the third and fourth jhānas in the three divine abidings, and having made the jhāna the basis, and contemplating the formations, and having developed insight, attains Arahantship. |
ayaṃ paraṃ rakkhanto attānaṃ rakkhati nāmāti veditabbo. |
This one should be understood as one who protects himself while protecting another. |
♦ 10. janapadakalyāṇīsuttavaṇṇanā SN 47.20 |
♦ 10. Commentary on the Janapadakalyāṇī Sutta |
♦ 386. dasame janapadakalyāṇīti janapadamhi kalyāṇī uttamā chasarīradosarahitā pañcakalyāṇasamannāgatā. |
♦ 386. In the tenth, "the beauty of the country" means the beauty in the country, the supreme, free from the six bodily faults, and endowed with the five kinds of beauty. |
sā hi yasmā nātidīghā nātirassā, nātikisā nātithūlā, nātikāḷā nāccodātā, atikkantā, mānusavaṇṇaṃ appattā dibbavaṇṇaṃ, tasmā chasarīradosarahitā. |
For because she is not too tall, not too short, not too thin, not too fat, not too dark, not too fair, she is beyond human beauty, has not reached divine beauty, therefore she is free from the six bodily faults. |
chavikalyāṇaṃ, maṃsakalyāṇaṃ, nhārukalyāṇaṃ, aṭṭhikalyāṇaṃ, vayakalyāṇanti imehi pana kalyāṇehi samannāgatattā pañcakalyāṇehi samannāgatā nāma. |
The beauty of skin, the beauty of flesh, the beauty of sinews, the beauty of bones, and the beauty of youth — because she is endowed with these kinds of beauty, she is said to be endowed with the five kinds of beauty. |
tassā hi āgantukobhāsakiccaṃ natthi, attano sarīrobhāseneva dvādasahatthaṭṭhāne ālokaṃ karoti, piyaṅgusāmā vā hoti, suvaṇṇasāmā vā, ayamassā chavikalyāṇatā. |
For her, there is no need for an external light; by the light of her own body, she makes light in a place of twelve hands; she is either of the color of the priyaṅgu flower or of the color of gold; this is her beauty of skin. |
cattāro panassā hatthapādā mukhapariyosānañca lākhārasaparikammakataṃ viya rattapavāḷarattakambalasadisaṃ hoti, ayamassā maṃsakalyāṇatā. |
And her four hands and feet and the end of her face are like a red coral or a red blanket that has been treated with lac-dye; this is her beauty of flesh. |
vīsati pana nakhapattāni maṃsato amuttaṭṭhāne lākhārasapūritāni viya, muttaṭṭhāne khīradhārāsadisāni, honti ayamassā nhārukalyāṇakatā. |
And her twenty fingernails, in the place where they are not separated from the flesh, are as if filled with lac-dye; in the place where they are separated, they are like a stream of milk; this is her beauty of sinews. |
dvattiṃsa dantā suphusitā sudhotavajirapanti viya khāyanti, ayamassā aṭṭhikalyāṇatā. |
Her thirty-two teeth are well-set and appear like a row of well-washed diamonds; this is her beauty of bones. |
vīsativassasatikāpi pana samānā soḷasavassuddesikā viya hoti nippalitā, ayamassā vayakalyāṇatā. |
And even at the age of a hundred and twenty, she is like a girl of sixteen, without gray hair; this is her beauty of youth. |
♦ paramapāsāvinīti ettha pasavanaṃ pasāvo, pavattīti attho. |
♦ "Of supreme grace" — here, "grace" means grace; "movement," is the meaning. |
pasāvo eva pāsāvo. |
Grace itself is "pāsāvo." |
paramo pāsāvo paramapāsāvo, so assā atthīti paramapāsāvinī. |
The supreme grace is "paramapāsāvo"; she has that, so "paramapāsāvinī." |
nacce ca gīte ca uttamapavatti seṭṭhakiriyā, uttamameva naccaṃ naccati, gītaṃ vā gāyatīti vuttaṃ hoti. |
The supreme movement, the excellent action in dancing and singing; she dances the most excellent dance, or sings the most excellent song, is what is said. |
sesaṃ sabbattha uttānatthameva. |
The rest is of clear meaning everywhere. |
imesu pana dvīsu suttesu pubbabhāgavipassanāva kathitāti. |
But in these two suttas, only insight in the preliminary stage is taught. |
♦ nālandavaggo dutiyo. |
♦ The Nālandā Vagga is the second. |
♦ 3. sīlaṭṭhitivaggo |
♦ 3. The Sīlaṭṭhiti Vagga |
♦ 1-2. sīlasuttādivaṇṇanā |
♦ 1-2. Commentary on the Sīla Sutta and others |
♦ 387-388. tatiyavaggassa paṭhame sīlānīti catupārisuddhisīlāni. |
♦ 387-388. In the first of the third vagga, "virtues" means the fourfold purity of virtue. |
dutiye ummaṅgoti pañhamaggo pañhagavesanaṃ. |
In the second, "tunnel" means the path of questioning, the search for a question. |
♦ 3-5. parihānasuttādivaṇṇanā |
♦ 3-5. Commentary on the Parihāna Sutta and others |
♦ 389-391. tatiye parihānaṃ hotīti puggalavasena parihānaṃ hoti. |
♦ 389-391. In the third, "there is a decline" means there is a decline by way of the person. |
yo hi buddhesu dharantesupi cattāro satipaṭṭhāne na bhāveti, tassa saddhammo antarahito nāma hoti devadattādīnaṃ viya. |
For he who, even while the Buddhas are alive, does not develop the four foundations of mindfulness, for him the true Dhamma is said to have disappeared, as for Devadatta and others. |
iti imasmiṃ sutte tassa puggalasseva dhammantaradhānaṃ kathitaṃ. |
Thus, in this sutta, the disappearance of the Dhamma for that person is taught. |
catutthapañcamesu sabbaṃ uttānameva. |
In the fourth and fifth, everything is clear. |
♦ 6. padesasuttavaṇṇanā SN 47.26 |
♦ 6. Commentary on the Padesa Sutta |
♦ 392. chaṭṭhe padesaṃ bhāvitattāti padesato bhāvitattā. |
♦ 392. In the sixth, "because it has been developed in part" means because it has been developed from a part. |
cattāro hi magge tīṇi ca phalāni nibbattentena satipaṭṭhānā padesaṃ bhāvitā nāma honti. |
For by one who produces the four paths and the three fruits, the foundations of mindfulness are said to have been developed in part. |
♦ 7. samattasuttavaṇṇanā SN 47.27 |
♦ 7. Commentary on the Samatta Sutta |
♦ 393. sattame samattaṃ bhāvitattāti samattā bhāvitattā. |
♦ 393. In the seventh, "because it has been developed in full" means because it has been developed in full. |
arahattaphalaṃ uppādentena hi satipaṭṭhānā samattaṃ bhāvitā nāma honti. |
For by one who produces the fruition of Arahantship, the foundations of mindfulness are said to have been developed in full. |
♦ 8-10. lokasuttādivaṇṇanā SN 47: |
♦ 8-10. Commentary on the Loka Sutta and others SN 47: |
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♦ 394-396. aṭṭhame mahābhiññatanti channaṃ abhiññānaṃ vasena vuttaṃ. |
♦ 394-396. In the eighth, "great supernormal knowledge" is spoken of by way of the six supernormal knowledges. |
sahassaṃ lokaṃ abhijānāmīti satatavihāravaseneva vuttaṃ. |
"I know a thousand worlds" is spoken of only by way of his constant abiding. |
thero kira pātova uṭṭhāya mukhaṃ dhovitvā senāsane nisinno atīte kappasahassaṃ, anāgate kappasahassaṃ anussarati, paccuppannepi sahassaṃ cakkavāḷānaṃ tassāvajjanassa gatiṃ anubandhati. |
The elder, it is said, having risen in the morning and washed his face, and sat down in his dwelling, recollects a thousand aeons in the past and a thousand aeons in the future, and in the present also, a thousand world-systems follow the course of his attention. |
iti so dibbena cakkhunā sahassaṃ lokaṃ abhijānāti, ayamassa satatavihāro. |
Thus he knows a thousand worlds with the divine eye; this is his constant abiding. |
sesaṃ sabbattha uttānatthamevāti. |
The rest is of clear meaning everywhere. |
♦ sīlaṭṭhitivaggo tatiyo. |
♦ The Sīlaṭṭhiti Vagga is the third. |
♦ 4. ananussutavaggavaṇṇanā |
♦ 4. Commentary on the Ananussuta Vagga |
♦ 401-406. catutthavaggassa pañcame viditā vedanāti yā vedanā sammasitvā arahattaṃ patto tāvassa viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti nāma. |
♦ 401-406. In the fifth of the fourth vagga, "feelings are known" means those feelings which, having been contemplated, he has attained Arahantship, for him they are said to arise as known, to be present as known, and to go to cessation as known. |
yā ca pana pariggahitesu vatthārammaṇesu pavattā vedanā, tāpi viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti nāma. |
And those feelings which have proceeded in the objects of things that have been comprehended, they also are said to arise as known, to be present as known, and to go to cessation as known. |
vitakkādīsupi eseva nayo. |
The same method applies to thoughts and so on. |
sesaṃ sabbattha uttānamevāti. |
The rest is of clear meaning everywhere. |
♦ ananussutavaggo catuttho. |
♦ The Ananussuta Vagga is the fourth. |
♦ 5. amatavaggo SN 47: |
♦ 5. The Amata Vagga SN 47: |
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♦ 2. samudayasuttavaṇṇanā SN 47: SN 47.42 |
♦ 2. Commentary on the Samudaya Sutta SN 47: |
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♦ 408. pañcamavaggassa dutiye āhārasamudayā kāyassa samudayoti āhārasamudayena kāyasamudayo. |
♦ 408. In the second of the fifth vagga, "by the arising of food, there is the arising of the body" means by the arising of food, there is the arising of the body. |
eseva nayo sesesu. |
This is the method in the remaining cases. |
manasikārasamudayāti ettha pana yonisomanasikārasamudayā bojjhaṅgadhammānaṃ samudayo, ayonisomanasikārasamudayā nīvaraṇadhammānaṃ. |
But in "by the arising of attention," here, by the arising of wise attention, there is the arising of the dhammas of the factors of enlightenment; by the arising of unwise attention, of the dhammas of the hindrances. |
iti imasmiṃ sutte sārammaṇasatipaṭṭhānā kathitā. |
Thus, in this sutta, the foundations of mindfulness with their objects are taught. |
♦ 4. satisuttavaṇṇanā SN 47: SN 47.44 |
♦ 4. Commentary on the Sati Sutta SN 47: |
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♦ 410. catutthaṃ suddhikaṃ katvā samudaye kathite bujjhanakānaṃ ajjhāsayena vuttaṃ. |
♦ 410. The fourth is spoken with the disposition of those who understand when it is spoken purely, having been stated in the arising. |
♦ 6. pātimokkhasaṃvarasuttavaṇṇanā SN 47.46 |
♦ 6. Commentary on the Pātimokkhasaṃvara Sutta |
♦ 412. chaṭṭhe pātimokkhasaṃvarasaṃvutoti catunnaṃ sīlānaṃ jeṭṭhakasīlaṃ dassento evamāha. |
♦ 412. In the sixth, "restrained by the restraint of the Pātimokkha" — he says so, showing the chief virtue of the four virtues. |
tipiṭakacūḷanāgatthero panāha — “pātimokkhasaṃvarova sīlaṃ, itarāni tīṇi sīlanti vuttaṭṭhānaṃ nāma natthī”ti. |
But the elder Cūḷanāga, a master of the Tipiṭaka, said, "The restraint of the Pātimokkha is virtue; there is no place where the other three are said to be virtue." |
vatvā taṃ anujānanto āha — “indriyasaṃvaro nāma chadvārarakkhaṇamattameva, ājīvapārisuddhi dhammeneva samena paccayuppattimattakaṃ, paccayasannissitaṃ paṭiladdhapaccaye idamatthanti paccavekkhitvā paribhuñjanamattakaṃ. |
Having said so, and agreeing with that, he said, "The restraint of the senses is merely the guarding of the six doors; the purity of livelihood is merely the production of requisites rightly and justly; that which is dependent on requisites is merely the consuming of the requisites that have been received, having reviewed them, 'this is for this purpose.' |
nippariyāyena pātimokkhasaṃvarova sīlaṃ. |
Unconditionally, the restraint of the Pātimokkha is virtue. |
yassa so bhinno, ayaṃ chinnasīso viya puriso hatthapāde, sesāni rakkhissatīti na vattabbo. |
For whom that is broken, he is not to be said, 'like a man with his head cut off, he will protect his hands and feet, and the rest.' |
yassa pana so arogo, ayaṃ acchinnasīso viya puriso jīvitaṃ, sesāni puna pākatikāni katvā rakkhitumpi sakkotī”ti. |
But for whom that is intact, he, like a man with his head not cut off, having made his life and the rest natural again, is also able to protect them." |
tasmā pātimokkhasaṃvarova sīlaṃ, tena pātimokkhasaṃvarena saṃvutoti pātimokkhasaṃvarasaṃvuto, upeto samannāgatoti attho. |
Therefore, the restraint of the Pātimokkha is virtue; restrained by that restraint of the Pātimokkha is "restrained by the restraint of the Pātimokkha"; endowed, possessed, is the meaning. |
♦ ācāragocarasampannoti ācārena ca gocarena ca sampanno. |
♦ "Endowed with good conduct and a suitable resort" means endowed with good conduct and with a suitable resort. |
aṇumattesūti appamattakesu. |
"In the slightest" means in the smallest. |
vajjesūti akusaladhammesu. |
"Faults" means in unwholesome states. |
bhayadassāvīti bhayadassī. |
"Seeing danger" means seeing danger. |
samādāyāti sammā ādiyitvā. |
"Having undertaken" means having undertaken well. |
sikkhassu sikkhāpadesūti sikkhāpadesu taṃ taṃ sikkhāpadaṃ samādiyitvā sikkha, yaṃ yaṃ pana kiñci sikkhāpadesu sikkhākoṭṭhāsesu sikkhitabbaṃ kāyikaṃ vā vācasikaṃ vā, taṃ taṃ sabbaṃ sammā ādāya sikkhassūti ayamettha saṅkhepattho. |
"You should train in the training-rules" means, in the training-rules, having undertaken this and that training-rule, you should train; and whatever is to be trained in in the training-rules, in the sections of the training, whether bodily or verbal, having undertaken all that well, you should train. This is the summary meaning here. |
vitthāro pana visuddhimagge vutto. |
The detail, however, is stated in the Visuddhimagga. |
iti imasmiṃ sutte pātimokkhasaṃvarasīlameva kathitaṃ. |
Thus, in this sutta, only the virtue of the restraint of the Pātimokkha is taught. |
♦ 7. duccaritasuttavaṇṇanā SN 47.47 |
♦ 7. Commentary on the Duccarita Sutta |
♦ 413. sattame kāyasucaritavacīsucaritāni pātimokkhasaṃvarasīlaṃ, manosucaritaṃ itarāni tīṇi sīlānīti catupārisuddhisīlaṃ kathitaṃ hoti. |
♦ 413. In the seventh, the good conduct of body and speech is the virtue of the restraint of the Pātimokkha; the good conduct of mind is the other three virtues; thus the fourfold purity of virtue is taught. |
iminā nayena pañcasattanavadasasu kusalakammapathesu pacchimāpi tayo sīlaṃ hotīti veditabbā. |
By this method, it should be understood that in the five, seven, nine, and ten wholesome paths of action, the last three are also virtue. |
sesaṃ uttānamevāti. |
The rest is clear. |
chaṭṭhasattamesu heṭṭhā vuttanayeneva attho veditabbo. |
In the sixth and seventh, the meaning should be understood in the same way as stated below. |
♦ amatavaggo pañcamo. |
♦ The Amata Vagga is the fifth. |
♦ satipaṭṭhānasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The commentary on the Satipaṭṭhāna Saṃyutta is finished. |
♦ 4. indriyasaṃyuttaṃ SN 48 |
♦ 4. The Connected Discourses on the Faculties |
♦ 1. suddhikavaggo |
♦ 1. The Chapter on Purity |
♦ 1. suddhikasuttavaṇṇanā SN 48.1 |
♦ 1. Commentary on the Sutta on Purity |
♦ 471. indriyasaṃyuttassa paṭhame saddhindriyaṃ satindriyaṃ paññindriyanti imāni tīṇi catubhūmakakusalavipākesu ceva kiriyāsu ca labbhanti. |
♦ 471. In the first of the Connected Discourses on the Faculties, these three—the faculty of faith, the faculty of mindfulness, and the faculty of wisdom—are found in the wholesome results of the four planes and in the functional (consciousness). |
vīriyindriyasamādhindriyāni catubhūmakakusale akusale vipāke kiriyāyāti sabbattha labbhanti. |
The faculty of energy and the faculty of concentration are found everywhere: in the wholesome of the four planes, in the unwholesome, in the resultant, and in the functional. |
iti idaṃ suttaṃ catubhūmakasabbasaṅgāhakadhammaparicchedavasena vuttanti veditabbaṃ. |
Thus, it should be understood that this sutta is taught by way of classifying all phenomena included in the four planes. |
♦ 7. dutiyasamaṇabrāhmaṇasuttavaṇṇanā SN 48.7 |
♦ 7. Commentary on the Second Sutta on Contemplatives and Brahmins |
♦ 477. sattame saddhindriyaṃ nappajānantīti dukkhasaccavasena na pajānanti. |
♦ 477. In the seventh, "they do not understand the faculty of faith" means they do not understand it in terms of the truth of suffering. |
saddhindriyasamudayaṃ nappajānantīti samudayasaccavasena na pajānanti. |
"They do not understand the origin of the faculty of faith" means they do not understand it in terms of the truth of the origin. |
evaṃ nirodhaṃ nirodhasaccavasena, paṭipadaṃ maggasaccavasenāti. |
Similarly, cessation in terms of the truth of cessation, and the path in terms of the truth of the path. |
sesesupi eseva nayo. |
This is the method in the remaining ones as well. |
♦ sukkapakkhe pana adhimokkhavasena āvajjanasamudayā saddhindriyasamudayo hoti, paggahavasena āvajjanasamudayā vīriyindriyasamudayo, upaṭṭhānavasena āvajjanasamudayā satindriyasamudayo, avikkhepavasena āvajjanasamudayā samādhindriyasamudayo, dassanavasena āvajjanasamudayā paññindriyasamudayo hoti. |
♦ In the bright side, however, through the arising of advertence by way of resolution, there is the arising of the faculty of faith; through the arising of advertence by way of exertion, there is the arising of the faculty of energy; through the arising of advertence by way of establishment, there is the arising of the faculty of mindfulness; through the arising of advertence by way of non-distraction, there is the arising of the faculty of concentration; through the arising of advertence by way of seeing, there is the arising of the faculty of wisdom. |
tathā chandavasena āvajjanasamudayā saddhindriyasamudayo hoti, chandavasena āvajjanasamudayā vīriyasatisamādhipaññindriyasamudayo hoti. |
Likewise, through the arising of advertence by way of desire, there is the arising of the faculty of faith; through the arising of advertence by way of desire, there is the arising of the faculties of energy, mindfulness, concentration, and wisdom. |
manasikāravasena āvajjanasamudayā saddhindriyasamudayo hoti. |
Through the arising of advertence by way of attention, there is the arising of the faculty of faith. |
manasikāravasena āvajjanasamudayā vīriyasatisamādhipaññindriyasamudayo hotīti evampi attho veditabbo. |
It should be understood that the meaning is also thus: through the arising of advertence by way of attention, there is the arising of the faculties of energy, mindfulness, concentration, and wisdom. |
imesu paṭipāṭiyā chasu suttesu catusaccameva kathitaṃ. |
In these six suttas, in order, only the Four Truths are taught. |
♦ 8. daṭṭhabbasuttavaṇṇanā SN 48: SN 48.8 |
♦ 8. Commentary on the Sutta on What Should Be Seen SN 48: |
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♦ 478. aṭṭhame kattha ca, bhikkhave, saddhindriyaṃ daṭṭhabbaṃ, catūsu sotāpattiyaṅgesūtiādi imesaṃ indriyānaṃ savisaye jeṭṭhakabhāvadassanatthaṃ vuttaṃ. |
♦ 478. In the eighth, "And where, monks, is the faculty of faith to be seen? In the four factors of stream-entry," etc., was said to show the pre-eminence of these faculties in their own domain. |
yathā hi cattāro seṭṭhiputtā rājāti rājapañcamesu sahāyesu “nakkhattaṃ kīḷissāmā”ti vīthiṃ otiṇṇesu ekassa seṭṭhiputtassa gehaṃ gatakāle itare cattāro tuṇhī nisīdanti, gehasāmikova — “imesaṃ khādanīyaṃ bhojanīyaṃ detha, gandhamālālaṅkārādīni dethā”ti gehe vicāreti. |
For just as when four sons of treasurers and a king, five friends in all, having gone down into the street, thinking, "We will celebrate the festival," and having gone to the house of one of the treasurer's sons, the other four sit in silence; only the master of the house manages in the house, saying, "Give these men hard food and soft food, give them perfumes, garlands, and ornaments." |
dutiyassa, tatiyassa, catutthassa gehaṃ gatakāle itare cattāro tuṇhī nisīdanti, gehasāmikova — “imesaṃ khādanīyaṃ bhojanīyaṃ detha, gandhamālālaṅkārādīni dethā”ti gehe vicāreti. |
When they go to the house of the second, the third, and the fourth, the other four sit in silence; only the master of the house manages in the house, saying, "Give these men hard food and soft food, give them perfumes, garlands, and ornaments." |
atha sabbapacchā rañño gehaṃ gatakāle kiñcāpi rājā sabbattha issaro, imasmiṃ pana kāle attano geheyeva — “imesaṃ khādanīyaṃ bhojanīyaṃ detha, gandhamālālaṅkārādīni dethā”ti gehe vicāreti. |
Then, last of all, when they have gone to the king's house, although the king is lord everywhere, at this time, only in his own house does he manage, saying, "Give these men hard food and soft food, give them perfumes, garlands, and ornaments." |
evameva saddhāpañcamakesu indriyesu tesu sahāyesu ekato vīthiṃ otarantesu viya ekārammaṇe uppajjamānesupi yathā paṭhamassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ sotāpattiyaṅgāni patvā adhimokkhalakkhaṇaṃ saddhindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. |
In the very same way, among the five faculties with faith as the fifth, though they arise with a single object, like those friends going down into the street together, just as in the first one's house the other four sit in silence and only the master of the house manages, so too, on reaching the factors of stream-entry, the faculty of faith with its characteristic of resolution becomes chief and forerunner, and the rest follow in its wake. |
yathā dutiyassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ sammappadhānāni patvā paggahalakkhaṇaṃ vīriyindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. |
Just as in the second one's house the other four sit in silence and only the master of the house manages, so too, on reaching the right strivings, the faculty of energy with its characteristic of exertion becomes chief and forerunner, and the rest follow in its wake. |
yathā tatiyassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ satipaṭṭhānāni patvā upaṭṭhānalakkhaṇaṃ satindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. |
Just as in the third one's house the other four sit in silence and only the master of the house manages, so too, on reaching the foundations of mindfulness, the faculty of mindfulness with its characteristic of establishment becomes chief and forerunner, and the rest follow in its wake. |
yathā catutthassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ jhānavimokkhe patvā avikkhepalakkhaṇaṃ samādhindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. |
Just as in the fourth one's house the other four sit in silence and only the master of the house manages, so too, on reaching the absorptions and liberations, the faculty of concentration with its characteristic of non-distraction becomes chief and forerunner, and the rest follow in its wake. |
sabbapacchā rañño gehaṃ gatakāle pana yathā itare cattāro tuṇhī nisīdanti, rājāva gehe vicāreti, evameva ariyasaccāni patvā pajānanalakkhaṇaṃ paññindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni hontīti. |
Last of all, when they have gone to the king's house, just as the other four sit in silence and only the king manages in the house, in the very same way, on reaching the noble truths, the faculty of wisdom with its characteristic of understanding becomes chief and forerunner, and the rest follow in its wake. |
♦ 9-10. paṭhamavibhaṅgasuttādivaṇṇanā SN 48: |
♦ 9-10. Commentary on the First Sutta on Analysis, etc. SN 48: |
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♦ 479-480. navame satinepakkenāti ettha nipakassa bhāvo nepakkaṃ, paññāyetaṃ nāmaṃ. |
♦ 479-480. In the ninth, in "with mindfulness and prudence," the state of one who is prudent is prudence; this is a name for wisdom. |
kasmā pana satibhājane paññā vuttāti? |
But why is wisdom spoken of in the context of mindfulness? |
satiyā balavabhāvadassanatthaṃ. |
To show the strength of mindfulness. |
balavasati hi idha adhippetā. |
For strong mindfulness is intended here. |
sā ca paññāsampayuttāva balavatī hoti, na vippayuttāti paññāsampayuttasatiṃ dassento evamāha. |
And that is strong only when associated with wisdom, not when dissociated, so in showing mindfulness associated with wisdom, he said thus. |
cirakatanti cirakālaṃ kataṃ dānaṃ vā sīlaṃ vā uposathakammaṃ vā. |
"Long done" means giving, or virtue, or observance of the Uposatha day, done a long time ago. |
cirabhāsitanti “asukasmiṃ ṭhāne asukaṃ nāma bhāsitan”ti evaṃ cirakāle bhāsitaṃ. |
"Long spoken" means, "At such and such a place, such and such a thing was said," thus spoken a long time ago. |
vossaggārammaṇaṃ katvāti nibbānārammaṇaṃ katvā. |
"Having made relinquishment the object" means having made Nibbāna the object. |
udayatthagāminiyāti udayañca atthañca gacchantiyā, udayabbayapariggahikāyāti attho. |
"Leading to rise and fall" means by that which goes to rise and fall; the meaning is, by that which comprehends rise and fall. |
imasmiṃ sutte saddhāsatipaññindriyāni pubbabhāgāni, vīriyindriyaṃ missakaṃ, samādhindriyaṃ nibbattitalokuttarameva kathitaṃ. |
In this sutta, the faculties of faith, mindfulness, and wisdom are of the preliminary part, the faculty of energy is mixed, and the faculty of concentration is taught only as produced and supramundane. |
dasamepi ayameva dhammaparicchedoti. |
In the tenth also, this is the classification of phenomena. |
♦ suddhikavaggo paṭhamo. |
♦ The First Chapter on Purity. |
♦ 2. mudutaravaggo |
♦ 2. The Chapter on the Softer |
♦ 1. paṭilābhasuttavaṇṇanā SN 48.11 |
♦ 1. Commentary on the Sutta on Attainment |
♦ 481. dutiyavaggassa paṭhame sammappadhāne ārabbhāti sammappadhāne paṭicca, sammappadhāne bhāventoti attho. |
♦ 481. In the first of the second chapter, "having undertaken the right strivings" means depending on the right strivings, the meaning is, by developing the right strivings. |
satindriyepi eseva nayo. |
This is the same method for the faculty of mindfulness. |
♦ 2. paṭhamasaṃkhittasuttavaṇṇanā SN 48.12 |
♦ 2. Commentary on the First Short Sutta |
♦ 482. dutiye tatoti vipassanāmaggaphalavasena nissakkaṃ veditabbaṃ. |
♦ 482. In the second, from that, the progression should be understood by way of insight, path, and fruit. |
samattāni hi paripuṇṇāni pañcindriyāni arahattamaggassa vipassanindriyāni nāma honti. |
For the five faculties, complete and fulfilled, are called the insight faculties of the path of Arahantship. |
tato mudutarehīti tehi arahattamaggassa vipassanindriyehi mudutarāni anāgāmimaggassa vipassanindriyāni nāma honti, tato mudutarāni sakadāgāmimaggassa, tato mudutarāni sotāpattimaggassa vipassanindriyāni nāma honti, tato mudutarāni dhammānusārimaggassa, tato mudutarāni saddhānusārimaggassa vipassanindriyāni nāma honti. |
Softer than those, the insight faculties of the path of non-returning are called softer than those insight faculties of the path of Arahantship; softer than those are the insight faculties of the path of once-returning; softer than those are the insight faculties of the path of stream-entry; softer than those are the insight faculties of the path of a Dhamma-follower; softer than those are the insight faculties of the path of a faith-follower. |
♦ tathā samattāni paripuṇṇāni pañcindriyāni arahattamaggindriyāni nāma honti, tato mudutarāni anāgāmimaggindriyāni nāma honti, tato mudutarāni sakadāgāmimaggindriyāni nāma honti, tato mudutarāni sotāpattimaggindriyāni nāma honti, tato mudutarāni dhammānusārimaggindriyāni, tato mudutarāni saddhānusārimaggindriyāni nāma honti. |
♦ Likewise, the five faculties, complete and fulfilled, are called the path faculties of Arahantship; softer than those are the path faculties of non-returning; softer than those are the path faculties of once-returning; softer than those are the path faculties of stream-entry; softer than those are the path faculties of a Dhamma-follower; softer than those are the path faculties of a faith-follower. |
♦ samattāni paripuṇṇāni pañcindriyāni arahattaphalindriyāni nāma honti, tato mudutarāni anāgāmiphalindriyāni, tato mudutarāni sakadāgāmiphalindriyāni, tato mudutarāni sotāpattiphalindriyāni nāma honti. |
♦ The five faculties, complete and fulfilled, are called the fruit faculties of Arahantship; softer than those are the fruit faculties of non-returning; softer than those are the fruit faculties of once-returning; softer than those are the fruit faculties of stream-entry. |
dhammānusārisaddhānusārino pana dvepi sotāpattimaggaṭṭhapuggalā, maggaṭṭhapuggalavasena nesaṃ nānattaṃ jātanti āgamanenapi maggenapi. |
As for the Dhamma-follower and the faith-follower, both are persons at the stage of the stream-entry path; their difference arises by way of the person at the path-stage, and also by way of approach and path. |
saddhānusārī puggalo hi uddisāpento paripucchanto anupubbena maggaṃ pāpuṇāti, dhammānusārī ekena vā dvīhi vā savanehi. |
For a person who is a faith-follower, by being pointed out, by questioning, he gradually attains the path; a Dhamma-follower, by one or two hearings. |
evaṃ tāva nesaṃ āgamanena nānattaṃ veditabbaṃ. |
Thus, their difference should be known by way of approach. |
♦ dhammānusārissa pana maggo tikkho hoti, sūraṃ ñāṇaṃ vahati, asaṅkhārena appayogena kilese chindati kadalikkhandhaṃ viya tikhiṇā asidhārā. |
♦ The path of a Dhamma-follower, however, is sharp; it carries a brave knowledge; it cuts off the defilements without effort, without exertion, like a sharp sword-blade on a banana stalk. |
saddhānusārissa na tassa viya maggo tikkho hoti, na sūraṃ ñāṇaṃ vahati, sasaṅkhārena sappayogena kilese chindati kadalikkhandhaṃ viya atikhiṇā asidhārā. |
The path of a faith-follower is not as sharp as his; it does not carry a brave knowledge; it cuts off the defilements with effort, with exertion, like a less-than-sharp sword-blade on a banana stalk. |
kilesakkhaye pana tesaṃ nānattaṃ natthi. |
But in the destruction of defilements, there is no difference between them. |
avasesā ca kilesā khīyanti. |
And the remaining defilements are destroyed. |
♦ 3. dutiyasaṃkhittasuttavaṇṇanā SN 48.13 |
♦ 3. Commentary on the Second Short Sutta |
♦ 483. tatiye tatoti phalavasena nissakkaṃ veditabbaṃ. |
♦ 483. In the third, from that, the progression should be understood by way of the fruit. |
samattāni hi paripuṇṇāni pañcindriyāni arahattaphalindriyāni nāma honti, arahattaphalena samannāgato puggalo arahā nāma hoti. |
For the five faculties, complete and fulfilled, are called the fruit faculties of Arahantship; a person endowed with the fruit of Arahantship is called an Arahant. |
arahattaphalato mudutarāni anāgāmiphalindriyāni nāma honti, tato mudutarāni sakadāgāmiphalindriyāni, tato mudutarāni sotāpattiphalindriyāni, sotāpattiphalena samannāgato puggalo sotāpanno nāma hoti. |
Softer than the fruit of Arahantship are called the fruit faculties of non-returning; softer than those, the fruit faculties of once-returning; softer than those, the fruit faculties of stream-entry; a person endowed with the fruit of stream-entry is called a stream-enterer. |
indriyavemattatā phalavemattatā hotīti indriyanānattena phalanānattaṃ, phalanānattena puggalanānattanti. |
The difference in faculties is the difference in fruit; by the difference in fruit, the difference in persons. |
♦ 4. tatiyasaṃkhittasuttavaṇṇanā SN 48.14 |
♦ 4. Commentary on the Third Short Sutta |
♦ 484. catutthe paripūraṃ paripūrakārī ārādhetīti paripūraṃ arahattamaggaṃ karonto arahattaphalaṃ ārādheti. |
♦ 484. In the fourth, "the one who accomplishes the complete, attains the complete," means that by accomplishing the complete path of Arahantship, one attains the fruit of Arahantship. |
padesaṃ padesakārīti avasese tayo padesamagge karonto padesaṃ phalattayamattameva ārādheti. |
"The one who accomplishes a part, a part" means that by accomplishing the remaining three partial paths, one attains only a part, the three fruits. |
iti imesu catūsupi suttesu missakāneva indriyāni kathitāni. |
Thus, in all these four suttas, mixed faculties are taught. |
♦ 5-7. paṭhamavitthārasuttādivaṇṇanā |
♦ 5-7. Commentary on the First Sutta in Detail, etc. |
♦ 485-487. pañcame tato mudutarehīti vipassanāvasena nissakkaṃ veditabbaṃ. |
♦ 485-487. In the fifth, "softer than those" should be understood as a progression by way of insight. |
paripuṇṇāni hi pañcindriyāni arahattamaggassa vipassanindriyāni honti, tato mudutarāni antarāparinibbāyissa vipassanindriyāni, tato mudutarāni upahaccaparinibbāyissa, tato mudutarāni asaṅkhāraparinibbāyissa, tato mudutarāni sasaṅkhāraparinibbāyissa, tato mudutarāni uddhaṃsotākaniṭṭhagāmissa vipassanindriyāni nāma honti. |
For the five fulfilled faculties are the insight faculties for the path of Arahantship; softer than those are the insight faculties for one who attains Parinibbāna in the interval; softer than those for one who attains Parinibbāna upon landing; softer than those for one who attains Parinibbāna without effort; softer than those for one who attains Parinibbāna with effort; softer than those are called the insight faculties for one who goes upstream to the Akaniṭṭha realm. |
♦ imasmiṃ pana ṭhāne arahattamaggeyeva ṭhatvā pañca nissakkāni nīharitabbāni. |
♦ In this place, however, standing on the path of Arahantship itself, five progressions should be brought out. |
arahattamaggassa hi vipassanindriyehi mudutarāni paṭhamāntarāparinibbāyissa vipassanindriyāni, tato mudutarāni dutiyāntarāparinibbāyissa, tato mudutarāni tatiyāntarāparinibbāyissa, tato mudutarāni upahaccaparinibbāyissa, tato mudutarāni uddhaṃsotākaniṭṭhagāmissa vipassanindriyāni. |
For softer than the insight faculties of the path of Arahantship are the insight faculties of the first one who attains Parinibbāna in the interval; softer than those are those of the second one who attains Parinibbāna in the interval; softer than those are those of the third one who attains Parinibbāna in the interval; softer than those are those of one who attains Parinibbāna upon landing; softer than those are the insight faculties of one who goes upstream to the Akaniṭṭha realm. |
asaṅkhāraparinibbāyissa sasaṅkhāraparinibbāyinopi eteva pañca janā. |
The one who attains Parinibbāna without effort and the one who attains Parinibbāna with effort are also these same five persons. |
♦ idāni tīṇi nissakkāni. |
♦ Now, the three progressions. |
sakadāgāmimaggassa hi indriyehi mudutarāni sotāpattimaggindriyāni, sotāpattimaggeyeva indriyehi mudutarāni dhammānusārimaggindriyāni. |
Softer than the faculties of the once-returner's path are the path-faculties of stream-entry; softer than the faculties on the stream-entry path itself are the path-faculties of a Dhamma-follower. |
tehipi mudutarāni saddhānusārimaggindriyāni. |
And softer than those are the path-faculties of a faith-follower. |
chaṭṭhasattamāni vuttanayāneva. |
The sixth and seventh are just as described. |
imesu pana tīsupi suttesu pubbabhāgavipassanindriyāneva kathitāni. |
In these three suttas, however, only the insight faculties of the preliminary part are taught. |
♦ 8. paṭipannasuttavaṇṇanā SN 48.18 |
♦ 8. Commentary on the Sutta on the Practitioner |
♦ 488. aṭṭhame tato mudutarehīti maggaphalavasena nissakkaṃ veditabbaṃ. |
♦ 488. In the eighth, "softer than those" should be understood as a progression by way of path and fruit. |
taṃ pāḷiyaṃ vuttameva. |
That is stated in the Pāḷi itself. |
bāhiroti imehi aṭṭhahi puggalehi bahibhūto. |
"External" means external to these eight persons. |
puthujjanapakkhe ṭhitoti puthujjanakoṭṭhāse ṭhito. |
"Stands in the party of the common person" means stands in the category of a common person. |
imasmiṃ sutte lokuttarāneva indriyāni kathitāni. |
In this sutta, only supramundane faculties are taught. |
♦ 9-10. sampannasuttādivaṇṇanā |
♦ 9-10. Commentary on the Sutta on the Accomplished, etc. |
♦ 489-490. navame indriyasampannoti paripuṇṇindriyo. |
♦ 489-490. In the ninth, "endowed with faculties" means one with fulfilled faculties. |
dasamaṃ uttānameva. |
The tenth is self-evident. |
imasmiṃ suttadvaye missakāni indriyāni kathitānīti. |
In this pair of suttas, mixed faculties are taught. |
♦ mudutaravaggo dutiyo. |
♦ The Second Chapter on the Softer. |
♦ 3. chaḷindriyavaggo SN 48: |
♦ 3. The Chapter on the Six Faculties SN 48: |
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♦ 2. jīvitindriyasuttavaṇṇanā SN 48: SN 48.22 |
♦ 2. Commentary on the Sutta on the Life Faculty SN 48: |
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♦ 492. tatiyavaggassa dutiye itthindriyantiādīsu itthibhāve indaṭṭhaṃ karotīti itthindriyaṃ. |
♦ 492. In the second of the third chapter, in "the female faculty," etc., "it exercises lordship in the state of a female," thus it is the female faculty. |
purisabhāve indaṭṭhaṃ karotīti purisindriyaṃ. |
"It exercises lordship in the state of a male," thus it is the male faculty. |
jīvite indaṭṭhaṃ karotīti jīvitindriyaṃ. |
"It exercises lordship in life," thus it is the life faculty. |
atthuppattikaṃ kiretaṃ suttaṃ. |
It seems this sutta has a specific origin. |
saṅghamajjhasmiñhi “kati nu kho vaṭṭindriyānī”ti kathā udapādi, atha bhagavā vaṭṭindriyāni dassento tīṇimāni bhikkhavetiādimāha. |
In the midst of the Saṅgha, a discussion arose, "How many faculties of the round of existence are there?" Then the Blessed One, showing the faculties of the round of existence, said, "These three, monks," and so on. |
♦ 3. aññindriyasuttavaṇṇanā SN 48.23 |
♦ 3. Commentary on the Sutta on the Faculty of ‘I shall know’ |
♦ 493. tatiye anaññātaññassāmītindriyanti “anamatagge saṃsāre ajānitapubbaṃ dhammaṃ jānissāmī”ti paṭipannassa sotāpattimaggakkhaṇe uppannaṃ indriyaṃ. |
♦ 493. In the third, "the faculty of 'I shall know the unknown'" means the faculty that arose at the moment of the stream-entry path for one practicing, thinking, "I shall know the previously unknown Dhamma in this beginningless saṃsāra." |
aññindriyanti tesaṃyeva ñātadhammānaṃ ājānanākārena sotāpattiphalādīsu chasu ṭhānesu uppannaṃ indriyaṃ. |
"The faculty of knowing" means the faculty that arose in the six states beginning with the fruit of stream-entry in the manner of knowing those very same known things. |
aññātāvindriyanti aññātāvīsu arahattaphaladhammesu uppannaṃ indriyaṃ. |
"The faculty of one who has known" means the faculty that arose in the dhammas of the fruit of Arahantship in one who has known. |
tattha tattha tena tenākārena uppannassa ñāṇassevetaṃ adhivacanaṃ. |
This is a designation for the knowledge that arose in this and that way in this and that place. |
idampi suttaṃ atthuppattikameva. |
This sutta too has a specific origin. |
saṅghamajjhasmiñhi “kati nu kho lokuttarindriyānī”ti kathā udapādi, atha bhagavā tāni dassento tīṇimāni, bhikkhave, indriyānītiādimāha. |
In the midst of the Saṅgha, a discussion arose, "How many supramundane faculties are there?" Then the Blessed One, showing them, said, "These three, monks, are the faculties," and so on. |
♦ 4. ekabījīsuttavaṇṇanā SN 48.24 |
♦ 4. Commentary on the Sutta on the One-Seeder |
♦ 494. catutthe tato mudutarehīti vipassanato nissakkaṃ veditabbaṃ. |
♦ 494. In the fourth, "softer than those" should be understood as a progression from insight. |
samattāni hi pañcindriyāni arahattamaggassa vipassanindriyāni nāma honti, tato mudutarāni antarāparinibbāyissa vipassanindriyāni, tato mudutarāni upahaccaparinibbāyissa, tato mudutarāni asaṅkhāraparinibbāyissa, tato mudutarāni sasaṅkhāraparinibbāyissa, tato mudutarāni uddhaṃsotākaniṭṭhagāmissa vipassanindriyāni nāma. |
For the five fulfilled faculties are called the insight faculties for the path of Arahantship; softer than those are the insight faculties for one who attains Parinibbāna in the interval; softer than those for one who attains Parinibbāna upon landing; softer than those for one who attains Parinibbāna without effort; softer than those for one who attains Parinibbāna with effort; softer than those are the insight faculties for one who goes upstream to the Akaniṭṭha realm. |
idhāpi purimanayeneva arahattamagge ṭhatvā pañca nissakkāni nīharitabbāni. |
Here too, standing on the path of Arahantship in the same way as before, five progressions should be brought out. |
♦ yathā pana purimanaye sakadāgāmimagge ṭhatvā tīṇi nissakkāni, evamidha pañca nīharitabbāni. |
♦ Just as, however, in the previous method, standing on the path of the once-returner, there are three progressions, so here five should be brought out. |
sakadāgāmimaggassa hi vipassanindriyehi mudutarāni sotāpattimaggassa vipassanindriyāni, sotāpattimaggassa ca tehi vipassanindriyehi mudutarāni ekabījiādīnaṃ maggassa vipassanindriyāni. |
For softer than the insight faculties of the once-returner's path are the insight faculties of the stream-entry path, and softer than those insight faculties of the stream-entry path are the insight faculties of the path of the one-seeder and so on. |
♦ ettha ca ekabījītiādīsu yo sotāpanno hutvā ekameva attabhāvaṃ janetvā arahattaṃ pāpuṇāti, ayaṃ ekabījī nāma. |
♦ And here, among "one-seeder" and so on, one who, having become a stream-enterer, generates only one existence and attains Arahantship, this one is called a one-seeder. |
yathāha “katamo ca puggalo ekabījī, idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo, so ekaññeva mānusakaṃ bhavaṃ sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. |
As it is said: "And which person is a one-seeder? Here, a certain person, through the destruction of the three fetters, becomes a stream-enterer, not liable to downfall, certain, destined for enlightenment. He, having run on and wandered through just one human existence, makes an end of suffering. |
ayaṃ vuccati puggalo ekabījī”ti . |
This is called a person who is a one-seeder." |
♦ yo pana dve tayo bhave saṃsaritvā dukkhassantaṃ karoti, ayaṃ kolaṃkolo nāma. |
♦ But one who, having wandered through two or three existences, makes an end of suffering, this one is called a "family-to-family" goer. |
yathāha “katamo ca puggalo kolaṃkolo. |
As it is said: "And which person is a family-to-family goer? Here, a certain person, through the destruction of the three fetters, becomes a stream-enterer, not liable to downfall, certain, destined for enlightenment. He, having run on and wandered through two or three families, makes an end of suffering. |
idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo, so dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. |
This is called a person who is a family-to-family goer." |
ayaṃ vuccati puggalo kolaṃkolo”ti . |
There, "families" should be understood as existences. |
tattha kulānīti bhavā veditabbā. |
"Two or three" is merely a way of teaching; for one who wanders on for up to six existences is still a family-to-family goer. |
“dve vā tīṇi vā”ti idaṃ desanāmattameva, yāva chaṭṭhabhavā saṃsaranto pana kolaṃkolova hoti. |
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♦ yassa sattakkhattuṃ paramā upapatti, aṭṭhamaṃ bhavaṃ nādiyati, ayaṃ sattakkhattuparamo nāma. |
♦ For whom rebirth is at most seven times, who does not take an eighth existence, this one is called "at most seven times." |
yathāha “katamo ca puggalo sattakkhattuparamo. |
As it is said: "And which person is at most seven times? Here, a certain person, through the destruction of the three fetters, becomes a stream-enterer, not liable to downfall, certain, destined for enlightenment. He, having run on and wandered through gods and humans for at most seven times, makes an end of suffering. This is called a person who is at most seven times." |
idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo, so sattakkhattuṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti, ayaṃ vuccati puggalo sattakkhattuparamo”ti . |
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♦ bhagavatā gahitanāmavaseneva cetāni tesaṃ nāmāni. |
♦ And these are their names by virtue of the name given by the Blessed One. |
“ettakañhi ṭhānaṃ gato ekabījī nāma hoti, ettakaṃ kolaṃkolo, ettakaṃ sattakkhattuparamo”ti bhagavatā etesaṃ nāmaṃ gahitaṃ. |
The name for these was taken by the Blessed One thus: "Having reached such a state, one is called a one-seeder; such a state, a family-to-family goer; such a state, at most seven times." |
niyamato pana “ayaṃ ekabījī, ayaṃ kolaṃkolo, ayaṃ sattakkhattuparamo”ti natthi. |
But as a rule, it is not so that "this one is a one-seeder, this one a family-to-family goer, this one at most seven times." |
♦ ko pana nesaṃ etaṃ pabhedaṃ niyametīti? |
♦ So who determines this distinction for them? |
keci pana therā “pubbahetu niyametī”ti vadanti, keci “paṭhamamaggo”, keci “uparima tayo maggā”, keci “tiṇṇaṃ maggānaṃ vipassanā”ti. |
Some elders say, "The former cause determines it"; some, "the first path"; some, "the three higher paths"; some, "the insight of the three paths." |
tattha “pubbahetu niyametī”ti vāde paṭhamamaggassa upanissayo kato nāma hoti, upari tayo maggā anupanissayā uppannāti vacanaṃ āpajjati. |
Therein, in the view that "the former cause determines it," it would mean that the first path is made a support, and it would follow that the three higher paths arise without a support. |
“paṭhamamaggo niyametī”ti vāde upari tiṇṇaṃ maggānaṃ niratthakatā āpajjati. |
In the view that "the first path determines it," it would follow that the three higher paths are meaningless. |
“upari tayo maggā niyamentī”ti vāde paṭhamamagge anuppanneva upari tayo maggā uppannāti āpajjati. |
In the view that "the three higher paths determine it," it would follow that the three higher paths arise without the first path having arisen. |
“tiṇṇaṃ maggānaṃ vipassanā niyametī”ti vādo pana yujjati. |
But the view that "the insight of the three paths determines it" is reasonable. |
sace hi upari tiṇṇaṃ maggānaṃ vipassanā balavatī hoti, ekabījī nāma hoti, tato mandatarāya kolaṃkolo, tato mandatarāya sattakkhattuparamoti. |
For if the insight of the three higher paths is strong, one is called a one-seeder; with weaker insight, a family-to-family goer; with even weaker insight, at most seven times. |
♦ ekacco hi sotāpanno vaṭṭajjhāsayo hoti vaṭṭābhirato punappunaṃ vaṭṭasmiṃyeva vicarati sandissati. |
♦ A certain stream-enterer has an inclination for the round of existence, delights in the round, and repeatedly wanders and is seen in the round itself. |
anāthapiṇḍiko seṭṭhi, visākhā upāsikā, cūḷarathamahārathā devaputtā, anekavaṇṇo devaputto, sakko devarājā, nāgadatto devaputtoti ime hi ettakā janā vaṭṭajjhāsayā vaṭṭābhiratā ādito paṭṭhāya cha devaloke sodhetvā akaniṭṭhe ṭhatvā parinibbāyissanti, ime idha na gahitā. |
The treasurer Anāthapiṇḍika, the laywoman Visākhā, the divine sons Cūḷaratha and Mahāratha, the divine son Anekavaṇṇa, Sakka king of the gods, the divine son Nāgadatta—these many persons, having an inclination for the round and delighting in the round, from the beginning, having purified the six heavens, will attain final Nibbāna while established in the Akaniṭṭha realm; these are not included here. |
na kevalañcime, yopi manussesuyeva sattakkhattuṃ saṃsaritvā arahattaṃ pāpuṇāti, yopi devaloke nibbatto devesuyeva sattakkhattuṃ aparāparaṃ saṃsaritvā arahattaṃ pāpuṇāti, imepi idha na gahitā. |
Not only these, but also one who, having wandered seven times among humans, attains Arahantship, and one who, born in the deva world, having wandered again and again seven times among the devas, attains Arahantship, these are also not included here. |
kālena deve, kālena manusse saṃsaritvā pana arahattaṃ pāpuṇantova idha gahito. |
But one who attains Arahantship by wandering at times among the devas, at times among humans, is included here. |
tasmā sattakkhattuparamoti idaṃ idhaṭṭhakavokiṇṇasukkhavipassakassa nāmaṃ kathitanti veditabbaṃ. |
Therefore, it should be understood that "at most seven times" is said here as a name for a dry-insight practitioner who has mixed the eight attainments. |
♦ dhammānusārī saddhānusārīti ettha pana imasmiṃ sāsane lokuttaradhammaṃ nibbattentassa dve dhurāni, dve sīsāni, dve abhinivesā — saddhādhuraṃ, paññādhuraṃ, saddhāsīsaṃ, paññāsīsaṃ, saddhābhiniveso, paññābhinivesoti. |
♦ As for "Dhamma-follower" and "faith-follower," here in this teaching, for one producing the supramundane Dhamma, there are two yokes, two heads, two determinations: the yoke of faith, the yoke of wisdom; the head of faith, the head of wisdom; the determination of faith, the determination of wisdom. |
tattha yo bhikkhu “sace saddhāya sakkā nibbattetuṃ, nibbattessāmi lokuttaramaggan”ti saddhaṃ dhuraṃ katvā sotāpattimaggaṃ nibbatteti, so maggakkhaṇe saddhānusārī nāma hoti. |
Therein, whichever monk, thinking, "If it is possible to produce it by faith, I will produce the supramundane path," making faith the yoke, produces the stream-entry path, he, at the moment of the path, is called a faith-follower. |
phalakkhaṇe pana saddhāvimutto nāma hutvā ekabījī kolaṃkolo sattakkhattuparamoti tividho hoti. |
But at the moment of the fruit, having become one liberated by faith, he is of three kinds: a one-seeder, a family-to-family goer, or at most seven times. |
tattha ekeko dukkhāpaṭipadādivasena catubbidhabhāvaṃ āpajjatīti saddhādhurena dvādasa janā honti. |
Therein, each one becomes fourfold by way of difficult practice, etc., so by the yoke of faith there are twelve persons. |
♦ yo pana “sace paññāya sakkā nibbattetuṃ, nibbattessāmi lokuttaramaggan”ti paññaṃ dhuraṃ katvā sotāpattimaggaṃ nibbatteti, so maggakkhaṇe dhammānusārī nāma hoti. |
♦ But one who, thinking, "If it is possible to produce it by wisdom, I will produce the supramundane path," making wisdom the yoke, produces the stream-entry path, he, at the moment of the path, is called a Dhamma-follower. |
phalakkhaṇe pana paññāvimutto nāma hutvā ekabījiādibhedena dvādasabhedova hoti. |
But at the moment of the fruit, having become one liberated by wisdom, he is of twelve kinds through the distinction of one-seeder, etc. |
evaṃ dve maggaṭṭhā phalakkhaṇe catuvīsati sotāpannā hontīti. |
Thus, the two on the path become twenty-four stream-enterers at the moment of the fruit. |
♦ tipiṭakatissatthero kira “tīṇi piṭakāni sodhessāmī”ti paratīraṃ gato. |
♦ The elder Tipiṭakatissa, it is said, went to the other shore, thinking, "I will purify the three Piṭakas." |
taṃ eko kuṭumbiko catūhi paccayehi upaṭṭhāsi, thero āgamanakāle “gacchāmi upāsakā”ti āha. |
A certain householder supported him with the four requisites. The elder, at the time of his return, said, "I am going, lay-follower." |
“kahaṃ bhante”ti? |
"Where, venerable sir?" |
“amhākaṃ ācariyupajjhāyānaṃ santikan”ti. |
"To our teachers and preceptors." |
“na sakkā, bhante, mayā gantuṃ, bhaddantaṃ pana nissāya mayā sāsanassa guṇo ñāto, tumhākaṃ parammukhā kīdisaṃ bhikkhuṃ upasaṅkamāmī”ti? |
"It is not possible for me to go, venerable sir, but through relying on the noble one, the quality of the teaching has been known by me. In your absence, what kind of monk should I approach?" |
atha naṃ thero āha — “yo bhikkhu catuvīsati sotāpanne dvādasa sakadāgāmī aṭṭhacattālīsa anāgāmī dvādasa arahante dassetvā dhammakathaṃ kathetuṃ sakkoti, evarūpaṃ bhikkhuṃ upaṭṭhātuṃ vaṭṭatī”ti. |
Then the elder said to him: "It is proper to attend on a monk who is able to give a Dhamma talk showing the twenty-four stream-enterers, the twelve once-returners, the forty-eight non-returners, and the twelve Arahants." |
imasmiṃ sutte vipassanā kathitāti. |
In this sutta, insight is taught. |
♦ 5-10. suddhakasuttādivaṇṇanā |
♦ 5-10. Commentary on the Sutta on the Eye, etc. |
♦ 495-500. pañcame cakkhu ca taṃ cakkhudvāre nibbattānaṃ dhammānaṃ ādhipateyyasaṅkhātena indaṭṭhena indriyañcāti cakkhundriyaṃ. |
♦ 495-500. In the fifth, "the eye, and that which is a faculty by the dominant meaning of lordship over the things produced in the eye-door," is the eye-faculty. |
sotindriyādīsupi eseva nayo. |
This is the same method for the ear-faculty and so on. |
sesaṃ sabbattha uttānameva. |
The rest is self-evident everywhere. |
imasmiṃ vagge paṭhamasuttañceva chaṭṭhādīni ca pañcāti cha suttāni catusaccavasena kathitānīti. |
In this chapter, the first sutta and the five beginning with the sixth, that is, six suttas, are taught by way of the Four Truths. |
♦ chaḷindriyavaggo tatiyo. |
♦ The Third Chapter on the Six Faculties. |
♦ 4. sukhindriyavaggo |
♦ 4. The Chapter on the Faculty of Pleasure |
♦ 1-5. suddhikasuttādivaṇṇanā |
♦ 1-5. Commentary on the Sutta on Purity, etc. |
♦ 501-505. catutthavaggassa paṭhame sukhañca taṃ sahajātānaṃ ādhipateyyasaṅkhātena indaṭṭhena indriyañcāti sukhindriyaṃ. |
♦ 501-505. In the first of the fourth chapter, "pleasure, and that which is a faculty by the dominant meaning of lordship over its co-nascent states," is the faculty of pleasure. |
dukkhindriyādīsupi eseva nayo. |
This is the same method for the faculty of pain and so on. |
ettha ca sukhindriyadukkhindriyadomanassindriyāni kāmāvacarāneva, somanassindriyaṃ ṭhapetvā arūpāvacaraṃ sesaṃ tebhūmakaṃ, upekkhindriyaṃ catubhūmakaṃ. |
And here, the faculty of pleasure, the faculty of pain, and the faculty of displeasure are only of the sensual sphere; the faculty of joy, except for the formless sphere, is of the remaining three planes; the faculty of equanimity is of the four planes. |
dutiyādīni cattāri catusaccavaseneva kathitāni. |
The four beginning with the second are taught only by way of the Four Truths. |
♦ 6. paṭhamavibhaṅgasuttavaṇṇanā SN 48.36 |
♦ 6. Commentary on the First Sutta on Analysis |
♦ 506. chaṭṭhe kāyikanti kāyapasādavatthukaṃ. |
♦ 506. In the sixth, "bodily" means having the sensitive body as its basis. |
sukhanti ayamassa sarūpaniddeso. |
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sātanti tasseva vevacanaṃ, madhuranti vuttaṃ hoti. |
"Pleasure" is its definition in terms of its nature. |
kāyasamphassajanti kāyasamphassato jātaṃ. |
"Agreeable" is a synonym for it; it means "sweet." |
sukhaṃ sātanti vuttanayameva. |
"Born of bodily contact" means born from bodily contact. |
vedayitanti ayamassa sabbavedanāsādhāraṇo aññadhammavisiṭṭho sabhāvaniddeso. |
"Pleasure," "agreeable" is as explained. |
iminā nayena sesesupi attho veditabbo. |
"Feeling" is its definition of its own nature, which is common to all feelings and distinct from other phenomena. |
kāyikaṃ vā cetasikaṃ vāti ettha pana cakkhādayo cattāro pasādakāye vatthuṃ katvā uppattivasena kāyikanti vuttaṃ. |
In this way, the meaning should be understood in the remaining cases as well. |
kāyapasādavatthukaṃ pana adukkhamasukhaṃ nāma natthi. |
But in "bodily or mental," the four, eye and so on, are called "bodily" because of arising based on the sensitive body. |
| But what is based on the sensitive body and is neither painful nor pleasant does not exist. |
♦ 9. kaṭṭhopamasuttavaṇṇanā SN 48.39 |
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♦ 509. navame dvinnaṃ kaṭṭhānanti dvinnaṃ araṇīnaṃ. |
♦ 9. Commentary on the Sutta on the Analogy of the Stick |
saṅghaṭṭanasamodhānāti saṅghaṭṭanena ceva samodhānena ca. |
♦ 509. In the ninth, "of two sticks" means of two fire-sticks. |
usmāti usumākāro. |
"By rubbing and coming together" means by both rubbing and coming together. |
tejoti aggidhūmo. |
"Heat" means the form of heat. |
ettha ca adharāraṇī viya vatthārammaṇaṃ, uttarāraṇī viya phasso, saṅghaṭṭo viya phassasaṅghaṭṭanaṃ, aggi viya vedanā daṭṭhabbā. |
"Fire" means the smoke of the fire. |
vatthārammaṇaṃ vā uttarāraṇī viya, phasso adharāraṇī viya daṭṭhabbo. |
And here, the basis and object should be seen as the lower fire-stick, contact as the upper fire-stick, the rubbing as the rubbing of contact, and feeling as the fire. |
| Or the basis and object should be seen as the upper fire-stick, and contact as the lower fire-stick. |
♦ 10. uppaṭipāṭikasuttavaṇṇanā SN 48.40 |
♦ 10. Commentary on the Sutta Out of Order |
♦ 510. dasamaṃ yathādhammarasena paṭipāṭiyā vuttampi imasmiṃ indriyavibhaṅge sesasuttāni viya adesitattā uppaṭipāṭikasuttaṃ nāmāti veditabbaṃ. |
♦ 510. The tenth, although spoken in order according to the essence of the teaching, should be known as the Sutta Out of Order because it was not taught like the other suttas in this analysis of faculties. |
tattha nimittantiādīni sabbāni paccayavevacanāneva. |
Therein, "cause," etc., are all synonyms for condition. |
dukkhindriyañca pajānātīti dukkhasaccavaseneva pajānāti. |
"And he understands the faculty of pain" means he understands it in terms of the truth of suffering. |
dukkhindriyasamudayanti kaṇṭakena vā viddhassa maṅkulena vā daṭṭhassa paccattharaṇe vā valiyā phuṭṭhassa dukkhasahagataṃ kāyaviññāṇaṃ uppajjati, taṃ etassa samudayoti pajānāti. |
"The origin of the faculty of pain" he understands thus: when pierced by a thorn or bitten by a gadfly or when a wrinkle in the bedding touches him, bodily consciousness accompanied by pain arises; that is its origin. |
♦ parato domanassindriyasamudayantiādīsupi tesaṃ tesaṃ kāraṇavaseneva samudayo veditabbo. |
♦ In "the origin of the faculty of displeasure" and so on, the origin should be understood by way of their respective causes. |
pattacīvarādīnaṃ vā hi saṅkhārānaṃ saddhivihārikādīnaṃ vā sattānaṃ vināsena domanassindriyaṃ uppajjatīti tesaṃ vināsaṃ tassa samudayoti pajānāti. |
For when conditions such as robes and bowls or beings such as co-residents are lost, the faculty of displeasure arises, and he understands their loss as its origin. |
subhojanaṃ bhuñjitvā varasayane nipannassa hatthapādasambāhanatālavaṇṭavātādisamphassena sukhindriyaṃ uppajjati, taṃ phassaṃ tassa samudayoti pajānāti. |
Having eaten good food and lying on a fine bed, the faculty of pleasure arises from contact with the massaging of hands and feet, the breeze of a fan, and so on; he understands that contact as its origin. |
vuttappakārānaṃ pana sattasaṅkhārānaṃ manāpānaṃ paṭilābhavasena somanassindriyaṃ uppajjati, taṃ paṭilābhaṃ tassa samudayoti pajānāti. |
But the faculty of joy arises by way of obtaining the aforementioned agreeable beings and conditions; he understands that obtaining as its origin. |
majjhattākārena pana upekkhindriyaṃ uppajjati, taṃ sattasaṅkhāresu majjhattākāraṃ tassa samudayoti pajānāti. |
The faculty of equanimity, however, arises in an indifferent manner; he understands that indifferent manner towards beings and conditions as its origin. |
♦ kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati, idha, bhikkhave, bhikkhu vivicceva kāmehītiādīsu pana ayaṃ ekatova vinicchayakathā — dukkhindriyañhi paṭhamajjhānassa upacārakkhaṇeyeva nirujjhati pahīnaṃ hoti, domanassādīni dutiyajjhānādīnaṃ. |
♦ "Where does arisen pain-faculty cease without remainder? Here, monks, a monk, secluded from sensual pleasures..." and so on, this is a single, decisive discourse: the pain-faculty ceases, is abandoned, at the very moment of access to the first jhāna; displeasure and so on, in the second jhāna and so on. |
evaṃ santepi tesaṃ atisayanirodhattā ayaṃ jhānesuyeva nirodho vutto. |
Even so, because their cessation is supreme, this cessation is spoken of only in the jhānas. |
atisayanirodho hi tesaṃ paṭhamajjhānādīsu, na nirodhoyeva, nirodhoyeva pana upacārakkhaṇe, nātisayanirodho. |
For their supreme cessation is in the first jhāna and so on, not just cessation; but mere cessation is at the moment of access, not supreme cessation. |
tathā hi nānāvajjane paṭhamajjhānupacāre niruddhassāpi dukkhindriyassa ḍaṃsamakasādisamphassena vā visamāsanupatāpena vā siyā uppatti, na tveva antoappanāyaṃ. |
Thus, for the pain-faculty, though it has ceased in the access to the first jhāna during various advertences, it might arise from the contact of a gadfly or mosquito, or from the affliction of an improper posture, but not within the attainment. |
upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti paṭipakkhena avihatattā. |
Or, though ceased in the access, it is not well ceased because it is not overcome by the opposite. |
antoappanāyaṃ pana pītipharaṇena sabbo kāyo sukhokkanto hoti, sukhokkantakāyassa ca suṭṭhu niruddhaṃ hoti dukkhindriyaṃ paṭipakkhena vihatattā. |
But within the attainment, the whole body is pervaded by bliss, and for one whose body is pervaded by pleasure, the pain-faculty is well ceased, being overcome by the opposite. |
nānāvajjaneyeva ca dutiyajjhānupacāre pahīnassa domanassindriyassa yasmā etaṃ vitakkavicārapaccayepi kāyakilamathe cittupaghāte ca sati uppajjati, vitakkavicārābhāve neva uppajjati. |
And for the faculty of displeasure, which is abandoned in the access to the second jhāna, since it arises when there is bodily fatigue and mental affliction, which are conditioned by thought and examination, it does not arise in the absence of thought and examination. |
yattha pana uppajjati, tattha vitakkavicārabhāve, appahīnā eva ca dutiyajjhānupacāre vitakkavicārāti tatthassa siyā uppatti. |
But where it does arise, there is the presence of thought and examination, and thought and examination are not abandoned in the access to the second jhāna, so it might arise there. |
na tveva dutiyajjhāne pahīnapaccayattā. |
But not in the second jhāna, because its condition is abandoned. |
tathā tatiyajjhānupacāre pahīnassāpi sukhindriyassa pītisamuṭṭhānapaṇītarūpaphuṭṭhakāyassa siyā uppatti, na tveva tatiyajjhāne. |
Likewise, for the faculty of pleasure, though abandoned in the access to the third jhāna, for one whose body is touched by refined form arisen from bliss, it might arise, but not in the third jhāna. |
tatiyajjhāne hi sukhassa paccayabhūtā pīti sabbaso niruddhā. |
For in the third jhāna, the bliss which is the condition for pleasure has completely ceased. |
tathā catutthajjhānupacāre pahīnassāpi somanassindriyassa āsannattā appanāppattāya upekkhāya abhāvena sammā anatikkantattā ca siyā uppatti, na tveva catutthajjhāne. |
Likewise, for the faculty of joy, though abandoned in the access to the fourth jhāna, due to its proximity and the absence of equanimity that has reached attainment and because it is not properly transcended, it might arise, but not in the fourth jhāna. |
tasmā “ettha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī”ti tattha tattha aparisesaggahaṇaṃ kataṃ. |
Therefore, "Where does arisen pain-faculty cease without remainder?"—in each case, the phrase "without remainder" is used. |
♦ yaṃ panettha tadatthāya cittaṃ upasaṃharatīti vuttaṃ, tattha alābhī samāno uppādanatthāya cittaṃ upasaṃharati, lābhī samāno samāpajjanatthāyāti evamattho veditabbo. |
♦ What is said here, "he directs his mind to that for the sake of which," should be understood thus: one who has not attained it directs his mind for the sake of producing it; one who has attained it, for the sake of entering it. |
imesu dvīsupi suttesu sammasanavārova kathitoti. |
In both these suttas, only the way of comprehension is taught. |
♦ sukhindriyavaggo catuttho. |
♦ The Fourth Chapter on the Faculty of Pleasure. |
♦ 5. jarāvaggo SN 48: |
♦ 5. The Chapter on Old Age SN 48: |
41 , |
♦ 1. jarādhammasuttavaṇṇanā SN 48: SN 48.41 |
♦ 1. Commentary on the Sutta on the Nature of Old Age SN 48: |
41 , |
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♦ 511. pañcamavaggassa paṭhame pacchātapeti pāsādacchāyāya puratthimadisaṃ paṭicchannattā pāsādassa pacchimadisābhāge ātapo hoti, tasmiṃ ṭhāne paññattavarabuddhāsane nisinnoti attho . |
♦ 511. In the first of the fifth chapter, "he feels warm" means, because the eastern side of the palace is covered by the palace shadow, there is sunlight on the western side of the palace; in that place, he is sitting on the excellent Buddha-seat that was prepared, this is the meaning. |
piṭṭhiṃ otāpayamānoti yasmā sammāsambuddhassapi upādinnakasarīre uṇhakāle uṇhaṃ hoti, sītakāle sītaṃ, ayañca himapātasītasamayo. |
"Warming his back" means that since even in the acquired body of the Perfectly Enlightened One it is hot in hot weather and cold in cold weather, and this was a cold season with falling snow. |
tasmā mahācīvaraṃ otāretvā sūriyarasmīhi piṭṭhiṃ otāpayamāno nisīdi. |
Therefore, having taken off his great robe, he sat warming his back in the sun's rays. |
♦ kiṃ pana buddharasmiyo madditvā sūriyarasmi anto pavisituṃ sakkotīti? |
♦ But can the sun's rays, having overpowered the Buddha's rays, enter within? |
na sakkoti. |
They cannot. |
evaṃ sante kiṃ tāpetīti? |
In that case, what warms him? |
rasmitejaṃ. yatheva hi ṭhitamajjhanhike parimaṇḍalāya chāyāya rukkhamūle nisinnassa kiñcāpi sūriyarasmiyo sarīraṃ na phusanti, sabbadisāsu pana tejo pharati, aggijālāhi parikkhitto viya hoti, evaṃ sūriyarasmīsu buddharasmiyo madditvā anto pavisituṃ asakkuṇantīsupi satthā tejaṃ tāpento nisinnoti veditabbo. |
The heat of the rays. For just as for one sitting at the foot of a tree with a perfectly round shadow at midday, although the sun's rays do not touch the body, yet the heat spreads in all directions, as if one were surrounded by flames of fire, so too, it should be understood that the Teacher sat feeling the heat even though the sun's rays could not overpower the Buddha's rays and enter within. |
♦ anomajjantoti piṭṭhiparikammakaraṇavasena anumajjanto. |
♦ "Stroking" means stroking as if doing a service to his back. |
acchariyaṃ bhanteti thero bhagavato piṭṭhito mahācīvaraṃ otāretvā nisinnassa dvinnaṃ aṃsakūṭānaṃ antare suvaṇṇāvaṭṭaṃ viya kesaggappamāṇaṃ valiyāvaṭṭaṃ disvā — “evarūpepi nāma sarīre jarā paññāyatī”ti sañjātasaṃvego jaraṃ garahanto evamāha. |
"Wonderful, venerable sir," the elder, having seen a circle of wrinkles the size of a hair's tip, like a golden whorl, between the two shoulder blades of the Blessed One who was sitting with his great robe taken off from his back, said thus, censuring old age with a sense of urgency, thinking, "Even in such a body, old age appears." |
garahanacchariyaṃ nāma kiretaṃ. |
This, it seems, is a wonderful censure. |
♦ na cevaṃ dāni, bhante, bhagavato tāva parisuddhoti yathā pakatiyā chavivaṇṇo parisuddho, na evametarahīti dīpento evamāha. |
♦ "It is not so now, venerable sir, that the Blessed One is so pure" means that he is speaking, pointing out that his complexion is not as pure as it usually is. |
tathāgatassa hi daharakāle saṅkusatasamabbhāhataṃ usabhacammaṃ viya vihatavaliko kāyo hoti, tasmiṃ ṭhapito hattho bhassateva, na santiṭṭhati, telapuñchanākārappatto viya hoti. |
For in the Tathāgata's youth, his body was without wrinkles, like the hide of a bull struck a hundred times with a goad; a hand placed on it would just slip off, it would not stay, as if it had become like an application of oil. |
mahallakakāle pana sirājālā milāyanti, sandhipabbāni sithilāni honti, maṃsaṃ aṭṭhito muccitvā sithilabhāvaṃ āpajjitvā tattha tattha olambati. |
But in old age, the network of veins withers, the joints of the limbs become loose, the flesh, released from the bones, becomes slack and hangs down here and there. |
buddhānaṃ pana evarūpaṃ na hoti. |
But for Buddhas, such a thing does not happen. |
aññesaṃ apākaṭaṃ, santikāvacarattā ānandattherasseva pākaṭaṃ hoti, tasmā evamāha. |
It is not apparent to others, but it is apparent only to the elder Ānanda because he is a close attendant; therefore, he spoke thus. |
♦ sithilāni ca gattānīti aññesaṃ mukhe aṃsakūṭantarehi tesu tesu ṭhānesu valiyo santiṭṭhanti, satthu panetaṃ natthi, thero ca dvinnaṃ aṃsakūṭānaṃ antare valiyāvaṭṭakaṃ disvā evamāha. |
♦ "And the limbs are slack" means that for others, wrinkles form on the face and between the shoulder blades and in various other places, but the Teacher does not have this; but the elder, seeing a circle of wrinkles between the two shoulder blades, spoke thus. |
sabbāni valiyajātānīti idampi attano pākaṭavasena evamāha — satthu pana aññesaṃ viya valiyo nāma natthi. |
"All are covered with wrinkles" - this too he spoke from his own observation; but the Teacher does not have wrinkles like others. |
purato pabbhāro ca kāyoti satthā brahmujugatto, devanagare samussitasuvaṇṇatoraṇaṃ viyassa kāyo ujukameva uggato. |
"And the body is bent forward" - the Teacher has a body as straight as Brahma's; his body is as straight as a golden archway erected in a city of gods. |
mahallakakāle pana kāyo purato vaṅko hoti, svāyaṃ aññesaṃ apākaṭo, santikāvacarattā pana therasseva pākaṭo, tasmā evamāha. |
But in old age, the body becomes bent forward; this is not apparent to others, but it is apparent only to the elder because he is a close attendant, therefore he spoke thus. |
dissati ca indriyānaṃ aññathattanti indriyāni nāma na cakkhuviññeyyāni. |
"And a change in the faculties is seen" - the faculties are not things to be known by the eye. |
yato pana pakatiyā parisuddho chavivaṇṇo, idāni na tathā parisuddho, aṃsakūṭantare vali paññāyati, brahmujukāyo purato vaṅko, imināva kāraṇena cakkhādīnañca indriyānaṃ aññathattena bhavitabbanti nayaggāhato evamāha. |
But since his complexion, which was naturally pure, is not so pure now, a wrinkle is visible between the shoulder blades, and his body, straight as Brahma's, is bent forward, for this very reason he said thus, taking the inference that there must be a change in the faculties of the eye and so on. |
dhī taṃ jammi jare atthūti lāmake jare dhī taṃ tuyhaṃ hotu, dhikkāro taṃ phusatu. |
"Fie on you, vile old age" means, "Fie on you, despicable old age; may a curse touch you." |
bimbanti attabhāvo. |
"Image" means the self-existence. |
♦ 2. uṇṇābhabrāhmaṇasuttavaṇṇanā SN 48.42 |
♦ 2. Commentary on the Sutta to the Brahmin Uṇṇābha |
♦ 512. dutiye gocaravisayanti gocarabhūtaṃ visayaṃ. |
♦ 512. In the second, "the sphere of experience" means the sphere that is the domain. |
aññamaññassāti cakkhu sotassa, sotaṃ vā cakkhussāti evaṃ ekaṃ ekassa gocaravisayaṃ na paccanubhoti. |
"Of one another" means the eye of the ear, or the ear of the eye, thus one does not experience the sphere of experience of another. |
sace hi nīlādibhedaṃ rūpārammaṇaṃ samodhānetvā sotindriyassa upaneyya — “iṅgha tvaṃ tāva naṃ vavatthapehi vibhāvehi ‘kinnāmetaṃ ārammaṇan’”ti. |
For if one were to present a visual object of different colors like blue to the ear faculty, saying, "Come, you determine it, clarify 'what is this object?'" |
cakkhuviññāṇaṃ vināpi mukhena attano dhammatāya evaṃ vadeyya — “are, andhabāla, vassasatampi vassasahassampi vassasatasahassampi paridhāvamāno aññatra mayā kuhiṃ etassa jānanakaṃ labhissasi, taṃ āhara, cakkhupasāde upanehi, ahametaṃ ārammaṇaṃ jānissāmi — yadi vā nīlaṃ, yadi vā pītakaṃ. |
Even without the eye consciousness, it would say by its own nature, "Hey, you blind fool, even if you run around for a hundred years, a thousand years, a hundred thousand years, where else besides me will you get the knowing of this? Bring it, present it to the eye-sensitivity, I will know this object—whether it is blue, or yellow. |
na hi eso aññassa visayo, mayhameveso visayo”ti. |
For this is not the domain of another, it is my domain alone." |
sesadvāresupi eseva nayo. |
This is the same method for the other doors. |
evametāni aññamaññassa gocaravisayaṃ na paccanubhonti nāma. |
Thus they do not experience the sphere of experience of one another. |
♦ kiṃ paṭisaraṇanti etesaṃ kiṃ paṭisaraṇaṃ, kiṃ etāni paṭisarantīti pucchati. |
♦ "What is their resort?" he asks, what is the resort of these, what do these resort to? |
mano paṭisaraṇanti javanamano paṭisaraṇaṃ. |
"The mind is their resort" means the impulsion-mind is the resort. |
manova nesanti manodvārikajavanamanova etesaṃ gocaravisayaṃ rajjanādivasena anubhoti. |
"And the mind" means only the impulsion-mind of the mind-door experiences their sphere of experience by way of lust and so on. |
cakkhuviññāṇañhi rūpadassanamattameva, ettha rajjanaṃ vā dussanaṃ vā muyhanaṃ vā natthi. |
For the eye-consciousness is only the seeing of form; there is no lust, or aversion, or delusion here. |
ekasmiṃ pana dvāre javanaṃ rajjati vā dussati vā muyhati vā. |
But in one door, the impulsion feels lust, or aversion, or delusion. |
sotaviññāṇādīsupi eseva nayo. |
This is the same method for the ear-consciousness and so on. |
♦ tatrāyaṃ upamā — pañca kira dubbalabhojakā rājānaṃ sevitvā kicchena kasirena ekasmiṃ pañcakulike gāme parittakaṃ āyaṃ labhiṃsu. |
♦ Here is a simile: five weak tribute-collectors, it seems, having served the king, with difficulty and hardship, received a small income in a village of five families. |
tesaṃ tattha macchabhāgo maṃsabhāgo, addukahāpaṇo vā yottakahāpaṇo vā māsakahāpaṇo vā aṭṭhakahāpaṇo vā soḷasakahāpaṇo vā catusaṭṭhikahāpaṇo vā daṇḍoti ettakamattameva pāpuṇāti, satavatthukaṃ pañcasatavatthukaṃ sahassavatthukaṃ mahābaliṃ rājāva gaṇhāti. |
Their share of fish there, their share of meat, was a half-kahāpaṇa or a yoke-kahāpaṇa or a māsa-kahāpaṇa or an aṭṭhaka-kahāpaṇa or a soḷasa-kahāpaṇa or a catusaṭṭhi-kahāpaṇa or a fine; only this much did they get. The king alone takes the great tribute of a hundred items, five hundred items, or a thousand items. |
♦ tattha pañcakulikagāmā viya pañcapasādā daṭṭhabbā, pañca dubbalabhojakā viya pañcaviññāṇāni; |
♦ There, the five sensitivities should be seen as the village of five families; the five consciousnesses as the five weak tribute-collectors; |
rājā viya javanaṃ, dubbalabhojakānaṃ parittakāayapāpuṇanaṃ viya cakkhuviññāṇādīnaṃ rūpadassanādimattaṃ, rajjanādi pana etesu natthi . |
the impulsion as the king; the small income received by the weak tribute-collectors as the mere seeing of form, etc., by the eye-consciousness and so on, but there is no lust, etc., in them. |
rañño mahābaliggahaṇaṃ viya tesu dvāresu javanassa rajjanādīni veditabbāni. |
The king's taking of the great tribute should be understood as the lust, etc., of the impulsion at those doors. |
evamettha manoti kusalākusalajavanaṃ vuttaṃ. |
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| Thus, here "mind" is said to be the wholesome and unwholesome impulsion. | |
♦ sati paṭisaraṇanti maggasati paṭisaraṇaṃ. |
♦ "Mindfulness is the resort" means the path-mindfulness is the resort. |
javanamano hi maggasatiṃ paṭisarati. |
For the impulsion-mind resorts to the path-mindfulness. |
vimuttīti phalavimutti. |
"Liberation" means the fruit-liberation. |
paṭisaraṇanti phalavimuttiyā nibbānaṃ paṭisaraṇaṃ. |
"Resort" means Nibbāna is the resort for the fruit-liberation. |
tañhi sā paṭisarati. |
For that is what it resorts to. |
nāsakkhi pañhassa pariyantaṃ gahetunti pañhassa paricchedaṃ pamāṇaṃ gahetuṃ nāsakkhi, appaṭisaraṇaṃ dhammaṃ “sappaṭisaraṇan”ti pucchi. |
"He was not able to grasp the limit of the question" means he was not able to grasp the extent, the measure of the question; he asked about a Dhamma that has no resort as if it had a resort. |
nibbānaṃ nāmetaṃ appaṭisaraṇaṃ, na kiñci paṭisarati. |
This thing called Nibbāna has no resort; it does not resort to anything. |
nibbānogadhanti nibbānabbhantaraṃ nibbānaṃ anupaviṭṭhaṃ. |
"Gone to Nibbāna" means entered into Nibbāna, penetrated into Nibbāna. |
brahmacariyanti maggabrahmacariyaṃ. |
"The holy life" means the holy life of the path. |
nibbānaparāyaṇanti nibbānaṃ paraṃ ayanamassa parā gati, na tato paraṃ gacchatīti attho. |
"Having Nibbāna as its destination" means Nibbāna is its final goal, its final state; it does not go beyond that, this is the meaning. |
nibbānaṃ pariyosānaṃ avasānaṃ assāti nibbānapariyosānaṃ. |
"Nibbāna is its conclusion," its end is Nibbāna. |
♦ mūlajātā patiṭṭhitāti maggena āgatasaddhā vuccati. |
♦ "Born from the root, established" means the faith that comes with the path. |
imamhi ce, bhikkhave, samayeti kiṃ sandhāyāha? |
"If at this time, monks," referring to what does he say this? |
jhānānāgāmitaṃ. tasmiñhi samaye brāhmaṇassa paṭhamamaggena pañca akusalacittāni pahīnāni, paṭhamajjhānena pañca nīvaraṇānīti jhānānāgāmiṭṭhāne ṭhito. |
The state of a non-returner through jhāna. For at that time, for the brahmin, by the first path, five unwholesome states of mind were abandoned, and by the first jhāna, the five hindrances; thus he stood in the state of a non-returner through jhāna. |
so aparihīnajjhāno kālaṃ katvā tattheva parinibbāyeyya. |
He, without his jhāna declining, having passed away, would attain final Nibbāna right there. |
sace panassa puttadāraṃ anusāsantassa kammante vicārentassa jhānaṃ nassati, naṭṭhe jhāne gati anibaddhā hoti, anaṭṭhe pana nibaddhāti imaṃ jhānānāgāmitaṃ sandhāya evamāha. |
But if, while admonishing his sons and daughters and managing his affairs, his jhāna is lost, when the jhāna is lost, his destination is not fixed; but if it is not lost, it is fixed. Referring to this state of a non-returner through jhāna, he spoke thus. |
♦ 3. sāketasuttavaṇṇanā SN 48.43 |
♦ 3. Commentary on the Sutta at Sāketa |
♦ 513. tatiye añjanavaneti añjanavaṇṇapupphānaṃ rukkhānaṃ ropitavane. |
♦ 513. In the third, "in the Añjana grove" means in a grove planted with trees whose flowers are the color of añjana. |
yaṃ, bhikkhave, saddhindriyaṃ, taṃ saddhābalanti tañhi adhimokkhalakkhaṇe indaṭṭhena saddhindriyaṃ, assaddhiye akampanena saddhābalaṃ. |
"That which, monks, is the faculty of faith, that is the power of faith" - for that is the faculty of faith by the dominant meaning in the characteristic of resolution, and the power of faith by being unshakable by faithlessness. |
itaresaṃ paggahaupaṭṭhānāvikkhepapajānanalakkhaṇesu indaṭṭhena indriyabhāvo, kosajjamuṭṭhasaccavikkhepāvijjāsu akampanena balabhāvo veditabbo. |
For the others, their state as a faculty is by the dominant meaning in the characteristics of exertion, establishment, non-distraction, and understanding; their state as a power is by being unshakable by laziness, forgetfulness, distraction, and ignorance, it should be understood. |
evameva khoti tassā nadiyā ekasotaṃ viya saddhāvīriyasatisamādhipaññāvasena etesaṃ ninnānākaraṇaṃ veditabbaṃ, dve sotāni viya indaṭṭhākampanaṭṭhehi indriyabalavasena nānākaraṇaṃ veditabbaṃ. |
Just so, the diversification of these by way of faith, energy, mindfulness, concentration, and wisdom should be understood like a single stream of that river; their diversification by way of the faculty's meaning and the unshakable meaning as the faculties and powers should be understood like two streams. |
♦ 4. pubbakoṭṭhakasuttavaṇṇanā SN 48: SN 48.44 |
♦ 4. Commentary on the Sutta at the Eastern Gatehouse SN 48: |
44 , |
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♦ 514. catutthe amatogadhanti amatabbhantaraṃ. |
♦ 514. In the fourth, "gone to the deathless" means within the deathless. |
amataparāyaṇanti amatanibbattikaṃ. |
"Having the deathless as its destination" means producing the deathless. |
amatapariyosānanti amataniṭṭhaṃ. |
"Having the deathless as its conclusion" means ending in the deathless. |
sādhu sādhūti therassa byākaraṇaṃ pasaṃsanto sādhukāraṃ deti. |
"Good, good," he gives his approval, praising the elder's explanation. |
♦ 5. paṭhamapubbārāmasuttavaṇṇanā SN 48.45 |
♦ 5. Commentary on the First Sutta at the Eastern Monastery |
♦ 515. pañcame tadanvayāti taṃ anugacchamānā, anuvattamānāti attho. |
♦ 515. In the fifth, "following that" means following it, conforming to it, this is the meaning. |
pubbakoṭṭhakaṃ ādiṃ katvā paṭipāṭiyā chasu suttesu phalindriyāneva kathitāni. |
Beginning with the Eastern Gatehouse, in the six suttas in order, only the fruit-faculties are taught. |
♦ 10. āpaṇasuttavaṇṇanā SN 48: SN 48.50 |
♦ 10. Commentary on the Sutta at Āpaṇa SN 48: |
46 , |
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♦ 520. dasame ime kho te dhammāti upari saha vipassanāya tayo maggā. |
♦ 520. In the tenth, "these are those dhammas" means the three paths above with insight. |
ye me pubbe sutāva ahesunti ye dhammā mayā pubbe “arahattaphalindriyaṃ nāma atthī”ti kathentānaṃyeva sutā ahesuṃ. |
"Which I had previously only heard of" means which dhammas I had previously heard of from those who said, "there is such a thing as the faculty of the fruit of Arahantship." |
kāyena ca phusitvāti nāmakāyena ca phusitvā paṭilabhitvā. |
"And having touched with the body" means and having touched, having attained with the mental body. |
paññāya ca ativijjha passāmīti paccavekkhaṇapaññāya ca ativijjhitvā passāmi. |
"And having penetrated with wisdom, I see" means and having penetrated with the wisdom of review, I see. |
yā hissa, bhante, saddhāti ayaṃ katarasaddhā? |
"That which, venerable sir, is his faith" - what faith is this? |
catūhi indriyehi sampayuttā saddhā heṭṭhā kathitāva, ayaṃ pana paccavekkhaṇasaddhā. |
The faith conjoined with the four faculties has been spoken of below; this, however, is the faith of review. |
sampayuttasaddhā hi missakā, paccavekkhaṇasaddhā lokiyāva. |
For conjoined faith is mixed, while the faith of review is only worldly. |
sesaṃ sabbattha uttānamevāti. |
The rest is self-evident everywhere. |
♦ jarāvaggo pañcamo. |
♦ The Fifth Chapter on Old Age. |
♦ 6. sūkarakhatavaggo |
♦ 6. The Chapter on the Boar's Cave |
♦ 1. sālasuttavaṇṇanā SN 48.51 |
♦ 1. Commentary on the Sutta at the Sāla Grove |
♦ 521. chaṭṭhavaggassa paṭhame sūrenāti sūrabhāvena. |
♦ 521. In the first of the sixth chapter, "with courage" means with a state of courage. |
bodhāyāti bujjhanatthāya. |
"For awakening" means for the purpose of awakening. |
♦ 2. mallikasuttavaṇṇanā SN 48: SN 48.52 |
♦ 2. Commentary on the Sutta on Mallika SN 48: |
52 , |
|
♦ 522. dutiye mallesūti evaṃnāmake janapade. |
♦ 522. In the second, "among the Mallas" means in the country of that name. |
imasmiṃ sutte cattāri indriyāni missakāni, ariyañāṇaṃ lokuttaraṃ. |
In this sutta, four faculties are mixed, and the noble knowledge is supramundane. |
tampi pana catukkindriyanissitaṃ katvā missakanti bhājetuṃ vaṭṭati. |
But that too, having been made dependent on the four faculties, can be classified as mixed. |
♦ 3. sekhasuttavaṇṇanā SN 48: SN 48.53 |
♦ 3. Commentary on the Sutta on the Trainee SN 48: |
53 , |
|
♦ 523. tatiye na heva kho kāyena phusitvā viharatīti na nāmakāyena phusitvā paṭilabhitvā viharati, phusituṃ paṭilabhituṃ na sakkoti. |
♦ 523. In the third, "he does not dwell having touched it with the body" means he does not dwell having touched and attained it with the mental body; he is not able to touch and attain it. |
paññāya ca ativijjha passatīti paccavekkhaṇapaññāya pana “upari arahattaphalindriyaṃ nāma atthī”ti pajānāti. |
"But having penetrated with wisdom, he sees" means but with the wisdom of review, he understands, "there is such a thing as the faculty of the fruit of Arahantship above." |
asekhabhūmiyaṃ phusitvā viharatīti paṭilabhitvā viharati. |
"He dwells having touched the sphere of the non-trainee" means he dwells having attained it. |
paññāyāti paccavekkhaṇapaññāya “arahattaphalindriyaṃ nāma atthī”ti pajānāti. |
"With wisdom" means with the wisdom of review he understands, "there is such a thing as the faculty of the fruit of Arahantship." |
na kuhiñci kismiñcīti dvepi aññamaññavevacanāneva, kismiñci bhave na uppajjissantīti attho. |
"Nowhere in anything" - both are synonyms for each other; the meaning is, they will not arise in any existence. |
imasmiṃ sutte pañcindriyāni lokuttarāni, cha lokikāni vaṭṭanissitāneva kathitāni. |
In this sutta, the five faculties are supramundane; the six that are worldly are taught as dependent on the round of existence. |
♦ 4-5. padasuttādivaṇṇanā |
♦ 4-5. Commentary on the Sutta on the Footprint, etc. |
♦ 524-525. catutthe yāni kānici padāni bodhāya saṃvattantīti yāni kānici dhammapadāni, ye keci dhammakoṭṭhāsā, bujjhanatthāya saṃvattanti. |
♦ 524-525. In the fourth, "whatever footprints lead to awakening" means whatever Dhamma-footprints, whatever portions of the Dhamma, lead to awakening. |
pañcamaṃ uttānameva. |
The fifth is self-evident. |
♦ 6-7. patiṭṭhitasuttādivaṇṇanā |
♦ 6-7. Commentary on the Sutta on the Established, etc. |
♦ 526-527. chaṭṭhe cittaṃ rakkhati āsavesu ca sāsavesu ca dhammesūti tebhūmakadhamme ārabbha āsavuppattiṃ vārento āsavesu ca sāsavesu ca dhammesu cittaṃ rakkhati nāma. |
♦ 526-527. In the sixth, "he guards the mind from the taints and the things connected with the taints" means, with regard to the phenomena of the three planes, while preventing the arising of the taints, he is said to guard the mind from the taints and the things connected with the taints. |
sattamaṃ uttānameva. |
The seventh is self-evident. |
♦ 8. sūkarakhatasuttavaṇṇanā SN 48: SN 48.58 |
♦ 8. Commentary on the Sutta at the Boar's Cave SN 48: |
56 , |
|
♦ 528. aṭṭhame sūkarakhatāyanti sūkarakhataleṇe. |
♦ 528. In the eighth, "at the Boar's Cave" means in the Boar's Cave-den. |
kassapabuddhakāle kira taṃ leṇaṃ ekasmiṃ buddhantare pathaviyā vaḍḍhamānāya antobhūmigataṃ jātaṃ. |
It seems that during the time of Kassapa Buddha, that den, as the earth grew in one Buddha-interval, became subterranean. |
athekadivasaṃ eko sūkaro tassa chadanapariyantasamīpe paṃsuṃ khaṇi. |
Then one day, a boar dug up the soil near the edge of its roof. |
deve vuṭṭhe paṃsu dhotā, chadanapariyanto pākaṭo ahosi. |
When it rained, the soil was washed away, and the edge of the roof became visible. |
eko vanacarako disvā “pubbe sīlavantehi paribhuttaṭṭhānena bhavitabbaṃ, paṭijaggissāmi nan”ti samantato paṃsuṃ apanetvā leṇaṃ sodhetvā kuṭiparikkhepaṃ katvā dvāravātapānaṃ yojetvā supariniṭṭhitasudhākammacittakammaṃ rajatapaṭṭasadisāya vālikāya santharitaṃ pariveṇaṃ katvā mañcapīṭhaṃ paññāpetvā bhagavato vasanatthāya adāsi, leṇaṃ gambhīraṃ ahosi otaritvā āruhitabbaṃ. |
A forester saw it and thought, "This must have been a place used by virtuous ones in the past; I will restore it." Having cleared away the soil all around, he cleaned the den, made a cloister enclosure, fitted a door and window, and made it a well-finished plasterwork and painted dwelling, a hermitage spread with sand like a silver plate, and having arranged a bed and chair, he gave it for the Blessed One's residence. The den was deep, one had to descend and ascend. |
taṃ sandhāyetaṃ vuttaṃ. |
Referring to this, it was said. |
paramanipaccakāranti bhāvanapuṃsakaṃ, paramanipaccakārī hutvā pavattamāno pavattatīti vuttaṃ hoti. |
"With the utmost humility" is a neuter noun of action; it means that he lives, proceeding with the utmost humility. |
anuttaraṃ yogakkhemanti arahattaṃ. |
"The supreme security from bondage" means Arahantship. |
sappatissoti sajeṭṭhako. |
"With respect" means with reverence. |
sesaṃ sabbattha uttānatthamevāti. |
The rest has a clear meaning everywhere. |
♦ sūkarakhatavaggo chaṭṭho. |
♦ The Sixth Chapter on the Boar's Cave. |
♦ 7. bodhipakkhiyavaggo |
♦ 7. The Chapter on the Factors of Enlightenment |
♦ 531-650. sattamavagge satta phalāni pubbabhāgāni, tesaṃ heṭṭhā dve phalāni ādiṃ katvā missakāni. |
♦ 531-650. In the seventh chapter, seven fruits are of the preliminary part; below them, two fruits, beginning with the first, are mixed. |
sesamettha ito parañca sabbaṃ uttānamevāti. |
The rest here and hereafter is all self-evident. |
♦ indriyasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Connected Discourses on the Faculties is finished. |
♦ 5. sammappadhānasaṃyuttavaṇṇanā |
♦ 5. Commentary on the Connected Discourses on the Right Strivings |
♦ 651-704. sammappadhānasaṃyutte sakalepi pubbabhāgavipassanāva kathitāti. |
♦ 651-704. In the entire Connected Discourses on the Right Strivings, only the insight of the preliminary part is taught. |
♦ sammappadhānasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Connected Discourses on the Right Strivings is finished. |
♦ 6. balasaṃyuttavaṇṇanā |
♦ 6. Commentary on the Connected Discourses on the Powers |
♦ 705-812. balasaṃyutte balāni missakāneva kathitāni. |
♦ 705-812. In the Connected Discourses on the Powers, the powers are taught as mixed. |
sesaṃ sabbattha uttānamevāti. |
The rest is self-evident everywhere. |
♦ balasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Connected Discourses on the Powers is finished. |
♦ 7. iddhipādasaṃyuttaṃ SN 51 |
♦ 7. The Connected Discourses on the Bases of Power |
♦ 1. cāpālavaggo |
♦ 1. The Cāpāla Chapter |
♦ 1. apārasuttavaṇṇanā SN 51.1 |
♦ 1. Commentary on the Sutta on the Far Shore |
♦ 813. iddhipādasaṃyuttassa paṭhame chandaṃ nissāya pavatto samādhi chandasamādhi. |
♦ 813. In the first of the Connected Discourses on the Bases of Power, concentration that has arisen depending on will is will-concentration. |
padhānabhūtā saṅkhārā padhānasaṅkhārā. |
Formations that are the main element of striving are striving-formations. |
samannāgatanti tehi dhammehi upetaṃ. |
"Endowed with" means possessed of those things. |
iddhiyā pādaṃ, iddhibhūtaṃ vā pādanti iddhipādaṃ. |
The base of power, or the base which is power, is the base of power. |
sesesupi eseva nayo. |
This is the same method in the remaining cases as well. |
ayamettha saṅkhepo, vitthāro pana iddhipādavibhaṅge āgatova. |
This is the summary here; the detailed explanation has come in the Vibhaṅga on the Bases of Power. |
visuddhimagge panassa attho dīpito. |
Its meaning is explained in the Visuddhimagga. |
tathā maggabojjhaṅgasatipaṭṭhānasaṃyuttesu ceva idha ca ekaparicchedova. |
Likewise, in the Connected Discourses on the Path, the Factors of Enlightenment, and the Foundations of Mindfulness, and here, it is a single section. |
♦ 5. iddhipadesasuttavaṇṇanā SN 51.5 |
♦ 5. Commentary on the Sutta on the Domain of Power |
♦ 817. pañcame iddhipadesanti tayo ca magge tīṇi ca phalāni. |
♦ 817. In the fifth, "the domain of power" means the three paths and the three fruits. |
♦ 6. samattasuttavaṇṇanā SN 51.6 |
♦ 6. Commentary on the Sutta on the Complete |
♦ 818. chaṭṭhe samattaṃ iddhinti arahattaphalameva. |
♦ 818. In the sixth, "the complete power" is the fruit of Arahantship itself. |
ādito paṭṭhāya pana navasupi suttesu vivaṭṭapādakā eva iddhipādā kathitā. |
But from the beginning, in the nine suttas, the bases of power that lead to turning away (from saṃsāra) are taught. |
♦ 10. cetiyasuttavaṇṇanā SN 51.10 |
♦ 10. Commentary on the Sutta at the Cetiya |
♦ 822. dasame nisīdananti cammakhaṇḍaṃ adhippetaṃ. |
♦ 822. In the tenth, "a sitting mat" means a piece of leather is intended. |
udenaṃ cetiyanti udenayakkhassa cetiyaṭṭhāne katavihāro vuccati. |
"The Udena cetiya" is said to be the monastery built at the place of the shrine of the yakkha Udena. |
gotamakādīsupi eseva nayo. |
This is the same method for Gotamaka and so on. |
bhāvitāti vaḍḍhitā. |
"Developed" means cultivated. |
bahulīkatāti punappunaṃ katā. |
"Made much of" means done again and again. |
yānīkatāti yuttayānaṃ viya katā. |
"Made a vehicle" means made like a yoked vehicle. |
vatthukatāti patiṭṭhānaṭṭhena vatthu viya katā. |
"Made a foundation" means made like a foundation, for the sake of establishment. |
anuṭṭhitāti adhiṭṭhitā. |
"Established" means resolved upon. |
paricitāti samantato citā suvaḍḍhitā. |
"Accumulated" means accumulated all around, well-cultivated. |
susamāraddhāti suṭṭhu samāraddhā. |
"Well undertaken" means thoroughly undertaken. |
♦ iti aniyamena kathetvā puna niyametvā dassento tathāgatassa khotiādimāha. |
♦ Thus having spoken without specifying, and then specifying to show, he said, "For the Tathāgata," and so on. |
ettha ca kappanti āyukappaṃ, tasmiṃ tasmiṃ kāle yaṃ manussānaṃ āyuppamāṇaṃ, taṃ paripuṇṇaṃ karonto tiṭṭheyya. |
Here, "an aeon" means a life-aeon; at that particular time, whatever is the measure of the lifespan of humans, he could remain for that full period. |
kappāvasesaṃ vāti “appaṃ vā bhiyyo”ti vuttavassasatato atirekaṃ vā. |
"Or the remainder of an aeon" means or in excess of the hundred years mentioned in "a little or more." |
mahāsīvatthero panāha “buddhānaṃ aṭṭhāne gajjitaṃ nāma natthi. |
But the elder Mahāsīva said, "For Buddhas, there is no such thing as a thunderclap in the wrong place. |
yatheva hi veḷuvagāmake uppannaṃ māraṇantikavedanaṃ dasa māse vikkhambhesi, evaṃ punappunaṃ taṃ samāpattiṃ samāpajjitvā dasa dasa māsepi vikkhambhento imaṃ bhaddakappameva tiṭṭheyyā”ti. |
Just as he suppressed the mortal pain that arose in the village of Veḷuva for ten months, so too, by repeatedly entering that attainment, he could remain for this auspicious aeon, suppressing it for ten months at a time." |
♦ kasmā pana na ṭhitoti? |
♦ Why then did he not remain? |
upādiṇṇakasarīraṃ nāma khaṇḍiccādīhi abhibhuyyati, buddhā nāma khaṇḍiccādibhāvaṃ apatvāva pañcame āyukoṭṭhāse bahujanassa piyamanāpakāleyeva parinibbāyanti. |
The acquired body is overcome by decrepitude and so on; Buddhas, without falling into a state of decrepitude and so on, attain final Nibbāna in the fifth portion of their lifespan, at a time when they are dear and pleasing to many people. |
buddhānubuddhesu ca mahāsāvakesu parinibbutesu ekakena khāṇukena viya ṭhātabbaṃ hoti, daharasāmaṇeraparivāritena vā, tato — “aho buddhānaṃ parisā”ti hīḷetabbataṃ āpajjeyya, tasmā na ṭhitoti. |
And when the great disciples who are Buddhas-after-the-Buddha have attained final Nibbāna, one has to stand like a solitary tree stump, or surrounded by young novices, and then one would become subject to contempt, with people saying, "Oh, the Buddha's assembly!" Therefore, he did not remain. |
evaṃ vuttepi so pana na ruccati, “āyukappo”ti idameva aṭṭhakathāyaṃ niyamitaṃ. |
Even though this is said, it is not acceptable; "life-aeon" is what is determined in the commentary. |
♦ yathā taṃ mārena pariyuṭṭhitacittoti ettha tanti nipātamattaṃ. |
♦ "Just 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 whose mind is possessed by Māra, overwhelmed by him, would not be able to penetrate, in the very same way, he was not able to penetrate. |
māro hi yassa sabbena sabbaṃ dvādasa vipallāsā appahīnā, tassa cittaṃ pariyuṭṭhāti. |
For Māra possesses the mind of one for whom the twelve perversions are not completely abandoned. |
therassa ca cattāro vipallāsā appahīnā, tenassa māro cittaṃ pariyuṭṭhāsi. |
And for the elder, four perversions were not abandoned, so Māra possessed his mind. |
so pana cittapariyuṭṭhānaṃ karonto kiṃ karotīti? |
But what does he do when possessing the mind? |
bheravaṃ rūpārammaṇaṃ vā dasseti, saddārammaṇaṃ vā sāveti, tato sattā taṃ disvā vā sutvā vā satiṃ vissajjetvā vivaṭamukhā honti, tesaṃ mukhena hatthaṃ pavesetvā hadayaṃ maddati, te visaññī hutvā tiṭṭhanti. |
He shows a terrifying visual object, or makes one hear a terrifying sound-object; then beings, having seen or heard that, lose their mindfulness and become open-mouthed. He puts his hand through their mouths and crushes their hearts, and they stand unconscious. |
therassa panesa mukhe hatthaṃ pavesetuṃ kiṃ sakkhissati? |
But would he be able to put his hand in the elder's mouth? |
bheravārammaṇaṃ pana dasseti, taṃ disvā thero nimittobhāsaṃ na paṭivijjhi. |
But he shows a terrifying object, and seeing that, the elder did not penetrate the sign and the hint. |
jānantoyeva bhagavā kimatthaṃ yāvatatiyakaṃ āmantesīti. |
Knowing this, why did the Blessed One invite him up to the third time? |
parato “tiṭṭhatu, bhante, bhagavā”ti yācite “tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhan”ti dosāropanena sokatanukaraṇatthaṃ. |
So that later, when he was begged, "Let the Blessed One remain, venerable sir," he could reduce his sorrow by placing the blame, saying, "This is your fault, this is your offense." |
♦ māro pāpimāti ettha satte anatthe niyojento māretīti māro. |
♦ In "Māra the Evil One," he is called Māra because he engages beings in what is unbeneficial and kills them. |
pāpimāti tasseva vevacanaṃ. |
"The Evil One" is a synonym for him. |
so hi pāpadhammasamannāgatattā “pāpimā”ti vuccati. |
For he is called "the Evil One" because he is endowed with evil qualities. |
kaṇho, antako, namuci, pamattabandhūtipi tasseva nāmāni. |
Kaṇha, Antaka, Namuci, Pamattabandhu are also his names. |
bhāsitā kho panesāti ayañhi bhagavato sambodhipattiyā aṭṭhame sattāhe bodhimaṇḍaṃyeva āgantvā — “bhagavā yadatthaṃ tumhehi pāramiyo pūritā, so vo attho anuppatto, paṭividdhaṃ sabbaññutaññāṇaṃ, kiṃ vo lokavicaraṇenā”ti vatvā yathā ajja, evameva — “parinibbātu dāni, bhante, bhagavā, parinibbātu, sugato,”ti yāci. |
"This has been spoken by me" - for in the eighth week after his enlightenment, Māra came to the very foot of the Bodhi tree and said, "Blessed One, the purpose for which you fulfilled the perfections has been achieved by you, the knowledge of omniscience has been penetrated, what is the use of your wandering in the world?" and just as today, he begged, "Let the Blessed One now attain final Nibbāna, venerable sir, let the Sugata attain final Nibbāna." |
bhagavā cassa “na tāvāhan”tiādīni vatvā paṭikkhipi. |
And the Blessed One rejected him, saying, "Not yet," and so on. |
taṃ sandhāya “bhāsitā kho panesā, bhante,”tiādimāha. |
Referring to that, he said, "This has been spoken by me, venerable sir," and so on. |
♦ tattha viyattāti maggavasena byattā. |
♦ Therein, "proficient" means proficient by way of the path. |
tatheva vinītā. |
Likewise, "trained." |
tathā visāradā. |
Likewise, "confident." |
bahussutāti tepiṭakavasena bahu sutametesanti bahussutā. |
"Learned" means they have heard much in terms of the Tipiṭaka. |
tadeva dhammaṃ dhārentīti dhammadharā. |
"They uphold that very Dhamma," so they are Dhamma-bearers. |
atha vā pariyattibahussutā ceva paṭivedhabahussutā ca, pariyattipaṭivedhadhammānaṃyeva dhāraṇato dhammadharāti evamettha attho daṭṭhabbo. |
Or, they are learned in the scriptures and learned in the penetration, and they are Dhamma-bearers because they uphold the very Dhamma of the scriptures and penetration; thus the meaning should be understood here. |
dhammānudhammappaṭipannāti ariyadhammassa anudhammabhūtaṃ vipassanādhammaṃ paṭipannā. |
"Practicing in accordance with the Dhamma" means practicing the insight-dhamma which is in accordance with the noble Dhamma. |
sāmīcippaṭipannāti anucchavikapaṭipadaṃ paṭipannā. |
"Practicing what is proper" means practicing the suitable practice. |
anudhammacārinoti anudhammacaraṇasīlā. |
"Living in accordance with the Dhamma" means having the habit of living in accordance with the Dhamma. |
sakaṃ ācariyakanti attano ācariyavādaṃ. |
"Their own teaching" means their own teacher's doctrine. |
ācikkhissantītiādīni sabbāni aññamaññasseva vevacanāni. |
"They will declare," etc., are all synonyms for one another. |
sahadhammenāti sahetukena sakāraṇena vacanena. |
"With reason" means with a statement that has a cause, with a reason. |
sappāṭihāriyanti yāva niyyānikaṃ katvā dhammaṃ desessanti. |
"With miracles" means they will teach the Dhamma in a way that leads to liberation. |
♦ brahmacariyanti sikkhattayasaṅgahitaṃ sakalaṃ sāsanabrahmacariyaṃ. |
♦ "The holy life" means the entire holy life of the teaching, comprised of the three trainings. |
iddhanti samiddhaṃ jhānassādavasena. |
"Prosperous" means successful by way of the pleasure of jhāna. |
phītanti vuḍḍhipattaṃ sabbapāliphullaṃ viya abhiññāsampattivasena. |
"Flourishing" means having reached growth, like a fully blossomed flower, by way of the attainment of the supernormal powers. |
vitthārikanti vitthataṃ tasmiṃ tasmiṃ disābhāge patiṭṭhitavasena. |
"Widespread" means having been established far and wide in this and that direction. |
bāhujaññanti bahūhi ñātaṃ paṭividdhaṃ mahājanābhisamayavasena. |
"Known by many" means known and penetrated by many, by way of the conversion of the great populace. |
puthubhūtanti sabbākārena puthulabhāvapattaṃ. |
"Become extensive" means having reached a state of extensiveness in every way. |
kathaṃ? yāva devamanussehi suppakāsitaṃ, yattakā viññujātikā devā ceva manussā ca atthi, sabbehi suṭṭhu pakāsitanti attho. |
How? So that it is well-proclaimed by gods and humans; as many intelligent beings as there are, both gods and humans, it is well-proclaimed by all, this is the meaning. |
♦ appossukkoti nirālayo. |
♦ "With little concern" means without attachment. |
tvañhi pāpima aṭṭhamasattāhato paṭṭhāya “parinibbātu dāni, bhante, bhagavā, parinibbātu sugato”ti viravanto āhiṇḍittha, ajja dāni paṭṭhāya vigatussāho hohi, mā mayhaṃ parinibbānatthaṃ vāyāmaṃ karohīti vadati. |
He is saying, "You, Evil One, from the eighth week onwards have been wandering around crying, 'Let the Blessed One now attain final Nibbāna, venerable sir, let the Sugata attain final Nibbāna.' From today onwards, be without effort, do not strive for my final Nibbāna." |
♦ sato sampajāno āyusaṅkhāraṃ ossajīti satiṃ sūpaṭṭhitaṃ katvā ñāṇena paricchinditvā āyusaṅkhāraṃ vissaji pajahi. |
♦ "Mindful and clearly comprehending, he relinquished the life-formation" means having made his mindfulness well-established, having determined with knowledge, he relinquished, abandoned the life-formation. |
tattha na bhagavā hatthena leḍḍuṃ viya āyusaṅkhāraṃ ossaji, temāsamattameva pana phalasamāpattiṃ samāpajjitvā tato paraṃ na samāpajjissāmīti cittaṃ uppādesi. |
Therein, the Blessed One did not relinquish the life-formation like a clod of earth with his hand, but for just three months, having entered the fruit-attainment, he produced the thought, "I will not enter it after this." |
taṃ sandhāya vuttaṃ “ossajī”ti. |
Referring to that, it is said, "he relinquished." |
ussajītipi pāṭho. |
"He gave up" is also a reading. |
mahābhūmicāloti mahanto pathavikampo. |
"A great earth-tremor" means a great earthquake. |
tadā kira dasasahassilokadhātu akampittha. |
At that time, it seems, the ten-thousand-world system trembled. |
bhiṃsanakoti bhayajanako . |
"Terrifying" means fear-producing. |
devadundubhiyo ca phaliṃsūti devabheriyo phaliṃsu, devo sukkhagajjitaṃ gajji, akālavijjulatā nicchariṃsu, khaṇikavassaṃ vassīti vuttaṃ hoti. |
"And the divine drums resounded" means the divine drums sounded; the heavens thundered a dry thunder; unseasonal lightning flashed; it rained for a moment, this is what is said. |
♦ udānaṃ udānesīti kasmā udānesi? |
♦ "He uttered an inspired utterance" - why did he utter an inspired utterance? |
koci nāma vadeyya “bhagavā pacchato pacchato anubandhitvā — ‘parinibbāyatha, bhante, parinibbāyatha, bhante’ti upadduto bhayena āyusaṅkhāraṃ vissajjesī”ti. |
Someone might say, "The Blessed One, being harassed from behind, with 'Attain final Nibbāna, venerable sir, attain final Nibbāna, venerable sir,' relinquished the life-formation out of fear." |
tassokāso mā hotūti. |
So that there would be no opportunity for that. |
bhītassa hi udānaṃ nāma natthīti pītivegavissaṭṭhaṃ udānesi. |
For one who is afraid has no inspired utterance, so he uttered an inspired utterance released by the force of joy. |
♦ tattha sabbesaṃ soṇasiṅgālādīnampi paccakkhabhāvato tulitaṃ paricchinnanti tulaṃ. |
♦ Therein, "weighed," "measured," because it is directly perceived by all, even by jackals and so on, is 'tulaṃ'. |
kiṃ taṃ? |
What is that? |
kāmāvacarakammaṃ. na tulaṃ, na vā tulaṃ sadisamassa aññaṃ lokiyakammaṃ atthīti atulaṃ. |
The kamma of the sensual sphere. Not weighed, or there is no other worldly kamma similar to it, so 'atulaṃ'. |
kiṃ taṃ? |
What is that? |
mahaggatakammaṃ. atha vā kāmāvacaraṃ rūpāvacarañca tulaṃ, arūpāvacaraṃ atulaṃ. |
The kamma of the exalted states. Or, the sensual-sphere and form-sphere kamma is 'tulaṃ', the formless-sphere kamma is 'atulaṃ'. |
appavipākaṃ tulaṃ, bahuvipākaṃ atulaṃ. |
That with little result is 'tulaṃ', that with much result is 'atulaṃ'. |
sambhavanti sambhavahetubhūtaṃ, piṇḍakārakaṃ rāsikārakanti attho. |
"That which leads to existence," being a cause for existence, making a mass, making a heap, this is the meaning. |
bhavasaṅkhāranti punabbhavassa saṅkhāraṃ. |
"The formation of existence" means the formation of renewed existence. |
avassajīti vissajjesi. |
"He relinquished," the sage, the Buddha-sage. |
munīti buddhamuni. |
"Inwardly delighting" means delighting in his own inner self. |
ajjhattaratoti niyakajjhattarato. |
"Composed" means composed by way of access- and attainment-concentration. |
samāhitoti upacārappanāsamādhivasena samāhito. |
"He broke as if a coat of mail" means he broke it like a coat of mail. |
abhindi kavacamivāti kavacaṃ viya abhindi. |
"That which arises in oneself" means the defilement born in oneself. |
attasambhavanti attani jātakilesaṃ. |
This is what is said: The worldly kamma called 'tula' and 'atula', which has the name of 'sambhava' due to its state of having a result, and 'bhavasaṅkhāra' due to its fashioning of existence, he relinquished; and the defilement born in oneself, like a great warrior's coat of mail at the head of a battle, he broke, being inwardly composed and delighting. |
idaṃ vuttaṃ hoti — savipākaṭṭhena sambhavaṃ bhavābhisaṅkhaṇaṭṭhena bhavasaṅkhāranti ca laddhanāmaṃ tulātulasaṅkhātaṃ lokiyakammañca ossaji, saṅgāmasīse mahāyodho kavacaṃ viya attasambhavaṃ kilesañca ajjhattarato samāhito hutvā abhindīti. |
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♦ atha vā tulanti tulento tīrento. |
♦ Or, 'tulaṃ' means weighing, considering. |
atulañca sambhavanti nibbānañceva bhavañca. |
'Atulañca sambhavaṃ' means both Nibbāna and existence. |
bhavasaṅkhāranti bhavagāmikammaṃ. |
'Bhavasaṅkhāraṃ' means the kamma leading to existence. |
avassaji munīti “pañcakkhandhā aniccā, pañcannaṃ khandhānaṃ nirodho nibbānaṃ niccan”tiādinā nayena tulayanto buddhamuni bhave ādīnavaṃ nibbāne cānisaṃsaṃ disvā taṃ khandhānaṃ mūlabhūtaṃ bhavasaṅkhāraṃ “kammakkhayāya saṃvattatī”ti evaṃ vuttena kammakkhayakarena ariyamaggena avassaji. |
'Avassaji munīti' means the Buddha-sage, weighing in this way, "The five aggregates are impermanent, the cessation of the five aggregates, Nibbāna, is permanent," and so on, seeing the danger in existence and the benefit in Nibbāna, relinquished that formation of existence, which is the root of the aggregates, by the noble path which is said to "lead to the exhaustion of kamma." |
kathaṃ? ajjhattarato samāhito abhindi kavacamivattasambhavaṃ. |
How? 'Ajjhattarato samāhito abhindi kavacamivattasambhavaṃ'. |
so hi vipassanāvasena ajjhattarato, samathavasena samāhitoti evaṃ pubbabhāgato paṭṭhāya samathavipassanābalena kavacamiva attabhāvaṃ pariyonandhitvā ṭhitaṃ, attani sambhavattā attasambhavanti laddhanāmaṃ sabbaṃ kilesajātaṃ abhindi. |
He, being inwardly delighting by way of insight, and composed by way of serenity, thus with the power of serenity and insight from the preliminary part, broke all the mass of defilements which has the name 'attasambhava' because it arises in oneself, which stands enveloping the self-existence like a coat of mail. |
kilesābhāvena ca kammaṃ appaṭisandhikattā avassaṭṭhaṃ nāma hotīti evaṃ kilesappahānena kammaṃ jahi. |
And due to the absence of defilements, kamma, being non-connecting, is called relinquished; thus, by the abandoning of defilements, he abandoned kamma. |
pahīnakilesassa bhayaṃ nāma natthi. |
For one whose defilements are abandoned, there is no fear. |
tasmā abhītova āyusaṅkhāraṃ ossaji. |
Therefore, he relinquished the life-formation without fear. |
abhītabhāvañāpanatthañca udānaṃ udānesīti veditabbo. |
And it should be understood that he uttered an inspired utterance to show his state of fearlessness. |
♦ cāpālavaggo paṭhamo. |
♦ The First Cāpāla Chapter. |
♦ 2. pāsādakampanavaggo |
♦ 2. The Chapter on the Trembling of the Palace |
♦ 1-2. pubbasuttādivaṇṇanā |
♦ 1-2. Commentary on the Sutta on the Former, etc. |
♦ 823-824. dutiyavaggassa paṭhame na ca atilīnotiādīni parato āvi bhavissanti. |
♦ 823-824. In the first of the second chapter, "not too slack," etc., will become clear later. |
imasmiṃ sutte chābhiññāpādakā iddhipādā kathitā, tathā dutiye ca. |
In this sutta, the bases of power that are the foundation for the six supernormal knowledges are taught, and likewise in the second. |
♦ 3. chandasamādhisuttavaṇṇanā SN 51.13 |
♦ 3. Commentary on the Sutta on Concentration of Will |
♦ 825. tatiye chandanti kattukamyatāchandaṃ. |
♦ 825. In the third, "will" means the will to do. |
nissāyāti nissayaṃ katvā, adhipatiṃ katvāti attho. |
"Depending on" means having made it a support, having made it the dominant factor, this is the meaning. |
padhānasaṅkhārāti padhānabhūtā saṅkhārā, catukiccasādhakasammappadhānavīriyassetaṃ adhivacanaṃ. |
"Striving-formations" means the formations that are the main element of striving; this is a term for the energy of the right striving which accomplishes the four tasks. |
iti ayañca chandotiādīsu chando chandasamādhinā ceva padhānasaṅkhārehi ca, chandasamādhi chandena ceva padhānasaṅkhārehi ca, padhānasaṅkhārāpi chandena ceva chandasamādhinā ca samannāgatā . |
Thus, in "this is will," etc., will is endowed with will-concentration and striving-formations; will-concentration is endowed with will and striving-formations; and striving-formations are endowed with will and will-concentration. |
tasmā sabbe te dhamme ekato katvā ayaṃ vuccati, bhikkhave, chandasamādhippadhānasaṅkhārasamannāgato iddhipādoti vuttaṃ. |
Therefore, having combined all those phenomena, it is said, "This, monks, is called the base of power endowed with will-concentration and striving-formations." |
iddhipādavibhaṅge pana “yo tathābhūtassa vedanākkhandho tiādinā nayena imehi dhammehi samannāgatā sesārūpino dhammā iddhipādāti vuttā. |
But in the Vibhaṅga on the Bases of Power, it is said, "Whatever feeling-aggregate of one who is so, and so on, the remaining formless phenomena endowed with these phenomena are called the base of power." |
♦ apica imepi tayo dhammā iddhīpi honti iddhipādāpi. |
♦ Moreover, these three phenomena are both power and a base of power. |
kathaṃ? chandañhi bhāvayato chando iddhi nāma hoti, samādhippadhānasaṅkhārā chandiddhipādo nāma. |
How? For one developing will, will is called power; concentration and striving-formations are called the base of will-power. |
samādhiṃ bhāventassa samādhi iddhi nāma hoti, chandappadhānasaṅkhārā samādhiddhiyā pādo nāma. |
For one developing concentration, concentration is called power; will and striving-formations are called the base of concentration-power. |
padhānasaṅkhāre bhāventassa padhānasaṅkhārā iddhi nāma hoti, chandasamādhi padhānasaṅkhāriddhiyā pādo nāma, sampayuttadhammesu hi ekasmiṃ ijjhamāne sesāpi ijjhantiyeva. |
For one developing striving-formations, striving-formations are called power; will and concentration are called the base of striving-formations-power. For in conascent phenomena, when one is accomplished, the rest are also accomplished. |
♦ apica tesaṃ tesaṃ dhammānaṃ pubbabhāgavasenāpi etesaṃ iddhipādatā veditabbā. |
♦ Moreover, their status as bases of power should be understood by way of being the preliminary part of those respective phenomena. |
paṭhamajjhānañhi iddhi nāma, paṭhamajjhānassa pubbabhāgaparikammasampayuttā chandādayo iddhipādo nāma. |
For the first jhāna is called power; the will and so on, conascent with the preliminary practice for the first jhāna, are called the base of power. |
etenupāyena yāva nevasaññānāsaññāyatanā, iddhividhaṃ ādiṃ katvā yāva dibbacakkhuabhiññā, sotāpattimaggaṃ ādiṃ katvā yāva arahattamaggā nayo netabbo. |
By this method, the principle should be applied up to the base of neither-perception-nor-non-perception, and from the power of psychic feats up to the supernormal knowledge of the divine eye, and from the path of stream-entry up to the path of Arahantship. |
sesiddhipādesupi eseva nayo. |
This is the same method for the other bases of power as well. |
♦ keci pana “anibbatto chando iddhipādo”ti vadanti. |
♦ Some, however, say, "Undeveloped will is a base of power." |
idha tesaṃ vādamaddanatthāya abhidhamme uttaracūḷavāro nāma āgato — |
Here, to refute their view, in the Abhidhamma, a section called the "Uttaracūḷavāra" has come: |
♦ “cattāro iddhipādā — chandiddhipādo, vīriyiddhipādo, cittiddhipādo, vīmaṃsiddhipādo. |
♦ "Four bases of power: the base of power of will, the base of power of energy, the base of power of mind, 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 ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhāpaṭipadaṃ dandhābhiññaṃ, yo tasmiṃ samaye chando chandikatā kattukamyatā kusalo dhammacchando, ayaṃ vuccati chandiddhipādo. |
Here, monks, at the time when a monk develops the supramundane jhāna, which leads out, which leads to decrease, for the abandoning of wrong views, for the attainment of the first plane, secluded from sensual pleasures... and so on... he enters and abides in the first jhāna, with difficult practice and slow direct knowledge; whatever will, willingness, desire to do, wholesome desire for the Dhamma there is at that time, this is called the base of power of will. |
avasesā dhammā chandiddhipādasampayuttā”ti . |
The remaining phenomena are associated with the base of power of will." |
♦ ime pana lokuttaravaseneva āgatā. |
♦ These, however, have come only in a supramundane sense. |
♦ tattha raṭṭhapālatthero chandaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi. |
♦ Therein, the elder Raṭṭhapāla produced the supramundane Dhamma making will the yoke. |
soṇatthero vīriyaṃ dhuraṃ katvā; |
The elder Soṇa, making energy the yoke; |
sambhutatthero cittaṃ dhuraṃ katvā, āyasmā mogharājā vīmaṃsaṃ dhuraṃ katvāti. |
the elder Sambhuta, making mind the yoke; the venerable Mogharājā, making investigation the yoke. |
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. |
Therein, just as among four ministers' sons, desiring a position and living in dependence on the king, one, having become intent on service, knowing the king's inclination and preference, and serving him day and night, pleased the king and obtained a position. |
evaṃ chandadhurena lokuttaradhammanibbattako veditabbo. |
Thus should the producer of the supramundane Dhamma through the yoke of will be understood. |
♦ eko pana — “divase divase upaṭṭhātuṃ na sakkomi, uppanne kicce parakkamena ārādhessāmī”ti kupite paccante raññā pahito parakkamena sattumaddanaṃ katvā pāpuṇi. |
♦ But another, thinking, "I am not able to attend every day; when a need arises, I will please him with my effort," being sent by the king when a border region rebelled, subdued the enemy with his effort and obtained a position. |
yathā so, evaṃ vīriyadhurena lokuttaradhammanibbattako veditabbo. |
Like him, so should the producer of the supramundane Dhamma through the yoke of energy be understood. |
eko “divase divase upaṭṭhānampi urena sattisarasampaṭicchanampi bhāroyeva, mantabalena ārādhessāmī”ti khattavijjāya kataparicayattā mantasaṃvidhānena rājānaṃ ārādhetvā pāpuṇi. |
Another, thinking, "What is the use of attending daily and receiving sword and spear blows on my chest? It is a burden. I will please him with the power of my counsel," being practiced in the science of statecraft, pleased the king with his counsel and obtained a position. |
yathā so, evaṃ cittadhurena lokuttaradhammanibbattako veditabbo. |
Like him, so should the producer of the supramundane Dhamma through the yoke of mind be understood. |
♦ aparo — “kiṃ imehi upaṭṭhānādīhi, rājāno nāma jātisampannassa ṭhānantaraṃ denti, tādisassa dento mayhaṃ dassatī”ti jātisampattimeva nissāya ṭhānantaraṃ pāpuṇi. |
♦ Another, thinking, "What is the use of these things like attendance? Kings give positions to one of noble birth; in giving to such a one, he will give to me," obtained a position relying solely on his noble birth. |
yathā so, evaṃ suparisuddhaṃ vīmaṃsaṃ nissāya vīmaṃsadhurena lokuttaradhammanibbattako veditabboti. |
Like him, so should the producer of the supramundane Dhamma through the yoke of investigation, relying on a very pure investigation, be understood. |
imasmiṃ sutte vivaṭṭapādakaiddhi kathitā. |
In this sutta, the power that is the basis for turning away (from saṃsāra) is taught. |
♦ 4. moggallānasuttavaṇṇanā SN 51: SN 51.14 |
♦ 4. Commentary on the Sutta on Moggallāna SN 51: |
13 , |
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♦ 826. catutthe uddhatāti uddhaccapakatikā vipphandamānacittā. |
♦ 826. In the fourth, "restless" means having a nature of restlessness, with a wavering mind. |
uddhaccena hi ekārammaṇe cittaṃ vipphandati dhajayaṭṭhiyaṃ vātena pahatadhajo viya. |
For through restlessness, the mind wavers on a single object, like a flag on a flagpole struck by the wind. |
unnaḷāti uggatanaḷā, uṭṭhitatucchamānāti vuttaṃ hoti. |
"Arrogant" means with a raised reed; it means with risen, empty pride. |
capalāti pattacīvaramaṇḍanādicāpallena yuttā. |
"Frivolous" means endowed with frivolity regarding robes, bowls, adornments, etc. |
mukharāti mukhakharā, kharavacanāti vuttaṃ hoti. |
"Harsh-mouthed" means harsh in speech, with harsh words, it is said. |
vikiṇṇavācāti asaṃyatavacanā divasampi niratthakavacanappalāpino. |
"Of scattered speech" means of unrestrained speech, babblers of useless words all day long. |
muṭṭhassatīti naṭṭhassatino. |
"Of lost mindfulness" means with lost mindfulness. |
asampajānāti paññārahitā. |
"Without clear comprehension" means lacking in wisdom. |
asamāhitāti upacārappanāsamādhivirahitā. |
"Unconcentrated" means devoid of access- and attainment-concentration. |
bhantacittāti ubbhantacittā samādhivirahena laddhokāsena uddhaccena . |
"With wandering mind" means with a bewildered mind, due to restlessness having found an opportunity in the absence of concentration. |
pākatindriyāti asaṃvutindriyā. |
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iddhābhisaṅkhāranti āpokasiṇaṃ samāpajjitvā vuṭṭhāya pāsādapatiṭṭhitaṃ pathavibhāgaṃ “udakan”ti adhiṭṭhāya, udakapiṭṭhe ṭhitapāsādaṃ vehāsaṃ abbhuggantvā aṅguṭṭhakena pahari. |
"With uncontrolled faculties" means with unrestrained faculties. |
gambhīranemoti gambhīrāavāṭo, gambhīrabhūmibhāgaṃ anupaviṭṭhoti attho . |
"The psychic feat" means having entered the water-kasiṇa, and having emerged, he resolved, "Let the part of the earth where the palace stands be water," and having made the palace stand on the surface of the water, he rose into the air and struck it with his big toe. |
sunikhātoti suṭṭhu nikhāto, koṭṭetvā suṭṭhu ṭhapito. |
"With a deep foundation" means with a deep pit, having penetrated a deep part of the earth, this is the meaning. |
idha abhiññāpādakiddhi kathitā. |
"Well-founded" means well-fixed, hammered in and well-placed. |
| Here, the power that is the basis for supernormal knowledge is taught. |
♦ 5. uṇṇābhabrāhmaṇasuttavaṇṇanā SN 51: SN 51.15 |
♦ 5. Commentary on the Sutta to the Brahmin Uṇṇābha SN 51: |
14 , |
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♦ 827. pañcame chandappahānatthanti taṇhāchandassa pahānatthaṃ. |
♦ 827. In the fifth, "for the abandoning of will" means for the abandoning of craving-will. |
idhāpi vivaṭṭapādakiddhi kathitā. |
Here too, the power that is the basis for turning away (from saṃsāra) is taught. |
♦ 9. iddhādidesanāsuttavaṇṇanā SN 51: SN 51.19 |
♦ 9. Commentary on the Sutta on the Teaching of Powers, etc. SN 51: |
15 , |
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♦ 831. navame yo so bhikkhave maggoti abhiññāpādakaṃ catutthajjhānaṃ adhippetaṃ. |
♦ 831. In the ninth, "that which, monks, is the path" means the fourth jhāna, which is the basis for supernormal knowledge, is intended. |
♦ 10. vibhaṅgasuttavaṇṇanā SN 51.20 |
♦ 10. Commentary on the Sutta on Analysis |
♦ 832. dasame kosajjasahagatoti idha bhikkhu chandaṃ uppādetvā kammaṭṭhānaṃ manasikaronto nisīdati. |
♦ 832. In the tenth, "accompanied by laziness" means here a monk, having aroused will, sits contemplating a meditation subject. |
athassa citte līnākāro okkamati, so “līnākāro me okkanto”ti ñatvā apāyabhayena cittaṃ tajjetvā puna chandaṃ uppādetvā kammaṭṭhānaṃ manasi karoti. |
Then a state of sluggishness descends upon his mind. He, knowing, "a state of sluggishness has descended upon me," frightens his mind with the fear of the lower realms, and again arousing will, he contemplates the meditation subject. |
athassa puna līnākāro okkamati. |
Then again a state of sluggishness descends upon him. |
so puna apāyabhayena cittaṃ tajjetvā chandaṃ uppādetvā kammaṭṭhānaṃ manasi karotīti evamassa kosajjena vokiṇṇattā chando kosajjasahagato nāma hoti. |
He again, frightening his mind with the fear of the lower realms, arousing will, contemplates the meditation subject. Thus, because his will is mixed with laziness, it is called "accompanied by laziness." |
kosajjasampayuttoti tasseva vevacanaṃ. |
"Conjoined with laziness" is a synonym for it. |
♦ uddhaccasahagatoti idha bhikkhu chandaṃ uppādetvā kammaṭṭhānaṃ manasikaronto nisīdati. |
♦ "Accompanied by restlessness" means here a monk, having aroused will, sits contemplating a meditation subject. |
athassa cittaṃ uddhacce patati. |
Then his mind falls into restlessness. |
so buddhadhammasaṅghaguṇe āvajjetvā cittaṃ hāsetvā tosetvā kammaniyaṃ katvā puna chandaṃ uppādetvā kammaṭṭhānaṃ manasi karoti. |
He, adverting to the qualities of the Buddha, Dhamma, and Saṅgha, gladdens and delights his mind, makes it pliable, and again arousing will, he contemplates the meditation subject. |
athassa puna cittaṃ uddhacce patati. |
Then his mind again falls into restlessness. |
so puna buddhadhammasaṅghaguṇe āvajjetvā cittaṃ hāsetvā tosetvā kammaniyaṃ katvā chandaṃ uppādetvā kammaṭṭhānaṃ manasi karotīti evamassa uddhaccena vokiṇṇattā chando uddhaccasahagato nāma hoti. |
He again, adverting to the qualities of the Buddha, Dhamma, and Saṅgha, gladdens and delights his mind, makes it pliable, and arousing will, he contemplates the meditation subject. Thus, because his will is mixed with restlessness, it is called "accompanied by restlessness." |
♦ thinamiddhasahagatoti idha bhikkhu chandaṃ uppādetvā kammaṭṭhānaṃ manasikaronto nisīdati. |
♦ "Accompanied by sloth and torpor" means here a monk, having aroused will, sits contemplating a meditation subject. |
athassa thinamiddhaṃ uppajjati. |
Then sloth and torpor arise in him. |
so “uppannaṃ me thinamiddhan”ti ñatvā udakena mukhaṃ puñchitvā, kaṇṇe ākaḍḍhitvā paguṇaṃ dhammaṃ sajjhāyitvā divā gahitaṃ vā ālokasaññaṃ manasikaritvā thinamiddhaṃ vinodetvā puna chandaṃ uppādetvā kammaṭṭhānaṃ manasi karoti. |
He, knowing, "sloth and torpor have arisen in me," washes his face with water, pulls his ears, recites the well-learned Dhamma, and contemplates the perception of light taken during the day, and dispelling sloth and torpor, he again arouses will and contemplates the meditation subject. |
athassa puna thinamiddhaṃ uppajjati. |
Then again sloth and torpor arise in him. |
so vuttanayeneva puna thinamiddhaṃ vinodetvā chandaṃ uppādetvā kammaṭṭhānaṃ manasi karotīti evamassa thinamiddhena vokiṇṇattā chando thinamiddhasahagato nāma hoti. |
He again, in the same way, dispelling sloth and torpor, arouses will and contemplates the meditation subject. Thus, because his will is mixed with sloth and torpor, it is called "accompanied by sloth and torpor." |
♦ anuvikkhittoti idha bhikkhu chandaṃ uppādetvā kammaṭṭhānaṃ manasikaronto nisīdati. |
♦ "Distracted outwards" means here a monk, having aroused will, sits contemplating a meditation subject. |
athassa kāmaguṇārammaṇe cittaṃ vikkhipati. |
Then his mind is distracted by an object of sensual pleasure. |
so “bahiddhā vikkhittaṃ me cittan”ti ñatvā anamatagga devadūta- celopama anāgatabhayasuttādīni āvajjento suttadaṇḍena cittaṃ tajjetvā kammaniyaṃ katvā puna chandaṃ uppādetvā kammaṭṭhānaṃ manasi karoti. |
He, knowing, "my mind is distracted outwards," adverting to the suttas on the beginningless, the divine messenger, the simile of the cloth, the future dangers, and so on, frightens his mind with the stick of the suttas, makes it pliable, and again arousing will, he contemplates the meditation subject. |
athassa puna cittaṃ vikkhipati. |
Then his mind is again distracted. |
so puna suttadaṇḍena cittaṃ kammaniyaṃ katvā chandaṃ uppādetvā kammaṭṭhānaṃ manasi karotīti evamassa kāmavitakkavokiṇṇattā chando bahiddhā pañca kāmaguṇe ārabbha anuvikkhitto anuvisaṭo hoti. |
He again, making his mind pliable with the stick of the suttas, arouses will and contemplates the meditation subject. Thus, because his will is mixed with sensual thought, it is distracted outwards, scattered, concerning the five sensual pleasures. |
♦ yathā pure tathā pacchāti kammaṭṭhānavasenapi desanāvasenapi purimapacchimatā veditabbā. |
♦ "As before, so after" - the before-and-after should be understood both by way of the meditation subject and by way of the teaching. |
kathaṃ? kammaṭṭhāne tāva kammaṭṭhānassa abhiniveso pure nāma, arahattaṃ pacchā nāma. |
How? In the meditation subject, the dedication to the meditation subject is called "before," and Arahantship is called "after." |
tattha yo bhikkhu mūlakammaṭṭhāne abhinivisitvā atilīnādīsu catūsu ṭhānesu cittassa okkamanaṃ paṭisedhetvā, duṭṭhagoṇe yojetvā sārento viya caturassaghaṭikaṃ otārento viya catunnaṃ ṭhānānaṃ ekaṭṭhānepi asajjanto saṅkhāre sammasitvā arahattaṃ pāpuṇāti. |
Therein, a monk who, having dedicated himself to the root meditation subject, and having prevented the mind from descending into the four states of being too slack, etc., like one yoking and driving unruly oxen, or like one lowering a four-cornered jar, not getting stuck in any of the four states, and having comprehended the formations, attains Arahantship. |
ayampi yathā pure tathā pacchā viharati nāma. |
This one is also said to dwell "as before, so after." |
ayaṃ kammaṭṭhānavasena purimapacchimatā. |
This is the before-and-after by way of the meditation subject. |
desanāvasena pana kesā pure nāma, matthaluṅgaṃ pacchā nāma. |
By way of the teaching, however, the hairs of the head are "before," and the brain is "after." |
tattha yo bhikkhu kesesu abhinivisitvā vaṇṇasaṇṭhānādivasena kesādayo pariggaṇhanto catūsu ṭhānesu asajjanto yāva matthaluṅgā bhāvanaṃ pāpeti, ayampi yathā pure tathā pacchā viharati nāma. |
Therein, a monk who, having dedicated himself to the hairs of the head, and comprehending the hairs, etc., by way of color, shape, etc., not getting stuck in the four states, brings his meditation up to the brain, this one also dwells "as before, so after." |
evaṃ desanāvasena purimapacchimatā veditabbā. |
Thus the before-and-after should be understood by way of the teaching. |
yathā pacchā tathā pureti idaṃ purimasseva vevacanaṃ. |
"As after, so before" is a synonym for the former. |
♦ yathā adho tathā uddhanti idaṃ sarīravasena veditabbaṃ. |
♦ "As below, so above" - this should be understood by way of the body. |
tenevāha “uddhaṃ pādatalā adho kesamatthakā”ti. |
Therefore he said, "upwards from the soles of the feet, downwards from the tips of the hair." |
tattha yo bhikkhu pādatalato paṭṭhāya yāva kesamatthakā dvattiṃsākāravasena vā pādaṅguliaggapabbaṭṭhito yāva sīsakaṭāhaṃ, sīsakaṭāhato yāva pādaṅgulīnaṃ aggapabbaṭṭhīni, tāva aṭṭhivasena vā bhāvanaṃ pāpeti catūsu ṭhānesu ekaṭṭhānepi asajjanto. |
Therein, a monk who brings his meditation from the soles of the feet up to the tips of the hair by way of the thirty-two parts, or from the bone of the tip of the big toe up to the skull, and from the skull down to the bone of the tip of the big toe, by way of the bones, not getting stuck in any of the four states. |
ayaṃ yathā uddhaṃ tathā adho, yathā adho tathā uddhaṃ viharati nāma. |
This one dwells "as above, so below; as below, so above." |
♦ yehi ākārehīti yehi koṭṭhāsehi. |
♦ "In whatever modes" means by whatever parts. |
yehi liṅgehīti yehi saṇṭhānehi. |
"In whatever signs" means by whatever shapes. |
yehi nimittehīti yehi upaṭṭhānehi. |
"In whatever marks" means by whatever appearances. |
ālokasaññā suggahitā hotīti yo bhikkhu aṅgaṇe nisīditvā ālokasaññaṃ manasi karoti, kālena nimīleti, kālena ummīleti. |
"The perception of light is well-grasped" means a monk who, sitting in an open space, contemplates the perception of light, at times he closes his eyes, at times he opens them. |
athassa yadā nimīlentassāpi ummīletvā olokentassa viya ekasadisameva upaṭṭhāti, tadā ālokasaññā jātā nāma hoti. |
Then, when even while closing his eyes it appears to him just the same as when he opens his eyes and looks, then the perception of light is said to have arisen. |
“divāsaññā”tipi tasseva nāmaṃ. |
"Perception of day" is also its name. |
sā ca pana rattiṃ uppajjamānā suggahitā nāma hoti. |
And that, when it arises at night, is said to be well-grasped. |
svādhiṭṭhitātipi tasseva vevacanaṃ. |
"Well-established" is also a synonym for it. |
suṭṭhu adhiṭṭhitā suṭṭhu ṭhapitā svādhiṭṭhitā nāma vuccati. |
Well-established, well-placed, is called well-established. |
sā atthato suggahitāyeva. |
That is, in essence, well-grasped. |
yo vā ālokena thinamiddhaṃ vinodetvā chandaṃ uppādetvā kammaṭṭhānaṃ manasi karoti, tassa divāpi ālokasaññā suggahitā svādhiṭṭhitā nāma. |
Or, one who, having dispelled sloth and torpor with light, arouses will and contemplates the meditation subject, for him, the perception of light is well-grasped and well-established even during the day. |
ratti vā hotu divā vā yena ālokena thinamiddhaṃ vinodetvā kammaṭṭhānaṃ manasi karoti, tasmiṃ thinamiddhavinodane āloke uppannā saññā suggahitāyeva nāma. |
Whether it be night or day, by whatever light he dispels sloth and torpor and contemplates the meditation subject, the perception that arises in that light which dispels sloth and torpor is indeed well-grasped. |
vīriyādīsupi eseva nayo. |
This is the same method for energy and so on. |
imasmiṃ sutte channaṃ abhiññānaṃ pādakiddhi kathitā. |
In this sutta, the power that is the basis for the six supernormal knowledges is taught. |
♦ pāsādakampanavaggo dutiyo. |
♦ The Second Chapter on the Trembling of the Palace. |
♦ 3. ayoguḷavaggo |
♦ 3. The Chapter on the Iron Ball |
♦ 2. ayoguḷasuttavaṇṇanā SN 51.22 |
♦ 2. Commentary on the Sutta on the Iron Ball |
♦ 834. tatiyavaggassa dutiye iminā cātumahābhūtikenāti iminā catumahābhūtamayena evaṃ bhārikena garukena samānenāpi. |
♦ 834. In the second of the third chapter, "with this four-great-element-made" means with this body made of the four great elements, even though it is so heavy, so burdensome. |
omātīti pahoti sakkoti, idaṃ tepiṭake buddhavacane asambhinnapadaṃ. |
"He can" means he is able, he is capable; this is an uncompounded word in the Tipiṭaka, the word of the Buddha. |
kāyampi citte samodahatīti kāyaṃ gahetvā citte āropeti, cittasannissitaṃ karoti, cittagatiyā peseti. |
"He places the body in the mind" means he takes the body and places it in the mind, makes it dependent on the mind, sends it with the movement of the mind. |
cittaṃ nāma mahaggatacittaṃ, cittagatigamanaṃ lahukaṃ hoti. |
The mind called the exalted mind, the movement with the speed of mind is light. |
cittampi kāye samodahatīti cittaṃ gahetvā kāye āropeti, kāyasannissitaṃ karoti, kāyagatiyā peseti, kāyo nāma karajakāyo, kāyagatigamanaṃ dandhaṃ hoti. |
"He places the mind in the body" means he takes the mind and places it in the body, makes it dependent on the body, sends it with the movement of the body; the body called the physical body, the movement with the speed of the body is slow. |
sukhasaññañca lahusaññañcāti abhiññācittasahajātasaññā. |
"The perception of pleasure and the perception of lightness" are the perceptions conascent with the mind of supernormal knowledge. |
sā hi santasukhasamannāgatattā sukhasaññā nāma hoti, kilesadandhāyitattassa ca abhāvā lahusaññā nāma. |
For it is called the perception of pleasure because it is endowed with peaceful pleasure, and it is called the perception of lightness because of the absence of the slowness of defilements. |
♦ ayoguḷo divasaṃ santatto lahutaro ceva hotīti so hi dvīhi tīhi janehi ukkhipitvā kammāruddhane pakkhittopi divasaṃ paccamāno vivarānupaviṭṭhena tejena ceva vāyena ca vāyosahagato ca usmāsahagato ca tejosahagato ca hutvā evaṃ lahuko hoti, yathā naṃ kammāro mahāsaṇḍāsena gahetvā ekato parivatteti ukkhipati bahi nīharati. |
♦ "An iron ball heated all day becomes lighter" - for though it was lifted by two or three men and put into the smith's furnace, being heated all day, it becomes light, being associated with wind and with heat due to the fire and wind that have entered its pores, so that the smith takes it with large tongs and turns it over from one side, lifts it up, and takes it out. |
evaṃ pana mudu ca hoti kammaniyo ca. |
In this way, it also becomes soft and malleable. |
yathā naṃ so khaṇḍaṃ khaṇḍaṃ vicchindati, kūṭena hananto dīghacaturassādibhedaṃ karoti. |
So that he cuts it into piece after piece, and striking it with a hammer, makes it into long, square, and other shapes. |
imasmiṃ sutte vikubbaniddhi kathitā. |
In this sutta, the power of transformation is taught. |
♦ 3-10. bhikkhusuttādivaṇṇanā |
♦ 3-10. Commentary on the Sutta on the Monk, etc. |
♦ 835-842. tatiye vivaṭṭapādakiddhi kathitā, tathā catutthe. |
♦ 835-842. In the third, the power that is the basis for turning away (from saṃsāra) is taught, and likewise in the fourth. |
apica dve phalāni ādiṃ katvā heṭṭhā missakiddhipādā kathitā, sattasu phalesu pubbabhāgā. |
Moreover, beginning with the two fruits below, the mixed bases of power are taught; in the seven fruits, those of the preliminary part. |
sattamādīni cattāri heṭṭhā kathitanayāneva. |
The four beginning with the seventh are just as described below. |
♦ 11-12. moggallānasuttādivaṇṇanā |
♦ 11-12. Commentary on the Sutta on Moggallāna, etc. |
♦ 843-844. ekādasamadvādasamesu cha abhiññā kathitā. |
♦ 843-844. In the eleventh and twelfth, the six supernormal knowledges are taught. |
sesaṃ sabbattha uttānatthamevāti. |
The rest has a clear meaning everywhere. |
♦ iddhipādasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Connected Discourses on the Bases of Power is finished. |
♦ 8. anuruddhasaṃyuttaṃ SN 52 |
♦ 8. The Connected Discourses with Anuruddha |
♦ 1. rahogatavaggo |
♦ 1. The Chapter on Seclusion |
♦ 1-2. paṭhamarahogatasuttādivaṇṇanā |
♦ 1-2. Commentary on the First Sutta on Seclusion, etc. |
♦ 899-900. anuruddhasaṃyuttassa paṭhame āraddhāti paripuṇṇā. |
♦ 899-900. In the first of the Connected Discourses with Anuruddha, "undertaken" means fulfilled. |
saṅkhepato panettha chattiṃsāya ṭhānesu arahattaṃ pāpetvā vipassanā kathitā, dutiye dvādasasu ṭhānesu arahattaṃ pāpetvā vipassanā kathitā. |
In brief, here insight is taught, leading to Arahantship in thirty-six places; in the second, insight is taught, leading to Arahantship in twelve places. |
♦ 3. sutanusuttavaṇṇanā SN 52.3 |
♦ 3. Commentary on the Sutta on Sutanu |
♦ 901. tatiye mahābhiññatanti chābhiññābhāvaṃ. |
♦ 901. In the third, "the state of great supernormal knowledge" means the state of the six supernormal knowledges. |
hīnaṃ dhammantiādīsu imāya pāḷiyā attho veditabbo — |
In "inferior phenomena," etc., the meaning of this Pāḷi should be understood: |
♦ “katame dhammā hīnā? |
♦ "Which are the inferior phenomena? |
dvādasa akusalacittuppādā, ime dhammā hīnā. |
The twelve types of unwholesome consciousness-arisings, these are the inferior phenomena. |
katame dhammā majjhimā? |
Which are the middling phenomena? |
tīsu bhūmīsu kusalaṃ, tīsu bhūmīsu vipāko, tīsu bhūmīsu kiriyābyākataṃ sabbañca rūpaṃ, ime dhammā majjhimā. |
The wholesome in the three planes, the resultant in the three planes, the functional-inoperative in the three planes, and all form, these are the middling phenomena. |
katame dhammā paṇītā? |
Which are the sublime phenomena? |
cattāro maggā apariyāpannā, cattāri ca sāmaññaphalāni nibbānañca, ime dhammā paṇītā”ti . |
The four unincluded paths, the four fruits of recluseship, and Nibbāna, these are the sublime phenomena." |
♦ 4-7. paṭhamakaṇḍakīsuttādivaṇṇanā |
♦ 4-7. Commentary on the First Sutta at Kaṇḍakī, etc. |
♦ 902-905. catutthe kaṇḍakīvaneti mahākaramandavane. |
♦ 902-905. In the fourth, "in the Kaṇḍakī grove" means in the great Carissa grove. |
chaṭṭhe sahassaṃ lokanti iminā therassa satata vihāro dassito. |
In the sixth, "a thousand worlds" shows the elder's constant abiding. |
thero hi pātova mukhaṃ dhovitvā atītānāgate kappasahassaṃ anussarati. |
For the elder, having washed his face early in the morning, recollects a thousand aeons in the past and future. |
paccuppanne pana dasacakkavāḷasahassaṃ ekāvajjanassa āpāthamāgacchati. |
In the present, however, a ten-thousand-world-system comes within the range of a single advertence. |
sattamaṃ uttānameva. |
The seventh is self-evident. |
♦ 8. salaḷāgārasuttavaṇṇanā SN 52.8 |
♦ 8. Commentary on the Sutta at the Salaḷa House |
♦ 906. aṭṭhame salaḷāgāreti salaḷarukkhamayāya paṇṇasālāya, salaḷarukkhassa vā dvāre ṭhitattā evaṃnāmake agāre. |
♦ 906. In the eighth, "at the Salaḷa house" means in a leaf-hut made of Salaḷa wood, or in a house so-named because it stood at the entrance to a Salaḷa wood grove. |
imasmiṃ sutte vipassanāya saddhiṃ vipassakapuggalo kathito. |
In this sutta, the person of insight is taught along with insight. |
♦ 9. ambapālivanasuttavaṇṇanā SN 52.9 |
♦ 9. Commentary on the Sutta at Ambapālī's Grove |
♦ 907. navame āsabhiṃ vācanti attano arahattabhāvadīpakaṃ uttamavācaṃ. |
♦ 907. In the ninth, "a bull's speech" means a supreme speech declaring his own attainment of Arahantship. |
sesaṃ sabbattha uttānatthamevāti. |
The rest has a clear meaning everywhere. |
♦ rahogatavaggo paṭhamo. |
♦ The First Chapter on Seclusion. |
♦ 2. dutiyavaggavaṇṇanā |
♦ 2. Commentary on the Second Chapter |
♦ 909-922. dutiyavagge ṭhānañca ṭhānatotiādīhi thero dasabalañāṇaṃ paṭijānāti. |
♦ 909-922. In the second chapter, with "the possible as possible," etc., the elder professes the knowledge of the ten powers. |
kimpanetaṃ sāvakānaṃ hotīti? |
But does this belong to the disciples? |
ekadesena hoti, sabbaññubuddhānaṃ panetaṃ nippadesaṃ sabbākāraparipūranti. |
It belongs in part; but for the omniscient Buddhas, it is without parts, complete in every way. |
♦ anuruddhasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Connected Discourses with Anuruddha is finished. |
♦ 9. jhānasaṃyuttavaṇṇanā |
♦ 9. Commentary on the Connected Discourses on Jhāna |
♦ 923. jhānasaṃyuttaṃ uttānatthameva. |
♦ 923. The Connected Discourses on Jhāna are self-evident. |
♦ jhānasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Connected Discourses on Jhāna is finished. |
♦ 10. ānāpānasaṃyuttaṃ SN 54 |
♦ 10. The Connected Discourses on Mindfulness of Breathing |
♦ 1. ekadhammavaggo |
♦ 1. The Chapter on One Thing |
♦ 1. ekadhammasuttavaṇṇanā SN 54.1 |
♦ 1. Commentary on the Sutta on One Thing |
♦ 977. ānāpānasaṃyuttassa paṭhame ekadhammoti eko dhammo. |
♦ 977. In the first of the Connected Discourses on Mindfulness of Breathing, "one thing" means one Dhamma. |
sesamettha yaṃ vattabbaṃ siyā, taṃ sabbaṃ sabbākārena visuddhimagge ānāpānassatikammaṭṭhānaniddese vuttameva. |
Whatever else should be said here, all of that has been said in every way in the Visuddhimagga in the explanation of the meditation subject of mindfulness of breathing. |
♦ 6. ariṭṭhasuttavaṇṇanā SN 54.6 |
♦ 6. Commentary on the Sutta on Ariṭṭha |
♦ 982. chaṭṭhe bhāvetha noti bhāvetha nu. |
♦ 982. In the sixth, "develop it, won't you?" means develop it, will you? |
kāmacchandoti pañcakāmaguṇikarāgo. |
"Sensual desire" means the lust for the five strands of sensual pleasure. |
ajjhattaṃ bahiddhā ca dhammesūti ajjhattikabāhiresu dvādasasu āyatanadhammesu . |
"In things internal and external" means in the twelve sense-bases, internal and external. |
paṭighasaññā suppaṭivinītāti paṭighasampayuttasaññā suṭṭhu paṭivinītā, samucchinnāti attho. |
"The perception of resistance is well subdued" means the perception conjoined with resistance is well subdued, utterly cut off, this is the meaning. |
iminā attano anāgāmimaggaṃ katheti. |
With this, he speaks of his own path of non-returning. |
idāni arahattamaggassa vipassanaṃ dassento so satova assasissāmītiādimāha. |
Now, showing the insight for the path of Arahantship, he said, "Mindful, I will breathe in," and so on. |
♦ 7. mahākappinasuttavaṇṇanā SN 54.7 |
♦ 7. Commentary on the Sutta on Mahākappina |
♦ 983. sattame iñjitattaṃ vā phanditattaṃ vāti ubhayenapi calanameva kathitaṃ. |
♦ 983. In the seventh, "agitation or wavering" - by both, only movement is meant. |
♦ 8. padīpopamasuttavaṇṇanā SN 54.8 |
♦ 8. Commentary on the Sutta on the Simile of the Lamp |
♦ 984. aṭṭhame neva kāyopi kilamati na cakkhūnīti aññesu hi kammaṭṭhānesu kammaṃ karontassa kāyopi kilamati, cakkhūnipi vihaññanti. |
♦ 984. In the eighth, "neither the body becomes tired nor the eyes" - for in other meditation subjects, when one works at the practice, both the body becomes tired and the eyes are afflicted. |
dhātukammaṭṭhānasmiñhi kammaṃ karontassa kāyo kilamati, yante pakkhipitvā pīḷanākārappatto viya hoti. |
For one working on the meditation subject of the elements, the body becomes tired, as if it were being crushed in a press. |
kasiṇakammaṭṭhāne kammaṃ karontassa cakkhūni phandanti kilamanti, nikkhamitvā patanākārappattāni viya honti. |
For one working on the kasiṇa meditation subject, the eyes waver and become tired, as if they were about to fall out. |
imasmiṃ pana kammaṭṭhāne kammaṃ karontassa neva kāyo kilamati, na akkhīni vihaññanti. |
But for one working on this meditation subject, neither the body becomes tired nor are the eyes afflicted. |
tasmā evamāha. |
Therefore, he spoke thus. |
♦ sabbaso rūpasaññānantiādi kasmā vuttaṃ, kiṃ ānāpāne kasiṇugghāṭanaṃ labbhatīti? |
♦ Why is "all perceptions of form," etc., said? Is it possible to develop a kasiṇa on breathing? |
tipiṭakacūḷābhayatthero panāha — “yasmā ānāpānanimittaṃ tārakarūpamuttāvalikādisadisaṃ hutvā paññāyati, tasmā tattha kasiṇugghāṭanaṃ labbhatī”ti. |
The elder Tipiṭaka Cūḷābhaya said, "Because the sign of breathing appears like a star-shape, a string of pearls, etc., it is possible to develop a kasiṇa on it." |
tipiṭakacūḷanāgatthero “na labbhatevā”ti āha. |
The elder Tipiṭaka Cūḷanāga said, "It is not possible at all." |
alabbhante ayaṃ ariyiddhiādiko pabhedo kasmā gahitoti? |
If it is not possible, why is this classification of noble power, etc., included? |
ānisaṃsadassanatthaṃ. ariyaṃ vā hi iddhiṃ cattāri vā rūpāvacarajjhānāni catasso vā arūpasamāpattiyo nirodhasamāpattiṃ vā patthayamānena bhikkhunā ayaṃ ānāpānassatisamādhi sādhukaṃ manasikātabbo. |
To show the benefit. For a monk aspiring to noble power, or the four form-sphere jhānas, or the four formless attainments, or the attainment of cessation, should practice this concentration of mindfulness of breathing well. |
yathā hi nagare laddhe yaṃ catūsu disāsu uṭṭhānakabhaṇḍaṃ, taṃ catūhi dvārehi nagarameva pavisatīti, janapado laddho ca hoti. |
For just as when a city is captured, whatever goods for rising up are in the four directions, they enter the city through the four gates, and the country is captured. |
nagarasseva heso ānisaṃso. |
This is the benefit of the city itself. |
evaṃ ānāpānassatisamādhibhāvanāya ānisaṃso esa ariyiddhiādiko pabhedo, sabbākārena bhāvite ānāpānassatisamādhismiṃ sabbametaṃ yogino nipphajjatīti ānisaṃsadassanatthaṃ vuttaṃ. |
So too, this classification of noble power, etc., is a benefit of the development of concentration of mindfulness of breathing; when the concentration of mindfulness of breathing is developed in every way, all this is accomplished for the yogi. It is said to show the benefit. |
sukhañceti ettha soti kasmā na vuttaṃ? |
And "pleasure" - why is 'he' not said here? |
yasmā bhikkhūti imasmiṃ vāre nāgataṃ. |
Because 'monk' has not come in this instance. |
♦ 9. vesālīsuttavaṇṇanā SN 54.9 |
♦ 9. Commentary on the Sutta at Vesālī |
♦ 985. navame vesāliyanti evaṃnāmake itthiliṅgavasena pavattavohāre nagare. |
♦ 985. In the ninth, "at Vesālī" means in the city whose name is used in the feminine gender. |
tañhi nagaraṃ tikkhattuṃ pākāraparikkhepavaḍḍhanena visālībhūtattā vesālīti vuccati. |
For that city is called Vesālī because it became extensive by having its wall-enclosure enlarged three times. |
idampi ca nagaraṃ sabbaññutaṃ patteyeva sammāsambuddhe sabbākāravepullataṃ pattanti veditabbaṃ. |
And it should be understood that this city reached its full extent in every way only when the Perfectly Enlightened One attained omniscience. |
evaṃ gocaragāmaṃ dassetvā nivāsaṭṭhānamāha mahāvane kūṭāgārasālāyanti. |
Thus having shown the village for alms, he states the place of residence: "in the hall with the peaked roof in the Great Wood." |
tattha mahāvanaṃ nāma sayaṃjātaṃ aropimaṃ saparicchedaṃ mahantaṃ vanaṃ. |
There, the Great Wood is a large, self-grown, unplanted forest with boundaries. |
kapilavatthusāmantā pana mahāvanaṃ himavantena saha ekābaddhaṃ aparicchedaṃ hutvā mahāsamuddaṃ āhacca ṭhitaṃ. |
But the Great Wood near Kapilavatthu, being connected with the Himālaya, is without boundaries and extends to the great ocean. |
idaṃ tādisaṃ na hoti, saparicchedaṃ mahantaṃ vananti mahāvanaṃ. |
This is not like that; it is a large forest with boundaries, so it is the Great Wood. |
kūṭāgārasālā pana mahāvanaṃ nissāya kate ārāme kūṭāgāraṃ antokatvā haṃsavaṭṭakacchannena katā sabbākārasampannā buddhassa bhagavato gandhakuṭīti veditabbā. |
And the hall with the peaked roof should be understood as the Blessed One's perfume chamber, which was made in the monastery built near the Great Wood, enclosing a peaked roof, covered with swan-patterned tiles, and complete in every way. |
♦ anekapariyāyena asubhakathaṃ kathetīti anekehi kāraṇehi asubhākārasandassanappavattaṃ kāyavicchandanīyakathaṃ katheti. |
♦ "He speaks on the foulness in many ways" means he speaks a talk that repels from the body, showing the nature of foulness through many reasons. |
seyyathidaṃ — atthi imasmiṃ kāye kesā lomā nakhā dantā ... pe ... muttanti. |
That is to say: "There are in this body hairs of the head, hairs of the body, nails, teeth... and so on... urine." |
kiṃ vuttaṃ hoti? |
What is said? |
bhikkhave, imasmiṃ byāmamatte kaḷevare sabbākārenapi vicinanto na koci kiñci muttaṃ vā maṇiṃ vā veḷuriyaṃ vā agaruṃ vā candanaṃ vā kuṅkumaṃ vā kappuraṃ vā vāsacuṇṇādiṃ vā aṇumattampi sucibhāvaṃ passati, atha kho paramaduggandhaṃ jegucchāssirikadassanaṃ kesalomādinānappakāraṃ asucimeva passati, tasmā na ettha chando vā rāgo vā karaṇīyo. |
Monks, in this fathom-long corpse, even searching in every way, one does not see any pearl, or gem, or beryl, or aloe, or sandalwood, or saffron, or camphor, or fragrant powder, not even a tiny bit of purity. But one sees only what is extremely foul-smelling, disgusting to see, and of various kinds of impurity, such as hairs of the head and body. Therefore, no desire or lust should be had for it. |
yepi uttamaṅge sirasi jātā kesā nāma, tepi asubhā ceva asucino ca paṭikūlā ca. |
Even the things called hairs of the head, which grow on the highest part, the head, are foul, impure, and repulsive. |
so ca nesaṃ asubhāsucipaṭikūlabhāvo vaṇṇatopi saṇṭhānatopi gandhatopi āsayatopi okāsatopīti pañcahākārehi veditabbo. |
And their foul, impure, and repulsive nature should be understood in five ways: from color, from shape, from smell, from location, and from place. |
evaṃ lomādīnampīti ayamettha saṅkhepo, vitthāro pana visuddhimagge vuttanayeneva veditabbo. |
Thus for the hairs of the body and so on. This is the summary here; the detailed explanation should be understood as given in the Visuddhimagga. |
iti bhagavā ekamekasmiṃ koṭṭhāse pañcapañcappabhedena anekapariyāyena asubhakathaṃ katheti. |
Thus the Blessed One speaks on the foulness in many ways, with five divisions for each and every part. |
♦ asubhāya vaṇṇaṃ bhāsatīti uddhumātakādivasena asubhamātikaṃ nikkhipitvā padabhājanīyena taṃ vibhajanto vaṇṇento asubhāya vaṇṇaṃ bhāsati. |
♦ "He speaks in praise of foulness" means, having laid down the theme of foulness by way of the bloated corpse, etc., and analyzing it with a word-by-word commentary, he speaks in praise of foulness while extolling it. |
asubhabhāvanāya vaṇṇaṃ bhāsatīti yā ayaṃ kesādīsu vā uddhumātakādīsu vā ajjhattabahiddhāvatthūsu asubhākāraṃ gahetvā pavattassa cittassa bhāvanā vaḍḍhanā phātikammaṃ, tassā asubhabhāvanāya ānisaṃsaṃ dassento vaṇṇaṃ bhāsati, guṇaṃ parikitteti. |
"He speaks in praise of the development of foulness" means, showing the benefit of that development of the mind which proceeds by grasping the foul nature in internal and external things, whether in the hairs of the head, etc., or in the bloated corpse, etc.—that cultivation, that increase, that improvement—he speaks in praise of it, he proclaims its virtue. |
seyyathidaṃ — “asubhabhāvanābhiyutto, bhikkhave, bhikkhu kesādīsu vā vatthūsu uddhumātakādīsu vā pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamajjhānaṃ paṭilabhati. |
That is to say: "A monk devoted to the development of foulness, monks, whether in things like the hairs of the head or in things like the bloated corpse, attains the first jhāna, which has abandoned five factors, is endowed with five factors, is good in three ways, and is endowed with ten characteristics. |
so taṃ paṭhamajjhānasaṅkhātaṃ cittamañjūsaṃ nissāya vipassanaṃ vaḍḍhetvā uttamatthaṃ arahattaṃ pāpuṇātī”ti. |
He, relying on that casket of the mind which is the first jhāna, develops insight and attains the supreme goal, Arahantship." |
♦ icchāmahaṃ, bhikkhave, aḍḍhamāsaṃ paṭisallīyitunti ahaṃ, bhikkhave, ekaṃ aḍḍhamāsaṃ paṭisallīyituṃ nilīyituṃ ekakova hutvā viharituṃ icchāmīti attho. |
♦ "I wish, monks, to go into seclusion for half a month" means, I, monks, wish to go into seclusion for one half-month, to be alone, to dwell alone, this is the meaning. |
nāmhi kenaci upasaṅkamitabbo aññatra ekena piṇḍapātanīhārakenāti yo attanā payuttavācaṃ akatvā mamatthāya saddhesu kulesu paṭiyattapiṇḍapātaṃ nīharitvā mayhaṃ upanāmeti, taṃ piṇḍapātanīhārakaṃ ekaṃ bhikkhuṃ ṭhapetvā nāmhi aññena kenaci bhikkhunā vā gahaṭṭhena vā upasaṅkamitabboti. |
"I am not to be approached by anyone except the one who brings the alms-food" means, except for one monk who, without me having to use my voice, brings the alms-food prepared in faithful families and presents it to me, I am not to be approached by any other monk or layman. |
♦ kasmā pana evamāhāti? |
♦ But why did he say so? |
atīte kira pañcasatā migaluddakā mahatīhi daṇḍavāgurādīhi araññaṃ parikkhipitvā haṭṭhatuṭṭhā ekatoyeva yāvajīvaṃ migapakkhighātakammena jīvikaṃ kappetvā niraye uppannā. |
In the past, it seems, five hundred deer-hunters, having surrounded the forest with great nets and so on, joyfully and delightedly, all together, made their living for their whole lives by the killing of beasts and birds, and were reborn in hell. |
te tattha paccitvā pubbe katena kenacideva kusalakammena manussesu uppannā kalyāṇūpanissayavasena sabbepi bhagavato santike pabbajjañca upasampadañca labhiṃsu. |
Having been tormented there, due to some wholesome kamma done previously, they were reborn among humans and, due to their wholesome supporting conditions, all received the going forth and the higher ordination in the presence of the Blessed One. |
tesaṃ tato mūlākusalakammato avipakkavipākā aparāparacetanā tasmiṃ aḍḍhamāsabbhantare attūpakkamena ca parūpakkamena ca jīvitūpacchedāya okāsamakāsi. |
For them, from that root unwholesome kamma, the unripened results of subsequent intentions made an opportunity for the cutting off of life by their own hands and by the hands of others within that half-month. |
taṃ bhagavā addasa. |
The Blessed One saw this. |
kammavipāko ca nāma na sakkā kenaci paṭibāhituṃ. |
And the result of kamma cannot be prevented by anyone. |
tesu ca bhikkhūsu puthujjanāpi atthi, sotāpannasakadāgāmianāgāmikhīṇāsavāpi. |
And among those monks, there were ordinary people, and there were stream-enterers, once-returners, non-returners, and arahants. |
tattha khīṇāsavā appaṭisandhikā, itare ariyasāvakā niyatagatikā sugatiparāyaṇā, puthujjanānaṃ gati aniyatā. |
Therein, the arahants were non-re-linking; the other noble disciples had a fixed destination, destined for a happy state; for the ordinary people, the destination was not fixed. |
♦ atha bhagavā cintesi — “ime attabhāve chandarāgena maraṇabhayabhītā na sakkhissanti gatiṃ visodhetuṃ, handa nesaṃ chandarāgappahānāya asubhakathaṃ kathemi. |
♦ Then the Blessed One thought: "These, with desire and lust for this existence, terrified by the fear of death, will not be able to purify their destination. Well, let me speak to them on the foulness to abandon their desire and lust. |
taṃ sutvā attabhāve vigatacchandarāgatāya gativisodhanaṃ katvā sagge paṭisandhiṃ gaṇhissanti, evaṃ tesaṃ mama santike pabbajjā sātthikā bhavissatī”ti. |
Having heard that, with their desire and lust for this existence gone, having purified their destination, they will take rebirth in heaven. Thus their going forth in my presence will be fruitful." |
tato tesaṃ anuggahāya asubhakathaṃ kathesi kammaṭṭhānasīsena, no maraṇavaṇṇasaṃvaṇṇanādhippāyena. |
Then, for their benefit, he spoke on the foulness as the heading of a meditation subject, not with the intention of praising and extolling death. |
kathetvā ca panassa etadahosi — “sace imaṃ aḍḍhamāsaṃ maṃ bhikkhū passissanti, ‘ajja eko bhikkhu mato, ajja dve ... pe ... ajja dasā’ti āgantvā ārocessanti, ayañca kammavipāko na sakkā mayā vā aññena vā paṭibāhituṃ, svāhaṃ taṃ sutvāpi kiṃ karissāmi, kiṃ me anatthakena anayabyasanena sutena, handāhaṃ bhikkhūnaṃ adassanaṃ upagacchāmī”ti. |
And having spoken, it occurred to him: "If the monks see me during this half-month, they will come and report, 'Today one monk died, today two... and so on... today ten.' And this result of kamma cannot be prevented by me or by anyone else. What shall I do, even if I hear it? What is the use to me of hearing of this useless disaster and misfortune? Well, I will make myself unseen by the monks." |
tasmā evamāha — “icchāmahaṃ, bhikkhave, aḍḍhamāsaṃ paṭisallīyituṃ, nāmhi kenaci upasaṅkamitabbo aññatra ekena piṇḍapātanīhārakenā”ti. |
Therefore he said: "I wish, monks, to go into seclusion for half a month; I am not to be approached by anyone except the one who brings the alms-food." |
♦ apare panāhu — “parūpavādavivajjanatthaṃ evaṃ vatvā paṭisallīno”ti. |
♦ Others, however, say, "He went into seclusion, saying this, to avoid the blame of others." |
pare kira bhagavantaṃ upavadissanti — “ayaṃ ‘sabbaññū ahaṃ saddhammavaracakkavattī’ti paṭijānamāno attanopi sāvake aññamaññaṃ ghātente nivāretuṃ na sakkoti, kiṃ aññaṃ sakkhissatī”ti? |
Others, it seems, would blame the Blessed One: "This one, professing, 'I am omniscient, the supreme universal monarch of the true Dhamma,' is not able to prevent his own disciples from killing one another. What else will he be able to do?" |
tatra paṇḍitā vakkhanti — “bhagavā paṭisallānamanuyutto na imaṃ pavattiṃ jānāti, kocissa ārocayitāpi natthi, sace jāneyya addhā nivāreyyā”ti. |
Therein, the wise will say, "The Blessed One, being devoted to seclusion, does not know of this event; and there is no one to inform him. If he knew, he would surely prevent it." |
idaṃ pana icchāmattaṃ, paṭhamamevettha kāraṇaṃ. |
This, however, is mere wishful thinking; the first reason is the one here. |
nāssudhāti ettha assudhāti padapūraṇamatte avadhāraṇatthe vā nipāto, neva koci bhagavantaṃ upasaṅkamīti attho. |
"He did not hear" - here 'assudhā' is a particle for filling the meter or for emphasis; the meaning is, no one at all approached the Blessed One. |
♦ anekehi vaṇṇasaṇṭhānādīhi kāraṇehi vokāro assāti anekākāravokāro. |
♦ "The variety of forms" means the variety of forms due to many reasons, such as color and shape. |
anekākāravokiṇṇo anekākārena sammissoti vuttaṃ hoti. |
"Mixed with a variety of forms" means mixed in a variety of ways, it is said. |
ko so? |
What is that? |
asubhabhāvanānuyogo, taṃ anekākāravokāraṃ. |
The practice of developing foulness; that is the variety of forms. |
asubhabhāvanānuyogamanuyuttā viharantīti yuttappayuttā viharanti. |
"They dwell devoted to the practice of developing foulness" means they dwell yoked and applied. |
aṭṭīyamānāti tena kāyena aṭṭā dukkhitā honti. |
"Being tormented" means they are tormented, afflicted by that body. |
harāyamānāti lajjamānā. |
"Being ashamed" means feeling ashamed. |
jigucchamānāti jigucchaṃ uppādayamānā. |
"Being disgusted" means producing disgust. |
satthahārakaṃ pariyesantīti jīvitaharaṇakasatthaṃ pariyesanti. |
"They search for a knife-bearer" means they search for a knife that takes life. |
na kevalañca te satthaṃ pariyesitvā attanā vā attānaṃ jīvitā voropenti, migalaṇḍikampi pana samaṇakuttakaṃ upasaṅkamitvā, “sādhu no, āvuso, jīvitā voropehī”ti vadanti. |
And not only do they search for a knife and take their own lives, but they also approach the recluse Migalaṇḍika and say, "Good sir, please take our lives." |
ettha ca ariyā neva pāṇātipātaṃ kariṃsu, na samādapesuṃ, na samanuññā ahesuṃ. |
And here, the noble ones neither committed the act of killing living beings, nor did they command it, nor did they approve of it. |
puthujjanā pana sabbamakaṃsu. |
But the ordinary people did everything. |
♦ paṭisallānā vuṭṭhitoti tesaṃ pañcannaṃ bhikkhusatānaṃ jīvitakkhayappattabhāvaṃ ñatvā tato ekībhāvato vuṭṭhito jānantopi ajānanto viya kathāsamuṭṭhāpanatthaṃ āyasmantaṃ ānandaṃ āmantesi. |
♦ "Having emerged from seclusion" means, knowing that the five hundred monks had reached the end of their lives, he emerged from that solitude, and though knowing, as if not knowing, he addressed the venerable Ānanda to initiate a conversation. |
kiṃ nu kho, ānanda, tanubhūto viya bhikkhusaṅghoti ito, ānanda, pubbe bahū bhikkhū ekato upaṭṭhānaṃ āgacchanti, uddesaṃ paripucchaṃ gaṇhanti, sajjhāyanti, ekapajjoto viya ārāmo dissati. |
"Why is it, Ānanda, that the Saṅgha of monks seems to have become thin?" means, Ānanda, previously many monks came together to attend, they took up the recitation and questioning, they chanted, and the monastery looked like a single flame. |
idāni pana aḍḍhamāsamattassa accayena tanubhūto viya tanuko mando appako viraḷo viya jāto bhikkhusaṅgho. |
But now, after the lapse of just half a month, the Saṅgha of monks seems to have become thin, small, few, and sparse. |
kiṃ nu kho kāraṇaṃ? |
What is the reason? |
kiṃ disāsu pakkantā bhikkhūti? |
Have the monks departed to the various regions? |
♦ athāyasmā ānando kammavipākena tesaṃ jīvitakkhayappattiṃ asallakkhento asubhakammaṭṭhānānuyogapaccayā pana sallakkhento tathā hi pana, bhante bhagavātiādiṃ vatvā bhikkhūnaṃ arahattappattiyā aññaṃ kammaṭṭhānaṃ yācanto, sādhu, bhante, bhagavātiādimāha. |
♦ Then the venerable Ānanda, not perceiving their attainment of the end of life through the result of kamma, but perceiving it as due to the practice of the meditation on foulness, said, "So it is, venerable sir, Blessed One," and so on, and begging for another meditation subject for the attainment of Arahantship by the monks, he said, "Good, venerable sir, Blessed One," and so on. |
tassattho — sādhu, bhante, bhagavā aññaṃ kāraṇaṃ ācikkhatu, yena bhikkhusaṅgho arahatte patiṭṭhaheyya . |
Its meaning is: "Good, venerable sir, let the Blessed One teach another reason, by which the Saṅgha of monks may be established in Arahantship." |
mahāsamuddaṃ orohaṇatitthāni viya aññānipi dasānussati, dasakasiṇa, catudhātuvavatthāna, brahmavihāra, ānāpānassatipabhedāni bahūni nibbānorohaṇakammaṭṭhānāni santi, tesu bhagavā bhikkhū samassāsetvā aññataraṃ kammaṭṭhānaṃ ācikkhatūti adhippāyo. |
Like the landing places for descending into the great ocean, there are many other meditation subjects for descending into Nibbāna, such as the ten recollections, the ten kasiṇas, the analysis of the four elements, the divine abidings, and the various kinds of mindfulness of breathing. Let the Blessed One, having comforted the monks in them, teach one of the meditation subjects, this is the intention. |
♦ atha bhagavā tathā kātukāmo theraṃ uyyojento tenahānandātiādimāha. |
♦ Then the Blessed One, wishing to do so, sending the elder on his way, said, "Well then, Ānanda," and so on. |
tattha vesāliṃ upanissāyāti vesāliyaṃ upanissāya samantā gāvutepi aḍḍhayojanepi yāvatikā viharanti, te sabbe sannipātehīti attho. |
Therein, "in the vicinity of Vesālī" means in the vicinity of Vesālī, as many as dwell within a gāvuta or half a yojana all around, assemble all of them, this is the meaning. |
sabbe upaṭṭhānasālāyaṃ sannipātetvāti attanā gantuṃ yuttaṭṭhānaṃ sayaṃ gantvā aññattha daharabhikkhū pahiṇitvā muhutteneva anavasese bhikkhū upaṭṭhānasālāyaṃ samūhaṃ katvā. |
"Having assembled all in the attendance hall" means, having gone himself to the place where it was proper for him to go, and having sent young monks elsewhere, he gathered the monks without remainder in the attendance hall in a moment. |
yassadāni, bhante, bhagavā kālaṃ maññatīti ettha ayamadhippāyo — bhagavā bhikkhusaṅgho sannipatito, esa kālo bhikkhūnaṃ dhammakathaṃ kātuṃ, anusāsaniṃ dātuṃ, idāni yassa tumhe kālaṃ jānātha, taṃ kātabbanti. |
"Now, venerable sir, the Blessed One may know the time" - here this is the intention: the Saṅgha of monks is assembled, Blessed One; this is the time to give a Dhamma talk to the monks, to give an admonition. Now, whatever you know to be the time, that should be done. |
♦ atha kho bhagavā bhikkhū āmantesi, ayampi kho, bhikkhaveti. |
♦ Then the Blessed One addressed the monks, "This indeed, monks." |
āmantetvā ca pana bhikkhūnaṃ arahattappattiyā pubbe ācikkhitāsubhakammaṭṭhānato aññaṃ pariyāyaṃ ācikkhanto ānāpānassatisamādhītiādimāha. |
And having addressed them, teaching another method than the previously taught meditation on foulness for the attainment of Arahantship by the monks, he said, "The concentration of mindfulness of breathing," and so on. |
tattha ānāpānassatisamādhīti ānāpānapariggāhikāya satiyā saddhiṃ sampayutto samādhi, ānāpānassatiyaṃ vā samādhi, ānāpānassatisamādhi. |
Therein, "the concentration of mindfulness of breathing" means the concentration conjoined with the mindfulness that grasps breathing, or concentration in mindfulness of breathing, is the concentration of mindfulness of breathing. |
bhāvitoti uppādito vaḍḍhito vā. |
"Developed" means produced or cultivated. |
bahulīkatoti punappunaṃ kato. |
"Made much of" means done again and again. |
santo ceva paṇīto cāti santo ceva paṇīto ceva. |
"Is both peaceful and sublime" means is both peaceful and sublime. |
ubhayattha evasaddena niyamo veditabbo. |
In both cases, the restriction should be understood by the word 'eva' (indeed). |
kiṃ vuttaṃ hoti? |
What is said? |
ayañhi yathā asubhakammaṭṭhānaṃ kevalaṃ paṭivedhavasena santañca paṇītañca, oḷārikārammaṇattā pana paṭikūlārammaṇattā ca ārammaṇavasena neva santaṃ na paṇītaṃ, na evaṃ kenaci pariyāyena asanto vā appaṇīto vā, apica kho ārammaṇasantatāyapi santo vūpasanto nibbuto, paṭivedhasaṅkhātāya aṅgasantatāyapi, ārammaṇapaṇītatāya paṇīto atittikaro, aṅgapaṇītatāyapīti. |
This is not like the meditation on foulness, which is peaceful and sublime only by way of penetration, but by way of its object, because its object is gross and repulsive, it is neither peaceful nor sublime. It is not in any way not peaceful or not sublime. But it is peaceful even in the peacefulness of its object, calmed, quenched; and in the peacefulness of its factors, which is called penetration; it is sublime in the sublimity of its object, which is not cloying; and in the sublimity of its factors. |
tena vuttaṃ “santo ceva paṇīto cā”ti. |
Therefore it is said, "is both peaceful and sublime." |
♦ asecanako ca sukho ca vihāroti ettha pana nāssa secananti asecanako, anāsittako abbokiṇṇo pāṭiyekko āveṇiko, natthi ettha parikammena vā upacārena vā santatā, ādisamannāhārato pabhuti attano sabhāveneva santo ca paṇīto cāti attho. |
♦ "And is a pleasant abiding that is unadulterated" - here, "unadulterated" means not mixed, not adulterated, unadulterated, separate, unique; there is no peacefulness in it by way of preliminary practice or access, but from the very beginning of its application, it is by its own nature both peaceful and sublime, this is the meaning. |
keci “asecanako”ti anāsittako ojavanto, sabhāveneva madhuro”ti vadanti. |
Some say "unadulterated" means unmixed, potent, naturally sweet. |
evamayaṃ asecanako ca appitappitakkhaṇe kāyikacetasikasukhappaṭilābhāya saṃvattanato sukho ca vihāroti veditabbo. |
Thus, this is to be understood as a pleasant abiding because it leads to the attainment of bodily and mental pleasure at the very moment of application. |
♦ uppannuppanneti avikkhambhite. |
♦ "Whenever they arise" means when they are not suppressed. |
pāpaketi lāmake. |
"Evil" means base. |
akusale dhammeti akosallasambhūte dhamme. |
"Unwholesome states" means states born of unskillfulness. |
ṭhānaso antaradhāpetīti khaṇeneva antaradhāpeti vikkhambheti. |
"He makes them disappear on the spot" means he makes them disappear in a moment, he suppresses them. |
vūpasametīti suṭṭhu upasameti, nibbedhabhāgiyattā anupubbena ariyamaggavuddhippatto samucchindati, paṭippassambhetīti vuttaṃ hoti. |
"He calms them" means he calms them well; because it is a part of penetration, he utterly cuts them off, having reached the growth of the noble path step by step; it means he brings them to pacification. |
gimhānaṃ pacchime māseti āsāḷhamāse. |
"In the last month of the hot season" means in the month of Āsāḷha. |
ūhataṃ rajojallanti aṭṭha māse vātātapasukkhāya gomahiṃsādipādappahārasambhinnāya pathaviyā uddhaṃ hataṃ ūhataṃ ākāse samuṭṭhitaṃ rajañca reṇuñca. |
"The stirred up dust and dirt" means the dust and fine powder stirred up into the air from the earth, which has been dried by wind and sun for eight months and broken up by the trampling of the feet of cattle, buffaloes, and so on. |
mahā akālameghoti sabbaṃ nabhaṃ ajjhottharitvā uṭṭhito āsāḷhajuṇhapakkhe sakalaṃ aḍḍhamāsaṃ vassanakamegho. |
"A great unseasonal cloud" means a rain-cloud that has risen, covering the whole sky, and that rains for the whole half-month in the bright fortnight of Āsāḷha. |
so hi asampatte vassakāle uppannattā akālameghoti idha adhippeto. |
For it is called an unseasonal cloud here because it arose before the rainy season had arrived. |
ṭhānaso antarādhāpeti vūpasametīti khaṇeneva adassanaṃ neti pathaviyaṃ sannisīdāpeti. |
"He makes it disappear on the spot, he calms it" means he makes it disappear in a moment, he makes it settle on the earth. |
evameva khoti opammanidassanametaṃ. |
"Just so" is a simile. |
tato paraṃ vuttanayameva. |
From then on, it is as has been said. |
♦ 10. kimilasuttavaṇṇanā SN 54: SN 54.10 |
♦ 10. Commentary on the Sutta to Kimila SN 54: |
6 ), |
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♦ 986. dasame kimilāyanti evaṃnāmake nagare. |
♦ 986. In the tenth, "at Kimilā" means in the city of that name. |
etadavocāti thero kira cintesi — “ayaṃ desanā na yathānusandhikā katā, yathānusandhiṃ gamessāmī”ti desanānusandhiṃ ghaṭento etaṃ avoca. |
"He said this" - the elder, it seems, thought: "This discourse was not given according to its connection; I will follow the connection," and connecting the thread of the discourse, he said this. |
kāyaññataranti pathavīādīsu kāyesu aññataraṃ vadāmi vāyokāyaṃ vadāmīti attho. |
"One of the bodies" means, among the bodies of earth, etc., I speak of one, I speak of the body of wind, this is the meaning. |
atha vā cakkhāyatanaṃ ... pe ... kabaḷīkāro āhāroti pañcavīsati rūpakoṭṭhāsā rūpakāyo nāma, tesu ānāpānaṃ phoṭṭhabbāyatane saṅgahitattā kāyaññataraṃ hoti, tasmāpi evamāha. |
Or, the eye-base... and so on... edible food, these twenty-five parts of form are called the form-body; among them, in-and-out breathing is included in the tangible-base, so it is one of the bodies; therefore he also said this. |
tasmātihāti yasmā catūsu kāyesu aññataraṃ vāyokāyaṃ, pañcavīsati koṭṭhāse vā rūpakāye aññataraṃ ānāpānaṃ anupassati, tasmā kāye kāyānupassīti attho. |
"Therefore" means because he contemplates one of the four bodies, the wind-body, or one of the twenty-five parts in the form-body, the in-and-out breathing, therefore the meaning is "contemplating the body in the body." |
evaṃ sabbattha attho veditabbo. |
Thus the meaning should be understood everywhere. |
vedanāññataranti tīsu vedanāsu aññataraṃ, sukhavedanaṃ sandhāyetaṃ vuttaṃ. |
"One of the feelings" means one of the three feelings; this is said with reference to pleasant feeling. |
♦ sādhukaṃ manasikāranti pītipaṭisaṃveditādivasena uppannaṃ sundaraṃ manasikāraṃ. |
♦ "Proper attention" means the beautiful attention that has arisen by way of being sensitive to rapture, etc. |
kiṃ pana manasikāro sukhā vedanā hotīti? |
But is attention a pleasant feeling? |
na hoti, desanāsīsaṃ panetaṃ. |
It is not, but this is a heading of the discourse. |
yatheva hi “aniccasaññābhāvanānuyogamanuyuttā”ti ettha saññānāmena paññā vuttā, evamidhāpi manasikāranāmena jhānavedanā vuttāti veditabbā. |
Just as in "devoted to the practice of developing the perception of impermanence," wisdom is spoken of by the name of perception, so too here, the feeling of jhāna is spoken of by the name of attention, it should be understood. |
etasmiñhi catukke paṭhamapade pītisīsena vedanā vuttā, dutiyapade sukhanti sarūpeneva vuttā. |
For in this tetrad, in the first phrase, feeling is spoken of under the heading of rapture; in the second phrase, "pleasure" is spoken of by its own nature. |
cittasaṅkhārapadadvaye “saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā cittasaṅkhārā”ti vacanato “vitakkavicāre ṭhapetvā sabbepi cittasampayuttakā dhammā cittasaṅkhāre saṅgahitā”ti vacanato cittasaṅkhāranāmena vedanā vuttā. |
In the two phrases on mental formation, according to the statement, "Perception and feeling, these mental phenomena are bound to the mind, are mental formations," and according to the statement, "Except for thought and examination, all phenomena conjoined with the mind are included in mental formations," feeling is spoken of by the name of mental formation. |
taṃ sabbaṃ manasikāranāmena saṅgahetvā idha “sādhukaṃ manasikāran”ti āha. |
Having collected all that under the name of attention, he said here, "proper attention." |
♦ evaṃ santepi yasmā esā vedanā ārammaṇaṃ na hoti, tasmā vedanānupassanā na yujjatīti. |
♦ Even so, since this feeling is not the object, therefore the contemplation of feeling is not appropriate. |
no na yujjati, mahāsatipaṭṭhānādīsupi hi taṃ taṃ sukhādīnaṃ vatthuṃ ārammaṇaṃ katvā vedanā vedayati, taṃ pana vedanāpavattiṃ upādāya “ahaṃ vedayāmī”ti vohāramattaṃ hoti, taṃ sandhāya “sukhaṃ vedanaṃ vedayamāno sukhaṃ vedanaṃ vedayāmī”tiādi vuttaṃ. |
No, it is not inappropriate. For even in the Great Foundations of Mindfulness and so on, having made the basis of pleasure and so on the object, one feels a feeling, but based on the occurrence of that feeling, there is the mere convention, "I feel," and with reference to that, it is said, "Feeling a pleasant feeling, he knows, 'I feel a pleasant feeling,'" and so on. |
apica “pītippaṭisaṃvedī”tiādīnaṃ atthavaṇṇanāyametassa parihāro vuttoyeva. |
Moreover, in the commentary on the meaning of "sensitive to rapture," etc., the explanation for this has already been given. |
vuttañhetaṃ visuddhimagge — |
This has been said in the Visuddhimagga: |
♦ “dvīhākārehi pīti paṭisaṃviditā hoti — ārammaṇato ca asammohato ca. |
♦ "Rapture is known in two ways: from the object and from non-delusion. |
kathaṃ ārammaṇato pīti paṭisaṃviditā hoti? |
How is rapture known from the object? |
sappītike dve jhāne samāpajjati, tassa samāpattikkhaṇe jhānapaṭilābhena ārammaṇato pīti paṭisaṃviditā hoti ārammaṇassa paṭisaṃviditattā. |
He enters the two jhānas with rapture. For him, at the moment of attainment, rapture is known from the object through the attainment of jhāna, because the object has been known. |
kathaṃ asammohato pīti paṭisaṃviditā hoti? |
How is rapture known from non-delusion? |
sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttapītiṃ khayato vayato sammasati, tassa vipassanākkhaṇe lakkhaṇappaṭivedhena asammohato pīti paṭisaṃviditā hoti. |
Having entered the two jhānas with rapture and having emerged, he contemplates the rapture conjoined with the jhāna as subject to destruction and decay. For him, at the moment of insight, through the penetration of the characteristics, rapture is known from non-delusion. |
vuttañhetaṃ paṭisambhidāyaṃ “‘dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti, tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hotī’ti. |
This has been said in the Paṭisambhidāmagga: '"Mindfulness is established for one who knows the unification and non-distraction of the mind by way of the long in-breath; by that mindfulness, by that knowledge, that rapture is known.' |
eteneva nayena avasesapadānipi atthato veditabbānī”ti. |
In this same way, the remaining phrases should also be understood in meaning." |
♦ iti yatheva jhānapaṭilābhena ārammaṇato pītisukhacittasaṅkhārā paṭisaṃviditā honti, evaṃ imināpi jhānasampayuttena vedanāsaṅkhātamanasikārapaṭilābhena ārammaṇato vedanā paṭisaṃviditā hoti. |
♦ Thus, just as rapture, pleasure, and mental formations are known from the object through the attainment of jhāna, so too, through the attainment of this attention called feeling, conjoined with jhāna, feeling is known from the object. |
tasmā suvuttametaṃ “vedanāsu vedanānupassī bhikkhu tasmiṃ samaye viharatī”ti. |
Therefore, it is well said, "a monk dwells at that time contemplating feelings in feelings." |
♦ nāhaṃ, ānanda, muṭṭhassatissa asampajānassāti ettha ayamadhippāyo — yasmā “cittapaṭisaṃvedī assāsissāmī”tiādinā nayena pavatto bhikkhu kiñcāpi assāsapassāsanimittamārammaṇaṃ karoti, tassa pana cittassa ārammaṇe satiñca sampajaññañca upaṭṭhāpetvā pavattanato citte cittānupassīyeva nāmesa hoti. |
♦ "I do not, Ānanda, for one who is unmindful and not clearly comprehending" - here this is the intention: because a monk who proceeds in the manner of "sensitive to the mind, I will breathe in," etc., although he makes the sign of the in-and-out breath the object, yet because he proceeds by establishing mindfulness and clear comprehension on the object of the mind, he is indeed called one who contemplates the mind in the mind. |
na hi muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanā atthi, tasmā ārammaṇato cittapaṭisaṃviditavasena “citte cittānupassī bhikkhu tasmiṃ samaye viharatī”ti. |
For there is no development of the concentration of mindfulness of breathing for one who is unmindful and not clearly comprehending. Therefore, by way of knowing the mind from its object, it is said, "a monk dwells at that time contemplating the mind in the mind." |
♦ so yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ, taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hotīti ettha abhijjhā kāmacchandanīvaraṇameva, domanassavasena byāpādanīvaraṇaṃ dassitaṃ. |
♦ "That which is the abandoning of covetousness and displeasure, having seen that with wisdom, he is one who has looked on with proper equanimity" - here covetousness is just the hindrance of sensual desire; by displeasure, the hindrance of ill will is shown. |
idañhi catukkaṃ vipassanāvaseneva vuttaṃ, dhammānupassanā ca nīvaraṇapabbādivasena pañcavidhā hoti, tassā nīvaraṇapabbaṃ ādi, tassāpi idaṃ nīvaraṇadvayaṃ ādi. |
For this tetrad is spoken only by way of insight, and the contemplation of phenomena is fivefold by way of the section on the hindrances, etc.; of that, the section on the hindrances is the beginning, and of that too, these two hindrances are the beginning. |
iti dhammānupassanāya ādiṃ dassetuṃ abhijjhādomanassānanti āha. |
Thus, to show the beginning of the contemplation of phenomena, he said, "of covetousness and displeasure." |
pahānanti aniccānupassanāya niccasaññaṃ pajahatīti evaṃ pahānakarañāṇaṃ adhippetaṃ. |
"Abandoning" means the knowledge that causes abandoning, as in "he abandons the perception of permanence with the contemplation of impermanence," is intended. |
taṃ paññāya disvāti taṃ aniccavirāganirodhapaṭinissaggañāṇasaṅkhātaṃ pahānañāṇaṃ aparāya vipassanāpaññāya, tampi aparāyāti evaṃ vipassanāparamparaṃ dasseti . |
"Having seen that with wisdom" means that knowledge of abandoning, called the knowledge of impermanence, dispassion, cessation, and relinquishment, he sees with subsequent insight-wisdom, and that too with subsequent, thus he shows a series of insights. |
ajjhupekkhitā hotīti yañcassa pathapaṭipannaṃ ajjhupekkhati, yañca ekato upaṭṭhānaṃ ajjhupekkhatīti dvidhā ajjhupekkhati nāma. |
"He is one who has looked on with equanimity" means he looks on with equanimity in two ways: he looks on with equanimity at that which has entered upon the path, and he looks on with equanimity at that which is present together. |
tattha sahajātānampiajjhupekkhanā hoti ārammaṇassāpi ajjhupekkhanā. |
Therein, there is both the looking on with equanimity at the co-nascent phenomena and the looking on with equanimity at the object. |
idha ārammaṇa ajjhupekkhanā adhippetā. |
Here, looking on with equanimity at the object is intended. |
tasmātihānandāti yasmā “aniccānupassī assāsissāmī”tiādinā nayena pavatto na kevalaṃ nīvaraṇādidhamme, abhijjhādomanassasīsena pana vuttānaṃ dhammānaṃ pahānakarañāṇampi paññāya disvā ajjhupekkhitā hoti, tasmā dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharatīti veditabbo. |
"Therefore, Ānanda," means because one who proceeds in the manner of "contemplating impermanence, I will breathe in," etc., not only sees with wisdom and looks on with equanimity at the phenomena of the hindrances and so on, but also at the knowledge that causes the abandoning of the phenomena spoken of under the heading of covetousness and displeasure, therefore it should be understood that "a monk dwells at that time contemplating phenomena in phenomena." |
♦ evameva khoti ettha catumahāpatho viya cha āyatanāni daṭṭhabbāni. |
♦ "Just so," here the six sense-bases should be seen as a crossroads of four great highways. |
tasmiṃ paṃsupuñjo viya chasu āyatanesu kilesā. |
In it, the defilements in the six sense-bases are like a heap of dust. |
catūhi disāhi āgacchantā sakaṭarathā viya catūsu ārammaṇesu pavattā cattāro satipaṭṭhānā. |
The four foundations of mindfulness proceeding in the four objects are like carts and chariots coming from the four directions. |
ekena sakaṭena vā rathena vā paṃsupuñjassa upahananaṃ viya kāyānupassanādīhi pāpakānaṃ akusalānaṃ dhammānaṃ upaghāto veditabboti. |
The destruction of evil, unwholesome states by the contemplation of the body, etc., should be understood as the striking of the heap of dust by one cart or chariot. |
♦ ekadhammavaggo paṭhamo. |
♦ The First Chapter on One Thing. |
♦ 2. dutiyavaggo SN 54: |
♦ 2. The Second Chapter SN 54: |
11 , |
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♦ 1-2. icchānaṅgalasuttādivaṇṇanā SN 54: |
♦ 1-2. Commentary on the Sutta at Icchānaṅgala, etc. SN 54: |
11 , |
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♦ 987-988. dutiyavaggassa paṭhame evaṃ byākareyyāthāti kasmā attano vihārasamāpattiṃ ācikkhati? |
♦ 987-988. In the first of the second chapter, "thus you should answer" - why does he declare his own attainment of abiding? |
upārambhamocanatthaṃ. sace hi te “na jānāmā”ti vadeyyuṃ, atha nesaṃ titthiyā “tumhe ‘asukasamāpattiyā nāma no satthā temāsaṃ vihāsī’tipi na jānātha, atha kasmā naṃ upaṭṭhahantā viharathā”ti upārambhaṃ āropeyyuṃ, tato mocanatthaṃ evamāha. |
To release them from reproach. For if they were to say, "We do not know," then the heretics would reproach them, saying, "You do not even know what attainment our teacher abided in for three months, so why do you continue to attend on him?" To release them from that, he spoke thus. |
♦ atha kasmā yathā aññattha “satova assasati, dīghaṃ vā assasanto”ti eva-vākāro vutto. |
♦ Then why is the word 'eva' or 'vā' used here, as it is elsewhere in "mindfully he breathes in, or breathing in long"? |
evaṃ idha na vuttoti? |
Why is it not said so here? |
ekantasantattā. aññesañhi assāso vā pākaṭo hoti passāso vā, bhagavato ubhayampetaṃ pākaṭameva niccaṃ upaṭṭhitassatitāyāti ekantasantattā na vutto. |
Because it is absolutely peaceful. For in others, either the in-breath or the out-breath is clear; for the Blessed One, both are clear because of his constantly established mindfulness. Because it is absolutely peaceful, it is not said. |
atha “sikkhāmī”ti avatvā kasmā “assasāmī”ti ettakameva vuttanti? |
Then why is it said only "I will breathe in," without saying "I train"? |
sikkhitabbābhāvā. satta hi sekhā sikkhitabbabhāvā sekhā nāma, khīṇāsavā sikkhitabbābhāvā asekhā nāma, tathāgatā asikkhitabbā asekkhā nāma natthi tesaṃ sikkhitabbakiccanti sikkhitabbābhāvā na vuttaṃ. |
Because there is nothing to be trained in. For the seven trainees are called trainees because there is something to be trained in; the one whose taints are destroyed is called a non-trainee because there is nothing to be trained in; the Tathāgatas are not trainees for whom there is nothing to be trained in; for them there is no duty of training, so it is not said because there is nothing to be trained in. |
dutiyaṃ uttānameva. |
The second is self-evident. |
♦ 3-10. paṭhamāanandasuttādivaṇṇanā |
♦ 3-10. Commentary on the First Sutta to Ānanda, etc. |
♦ 989-996. tatiye pavicinatīti aniccādivasena pavicinati. |
♦ 989-996. In the third, "he investigates" means he investigates by way of impermanence, etc. |
itaraṃ padadvayaṃ etasseva vevacanaṃ. |
The other two phrases are synonyms for this. |
nirāmisāti nikkilesā kāyikacetasikadarathapaṭipassaddhiyā kāyopi cittampi passambhati. |
"Without acquisitions" means without defilements; by the calming of bodily and mental distress, both body and mind are calmed. |
samādhiyatīti sammā ṭhapiyati, appanācittaṃ viya hoti. |
"He becomes concentrated" means he becomes well-established, it becomes like the attainment-mind. |
ajjhupekkhitā hotīti sahajātājjhupekkhanāya ajjhupekkhitā hoti. |
"He is one who has looked on with equanimity" means he is one who has looked on with the equanimity of co-nascence. |
♦ evaṃ cuddasavidhena kāyapariggāhakassa bhikkhuno tasmiṃ kāye sati satisambojjhaṅgo, tāya satiyā sampayuttañāṇaṃ dhammavicayasambojjhaṅgo, taṃsampayuttameva kāyikacetasikavīriyaṃ vīriyasambojjhaṅgo, pītipassaddhicittekaggatā pītipassaddhisamādhisambojjhaṅgā, imesaṃ channaṃ bojjhaṅgānaṃ anosakkanānativattanasaṅkhāto majjhattākāro upekkhāsambojjhaṅgo. |
♦ Thus for a monk who has comprehended the body in fourteen ways, mindfulness in that body is the enlightenment factor of mindfulness; the knowledge conjoined with that mindfulness is the enlightenment factor of investigation of phenomena; the bodily and mental energy conjoined with that is the enlightenment factor of energy; rapture, tranquility, and unification of mind are the enlightenment factors of rapture, tranquility, and concentration; the indifferent state, called non-recoiling and non-advancing, of these six enlightenment factors is the enlightenment factor of equanimity. |
yatheva hi samappavattesu assesu sārathino “ayaṃ olīyatī”ti tudanaṃ vā, “ayaṃ atidhāvatī”ti ākaḍḍhanaṃ vā natthi, kevalaṃ evaṃ passamānassa ṭhitākārova hoti, evameva imesaṃ channaṃ bojjhaṅgānaṃ anosakkanānativattanasaṅkhāto majjhattākāro upekkhāsambojjhaṅgo nāma hoti. |
Just as for a charioteer with well-matched horses, there is no goading for "this one is lagging behind," or pulling back for "this one is running too fast," but only the state of standing and watching, in the same way, the indifferent state, called non-recoiling and non-advancing, of these six enlightenment factors is called the enlightenment factor of equanimity. |
ettāvatā kiṃ kathitaṃ? |
What has been said by this much? |
ekacittakkhaṇikā nānāsarasalakkhaṇā vipassanābojjhaṅgā nāma kathitā. |
The enlightenment factors of insight, which are of a single mind-moment and have various tastes and characteristics, have been spoken of. |
♦ vivekanissitantiādīni vuttatthāneva. |
♦ "Based on seclusion," etc., have the same meaning as stated. |
ettha pana soḷasakkhattukā ānāpānassati missakā kathitā, ānāpānamūlakā satipaṭṭhānā pubbabhāgā, tesaṃ mūlabhūtā ānāpānassati pubbabhāgā. |
Here, however, the sixteen-fold mindfulness of breathing is taught as mixed; the foundations of mindfulness based on breathing are of the preliminary part; the mindfulness of breathing which is their root is of the preliminary part. |
bojjhaṅgamūlakā satipaṭṭhānā pubbabhāgā, tepi bojjhaṅgā pubbabhāgāva. |
The foundations of mindfulness based on the enlightenment factors are of the preliminary part; those enlightenment factors are also of the preliminary part. |
vijjāvimuttipūrakā pana bojjhaṅgā nibbattitalokuttarā, vijjāvimuttiyo ariyaphalasampayuttā. |
But the enlightenment factors that fulfill knowledge and liberation are produced and supramundane; knowledge and liberation are conjoined with the noble fruit. |
vijjā vā catutthamaggasampayuttā, vimutti phalasampayuttāti. |
Or knowledge is conjoined with the fourth path, and liberation is conjoined with the fruit. |
catutthapañcamachaṭṭhānipi imināva samānaparicchedāni. |
The fourth, fifth, and sixth are also of this same classification. |
sesaṃ sabbattha uttānamevāti. |
The rest is self-evident everywhere. |
♦ ānāpānasaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Connected Discourses on Mindfulness of Breathing is finished. |
♦ 11. sotāpattisaṃyuttaṃ SN 55: SN 55 |
♦ 11. The Connected Discourses on Stream-Entry SN 55: |
1 , |
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♦ 1. veḷudvāravaggo SN 55: |
♦ 1. The Veḷudvāra Chapter SN 55: |
1 , |
♦ 1. cakkavattirājasuttavaṇṇanā SN 55: SN 55.1 |
♦ 1. Commentary on the Sutta on the Wheel-Turning King SN 55: |
1 , |
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♦ 997. sotāpattisaṃyuttassa paṭhame kiñcāpīti anuggahagarahaṇesu nipāto. |
♦ 997. In the first of the Connected Discourses on Stream-Entry, "although" is a particle in the sense of favor and censure. |
catunnañhi mahādīpānaṃ issariyādhipaccaṃ rajjaṃ anuggaṇhanto catunnañca apāyānaṃ appahīnabhāvaṃ garahanto satthā “kiñcāpi, bhikkhave, rājā cakkavattī”tiādimāha. |
For the Teacher, favoring the sovereignty and lordship over the four great continents and censuring the unabandoned state of the four lower realms, said, "Although, monks, a king is a wheel-turner," and so on. |
tattha catunnaṃ dīpānanti dvisahassadīpaparivārānaṃ catunnaṃ mahādīpānaṃ. |
Therein, "of the four continents" means of the four great continents with their two thousand surrounding islands. |
issariyādhipaccanti issarabhāvo issariyaṃ, adhipatibhāvo ādhipaccaṃ, issariyaṃ ādhipaccaṃ etasmiṃ rajje, na chedanabhedananti issariyādhipaccaṃ. |
"Sovereignty and lordship" - the state of being a sovereign is sovereignty, the state of being a lord is lordship; sovereignty and lordship in this kingdom, not by cutting and piercing, is sovereignty and lordship. |
kāretvāti evarūpaṃ rajjaṃ pavattāpetvā. |
"Having exercised" means having caused such a kingdom to proceed. |
kiñcāpi, bhikkhave, ariyasāvakoti ettha anuggahapasaṃsāsu nipāto. |
"Although, monks, a noble disciple" - here the particle is in the sense of favor and praise. |
piṇḍiyālopena hi yāpanaṃ anuggahanto catunnañca apāyānaṃ pahīnabhāvaṃ pasaṃsanto satthā “kiñcāpi, bhikkhave, ariyasāvako”tiādimāha. |
For the Teacher, favoring the sustenance by morsels of alms-food and praising the abandoned state of the four lower realms, said, "Although, monks, a noble disciple," and so on. |
tattha nantakānīti anantakāni. |
Therein, "rags" means torn cloths. |
terasahatthopi hi vatthasāṭako dasacchedanato paṭṭhāya nantakanteva saṅkhaṃ gacchati. |
For even a cloth garment of thirteen cubits, from the tenth cut onwards, is counted as a rag. |
♦ aveccappasādenāti acalappasādena. |
♦ "With unwavering confidence" means with unshakable confidence. |
so panāyaṃ pasādo kiṃ eko, anekoti? |
But is this confidence one or many? |
ekova, so maggena āgatappasādo. |
It is one, that confidence which comes with the path. |
yesu pana vatthūsu apubbaṃ acarimaṃ ruhati, tesaṃ vasena “buddhe aveccappasādenā”tiādinā nayena tidhā vutto. |
But because it arises in things in which it has not arisen before or after, it is spoken of in three ways in the manner of "with unwavering confidence in the Buddha," and so on. |
yasmā ca eko, tasmāva ninnānākaraṇo hoti. |
And because it is one, it is therefore without diversification. |
ariyasāvakassa hi buddheyeva pasādo ca pemañca gāravañca mahantaṃ, na dhamme vā saṅghe vā, dhammeyeva vā mahantaṃ, na buddhe vā saṅghe vā, saṅgheyeva vā mahantaṃ, na buddhe vā dhamme vāti etaṃ natthi. |
For it is not the case that for a noble disciple there is great confidence and love and respect only for the Buddha, and not for the Dhamma or the Saṅgha; or great for the Dhamma, and not for the Buddha or the Saṅgha; or great for the Saṅgha, and not for the Buddha or the Dhamma. |
itipi so bhagavātiādīni visuddhimagge vitthāritāneva. |
"Thus he is the Blessed One," etc., has been explained in detail in the Visuddhimagga. |
♦ ariyakantehīti ariyānaṃ kantehi piyehi manāpehi. |
♦ "Dear to the noble ones" means dear, pleasing, and agreeable to the noble ones. |
pañca hi sīlāni bhavantaragatāpi ariyā na kopenti, evaṃ tesaṃ piyāni. |
For the noble ones do not violate the five precepts even when they have gone to another existence; so dear are they to them. |
tāni sandhāyetaṃ vuttaṃ. |
This is said with reference to them. |
akhaṇḍehītiādi sadisavasena vuttaṃ. |
"Unbroken," etc., is said by way of similarity. |
mukhavaṭṭiyañhi chinnekadesā pāti khaṇḍāti vuccati, majjhe bhinnā chiddāti, ekasmiṃ padese visabhāgavaṇṇā gāvī sabalāti, nānābinducittā kammāsāti, evameva paṭipāṭiyā ādimhi vā ante vā bhinnaṃ sīlaṃ khaṇḍaṃ nāma, majjhe bhinnaṃ chiddaṃ, yattha katthaci dvinnaṃ vā tiṇṇaṃ vā paṭipāṭiyā bhinnattā sabalaṃ, ekantaraṃ bhinnaṃ kammāsaṃ. |
For a bowl that is broken at the rim is called broken; if broken in the middle, it is called perforated; a cow that is of a different color in one part is called dappled; if spotted with various dots, it is called variegated. In the same way, a virtue that is broken at the beginning or the end in sequence is called broken; if broken in the middle, perforated; because it is broken in two or three places in sequence, it is dappled; if broken at intervals, it is variegated. |
tesaṃ dosānaṃ abhāvena akhaṇḍāditā veditabbā. |
The state of being unbroken, etc., should be understood by the absence of these faults. |
bhujissehīti bhujissabhāvakarehi. |
"Liberating" means causing the state of being a free man. |
viññuppasatthehīti buddhādīhi viññūhi pasaṃsitehi. |
"Praised by the wise" means praised by the wise, such as the Buddha. |
aparāmaṭṭhehīti “idaṃ nāma tayā kataṃ, idaṃ vītikkantan”ti evaṃ parāmasituṃ asakkuṇeyyehi. |
"Unblemished" means not able to be touched, as in "this has been done by you, this has been transgressed." |
samādhisaṃvattanikehīti appanāsamādhiṃ upacārasamādhiṃ vā saṃvattetuṃ samatthehi. |
"Conducive to concentration" means capable of leading to attainment-concentration or access-concentration. |
♦ 2. brahmacariyogadhasuttavaṇṇanā SN 55.2 |
♦ 2. Commentary on the Sutta on Being Immersed in the Holy Life |
♦ 998. dutiye yesaṃ saddhāti padena buddhe pasādo gahito. |
♦ 998. In the second, by the word "faith," confidence in the Buddha is taken. |
sīlanti padena ariyakantāni sīlāni gahitāni. |
By the word "virtue," the virtues dear to the noble ones are taken. |
pasādoti padena saṅghe pasādo gahito. |
By the word "confidence," confidence in the Saṅgha is taken. |
dhammadassananti padena dhamme pasādo gahitoti evaṃ cattāri sotāpattiyaṅgāni vuttāni. |
By the word "seeing the Dhamma," confidence in the Dhamma is taken. Thus the four factors of stream-entry are spoken of. |
kālena paccentīti kālena pāpuṇanti. |
"They attain in time" means they reach in time. |
brahmacariyogadhaṃ sukhanti brahmacariyaṃ ogāhitvā ṭhitaṃ uparimaggattayasampayuttaṃ sukhaṃ. |
"The pleasure immersed in the holy life" means the pleasure conjoined with the three higher paths, which has immersed and stands in the holy life. |
yo panesa gāthāya āgato pasādo, so katarapasādo hotīti. |
But which confidence is this confidence that comes in the verse? |
tipiṭakacūḷābhayatthero tāva “maggapasādo”ti āha, tipiṭakacūḷanāgatthero “āgatamaggassa paccavekkhaṇappasādo”ti. |
The elder Tipiṭaka Cūḷābhaya said, "the confidence of the path"; the elder Tipiṭaka Cūḷanāga said, "the confidence of reviewing the attained path." |
ubhopi therā paṇḍitā bahussutā, ubhinnaṃ subhāsitaṃ. |
Both elders are wise and learned; the sayings of both are good. |
missakappasādo esoti. |
This is a mixed confidence. |
♦ 3. dīghāvūpāsakasuttavaṇṇanā SN 55.3 |
♦ 3. Commentary on the Sutta to the Layman Dīghāvu |
♦ 999. tatiye tasmāti yasmā catūsu sotāpattiyaṅgesu sandissasi, tasmā. |
♦ 999. In the third, "therefore" means because you are seen in the four factors of stream-entry, therefore. |
vijjābhāgiyeti vijjākoṭṭhāsike. |
"In the portion of knowledge" means in the category of knowledge. |
sabbasaṅkhāresūti sabbesu tebhūmakasaṅkhāresu. |
"In all formations" means in all formations of the three planes. |
evamassa upari tiṇṇaṃ maggānaṃ vipassanā kathitā. |
Thus, for him, the insight of the three higher paths is taught. |
vighātanti dukkhaṃ. |
"Affliction" means suffering. |
♦ 4-5. paṭhamasāriputtasuttādivaṇṇanā |
♦ 4-5. Commentary on the First Sutta on Sāriputta, etc. |
♦ 1000-1001. catuttha uttānameva. |
♦ 1000-1001. The fourth is self-evident. |
pañcame sotāpattiyaṅganti sotāpattiyā pubbabhāgapaṭilābhaṅgaṃ. |
In the fifth, "factor of stream-entry" means the factor for attaining the preliminary part of stream-entry. |
buddhe aveccappasādādayo pana paṭiladdhaguṇā sotāpannassa aṅgā nāma, tepi pana sotāpattiyaṅganti āgatā. |
But unwavering confidence in the Buddha and so on are called factors of a stream-enterer as attained qualities, and they too have come as factors of stream-entry. |
tatrāyaṃ dvinnampi vacanattho — sappurise sevanto bhajanto payirupāsanto dhammaṃ suṇanto yoniso manasikaronto dhammānudhammaṃ pubbabhāgapaṭipadaṃ paṭipajjanto sotāpattiṃ paṭilabhatīti sappurisasaṃsevādayo sotāpattiatthāya aṅganti sotāpattiyaṅgaṃ nāma, itare paṭhamamaggasaṅkhātāya sotāpattiyā aṅgantipi sotāpattiyaṅgaṃ, paṭividdhasotāpattimaggassa sotāpattimaggo aṅgantipi sotāpattiyaṅgaṃ. |
Therein, this is the meaning of both terms: by serving, frequenting, and attending on good people, by hearing the Dhamma, by systematic attention, by practicing the Dhamma in accordance with the Dhamma, the preliminary practice, one attains stream-entry. Thus, association with good people and so on are factors for the purpose of stream-entry, so they are called factors of stream-entry. The others are also factors of stream-entry because they are factors of the stream-entry called the first path, and the stream-entry path is a factor of the penetrated stream-entry path. |
♦ 6. thapatisuttavaṇṇanā SN 55.6 |
♦ 6. Commentary on the Sutta to the Carpenters |
♦ 1002. chaṭṭhe sādhuke paṭivasantīti sādhukanāmake attano bhogagāmake vasanti. |
♦ 1002. In the sixth, "they dwelt at Sādhuka" means they dwelt in their own estate-village named Sādhuka. |
tesu isidatto sakadāgāmī, purāṇo sotāpanno sadārasantuṭṭho. |
Among them, Isidatta was a once-returner, and Purāṇa was a stream-enterer, content with his wife. |
magge purisaṃ ṭhapesunti tesaṃ kira gāmadvārena bhagavato gamanamaggo. |
"They placed a man on the road" - it seems the Blessed One's path of travel was through the gate of their village. |
tasmā “bhagavā kāle vā akāle vā amhākaṃ suttānaṃ vā pamattānaṃ vā gaccheyya, atha passituṃ na labheyyāmā”ti maggamajjhe purisaṃ ṭhapesuṃ. |
Therefore, thinking, "The Blessed One might pass by at a proper or improper time, while we are asleep or heedless, and then we would not get to see him," they placed a man in the middle of the road. |
♦ anubandhiṃsūti na dūratova piṭṭhito piṭṭhito anubandhiṃsu, bhagavā pana sakaṭamaggassa majjhe jaṅghamaggena agamāsi, itare ubhosu passesu anugacchantā agamaṃsu. |
♦ "They followed" means they did not follow from a distance, from behind, but the Blessed One went along the foot-path in the middle of the cart-track, and the others went along, following on both sides. |
maggā okkammāti buddhānañhi kenaci saddhiṃ gacchantānaṃyeva paṭisanthāraṃ kātuṃ vaṭṭati kenaci saddhiṃ ṭhitakānaṃ, kenaci saddhiṃ divasabhāgaṃ nisinnānaṃ. |
"Having stepped off the road" - for it is proper for Buddhas to converse with someone only while walking with them, or while standing with them, or while sitting with them for part of the day. |
tasmā bhagavā cintesi — “imehi me saddhiṃ gacchantassa paṭisanthāraṃ kātuṃ ayuttaṃ, ṭhitakenapi kātuṃ na yuttaṃ, ime hi mayhaṃ sāsane sāmino āgataphalā. |
Therefore the Blessed One thought: "It is not proper for me to converse with these while walking; it is also not proper to do so while standing, for these are masters in my teaching, who have attained the fruit. |
imehi saddhiṃ nisīditvāva divasabhāgaṃ paṭisanthāraṃ karissāmī”ti maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami. |
I will converse with them for part of the day only after sitting down." Having stepped off the road, he approached the foot of a certain tree. |
♦ paññatte āsane nisīdīti te kira chattupāhanaṃ kattaradaṇḍaṃ pādabbhañjanatelādīni ceva aṭṭhavidhañca pānakaṃ sarabhapādapallaṅkañca gāhāpetvā agamaṃsu, ābhataṃ pallaṅkampi paññāpetvā adaṃsu, satthā tasmiṃ nisīdi. |
♦ "He sat down on the prepared seat" - it seems they had come, having had their umbrella, sandals, staff, foot-anointing oil, etc., and the eight kinds of drinks, and a couch with gazelle-foot legs carried; they also prepared the couch they had brought and offered it, and the Teacher sat on it. |
ekamantaṃ nisīdiṃsūti sesāni chattupāhanādīni bhikkhusaṅghassa dethāti vatvā sayampi bhagavantaṃ vanditvā ekamantaṃ nisīdiṃsu. |
"They sat down to one side" - having said, "Give the remaining umbrella, sandals, etc., to the Saṅgha of monks," they themselves, having paid homage to the Blessed One, sat down to one side. |
♦ sāvatthiyā kosalesu cārikaṃ pakkamissatītiādi sabbaṃ majjhimapadesavasenava vuttaṃ. |
♦ "He will set out on a tour of Kosala from Sāvatthī," etc., is all spoken with reference to the middle country. |
kasmā? niyatattā. |
Why? Because it is fixed. |
bhagavato hi cārikācaraṇampi aruṇuṭṭhāpanampi niyataṃ, majjhimapadeseyeva cārikaṃ carati, majjhimadese aruṇaṃ uṭṭhapetīti niyatattā majjhimadesavasena vuttaṃ. |
For the Blessed One's touring and his rising at dawn are fixed; he tours only in the middle country, he rises at dawn in the middle country. Because it is fixed, it is spoken with reference to the middle country. |
āsanne no bhagavā bhavissatīti ettha na kevalaṃ āsannattāyeva tesaṃ somanassaṃ hoti, atha kho “idāni dānaṃ dātuṃ gandhamālādīhi pūjaṃ kātuṃ dhammaṃ sotuṃ pañhaṃ pucchituṃ labhissāmā”ti tesaṃ somanassaṃ hoti. |
"The Blessed One will be near us" - here their joy is not only because of his proximity, but their joy is because "now we will get to give alms, to make offerings with perfumes, garlands, etc., to hear the Dhamma, to ask questions." |
♦ tasmātiha thapatayo sambādho gharāvāsoti thapatayo yasmā tumhākaṃ mayi dūrībhūte anappakaṃ domanassaṃ, āsanne anappakaṃ somanassaṃ hoti, tasmāpi veditabbametaṃ “sambādho gharāvāso”ti. |
♦ "Therefore, carpenters, constricted is the household life" - carpenters, because when I am far away from you there is no little displeasure, and when I am near there is no little joy, therefore this should be known: "constricted is the household life." |
gharāvāsassa hi dosena tumhākaṃ evaṃ hoti. |
For because of the fault of the household life, this happens to you. |
sace pana gharāvāsaṃ pahāya pabbajitā, atha evaṃ vo mayā saddhiṃyeva gacchantānañca āgacchantānañca taṃ na bhaveyyāti imamatthaṃ dīpento evamāha. |
But if you had gone forth, having abandoned the household life, then this would not happen to you while going and coming with me. Showing this meaning, he spoke thus. |
tattha sakiñcanasapalibodhaṭṭhena sambādhatā veditabbā. |
Therein, the constrictedness should be understood as having possessions and being encumbered. |
mahāvāse vasantassapi hi sakiñcanasapalibodhaṭṭhena gharāvāso sambādhova. |
For even for one living in a great mansion, the household life is constricted because of having possessions and being encumbered. |
rajāpathoti rāgadosamoharajānaṃ āpatho, āgamanaṭṭhānanti attho. |
"A path of dust" means a path, a place of arrival, for the dust of greed, hatred, and delusion. |
abbhokāso pabbajjāti pabbajjā pana akiñcanāpalibodhaṭṭhena abbhokāso. |
"The open air is the going forth" - but the going forth is the open air because of having no possessions and no encumbrances. |
caturatanikepi hi gabbhe dvinnaṃ bhikkhūnaṃ pallaṅkena pallaṅkaṃ ghaṭetvā nisinnānampi akiñcanāpalibodhaṭṭhena pabbajjā abbhokāso nāma hoti. |
For even for two monks sitting on couches touching each other in a four-cubit cell, the going forth is called the open air because of having no possessions and no encumbrances. |
alañca pana vo thapatayo appamādāyāti evaṃ sambādhe gharāvāse vasantānaṃ tumhākaṃ appamādameva kātuṃ yuttanti attho. |
"And it is enough for you, carpenters, for diligence" means it is proper for you, who live in such a constricted household life, to practice only diligence, this is the meaning. |
♦ ekaṃ purato ekaṃ pacchato nisīdāpemāti te kira dvepi janā sabbālaṅkārapaṭimaṇḍitesu dvīsu nāgesu tā itthiyo evaṃ nisīdāpetvā rañño nāgaṃ majjhe katvā ubhosu passesu gacchanti, tasmā evamāhaṃsu. |
♦ "We make one sit in front and one behind" - it seems both men make those women sit on two elephants adorned with all their ornaments, and placing the king's elephant in the middle, they go on both sides; therefore they spoke thus. |
nāgopi rakkhitabboti yathā kiñci visevitaṃ na karoti, evaṃ rakkhitabbo hoti. |
"The elephant too must be guarded" means it must be guarded so that it does not do anything untoward. |
tāpi bhaginiyoti yathā pamādaṃ nāpajjanti, evaṃ rakkhitabbā honti. |
"Those sisters too" means they must be guarded so that they do not fall into heedlessness. |
attāpīti sitahasitakathitavipekkhitādīni akarontehi attāpi rakkhitabbo hoti. |
"Oneself too" means oneself too must be guarded by not doing things like laughing, smiling, talking, and looking around. |
. tathā karonto hi “sāmidubbho eso”ti niggahetabbo hoti. |
For one who does so is to be punished as "disloyal to his master." |
tasmātiha thapatayoti yasmā tumhe rājā niccaṃ rājabhaṇḍaṃ paṭicchāpeti, tasmāpi sambādho gharāvāso rajāpatho. |
"Therefore, carpenters," means because the king always has you protect the royal property, therefore also the household life is constricted, a path of dust. |
yasmā pana paṃsukūlikabhikkhuṃ evaṃ paṭicchāpento natthi, tasmā abbhokāso pabbajjā. |
But because there is no one who thus protects a rag-robe monk, therefore the going forth is the open air. |
evaṃ sabbatthāpi alañca pana vo thapatayo appamādāya appamādameva karothāti dasseti. |
Thus in all cases, he shows, "And it is enough for you, carpenters, for diligence, practice only diligence." |
♦ muttacāgoti vissaṭṭhacāgo. |
♦ "Of released generosity" means of abandoned generosity. |
payatapāṇīti āgatāgatānaṃ dānatthāya dhotahattho. |
"With ready hands" means with hands washed for the purpose of giving to those who come. |
vossaggaratoti vossaggasaṅkhāte cāge rato. |
"Delighting in relinquishment" means delighting in the relinquishment called generosity. |
yācayogoti yācitabbakayutto. |
"Fit to be asked" means fit to be asked for something. |
dānasaṃvibhāgaratoti dānena ceva appamattakampi kiñci laddhā tatopi saṃvibhāge rato. |
"Delighting in giving and sharing" means delighting in giving and in sharing from whatever little has been received. |
appaṭivibhattanti “idaṃ amhākaṃ bhavissati, idaṃ bhikkhūnan”ti evaṃ akatavibhāgaṃ, sabbaṃ dātabbameva hutvā ṭhitanti attho. |
"Undivided" means not divided as "this will be ours, this for the monks," but standing as all to be given, this is the meaning. |
♦ 7. veḷudvāreyyasuttavaṇṇanā SN 55.7 |
♦ 7. Commentary on the Sutta at Veḷudvāra |
♦ 1003. sattame veḷudvāranti gāmadvāre paveṇiāgatassa veḷugacchassa atthitāya evaṃladdhanāmo gāmo. |
♦ 1003. In the seventh, "Veḷudvāra" is a village that got its name from the presence of a clump of bamboo that had been there by tradition at the village gate. |
attupanāyikanti attani upanetabbaṃ. |
"To be applied to oneself" means to be applied to oneself. |
samphabhāsenāti amantabhāsena. |
"With trivial talk" means with idle chatter. |
samphappalāpabhāsenāti samphappalāpasambhāsena niratthakena aññāṇavacanenāti attho. |
"With babbling trivial talk" means with idle, meaningless, ignorant speech, this is the meaning. |
♦ 8-9. paṭhamagiñjakāvasathasuttādivaṇṇanā |
♦ 8-9. Commentary on the First Sutta at the Brick Hall, etc. |
♦ 1004-5. aṭṭhame ñātiketi ekaṃ taḷākaṃ nissāya dvinnaṃ cūḷapitimahāpitiputtānaṃ dve gāmā, tesu ekasmiṃ gāmake. |
♦ 1004-5. In the eighth, "at Ñātika" means two villages of the sons of the younger and elder paternal uncles, near a single pond; in one of those villages. |
giñjakāvasatheti iṭṭhakāmaye āvasathe. |
"In the brick hall" means in a dwelling made of bricks. |
orambhāgiyānanti heṭṭhābhāgiyānaṃ, kāmabhaveyeva paṭisandhiggāhāpakānanti attho. |
"Of the lower part" means of the part below; the meaning is, causing rebirth only in the sensual existence. |
oranti laddhanāmehi vā tīhi maggehi pahātabbānītipi orambhāgiyāni. |
Or they are of the lower part because they are to be abandoned by the three paths which have obtained the name "lower." |
tattha kāmacchando byāpādoti imāni dve samāpattiyā vā avikkhambhitāni maggena vā asamucchinnāni nibbattivasena uddhaṃ bhāgaṃ rūpabhavaṃ arūpabhavaṃ vā gantuṃ na denti. |
Therein, sensual desire and ill will, these two, if not suppressed by attainment or not utterly cut off by the path, prevent one from going to the upper part, the form existence or the formless existence, by way of rebirth. |
sakkāyadiṭṭhiādīni tīṇi tattha nibbattampi ānetvā puna idheva nibbattāpentīti sabbānipi orambhāgiyāneva. |
The three, identity view and so on, even if one is reborn there, bring one back and cause rebirth right here; so all are of the lower part. |
anāvattidhammoti paṭisandhivasena anāgamanasabhāvo. |
"Of the nature of non-returning" means of the nature of not coming back by way of rebirth. |
♦ rāgadosamohānaṃ tanuttāti ettha kadāci uppattiyā ca pariyuṭṭhānamandatāya cāti dvedhāpi tanubhāvo veditabbo. |
♦ "The attenuation of greed, hatred, and delusion" - here the attenuation should be understood in two ways: by its occasional arising and by the weakness of its obsession. |
sakadāgāmissa hi puthujjanānaṃ viya abhiṇhaṃ rāgādayo na uppajjanti, kadāci karahaci uppajjanti. |
For for a once-returner, greed and so on do not arise frequently as they do for ordinary people; they arise occasionally, at some time. |
uppajjamānā ca na puthujjanānaṃ viya bahalabahalā uppajjanti, makkhipattaṃ viya tanukā uppajjanti. |
And when they arise, they do not arise thick and dense as for ordinary people, but they arise thin like a fly's wing. |
dīghabhāṇakatipiṭakamahāsīvatthero panāha — “yasmā sakadāgāmissa puttadhītaro honti, orodhā ca honti, tasmā bahalā kilesā. |
But the elder Mahāsīva, the Dīgha-reciter and Tipiṭaka-master, said: "Because a once-returner has sons and daughters, and has a harem, his defilements are thick. |
idaṃ pana bhavatanukavasena kathitan”ti. |
But this is spoken with reference to the attenuation of existence." |
taṃ aṭṭhakathāyaṃ “sotāpannassa satta bhave ṭhapetvā aṭṭhame bhave bhavatanukaṃ natthi, sakadāgāmissa dve bhave ṭhapetvā pañcasu bhavesu bhavatanukaṃ natthi, anāgāmissa rūpārūpabhavaṃ ṭhapetvā kāmabhave bhavatanukaṃ natthi, khīṇāsavassa kismiñci bhave bhavatanukaṃ natthī”ti vuttattā paṭikkhittaṃ hoti. |
That is rejected in the commentary, because it is said, "For a stream-enterer, except for seven existences, there is no attenuation of existence in the eighth existence; for a once-returner, except for two existences, there is no attenuation of existence in the five existences; for a non-returner, except for the form and formless existences, there is no attenuation of existence in the sensual existence; for one whose taints are destroyed, there is no attenuation of existence in any existence." |
♦ imaṃ lokanti imaṃ kāmāvacaralokaṃ sandhāya vuttaṃ. |
♦ "This world" is said with reference to this sensual world. |
ayañhettha adhippāyo — sace hi manussesu sakadāgāmiphalaṃ patto devesu nibbattitvā arahattaṃ sacchikaroti, iccetaṃ kusalaṃ. |
This is the intention here: if one who has attained the fruit of once-returning among humans, having been reborn among the gods, realizes Arahantship, this is good. |
asakkonto pana avassaṃ manussalokaṃ āgantvā sacchikaroti. |
But if he is unable, he will certainly come to the human world and realize it. |
devesu sakadāgāmiphalaṃ pattopi sace manussesu nibbattitvā arahattaṃ sacchikaroti, iccetaṃ kusalaṃ. |
Even one who has attained the fruit of once-returning among the gods, if he, having been reborn among humans, realizes Arahantship, this is good. |
asakkonto pana avassaṃ devalokaṃ gantvā sacchikarotīti. |
But if he is unable, he will certainly go to the deva world and realize it. |
♦ vinipatanaṃ vinipāto, nāssa vinipāto dhammoti avinipātadhammo, catūsu apāyesu avinipātanasabhāvoti attho. |
♦ "Falling away is ruin; he is not of the nature of falling away," so he is of an un-ruinable nature; the meaning is, of the nature of not falling away into the four lower realms. |
niyatoti dhammaniyāmena niyato. |
"Certain" means certain by the certainty of the Dhamma. |
sambodhiparāyaṇoti uparimaggattayasaṅkhātā sambodhi paraṃ ayanaṃ assa gati paṭisaraṇaṃ avassaṃ pattabbāti sambodhiparāyaṇo. |
"Destined for enlightenment" means the enlightenment called the three higher paths is his final goal, his destination, his resort, which he will certainly attain, so he is destined for enlightenment. |
vihesāvesāti tesaṃ tesaṃ ñāṇagatiṃ ñāṇūpapattiṃ ñāṇābhisamparāyaṃ olokentassa kāyakilamathova esa, ānanda, tathāgatassāti dīpeti. |
"It is a weariness" - he shows that for one looking at their respective knowledge-destinations, knowledge-rebirths, and knowledge-future-states, this, Ānanda, is a bodily fatigue for the Tathāgata. |
cittavihesā pana buddhānaṃ natthi. |
But for Buddhas, there is no mental weariness. |
♦ dhammādāsanti dhammamayaṃ ādāsaṃ. |
♦ "The mirror of the Dhamma" means a mirror made of the Dhamma. |
yenāti yena dhammādāsena samannāgato. |
"By which" means endowed with which mirror of the Dhamma. |
khīṇāpāyaduggativinipātoti idaṃ nirayādīnaṃyeva vevacanavaseneva vuttaṃ. |
"The lower realms, the bad destinations, the states of ruin are destroyed" - this is said only by way of synonyms for hell and so on. |
nirayādayo hi vaḍḍhisaṅkhātato ayato apetattā apāyo, dukkhassa gati paṭisaraṇanti. |
For hell and so on are called lower realms because they are devoid of the 'ay' called growth; bad destinations because suffering is their destination and resort. |
duggati, dukkaṭakārino ettha vivasā nipatantīti vinipāto. |
They are states of ruin because wrongdoers fall into them helplessly. |
navamaṃ uttānameva. |
The ninth is self-evident. |
♦ 10. tatiyagiñjakāvasathasuttavaṇṇanā SN 55.10 |
♦ 10. Commentary on the Third Sutta at the Brick Hall |
♦ 1006. dasame paropaññāsāti atirekapaññāsa. |
♦ 1006. In the tenth, "over fifty" means more than fifty. |
sādhikanavutīti atirekanavuti. |
"Over ninety" means more than ninety. |
chātirekānīti chahi adhikāni. |
"With an excess of six" means with six more. |
so kira gāmo kiñcāpi nātimahā ahosi, ariyasāvakā panettha bahū. |
It seems that village, though not very large, had many noble disciples. |
tattha tattha ahivātarogena ekappahāreneva catuvīsati pāṇasatasahassāni kālamakaṃsu, tesu ariyasāvakā ettakā nāma ahesuṃ. |
There, by a plague of cholera, in a single strike, twenty-four hundred thousand beings died; among them, there were this many noble disciples. |
sesaṃ sabbattha uttānamevāti. |
The rest is self-evident everywhere. |
♦ veḷudvāravaggo paṭhamo. |
♦ The Veḷudvāra Chapter is the first. |
♦ 2. rājakārāmavaggo |
♦ 2. The Rājakārāma Chapter |
♦ 1. sahassabhikkhunisaṅghasuttavaṇṇanā SN 55.11 |
♦ 1. Commentary on the Sutta on the Saṅgha of a Thousand Nuns |
♦ 1007. dutiyassa paṭhame rājakārāmeti raññā kāritattā evaṃ laddhanāme ārāme, taṃ raññā pasenadikosalena kataṃ. |
♦ 1007. In the first of the second, "at the Rājakārāma" means in the monastery so-named because it was built by the king; it was built by King Pasenadi of Kosala. |
paṭhamabodhiyaṃ kira lābhaggayasaggapattaṃ satthāraṃ disvā titthiyā cintayiṃsu — “samaṇo gotamo lābhaggayasaggapatto, na kho panesa aññaṃ kiñci sīlaṃ vā samādhiṃ vā nissāya evaṃ lābhaggayasaggapatto. |
It seems that in the first period of his enlightenment, seeing the Teacher who had reached the pinnacle of gain and honor, the heretics thought: "The recluse Gotama has reached the pinnacle of gain and honor. But he has not reached this pinnacle of gain and honor by relying on any other virtue or concentration. |
bhūmisīsaṃ pana tena gahitaṃ, sace mayampi jetavanasamīpe ārāmaṃ kārāpetuṃ sakkuṇeyyāma, lābhaggayasaggapattā bhaveyyāmā”ti. |
But he has taken the best land. If we too can get a monastery built near the Jetavana, we will reach the pinnacle of gain and honor." |
te attano attano upaṭṭhāke samādapetvā satasahassamatte kahāpaṇe labhitvā te ādāya rañño santikaṃ agamaṃsu. |
Having persuaded their own supporters and obtained about a hundred thousand kahāpaṇas, they took them and went to the king. |
rājā “kiṃ etan”ti? |
The king asked, "What is this?" |
pucchi. mayaṃ jetavanasamīpe titthiyārāmaṃ karoma, sace samaṇo gotamo vā samaṇassa gotamassa sāvakā vā āgantvā vāressanti, vāretuṃ mā adatthāti lañjaṃ adaṃsu. |
"We are building a heretics' monastery near the Jetavana. If the recluse Gotama or the disciples of the recluse Gotama come and prevent us, do not allow them to prevent us." They gave a bribe. |
rājā lañjaṃ gahetvā “gacchatha kārethā”ti āha. |
The king, having taken the bribe, said, "Go and build it." |
♦ te gantvā, attano upaṭṭhākehi dabbasambhāre āharāpetvā, thambhussāpanādīni karontā, uccāsaddā mahāsaddā ekakolāhalaṃ akaṃsu. |
♦ They went, had their supporters bring materials, and while erecting pillars, etc., they made a great noise, a loud noise, a single uproar. |
satthā gandhakuṭito nikkhamma pamukhe ṭhatvā “ke pana te, ānanda, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti? |
The Teacher, coming out of the perfume chamber and standing on the porch, asked, "Who are they, Ānanda, making a loud noise, a great noise? I think they are fishermen, quarreling over fish." |
, pucchi. titthiyā, bhante, jetavanasamīpe titthiyārāmaṃ karontīti. |
"The heretics, venerable sir, are building a heretics' monastery near the Jetavana." |
ānanda, ime sāsanena paṭiviruddhā bhikkhusaṅghassa aphāsuvihāraṃ karissanti, rañño ārocetvā vārāpehīti. |
"Ānanda, these, being hostile to the teaching, will cause a lack of comfort for the Saṅgha of monks. Inform the king and have them stopped." |
♦ thero bhikkhusaṅghena saddhiṃ gantvā rājadvāre aṭṭhāsi. |
♦ The elder went with the Saṅgha of monks and stood at the palace gate. |
rañño “therā, deva, āgatā”ti nivedayiṃsu. |
They informed the king, "The elders, sire, have come." |
rājā lañjassa gahitattā na nikkhami. |
The king, having taken the bribe, did not come out. |
therā gantvā satthu ārocayiṃsu. |
The elders went and informed the Teacher. |
satthā sāriputtamoggallāne pesesi. |
The Teacher sent Sāriputta and Moggallāna. |
rājā tesampi dassanaṃ na adāsi. |
The king did not grant them an audience either. |
te āgantvā satthu ārocayiṃsu “na, bhante, rājā nikkhanto”ti. |
They came and informed the Teacher, "The king did not come out, venerable sir." |
satthā taṅkhaṇaṃyeva byākāsi — “attano rajje ṭhatvā kālaṃ kātuṃ na labhissatī”ti. |
At that very moment, the Teacher prophesied: "He will not be able to die while established in his own kingdom." |
♦ dutiyadivase ca sāmaṃyeva bhikkhusaṅghaparivāro gantvā rājadvāre aṭṭhāsi. |
♦ And on the second day, he himself, surrounded by the Saṅgha of monks, went and stood at the palace gate. |
rājā “satthā āgato”ti sutvā nikkhamitvā, nivesanaṃ pavesetvā, sārapallaṅke nisīdāpetvā, yāgukhajjakaṃ adāsi. |
The king, hearing, "The Teacher has come," came out, invited him into the palace, had him sit on a precious couch, and gave him gruel and hard food. |
satthā paribhuttayāgukhādanīyo “yāva bhattaṃ niṭṭhāti, tāva satthu santike nisīdissāmī”ti āgantvā nisinnaṃ rājānaṃ “tayā, mahārāja, idaṃ nāma katan”ti avatvā, “kāraṇeneva naṃ saññāpessāmī”ti idaṃ atītakāraṇaṃ āhari — mahārāja, pabbajite nāma aññamaññaṃ yujjhāpetuṃ na vaṭṭati. |
The Teacher, having consumed the gruel and hard food, said to the king who had come and sat down, thinking, "I will sit near the Teacher until the meal is finished," not saying, "You, great king, have done this and that," but thinking, "I will make him understand by a reason," brought up this past reason: "Great king, it is not proper for those who have gone forth to be made to fight with one another. |
atītepi isayo aññamaññaṃ yujjhāpetvā saha raṭṭhena rājā samuddaṃ paviṭṭhoti. |
In the past, too, a king, having made sages fight with one another, entered the sea with his kingdom." |
kadā bhagavāti? |
"When, Blessed One?" |
♦ atīte, mahārāja, bharuraṭṭhe bharurājā nāma rajjaṃ kāreti. |
♦ In the past, great king, in the kingdom of Bharu, a king named Bharu ruled the kingdom. |
pañcasatā pañcasatā dve isigaṇā pabbatapādato loṇambilasevanatthāya bharunagaraṃ gantvā nagarassa avidūre dve rukkhā atthi, paṭhamaṃ āgato isigaṇo ekassa rukkhassa mūle nisīdi, pacchāgatopi ekassāti. |
Two groups of sages, five hundred each, went from the foot of the mountain to the city of Bharu to eat salt and sour things. Not far from the city, there were two trees. The group of sages that arrived first sat at the foot of one tree, and the one that came later, at one. |
te yathābhirantaṃ viharitvā pabbatapādaṃ eva agamaṃsu. |
Having dwelt as they pleased, they went back to the foot of the mountain. |
te puna āgacchantāpi attano rukkhamūleyeva nisīdanti. |
When they came again, they sat at the foot of their own tree. |
addhāne gacchante eko rukkho sukkhi, tasmiṃ sukkhe āgatā tāpasā “ayaṃ rukkho mahā, amhākampi tesampi pahossatī”ti itaresaṃ rukkhamūlassa ekapadese nisīdiṃsu. |
As time went on, one tree withered. The ascetics who had come to that withered tree, thinking, "This tree is large, it will be enough for us and for them," sat down in one part of the foot of the other's tree. |
te pacchā āgacchantā rukkhamūlaṃ apavisitvā bahi ṭhitāva “kasmā tumhe ettha nisīdathā”ti āhaṃsu. |
When the others came later, they did not enter the foot of the tree but stood outside and said, "Why do you sit here?" |
ācariyā amhākaṃ rukkho sukkho, ayaṃ rukkho mahā, tumhepi pavisatha, tumhākampi amhākampi pahossatīti. |
"Masters, our tree has withered; this tree is large. You too enter, it will be enough for you and for us." |
te “na mayaṃ pavisāma, nikkhamatha tumhe”ti kathaṃ vaḍḍhetvā “na tumhe attanova manena nikkhamissathā”ti hatthādīsu gahetvā nikkaḍḍhiṃsu. |
They said, "We will not enter; you get out." Having escalated the talk, they said, "You will not get out of your own accord," and seizing them by the hands, etc., they dragged them out. |
te “hotu sikkhāpessāma ne”ti iddhiyā sovaṇṇamayāni dve cakkāni rajatamayañca akkhaṃ māpetvā pavaṭṭentā rājadvāraṃ agamiṃsu. |
They, thinking, "Let it be, we will teach them a lesson," created two golden wheels and a silver axle by psychic power, and rolling them, they went to the palace gate. |
rañño “evarūpaṃ, deva, tāpasā paṇṇākāraṃ gahetvā ṭhitā”ti nivedayiṃsu. |
They informed the king, "Sire, ascetics are standing with such a gift." |
rājā tuṭṭho “pakkosathā”ti te pakkosāpetvā “mahākammaṃ tumhehi kataṃ, atthi vo kiñci mayā kattabban”ti āha. |
The king, pleased, said, "Summon them," and having had them summoned, he said, "You have done a great deed. Is there anything I can do for you?" |
āma, mahārāja, amhākaṃ nisinnaṭṭhānaṃ ekarukkhamūlaṃ atthi, taṃ aññehi isīhi gahitaṃ, taṃ no dāpehīti. |
"Yes, great king, we have a sitting place at the foot of a single tree; it has been taken by other sages. Please give it to us." |
rājā purise pesetvā tāpase nikkaḍḍhāpesi. |
The king sent men and had the ascetics dragged out. |
♦ te bahi ṭhitā “kiṃ nu kho datvā labhiṃsū”ti olokayamānā “idaṃ nāmā”ti disvā “mayampi lañjaṃ datvā puna gaṇhissāmā”ti iddhiyā sovaṇṇamayaṃ rathapañjaraṃ māpetvā ādāya agamaṃsu. |
♦ Those standing outside, looking to see, "What did they give to get it?" and seeing, "This and that," they thought, "We too will give a bribe and get it back." Creating a golden chariot-frame by psychic power, they took it and went. |
rājā disvā tuṭṭho — “kiṃ, bhante, kātabban”ti? |
The king, seeing it, was pleased and said, "What is to be done, venerable sirs?" |
, āha. mahārāja amhākaṃ rukkhamūle añño isigaṇo nisinno, taṃ no rukkhamūlaṃ dāpehīti. |
"Great king, another group of sages is sitting at the foot of our tree. Please give us that tree-foot." |
rājā purise pesetvā te nikkaḍḍhāpesi. |
The king sent men and had them dragged out. |
tāpasā aññamaññaṃ kalahaṃ katvā, “ananucchavikaṃ amhehi katan”ti vippaṭisārino hutvā pabbatapādameva agamaṃsu. |
The ascetics, having quarreled with one another, feeling remorse, "We have done something improper," went back to the foot of the mountain. |
tato devatā “ayaṃ rājā dvinnaṃ isigaṇānaṃ hatthato lañjaṃ gahetvā aññamaññaṃ kalahaṃ kārāpesī”ti kujjhitvā mahāsamuddaṃ ubbaṭṭetvā tassa rañño vijitaṃ yojanasahassamattaṭṭhānaṃ samuddameva akaṃsūti. |
Then the deities, angry that "this king, having taken a bribe from the hands of two groups of sages, has made them quarrel with one another," caused the great ocean to swell up and made the king's dominion, a place a thousand yojanas in extent, into the ocean itself. |
♦ “isīnamantaraṃ katvā, bharurājāti me sutaṃ. |
♦ "Having caused a rift between sages, I have heard of the king of Bharu." |
♦ ucchinno saha raṭṭhehi, sa rājā vibhavaṅgato”ti. |
♦ "Destroyed with his kingdom, that king came to ruin." |
— |
— |
♦ evaṃ bhagavatā imasmiṃ atīte dassite yasmā buddhānaṃ nāma kathā okappaniyā hoti, “tasmā rājā attano kiriyaṃ sallakkhetvā anupadhāretvā mayā akattabbaṃ kammaṃ katan”ti “gacchatha, bhaṇe, titthiye nikkaḍḍhathā”ti nikkaḍḍhāpetvā cintesi — “mayā kārito vihāro nāma natthi, tasmiṃyeva ṭhāne vihāraṃ kāressāmī”ti tesaṃ dabbasambhārepi adatvā vihāraṃ kāresi. |
♦ Thus, when this past event was shown by the Blessed One, because the talk of Buddhas is persuasive, therefore the king, realizing his own action and reflecting, "I have done an act that should not have been done," had the heretics dragged out, saying, "Go, sirs, drag out the heretics," and thought, "There is no monastery built by me. I will have a monastery built in that very place." Not even giving them their materials, he had the monastery built. |
taṃ sandhāyetaṃ vuttaṃ. |
This is said with reference to that. |
♦ 2-3. brāhmaṇasuttādivaṇṇanā |
♦ 2-3. Commentary on the Sutta to the Brahmin, etc. |
♦ 1008-9. dutiye udayagāmininti attano samaye vaḍḍhigāminiṃ. |
♦ 1008-9. In the second, "growing" means growing in its own time. |
maraṇaṃ āgameyyāsīti maraṇaṃ iccheyyāsi, pattheyyāsi vā. |
"You would wish for death" means you would desire death, or you would long for it. |
tatiyaṃ uttānameva. |
The third is self-evident. |
♦ 4. duggatibhayasuttavaṇṇanā SN 55.14 |
♦ 4. Commentary on the Sutta on the Fear of a Bad Destination |
♦ 1010. catutthe sabbaduggatibhayaṃ samatikkantoti manussadobhaggaṃ paṭikkhittaṃ. |
♦ 1010. In the fourth, "has overcome all fear of a bad destination" - misfortune among humans is rejected. |
♦ 5. duggativinipātabhayasuttavaṇṇanā SN 55.15 |
♦ 5. Commentary on the Sutta on the Fear of a Bad Destination and Ruin |
♦ 1011. pañcame sabbaduggativinipātabhayaṃ samatikkantoti manussadobhaggena saddhiṃ cattāro apāyā paṭikkhittā. |
♦ 1011. In the fifth, "has overcome all fear of a bad destination and ruin" - the four lower realms are rejected along with misfortune among humans. |
♦ 6. paṭhamamittāmaccasuttavaṇṇanā SN 55.16 |
♦ 6. Commentary on the First Sutta on Friends and Companions |
♦ 1012. chaṭṭhe mittāti aññamaññassa gehe āmisaparibhogavasena vohāramittā. |
♦ 1012. In the sixth, "friends" means friends by convention, through the enjoyment of material things in one another's houses. |
amaccāti āmantanapaṭimantanairiyāpathādīsu ekato pavattakiccā. |
"Companions" means those who have common activities in addressing, responding, deportment, etc. |
ñātīti sassusasurapakkhikā. |
"Kinsmen" means those on the side of the father-in-law and mother-in-law. |
sālohitāti samānalohitā bhātibhaginimātulādayo. |
"Blood-relatives" means those of the same blood, such as brothers, sisters, maternal uncles, etc. |
♦ 7. dutiyamittāmaccasuttavaṇṇanā SN 55.17 |
♦ 7. Commentary on the Second Sutta on Friends and Companions |
♦ 1013. sattame aññathattaṃ nāma pasādaññathattaṃ bhāvaññathattaṃ gatiaññathattaṃ lakkhaṇaññathattaṃ vipariṇāmaññathattanti anekavidhaṃ. |
♦ 1013. In the seventh, the change called "alteration" is of many kinds: alteration of confidence, alteration of state, alteration of destination, alteration of characteristic, alteration of transformation. |
tattha mahābhūtesu bhāvaññathattaṃ adhippetaṃ. |
Therein, alteration of state in the great elements is intended. |
suvaṇṇādibhāvena hi ghanasaṇṭhitāya pathavidhātuyā vilīyitvā udakabhāvaṃ āpajjamānāya purimabhāvo vigacchati, bhāvaññathattaṃ paññāyati. |
For when the earth-element, which is solid by its nature as gold, etc., melts and becomes a liquid, its former state disappears, and alteration of state is seen. |
lakkhaṇaṃ pana na vigacchati, kakkhaḷalakkhaṇāva hoti. |
But the characteristic does not disappear; it remains with the characteristic of hardness. |
ucchurasādibhāvena ca yūsākārasaṇṭhitāya āpodhātuyā sussitvā ghanapathavibhāvaṃ āpajjamānāya purimabhāvo vigacchati, bhāvaññathattaṃ paññāyati. |
And when the water-element, which has the form of juice, such as sugarcane juice, etc., dries up and becomes a solid earth-state, its former state disappears, and alteration of state is seen. |
lakkhaṇaṃ pana na vigacchati, ābandhanalakkhaṇāva hoti. |
But the characteristic does not disappear; it remains with the characteristic of cohesion. |
tatridaṃ aññathattanti ettha pana gatiaññathattaṃ adhippetaṃ, tañhi ariyasāvakassa natthi. |
But here in "this alteration," alteration of destination is intended, for that does not exist for a noble disciple. |
pasādaññathattampi natthiyeva, idha pana pasādaphalaṃ pakāsetuṃ gatiaññathattameva dassitaṃ. |
Alteration of confidence also does not exist, but here, to show the fruit of confidence, only alteration of destination is shown. |
sesaṃ sabbattha uttānamevāti. |
The rest is self-evident everywhere. |
♦ rājakārāmavaggo dutiyo. |
♦ The Rājakārāma Chapter is the second. |
♦ 3. saraṇānivaggo SN 55: |
♦ 3. The Saraṇāni Chapter SN 55: |
21 ), |
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♦ 1-2. paṭhamamahānāmasuttādivaṇṇanā SN 55: |
♦ 1-2. Commentary on the First Sutta on Mahānāma, etc. SN 55: |
21 ), |
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♦ 1017-18. tatiyassa paṭhame iddhanti telamadhuphāṇitādīhi samiddhaṃ. |
♦ 1017-18. In the first of the third, "prosperous" means prosperous with oil, honey, molasses, etc. |
phītanti hatthūpagasīsūpagagīvūpagādialaṅkāravasena supupphitaṃ. |
"Flourishing" means well-blossomed with ornaments for the hands, head, neck, etc. |
ākiṇṇamanussanti nirantaramanussaṃ. |
"Crowded with people" means with people without interruption. |
sambādhabyūhanti byūhā vuccanti avinibbiddharacchāyo, yā paviṭṭhamaggeneva niggacchanti, tā sambādhā byūhā bahukā etthāti sambādhabyūhaṃ. |
"With constricted alleys" - alleys are called "byūha," those from which one exits by the same way one entered; there are many constricted alleys here, so it is "with constricted alleys." |
imināpi nagarassa ghanavāsameva dīpeti. |
By this too he shows the dense population of the city. |
bhantenāti ito cito ca paribbhamantena uddhatacārinā. |
"By a madman" means by one who wanders here and there, with restless conduct. |
dutiyaṃ uttānameva. |
The second is self-evident. |
♦ 3. godhasakkasuttavaṇṇanā SN 55: SN 55.23 |
♦ 3. Commentary on the Sutta to Godha the Sakyan SN 55: |
22 ), |
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♦ 1019. tatiye bhagavāva etaṃ jāneyya etehi dhammehi samannāgataṃ vā asamannāgataṃ vāti idaṃ so sakko tīhi dhammehi samannāgatassa puggalassa sotāpannabhāvaṃ, catūhi vā dhammehi samannāgatassa sotāpannabhāvaṃ bhagavāva jānātīti adhippāyena āha. |
♦ 1019. In the third, "the Blessed One alone would know this, whether he is endowed with these qualities or not" - this Sakka said with the intention that the Blessed One alone knows the state of being a stream-enterer for a person endowed with three qualities, or the state of being a stream-enterer for one endowed with four qualities. |
♦ kocideva dhammasamuppādo uppajjeyyāti kiñcideva kāraṇaṃ uppajjeyya. |
♦ "Some doctrinal issue might arise" means some reason might arise. |
ekato assa bhagavā, ekato bhikkhusaṅghoti yasmiṃ kāraṇe uppanne bhagavā bhikkhusaṅghena nānāladdhiko hutvā ekaṃ vādaṃ vadanto ekato assa, bhikkhusaṅghopi ekaṃ vadanto ekatoti attho. |
"On one side would be the Blessed One, on the other the Saṅgha of monks" means, when a reason has arisen in which the Blessed One, having become of a different opinion from the Saṅgha of monks, would speak one view on one side, and the Saṅgha of monks also speaking one view on another side, this is the meaning. |
tenevāhanti yaṃ vādaṃ tumhe vadetha, tamevāhaṃ gaṇheyyanti. |
"Therefore I say" means, whatever view you would speak, that I would accept. |
nanu ca ariyasāvakassa ratanattaye pasādanānattaṃ natthi, atha kasmā esa evamāhāti? |
But surely for a noble disciple there is no difference in confidence in the three jewels, so why does he say so? |
bhagavato sabbaññutāya. |
Because of the Blessed One's omniscience. |
evañhissa hoti “bhikkhusaṅgho attano asabbaññutāya ajānitvāpi katheyya, satthu pana aññāṇaṃ nāma natthī”ti. |
For it is so for him: "The Saṅgha of monks might speak out of ignorance due to their lack of omniscience, but for the Teacher, there is no such thing as ignorance." |
tasmā evamāha. |
Therefore he spoke thus. |
aññatra kalyāṇā aññatra kusalāti kalyāṇameva kusalameva vadāmi, na kalyāṇakusalavimuttanti. |
"Except what is good, except what is wholesome" means I speak only of what is good, only of what is wholesome, not of what is devoid of goodness and wholesomeness. |
apicassa anavajjanadoso esoti. |
Moreover, this is a faultless statement of his. |
♦ 4. paṭhamasaraṇānisakkasuttavaṇṇanā SN 55.24 |
♦ 4. Commentary on the First Sutta to Saraṇāni the Sakyan |
♦ 1020. catutthe idha mahānāma ekacco puggaloti idaṃ na kevalaṃ saraṇāni eva apāyato mutto, imepi puggalā muttāti dassetuṃ āraddhaṃ. |
♦ 1020. In the fourth, "here, Mahānāma, a certain person" - this is begun to show that not only one who has taken refuge is freed from the lower realms, but these persons are also freed. |
mattaso nijjhānaṃ khamantīti pamāṇena ca olokanaṃ khamanti. |
"They endure a measure of reflection" means they endure a measure and an observation. |
iminā dhammānusārimaggaṭṭhapuggalaṃ dasseti. |
With this he shows the person at the stage of the Dhamma-follower's path. |
agantā nirayanti maggaṭṭhapuggalo hi apāyato parimuttoti vā parimuccissatīti vā vattuṃ na vaṭṭati, parimuccatīti pana vattuṃ vaṭṭati. |
"Not going to hell" - for it is not proper to say of a person at the path-stage that he is freed from the lower realms or will be freed, but it is proper to say he is being freed. |
yasmā ca parimuccati, tasmā gantā nāma na hotīti, “agantā”ti vutto, na gacchatīti attho. |
And because he is being freed, he is not called a "goer," so he is called "not going"; the meaning is, he does not go. |
saddhāmattaṃ pemamattanti iminā saddhānusārimaggaṭṭhapuggalaṃ dasseti. |
"A mere measure of faith, a mere measure of love" - with this he shows the person at the stage of the faith-follower's path. |
mahāsālāti samīpe ṭhiteva cattāro mahāsārarukkhe dassento āha. |
"Great sāl trees" - he spoke, pointing to four great sāl trees standing nearby. |
maraṇakāle sikkhaṃ samādiyīti maraṇasamaye tīsu sikkhāsu paripūrakārī ahosīti dasseti. |
"He undertook the training at the time of death" - he shows that at the time of death he became a fulfiller of the three trainings. |
♦ 5. dutiyasaraṇānisakkasuttavaṇṇanā SN 55.25 |
♦ 5. Commentary on the Second Sutta to Saraṇāni the Sakyan |
♦ 1021. pañcame dukkhettanti visamakhettaṃ. |
♦ 1021. In the fifth, "a bad field" means an uneven field. |
dubbhūmanti ūsarabhūmiṃ loṇūpahataṃ. |
"Bad land" means barren land, affected by salt. |
khaṇḍānīti paribhinnāni. |
"Broken" means shattered. |
pūtīnīti udakena temetvā pūtibhāvaṃ āpannāni. |
"Rotten" means having become rotten by being soaked with water. |
vātātapahatānīti vātātapena hatattā nirojabhāvaṃ gatāni. |
"Struck by wind and sun" means having reached a state of lifelessness by being struck by wind and sun. |
asārādānīti anādinnasārāni agahitasārāni. |
"Without substance" means without their substance taken, without their essence grasped. |
asukhasayitānīti na koṭṭhādīsu pakkhipitvā suṭṭhu ṭhapitāni. |
"Badly laid" means not put into a granary, etc., and well-placed. |
sukhasayitānīti ṭhapitaṭṭhānato cattāro māse acalitāni. |
"Well laid" means not moved for four months from the place where they were placed. |
♦ 6. paṭhamānāthapiṇḍikasuttavaṇṇanā SN 55.26 |
♦ 6. Commentary on the First Sutta on Anāthapiṇḍika |
♦ 1022. chaṭṭhe ṭhānaso vedanā paṭippassambheyyāti khaṇena vedanā paṭippassambheyya. |
♦ 1022. In the sixth, "the feeling would subside on the spot" means the feeling would subside in a moment. |
micchāñāṇenāti micchāpaccavekkhaṇena micchāvimuttiyāti aniyyānikavimuttiyā. |
"With wrong knowledge" means with wrong reviewing; "with wrong liberation" means with a liberation that does not lead out. |
tasmā saddhañca sīlañcāti gāthā vuttatthā eva. |
"Therefore faith and virtue" - the verse has the same meaning as stated. |
yatra hi nāmāti yo nāma. |
"Where indeed" means whoever. |
♦ 7. dutiyānāthapiṇḍikasuttavaṇṇanā SN 55.27 |
♦ 7. Commentary on the Second Sutta on Anāthapiṇḍika |
♦ 1023. sattame samparāyikaṃ maraṇabhayanti samparāyahetukaṃ maraṇabhayaṃ gihisāmīcikānīti gihīnaṃ anucchavikāni. |
♦ 1023. In the seventh, "the fear of death concerning the next life" means the fear of death caused by the next life. "Proper for householders" means suitable for householders. |
sesaṃ sabbattha uttānamevāti. |
The rest is self-evident everywhere. |
♦ saraṇānivaggo tatiyo. |
♦ The Saraṇāni Chapter is the third. |
♦ 4. puññābhisandavaggo SN 55: |
♦ 4. The Chapter on Streams of Merit SN 55: |
31 ), |
♦ 1. paṭhamapuññābhisandasuttavaṇṇanā SN 55: SN 55.31 |
♦ 1. Commentary on the First Sutta on Streams of Merit SN 55: |
31 ), |
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♦ 1027. catutthassa paṭhame puññābhisandā kusalābhisandāti puññanadiyo kusalanadiyo. |
♦ 1027. In the first of the fourth, "streams of merit, streams of the wholesome" means rivers of merit, rivers of the wholesome. |
sukhassāhārāti sukhassa paccayā. |
"Sources of happiness" means causes of happiness. |
♦ 4. paṭhamadevapadasuttavaṇṇanā SN 55: SN 55.34 |
♦ 4. Commentary on the First Sutta on the Footprints of the Gods SN 55: |
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♦ 1030. catutthe devapadānīti devānaṃ ñāṇena, devassa vā ñāṇena akkantapadāni. |
♦ 1030. In the fourth, "footprints of the gods" means footprints trodden by the knowledge of the gods, or by the knowledge of a god. |
visuddhiyāti visujjhanatthāya. |
"For purity" means for the purpose of being purified. |
pariyodapanāyāti puriyodapanatthāya jotanatthāya. |
"For cleansing" means for the purpose of making pure, for the purpose of making bright. |
imasmiṃ sutte cattāropi phalaṭṭhapuggalā visuddhaṭṭhena devā nāma jātā. |
In this sutta, all four persons at the fruit-stage have become gods by the meaning of being pure. |
♦ 8. vassasuttavaṇṇanā SN 55: SN 55.38 |
♦ 8. Commentary on the Sutta on Rain SN 55: |
33 ), |
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♦ 1034. aṭṭhame pāraṃgantvāti pāraṃ vuccati nibbānaṃ, taṃ patvāti attho. |
♦ 1034. In the eighth, "having gone to the far shore" means the far shore is called Nibbāna; having reached it, this is the meaning. |
āsavānaṃ khayāya saṃvattantīti na paṭhamaṃ nibbānaṃ gantvā pacchā saṃvattanti, gacchamānā eva saṃvattanti. |
"They conduce to the destruction of the taints" means they do not first go to Nibbāna and then conduce, but while going they conduce. |
desanā pana evaṃ katā. |
But the teaching is given thus. |
♦ 10. nandiyasakkasuttavaṇṇanā SN 55.40 |
♦ 10. Commentary on the Sutta to Nandiya the Sakyan |
♦ 1036. dasame divā pavivekāya rattiṃ paṭisallānāyāti divā pavivekatthāya rattiṃ paṭisallānatthāya . |
♦ 1036. In the tenth, "for seclusion by day, for solitude by night" means for the purpose of seclusion by day, for the purpose of solitude by night. |
dhammā na pātubhavantīti samathavipassanā dhammā na uppajjanti. |
"The dhammas do not appear" means the dhammas of serenity and insight do not arise. |
sesaṃ sabbattha uttānamevāti. |
The rest is self-evident everywhere. |
♦ puññābhisandavaggo catuttho. |
♦ The Chapter on Streams of Merit is the fourth. |
♦ 5. sagāthakapuññābhisandavaggo |
♦ 5. The Chapter on Streams of Merit with Verses |
♦ 1. paṭhamābhiasandasuttavaṇṇanā SN 55.41 |
♦ 1. Commentary on the First Sutta on Streams |
♦ 1037. pañcamassa paṭhame asaṅkhyeyyoti āḷhakagaṇanāya asaṅkhyeyyo, yojanavasena panassa saṅkhyā atthi. |
♦ 1037. In the first of the fifth, "incalculable" means incalculable by the measure of an āḷhaka, but its measure in yojanas exists. |
bahubheravanti saviññāṇakāviññāṇakānaṃ bheravārammaṇānaṃ vasena bahubheravaṃ. |
"Full of terrors" means full of terrors by way of terrifying objects, both animate and inanimate. |
puthūti bahu. |
"Many" means much. |
savantīti sandamānā. |
"Flowing" means streaming. |
upayantīti upagacchanti. |
"They approach" means they come to. |
♦ 2. dutiyābhisandasuttavaṇṇanā SN 55.42 |
♦ 2. Commentary on the Second Sutta on Streams |
♦ 1038. dutiye yatthimā mahānadiyo saṃsandanti samentīti yasmiṃ saṃbhajje etā mahānadiyo ekībhavanti, nirantarā bhavantīti attho. |
♦ 1038. In the second, "where these great rivers converge and meet" means in which confluence these great rivers become one, become without interval, this is the meaning. |
♦ 3. tatiyābhisandasuttavaṇṇanā SN 55.43 |
♦ 3. Commentary on the Third Sutta on Streams |
♦ 1039. tatiye puññakāmoti puññatthiko. |
♦ 1039. In the third, "desiring merit" means seeking merit. |
kusale patiṭṭhitoti maggakusale patiṭṭhito. |
"Established in the wholesome" means established in the wholesome of the path. |
bhāveti maggaṃ amatassa pattiyāti nibbānassa pāpuṇanatthaṃ arahattamaggaṃ bhāveti. |
"He develops the path for the attainment of the deathless" means he develops the path of Arahantship for the purpose of reaching Nibbāna. |
dhammasārādhigamoti dhammasāro vuccati ariyaphalaṃ dhammasāro, adhigamo assāti dhammasārādhigamo, adhigataphaloti attho. |
"Attainment of the essence of the Dhamma" - the essence of the Dhamma is called the noble fruit; he has the attainment of the essence of the Dhamma, so he is one who has attained the essence of the Dhamma; the meaning is, he has attained the fruit. |
khaye ratoti kilesakkhaye rato. |
"Delighting in destruction" means delighting in the destruction of the defilements. |
♦ 4. paṭhamamahaddhanasuttavaṇṇanā SN 55.44 |
♦ 4. Commentary on the First Sutta on Great Wealth |
♦ 1040. catutthe aḍḍho mahaddhanoti sattavidhena ariyadhanena aḍḍho ceva mahaddhano ca. |
♦ 1040. In the fourth, "rich, of great wealth" means rich and of great wealth with the seven kinds of noble wealth. |
teneva bhogena mahābhogo. |
With that very wealth, he is of great possessions. |
sesaṃ sabbattha uttānamevāti. |
The rest is self-evident everywhere. |
♦ sagāthakapuññābhisandavaggo pañcamo. |
♦ The Chapter on Streams of Merit with Verses is the fifth. |
♦ 6. sappaññavaggo |
♦ 6. The Chapter on the Wise |
♦ 2. vassaṃvuttasuttavaṇṇanā SN 55.52 |
♦ 2. Commentary on the Sutta on Being in the Rains |
♦ 1048. chaṭṭhassa dutiye ayamadhippāyo — sotāpanno bhikkhu ettakena vosānaṃ anāpajjitvā tāneva indriyabalabojjhaṅgāni samodhānetvā vipassanaṃ vaḍḍhetvā sakadāgāmimaggaṃ pāpuṇissati, sakadāgāmī anāgāmimaggaṃ, anāgāmī arahattamagganti imamatthaṃ sandhāya bhagavatā imasmiṃ sutte sāsane tanti paveṇī kathitāti. |
♦ 1048. In the second of the sixth, this is the intention: a stream-enterer monk, not having reached the end with just this much, having combined those very faculties, powers, and enlightenment factors, and having developed insight, will reach the path of once-returning; a once-returner, the path of non-returning; a non-returner, the path of Arahantship. With this meaning in mind, the Blessed One in this sutta has taught the lineage, the tradition in the teaching. |
♦ 3. dhammadinnasuttavaṇṇanā SN 55.53 |
♦ 3. Commentary on the Sutta to Dhammadinna |
♦ 1049. tatiye dhammadinnoti sattasu janesu eko. |
♦ 1049. In the third, "Dhammadinna" is one of seven persons. |
buddhakālasmiñhi dhammadinno upāsako, visākho upāsako, uggo gahapati, citto gahapati, hatthako āḷavako, cūḷānāthapiṇḍiko, mahāanāthapiṇḍikoti ime satta janā pañcasataupāsakaparivārā ahesuṃ. |
For at the time of the Buddha, the layman Dhammadinna, the layman Visākha, the householder Ugga, the householder Citta, Hatthaka of Āḷavī, the younger Anāthapiṇḍika, and the great Anāthapiṇḍika, these seven persons, each had a following of five hundred laymen. |
etesu esa aññataro. |
He is one of these. |
♦ gambhīrāti dhammagambhīrā sallasuttādayo. |
♦ "Profound" means profound in Dhamma, such as the Salla Sutta. |
gambhīratthāti atthagambhīrā cetanāsuttantādayo. |
"Of profound meaning" means profound in meaning, such as the Cetanā Suttanta. |
lokuttarāti lokuttaratthadīpakā asaṅkhatasaṃyuttādayo. |
"Supramundane" means expounding the supramundane meaning, such as the Asaṅkhata Saṃyutta. |
suññatappaṭisaṃyuttāti sattasuññatādīpakā khajjanikasuttantādayo. |
"Connected with emptiness" means expounding the seven kinds of emptiness, such as the Khajjanika Suttanta. |
upasampajja viharissāmāti paṭilabhitvā viharissāma. |
"We will enter and dwell" means we will attain and dwell. |
evañhi vo, dhammadinna, sikkhitabbanti evaṃ tumhehi candopamapaṭipadaṃ rathavinītapaṭipadaṃ moneyyapaṭipadaṃ mahāariyavaṃsapaṭipadaṃ pūrentehi sikkhitabbaṃ. |
"Thus you should train, Dhammadinna," means thus you should train, fulfilling the practice like the moon, the practice of the well-trained chariot, the practice of sagehood, the practice of the great noble lineage. |
iti satthā imesaṃ upāsakānaṃ asayhabhāraṃ āropesi. |
Thus the Teacher placed an unbearable burden on these laymen. |
kasmā ? ete kira na attano bhūmiyaṃ ṭhatvā ovādaṃ yāciṃsu, avisesena pana sabbabhāraṃ ukkhipituṃ samatthā viya “ovadatu no, bhante, bhagavā”ti yāciṃsu. |
Why? It seems they did not ask for instruction while standing on their own level, but as if they were capable of taking up the whole burden without distinction, they asked, "Let the Blessed One instruct us, venerable sir." |
tena tesaṃ satthā asayhabhāraṃ āropento evamāha. |
Therefore, the Teacher, placing an unbearable burden on them, spoke thus. |
na kho netanti na kho etaṃ. |
"It is not so" means it is not so. |
nakāro panettha byañjanasandhimattamevāti veditabbo. |
The 'na' here should be understood as just a euphonic conjunction. |
tasmāti yasmā idāni attano bhūmiyaṃ ṭhatvā ovādaṃ yācatha, tasmā. |
"Therefore" means because you now ask for instruction while standing on your own level, therefore. |
♦ 4. gilānasuttavaṇṇanā SN 55.54 |
♦ 4. Commentary on the Sutta on the Sick |
♦ 1050. catutthe na kho panetanti na kho amhehi etaṃ. |
♦ 1050. In the fourth, "it is not so" means it is not so for us. |
sappañño upāsakoti sotāpanno adhippeto. |
"A wise layman" means a stream-enterer is intended. |
assāsanīyehi dhammehīti assāsakarehi dhammehi. |
"With comforting dhammas" means with dhammas that bring comfort. |
assāsatāyasmāti assāsatu āyasmā. |
"Let the venerable one be comforted" means let the venerable one be comforted. |
mārisoti maraṇapaṭibaddho. |
"Mārisa" means one who is bound to die. |
maraṇadhammoti maraṇasabhāvo. |
"Of the nature of death" means of the nature of dying. |
adhimocehīti ṭhapehi. |
"Establish" means place. |
adhimocitanti ṭhapitaṃ. |
"Established" means placed. |
evaṃ vimuttacittassāti evaṃ arahattaphalavimuttiyā vimuttacittassa. |
"For one with a mind thus liberated" means for one whose mind is liberated by the liberation of the fruit of Arahantship. |
yadidaṃ vimuttiyā vimuttanti yaṃ idaṃ vimuttiṃ ārabbha vimuttiyā nānākaraṇaṃ vattabbaṃ siyā, na taṃ vadāmi. |
"That which is liberation by liberation" means, whatever distinction might be said about liberation with reference to liberation, I do not say that. |
bhikkhusaṅghassa hi cetiyaṅgaṇabodhiyaṅgaṇavattesu ceva asītikkhandhakavattesu cāti āgamanīyaguṇesu pamāṇaṃ nāma natthi, paṭividdhe pana magge vā phale vā upāsakānañca bhikkhūnañca nānākaraṇaṃ natthi. |
For of the Saṅgha of monks, there is no measure in the virtuous qualities of coming to the duties of the cetiya-yard and bodhi-yard and in the eighty minor duties; but in the penetrated path or fruit, there is no distinction between laymen and monks. |
♦ 9. paññāpaṭilābhasuttavaṇṇanā SN 55: SN 55.59 |
♦ 9. Commentary on the Sutta on the Attainment of Wisdom SN 55: |
54 , |
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♦ 1055. navame paññāpaṭilābhāya saṃvattantīti ettha satta sekkhā paññaṃ paṭilabhanti nāma, khīṇāsavo paṭiladdhapañño nāmāti veditabbo. |
♦ 1055. In the ninth, "they conduce to the attainment of wisdom" - here the seven trainees are said to attain wisdom; one whose taints are destroyed is called one who has attained wisdom, it should be understood. |
parato paññābuddhiyātiādīsupi eseva nayo. |
In "for the growth of wisdom" and so on, this is the same method. |
sesaṃ sabbattha uttānamevāti. |
The rest is self-evident everywhere. |
♦ sappaññavaggo chaṭṭho. |
♦ The Chapter on the Wise is the sixth. |
♦ 7. mahāpaññavaggo |
♦ 7. The Chapter on Great Wisdom |
♦ 1. mahāpaññāsuttavaṇṇanā SN 55.64 |
♦ 1. Commentary on the Sutta on Great Wisdom |
♦ 1058. sattame mahāpaññatāya saṃvattantītiādīsu “mahante atthe pariggaṇhātīti mahāpaññā”tiādinā paṭisambhidāyaṃ vuttanayeneva sabbattha sabbapadesu attho veditabbo. |
♦ 1058. In the seventh, in "they conduce to great wisdom," etc., the meaning in all places should be understood in the way stated in the Paṭisambhidāmagga, "it comprehends great things, so it is great wisdom," and so on. |
sesaṃ sabbattha uttānamevāti. |
The rest is self-evident everywhere. |
♦ sotāpattisaṃyuttavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Connected Discourses on Stream-Entry is finished. |
♦ 12. saccasaṃyuttaṃ SN 56 |
♦ 12. The Connected Discourses on the Truths |
♦ 1. samādhivaggo |
♦ 1. The Chapter on Concentration |
♦ 1. samādhisuttavaṇṇanā SN 56.1 |
♦ 1. Commentary on the Sutta on Concentration |
♦ 1071. saccasaṃyuttassa paṭhame samādhiṃ, bhikkhaveti te kira bhikkhū cittekaggatāya parihāyanti, atha nesaṃ satthā — “evamete cittekaggataṃ labhitvā, kammaṭṭhānaṃ vaḍḍhetvā, visesaṃ pāpuṇissantī”ti imaṃ desanaṃ ārabhi. |
♦ 1071. In the first of the Connected Discourses on the Truths, "Concentration, monks" - it seems those monks were declining in unification of mind, so the Teacher, thinking, "Thus they will attain unification of mind, develop the meditation subject, and reach a special state," began this discourse. |
tasmātiha, bhikkhave, “idaṃ dukkhan”ti yogo karaṇīyoti ettha yathābhūtādivasena kāraṇacchedo veditabbo. |
"Therefore, monks, effort should be made, 'This is suffering'" - here the division of the reason should be understood by way of things as they really are, etc. |
idañhi vuttaṃ hoti — bhikkhave, yasmā samāhito bhikkhu cattāri saccāni yathābhūtaṃ pajānāti, tasmā tumhehi ca samāhitehi catunnaṃ saccānaṃ yathābhūtaṃ pajānanatthāya “idaṃ dukkhan”ti yogo karaṇīyo. |
This is what is said: Monks, because a concentrated monk understands the four truths as they really are, therefore you, being concentrated, should make an effort, "This is suffering," for the purpose of understanding the four truths as they really are. |
tathā yasmā cattāri saccāni tathāgatasseva pātubhāvā pākaṭāni honti, yasmā ca tathāgatena suvibhattāni, yasmā ca tesu aparimāṇā vaṇṇā aparimāṇāni padabyañjanāni, yasmā ca tesaṃ appaṭividdhattā vaṭṭaṃ vaḍḍhati, tesaṃ paṭividdhakālato paṭṭhāya na vaḍḍhati, tasmā “evaṃ no vaṭṭaṃ na vaḍḍhissatī”ti tumhehi “idaṃ dukkhan”ti yogo karaṇīyo. |
Likewise, because the four truths become manifest only with the appearance of a Tathāgata, and because they are well-analyzed by a Tathāgata, and because in them there are immeasurable descriptions, immeasurable phrases and letters, and because as long as they are not penetrated, the round of existence increases, and from the time they are penetrated, it does not increase, therefore, thinking, "Thus our round of existence will not increase," you should make an effort, "This is suffering." |
♦ 2. paṭisallānasuttavaṇṇanā SN 56.2 |
♦ 2. Commentary on the Sutta on Solitude |
♦ 1072. dutiyaṃ kāyavivekavikalānaṃ kāyavivekapaṭilābhatthāya vuttaṃ. |
♦ 1072. The second was spoken for those who lacked bodily seclusion, for the attainment of bodily seclusion. |
♦ 3. paṭhamakulaputtasuttādivaṇṇanā |
♦ 3. Commentary on the First Sutta on the Clansman, etc. |
♦ 1073-75. tatiye abhisamayāyāti abhisamayatthāya. |
♦ 1073-75. In the third, "for direct knowledge" means for the purpose of direct knowledge. |
samaṇabrāhmaṇāti cettha sāsanāvacarā adhippetā. |
And "recluses and brahmins" here refers to those who practice the teaching. |
tathā catutthapañcamesu, tena tena abhilāpena bujjhanakānaṃ pana ajjhāsayenetāni vuttāni. |
Likewise in the fourth and fifth, but these were spoken according to the disposition of those who would awaken by that particular expression. |
♦ 6. dutiyasamaṇabrāhmaṇasuttavaṇṇanā SN 56.6 |
♦ 6. Commentary on the Second Sutta on Recluses and Brahmins |
♦ 1076. chaṭṭhe abhisambuddhaṃ pakāsesunti abhisambuddho ahanti evaṃ attānaṃ abhisambuddhaṃ pakāsayiṃsu. |
♦ 1076. In the sixth, "they proclaim themselves as fully enlightened" means they proclaimed themselves thus, "I am fully enlightened." |
imasmiñhi sutte sabbaññubuddhā ca samaṇagahaṇena gahitā. |
In this sutta, the Omniscient Buddhas are included in the term "recluses." |
♦ 10. tiracchānakathāsuttavaṇṇanā SN 56.10 |
♦ 10. Commentary on the Sutta on Animalistic Talk |
♦ 1080. dasame anekavihitanti anekavidhaṃ. |
♦ 1080. In the tenth, "of many kinds" means of various kinds. |
tiracchānakathanti aniyyānikattā saggamokkhamaggānaṃ tiracchānabhūtaṃ kathaṃ. |
"Animalistic talk" means talk that is animalistic because it does not lead out, being an obstacle to the paths to heaven and liberation. |
rājakathantiādīsu rājānaṃ ārabbha “mahāsammato mandhātā dhammāsoko evaṃ mahānubhāvo”tiādinā nayena pavattakathā rājakathā. |
In "talk about kings," etc., talk that proceeds in the manner of "Mahāsammata, Mandhātā, Dhammāsoka were of such great power" with reference to kings is talk about kings. |
esa nayo corakathādīsu. |
This is the method in talk about thieves and so on. |
tesu “asuko rājā abhirūpo dassanīyo”tiādinā nayena gehasitakathāva tiracchānakathā hoti. |
Among them, worldly talk in the manner of "such and such a king is handsome, good-looking," etc., is animalistic talk. |
“sopi nāma evaṃ mahānubhāvo khayaṃ gato”ti evaṃ pavattā pana kammaṭṭhānabhāve tiṭṭhati. |
But talk that proceeds thus, "Even one of such great power has come to ruin," stands in the place of a meditation subject. |
coresupi “mūladevo evaṃ mahānubhāvo meghamālo evaṃ mahānubhāvo”ti tesaṃ kammaṃ paṭicca “aho sūrā”ti gehasitakathāva tiracchānakathā. |
Among thieves too, worldly talk about their deeds, "Mūladeva was of such great power, Meghamāla of such great power," saying, "Oh, what heroes," is animalistic talk. |
yuddhepi bhāratayuddhādīsu “asukena asuko evaṃ mārito evaṃ viddho”ti kāmassādavaseneva kathā tiracchānakathā, “tepi nāma khayaṃ gatā”ti evaṃ pavattā pana sabbattha kammaṭṭhānameva hoti. |
In war too, in the Bhārata war and so on, talk by way of sensual pleasure, "so-and-so was killed by so-and-so in this way, pierced in this way," is animalistic talk; but talk that proceeds thus, "they too have come to ruin," is everywhere a meditation subject. |
apica annādīsu “evaṃ vaṇṇavantaṃ gandhavantaṃ rasavantaṃ phassasampannaṃ khādimha bhuñjimha pivimha paribhuñjimhā”ti kāmassādavasena kathetuṃ na vaṭṭati. |
Moreover, concerning food and so on, it is not proper to speak by way of sensual pleasure, "we ate, consumed, drank, and enjoyed food that was so full of color, scent, taste, and touch." |
sātthakaṃ pana katvā “pubbe evaṃ vaṇṇādisampannaṃ annaṃ pānaṃ vatthaṃ sayanaṃ mālaṃ gandhaṃ vilepanaṃ sīlavantānaṃ adamha, cetiye pūjaṃ akarimhā”ti kathetuṃ vaṭṭati. |
But it is proper to speak, having made it meaningful, "In the past, we gave food, drink, cloth, bedding, garlands, scents, and ointments of such color, etc., to the virtuous; we made offerings at the cetiya." |
♦ ñātikathādīsupi “amhākaṃ ñātakā sūrā samatthā”ti vā, “pubbe mayaṃ evaṃ vicitrehi yānehi vicarimhā”ti vā assādavasena vattuṃ na vaṭṭati. |
♦ In talk about kinsmen, etc., too, it is not proper to speak by way of pleasure, "Our kinsmen are brave, capable," or "In the past, we traveled in such varied vehicles." |
sātthakaṃ pana katvā “tepi no ñātakā khayaṃ gatā”ti vā, “pubbe mayaṃ evarūpā upāhanā saṅghassa adamhā”ti vā kathetabbā. |
But it is to be spoken of, having made it meaningful, "Those kinsmen of ours too have come to ruin," or "In the past, we gave such footwear to the Saṅgha." |
gāmakathādīsupi suniviṭṭhadunniviṭṭhasubhikkhadubbhikkhādivasena vā “asukagāmavāsino sūrā samatthā”ti vā evaṃ assādavasena vattuṃ na vaṭṭati, sātthakaṃ pana katvā “saddhā pasannā”ti vā, “khayaṃ gatā”ti vā vattuṃ vaṭṭati. |
In talk about villages, etc., too, it is not proper to speak by way of pleasure, whether a place is well-situated or ill-situated, has abundance or famine, or "the inhabitants of such-and-such a village are brave, capable." But it is proper to speak, having made it meaningful, "They are faithful, confident," or "They have come to ruin." |
nigamanagarajanapadakathāsupi eseva nayo. |
This is the same method in talk about towns, cities, and countries. |
♦ itthikathāpi vaṇṇasaṇṭhānādīni paṭicca assādavasena vattuṃ na vaṭṭati, “saddhā pasannā khayaṃ gatā”ti evameva vaṭṭati. |
♦ Talk about women, too, it is not proper to speak of by way of pleasure, concerning their beauty, form, etc.; it is only proper thus: "She is faithful, confident, has come to ruin." |
sūrakathāpi “nandimitto nāma yodho sūro ahosī”ti assādavasena vattuṃ na vaṭṭati, “saddho pasanno ahosi, khayaṃ gato”ti evameva vaṭṭati. |
Talk about heroes, too, it is not proper to speak of by way of pleasure, "A warrior named Nandimitta was a hero"; it is only proper thus: "He was faithful, confident, has come to ruin." |
surākathātipi pāṭho. |
"Talk about liquor" is also a reading. |
sāpi cesā surākathā “evarūpā nāma surā pītā ratijananī hotī”ti assādavaseneva na vaṭṭati, ādīnavavasena pana “ummattakasaṃvattanikā”tiādinā nayena vaṭṭati. |
And that talk about liquor too is not proper by way of pleasure, "Such and such liquor, when drunk, is intoxicating"; but by way of its drawbacks, it is proper in the manner of "it leads to madness," etc. |
visikhākathāpi “asukavisikhā suniviṭṭhā dunniviṭṭhā”ti vā, “asukavisikhāya vāsino sūrā samatthā”ti vā assādavaseneva vattuṃ na vaṭṭati, “saddhā pasannā khayaṃ gatā”ti eccevaṃ vaṭṭati. |
Talk about streets, too, "such and such a street is well-situated, ill-situated," or "the inhabitants of such and such a street are brave, capable," it is not proper to speak of by way of pleasure; it is only proper thus: "They are faithful, confident, have come to ruin." |
kumbhaṭṭhānakathāti udakatitthakathā vuccati, kumbhadāsikathā vā. |
"Talk about the water-pot stand" is said to be talk about the water-landing place, or talk about the water-pot slave-girl. |
sāpi “pāsādikā naccituṃ gāyituṃ chekā”ti assādavasena na vaṭṭati, “saddhā pasannā”tiādinā nayeneva vaṭṭati. |
That too is not proper by way of pleasure, "She is graceful, skilled in dancing and singing"; it is only proper in the manner of "she is faithful, confident," etc. |
♦ pubbapetakathāti atītañātikathā. |
♦ "Talk about the departed" means talk about deceased kinsmen. |
tattha vattamānañātikathāsadisova vinicchayo. |
There, the decision is the same as for talk about living kinsmen. |
nānattakathāti purimapacchimakathāhi vimuttā avasesā nānāsabhāvā niratthakakathā. |
"Miscellaneous talk" means the remaining various kinds of useless talk, distinct from the preceding and succeeding talks. |
lokakkhāyikāti “ayaṃ loko kena nimmito, asukena nāma nimmito, kāko seto aṭṭhīnaṃ setattā, balākā rattā lohitassa rattattā”ti evamādikā lokāyatavitaṇḍasallāpakathā. |
"Speculation about the world" means such talk as worldly speculation and sophistry, "By whom was this world created? It was created by so-and-so. The crow is white because its bones are white; the crane is red because its blood is red." |
samuddakkhāyikā nāma “kasmā samuddo sāgaro, sāgaradevena khanitattā sāgaro, khato meti hatthamuddāya niveditattā samuddo”ti evamādikā niratthakasamuddakkhāyikakathā. |
"Speculation about the ocean" means such useless talk as speculation about the ocean, "Why is the ocean called 'sāgara'? Because it was dug by the god Sāgara, it is 'sāgara'; because he indicated with a hand gesture, 'dug by me,' it is 'samudda'." |
iti bhavo iti abhavoti yaṃ vā taṃ vā niratthakakāraṇaṃ vatvā pavattitakathā itibhavābhavakathā. |
"Thus it is, thus it is not" means talk that proceeds by saying some useless reason or other is talk about being and non-being. |
ettha ca bhavoti sassataṃ, abhavoti ucchedaṃ. |
And here, "being" is eternalism, "non-being" is annihilationism. |
bhavoti vuddhi, abhavoti hāni. |
"Being" is growth, "non-being" is decline. |
bhavoti kāmasukhaṃ, abhavoti attakilamatho. |
"Being" is sensual pleasure, "non-being" is self-mortification. |
iti imāya chabbidhāya itibhavābhavakathāya saddhiṃ bāttiṃsa tiracchānakathā nāma honti. |
Thus, with this sixfold talk about being and non-being, there are thirty-two kinds of animalistic talk. |
sesaṃ sabbattha uttānatthamevāti. |
The rest has a clear meaning everywhere. |
♦ paṭhamo vaggo. |
♦ The first chapter. |
♦ 2. dhammacakkappavattanavaggo SN 56: |
♦ 2. The Chapter on the Turning of the Wheel of Dhamma SN 56: |
11 , |
♦ 1. dhammacakkappavattanasuttavaṇṇanā SN 56: SN 56.11 |
♦ 1. Commentary on the Sutta on the Turning of the Wheel of Dhamma SN 56: |
11 , |
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♦ 1081. dutiyassa paṭhame bārāṇasiyanti evaṃnāmake nagare. |
♦ 1081. In the first of the second, "at Bārāṇasī" means in the city of that name. |
isipatane migadāyeti isīnaṃ patanuppatanavasena evaṃladdhanāme migānaṃ abhayadānavasena dinnattā migadāyasaṅkhāte ārāme. |
"At Isipatana in the Deer Park" means in the monastery called the Deer Park because it was given for the sanctuary of deer, and which got its name Isipatana from the alighting and taking off of sages. |
ettha hi uppannuppannā sabbaññuisayo patanti, dhammacakkappavattanatthaṃ nisīdantīti attho. |
For here, omniscient sages who have arisen alight; the meaning is, they sit down to turn the wheel of Dhamma. |
nandamūlakapabbhārato sattāhaccayena nirodhasamāpattito vuṭṭhitā anotattadahe katamukhadhovanādikiccā ākāsena āgantvā paccekabuddhaisayopettha otaraṇavasena patanti, uposathatthañca anuposathatthañca sannipatanti, gandhamādanaṃ paṭigacchantāpi tatova uppatantīti iminā isīnaṃ patanuppatanavasena taṃ “isipatanan”ti vuccati. |
Paccekabuddha-sages, having risen from the attainment of cessation after seven days from the Nandamūlaka slope, and having performed the duty of washing their faces, etc., in the Anotatta lake, come through the air and alight here by way of descending; they also assemble for the Uposatha and non-Uposatha days; and when they return to Gandhamādana, they take off from there. By this alighting and taking off of sages, it is called "Isipatana." |
♦ āmantesīti dīpaṅkarapādamūle katābhinīhārato paṭṭhāya pāramiyo pūrento anupubbena pacchimabhave katābhinikkhamano anupubbena bodhimaṇḍaṃ patvā tattha aparājitapallaṅke nisinno mārabalaṃ bhinditvā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāmāvasāne dasasahassilokadhātuṃ unnādento sabbaññutaṃ patvā satta sattāhāni bodhimaṇḍe vītināmetvā mahābrahmunā āyācitadhammadesano buddhacakkhunā lokaṃ voloketvā lokānuggahena bārāṇasiṃ gantvā pañcavaggiye saññāpetvā dhammacakkaṃ pavattetukāmo āmantesi. |
♦ "He addressed" - having made his aspiration at the feet of Dīpaṅkara and from then on fulfilled the perfections, and in his last existence having made the great renunciation, he gradually reached the Bodhimaṇḍa, and sitting there on the unconquered throne, having defeated the army of Māra, and having recollected his past lives in the first watch of the night, and having purified the divine eye in the middle watch, and at the end of the last watch, causing the ten-thousand-world system to resound, having attained omniscience, and having spent seven weeks at the Bodhimaṇḍa, and having been requested to teach the Dhamma by the great Brahmā, and having surveyed the world with the Buddha-eye, and out of compassion for the world having gone to Bārāṇasī, and having instructed the group of five, desiring to turn the wheel of Dhamma, he addressed them. |
♦ dveme, bhikkhave, antāti dve ime, bhikkhave, koṭṭhāsā. |
♦ "These two, monks, are the extremes" - these two, monks, are the parts. |
imassa pana padassa saha samudāhārena samudāhāranigghoso heṭṭhā avīciṃ upari bhavaggaṃ patvā dasasahassilokadhātuṃ pattharitvā aṭṭhāsi. |
The resounding proclamation of this phrase, along with its utterance, having reached Avīci below and the peak of existence above, spread throughout the ten-thousand-world system and stood. |
tasmiṃyeva samaye aṭṭhārasakoṭisaṅkhā brahmāno samāgacchiṃsu, pacchimadisāya sūriyo atthameti, pācīnadisāya āsāḷhanakkhattena yutto puṇṇacando uggacchati. |
At that very moment, eighteen koṭis of Brahmās assembled; the sun was setting in the western direction, and the full moon, conjoined with the Āsāḷha constellation, was rising in the eastern direction. |
tasmiṃ samaye bhagavā imaṃ dhammacakkappavattanasuttaṃ ārabhanto “dveme, bhikkhave, antā”tiādimāha. |
At that time, the Blessed One, beginning this Sutta on the Turning of the Wheel of Dhamma, said, "These two, monks, are the extremes," and so on. |
♦ tattha pabbajitenāti gihisaṃyojanaṃ chinditvā pabbajjupagatena. |
♦ Therein, "by one who has gone forth" means by one who has gone forth, having cut the fetters of a householder. |
na sevitabbāti na vaḷañjetabbā . |
"Are not to be pursued" means are not to be practiced. |
yo cāyaṃ kāmesu kāmasukhallikānuyogoti yo ca ayaṃ vatthukāmesu kilesakāmasukhassa anuyogo. |
"And this devotion to the indulgence in sensual pleasures" means and this devotion to the pleasure of the defilements in the objects of sensual desire. |
hīnoti lāmako. |
"Low" means base. |
gammoti gāmavāsīnaṃ santako. |
"Vulgar" means belonging to villagers. |
pothujjanikoti andhabālajanena āciṇṇo. |
"Of the common person" means practiced by the blind, foolish folk. |
anariyoti na ariyo na visuddho na uttamo na vā ariyānaṃ santako. |
"Ignoble" means not noble, not pure, not supreme, or not belonging to the noble ones. |
anatthasaṃhitoti na atthasaṃhito, hitasukhāvahakāraṇaṃ anissitoti attho. |
"Unbeneficial" means not connected with benefit; the meaning is, not based on a cause that brings welfare and happiness. |
attakilamathānuyogoti attano kilamathassa anuyogo, attano dukkhakaraṇanti attho. |
"Devotion to self-mortification" means devotion to the torment of oneself; the meaning is, the causing of suffering to oneself. |
dukkhoti kaṇṭakāpassayaseyyādīhi attamāraṇehi dukkhāvaho. |
"Painful" means bringing suffering through self-killing acts such as lying on a bed of thorns. |
♦ paññācakkhuṃ karotīti cakkhukaraṇī. |
♦ "It creates the eye of wisdom," so it is "eye-creating." |
dutiyapadaṃ tasseva vevacanaṃ. |
The second phrase is a synonym for it. |
upasamāyāti kilesūpasamatthāya. |
"For calm" means for the purpose of calming the defilements. |
abhiññāyāti catunnaṃ saccānaṃ abhijānanatthāya. |
"For direct knowledge" means for the purpose of directly knowing the four truths. |
sambodhāyāti tesaṃyeva sambujjhanatthāya. |
"For enlightenment" means for the purpose of awakening to them. |
nibbānāyāti nibbānasacchikiriyāya. |
"For Nibbāna" means for the realization of Nibbāna. |
sesamettha yaṃ vattabbaṃ siyā, taṃ heṭṭhā tattha tattha vuttameva. |
Whatever else should be said here, that has been said below here and there. |
saccakathāpi sabbākāreneva visuddhimagge vitthāritā. |
The talk on the truths has also been explained in detail in every way in the Visuddhimagga. |
♦ tiparivaṭṭanti saccañāṇakiccañāṇakatañāṇasaṅkhātānaṃ tiṇṇaṃ parivaṭṭānaṃ vasena tiparivaṭṭaṃ. |
♦ "Of three revolutions" means of three revolutions by way of the knowledge of the truth, the knowledge of the function, and the knowledge of the accomplishment. |
ettha hi “idaṃ dukkhaṃ ariyasaccaṃ, idaṃ dukkhasamudayan”ti evaṃ catūsu saccesu yathābhūtaṃ ñāṇaṃ saccañāṇaṃ nāma. |
Here, the knowledge of things as they really are in the four truths, such as "This is the noble truth of suffering, this is the origin of suffering," is called the knowledge of the truth. |
tesuyeva “pariññeyyaṃ pahātabban”ti evaṃ kattabbakiccajānanañāṇaṃ kiccañāṇaṃ nāma. |
In them, the knowledge of knowing the duty to be done, such as "to be fully understood, to be abandoned," is called the knowledge of the function. |
“pariññātaṃ pahīnan”ti evaṃ tassa tassa kiccassa katabhāvajānanañāṇaṃ katañāṇaṃ nāma. |
The knowledge of knowing that the respective duty has been done, such as "has been fully understood, has been abandoned," is called the knowledge of the accomplishment. |
dvādasākāranti tesaṃyeva ekekasmiṃ sacce tiṇṇaṃ tiṇṇaṃ ākārānaṃ vasena dvādasākāraṃ. |
"Of twelve aspects" means of twelve aspects by way of the three aspects in each truth. |
ñāṇadassananti etesaṃ tiparivaṭṭānaṃ dvādasannaṃ ākārānaṃ vasena uppannañāṇasaṅkhātaṃ dassanaṃ. |
"Knowledge and vision" means the vision called the knowledge that arose by way of these three revolutions and twelve aspects. |
dhammacakkhunti aññattha tayo maggā tīṇi ca phalāni dhammacakkhu nāma honti, idha paṭhamamaggova. |
"The eye of the Dhamma" - elsewhere the three paths and the three fruits are called the eye of the Dhamma; here it is the first path. |
♦ dhammacakketi paṭivedhañāṇe ceva desanāñāṇe ca. |
♦ "The wheel of Dhamma" means in the knowledge of penetration and the knowledge of teaching. |
bodhipallaṅke nisinnassa hi catūsu saccesu uppannaṃ dvādasākāraṃ paṭivedhañāṇampi, isipatane nisinnassa dvādasākārāya saccadesanāya pavattitaṃ desanāñāṇampi dhammacakkaṃ nāma. |
For the twelve-aspected knowledge of penetration that arose in the four truths for him sitting on the throne of enlightenment, and the knowledge of teaching that proceeded with the twelve-aspected teaching on the truths for him sitting at Isipatana, are called the wheel of Dhamma. |
ubhayampi hetaṃ dasabalassa ure pavattañāṇameva. |
Both are indeed the knowledge that proceeded in the breast of the one with the ten powers. |
imāya desanāya pakāsentena bhagavatā dhammacakkaṃ pavattitaṃ nāma. |
By the Blessed One who proclaims with this teaching, the wheel of Dhamma is said to be turned. |
taṃ panetaṃ dhammacakkaṃ yāva aññāsikoṇḍaññatthero aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāti, tāva naṃ bhagavā pavatteti nāma, patiṭṭhite ca pavattitaṃ nāma. |
But this wheel of Dhamma, until the elder Aññāsikoṇḍañña is established in the fruit of stream-entry with eighteen koṭis of Brahmās, is said to be turned by the Blessed One; and when he is established, it is said to have been turned. |
taṃ sandhāya pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuntiādi vuttaṃ. |
With reference to that, it is said, "And when the wheel of Dhamma had been turned by the Blessed One, the earth-devas raised a cry," and so on. |
♦ tattha bhummāti bhūmaṭṭhakadevatā. |
♦ Therein, "earth-devas" means the deities dwelling on the earth. |
saddamanussāvesunti ekappahāreneva sādhukāraṃ datvā — “etaṃ bhagavatā”tiādīni vadantā anusāvayiṃsu. |
"They raised a cry" means, with a single outburst, giving their approval, they proclaimed, saying, "This by the Blessed One," and so on. |
obhāsoti sabbaññutaññāṇobhāso. |
"The light" means the light of the knowledge of omniscience. |
so hi tadā devānaṃ devānubhāvaṃ atikkamitvā virocittha. |
For at that time, it shone, surpassing the divine radiance of the gods. |
aññāsi vata, bho, koṇḍaññoti imassapi udānassa udāhāranigghoso dasasahassilokadhātuṃ pharitvā aṭṭhāsi. |
"Indeed, Koṇḍañña has understood!" - the resounding proclamation of this inspired utterance also filled the ten-thousand-world system and stood. |
♦ 9. saṅkāsanasuttavaṇṇanā SN 56.19 |
♦ 9. Commentary on the Sutta on Exposition |
♦ 1089. navame aparimāṇā vaṇṇāti appamāṇāni akkharāni. |
♦ 1089. In the ninth, "immeasurable descriptions" means immeasurable letters. |
byañjanāti tesaṃyeva vevacanaṃ, vaṇṇānaṃ vā ekadesā yadidaṃ byañjanā nāma. |
"Phrases" is a synonym for them, or the parts of the descriptions, that which is called phrases. |
saṅkāsanāti vibhattiyo. |
"Expositions" means the analyses. |
ekamekasmiñhi sacce sabbākārena vitthāriyamāne vaṇṇādīnaṃ anto nāma natthi. |
For when each single truth is explained in full detail, there is no end to the descriptions and so on. |
tasmā evamāha. |
Therefore he spoke thus. |
♦ 10. tathasuttavaṇṇanā SN 56.20 |
♦ 10. Commentary on the Sutta on the Real |
♦ 1090. dasame sabhāvāvijahanaṭṭhena tathaṃ. |
♦ 1090. In the tenth, "real" because of not abandoning its own nature. |
dukkhañhi dukkhameva vuttaṃ. |
For suffering is spoken of as just suffering. |
sabhāvassa amoghatāya avitathaṃ. |
"Not unreal" because of the non-falsity of its own nature. |
na hi dukkhaṃ adukkhaṃ nāma hoti. |
For suffering is not non-suffering. |
aññabhāvānupagamena anaññathaṃ. |
"Not otherwise" because of not taking on another nature. |
na hi dukkhaṃ samudayādibhāvaṃ upagacchati. |
For suffering does not take on the nature of origin and so on. |
samudayādīsupi eseva nayoti. |
This is the same method for the origin and so on. |
♦ dhammacakkappavattanavaggo dutiyo. |
♦ The Chapter on the Turning of the Wheel of Dhamma is the second. |
♦ 3. koṭigāmavaggo |
♦ 3. The Koṭigāma Chapter |
♦ 1. koṭigāmasuttavaṇṇanā SN 56.21 |
♦ 1. Commentary on the Sutta at Koṭigāma |
♦ 1091. tatiyassa paṭhame ananubodhāti ananubujjhanena. |
♦ 1091. In the first of the third, "through not awakening" means through not understanding. |
appaṭivedhāti appaṭivijjhanena. |
"Through not penetrating" means through not piercing. |
♦ 2. dutiyakoṭigāmasuttavaṇṇanā SN 56.22 |
♦ 2. Commentary on the Second Sutta at Koṭigāma |
♦ 1092. dutiye cetovimutti paññāvimuttīti phalasamāpattiphalapaññānaṃ nāmaṃ. |
♦ 1092. In the second, "liberation of mind, liberation by wisdom" is the name for the attainment of the fruit and the wisdom of the fruit. |
♦ 7. tathasuttavaṇṇanā SN 56.27 |
♦ 7. Commentary on the Sutta on the Real |
♦ 1097. sattame tasmā ariyasaccānīti yasmā tathāni avitathāni anaññathāni, tasmā ariyānaṃ saccānīti vuccanti. |
♦ 1097. In the seventh, "therefore they are noble truths" means because they are real, not unreal, not otherwise, therefore they are called the truths of the noble ones. |
na hi vitathāni ariyā ariyasaccato paṭivijjhanti. |
For the noble ones do not penetrate what is unreal as a noble truth. |
♦ 8. lokasuttavaṇṇanā SN 56.28 |
♦ 8. Commentary on the Sutta on the World |
♦ 1098. aṭṭhame tathāgato ariyo, tasmā “ariyasaccānī”ti yasmā ariyena tathāgatena paṭividdhattā desitattā ca tāni ariyasantakāni honti, tasmā ariyassa saccattā ariyasaccānīti attho. |
♦ 1098. In the eighth, "the Tathāgata is noble, therefore 'noble truths'" - because they belong to the noble ones, being penetrated and taught by the noble Tathāgata, therefore, because they are the truths of the noble one, the meaning is "noble truths." |
♦ 10. gavampatisuttavaṇṇanā SN 56.30 |
♦ 10. Commentary on the Sutta on Gavampati |
♦ 1100. dasame sahañcaniketi sahañcaniyanagare. |
♦ 1100. In the tenth, "at Sahañcanika" means in the city of Sahañcaniya. |
yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passatītiādi ekapaṭivedhavasena vuttaṃ, imasmiñhi sutte ekapaṭivedhova kathito. |
"Whoever, monks, sees suffering, he also sees the origin of suffering," etc., is said by way of a single penetration; in this sutta, only a single penetration is taught. |
♦ koṭigāmavaggo tatiyo. |
♦ The Koṭigāma Chapter is the third. |
♦ 4. sīsapāvanavaggo SN 56: |
♦ 4. The Sīsapā Grove Chapter SN 56: |
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♦ 1. sīsapāvanasuttavaṇṇanā SN 56: SN 56.31 |
♦ 1. Commentary on the Sutta at the Sīsapā Grove SN 56: |
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♦ 1101. catutthassa paṭhame yadidaṃ uparīti yāni imāni upari. |
♦ 1101. In the first of the fourth, "that which is above" means these which are above. |
sīsapāvaneti sīsapārukkhe. |
"In the Sīsapā grove" means in the Sīsapā trees. |
♦ 2. khadirapattasuttavaṇṇanā SN 56.32 |
♦ 2. Commentary on the Sutta on the Acacia Leaves |
♦ 1102. dutiye anabhisameccāti ñāṇena anabhisamāgantvā, appaṭivijjhitvāti attho. |
♦ 1102. In the second, "without directly knowing" means without coming together with by knowledge; the meaning is, without penetrating. |
♦ 3. daṇḍasuttavaṇṇanā SN 56.33 |
♦ 3. Commentary on the Sutta on the Stick |
♦ 1103. tatiye asmā lokā paraṃ lokanti imamhā manussalokā paraṃ nirayampi, tiracchānayonimpi, pettivisayampi, manussalokampi, devalokampi, gacchanti, punappunaṃ vaṭṭasmiṃyeva nibbattantīti attho. |
♦ 1103. In the third, "from this world to the next world" means from this human world they go to the next hell, or the animal realm, or the realm of ghosts, or the human world, or the deva world; the meaning is, they are reborn again and again in the round of existence. |
♦ 5. sattisatasuttavaṇṇanā SN 56.35 |
♦ 5. Commentary on the Sutta on the Hundred Spears |
♦ 1105. pañcame evañcetaṃ, bhikkhave, assāti, bhikkhave, evaṃ ce etaṃ bhaveyya, nirantaraṃ sattisatehi haññamānassa dukkhadomanassehi sahevesa saccābhisamayo bhaveyya ceti attho. |
♦ 1105. In the fifth, "and if it were so, monks," means, monks, if it were so, that this direct knowledge of the truths were to be had along with the pain and displeasure of being constantly struck by a hundred spears, this is the meaning. |
♦ 9. indakhīlasuttavaṇṇanā SN 56: SN 56.39 |
♦ 9. Commentary on the Sutta on the City Pillar SN 56: |
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♦ 1109. navame mukhaṃ olokentīti ajjhāsayaṃ olokenti. |
♦ 1109. In the ninth, "they look at the face" means they look at the disposition. |
ajjhāsayo idha mukhanti adhippeto. |
Here, disposition is intended by "face." |
♦ 10. vādatthikasuttavaṇṇanā SN 56: SN 56.40 |
♦ 10. Commentary on the Sutta on the Disputatious SN 56: |
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♦ 1110. dasame silāyūpoti silāthambho. |
♦ 1110. In the tenth, "a stone pillar" means a pillar of stone. |
soḷasakukkukoti soḷasahattho. |
"Sixteen cubits" means sixteen hands. |
soḷasakukkūtipi pāṭho. |
"Sixteen cubits" is also a reading. |
heṭṭhā nemaṅgamāti heṭṭhā āvāṭaṃ paviṭṭhā. |
"Buried in the foundation" means having entered the pit below. |
aṭṭha kukku uparinemassāti aṭṭha hatthā āvāṭassa upari uggantvā ṭhitā bhaveyyuṃ. |
"Eight cubits above the foundation" means eight hands would be standing, having risen above the pit. |
bhusāti balavatī. |
"Strong" means powerful. |
sesaṃ sabbattha uttānamevāti. |
The rest has a clear meaning everywhere. |
♦ sīsapāvanavaggo catuttho. |
♦ The Sīsapā Grove Chapter is the fourth. |
♦ 5. papātavaggo |
♦ 5. The Precipice Chapter |
♦ 1. lokacintāsuttavaṇṇanā SN 56.41 |
♦ 1. Commentary on the Sutta on Worldly Speculation |
♦ 1111. pañcamassa paṭhame sumāgadhāya pokkharaṇiyāti evaṃnāmikāya pokkharaṇiyā. |
♦ 1111. In the first of the fifth, "at the Sumāgadhā pond" means at the pond of that name. |
lokacintaṃ cintentoti, “kena nu kho candimasūriyā katā, kena mahāpathavī, kena mahāsamuddo, kena sattā uppāditā, kena pabbatā, kena ambatālanāḷikerādayo”ti evarūpaṃ lokacintaṃ cintento nisīdi. |
"Thinking worldly thoughts" means he sat thinking such worldly thoughts as, "By whom were the sun and moon made? By whom the great earth? By whom the great ocean? By whom were beings produced? By whom the mountains? By whom the mango, palmyra, coconut, and other trees?" |
♦ vicetoti vigatacitto vikkhittacitto vā. |
♦ "Deranged" means with a gone mind or a scattered mind. |
bhūtaṃyeva addasāti te kira asurā sambarimāyaṃ samparivattetvā yathā ne so puriso hatthiassādīsu āruhante ukkhipitvā, bhisamuḷālacchiddehi pavisante passati, evaṃ adhiṭṭhahiṃsu. |
"He saw what was real" - it seems those asuras, having transformed themselves by Sambara's magic, so arranged it that the man saw them mounting elephants, horses, etc., being lifted up, and entering through the holes of lotus roots and stalks. |
taṃ sandhāya satthā “bhūtaṃyeva addasā”ti āha. |
With reference to that, the Teacher said, "he saw what was real." |
devānaṃyeva mohayamānāti devānaṃ cittaṃ mohayantā. |
"Deluding the very gods" means deluding the minds of the gods. |
tasmāti yasmā lokacintaṃ cintento ummattakopi hoti, tasmā. |
"Therefore" means because one who thinks worldly thoughts becomes mad, therefore. |
♦ 2-3. papātasuttādivaṇṇanā SN 56: |
♦ 2-3. Commentary on the Sutta on the Precipice, etc. SN 56: |
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♦ 1112-13. dutiye paṭibhānakūṭoti eko mahanto pabbatasadiso mariyādapāsāṇo. |
♦ 1112-13. In the second, "a projecting peak" means a single great boundary-rock like a mountain. |
tatiye aniṭṭharūpanti aniṭṭhasabhāvaṃ. |
In the third, "an unwelcome form" means an unwelcome nature. |
♦ 4. kūṭāgārasuttavaṇṇanā SN 56.44 |
♦ 4. Commentary on the Sutta on the Peaked House |
♦ 1114. catutthe heṭṭhimaṃ gharaṃ akaritvāti thambhabhittipādussāpanādinā gharassa heṭṭhimabhāgaṃ akatvā. |
♦ 1114. In the fourth, "without making the lower house" means without making the lower part of the house by erecting pillars, walls, foundations, etc. |
♦ 5. vālasuttavaṇṇanā SN 56: SN 56.45 |
♦ 5. Commentary on the Sutta on the Hair SN 56: |
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♦ 1115. pañcame santhāgāreti sippuggaṇhanasālāyaṃ. |
♦ 1115. In the fifth, "in the assembly hall" means in the hall for learning crafts. |
upāsanaṃ karonteti kaṇḍakhipanasippaṃ karonte. |
"Practicing" means practicing the craft of shooting arrows. |
asanaṃ atipātenteti kaṇḍaṃ atikkamente. |
"Making the arrow go beyond" means making the arrow pass through. |
poṅkhānupoṅkhanti ekaṃ kaṇḍaṃ khipitvā yathā assa sarassa poṅkhaṃ vijjhati, aparaṃ anupoṅkhaṃ nāma dutiyassa poṅkhaṃ, puna aparaṃ tassa poṅkhanti evaṃ atipātente addasa. |
"Nock to nock" means having shot one arrow so that it pierces the nock of its shaft, another, called anupoṅkha, the nock of the second, and again another, its nock, thus he saw them making them pass through. |
yatra hi nāmāti ye nāma. |
"Whoever" means those who. |
durabhisambhavataranti dukkarataraṃ. |
"More difficult to accomplish" means more difficult to do. |
sattadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti ekaṃ vālaṃ sattadhā bhinditvā, tassa ekaṃ bhedaṃ gahetvā, vātiṅgaṇamajjhe bandhitvā, aparaṃ bhedaṃ kaṇḍassa aggakoṭiyaṃ bandhitvā, usabhamatte ṭhito kaṇḍabaddhāya koṭiyā taṃ vātiṅgaṇabaddhakoṭiṃ paṭivijjheyyāti attho. |
"He would pierce the tip of a hair split sevenfold with a tip" means having split one hair sevenfold, and having taken one split part and tied it in the middle of a eggplant, and having tied another split part to the sharp tip of an arrow, and standing at a distance of a bull's length, he would pierce that eggplant-tied tip with the arrow-tied tip, this is the meaning. |
tasmāti yasmā evaṃ duppaṭivijjhāni cattāri saccāni, tasmā. |
"Therefore" means because the four truths are so difficult to penetrate, therefore. |
♦ 7. paṭhamachiggaḷayugasuttavaṇṇanā SN 56: SN 56.47 |
♦ 7. Commentary on the First Sutta on the Yoke with a Hole SN 56: |
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♦ 1117. sattame aññamaññakhādikāti aññamaññaṃ khādanaṃ. |
♦ 1117. In the seventh, "eating one another" means the eating of one another. |
dubbalakhādikāti balavantehi macchādīhi dubbalānaṃ macchādīnaṃ khādanaṃ. |
"Eating the weak" means the eating of weak fish, etc., by strong fish, etc. |
♦ 8. dutiyachiggaḷayugasuttavaṇṇanā SN 56: SN 56.48 |
♦ 8. Commentary on the Second Sutta on the Yoke with a Hole SN 56: |
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♦ 1118. aṭṭhame mahāpathavīti cakkavāḷagabbhantarā mahāpathavī. |
♦ 1118. In the eighth, "the great earth" means the great earth within the Cakkavāḷa sphere. |
adhiccamidaṃ, bhanteti idaṃ adhiccuppattikaṃ sace taṃ yugaṃ na pūti bhaveyya, samudde udakaṃ na susseyya, so ca kacchapo na mareyya, api nāma yadicchāvasena siyāti attho. |
"This is by chance, venerable sir" means this is a chance occurrence; if that yoke were not to rot, if the water in the ocean were not to dry up, and if that turtle were not to die, it might happen by chance, this is the meaning. |
♦ evaṃ adhiccamidaṃ, bhikkhaveti ettha mahāsīvatthero cattāri yugāni dasseti — puratthimacakkavāḷamukhavaṭṭiyaṃ ṭhitena purisena pakkhittayugassa hi chiggaḷena tassa andhakacchapassa gīvāya pavesanaṃ viya manussapaṭilābho adhiccapaṭilābhī. |
♦ "Thus this is by chance, monks" - here the elder Mahāsīva shows four yokes: for a man standing on the rim of the eastern Cakkavāḷa, the attainment of a human birth is as chancy an attainment as the entering of the neck of that blind turtle into the hole of a thrown yoke. |
dakkhiṇacakkavāḷamukhavaṭṭiyaṃ ṭhitena pakkhittassa pana paribbhamantassa purimayugaṃ patvā chiggaḷena chiggaḷupari āruḷhassa chiggaḷena gīvappavesanaṃ viya tathāgatuppādo adhiccatarasambhavo. |
For one standing on the rim of the southern Cakkavāḷa, the appearance of a Tathāgata is a more chancy occurrence, like the entering of the neck into the hole of a yoke that has been thrown and is spinning, having come upon the previous yoke and climbed on top of its hole with its hole. |
pacchimacakkavāḷamukhavaṭṭiyaṃ ṭhitena pakkhittassa pana paribbhamantassa purimayugadvayaṃ patvā chiggaḷena chiggaḷupari āruḷhassa chiggaḷena gīvappavesanaṃ viya tathāgatappaveditassa dhammavinayassa dīpanaṃ adhiccatarasambhavaṃ. |
For one standing on the rim of the western Cakkavāḷa, the proclamation of the Dhamma and Vinaya taught by the Tathāgata is a more chancy occurrence, like the entering of the neck into the hole of a yoke that has been thrown and is spinning, having come upon the previous two yokes and climbed on top of their holes with its hole. |
uttaracakkavāḷamukhavaṭṭiyaṃ ṭhitena pakkhittassa pana paribbhamantassa purimayugattayaṃ patvā chiggaḷena chiggaḷupari āruḷhassa chiggaḷena gīvappavesanaṃ viya catusaccapaṭivedho ativiya adhiccatarasambhavo veditabbo. |
For one standing on the rim of the northern Cakkavāḷa, the penetration of the four truths should be understood as an extremely more chancy occurrence, like the entering of the neck into the hole of a yoke that has been thrown and is spinning, having come upon the previous three yokes and climbed on top of their holes with its hole. |
navamādīni abhisamayasaṃyutte vuttanayānevāti. |
The ninth and so on are just as stated in the Abhisamaya Saṃyutta. |
♦ papātavaggo pañcamo. |
♦ The Precipice Chapter is the fifth. |
♦ 6. abhisamayavaggavaṇṇanā |
♦ 6. Commentary on the Abhisamaya Chapter |
♦ 1121. abhisamayavaggo nidānavagge abhisamayasaṃyutte vitthāritova. |
♦ 1121. The Abhisamaya Chapter has been explained in detail in the Abhisamaya Saṃyutta in the Nidāna Vagga. |
♦ 7. paṭhamāamakadhaññapeyyālavaggo |
♦ 7. The First Peyyāla Chapter on Uncooked Grain |
♦ 3. paññāsuttavaṇṇanā SN 56.43 |
♦ 3. Commentary on the Sutta on Wisdom |
♦ 1133. āmakadhaññapeyyāle ariyena paññācakkhunāti vipassanaṃ ādiṃ katvā lokiyalokuttarena ñāṇacakkhunā. |
♦ 1133. In the Peyyāla on Uncooked Grain, "with the noble eye of wisdom" means with the worldly and supramundane eye of knowledge, beginning with insight. |
♦ 4. surāmerayasuttavaṇṇanā SN 56.44 |
♦ 4. Commentary on the Sutta on Liquor and Intoxicants |
♦ 1134. surāmerayamajjappamādaṭṭhānā paṭiviratāti ettha surā nāma piṭṭhasurā, odanasurā, pūvasurā, kiṇṇapakkhittā, sambhārasaṃyuttāti pañcavidhā. |
♦ 1134. "Abstaining from the state of heedlessness due to liquor and intoxicants" - here liquor is of five kinds: flour-liquor, rice-liquor, cake-liquor, that with yeast added, and that mixed with spices. |
merayaṃ nāma pupphāsavo, phalāsavoti, evaṃ vutto yo koci āsavo. |
Intoxicant is any kind of spirit thus spoken of: flower-spirit, fruit-spirit. |
majjanti tadeva ubhayaṃ, yaṃ vā panaññampi surāsavavinimuttaṃ madanīyaṃ. |
"Madda" is both of those, or any other intoxicating substance apart from liquor and spirits. |
yāya cetanāya taṃ pivanti, sā pamādassa kāraṇattā pamādaṭṭhānaṃ nāma, tato paṭiviratāti attho. |
The volition with which they drink it is called a state of heedlessness because it is a cause of heedlessness; abstaining from that, this is the meaning. |
♦ 6-7. matteyyasuttādivaṇṇanā |
♦ 6-7. Commentary on the Sutta on Dutifulness to Mother, etc. |
♦ 1136-37. matteyyāti mātuhitā, mātari sammāpaṭipannāti attho. |
♦ 1136-37. "Dutiful to one's mother" means beneficial to one's mother; the meaning is, practicing rightly towards one's mother. |
petteyyādīsu pituhitā petteyyā. |
In dutifulness to one's father and so on, beneficial to one's father is dutifulness to one's father. |
♦ 8-9. sāmaññasuttādivaṇṇanā |
♦ 8-9. Commentary on the Sutta on Dutifulness to Recluses, etc. |
♦ 1138-39. samaṇānaṃ hitā sāmaññā. |
♦ 1138-39. Beneficial to recluses is dutifulness to recluses. |
brāhmaṇānaṃ hitā brahmaññā. |
Beneficial to brahmins is dutifulness to brahmins. |
tesu tesu sammā paṭipannānaṃyevetaṃ adhivacanaṃ. |
This is a designation for those who practice rightly towards them. |
♦ 10. pacāyikasuttavaṇṇanā SN 56.50 |
♦ 10. Commentary on the Sutta on Respectful |
♦ 1140. kule jeṭṭhāpacāyinoti kule jeṭṭhānaṃ apacāyino, nīcavuttinoti attho. |
♦ 1140. "Respectful to the elders in the family" means respectful to the elders in the family; the meaning is, of humble conduct. |
♦ 8. dutiyāamakadhaññapeyyālavaggo |
♦ 8. The Second Peyyāla Chapter on Uncooked Grain |
♦ 8. bījagāmasuttavaṇṇanā SN 56.48 |
♦ 8. Commentary on the Sutta on Kinds of Seeds |
♦ 1148. bījagāmabhūtagāmasamārambhāti mūlabījaṃ, khandhabījaṃ, phaḷubījaṃ, aggabījaṃ, bījabījanti pañcavidhassa bījagāmassa ceva yassa kassaci nīlatiṇarukkhādikassa bhūtagāmassa ca samārambhā, chedanapacanādibhāvena vikopanā paṭiviratāti attho. |
♦ 1148. "From undertaking the destruction of kinds of seeds and plants" means from undertaking the destruction, abstaining from the destruction by way of cutting, cooking, etc., of the five kinds of seeds, namely root-seed, trunk-seed, joint-seed, shoot-seed, and seed-seed, and of any kind of plant such as green grass and trees, this is the meaning. |
♦ 9. vikālabhojanasuttavaṇṇanā SN 56.49 |
♦ 9. Commentary on the Sutta on Eating at the Wrong Time |
♦ 1149. vikālabhojanāti kālātikkantabhojanā, majjhanhikātikkamato paṭṭhāya yāvakālikaparibhogāti attho. |
♦ 1149. "From eating at the wrong time" means from eating at a time that has passed; the meaning is, from consuming what is allowed for a limited time, from the passing of midday onwards. |
♦ 10. gandhavilepanasuttavaṇṇanā SN 56.50 |
♦ 10. Commentary on the Sutta on Scents and Ointments |
♦ 1150. mālādīsu mālāti yaṃ kiñci pupphaṃ. |
♦ 1150. Among garlands and so on, "garland" is any flower. |
gandhanti yaṃ kiñci gandhajātaṃ. |
"Scent" is any kind of scent. |
vilepananti chavirāgakaraṇaṃ. |
"Ointment" is that which beautifies the skin. |
tattha piḷandhantā dhārenti nāma, ūnaṭṭhānaṃ pūrentā maṇḍenti nāma, gandhavasena chavirāgavasena ca sādiyantā vibhūsenti nāma. |
Therein, while wearing, they are said to "bear"; while filling a lack, they are said to "adorn"; while enjoying by way of scent and skin-beauty, they are said to "beautify." |
ṭhānaṃ vuccati kāraṇaṃ. |
"State" is said to be the cause. |
tasmā yāya dussīlyacetanāya tāni mālādhāraṇādīni mahājano karoti, tato paṭiviratāti attho. |
Therefore, the meaning is, abstaining from that unvirtuous volition with which the populace does those things like wearing garlands. |
♦ 9. tatiyāamakadhaññapeyyālavaggo |
♦ 9. The Third Peyyāla Chapter on Uncooked Grain |
♦ 1. naccagītasuttavaṇṇanā SN 56.41 |
♦ 1. Commentary on the Sutta on Dancing and Singing |
♦ 1151. sāsanassa ananulomattā visūkaṃ paṭāṇībhūtaṃ dassananti visūkadassanaṃ. |
♦ 1151. "A distracting show" means a show that is an obstacle because it is not in conformity with the teaching. |
attanā naccananaccāpanādivasena naccā ca gītā ca vāditā ca antamaso mayūranaccādivasenāpi pavattānaṃ naccādīnaṃ visūkabhūtā dassanā cāti naccagītavāditavisūkadassanā. |
"From seeing distracting shows of dancing, singing, and music" means from seeing distracting shows of dancing, etc., which are undertaken by oneself through dancing, making others dance, etc., or even by way of peacock-dancing, etc. |
naccādīni hi attanā payojetuṃ vā parehi payojāpetuṃ vā payuttāni passituṃ vā neva bhikkhūnaṃ, na bhikkhunīnaṃ vaṭṭanti. |
For it is not proper for monks or nuns to set in motion dancing, etc., themselves, or to have them set in motion by others, or to watch them when set in motion. |
♦ 2. uccāsayanasuttavaṇṇanā SN 56.42 |
♦ 2. Commentary on the Sutta on High Beds |
♦ 1152. uccāsayanaṃ vuccati pamāṇātikkantaṃ. |
♦ 1152. "A high bed" is said to be one that exceeds the proper size. |
mahāsayanaṃ akappiyattharaṇaṃ, tato paṭiviratāti attho. |
"A great bed" is an improper covering; abstaining from that, this is the meaning. |
♦ 3. jātarūpasuttavaṇṇanā SN 56.43 |
♦ 3. Commentary on the Sutta on Gold |
♦ 1153. jātarūpanti suvaṇṇaṃ. |
♦ 1153. "Gold" is suvaṇṇa. |
rajatanti kahāpaṇo — lohamāsako, jatumāsako, dārumāsakoti ye vohāraṃ gacchanti, tassa ubhayassāpi paṭiggahaṇā paṭiviratā. |
"Silver" is kahāpaṇa—a copper māsa, a lac māsa, a wooden māsa, which are used in commerce. They are abstaining from the acceptance of both of these. |
neva naṃ uggaṇhanti na uggaṇhāpenti, na upanikkhittaṃ sādiyantīti attho. |
The meaning is, they neither accept it nor have it accepted, nor do they consent to it being deposited. |
♦ 4. āmakadhaññasuttavaṇṇanā SN 56.44 |
♦ 4. Commentary on the Sutta on Uncooked Grain |
♦ 1154. āmakadhaññapaṭiggahaṇāti sāli-vīhi-yava-godhuma-kaṅgu-varaka-kudrūsakasaṅkhātassa sattavidhassāpi āmakadhaññassa paṭiggahaṇā. |
♦ 1154. "From the acceptance of uncooked grain" means from the acceptance of the seven kinds of uncooked grain, namely sāli, vīhi, yava, godhuma, kaṅgu, varaka, and kudrūsaka. |
na kevalañca etesaṃ paṭiggahaṇameva, āmasanampi bhikkhūnaṃ na vaṭṭatiyeva. |
And not only is the acceptance of these improper for monks, but even touching them is not. |
♦ 5. āmakamaṃsasuttavaṇṇanā SN 56.45 |
♦ 5. Commentary on the Sutta on Raw Meat |
♦ 1155. āmakamaṃsapaṭiggahaṇāti ettha aññatra uddissa anuññātā āmakamaṃsamacchānaṃ paṭiggahaṇameva bhikkhūnaṃ na vaṭṭati, no āmasanaṃ. |
♦ 1155. "From the acceptance of raw meat" - here, except for what is specifically allowed, the acceptance of raw meat and fish is not proper for monks, but not the touching of it. |
♦ 6. kumārikasuttavaṇṇanā SN 56.46 |
♦ 6. Commentary on the Sutta on Young Girls |
♦ 1156. itthikumārikapaṭiggahaṇāti ettha itthīti purisantaragatā, itarā kumārikā nāma. |
♦ 1156. "From the acceptance of women and young girls" - here "woman" means one who has gone to another man; the other is called a young girl. |
tāsaṃ paṭiggahaṇampi āmasanampi akappiyameva. |
Both their acceptance and their touching are improper. |
♦ 7. dāsidāsasuttavaṇṇanā SN 56.47 |
♦ 7. Commentary on the Sutta on Male and Female Slaves |
♦ 1157. dāsidāsapaṭiggahaṇāti ettha dāsidāsavaseneva tesaṃ paṭiggahaṇaṃ na vaṭṭati, “kappiyakārakaṃ dammi, ārāmikaṃ dammī”ti evaṃ vutte pana vaṭṭati. |
♦ 1157. "From the acceptance of male and female slaves" - here their acceptance by way of being male and female slaves is not proper; but if it is said, "I give a lay-attendant, I give a monastery-worker," then it is proper. |
♦ 10. catutthāamakadhaññapeyyālavaggo |
♦ 10. The Fourth Peyyāla Chapter on Uncooked Grain |
♦ 1. khettavatthusuttavaṇṇanā SN 56.41 |
♦ 1. Commentary on the Sutta on Fields and Land |
♦ 1161. ajeḷakādīsu khettavatthupariyosānesu kappiyākappiyanayo vinayavasena upaparikkhitabbo . |
♦ 1161. In the sections on goats and sheep, etc., ending with fields and land, the rule of what is proper and improper should be examined according to the Vinaya. |
tattha khettaṃ nāma yasmiṃ pubbaṇṇaṃ ruhati. |
Therein, a field is that in which early grain grows. |
vatthu nāma yasmiṃ aparaṇṇaṃ ruhati. |
Land is that in which later grain grows. |
yattha vā ubhayaṃ ruhati, taṃ khettaṃ. |
Or where both grow, that is a field. |
tadatthāya akatabhūmibhāgo vatthu. |
Land is an area of ground not prepared for that purpose. |
khettavatthusīsena cettha vāpitaḷākādīnipi saṅgahitāneva. |
And by the heading of fields and land, reservoirs, ponds, etc., are also included. |
♦ 2-3. kayavikkayasuttādivaṇṇanā |
♦ 2-3. Commentary on the Sutta on Buying and Selling, etc. |
♦ 1162-63. kayavikkayāti kayā ca vikkayā ca. |
♦ 1162-63. "Buying and selling" means both buying and selling. |
dūteyyaṃ vuccati dūtakammaṃ, gihīnaṃ paṇṇaṃ vā sāsanaṃ vā gahetvā tattha tattha gamanaṃ. |
"Going on errands" is said to be the work of a messenger, taking a letter or a message for householders and going here and there. |
pahiṇagamanaṃ vuccati gharā gharaṃ pesitassa khuddakagamanaṃ. |
"Going as a messenger" is said to be the small going from house to house when sent. |
anuyogo nāma tadubhayakaraṇaṃ. |
"Undertaking" is the doing of both of those. |
tasmā dūteyyapahiṇagamanānuyogāti evamettha attho veditabbo. |
Therefore, the meaning here should be understood as "from undertaking going on errands and as a messenger." |
♦ 4. tulākūṭasuttavaṇṇanā SN 56.44 |
♦ 4. Commentary on the Sutta on False Weighing |
♦ 1164. tulākūṭādīsu kūṭanti vañcanaṃ. |
♦ 1164. In false weighing and so on, "false" means cheating. |
tattha tulākūṭaṃ tāva rūpakūṭaṃ, aṅgakūṭaṃ, gahaṇakūṭaṃ, paṭicchannakūṭanti catubbidhaṃ hoti. |
Therein, false weighing is of four kinds: false form, false part, false grasping, and concealed falsity. |
tattha rūpakūṭaṃ nāma dve tulā samarūpā katvā gaṇhanto mahatiyā gaṇhāti, dadanto khuddikāya deti. |
Therein, false form is when, having made two scales of the same form, one takes with the larger and gives with the smaller. |
aṅgakūṭaṃ nāma gaṇhanto pacchābhāge hatthena tulaṃ akkamati, dadanto pubbabhāge. |
False part is when, while taking, one presses down the scale on the back part with one's hand, and while giving, on the front part. |
gahaṇakūṭaṃ nāma gaṇhanto mūle rajjuṃ gaṇhāti, dadanto agge. |
False grasping is when, while taking, one grasps the rope at the base, and while giving, at the top. |
paṭicchannakūṭaṃ nāma tulaṃ susiraṃ katvā anto ayacuṇṇaṃ pakkhipitvā gaṇhanto taṃ pacchābhāge karoti, dadanto aggabhāge. |
Concealed falsity is when, having made the scale hollow and having put iron dust inside, while taking, one makes it on the back part, and while giving, on the front part. |
♦ kaṃso vuccati suvaṇṇapāti, tāya vañcanaṃ kaṃsakūṭaṃ. |
♦ "Kaṃsa" is said to be a golden bowl; cheating with it is false kaṃsa. |
kathaṃ? ekaṃ suvaṇṇapātiṃ katvā aññā dve tisso lohapātiyo suvaṇṇavaṇṇā karonti. |
How? Having made one golden bowl, they make two or three other copper bowls of a golden color. |
tato janapadaṃ gantvā, kiñcideva aḍḍhakulaṃ pavisitvā, “suvaṇṇabhājanāni kiṇathā”ti vatvā, agghe pucchite samagghataraṃ dātukāmā honti, tato tehi “kathaṃ imesaṃ suvaṇṇabhāvo jānitabbo”ti vutte “vīmaṃsitvā gaṇhathā”ti suvaṇṇapātiṃ pāsāṇe ghaṃsitvā sabbapātiyo datvā gacchanti. |
Then going to a country, and having entered some wealthy family, and having said, "Buy golden vessels," and when the price is asked, they are willing to give it for a very fair price. Then when they say, "How is the goldenness of these to be known?" they say, "Examine and take them," and having rubbed the golden bowl on a stone, they give all the bowls and leave. |
♦ mānakūṭaṃ hadayabheda-sikhābheda-rajjubhedavasena tividhaṃ hoti. |
♦ False measuring is of three kinds: by breaking the heart, by breaking the crest, and by breaking the rope. |
tattha hadayabhedo sappitelādiminanakāle labbhati . |
Therein, breaking the heart is found when measuring ghee, oil, etc. |
tāni hi gaṇhanto heṭṭhāchiddena mānena “saṇikaṃ āsiñcā”ti vatvā antobhājane bahuṃ paggharāpetvā gaṇhāti, dadanto chiddaṃ pidhāya sīghaṃ pūretvā deti. |
For when taking them, with a measure that has a hole at the bottom, saying, "Pour it slowly," one makes a lot flow out into a vessel inside and takes it; when giving, having closed the hole, one fills it quickly and gives it. |
sikhābhedo tilataṇḍulādiminanakāle labbhati. |
Breaking the crest is found when measuring sesame, rice, etc. |
tāni hi gaṇhanto saṇikaṃ sikhaṃ ussāpetvā gaṇhāti, dadanto vegena sikhaṃ bhindanto deti. |
For when taking them, one slowly raises the crest and takes them; when giving, one gives, breaking the crest quickly. |
rajjubhedo khettavatthuminanakāle labbhati. |
Breaking the rope is found when measuring fields and land. |
lañjaṃ alabhantā hi khettaṃ amahantaṃ mahantaṃ katvā minanti. |
For those who do not get a bribe measure a field that is not large as large. |
♦ 5. ukkoṭanasuttavaṇṇanā SN 56.45 |
♦ 5. Commentary on the Sutta on Bribery |
♦ 1165. ukkoṭanādīsu ukkoṭananti sāmike assāmike kātuṃ lañjaggahaṇaṃ. |
♦ 1165. In bribery and so on, "bribery" is the taking of a bribe to make an owner a non-owner. |
vañcananti tehi tehi upāyehi paresaṃ vañcanaṃ. |
"Deceiving" is the cheating of others by various means. |
tatridamekaṃvatthu — eko kira luddako migañca migapotakañca gahetvā āgacchati. |
Here is one story: a certain hunter is coming, having caught a deer and a fawn. |
tameko dhutto “kiṃ, bho, migo agghati, kiṃ migapotako”ti? |
A certain rogue says to him, "Sir, what is the price of the deer, what of the fawn?" |
, āha. “migo dve kahāpaṇe, migapotako ekan”ti ca vutte kahāpaṇaṃ datvā, migapotakaṃ gahetvā thokaṃ gantvā nivatto “na me, bho, migapotakena attho, migaṃ me dehī”ti āha. |
When he says, "The deer is two kahāpaṇas, the fawn one," he gives a kahāpaṇa, takes the fawn, and having gone a little way, he returns and says, "Sir, I have no use for the fawn, give me the deer." |
tena hi dve kahāpaṇe dehīti. |
"Then give me two kahāpaṇas." |
nanu, bho, mayā paṭhamaṃ eko kahāpaṇo dinnoti. |
"But, sir, did I not first give one kahāpaṇa?" |
āma dinnoti. |
"Yes, you did." |
imampi migapotakaṃ gaṇha, evaṃ so ca kahāpaṇo, ayañca kahāpaṇagghanako migapotakoti dve kahāpaṇā bhavissantīti. |
"Take this fawn too, thus that kahāpaṇa and this fawn worth a kahāpaṇa will be two kahāpaṇas." |
so “kāraṇaṃ vadatī”ti sallakkhetvā migapotakaṃ gahetvā migaṃ adāsīti. |
He, thinking, "He speaks reason," took the fawn and gave the deer. |
♦ nikatīti yogavasena vā māyāvasena vā apāmaṅgaṃ pāmaṅganti amaṇiṃ maṇinti, asuvaṇṇaṃ suvaṇṇanti katvā patirūpakena vañcanaṃ. |
♦ "Trickery" is cheating with a counterfeit, by means of a device or magic, making what is not a limb a limb, what is not a gem a gem, what is not gold gold. |
sāciyogoti kuṭilayogo. |
"Crooked practice" is crooked device. |
etesaṃyeva ukkoṭanādīnametaṃ nāmaṃ. |
This is a name for these very things, bribery and so on. |
tasmā ukkoṭanasāciyogā vañcanasāciyogā nikatisāciyogāti evamettha attho daṭṭhabbo. |
Therefore, the meaning here should be understood as "bribery as a crooked practice, deceiving as a crooked practice, trickery as a crooked practice." |
keci aññaṃ dassetvā aññassa parivattanaṃ sāciyogoti vadanti. |
Some say that exchanging one thing after showing another is crooked practice. |
taṃ pana vañcaneneva saṅgahitaṃ. |
But that is included in deceiving. |
♦ 6-11. chedanasuttādivaṇṇanā |
♦ 6-11. Commentary on the Sutta on Cutting, etc. |
♦ 1166-71. chedanādīsu chedananti hatthacchedanādi. |
♦ 1166-71. In cutting and so on, "cutting" is cutting off the hand, etc. |
vadhoti maraṇaṃ. |
"Killing" is murder. |
bandhoti rajjubandhanādīhi bandhanaṃ. |
"Binding" is binding with ropes, etc. |
viparāmosoti himaviparāmoso, gumbaviparāmosoti duvidho. |
"Robbery" is of two kinds: highway robbery and bush-robbery. |
yaṃ himapātasamaye himena paṭicchannā hutvā maggapaṭipannaṃ janaṃ musanti, ayaṃ himaviparāmoso. |
When at a time of snowfall, being covered by snow, they rob a person who has taken to the road, this is highway robbery. |
yaṃ gumbādipaṭicchannā musanti, ayaṃ gumbaviparāmoso. |
When, being hidden by a bush, etc., they rob, this is bush-robbery. |
♦ ālopo vuccati gāmanigamādīnaṃ vilopakaraṇaṃ. |
♦ "Plundering" is said to be the act of looting villages, towns, etc. |
sahasākāroti sāhasakiriyā, gehaṃ pavisitvā, manussānaṃ ure satthaṃ ṭhapetvā, icchitabhaṇḍaggahaṇaṃ. |
"Violence" is an act of force, entering a house, placing a weapon on people's chests, and taking the desired goods. |
evametasmā chedanavadhabandhanaviparāmosāalopasahasākārā paṭiviratā. |
Thus they are abstaining from this cutting, killing, binding, robbery, plundering, and violence. |
sesaṃ sabbattha uttānatthamevāti. |
The rest has a clear meaning everywhere. |
♦ āmakadhaññapeyyālavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Peyyāla of Uncooked Grain is finished. |
♦ iti sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya |
♦ Thus in the Sāratthappakāsinī, the Commentary on the Saṃyutta Nikāya |
♦ mahāvaggavaṇṇanā niṭṭhitā. |
♦ The Commentary on the Mahāvagga is finished. |
♦ nigamanakathā |
♦ Concluding Remarks |
♦ ettāvatā hi — |
♦ By this much indeed— |
♦ “bahukārassa yatīnaṃ vipassanācāranipuṇabuddhīnaṃ, |
♦ "Of great help to the ascetics of wise intellect skilled in the practice of insight, |
♦ saṃyuttavaranikāyassa atthasaṃvaṇṇanaṃ kātuṃ. |
♦ to make a commentary on the meaning of the excellent Saṃyutta Nikāya." |
♦ “saddhammassa ciraṭṭhitimāsisamānena yā mayā. |
♦ "By me, desiring the long-lastingness of the true Dhamma, |
♦ nipuṇā aṭṭhakathā āraddhā sāratthapakāsinī nāma. |
♦ the refined commentary named Sāratthappakāsinī has been begun." |
♦ |
♦ |
♦ “sā hi mahāaṭṭhakathāya sāramādāya niṭṭhitā esā. |
♦ "For this has been completed, taking the essence of the Great Commentary," |
♦ aṭṭhasattatimattāya pāḷiyā bhāṇavārehi. |
♦ "with recitation sections of the Pāḷi numbering seventy-eight." |
♦ “ekūnasaṭṭhimatto visuddhimaggopi bhāṇavārehi. |
♦ "The Visuddhimagga also has fifty-nine recitation sections," |
♦ atthappakāsanatthāya āgamānaṃ kato yasmā. |
♦ "because it was made for the purpose of explaining the meaning of the scriptures." |
♦ “tasmā tena sahāyaṃ aṭṭhakathā bhāṇavāragaṇanāya. |
♦ "Therefore, this commentary, together with that, in its count of recitation sections," |
♦ thokena aparipūraṃ sattatiṃsasataṃ hoti. |
♦ "is a little less than one hundred and thirty-seven." |
♦ “sattatiṃsādhikasata-parimāṇaṃ bhāṇavārato evaṃ. |
♦ "Thus numbering one hundred and thirty-seven in recitation sections," |
♦ samayaṃ pakāsayantiṃ mahāvihārādhivāsīnaṃ. |
♦ "proclaiming the doctrine of the residents of the Mahāvihāra." |
♦ “mūlaṭṭhakathāya sāramādāya mayā imaṃ karontena. |
♦ "By me, who has made this, taking the essence of the original commentary," |
♦ yaṃ puññamupacitaṃ tena hotu sabbo sukhī loko. |
♦ "by the merit that has been accumulated, may all the world be happy." |
♦ “etissā karaṇatthaṃ therena bhadantajotipālena. |
♦ "For the making of this, by the elder, the venerable Jotipāla," |
♦ sucisīlena subhāsitassa pakāsayantañāṇena. |
♦ "of pure virtue, with knowledge that proclaims what is well-spoken," |
♦ “sāsanavibhūtikāmena yācamānena maṃ subhaguṇena. |
♦ "desiring the splendor of the teaching, by him who requested me, of good qualities," |
♦ yaṃ samadhigataṃ puññaṃ tenāpi jano sukhī bhavatū”ti. |
♦ "by the merit that has been acquired, may the people also be happy." |
♦ paramavisuddhasaddhābuddhivīriyappaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattippabhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā pabhinnapaṭisambhidāparivāre chaḷabhiññādippabhedaguṇappaṭimaṇḍite uttarimanussadhamme suppatiṭṭhitabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena katā ayaṃ sāratthappakāsinī nāma saṃyuttanikāyaṭṭhakathā. |
♦ By the elder named Buddhaghosa, a name taken by his respected teachers, who was adorned with supreme, pure faith, intelligence, and energy; who was graced with the collection of virtues such as virtuous conduct, rectitude, and gentleness; who was capable of plumbing the depths of his own and other doctrines; who was endowed with ingenuity of wisdom; who had unimpeded brilliance of knowledge in the divisions of the Tipiṭaka scriptures with their commentaries; who was a great grammarian; who possessed the charm of sweet and noble speech born from the perfection of his practice; who was a speaker of what is reasonable and free; who was a master of debaters; who was a great poet; and who was an ornament of the lineage of the elders, the residents of the Mahāvihāra, the lamps of the lineage of the elders, whose intelligence was well-established in the higher human states, adorned with qualities of various kinds such as the six supernormal powers, accompanied by the differentiated analytical knowledges—this commentary on the Saṃyutta Nikāya named Sāratthappakāsinī has been made. |
♦ “tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ. |
♦ "May it stand long in the world, for those who seek to cross over the world," |
♦ dassentī kulaputtānaṃ, nayaṃ sīlavisuddhiyā. |
♦ "showing the way to the sons of good family, for the purity of virtue." |
♦ “yāva buddhoti nāmampi, suddhacittassa tādino. |
♦ "As long as the name 'Buddha' itself, of the one of pure mind, the Such-like one," |
♦ lokamhi lokajeṭṭhassa, pavattati mahesino”ti. |
♦ "of the foremost in the world, the great sage, endures in the world." |
♦ sāratthappakāsinī nāma |
♦ The Sāratthappakāsinī, |
♦ saṃyuttanikāya-aṭṭhakathā sabbākārena niṭṭhitā. |
♦ the Commentary on the Saṃyutta Nikāya, is finished in every way.a |