နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

Homage to the Blessed One, the Arahant, the Perfectly Enlightened One.

မဇ္ဈိမနိကာယေ

The Middle Length Discourses

မဇ္ဈိမပဏ္ဏာသ-အဋ္ဌကထာ

Commentary on The Middle Fifty

၁. ဂဟပတိဝဂ္ဂေါ

1. The Householder Chapter

၁. ကန္ဒရကသုတ္တဝဏ္ဏနာ

1. Explanation of the Kandaraka Sutta

၁. ဧဝံ [Pg.1] မေ သုတန္တိ ကန္ဒရကသုတ္တံ. တတ္ထ စမ္ပာယန္တိ ဧဝံနာမကေ နဂရေ. တဿ ဟိ နဂရဿ အာရာမပေါက္ခရဏီအာဒီသု တေသု တေသု ဌာနေသု စမ္ပကရုက္ခာဝ ဥဿန္နာ အဟေသုံ, တသ္မာ စမ္ပာတိ သင်္ခမဂမာသိ. ဂဂ္ဂရာယ ပေါက္ခရဏိယာ တီရေတိ တဿ စမ္ပာနဂရဿ အဝိဒူရေ ဂဂ္ဂရာယ နာမ ရာဇမဟေသိယာ ခဏိတတ္တာ ဂဂ္ဂရာတိ လဒ္ဓဝေါဟာရာ ပေါက္ခရဏီ အတ္ထိ. တဿာ တီရေ သမန္တတော နီလာဒိပဉ္စဝဏ္ဏကုသုမပဋိမဏ္ဍိတံ မဟန္တံ စမ္ပကဝနံ. တသ္မိံ ဘဂဝါ ကုသုမဂန္ဓသုဂန္ဓေ စမ္ပကဝနေ ဝိဟရတိ. တံ သန္ဓာယ ‘‘ဂဂ္ဂရာယ ပေါက္ခရဏိယာ တီရေ’’တိ ဝုတ္တံ. မဟတာ ဘိက္ခုသံဃေန သဒ္ဓိန္တိ အဒဿိတပရိစ္ဆေဒေန မဟန္တေန ဘိက္ခုသံဃေန သဒ္ဓိံ. ပေဿောတိ တဿ နာမံ. ဟတ္ထာရောဟပုတ္တောတိ ဟတ္ထာစရိယဿ ပုတ္တော. ကန္ဒရကော စ ပရိဗ္ဗာဇကောတိ ကန္ဒရကောတိ ဧဝံနာမော ဆန္နပရိဗ္ဗာဇကော. အဘိဝါဒေတွာတိ ဆဗ္ဗဏ္ဏာနံ ဃနဗုဒ္ဓရသ္မီနံ အန္တရံ ပဝိသိတွာ ပသန္နလာခါရသေ နိမုဇ္ဇမာနော ဝိယ, သိင်္ဂီသုဝဏ္ဏဝဏ္ဏံ ဒုဿဝရံ ပသာရေတွာ သသီသံ ပါရုပမာနော ဝိယ, ဝဏ္ဏဂန္ဓသမ္ပန္နစမ္ပကပုပ္ဖာနိ သိရသာ သမ္ပဋိစ္ဆန္တော ဝိယ, သိနေရုပါဒံ ဥပဂစ္ဆန္တော ပုဏ္ဏစန္ဒော ဝိယ ဘဂဝတော စက္ကလက္ခဏပဋိမဏ္ဍိတေ အလတ္တကဝဏ္ဏဖုလ္လပဒုမသဿိရိကေ ပါဒေ ဝန္ဒိတွာတိ အတ္ထော. ဧကမန္တံ နိသီဒီတိ ဆနိသဇ္ဇဒေါသဝိရဟိတေ ဧကသ္မိံ ဩကာသေ နိသီဒိ.

1. Thus have I heard—this is the Kandaraka Sutta. Therein, 'at Campā' refers to a city of that name. For in that city, in various places such as parks and ponds, campaka trees were abundant; therefore, it came to be called Campā. 'On the bank of the Gaggarā pond' means that not far from the city of Campā, there is a pond called Gaggarā, so named because it was dug by a queen consort named Gaggarā. On its bank, all around, is a great campaka grove adorned with flowers of five colors, including blue. The Blessed One was dwelling in that campaka grove, fragrant with the scent of flowers. It is with reference to this that it was said, 'on the bank of the Gaggarā pond.' 'With a large company of monks' means with a great company of monks of an unspecified number. 'Pessa' is his name. 'Son of an elephant trainer' means the son of an elephant master. 'And the wanderer Kandaraka' means a wanderer named Kandaraka, who was a wanderer who wears clothes. 'Having paid homage' means: having venerated the Blessed One's feet—which were adorned with the wheel-markings and possessed the splendor of a blooming lotus the color of lac-dye—as if, having entered into the midst of the dense, six-colored Buddha-rays, one were sinking into clear lac-juice; as if, having spread out a superior cloth the color of pure gold, one were covering oneself including the head; as if receiving with one's head campaka flowers endowed with color and fragrance; like the full moon approaching the foot of Sineru. This is the meaning. 'He sat down at one side' means he sat in a suitable place, free from the six faults of sitting.

တုဏှီဘူ [Pg.2] တံ တုဏှီဘူတန္တိ ယတော ယတော အနုဝိလောကေတိ, တတော တတော တုဏှီဘူတမေဝါတိ အတ္ထော. တတ္ထ ဟိ ဧကဘိက္ခုဿာပိ ဟတ္ထကုက္ကုစ္စံ ဝါ ပါဒကုက္ကုစ္စံ ဝါ နတ္ထိ, သဗ္ဗေ ဘဂဝတော စေဝ ဂါရဝေန အတ္တနော စ သိက္ခိတသိက္ခတာယ အညမညံ ဝိဂတသလ္လာပါ အန္တမသော ဥက္ကာသိတသဒ္ဒမ္ပိ အကရောန္တာ သုနိခါတဣန္ဒခီလာ ဝိယ နိဝါတဋ္ဌာနေ သန္နိသိန္နံ မဟာသမုဒ္ဒဥဒကံ ဝိယ ကာယေနပိ နိစ္စလာ မနသာပိ အဝိက္ခိတ္တာ ရတ္တဝလာဟကာ ဝိယ သိနေရုကူဋံ ဘဂဝန္တံ ပရိဝါရေတွာ နိသီဒိံသု. ပရိဗ္ဗာဇကဿ ဧဝံ သန္နိသိန္နံ ပရိသံ ဒိသွာ မဟန္တံ ပီတိသောမနဿံ ဥပ္ပဇ္ဇိ. ဥပ္ပန္နံ ပန အန္တောဟဒယသ္မိံယေဝ သန္နိဒဟိတုံ အသက္ကောန္တော ပိယသမုဒါဟာရံ သမုဋ္ဌာပေသိ. တသ္မာ အစ္ဆရိယံ ဘောတိအာဒိမာဟ.

The phrase 'silent, silent' means that from whatever direction one looked, they were simply silent. This is the meaning. For among them, not even a single monk had any restlessness of hand or restlessness of foot. All of them, both out of reverence for the Blessed One and because of their own trained discipline, were without conversation with one another. Not making even the sound of a cough, at the very least, they were motionless in body like deeply planted city-pillars or like the water of the great ocean settled in a windless place, and undistracted in mind. Like crimson clouds surrounding the peak of Sineru, they sat surrounding the Blessed One. Seeing the assembly so settled, great delight and gladness arose in the wanderer. Unable to contain the delight and gladness that had arisen within his heart, he gave rise to a pleasing utterance. Therefore, he spoke the words beginning with, 'It is marvelous, venerable sir...'

တတ္ထ အန္ဓဿ ပဗ္ဗတာရောဟနံ ဝိယ နိစ္စံ န ဟောတီတိ အစ္ဆရိယံ. အယံ တာဝ သဒ္ဒနယော. အယံ ပန အဋ္ဌကထာနယော, အစ္ဆရာယောဂ္ဂန္တိ အစ္ဆရိယံ. အစ္ဆရံ ပဟရိတုံ ယုတ္တန္တိ အတ္ထော. အဘူတပုဗ္ဗံ ဘူတန္တိ အဗ္ဘုတံ. ဥဘယမ္ပေတံ ဝိမှယဿေဝါဓိဝစနံ. တံ ပနေတံ ဂရဟအစ္ဆရိယံ, ပသံသာအစ္ဆရိယန္တိ ဒုဝိဓံ ဟောတိ. တတ္ထ အစ္ဆရိယံ မောဂ္ဂလ္လာန အဗ္ဘုတံ မောဂ္ဂလ္လာန, ယာဝ ဗာဟာဂဟဏာပိ နာမ သော မောဃပုရိသော အာဂမေဿတီတိ (စူဠဝ. ၃၈၃; အ. နိ. ၈.၂၀), ဣဒံ ဂရဟအစ္ဆရိယံ နာမ. ‘‘အစ္ဆရိယံ နန္ဒမာတေ အဗ္ဘုတံ နန္ဒမာတေ, ယတြ ဟိ နာမ စိတ္တုပ္ပာဒမ္ပိ ပရိသောဓေဿသီတိ (အ. နိ. ၇.၅၃) ဣဒံ ပသံသာအစ္ဆရိယံ နာမ. ဣဓာပိ ဣဒမေဝ အဓိပ္ပေတံ’’ အယဉှိ တံ ပသံသန္တော ဧဝမာဟ.

Therein, 'marvelous' (acchariyaṃ) is so called because, like a blind person's climbing of a mountain, it is not something that always happens. This, first, is the textual method. This, however, is the commentarial method: it is 'marvelous' (acchariyaṃ) because it is 'worthy of a finger-snap' (accharāyoggaṃ). The meaning is that it is fit to snap one's fingers at. 'Amazing' (abbhutaṃ) is so called because what has not happened before, has happened. Both of these are terms for wonder. This, however, is of two kinds: astonishment by way of blame and astonishment by way of praise. Therein, 'Marvelous, Moggallāna! Amazing, Moggallāna! That worthless man will come even to the point of being seized by the arm!'—this is called astonishment by way of blame. 'Marvelous, Nandamātā! Amazing, Nandamātā! That you will even purify a thought-arising!'—this is called astonishment by way of praise. Here too, this very praise is intended. For this one, praising him, spoke thus.

ယာဝဉ္စိဒန္တိ ဧတ္ထ ဣဒန္တိ နိပါတမတ္တံ. ယာဝါတိ ပမာဏပရိစ္ဆေဒေါ, ယာဝ သမ္မာ ပဋိပါဒိတော, ယတ္တကေန ပမာဏေန သမ္မာ ပဋိပါဒိတော, န သက္ကာ တဿ ဝဏ္ဏေ ဝတ္တုံ, အထ ခေါ အစ္ဆရိယမေဝေတံ အဗ္ဘုတမေဝေတန္တိ ဝုတ္တံ ဟောတိ. ဧတပရမံယေဝါတိ ဧဝံ သမ္မာ ပဋိပါဒိတော ဧသော ဘိက္ခုသံဃော တဿာပိ ဘိက္ခုသံဃဿ ပရမောတိ ဧတပရမော, တံ ဧတပရမံ ယထာ အယံ ပဋိပါဒိတော, ဧဝံ ပဋိပါဒိတံ ကတွာ ပဋိပါဒေသုံ, န ဣတော ဘိယျောတိ အတ္ထော. ဒုတိယနယေ ဧဝံ ပဋိပါဒေဿန္တိ, န ဣတော ဘိယျောတိ ယောဇေတဗ္ဗံ. တတ္ထ ပဋိပါဒိတောတိ အာဘိသမာစာရိကဝတ္တံ အာဒိံ ကတွာ သမ္မာ အပစ္စနီကပဋိပတ္တိယံ ယောဇိတော. အထ ကသ္မာ အယံ ပရိဗ္ဗာဇကော [Pg.3] အတီတာနာဂတေ ဗုဒ္ဓေ ဒဿေတိ, ကိမဿ တိယဒ္ဓဇာနနဉာဏံ အတ္ထီတိ. နတ္ထိ, နယဂ္ဂါဟေ ပန ဌတွာ ‘‘ယေနာကာရေန အယံ ဘိက္ခုသံဃော သန္နိသိန္နော ဒန္တော ဝိနီတော ဥပသန္တော, အတီတဗုဒ္ဓါပိ ဧတပရမံယေဝ ကတွာ ပဋိပဇ္ဇာပေသုံ, အနာဂတဗုဒ္ဓါပိ ပဋိပဇ္ဇာပေဿန္တိ, နတ္ထိ ဣတော ဥတ္တရိ ပဋိပါဒနာ’’တိ မညမာနော အနုဗုဒ္ဓိယာ ဧဝမာဟ.

Herein, in 'yāvañcidaṃ', 'idaṃ' is merely a particle. 'Yāvā' denotes a measure or limit. To the extent that it has been well guided in practice, to that measure it has been well guided in practice; it is not possible to speak of its virtues. Rather, it is to say: 'This is indeed marvelous, this is indeed amazing.' As for 'etaparamaṃ', it is to be understood in this way: This Sangha of monks, so well guided in practice, is the highest standard (paramo). Therefore, it is 'etaparamo' (having this as the highest standard). The meaning is: just as this Sangha has been guided in practice, so too did the past Buddhas guide theirs, making this the highest standard; there is nothing beyond this. In the second method, it should be connected thus: so too will the future Buddhas guide theirs; there is nothing beyond this. Therein, 'guided in practice' (paṭipādito) means yoked to right, non-antagonistic practice, beginning with the duties of proper conduct. Now, why does this wanderer refer to past and future Buddhas? Does he have the knowledge that knows the three periods of time? He does not. But, relying on inference, thinking, 'In whatever manner this Sangha of monks is assembled—tamed, disciplined, and peaceful—the past Buddhas too must have guided their disciples to practice, making this the highest standard, and the future Buddhas too will guide them to practice thus; there is no guidance higher than this,' he speaks thus through deductive reasoning.

၂. ဧဝမေတံ ကန္ဒရကာတိ ပါဋိဧက္ကော အနုသန္ဓိ. ဘဂဝါ ကိရ တံ သုတွာ ‘‘ကန္ဒရက တွံ ဘိက္ခုသံဃံ ဥပသန္တောတိ ဝဒသိ, ဣမဿ ပန ဘိက္ခုသံဃဿ ဥပသန္တကာရဏံ တုယှံ အပါကဋံ, န ဟိ တွံ သမတိံသ ပါရမိယာ ပူရေတွာ ကုသလမူလံ ပရိပါစေတွာ ဗောဓိပလ္လင်္ကေ သဗ္ဗညုတညာဏံ ပဋိဝိဇ္ဈိ, မယာ ပန ပါရမိယော ပူရေတွာ ဉာတတ္ထစရိယံ လောကတ္ထစရိယံ ဗုဒ္ဓတ္ထစရိယဉ္စ ကောဋိံ ပါပေတွာ ဗောဓိပလ္လင်္ကေ သဗ္ဗညုတညာဏံ ပဋိဝိဒ္ဓံ, မယှံ ဧတေသံ ဥပသန္တကာရဏံ ပါကဋ’’န္တိ ဒဿေတုံ ဣမံ ဒေသနံ အာရဘိ.

2. The connection 'So it is, Kandaraka,' is a distinct connection. The Blessed One, it is said, having heard that, began this discourse in order to show the following: 'Kandaraka, you say that the Sangha of monks is peaceful, but the reason for this Sangha of monks being peaceful is not manifest to you. For you have not fulfilled the thirty perfections, brought the roots of skillfulness to maturity, and penetrated omniscient knowledge at the seat of awakening. But I, having fulfilled the perfections, having brought the conduct for the welfare of relatives, the conduct for the welfare of the world, and the conduct for the attainment of Buddhahood to their culmination, have penetrated omniscient knowledge at the seat of awakening. To me, the reason for their being peaceful is manifest.'

သန္တိ ဟိ ကန္ဒရကာတိ အယမ္ပိ ပါဋိဧက္ကော အနုသန္ဓိ. ဘဂဝတော ကိရ ဧတဒဟောသိ – ‘‘အယံ ပရိဗ္ဗာဇကော ဣမံ ဘိက္ခုသံဃံ ဥပသန္တောတိ ဝဒတိ, အယဉ္စ ဘိက္ခုသံဃော ကပ္ပေတွာ ပကပ္ပေတွာ ကုဟကဘာဝေန ဣရိယာပထံ သဏ္ဌပေန္တော စိတ္တေန အနုပသန္တော န ဥပသန္တာကာရံ ဒဿေတိ. ဧတ္ထ ပန ဘိက္ခုသံဃေ ပဋိပဒံ ပူရယမာနာပိ ပဋိပဒံ ပူရေတွာ မတ္ထကံ ပတွာ ဌိတဘိက္ခူပိ အတ္ထိ, တတ္ထ ပဋိပဒံ ပူရေတွာ မတ္ထကံ ပတ္တာ အတ္တနာ ပဋိဝိဒ္ဓဂုဏေဟေဝ ဥပသန္တာ, ပဋိပဒံ ပူရယမာနာ ဥပရိမဂ္ဂဿ ဝိပဿနာယ ဥပသန္တာ, ဣတော မုတ္တာ ပန အဝသေသာ စတူဟိ သတိပဋ္ဌာနေဟိ ဥပသန္တာ. တံ နေသံ ဥပသန္တကာရဏံ ဒဿေဿာမီ’’တိ ‘‘ဣမိနာ စ ဣမိနာ စ ကာရဏေန အယံ ဘိက္ခုသံဃော ဥပသန္တော’’တိ ဒဿေတုံ ‘‘သန္တိ ဟိ ကန္ဒရကာ’’တိအာဒိမာဟ.

The phrase 'Santi hi Kandaraka'—this is also a distinct connective statement. It occurred to the Blessed One: 'This wanderer says that this community of monks is peaceful. And this community of monks is not one that shows a peaceful appearance while being unpeaceful in mind, arranging its deportment deceitfully by scheming and contriving. Rather, in this community of monks, there are those who are fulfilling the practice, and there are monks who have fulfilled the practice, reached the summit, and stand firm. Among them, those who have fulfilled the practice and reached the summit are peaceful through the qualities they have themselves realized. Those still fulfilling the practice are peaceful through insight for the sake of the higher path. Apart from these, the remaining ones are peaceful through the four foundations of mindfulness. I will show them the reason for their peacefulness.' To demonstrate that 'this community of monks is peaceful for this and that reason,' he said, 'For there are indeed, Kandaraka,' and so on.

တတ္ထ အရဟန္တော ခီဏာသဝါတိအာဒီသု ယံ ဝတ္တဗ္ဗံ, တံ မူလပရိယာယသုတ္တဝဏ္ဏနာယမေဝ ဝုတ္တံ. သေခပဋိပဒမ္ပိ တတ္ထေဝ ဝိတ္ထာရိတံ. သန္တတသီလာတိ သတတသီလာ နိရန္တရသီလာ. သန္တတဝုတ္တိနောတိ တဿေဝ ဝေဝစနံ, သန္တတဇီဝိကာ ဝါတိပိ အတ္ထော. တသ္မိံ သန္တတသီလေ ဌတွာဝ ဇီဝိကံ ကပ္ပေန္တိ, န ဒုဿီလျံ မရဏံ ပါပုဏန္တီတိ အတ္ထော.

Here, regarding the phrases 'arahants whose taints are destroyed,' etc., what should be said has already been stated in the commentary on the Mūlapariyāya Sutta. The practice of the learner is also explained in detail there. 'Santatasīlā' means having constant virtue, uninterrupted virtue. 'Santatavuttino' is a synonym for that, or it can also mean 'having a constant livelihood.' The meaning is that they maintain their livelihood while established in that constant virtue; they do not engage in an immoral livelihood, but would rather meet death.

နိပကာတိ နေပက္ကေန သမန္နာဂတာ ပညဝန္တော. နိပကဝုတ္တိနောတိ ပညာယ ဝုတ္တိနော, ပညာယ ဌတွာ ဇီဝိကံ ကပ္ပေန္တိ. ယထာ ဧကစ္စော သာသနေ ပဗ္ဗဇိတွာပိ [Pg.4] ဇီဝိတကာရဏာ ဆသု အဂေါစရေသု စရတိ, ဝေသိယာဂေါစရော ဟောတိ, ဝိဓဝထုလ္လကုမာရိကပဏ္ဍကပါနာဂါရဘိက္ခုနိဂေါစရော ဟောတိ. သံသဋ္ဌော ဝိဟရတိ ရာဇူဟိ ရာဇမဟာမတ္တေဟိ တိတ္ထိယေဟိ တိတ္ထိယသာဝကေဟိ အနနုလောမိကေန ဂိဟိသံသဂ္ဂေန (ဝိဘ. ၅၁၄), ဝေဇ္ဇကမ္မံ ကရောတိ, ဒူတကမ္မံ ကရောတိ, ပဟိဏကမ္မံ ကရောတိ, ဂဏ္ဍံ ဖာလေတိ, အရုမက္ခနံ ဒေတိ, ဥဒ္ဓံဝိရေစနံ ဒေတိ, အဓောဝိရေစနံ ဒေတိ, နတ္ထုတေလံ ပစတိ, ပိဝနတေလံ ပစတိ, ဝေဠုဒါနံ, ပတ္တဒါနံ, ပုပ္ဖဒါနံ, ဖလဒါနံ, သိနာနဒါနံ, ဒန္တကဋ္ဌဒါနံ, မုခေါဒကဒါနံ, စုဏ္ဏမတ္တိကဒါနံ ဒေတိ, စာဋုကမျံ ကရောတိ, မုဂ္ဂသူပိယံ, ပါရိဘဋုံ, ဇင်္ဃပေသနိယံ ကရောတီတိ ဧကဝီသတိဝိဓာယ အနေသနာယ ဇီဝိကံ ကပ္ပေန္တော အနိပကဝုတ္တိ နာမ ဟောတိ, န ပညာယ ဌတွာ ဇီဝိကံ ကပ္ပေတိ, တတော ကာလကိရိယံ ကတွာ သမဏယက္ခော နာမ ဟုတွာ ‘‘တဿ သံဃာဋိပိ အာဒိတ္တာ ဟောတိ သမ္ပဇ္ဇလိတာ’’တိ ဝုတ္တနယေန မဟာဒုက္ခံ အနုဘောတိ. ဧဝံဝိဓာ အဟုတွာ ဇီဝိတဟေတုပိ သိက္ခာပဒံ အနတိက္ကမန္တော စတုပါရိသုဒ္ဓိသီလေ ပတိဋ္ဌာယ ယထာဗလံ ဗုဒ္ဓဝစနံ ဥဂ္ဂဏှိတွာ ရထဝိနီတပဋိပဒံ, မဟာဂေါသိင်္ဂပဋိပဒံ, မဟာသုညတပဋိပဒံ, အနင်္ဂဏပဋိပဒံ, ဓမ္မဒါယာဒပဋိပဒံ, နာလကပဋိပဒံ, တုဝဋ္ဋကပဋိပဒံ, စန္ဒောပမပဋိပဒန္တိ ဣမာနိ အရိယပဋိပဒါနိ ပူရေန္တော စတုပစ္စယ-သန္တောသ-ဘာဝနာရာမ-အရိယဝံသပဋိပတ္တိယံ ကာယသက္ခိနော ဟုတွာ အနီကာ နိက္ခန္တဟတ္ထီ ဝိယ ယူထာ ဝိဿဋ္ဌသီဟော ဝိယ နိပစ္ဆာဗန္ဓမဟာနာဝါ ဝိယ စ ဂမနာဒီသု ဧကဝိဟာရိနော ဝိပဿနံ ပဋ္ဌပေတွာ အဇ္ဇအဇ္ဇေဝ အရဟတ္တန္တိ ပဝတ္တဥဿာဟာ ဝိဟရန္တီတိ အတ္ထော.

‘Prudent’ (nipaka) means endowed with prudence and wisdom. ‘Living prudently’ (nipakavuttino) means living by wisdom, sustaining their livelihood while established in wisdom. For instance, some, even after having gone forth in the Dispensation, for the sake of livelihood, frequent the six improper resorts: the resort of prostitutes, the resort of widows, elderly maidens, eunuchs, taverns, and bhikkhunīs. He lives intermingled with kings, royal ministers, sectarians, and sectarian disciples, by inappropriate association with laypeople. He performs medical work, acts as a messenger, carries out errands; he lances boils, applies salve for sores, gives emetics, gives purgatives, prepares nose oil, prepares drinkable oil; he gives bamboo, gives leaves, gives flowers, gives fruits, gives bathing powder, gives tooth-sticks, gives mouth-water, gives powder and clay; he engages in flattery, engages in 'mung-bean-soup' talk (i.e., half-truths), performs attendant services, and runs errands. One who thus sustains his livelihood by these twenty-one kinds of improper seeking is called ‘one not living prudently’ (anipakavutti); he does not sustain his livelihood established in wisdom. Then, having died and become an ‘ascetic-demon,’ he experiences great suffering as stated: ‘Even his outer robe is ablaze, burning fiercely.’ Not being like that, one, without transgressing a training rule even for the sake of life, having established oneself in the fourfold purity of virtue, having learned the Buddha’s word according to one’s ability, fulfilling these noble practices—the Rathavinīta practice, the Mahāgosiṅga practice, the Mahāsuññata practice, the Anaṅgaṇa practice, the Dhammadāyāda practice, the Nālaka practice, the Tuvaṭṭaka practice, and the Candopama practice—and having become a body-witness to the practice of contentment with the four requisites, delight in meditation, and the noble lineage, like an elephant that has broken free from the army, like a lion released from its pride, and like a great elephant that has cast off its bonds, establishing insight while living alone in activities such as walking, one dwells with persistent effort [thinking]: ‘Today, this very day, I will attain arahantship!’ This is the meaning.

သုပ္ပတိဋ္ဌိတစိတ္တာတိ စတူသု သတိပဋ္ဌာနေသု သုဋ္ဌပိတစိတ္တာ ဟုတွာ. သေသာ သတိပဋ္ဌာနကထာ ဟေဋ္ဌာ ဝိတ္ထာရိတာဝ. ဣဓ ပန လောကိယလောကုတ္တရမိဿကာ သတိပဋ္ဌာနာ ကထိတာ, ဧတ္တကေန ဘိက္ခုသံဃဿ ဥပသန္တကာရဏံ ကထိတံ ဟောတိ.

'Well-established mind' means having a mind well-established in the four foundations of mindfulness. The rest of the discussion on the foundations of mindfulness has already been explained in detail in the suttas below. Here, however, the foundations of mindfulness, mixed with the worldly and supramundane, are discussed. By this much, the reason for the peacefulness of the community of monks is explained.

၃. ယာဝ သုပညတ္တာတိ ယာဝ သုဋ္ဌပိတာ သုဒေသိတာ. မယမ္ပိ ဟိ, ဘန္တေတိ ဣမိနာ ဧသ အတ္တနော ကာရကဘာဝံ ဒဿေတိ, ဘိက္ခုသံဃဉ္စ ဥက္ခိပတိ. အယဉှေတ္ထ အဓိပ္ပာယော, မယမ္ပိ ဟိ, ဘန္တေ, ဂိဟိ…ပေ… သုပ္ပတိဋ္ဌိတစိတ္တာ ဝိဟရာမ, ဘိက္ခုသံဃဿ ပန အယမေဝ ကသိ စ ဗီဇဉ္စ ယုဂနင်္ဂလဉ္စ ဖာလပါစနဉ္စ, တသ္မာ ဘိက္ခုသံဃော သဗ္ဗကာလံ သတိပဋ္ဌာနပရာယဏော, မယံ [Pg.5] ပန ကာလေန ကာလံ ဩကာသံ လဘိတွာ ဧတံ မနသိကာရံ ကရောမ, မယမ္ပိ ကာရကာ, န သဗ္ဗသော ဝိဿဋ္ဌကမ္မဋ္ဌာနာယေဝါတိ. မနုဿဂဟနေတိ မနုဿာနံ အဇ္ဈာသယဂဟနေန ဂဟနတာ, အဇ္ဈာသယဿာပိ နေသံ ကိလေသဂဟနေန ဂဟနတာ ဝေဒိတဗ္ဗာ. ကသဋသာဌေယျေသုပိ ဧသေဝ နယော. တတ္ထ အပရိသုဒ္ဓဋ္ဌေန ကသဋတာ, ကေရာဋိယဋ္ဌေန သာဌေယျတာ ဝေဒိတဗ္ဗာ. သတ္တာနံ ဟိတာဟိတံ ဇာနာတီတိ ဧဝံ ဂဟနကသဋကေရာဋိယာနံ မနုဿာနံ ဟိတာဟိတပဋိပဒံ ယာဝ သုဋ္ဌု ဘဂဝါ ဇာနာတိ. ယဒိဒံ ပသဝေါတိ ဧတ္ထ သဗ္ဗာပိ စတုပ္ပဒဇာတိ ပသဝေါတိ အဓိပ္ပေတာ. ပဟောမီတိ သက္ကောမိ. ယာဝတကေန အန္တရေနာတိ ယတ္တကေန ခဏေန. စမ္ပံ ဂတာဂတံ ကရိဿတီတိ အဿမဏ္ဍလတော ယာဝ စမ္ပာနဂရဒွါရာ ဂမနဉ္စ အာဂမနဉ္စ ကရိဿတိ. သာဌေယျာနီတိ သဌတ္တာနိ. ကူဋေယျာနီတိ ကူဋတ္တာနိ. ဝင်္ကေယျာနီတိ ဝင်္ကတ္တာနိ. ဇိမှေယျာနီတိ ဇိမှတ္တာနိ. ပါတုကရိဿတီတိ ပကာသေဿတိ ဒဿေဿတိ. န ဟိ သက္ကာ တေန တာနိ ဧတ္တကေန အန္တရေန ဒဿေတုံ.

3. 'As well-instructed' means as well-established and well-taught. 'We too, venerable sir'—with this, he indicates his own role as an agent and also elevates the community of monks. The meaning here is this: 'We too, venerable sir, as householders… dwell with well-established minds. But for the community of monks, this alone is their plowing, seed, yoke and plow, and plowshare and goad. Therefore, the community of monks is always devoted to the foundations of mindfulness, while we, obtaining opportunity from time to time, engage in this attention. We too are agents, not entirely neglectful of our meditation subjects.' 'Human impenetrability' (manussagahana) means impenetrability due to the impenetrability of humans’ inclinations. It should also be understood that their inclinations too are impenetrable due to the impenetrability of defilements. The same applies to ‘coarseness and deceitfulness’ (kasaṭasāṭheyya). Here, ‘coarseness’ (kasaṭatā) should be understood by way of impurity, and ‘deceitfulness’ (sāṭheyyatā) by way of roguery. ‘He knows what is beneficial and harmful for beings’—thus, the Blessed One thoroughly knows the path of benefit and harm for humans who are impenetrable, coarse, and roguish. ‘Namely, beasts’ (pasavo)—here, all four-footed species are intended by ‘pasavo’. ‘I am able’ (pahomi)—I am capable. ‘Within the interval’ (yāvatakena antarena)—within that amount of time. ‘He will go back and forth to Campā’—he will travel from the horse stable to the gate of Campā city and return. ‘Deceitful acts’ (sāṭheyyāni)—states of being deceitful. ‘Fraudulent acts’ (kūṭeyyāni)—states of being fraudulent. ‘Crooked acts’ (vaṅkeyyāni)—states of being crooked. ‘Evasive acts’ (jimheyyāni)—states of being evasive. ‘He will reveal’—he will make known, he will show. For it is not possible for him to show those things within such a short interval.

တတ္ထ ယဿ ကိသ္မိဉ္စိဒေဝ ဌာနေ ဌာတုကာမဿ သတော ယံ ဌာနံ မနုဿာနံ သပ္ပဋိဘယံ, ပုရတော ဂန္တွာ ဝဉ္စေတွာ ဌဿာမီတိ န ဟောတိ, တသ္မိံ ဌာတုကာမဋ္ဌာနေယေဝ နိခါတတ္ထမ္ဘော ဝိယ စတ္တာရော ပါဒေ နိစ္စလေ ကတွာ တိဋ္ဌတိ, အယံ သဌော နာမ. ယဿ ပန ကိသ္မိဉ္စိဒေဝ ဌာနေ အဝစ္ဆိန္ဒိတွာ ခန္ဓဂတံ ပါတေတုကာမဿ သတော ယံ ဌာနံ မနုဿာနံ သပ္ပဋိဘယံ, ပုရတော ဂန္တွာ ဝဉ္စေတွာ ပါတေဿာမီတိ န ဟောတိ, တတ္ထေဝ အဝစ္ဆိန္ဒိတွာ ပါတေတိ, အယံ ကူဋော နာမ. ယဿ ကိသ္မိဉ္စိဒေဝ ဌာနေ မဂ္ဂါ ဥက္ကမ္မ နိဝတ္တိတွာ ပဋိမဂ္ဂံ အာရောဟိတုကာမဿ သတော ယံ ဌာနံ မနုဿာနံ သပ္ပဋိဘယံ, ပုရတော ဂန္တွာ ဝဉ္စေတွာ ဧဝံ ကရိဿာမီတိ န ဟောတိ, တတ္ထေဝ မဂ္ဂါ ဥက္ကမ္မ နိဝတ္တိတွာ ပဋိမဂ္ဂံ အာရောဟတိ, အယံ ဝင်္ကော နာမ. ယဿ ပန ကာလေန ဝါမတော ကာလေန ဒက္ခိဏတော ကာလေန ဥဇုမဂ္ဂေနေဝ ဂန္တုကာမဿ သတော ယံ ဌာနံ မနုဿာနံ သပ္ပဋိဘယံ, ပုရတော ဂန္တွာ ဝဉ္စေတွာ ဧဝံ ကရိဿာမီတိ န ဟောတိ, တတ္ထေဝ ကာလေန ဝါမတော ကာလေန ဒက္ခိဏတော ကာလေန ဥဇုမဂ္ဂံ ဂစ္ဆတိ, တထာ လဏ္ဍံ ဝါ ပဿာဝံ ဝါ ဝိဿဇ္ဇေတုကာမဿ သတော ဣဒံ ဌာနံ သုသမ္မဋ္ဌံ အာကိဏ္ဏမနုဿံ ရမဏီယံ, ဣမသ္မိံ ဌာနေ ဧဝရူပံ ကာတုံ န ယုတ္တံ, ပုရတော ဂန္တွာ ပဋိစ္ဆန္နဌာနေ ကရိဿာမီတိ န ဟောတိ, တတ္ထေဝ ကရောတိ, အယံ ဇိမှော နာမ. ဣတိ ဣမံ စတုဗ္ဗိဓမ္ပိ ကိရိယံ သန္ဓာယေတံ ဝုတ္တံ. သဗ္ဗာနိ တာနိ သာဌေယျာနိ [Pg.6] ကူဋေယျာနိ ဝင်္ကေယျာနိ ဇိမှေယျာနိ ပါတုကရိဿတီတိ ဧဝံ ကရောန္တာပိ တေ သဌာဒယော တာနိ သာဌေယျာဒီနိ ပါတုကရောန္တိ နာမ.

Herein, for whichever animal, being desirous of standing in any particular place that is perilous for humans, the thought does not arise, 'Having gone ahead and maneuvered, I will stand,' but it stands right in that place where it desires to stand, making its four feet immovable like a driven-in post—this is called deceit (`saṭho`). Furthermore, for whichever animal, being desirous of throwing off its rider by bucking in any particular place that is perilous for humans, the thought does not arise, 'Having gone ahead and maneuvered, I will throw him off,' but it bucks and throws him off right there—this is called treachery (`kūṭo`). For whichever animal, being desirous of leaving the path, turning back, and taking the path it came on in any particular place that is perilous for humans, the thought does not arise, 'Having gone ahead and maneuvered, I will do so,' but it leaves the path right there, turns back, and takes the path it came on—this is called crookedness (`vaṅko`). Furthermore, for whichever animal, being desirous of going at times to the left, at times to the right, and at times straight along the path, in a place that is perilous for humans, the thought does not arise, 'Having gone ahead and maneuvered, I will do so,' but it goes right there, at times to the left, at times to the right, and at times straight. Likewise, for one desirous of discharging feces or urine, the thought does not arise, 'This place is well-swept, crowded with people, and pleasant; it is not proper to do such a thing in this place. Having gone ahead, I will do it in a concealed place,' but it does it right there—this is called deviousness (`jimho`). Thus, it was with reference to this fourfold action that this was said: 'He will make manifest all those acts of deceit, treachery, crookedness, and deviousness.' Even in acting thus, those deceitful ones and so forth are said to make manifest those acts of deceit and so forth.

ဧဝံ ပသူနံ ဥတ္တာနဘာဝံ ဒဿေတွာ ဣဒါနိ မနုဿာနံ ဂဟနဘာဝံ ဒဿေန္တော အမှာကံ ပန, ဘန္တေတိအာဒိမာဟ. တတ္ထ ဒါသာတိ အန္တောဇာတကာ ဝါ ဓနက္ကီတာ ဝါ ကရမရာနီတာ ဝါ သယံ ဝါ ဒါသဗျံ ဥပဂတာ. ပေဿာတိ ပေသနကာရကာ. ကမ္မကရာတိ ဘတ္တဝေတနဘတာ. အညထာဝ ကာယေနာတိ အညေနေဝါကာရေန ကာယေန သမုဒါစရန္တိ, အညေနေဝါကာရေန ဝါစာယ, အညေန စ နေသံ အာကာရေန စိတ္တံ ဌိတံ ဟောတီတိ ဒဿေတိ. တတ္ထ ယေ သမ္မုခါ သာမိကေ ဒိသွာ ပစ္စုဂ္ဂမနံ ကရောန္တိ, ဟတ္ထတော ဘဏ္ဍကံ ဂဏှန္တိ, ဣမံ ဝိဿဇ္ဇေတွာ ဣမံ ဂဏှန္တာ သေသာနိပိ အာသန-ပညာပန-တာလဝဏ္ဋဗီဇန-ပါဒဓောဝနာဒီနိ သဗ္ဗာနိ ကိစ္စာနိ ကရောန္တိ, ပရမ္မုခကာလေ ပန တေလမ္ပိ ဥတ္တရန္တံ န ဩလောကေန္တိ, သတဂ္ဃနကေပိ သဟဿဂ္ဃနကေပိ ကမ္မေ ပရိဟာယန္တေ နိဝတ္တိတွာ ဩလောကေတုမ္ပိ န ဣစ္ဆန္တိ, ဣမေ အညထာ ကာယေန သမုဒါစရန္တိ နာမ. ယေ ပန သမ္မုခါ ‘‘အမှာကံ သာမိ အမှာကံ အယျော’’တိအာဒီနိ ဝတွာ ပသံသန္တိ, ပရမ္မုခါ အဝတ္တဗ္ဗံ နာမ နတ္ထိ, ယံ ဣစ္ဆန္တိ, တံ ဝဒန္တိ, ဣမေ အညထာ ဝါစာယ သမုဒါစရန္တိ နာမ.

Having thus shown the obvious nature of animals, now, wishing to show the complex nature of humans, he said, 'But for us, venerable sir,' and so on. Therein, 'slaves' (`dāsā`) are those born in the household, bought with wealth, brought as captives from battle, or who have entered servitude of their own accord. 'Messengers' (`pessā`) are those who perform errands. 'Workers' (`kammakarā`) are those who serve for food and wages. 'Otherwise with the body' (`aññathāva kāyena`) shows that they conduct themselves with the body in one way, with speech in another way, and their mind is established in yet another way. Therein, there are those who, upon seeing their masters in their presence, go out to meet them, take the goods from their hands—letting go of what is in their own hand to take what is in the master's—and perform all other duties such as preparing seats, fanning with palm-leaf fans, and washing the feet. But in the master's absence, they do not even look at oil overflowing. Even when work worth a hundred or a thousand is being ruined, they do not wish to turn back and look. These are said to 'conduct themselves otherwise with the body.' Furthermore, there are those who in the master's presence praise him, saying, 'Our master, our lord,' and so on, but in his absence there is nothing unspeakable they will not say; whatever they wish, they say it. These are said to 'conduct themselves otherwise with speech.'

၄. စတ္တာရောမေ ပေဿပုဂ္ဂလာတိ အယမ္ပိ ပါဋိဧက္ကော အနုသန္ဓိ. အယဉှိ ပေဿော ‘‘ယာဝဉ္စိဒံ, ဘန္တေ, ဘဂဝါ ဧဝံ မနုဿဂဟဏေ ဧဝံ မနုဿကသဋေ ဧဝံ မနုဿသာဌေယျေ ဝတ္တမာနေ သတ္တာနံ ဟိတာဟိတံ ဇာနာတီ’’တိ အာဟ. ပုရိမေ စ တယော ပုဂ္ဂလာ အဟိတပဋိပဒံ ပဋိပန္နာ, ဥပရိ စတုတ္ထော ဟိတပဋိပဒံ, ဧဝမဟံ သတ္တာနံ ဟိတာဟိတံ ဇာနာမီတိ ဒဿေတုံ ဣမံ ဒေသနံ အာရဘိ. ဟေဋ္ဌာ ကန္ဒရကဿ ကထာယ သဒ္ဓိံ ယောဇေတုမ္ပိ ဝဋ္ဋတိ. တေန ဝုတ္တံ ‘‘ယာဝဉ္စိဒံ ဘောတာ ဂေါတမေန သမ္မာ ဘိက္ခုသံဃော ပဋိပါဒိတော’’တိ. အထဿ ဘဂဝါ ‘‘ပုရိမေ တယော ပုဂ္ဂလေ ပဟာယ ဥပရိ စတုတ္ထပုဂ္ဂလဿ ဟိတပဋိပတ္တိယံယေဝ ပဋိပါဒေမီ’’တိ ဒဿေန္တောပိ ဣမံ ဒေသနံ အာရဘိ. သန္တောတိ ဣဒံ သံဝိဇ္ဇမာနာတိ ပဒဿေဝ ဝေဝစနံ. ‘‘သန္တာ ဟောန္တိ သမိတာ ဝူပသန္တာ’’တိ (ဝိဘ. ၅၄၂) ဧတ္ထ ဟိ နိရုဒ္ဓါ သန္တာတိ ဝုတ္တာ. ‘‘သန္တာ ဧတေ ဝိဟာရာ အရိယဿ ဝိနယေ ဝုစ္စန္တီ’’တိ ဧတ္ထ (မ. နိ. ၁.၈၂) နိဗ္ဗုတာ. ‘‘သန္တော ဟဝေ သဗ္ဘိ ပဝေဒယန္တီ’’တိ ဧတ္ထ (ဇာ. ၂.၂၁.၄၁၃) ပဏ္ဍိတာ. ဣဓ ပန ဝိဇ္ဇမာနာ ဥပလဗ္ဘမာနာတိ အတ္ထော.

4. Regarding 'There are these four individuals, Pessa...': this too is a separate connection. For this Pessa said: 'It is wonderful, venerable sir, how the Blessed One, while such human complexity, such human corruption, and such human deceit are occurring, knows what is beneficial and unbeneficial for beings.' The first three individuals have entered upon an unbeneficial practice, while the fourth, who is superior, has entered upon a beneficial practice. To show, 'Thus I know what is beneficial and unbeneficial for beings,' the Blessed One began this discourse. It is also fitting to connect this with the preceding discourse of Kandaraka. Therefore it was said: 'To this extent has the community of monks been well-guided by the venerable Gotama.' Then the Blessed One, to show, 'Having abandoned the first three individuals, I guide the fourth individual only in the beneficial practice,' also began this discourse. The word `santo` is a synonym for the word `saṃvijjamānā` (existing). For in the passage, 'They are `santā`, calmed, fully calmed,' `santā` is said to mean 'ceased' (`niruddhā`). In, 'These are `santā` abidings, they are called, in the discipline of the Noble One,' it means 'extinguished' (`nibbutā`). In, 'The `santo` indeed make it known among the good,' it means 'the wise' (`paṇḍitā`). Here, however, the intended meaning is 'existing' (`vijjamānā`) and 'found' (`upalabbhamānā`).

အတ္တန္တပါဒီသု [Pg.7] အတ္တာနံ တပတိ ဒုက္ခာပေတီတိ အတ္တန္တပေါ. အတ္တနော ပရိတာပနာနုယောဂံ အတ္တပရိတာပနာနုယောဂံ. ပရံ တပတိ ဒုက္ခာပေတီတိ ပရန္တပေါ. ပရေသံ ပရိတာပနာနုယောဂံ ပရပရိတာပနာနုယောဂံ. ဒိဋ္ဌေဝ ဓမ္မေတိ ဣမသ္မိံယေဝ အတ္တဘာဝေ. နိစ္ဆာတောတိ ဆာတံ ဝုစ္စတိ တဏှာ, သာ အဿ နတ္ထီတိ နိစ္ဆာတော. သဗ္ဗကိလေသာနံ နိဗ္ဗုတတ္တာ နိဗ္ဗုတော. အန္တော တာပနကိလေသာနံ အဘာဝါ သီတလော ဇာတောတိ သီတိဘူတော. ဈာနမဂ္ဂဖလနိဗ္ဗာနသုခါနိ ပဋိသံဝေဒေတီတိ သုခပဋိသံဝေဒီ. ဗြဟ္မဘူတေန အတ္တနာတိ သေဋ္ဌဘူတေန အတ္တနာ. စိတ္တံ အာရာဓေတီတိ စိတ္တံ သမ္ပာဒေတိ, ပရိပူရေတိ ဂဏှာတိ ပသာဒေတီတိ အတ္ထော.

Regarding `attantapa` and other such terms, it should be understood thus: 'He torments (`tapati`), causes suffering to (`dukkhāpeti`) himself (`attānaṃ`)'; therefore, he is a self-tormentor (`attantapo`). The devotion to the torment of oneself is `attaparitāpanānuyoga`. 'He torments, causes suffering to another (`paraṃ`)'; therefore, he is an other-tormentor (`parantapo`). The devotion to the torment of others is `paraparitāpanānuyoga`. `Diṭṭheva dhamme` means 'in this very existence.' `Nicchāto`: Craving (`taṇhā`) is called 'thirst' (`chāta`); because he is without it, he is `nicchāto` (thirstless). `Nibbuto`: He is `nibbuto` (extinguished) because of the extinguishing of all defilements. `Sītibhūto`: 'He has become cool (`sītalo jāto`) because of the absence of defilements that burn (`tāpana`) within'; therefore, he is `sītibhūto` (one who has become cool). `Sukhapaṭisaṃvedī`: 'He experiences (`paṭisaṃvedeti`) the bliss (`sukha`) of jhāna, path, fruition, and Nibbāna'; therefore, he is `sukhapaṭisaṃvedī` (an experiencer of bliss). `Brahmabhūtena attanā` means 'with a self (`attanā`) that has become supreme (`seṭṭhabhūtena`).' `Cittaṃ ārādheti` means he accomplishes (`sampādeti`) the mind, fulfills (`paripūreti`) it, grasps (`gaṇhāti`) it, and clarifies (`pasādeti`) it.

၅. ဒုက္ခပဋိက္ကူလန္တိ ဒုက္ခဿ ပဋိကူလံ, ပစ္စနီကသဏ္ဌိတံ ဒုက္ခံ အပတ္ထယမာနန္တိ အတ္ထော.

5. `Dukkhapaṭikkūlanti` means being averse to suffering; the meaning is not desiring suffering, which is established as contrary.

၆. ပဏ္ဍိတောတိ ဣဓ စတူဟိ ကာရဏေဟိ ပဏ္ဍိတောတိ န ဝတ္တဗ္ဗော, သတိပဋ္ဌာနေသု ပန ကမ္မံ ကရောတီတိ ပဏ္ဍိတောတိ ဝတ္တုံ ဝဋ္ဋတိ. မဟာပညောတိ ဣဒမ္ပိ မဟန္တေ အတ္ထေ ပရိဂ္ဂဏှာတီတိအာဒိနာ မဟာပညလက္ခဏေန န ဝတ္တဗ္ဗံ, သတိပဋ္ဌာနပရိဂ္ဂါဟိကာယ ပန ပညာယ သမန္နာဂတတ္တာ မဟာပညောတိ ဝတ္တုံ ဝဋ္ဋတိ. မဟတာ အတ္ထေန သံယုတ္တော အဂမိဿာတိ မဟတာ အတ္ထေန သံယုတ္တော ဟုတွာ ဂတော ဘဝေယျ, သောတာပတ္တိဖလံ ပါပုဏေယျာတိ အတ္ထော. ကိံ ပန ယေသံ မဂ္ဂဖလာနံ ဥပနိဿယော အတ္ထိ, ဗုဒ္ဓါနံ သမ္မုခီဘာဝေ ဌိတေပိ တေသံ အန္တရာယော ဟောတီတိ. အာမ ဟောတိ, န ပန ဗုဒ္ဓေ ပဋိစ္စ, အထ ခေါ ကိရိယပရိဟာနိယာ ဝါ ပါပမိတ္တတာယ ဝါ ဟောတိ. တတ္ထ ကိရိယပရိဟာနိယာ ဟောတိ နာမ – သစေ ဟိ ဓမ္မသေနာပတိ ဓနဉ္ဇာနိဿ ဗြာဟ္မဏဿ အာသယံ ဉတွာ ဓမ္မံ အဒေသယိဿာ, သော ဗြာဟ္မဏော သောတာပန္နော အဘဝိဿာ, ဧဝံ တာဝ ကိရိယပရိဟာနိယာ ဟောတိ. ပါပမိတ္တတာယ ဟောတိ နာမ – သစေ ဟိ အဇာတသတ္တု ဒေဝဒတ္တဿ ဝစနံ ဂဟေတွာ ပိတုဃာတကမ္မံ နာကရိဿာ, သာမညဖလသုတ္တကထိတဒိဝသေဝ သောတာပန္နော အဘဝိဿာ, တဿ ဝစနံ ဂဟေတွာ ပိတုဃာတကမ္မဿ ကတတ္တာ ပန န ဟောတိ, ဧဝံ ပါပမိတ္တတာယ ဟောတိ. ဣမဿာပိ ဥပါသကဿ ကိရိယပရိဟာနိ ဇာတာ, အပရိနိဋ္ဌိတာယ ဒေသနာယ ဥဋ္ဌဟိတွာ ပက္ကန္တော. အပိစ, ဘိက္ခဝေ, ဧတ္တာဝတာပိ ပေဿော ဟတ္ထာရောဟပုတ္တော မဟတာ အတ္ထေန သံယုတ္တောတိ ကတရေန မဟန္တေန အတ္ထေန? ဒွီဟိ အာနိသံသေဟိ. သော ကိရ ဥပါသကော သံဃေ စ ပသာဒံ ပဋိလဘိ, သတိပဋ္ဌာနပရိဂ္ဂဟဏတ္ထာယ စဿ အဘိနဝေါ နယော ဥဒပါဒိ. တေန ဝုတ္တံ ‘‘မဟတာ အတ္ထေန သံယုတ္တော’’တိ. ကန္ဒရကော ပန သံဃေ ပသာဒမေဝ [Pg.8] ပဋိလဘိ. ဧတဿ ဘဂဝါ ကာလောတိ ဧတဿ ဓမ္မက္ခာနဿ, စတုန္နံ ဝါ ပုဂ္ဂလာနံ ဝိဘဇနဿ ကာလော.

6. Here, one should not be called 'wise' on account of four reasons, such as skill in the elements; rather, it is fitting to call one 'wise' who engages in the practice with regard to the foundations of mindfulness. Similarly, one should not be called 'greatly wise' on account of the characteristic of great wisdom, such as 'encompassing great benefits'; rather, it is fitting to call one 'greatly wise' on account of being endowed with wisdom that grasps the foundations of mindfulness. 'He will go connected with a great purpose' means that, having been connected with a great purpose—that is, the fruit of stream-entry—he would have gone; he would have attained the fruit of stream-entry. But is it that for those who have the supporting condition for the paths and fruits, an obstacle arises even when they are in the presence of the Buddhas? Yes, it does. However, it is not on account of the Buddhas; rather, it arises due to a decline in conduct or due to association with bad friends. Therein, 'it arises due to a decline in conduct' is as follows: if the General of the Dhamma, having known the inclination of the brahmin Dhanañjāni, had taught the Dhamma, that brahmin would have become a stream-enterer. Thus it arises due to a decline in conduct. 'It arises due to association with bad friends' is as follows: if King Ajātasattu, not having accepted the word of Devadatta, had not committed the act of patricide, he would have become a stream-enterer on the very day the Discourse on the Fruits of Recluseship was taught. But because he accepted his word and committed the act of patricide, he did not become one. Thus it arises due to association with bad friends. For this lay follower, too, a decline in conduct occurred; he rose and departed before the teaching was concluded. Furthermore, monks, even to this extent Pessa the elephant trainer's son is 'connected with a great purpose.' By what great purpose? By two benefits. Indeed, that lay follower gained faith in the Sangha, and a new method for grasping the foundations of mindfulness arose for him. Therefore, it was said, 'connected with a great purpose.' Kandaraka, however, only gained faith in the Sangha. 'Now is the time, Blessed One' means: it is the time for this exposition of the Dhamma, or the time for the analysis of the four individuals.

၈. ဩရဗ္ဘိကာဒီသု ဥရဗ္ဘာ ဝုစ္စန္တိ ဧဠကာ, ဥရဗ္ဘေ ဟနတီတိ ဩရဗ္ဘိကော. သူကရိကာဒီသုပိ ဧသေဝ နယော. လုဒ္ဒေါတိ ဒါရုဏော ကက္ခဠော. မစ္ဆဃာတကောတိ မစ္ဆဗန္ဓကေဝဋ္ဋော. ဗန္ဓနာဂါရိကောတိ ဗန္ဓနာဂါရဂေါပကော. ကုရုရကမ္မန္တာတိ ဒါရုဏကမ္မန္တာ.

8. In 'sheep-butchers' and the like, sheep are called 'urabbhā'; one who kills sheep is a 'sheep-butcher' (orabbhiko). This same method should be understood for 'pig-butchers' and the like. 'Ruthless' (luddo) means cruel (dāruṇo), harsh (kakkhaḷo). 'Fish-killer' (macchaghātako) means a fisherman who traps fish. 'Jailer' (bandhanāgāriko) means a prison guard. 'Those of cruel deeds' (kurūrakammantā) means those who perform cruel actions.

၉. မုဒ္ဓါဝသိတ္တောတိ ခတ္တိယာဘိသေကေန မုဒ္ဓနိ အဘိသိတ္တော. ပုရတ္ထိမေန နဂရဿာတိ နဂရတော ပုရတ္ထိမဒိသာယ. သန္ထာဂါရန္တိ ယညသာလံ. ခရာဇိနံ နိဝါသေတွာတိ သခုရံ အဇိနစမ္မံ နိဝါသေတွာ. သပ္ပိတေလေနာတိ သပ္ပိနာ စ တေလေန စ. ဌပေတွာ ဟိ သပ္ပိံ အဝသေသော ယော ကောစိ သ္နေဟော တေလန္တိ ဝုစ္စတိ. ကဏ္ဍူဝမာနောတိ နခါနံ ဆိန္နတ္တာ ကဏ္ဍူဝိတဗ္ဗကာလေ တေန ကဏ္ဍူဝမာနော. အနန္တရဟိတာယာတိ အသန္ထတာယ. သရူပဝစ္ဆာယာတိ သဒိသဝစ္ဆာယ. သစေ ဂါဝီ သေတာ ဟောတိ, ဝစ္ဆောပိ သေတကောဝ. သစေ ဂါဝီ ကဗရာ ဝါ ရတ္တာ ဝါ, ဝစ္ဆောပိ တာဒိသော ဝါတိ ဧဝံ သရူပဝစ္ဆာယ. သော ဧဝမာဟာတိ သော ရာဇာ ဧဝံ ဝဒေတိ. ဝစ္ဆတရာတိ တရုဏဝစ္ဆကဘာဝံ အတိက္ကန္တာ ဗလဝဝစ္ဆာ. ဝစ္ဆတရီသုပိ ဧသေဝ နယော. ဗရိဟိသတ္ထာယာတိ ပရိက္ခေပကရဏတ္ထာယ စေဝ ယညဘူမိယံ အတ္ထရဏတ္ထာယ စ. သေသံ ဟေဋ္ဌာ တတ္ထ တတ္ထ ဝိတ္ထာရိတတ္တာ ဥတ္တာနမေဝါတိ.

9. 'Anointed on the head' (muddhāvasitto) means one who has been anointed on the head with the royal consecration of khattiyas. 'To the east of the city' (puratthimena nagarassa) means in the eastern direction from the city. 'Assembly hall' (santhāgāraṃ) means a sacrificial hall. 'Having put on a rough hide' (kharājinaṃ nivāsetvā) means having worn a black antelope hide with its hooves. 'With ghee and oil' (sappitelena) means with ghee and with oil. Indeed, setting aside ghee, whatever remaining oleaginous substance there is, is called 'oil'. 'Scratching' (kaṇḍūvamāno) means, because his nails were cut, he was scratching with a deer horn when it was time to scratch. 'On the bare ground' (anantarahitāya) means on uncovered ground. 'With a calf of like form' (sarūpavacchāya) means with a calf of similar form. If a cow is white, the calf is also white. If a cow is mottled or red, the calf is also of a similar appearance. Thus, 'with a calf of like form'. 'He spoke thus' (so evamāha) means that king spoke thus. 'Young bulls' (vacchatarā) means strong calves that have passed the state of being young calves. This same method should be understood in the case of 'young heifers' (vacchatarīsu) as well. 'For the sacred grass' (barhisatthāya) means for the purpose of making an enclosure and for spreading on the sacrificial ground. The remainder is clear, as it has been explained in detail in various places below.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya

ကန္ဒရကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Kandaraka Sutta is concluded.

၂. အဋ္ဌကနာဂရသုတ္တဝဏ္ဏနာ

2. Commentary on the Aṭṭhakanāgara Sutta

၁၇. ဧဝံ မေ သုတန္တိ အဋ္ဌကနာဂရသုတ္တံ. တတ္ထ ဗေလုဝဂါမကေတိ ဝေသာလိယာ ဒက္ခိဏပဿေ အဝိဒူရေ ဗေလုဝဂါမကော နာမ အတ္ထိ, တံ ဂေါစရဂါမံ ကတွာတိ အတ္ထော. ဒသမောတိ သော ဟိ ဇာတိဂေါတ္တဝသေန စေဝ [Pg.9] သာရပ္ပတ္တကုလဂဏနာယ စ ဒသမေ ဌာနေ ဂဏီယတိ, တေနဿ ဒသမောတွေဝ နာမံ ဇာတံ. အဋ္ဌကနာဂရောတိ အဋ္ဌကနဂရဝါသီ. ကုက္ကုဋာရာမောတိ ကုက္ကုဋသေဋ္ဌိနာ ကာရိတော အာရာမော.

17. Thus have I heard—the Aṭṭhakanāgara Sutta. Therein, “in Beluvagāmaka” means: not far from the southern side of Vesālī, there is a small village named Beluvagāmaka; the meaning is that it was made a village for alms-gathering. “Dasama” means: he is counted in the tenth place both by way of birth and lineage and by the count of families that have attained great wealth; therefore, the name “Dasama” arose for him. “Aṭṭhakanāgara” means a resident of the city of Aṭṭhaka. “Kukkuṭārāma” means the monastery caused to be built by the merchant Kukkuṭa.

၁၈. တေန ဘဂဝတာ…ပေ… အက္ခာတောတိ ဧတ္ထ အယံ သင်္ခေပတ္ထော, ယော သော ဘဂဝါ သမတိံသ ပါရမိယော ပူရေတွာ သဗ္ဗကိလေသေ ဘဉ္ဇိတွာ အနုတ္တရံ သမ္မာသမ္ဗောဓိံ အဘိသမ္ဗုဒ္ဓေါ, တေန ဘဂဝတာ, တေသံ တေသံ သတ္တာနံ အာသယာနုသယံ ဇာနတာ, ဟတ္ထတလေ ဌပိတအာမလကံ ဝိယ သဗ္ဗံ ဉေယျဓမ္မံ ပဿတာ. အပိစ ပုဗ္ဗေနိဝါသာဒီဟိ ဇာနတာ, ဒိဗ္ဗေန စက္ခုနာ ပဿတာ, တီဟိ ဝိဇ္ဇာဟိ ဆဟိ ဝါ ပန အဘိညာဟိ ဇာနတာ, သဗ္ဗတ္ထ အပ္ပဋိဟတေန သမန္တစက္ခုနာ ပဿတာ, သဗ္ဗဓမ္မဇာနနသမတ္ထာယ ပညာယ ဇာနတာ, သဗ္ဗသတ္တာနံ စက္ခုဝိသယာတီတာနိ တိရောကုဋ္ဋာဒိဂတာနိပိ ရူပါနိ အတိဝိသုဒ္ဓေန မံသစက္ခုနာ ပဿတာ, အတ္တဟိတသာဓိကာယ သမာဓိပဒဋ္ဌာနာယ ပဋိဝေဓပညာယ ဇာနတာ, ပရဟိတသာဓိကာယ ကရုဏာပဒဋ္ဌာနာယ ဒေသနာပညာယ ပဿတာ, အရီနံ ဟတတ္တာ ပစ္စယာဒီနဉ္စ အရဟတ္တာ အရဟတာ, သမ္မာ သာမဉ္စ သစ္စာနံ ဗုဒ္ဓတ္တာ သမ္မာသမ္ဗုဒ္ဓေန. အန္တရာယိကဓမ္မေ ဝါ ဇာနတာ, နိယျာနိကဓမ္မေ ပဿတာ, ကိလေသာရီနံ ဟတတ္တာ အရဟတာ, သာမံ သဗ္ဗဓမ္မာနံ ဗုဒ္ဓတ္တာ သမ္မာသမ္ဗုဒ္ဓေနာတိ ဧဝံ စတုဝေသာရဇ္ဇဝသေန စတူဟိ ကာရဏေဟိ ထောမိတေန. အတ္ထိ နု ခေါ ဧကော ဓမ္မော အက္ခာတောတိ.

18. Regarding the passage “By that Blessed One… and so on… declared”: Herein, this is the summary meaning. That Blessed One who, having fulfilled the thirty perfections, having destroyed all defilements, has fully awakened to the unsurpassed perfect enlightenment; by that Blessed One, who knows the dispositions and latent tendencies of those various beings, who sees all knowable things like a myrobalan fruit placed on the palm of the hand; and who knows by means of former existences and so on, who sees with the divine eye, who knows with the three true knowledges or with the six supernormal knowledges, who sees with the all-seeing eye that is unobstructed in every way, who knows with the wisdom capable of knowing all dhammas, who sees with the extremely purified fleshly eye even forms that are beyond the range of vision of all beings, such as those that have gone behind walls, who knows with the wisdom of penetration which accomplishes his own welfare and has concentration as its proximate cause, who sees with the wisdom of teaching which accomplishes the welfare of others and has compassion as its proximate cause; who is an Arahant because of having destroyed the enemies and because of being worthy of requisites and so on, and a Perfectly Enlightened One because of having rightly and by himself awakened to the truths; or, who knows the obstructive dhammas, who sees the dhammas that lead out of saṃsāra; who is an Arahant because of having destroyed the enemies, the defilements, and a Perfectly Enlightened One because of having by himself awakened to all dhammas—thus praised by means of the four kinds of fearlessness for four reasons—is there, indeed, one Dhamma declared?

၁၉. အဘိသင်္ခတန္တိ ကတံ ဥပ္ပာဒိတံ. အဘိသဉ္စေတယိတန္တိ စေတယိတံ ပကပ္ပိတံ. သော တတ္ထ ဌိတောတိ သော တသ္မိံ သမထဝိပဿနာဓမ္မေ ဌိတော. ဓမ္မရာဂေန ဓမ္မနန္ဒိယာတိ ပဒဒွယေဟိ သမထဝိပဿနာသု ဆန္ဒရာဂေါ ဝုတ္တော. သမထဝိပဿနာသု ဟိ သဗ္ဗေန သဗ္ဗံ ဆန္ဒရာဂံ ပရိယာဒိယိတုံ သက္ကောန္တော အရဟာ ဟောတိ, အသက္ကောန္တော အနာဂါမီ ဟောတိ. သော သမထဝိပဿနာသု ဆန္ဒရာဂဿ အပ္ပဟီနတ္တာ စတုတ္ထဇ္ဈာနစေတနာယ သုဒ္ဓါဝါသေ နိဗ္ဗတ္တတိ, အယံ အာစရိယာနံ သမာနကထာ.

19. “Formed” (abhisaṅkhata) means made, produced. “Intended” (abhisañcetayita) means willed, devised. “He is established therein” (so tattha ṭhito) means he is established in that Dhamma of serenity and insight. By the two terms “through passion for the Dhamma, through delight in the Dhamma” (dhammarāgena dhammanandiyā), strong passion for serenity and insight is spoken of. For one who is able to completely exhaust all strong passion for serenity and insight is an Arahant; one who is not able to is a Non-returner. He, because of not having abandoned strong passion for serenity and insight, is reborn in the Pure Abodes through the volition of the fourth jhāna. This is the common account of the teachers.

ဝိတဏ္ဍဝါဒီ ပနာဟ ‘‘တေနေဝ ဓမ္မရာဂေနာတိ ဝစနတော အကုသလေန သုဒ္ဓါဝါသေ နိဗ္ဗတ္တတီ’’တိ သော ‘‘သုတ္တံ အာဟရာ’’တိ ဝတ္တဗ္ဗော, အဒ္ဓါ အညံ အပဿန္တော ဣဒမေဝ အာဟရိဿတိ, တတော ဝတ္တဗ္ဗော ‘‘ကိံ ပနိဒံ သုတ္တံ နေယျတ္ထံ နီတတ္ထ’’န္တိ, အဒ္ဓါ နီတတ္ထန္တိ ဝက္ခတိ. တတော ဝတ္တဗ္ဗော – ဧဝံ သန္တေ အနာဂါမိဖလတ္ထိကေန [Pg.10] သမထဝိပဿနာသု ဆန္ဒရာဂေါ ကတ္တဗ္ဗော ဘဝိဿတိ, ဆန္ဒရာဂေ ဥပ္ပာဒိတေ အနာဂါမိဖလံ ပဋိဝိဒ္ဓံ ဘဝိဿတိ ‘‘မာ သုတ္တံ မေ လဒ္ဓ’’န္တိ ယံ ဝါ တံ ဝါ ဒီပေဟိ. ပဉှံ ကထေန္တေန ဟိ အာစရိယဿ သန္တိကေ ဥဂ္ဂဟေတွာ အတ္ထရသံ ပဋိဝိဇ္ဈိတွာ ကထေတုံ ဝဋ္ဋတိ, အကုသလေန ဟိ သဂ္ဂေ, ကုသလေန ဝါ အပါယေ ပဋိသန္ဓိ နာမ နတ္ထိ. ဝုတ္တဉှေတံ ဘဂဝတာ –

But a sophist says, “Because of the phrase ‘by that very passion for the Dhamma,’ one is reborn in the Pure Abodes through an unwholesome state.” He should be told, “Bring the sutta.” Surely, not seeing another, he will bring this very one. Then he should be asked, “But is this sutta of interpretable meaning or of definitive meaning?” Surely, he will say, “It is of definitive meaning.” Then he should be told: “If so, then by one who desires the fruit of a Non-returner, strong passion for serenity and insight will have to be produced. When strong passion is produced, the fruit of a Non-returner will be realized.” Thinking, “I have found a sutta!”, he points to just anything. For one who would speak on a question should learn it in the presence of a teacher, penetrate its meaning and essence, and then speak. For there is no such thing as rebirth in heaven through the unwholesome, or rebirth in the lower realms through the wholesome. This has been stated by the Blessed One:

‘‘န, ဘိက္ခဝေ, လောဘဇေန ကမ္မေန ဒေါသဇေန ကမ္မေန မောဟဇေန ကမ္မေန ဒေဝါ ပညာယန္တိ, မနုဿာ ပညာယန္တိ, ယာ ဝါ ပနညာပိ ကာစိ သုဂတိယော, အထ ခေါ, ဘိက္ခဝေ, လောဘဇေန ကမ္မေန ဒေါသဇေန ကမ္မေန မောဟဇေန ကမ္မေန နိရယော ပညာယတိ, တိရစ္ဆာနယောနိ ပညာယတိ, ပေတ္တိဝိသယော ပညာယတိ, ယာ ဝါ ပနညာပိ ကာစိ ဒုဂ္ဂတိယော’’တိ –

“Monks, it is not through kamma born of greed, kamma born of hatred, or kamma born of delusion that gods appear, that humans appear, or that any other good destinations appear. But rather, monks, it is through kamma born of greed, kamma born of hatred, and kamma born of delusion that hell appears, that the animal womb appears, that the sphere of ghosts appears, or that any other bad destinations appear.”

ဧဝံ ပညာပေတဗ္ဗော. သစေ သဉ္ဇာနာတိ သဉ္ဇာနာတု, နော စေ သဉ္ဇာနာတိ, ‘‘ဂစ္ဆ ပါတောဝ ဝိဟာရံ ပဝိသိတွာ ယာဂုံ ပိဝါဟီ’’တိ ဥယျောဇေတဗ္ဗော.

Thus he should be made to understand. If he understands, let him understand. If he does not understand, he should be dismissed, saying, “Go, enter the monastery early and drink your gruel.”

ယထာ စ ပန ဣမသ္မိံ သုတ္တေ, ဧဝံ မဟာမာလုကျောဝါဒေပိ မဟာသတိပဋ္ဌာနေပိ ကာယဂတာသတိသုတ္တေပိ သမထဝိပဿနာ ကထိတာ. တတ္ထ ဣမသ္မိံ သုတ္တေ သမထဝသေန ဂစ္ဆတောပိ ဝိပဿနာဝသေန ဂစ္ဆတောပိ သမထဓုရမေဝ ဓုရံ, မဟာမာလုကျောဝါဒေ ဝိပဿနာဝ ဓုရံ, မဟာသတိပဋ္ဌာနံ ပန ဝိပဿနုတ္တရံ နာမ ကထိတံ, ကာယဂတာသတိသုတ္တံ သမထုတ္တရန္တိ.

And just as in this sutta, so too in the Mahāmālukyovāda, in the Mahāsatipaṭṭhāna, and in the Kāyagatāsati Sutta, serenity and insight are taught. Therein, in this sutta, for one who proceeds by way of serenity and for one who proceeds by way of insight, the yoke of serenity itself is the main yoke. In the Mahāmālukyovāda, insight itself is the main yoke. But the Mahāsatipaṭṭhāna is said to be that which has insight as supreme, while the Kāyagatāsati Sutta is that which has serenity as supreme.

အယံ ခေါ ဂဟပတိ…ပေ… ဧကဓမ္မော အက္ခာတောတိ ဧကဓမ္မံ ပုစ္ဆိတေန အယမ္ပိ ဧကဓမ္မောတိ ဧဝံ ပုစ္ဆာဝသေန ကထိတတ္တာ ဧကာဒသပိ ဓမ္မာ ဧကဓမ္မော နာမ ဇာတော. မဟာသကုလုဒါယိသုတ္တသ္မိဉှိ ဧကူနဝီသတိ ပဗ္ဗာနိ ပဋိပဒါဝသေန ဧကဓမ္မော နာမ ဇာတာနိ, ဣဓ ဧကာဒသပုစ္ဆာဝသေန ဧကဓမ္မောတိ အာဂတာနိ. အမတုပ္ပတ္တိယတ္ထေန ဝါ သဗ္ဗာနိပိ ဧကဓမ္မောတိ ဝတ္တုံ ဝဋ္ဋတိ.

“This, householder… and so on… one Dhamma has been declared.” Because, when one had asked about “one Dhamma,” it was declared in response to the question, “This too is one Dhamma,” all eleven dhammas thus came to be called “one Dhamma.” Indeed, in the Mahāsakuludāyi Sutta, nineteen sections came to be called “one Dhamma” by way of the path of practice; here they have come as “one Dhamma” by way of eleven questions. Or, in the sense of being a cause for the arising of the Deathless, it is proper to call all of them “one Dhamma.”

၂၁. နိဓိမုခံ ဂဝေသန္တောတိ နိဓိံ ပရိယေသန္တော. သကိဒေဝါတိ ဧကပယောဂေန. ကထံ ပန ဧကပယောဂေနေဝ ဧကာဒသန္နံ နိဓီနံ အဓိဂမော ဟောတီတိ. ဣဓေကစ္စော အရညေ နိဓိံ ဂဝေသမာနော စရတိ, တမေနံ အညတရော အတ္ထစရကော ဒိသွာ ‘‘ကိံ ဘော စရသီ’’တိ ပုစ္ဆတိ. သော ‘‘ဇီဝိတဝုတ္တိံ ပရိယေသာမီ’’တိ [Pg.11] အာဟ. ဣတရော ‘‘တေန ဟိ သမ္မ အာဂစ္ဆ, ဧတံ ပါသာဏံ ပဝတ္တေဟီ’’တိ အာဟ. သော တံ ပဝတ္တေတွာ ဥပရူပရိ ဌပိတာ ဝါ ကုစ္ဆိယာ ကုစ္ဆိံ အာဟစ္စ ဌိတာ ဝါ ဧကာဒသ ကုမ္ဘိယော ပဿေယျ, ဧဝံ ဧကပယောဂေန ဧကာဒသန္နံ နိဓီနံ အဓိဂမော ဟောတိ.

21. “Seeking a treasure-mouth” means searching for treasure. “Just once” means with a single application. But how is it that with just one application, one attains eleven treasures? Here, a certain person wanders in the forest seeking treasure. A certain benefactor sees him and asks, “What are you doing, friend?” He replies, “I am seeking a means of livelihood.” The other says, “Well then, come here, roll this stone.” Having rolled it, he would see eleven pots placed one on top of another or placed belly to belly, abutting each other. Thus, with a single application, one attains eleven treasures.

အာစရိယဓနံ ပရိယေသိဿန္တီတိ အညတိတ္ထိယာ ဟိ ယဿ သန္တိကေ သိပ္ပံ ဥဂ္ဂဏှန္တိ, တဿ သိပ္ပုဂ္ဂဟဏတော ပုရေ ဝါ ပစ္ဆာ ဝါ အန္တရန္တရေ ဝါ ဂေဟတော နီဟရိတွာ ဓနံ ဒေန္တိ. ယေသံ ဂေဟေ နတ္ထိ, တေ ဉာတိသဘာဂတော ပရိယေသန္တိ, တထာ အလဘမာနာ ဘိက္ခမ္ပိ စရိတွာ ဒေန္တိယေဝ. တံ သန္ဓာယေတံ ဝုတ္တံ.

“Seeking the teacher's fee”: Followers of other sects, from whomever they learn a craft, give a fee taken from their homes before, after, or during the training. Those without wealth at home seek it from kinsmen and associates, and if still unable to obtain it, they even go on an alms-round to give it. This was said in reference to that.

ကိမင်္ဂံ ပနာဟန္တိ ဗာဟိရကာ တာဝ အနိယျာနိကေပိ သာသနေ သိပ္ပမတ္တဒါယကဿ ဓနံ ပရိယေသန္တိ; အဟံ ပန ဧဝံဝိဓေ နိယျာနိကသာသနေ ဧကာဒသဝိဓံ အမတုပ္ပတ္တိပဋိပဒံ ဒေသေန္တဿ အာစရိယဿ ပူဇံ ကိံ န ကရိဿာမိ, ကရိဿာမိယေဝါတိ ဝဒတိ. ပစ္စေကဒုဿယုဂေန အစ္ဆာဒေသီတိ ဧကမေကဿ ဘိက္ခုနော ဧကေကံ ဒုဿယုဂမဒါသီတိ အတ္ထော. သမုဒါစာရဝစနံ ပနေတ္ထ ဧဝရူပံ ဟောတိ, တသ္မာ အစ္ဆာဒေသီတိ ဝုတ္တံ. ပဉ္စသတဝိဟာရန္တိ ပဉ္စသတဂ္ဃနိကံ ပဏ္ဏသာလံ ကာရေသီတိ အတ္ထော. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

“What then of me?” Outsiders seek wealth even in a non-liberating teaching for one who merely imparts a craft; as for me, in such a liberating teaching, why should I not make an offering to the teacher who teaches the elevenfold practice for the attainment of the Deathless? I will certainly do so, he says. “He clothed them with an individual pair of cloths” means he gave a pair of cloths to each and every monk. Here, such a term is a conventional expression; therefore, it is said “he clothed them.” “A monastery of five hundred” means he had a leaf-hut built worth five hundred. The rest is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Middle Length Discourses.

အဋ္ဌကနာဂရသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Aṭṭhakanāgara Sutta is concluded.

၃. သေခသုတ္တဝဏ္ဏနာ

3. The Commentary on the Sekha Sutta

၂၂. ဧဝံ မေ သုတန္တိ သေခသုတ္တံ. တတ္ထ နဝံ သန္ထာဂါရန္တိ အဓုနာ ကာရိတံ သန္ထာဂါရံ, ဧကာ မဟာသာလာတိ အတ္ထော. ဥယျောဂကာလာဒီသု ဟိ ရာဇာနော တတ္ထ ဌတွာ ‘‘ဧတ္တကာ ပုရတော ဂစ္ဆန္တု, ဧတ္တကာ ပစ္ဆာ, ဧတ္တကာ ဥဘောဟိ ပဿေဟိ, ဧတ္တကာ ဟတ္ထီသု အဘိရုဟန္တု, ဧတ္တကာ အဿေသု, ဧတ္တကာ ရထေသု တိဋ္ဌန္တူ’’တိ ဧဝံ သန္ထံ ကရောန္တိ, မရိယာဒံ ဗန္ဓန္တိ, တသ္မာ တံ ဌာနံ သန္ထာဂါရန္တိ ဝုစ္စတိ. ဥယျောဂဋ္ဌာနတော စ အာဂန္တွာ ယာဝ ဂေဟေသု အလ္လဂေါမယပရိဘဏ္ဍာဒီနိ ကရောန္တိ, တာဝ ဒွေ တီဏိ ဒိဝသာနိ တေ ရာဇာနော တတ္ထ သန္ထမ္ဘန္တီတိပိ သန္ထာဂါရံ. တေသံ ရာဇူနံ သဟ အတ္ထာနုသာသနံ အဂါရန္တိပိ သန္ထာဂါရံ ဂဏရာဇာနော ဟိ တေ[Pg.12], တသ္မာ ဥပ္ပန္နကိစ္စံ ဧကဿ ဝသေန န ဆိဇ္ဇတိ, သဗ္ဗေသံ ဆန္ဒော လဒ္ဓုံ ဝဋ္ဋတိ, တသ္မာ သဗ္ဗေ တတ္ထ သန္နိပတိတွာ အနုသာသန္တိ. တေန ဝုတ္တံ ‘‘သဟ အတ္ထာနုသာသနံ အဂါရန္တိပိ သန္ထာဂါရ’’န္တိ. ယသ္မာ ပနေတေ တတ္ထ သန္နိပတိတွာ ‘‘ဣမသ္မိံ ကာလေ ကသိတုံ ဝဋ္ဋတိ, ဣမသ္မိံ ကာလေ ဝပိတု’’န္တိ ဧဝမာဒိနာ နယေန ဃရာဝါသကိစ္စာနိ သမ္မန္တယန္တိ, တသ္မာ ဆိဒ္ဒါဝဆိဒ္ဒံ ဃရာဝါသံ တတ္ထ သန္ထရန္တီတိပိ သန္ထာဂါရံ. အစိရကာရိတံ ဟောတီတိ ကဋ္ဌကမ္မ-သိလာကမ္မ-စိတ္တကမ္မာဒိဝသေန သုသဇ္ဇိတံ ဒေဝဝိမာနံ ဝိယ အဓုနာ နိဋ္ဌာပိတံ. သမဏေန ဝါတိ ဧတ္ထ ယသ္မာ ဃရဝတ္ထုပရိဂ္ဂဟကာလေယေဝ ဒေဝတာ အတ္တနော ဝသနဋ္ဌာနံ ဂဏှန္တိ, တသ္မာ ‘‘ဒေဝေန ဝါ’’တိ အဝတွာ ‘‘သမဏေန ဝါ ဗြာဟ္မဏေန ဝါ ကေနစိ ဝါ မနုဿဘူတေနာ’’တိ ဝုတ္တံ.

22. “Thus have I heard”—this is the Sekha Sutta. Therein, “a new assembly hall” means a recently constructed assembly hall; the meaning is a great hall. For during times of mobilization and so on, the kings stand there and make arrangements, saying, “Let this many go in front, this many behind, this many on both flanks; let this many mount elephants, this many horses, this many stand in chariots,” and they establish the boundaries. Therefore, that place is called an assembly hall (santhāgāra). And, having returned from the place of mobilization, for the two or three days until they have prepared their houses with fresh cow-dung plaster and so on, those kings rest and relax there; for this reason also it is an assembly hall. It is also an assembly hall because it is a house for the joint deliberation of affairs for those kings. For they are kings of a republic; therefore, a matter that has arisen is not decided by one alone—it is proper to obtain the consent of all. Therefore, they all assemble there and deliberate. For that reason it was said, “it is also an assembly hall because it is a house for the joint deliberation of affairs.” Furthermore, since they assemble there and consult on the affairs of household life, in such a way as, “At this time it is suitable to plow, at this time it is suitable to sow,” and so on, they thereby put in order the disjointed affairs of household life; for this reason also it is an assembly hall. “It was recently constructed” means it was just now completed, well-adorned by means of woodwork, stonework, painting, and so on, like a celestial mansion. Regarding “by an ascetic...”: here, since deities take their dwelling place at the very time the house-site is acquired, it was not said “by a deity,” but rather “by an ascetic or a brahmin or by some human being.”

ယေန ဘဂဝါ တေနုပသင်္ကမိံသူတိ သန္ထာဂါရံ နိဋ္ဌိတန္တိ သုတွာ ‘‘ဂစ္ဆာမ, နံ ပဿိဿာမာ’’တိ ဂန္တွာ ဒွါရကောဋ္ဌကတော ပဋ္ဌာယ သဗ္ဗံ ဩလောကေတွာ ‘‘ဣဒံ သန္ထာဂါရံ ဒေဝဝိမာနသဒိသံ အတိဝိယ မနောရမံ သဿိရိကံ ကေန ပဌမံ ပရိဘုတ္တံ အမှာကံ ဒီဃရတ္တံ ဟိတာယ သုခါယ အဿာ’’တိ စိန္တေတွာ ‘‘အမှာကံ ဉာတိသေဋ္ဌဿ ပဌမံ ဒိယျမာနေပိ သတ္ထုနောဝ အနုစ္ဆဝိကံ, ဒက္ခိဏေယျဝသေန ဒိယျမာနေပိ သတ္ထုနောဝ အနုစ္ဆဝိကံ, တသ္မာ ပဌမံ သတ္ထာရံ ပရိဘုဉ္ဇာပေဿာမ, ဘိက္ခုသံဃဿ အာဂမနံ ကရိဿာမ, ဘိက္ခုသံဃေ အာဂတေ တေပိဋကံ ဗုဒ္ဓဝစနံ အာဂတမေဝ ဘဝိဿတိ, သတ္ထာရံ တိယာမရတ္တိံ အမှာကံ ဓမ္မကထံ ကထာပေဿာမ, ဣတိ တီဟိ ရတနေဟိ ပရိဘုတ္တံ မယံ ပစ္ဆာ ပရိဘုဉ္ဇိဿာမ, ဧဝံ နော ဒီဃရတ္တံ ဟိတာယ သုခါယ ဘဝိဿတီ’’တိ သန္နိဋ္ဌာနံ ကတွာ ဥပသင်္ကမိံသု.

Regarding “They approached where the Blessed One was”: Having heard that the assembly hall was completed, they thought, “Let us go, we will see it.” Having gone, they inspected everything starting from the gatehouse. Reflecting, “This assembly hall is exceedingly delightful and splendid. Who should use it first for our long-lasting welfare and happiness?” They concluded, “Even if offered first to our chief kinsman, it is only fitting for the Teacher. If given by way of a worthy recipient, it is only fitting for the Teacher. Therefore, we will first have the Teacher use it. We will arrange for the community of monks to come. When the community of monks arrives, the Tipiṭaka, the Buddha's word, will also have arrived. We will have the Teacher speak the Dhamma to us for the three watches of the night. Thus, after it has been used by the Three Jewels, we will use it afterward. In this way, it will be for our long-lasting welfare and happiness.” Having made this decision, they approached.

ယေန သန္ထာဂါရံ တေနုပသင်္ကမိံသူတိ တံ ဒိဝသံ ကိရ သန္ထာဂါရံ ကိဉ္စာပိ ရာဇကုလာနံ ဒဿနတ္ထာယ ဒေဝဝိမာနံ ဝိယ သုသဇ္ဇိတံ ဟောတိ သုပဋိဇဂ္ဂိတံ, ဗုဒ္ဓါရဟံ ပန ကတွာ အပ္ပညတ္တံ. ဗုဒ္ဓါ ဟိ နာမ အရညဇ္ဈာသယာ အရညာရာမာ အန္တောဂါမေ ဝသေယျုံ ဝါ နော ဝါ, တသ္မာ ဘဂဝတော မနံ ဇာနိတွာဝ ပညာပေဿာမာတိ စိန္တေတွာ တေ ဘဂဝန္တံ ဥပသင်္ကမိံသု. ဣဒါနိ ပန မနံ လဘိတွာ ပညာပေတုကာမာ ယေန သန္ထာဂါရံ တေနုပသင်္ကမိံသု.

“They approached the place where the assembly hall was”: On that day, it is said, although the assembly hall was beautifully adorned and well-prepared like a celestial mansion for the royal families to see, it was made worthy of a Buddha, but the seating had not yet been prepared. For Buddhas, indeed, are inclined to the forest and delight in the forest; they may or may not reside within a village. Therefore, thinking, “We will prepare the seating only after knowing the Blessed One’s mind,” they approached the Blessed One. But now, having received his consent and wishing to prepare the seating, they approached the place where the assembly hall was.

သဗ္ဗသန္ထရိံ သန္ထာဂါရံ သန္ထရိတွာတိ ယထာ သဗ္ဗမေဝ သန္ထတံ ဟောတိ, ဧဝံ တံ သန္ထရာပေတွာ. သဗ္ဗပဌမံ တာဝ ‘‘ဂေါမယံ နာမ သဗ္ဗမင်္ဂလေသု ဝဋ္ဋတီ’’တိ [Pg.13] သုဓာပရိကမ္မကတမ္ပိ ဘူမိံ အလ္လဂေါမယေန ဩပုဉ္ဆာပေတွာ ပရိသုက္ခဘာဝံ ဉတွာ ယထာ အက္ကန္တဋ္ဌာနေ ပဒံ န ပညာယတိ, ဧဝံ စတုဇ္ဇာတိယဂန္ဓေဟိ လိမ္ပာပေတွာ ဥပရိ နာနာဝဏ္ဏေ ကဋသာရကေ သန္ထရိတွာ တေသံ ဥပရိ မဟာပိဋ္ဌိကကောဇဝကေ အာဒိံ ကတွာ ဟတ္ထတ္ထရက-အဿတ္ထရက-သီဟတ္ထရက-ဗျဂ္ဃတ္ထရက-စန္ဒတ္ထရက-သူရိယတ္ထရက-စိတ္တတ္ထရကာဒီဟိ နာနာဝဏ္ဏေဟိ အတ္ထရဏေဟိ သန္ထရိတဗ္ဗကယုတ္တံ သဗ္ဗောကာသံ သန္ထရာပေသုံ. တေန ဝုတ္တံ ‘‘သဗ္ဗသန္ထရိံ သန္ထာဂါရံ သန္ထရိတွာ’’တိ.

“Having spread the assembly hall with a complete covering”—this means having had it spread so that it was entirely covered. First of all, thinking, “Cow dung is suitable for all auspicious occasions,” they had the ground, even though prepared with plaster, wiped with fresh, moist cow dung. Knowing it was completely dry, they had it smeared with the four kinds of fragrances in such a way that a footprint would not be visible where stepped upon. On top of this, having spread variegated coarse mats, and upon these, beginning with large carpets such as those spread on an elephant's back, they had the entire space suitable for being covered spread with various colored coverings such as elephant-figure rugs, horse-figure rugs, lion-figure rugs, tiger-figure rugs, moon-figure rugs, sun-figure rugs, and rugs with floral and creeper designs. Therefore it is said, “having spread the assembly hall with a complete covering.”

အာသနာနိ ပညာပေတွာတိ မဇ္ဈဋ္ဌာနေ တာဝ မင်္ဂလတ္ထမ္ဘံ နိဿာယ မဟာရဟံ ဗုဒ္ဓါသနံ ပညာပေတွာ တတ္ထ ယံ ယံ မုဒုကဉ္စ မနောရမဉ္စ ပစ္စတ္ထရဏံ, တံ တံ ပစ္စတ္ထရိတွာ ဘဂဝတော လောဟိတကံ မနုညဒဿနံ ဥပဓာနံ ဥပဒဟိတွာ ဥပရိ သုဝဏ္ဏရဇတတာရကဝိစိတ္တံ ဝိတာနံ ဗန္ဓိတွာ ဂန္ဓဒါမပုပ္ဖဒါမပတ္တဒါမာဒီဟိ ပစ္စတ္ထရဏေဟိ အလင်္ကရိတွာ သမန္တာ ဒွါဒသဟတ္ထဋ္ဌာနေ ပုပ္ဖဇာလံ ကရိတွာ တိံသဟတ္ထမတ္တံ ဌာနံ ပဋသာဏိယာ ပရိက္ခိပါပေတွာ ပစ္ဆိမဘိတ္တိံ နိဿာယ ဘိက္ခုသံဃဿ ပလ္လင်္ကပီဌ-အပဿယပီဌ-မုဏ္ဍပီဌာနိ ပညာပေတွာ ဥပရိ သေတပစ္စတ္ထရဏေဟိ ပစ္စတ္ထရာပေတွာ ပါစီနဘိတ္တိံ နိဿာယ အတ္တနော အတ္တနော မဟာပိဋ္ဌိကကောဇဝကေ ပညာပေတွာ ဟံသလောမာဒိပူရိတာနိ ဥပဓာနာနိ ဌပါပေသုံ ‘‘ဧဝံ အကိလမမာနာ သဗ္ဗရတ္တိံ ဓမ္မံ သုဏိဿာမာ’’တိ. ဣဒံ သန္ဓာယ ဝုတ္တံ ‘‘အာသနာနိ ပညာပေတွာ’’တိ.

“Having prepared the seats”—this means that first, in the central place, near the auspicious pillar, they had the Buddha's seat, worthy of great ones, prepared. On top of that, they spread whatever covering was soft and pleasing, and for the Blessed One they placed nearby a delightful-looking pillow, red on both sides. Above the seat, they fastened a canopy adorned with gold and silver stars and decorated it with garlands of perfume, flowers, and leaves. All around, in a space of twelve cubits, they made a flower-net and had a space of about thirty cubits enclosed with a cloth screen. Near the western wall, for the Sangha of monks, they had seats prepared—such as couches, seats with backrests, and seats without backrests—and had white coverings spread over them. Near the eastern wall, for themselves, they had large carpets prepared and had pillows filled with swan's down and the like placed, thinking, “Thus, without fatigue, we will listen to the Dhamma all night.” This is what is meant by “having prepared the seats.”

ဥဒကမဏိကန္တိ မဟာကုစ္ဆိကံ ဥဒကစာဋိံ. ဥပဋ္ဌပေတွာတိ ဧဝံ ဘဂဝါ စ ဘိက္ခုသံဃော စ ယထာရုစိယာ ဟတ္ထေ ဝါ ဓောဝိဿန္တိ ပါဒေ ဝါ, မုခံ ဝါ ဝိက္ခာလေဿန္တီတိ တေသု တေသု ဌာနေသု မဏိဝဏ္ဏဿ ဥဒကဿ ပူရာပေတွာ ဝါသတ္ထာယ နာနာပုပ္ဖာနိ စေဝ ဥဒကဝါသစုဏ္ဏာနိ စ ပက္ခိပိတွာ ကဒလိပဏ္ဏေဟိ ပိဒဟိတွာ ပတိဋ္ဌာပေသုံ. ဣဒံ သန္ဓာယ ဝုတ္တံ ‘‘ဥပဋ္ဌပေတွာ’’တိ.

“Water vessel” means a large-bellied water jar. “Having set them up” means: thinking, “Thus the Blessed One and the Sangha of monks may wash their hands or feet, or rinse their mouths, according to their wish,” they had vessels in various places filled with water the color of a jewel. For the purpose of scenting, they put in various flowers and fragrant powders for water, covered them with banana leaves, and set them in place. This is said with reference to “having set them up.”

တေလပ္ပဒီပံ အာရောပေတွာတိ ရဇတသုဝဏ္ဏာဒိမယဒဏ္ဍာသု ဒီပိကာသု ယောနကရူပကိရာတရူပကာဒီနံ ဟတ္ထေ ဌပိတသုဝဏ္ဏရဇတာဒိမယကပလ္လကာဒီသု စ တေလပ္ပဒီပံ ဇလယိတွာတိ အတ္ထော. ယေန ဘဂဝါ တေနုပသင်္ကမိံသူတိ ဧတ္ထ ပန တေ သကျရာဇာနော န ကေဝလံ သန္ထာဂါရမေဝ, အထ ခေါ ယောဇနာဝဋ္ဋေ ကပိလဝတ္ထုသ္မိံ နဂရဝီထိယောပိ သမ္မဇ္ဇာပေတွာ ဓဇေ [Pg.14] ဥဿာပေတွာ ဂေဟဒွါရေသု ပုဏ္ဏဃဋေ စ ကဒလိယော စ ဌပါပေတွာ သကလနဂရံ ဒီပမာလာဒီဟိ ဝိပ္ပကိဏ္ဏတာရကံ ဝိယ ကတွာ ‘‘ခီရပါယကေ ဒါရကေ ခီရံ ပါယေထ, ဒဟရေ ကုမာရေ လဟုံ လဟုံ ဘောဇေတွာ သယာပေထ, ဥစ္စာသဒ္ဒံ မာ ကရိတ္ထ, အဇ္ဇ ဧကရတ္တိံ သတ္ထာ အန္တောဂါမေ ဝသိဿတိ, ဗုဒ္ဓါ နာမ အပ္ပသဒ္ဒကာမာ ဟောန္တီ’’တိ ဘေရိံ စရာပေတွာ သယံ ဒဏ္ဍဒီပိကာ အာဒါယ ယေန ဘဂဝါ တေနုပသင်္ကမိံသု.

“Having lit oil lamps”—this means they lit oil lamps on lamp stands made of silver, gold, and the like, and in lamp-bowls made of gold, silver, and the like, placed in the hands of figures of Yonakas, Kirātas, and so on. Regarding “they approached where the Blessed One was”: those Sakyan kings did not only prepare the assembly hall. Rather, within a circumference of one yojana in Kapilavatthu, they also had the city streets swept, had banners raised, and had full water pots and banana trees placed at the house doors. Having made the entire city like a sky with scattered stars with rows of lamps and so forth, they had a drum beaten to announce: “Let the milk-drinking children be fed milk. Feed the young boys quickly and put them to sleep. Do not make a loud noise. Today, for this one night, the Teacher will dwell within the town. Buddhas, it is said, desire quiet.” Then, taking staff-lamps themselves, they approached the place where the Blessed One was.

အထ ခေါ ဘဂဝါ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ သဒ္ဓိံ ဘိက္ခုသံဃေန ယေန နဝံ သန္ထာဂါရံ တေနုပသင်္ကမီတိ. ‘‘ယဿ ဒါနိ, ဘန္တေ, ဘဂဝါ ကာလံ မညတီ’’တိ ဧဝံ ကိရ ကာလေ အာရောစိတေ ဘဂဝါ လာခါရသေန တိန္တရတ္တကောဝိဠာရပုပ္ဖဝဏ္ဏံ ရတ္တဒုပဋ္ဋံ ကတ္တရိယာ ပဒုမံ ကန္တန္တော ဝိယ သံဝိဓာယ တိမဏ္ဍလံ ပဋိစ္ဆာဒေန္တော နိဝါသေတွာ သုဝဏ္ဏပါမင်္ဂေန ပဒုမကလာပံ ပရိက္ခိပန္တော ဝိယ ဝိဇ္ဇုလ္လတာသဿိရိကံ ကာယဗန္ဓနံ ဗန္ဓိတွာ ရတ္တကမ္ဗလေန ဂဇကုမ္ဘံ ပရိယောနဒ္ဓန္တော ဝိယ ရတနသတုဗ္ဗေဓေ သုဝဏ္ဏဂ္ဃိကေ ပဝါဠဇာလံ ခိပမာနော ဝိယ သုဝဏ္ဏစေတိယေ ရတ္တကမ္ဗလကဉ္စုကံ ပဋိမုဉ္စန္တော ဝိယ ဂစ္ဆန္တံ ပုဏ္ဏစန္ဒံ ရတ္တဝဏ္ဏဝလာဟကေန ပဋိစ္ဆာဒယမာနော ဝိယ ကဉ္စနပဗ္ဗတမတ္ထကေ သုပက္ကလာခါရသံ ပရိသိဉ္စန္တော ဝိယ စိတ္တကူဋပဗ္ဗတမတ္ထကံ ဝိဇ္ဇုလ္လတာယ ပရိက္ခိပန္တော ဝိယ စ သစက္ကဝါဠသိနေရုယုဂန္ဓရံ မဟာပထဝိံ စာလေတွာ ဂဟိတံ နိဂြောဓပလ္လဝသမာနဝဏ္ဏံ ရတ္တဝရပံသုကူလံ ပါရုပိတွာ ဂန္ဓကုဋိဒွါရတော နိက္ခမိ ကဉ္စနဂုဟတော သီဟော ဝိယ ဥဒယပဗ္ဗတကူဋတော ပုဏ္ဏစန္ဒော ဝိယ စ. နိက္ခမိတွာ ပန ဂန္ဓကုဋိပမုခေ အဋ္ဌာသိ.

Then the Blessed One, having dressed and taken his bowl and robe, together with the Sangha of monks, approached the new assembly hall. When the time was announced, “Venerable sir, the Blessed One now knows the time,” the Blessed One dressed, covering the three circles. He arranged his red double-layered lower robe—the color of a koviḷāra flower, moist and red with lac-dye—as if cutting a lotus with scissors. He tied his waistband, resplendent like a flash of lightning, as if encircling a cluster of lotuses with a golden cord. Then, as if covering an elephant's frontal globes with a red blanket; as if casting a net of coral over a great golden reliquary one hundred cubits high; as if putting a red blanket-cloak on a golden cetiya; as if covering the full moon in motion with a red cloud; as if pouring well-cooked lac-dye over the peak of a golden mountain; and as if encircling the peak of Cittakūṭa mountain with a flash of lightning, He donned his excellent red rag-robe, the color of a banyan sprout, which had been taken after shaking the great earth along with the Cakkavāḷa, Sineru, and Yugandhara mountains. He emerged from the door of the Gandhakuti like a king of lions from a golden cave, and like the full moon from the peak of the eastern mountain. Then, having emerged, He stood at the front of the Gandhakuti.

အထဿ ကာယတော မေဃမုခေဟိ ဝိဇ္ဇုကလာပါ ဝိယ ရသ္မိယော နိက္ခမိတွာ သုဝဏ္ဏရသဓာရာပရိသေကမဉ္ဇရိပတ္တပုပ္ဖဖလဝိဋပေ ဝိယ အာရာမရုက္ခေ ကရိံသု. တာဝဒေဝ စ အတ္တနော အတ္တနော ပတ္တစီဝရမာဒါယ မဟာဘိက္ခုသံဃော ဘဂဝန္တံ ပရိဝါရေသိ. တေ ပန ပရိဝါရေတွာ ဌိတာ ဘိက္ခူ ဧဝရူပါ အဟေသုံ အပ္ပိစ္ဆာ သန္တုဋ္ဌာ ပဝိဝိတ္တာ အသံသဋ္ဌာ အာရဒ္ဓဝီရိယာ ဝတ္တာရော ဝစနက္ခမာ စောဒကာ ပါပဂရဟီ သီလသမ္ပန္နာ သမာဓိသမ္ပန္နာ ပညာဝိမုတ္တိဝိမုတ္တိဉာဏဒဿနသမ္ပန္နာတိ. တေဟိ ပရိဝါရိတော ဘဂဝါ ရတ္တကမ္ဗလပရိက္ခိတ္တော ဝိယ သုဝဏ္ဏက္ခန္ဓော ရတ္တပဒုမသဏ္ဍမဇ္ဈဂတာ ဝိယ သုဝဏ္ဏနာဝါ ပဝါဠဝေဒိကာပရိက္ခိတ္တော ဝိယ သုဝဏ္ဏပါသာဒေါ ဝိရောစိတ္ထ. သာရိပုတ္တမောဂ္ဂလ္လာနာဒယော မဟာထေရာပိ နံ မေဃဝဏ္ဏံ ပံသုကူလံ [Pg.15] ပါရုပိတွာ မဏိဝမ္မဝမ္မိကာ ဝိယ မဟာနာဂါ ပရိဝါရယိံသု ဝန္တရာဂါ ဘိန္နကိလေသာ ဝိဇဋိတဇဋာ ဆိန္နဗန္ဓနာ ကုလေ ဝါ ဂဏေ ဝါ အလဂ္ဂါ.

Then, from His body, rays emerged like bundles of lightning from the mouths of clouds, making the trees of the grove appear as if they were shoots, leaves, flowers, fruits, and branches sprinkled with streams of golden liquid. At that very moment, the great community of monks, taking their own bowls and robes, surrounded the Blessed One. Those monks who stood surrounding Him were of such a nature: of few wishes, easily contented, dwelling in seclusion, not mingling with others, of aroused energy, able to speak rightly, able to endure being spoken to, able to admonish oneself, censuring of evil, endowed with virtue, endowed with concentration, and endowed with wisdom, liberation, and the knowledge and vision of liberation. Surrounded by them, the Blessed One shone like a mass of gold wrapped in a red blanket, like a golden boat amidst a grove of red lotuses, and like a golden palace surrounded by a coral railing. The great elders, such as Sāriputta and Moggallāna—who had vomited out passion, whose defilements were destroyed, whose tangle was unraveled, whose bonds were severed, and who were unattached to a family of supporters or to a group—also surrounded Him, having donned dust-heap robes the color of a rain-cloud, like great elephants covered in jeweled armor.

ဣတိ ဘဂဝါ သယံ ဝီတရာဂေါ ဝီတရာဂေဟိ, ဝီတဒေါသော ဝီတဒေါသေဟိ, ဝီတမောဟော ဝီတမောဟေဟိ, နိတ္တဏှော နိတ္တဏှေဟိ, နိက္ကိလေသော နိက္ကိလေသေဟိ, သယံ ဗုဒ္ဓေါ ဗဟုဿုတဗုဒ္ဓေဟိ ပရိဝါရိတော, ပတ္တပရိဝါရိတံ ဝိယ ကေသရံ, ကေသရပရိဝါရိတာ ဝိယ ကဏ္ဏိကာ, အဋ္ဌနာဂသဟဿပရိဝါရိတော ဝိယ ဆဒ္ဒန္တော နာဂရာဇာ, နဝုတိဟံသသဟဿပရိဝါရိတော ဝိယ ဓတရဋ္ဌော ဟံသရာဇာ, သေနင်္ဂပရိဝါရိတော ဝိယ စက္ကဝတ္တိ, မရုဂဏပရိဝါရိတော ဝိယ သက္ကော ဒေဝရာဇာ, ဗြဟ္မဂဏပရိဝါရိတော ဝိယ ဟာရိတမဟာဗြဟ္မာ, တာရာဂဏပရိဝါရိတော ဝိယ ပုဏ္ဏစန္ဒော, အသမေန ဗုဒ္ဓဝေသေန အပရိမာဏေန ဗုဒ္ဓဝိလာသေန ကပိလဝတ္ထုဂမနမဂ္ဂံ ပဋိပဇ္ဇိ.

Thus the Blessed One, Himself free from passion, was surrounded by those free from passion; Himself free from hatred, was surrounded by those free from hatred; Himself free from delusion, was surrounded by those free from delusion; Himself free from craving, was surrounded by those free from craving; Himself free from defilements, was surrounded by those free from defilements; Himself fully enlightened, was surrounded by those of great learning who were enlightened. Like a stamen surrounded by petals, like a pericarp surrounded by stamens, like Chaddanta, the king of elephants, surrounded by eight thousand elephants, like Dhataraṭṭha, the king of geese, surrounded by ninety thousand geese, like a wheel-turning monarch surrounded by the four divisions of his army, like Sakka, the king of gods, surrounded by the host of gods, like the great Brahmā Hārita surrounded by the host of Brahmās, and like the full moon surrounded by the host of stars—with an incomparable Buddha-appearance and limitless Buddha-grace, He set out on the road to Kapilavatthu.

အထဿ ပုရတ္ထိမကာယတော သုဝဏ္ဏဝဏ္ဏာ ရသ္မီ ဥဋ္ဌဟိတွာ အသီတိဟတ္ထဋ္ဌာနံ အဂ္ဂဟေသိ. ပစ္ဆိမကာယတော ဒက္ခိဏဟတ္ထတော, ဝါမဟတ္ထတော သုဝဏ္ဏဝဏ္ဏာ ရသ္မီ ဥဋ္ဌဟိတွာ အသီတိဟတ္ထဋ္ဌာနံ အဂ္ဂဟေသိ. ဥပရိ ကေသန္တတော ပဋ္ဌာယ သဗ္ဗကေသာဝတ္တေဟိ မောရဂီဝဝဏ္ဏာ ရသ္မီ ဥဋ္ဌဟိတွာ ဂဂနတလေ အသီတိဟတ္ထဋ္ဌာနံ အဂ္ဂဟေသိ. ဟေဋ္ဌာ ပါဒတလေဟိ ပဝါဠဝဏ္ဏာ ရသ္မီ ဥဋ္ဌဟိတွာ ဃနပထဝိယံ အသီတိဟတ္ထဋ္ဌာနံ အဂ္ဂဟေသိ. ဧဝံ သမန္တာ အသီတိဟတ္ထမတ္တံ ဌာနံ ဆဗ္ဗဏ္ဏာ ဗုဒ္ဓရသ္မိယော ဝိဇ္ဇောတမာနာ ဝိပ္ဖန္ဒမာနာ ကဉ္စနဒဏ္ဍဒီပိကာဟိ နိစ္ဆရိတွာ အာကာသံ ပက္ခန္ဒဇာလာ ဝိယ စာတုဒ္ဒီပိကမဟာမေဃတော နိက္ခန္တဝိဇ္ဇုလ္လတာ ဝိယ ဝိဓာဝိံသု. သဗ္ဗဒိသာဘာဂါ သုဝဏ္ဏစမ္ပကပုပ္ဖေဟိ ဝိကိရိယမာနာ ဝိယ, သုဝဏ္ဏဃဋာ နိက္ခန္တသုဝဏ္ဏရသဓာရာဟိ သိဉ္စမာနာ ဝိယ, ပသာရိတသုဝဏ္ဏပဋပရိက္ခိတ္တာ ဝိယ, ဝေရမ္ဘဝါတသမုဋ္ဌိတကိံသုကကဏိကာရပုပ္ဖစုဏ္ဏသမောကိဏ္ဏာ ဝိယ ဝိပ္ပကိရိံသု.

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, and from His left hand, a golden-colored ray arose and took up a space of eighty cubits. Above, starting from the tips of the hair, from all the hair-whorls, a peacock-neck-colored ray arose and took up a space of eighty cubits in the sky. Below, from the soles of His feet, a coral-colored ray arose and took up a space of eighty cubits in the solid earth. Thus, all around, in a space of about eighty cubits, the six-colored Buddha-rays, shining and pulsating, darted about like a mass of flames leaping into the sky after shooting out from golden torches, and like a creeper of lightning emerging from a great cloud that covers the four continents. All the regions of the directions appeared as if being scattered with golden campaka flowers, as if being sprinkled with streams of golden liquid emerging from golden pots, as if covered with outstretched golden cloths, and as if strewn with the powder of kiṃsuka and kaṇikāra flowers raised up by the Verambha wind.

ဘဂဝတောပိ အသီတိအနုဗျဉ္ဇနဗျာမပ္ပဘာဒွတ္တိံသဝရလက္ခဏသမုဇ္ဇလံ သရီရံ သမုဂ္ဂတတာရကံ ဝိယ ဂဂနတလံ, ဝိကသိတမိဝ ပဒုမဝနံ, သဗ္ဗပါလိဖုလ္လော ဝိယ ယောဇနသတိကော ပါရိစ္ဆတ္တကော, ပဋိပါဋိယာ ဌပိတာနံ ဒွတ္တိံသူစန္ဒာနံ ဒွတ္တိံသသူရိယာနံ ဒွတ္တိံသစက္ကဝတ္တီနံ ဒွတ္တိံသဒေဝရာဇာနံ ဒွတ္တိံသမဟာဗြဟ္မာနံ [Pg.16] သိရိယာ သိရိံ အဘိဘဝမာနံ ဝိယ ဝိရောစိတ္ထ, ယထာ တံ ဒသဟိ ပါရမီဟိ ဒသဟိ ဥပပါရမီဟိ ဒသဟိ ပရမတ္ထပါရမီဟိ သုပူရိတာဟိ သမတိံသပါရမိတာဟိ အလင်္ကတံ. ကပ္ပသတသဟသာဓိကာနိ စတ္တာရိ အသင်္ချေယျာနိ ဒိန္နဒါနံ ရက္ခိတသီလံ ကတကလျာဏကမ္မံ ဧကသ္မိံ အတ္တဘာဝေ ဩသရိတွာ ဝိပါကံ ဒါတုံ ဌာနံ အလဘမာနံ သမ္ဗာဓပတ္တံ ဝိယ အဟောသိ. နာဝါသဟဿဘဏ္ဍံ ဧကနာဝံ အာရောပနကာလော ဝိယ, သကဋသဟဿဘဏ္ဍံ ဧကသကဋံ အာရောပနကာလော ဝိယ, ပဉ္စဝီသတိယာ နဒီနံ ဩဃဿ သမ္ဘိဇ္ဇ မုခဒွါရေ ဧကတော ရာသီဘူတကာလော ဝိယ စ အဟောသိ.

The Blessed One’s body, resplendent with the eighty minor characteristics, the fathom-wide radiance, and the thirty-two excellent major characteristics, shone forth like the expanse of the sky with its stars well-risen, like a blossomed lotus grove, and like the Pāricchattaka tree, a hundred yojanas in size, in full bloom from root to tip. It shone as if overwhelming with His own splendor the splendor of thirty-two moons, thirty-two suns, thirty-two wheel-turning monarchs, thirty-two kings of gods, and thirty-two great Brahmās arranged in sequence, adorned as it was by the thirty perfections, which were well-fulfilled through the ten perfections, the ten supplementary perfections, and the ten ultimate perfections. The giving that was given, the virtue that was protected, and the wholesome kamma that was done for four incalculable aeons and over one hundred thousand kappas, being unable to find the opportunity to descend and give its result in a single existence, was as if it had reached a state of constriction. It was like the time of loading the cargo of a thousand boats onto a single boat, like the time of loading the cargo of a thousand carts onto a single cart, and like the time when the currents of twenty-five rivers, having merged, become a single mass at the mouth of the ocean.

ဣမာယ ဗုဒ္ဓသိရိယာ ဩဘာသမာနဿာပိ စ ဘဂဝတော ပုရတော အနေကာနိ ဒဏ္ဍဒီပိကသဟဿာနိ ဥက္ခိပိံသု. တထာ ပစ္ဆတော. ဝါမပဿေ ဒက္ခိဏပဿေ. ဇာတိကုသုမစမ္ပကဝနမလ္လိကရတ္တုပ္ပလနီလုပ္ပလမကုလသိန္ဒုဝါရပုပ္ဖာနိ စေဝ နီလပီတာဒိဝဏ္ဏသုဂန္ဓဂန္ဓစုဏ္ဏာနိ စ စာတုဒ္ဒီပိကမေဃဝိဿဋ္ဌောဒကဝုဋ္ဌိယော ဝိယ ဝိပ္ပကိရိံသု. ပဉ္စင်္ဂိကတူရိယနိဂ္ဃောသာ စေဝ ဗုဒ္ဓဓမ္မသံဃဂုဏပ္ပဋိသံယုတ္တာ ထုတိဃောသာ စ သဗ္ဗဒိသာ ပူရယိံသု. ဒေဝမနုဿနာဂသုပဏ္ဏဂန္ဓဗ္ဗယက္ခာဒီနံ အက္ခီနိ အမတပါနံ ဝိယ လဘိံသု. ဣမသ္မိံ ပန ဌာနေ ဌတွာ ပဒသဟဿေန ဂမနဝဏ္ဏံ ဝတ္တုံ ဝဋ္ဋတိ. တတြိဒံ မုခမတ္တံ –

And even as the Blessed One was shining with this Buddha-splendor, many thousands of torches were raised before Him, and likewise behind Him, on His left side, and on His right side. Jāti flowers, campaka flowers, wild jasmine, red lotuses, blue lotuses, buds, and sinduvāra flowers, as well as fragrant powders of good scent and of blue, yellow, and other colors, were scattered like showers of water released from a great cloud covering the four continents. The sounds of the five kinds of musical instruments and sounds of praise connected with the virtues of the Buddha, Dhamma, and Sangha filled all directions. The eyes of gods, humans, nāgas, supaṇṇas, gandhabbas, yakkhas, and others received as if a drink of the deathless. Furthermore, standing in this place, it is fitting to speak of the excellence of His gait with a thousand verses. Therein, this is but the introduction:

‘‘ဧဝံ သဗ္ဗင်္ဂသမ္ပန္နော, ကမ္ပယန္တော ဝသုန္ဓရံ;

အဟေဌယန္တော ပါဏာနိ, ယာတိ လောကဝိနာယကော.

Thus, endowed with all noble qualities, making the earth tremble, yet not harming living beings, the Leader of the World proceeds.

ဒက္ခိဏံ ပဌမံ ပါဒံ, ဥဒ္ဓရန္တော နရာသဘော;

ဂစ္ဆန္တော သိရိသမ္ပန္နော, သောဘတေ ဒွိပဒုတ္တမော.

Lifting His right foot first, the Bull among Men, endowed with splendor, the Foremost of Bipeds shines as He walks.

ဂစ္ဆတော ဗုဒ္ဓသေဋ္ဌဿ, ဟေဋ္ဌာ ပါဒတလံ မုဒု;

သမံ သမ္ဖုသတေ ဘူမိံ, ရဇသာ နုပလိပ္ပတိ.

As the Supreme Buddha walks, the soft sole of His foot underneath evenly touches the ground; it is not smeared by dust.

နိန္နဋ္ဌာနံ ဥန္နမတိ, ဂစ္ဆန္တေ လောကနာယကေ;

ဥန္နတဉ္စ သမံ ဟောတိ, ပထဝီ စ အစေတနာ.

When the Leader of the World walks, the low places rise up; and the high places become level, although the earth is without consciousness.

ပါသာဏာ သက္ခရာ စေဝ, ကထလာ ခါဏုကဏ္ဋကာ;

သဗ္ဗေ မဂ္ဂါ ဝိဝဇ္ဇန္တိ, ဂစ္ဆန္တေ လောကနာယကေ.

When the Leader of the World proceeds, all stones, gravel, potsherds, stumps, and thorns avoid the path.

နာတိဒူရေ [Pg.17] ဥဒ္ဓရတိ, နစ္စာသန္နေ စ နိက္ခိပံ;

အဃဋ္ဋယန္တော နိယျာတိ, ဥဘော ဇာဏူ စ ဂေါပ္ဖကေ.

He does not lift His foot too far, nor set it down too near; without knocking His knees or ankles, He proceeds.

နာတိသီဃံ ပက္ကမတိ, သမ္ပန္နစရဏော မုနိ;

န စာတိသဏိကံ ယာတိ, ဂစ္ဆမာနော သမာဟိတော.

He does not step too quickly, the sage of perfect conduct; nor does He go too slowly, proceeding with composure.

ဥဒ္ဓံ အဓော စ တိရိယံ, ဒိသဉ္စ ဝိဒိသံ တထာ;

န ပေက္ခမာနော သော ယာတိ, ယုဂမတ္တမှိ ပေက္ခတိ.

Upwards, downwards, and across, and likewise in the cardinal and intermediate directions; He does not go looking around, He gazes only on the extent of a yoke.

နာဂဝိက္ကန္တစာရော သော, ဂမနေ သောဘတေ ဇိနော;

စာရုံ ဂစ္ဆတိ လောကဂ္ဂေါ, ဟာသယန္တော သဒေဝကေ.

He whose gait is like that of a lordly elephant, in His walking, the Conqueror shines forth; the Foremost of the World walks gracefully, delighting the world with its devas.

ဥဠုရာဇာဝ သောဘန္တော, စတုစာရီဝ ကေသရီ;

တောသယန္တော ဗဟူ သတ္တေ, ပုရံ သေဋ္ဌံ ဥပါဂမီ’’တိ.

Shining like the king of stars, and like a lion walking freely, delighting many beings, He approached the excellent city.”

ဝဏ္ဏကာလော နာမ ကိရေသ, ဧဝံဝိဓေသု ကာလေသု ဗုဒ္ဓဿ သရီရဝဏ္ဏေ ဝါ ဂုဏဝဏ္ဏေ ဝါ ဓမ္မကထိကဿ ထာမောယေဝ ပမာဏံ စုဏ္ဏိယပဒေဟိ ဝါ ဂါထာဗန္ဓေန ဝါ ယတ္တကံ သက္ကောတိ, တတ္တကံ ဝတ္တဗ္ဗံ. ဒုက္ကထိတန္တိ န ဝတ္တဗ္ဗံ. အပ္ပမာဏဝဏ္ဏာ ဟိ ဗုဒ္ဓါ, တေသံ ဗုဒ္ဓါပိ အနဝသေသတော ဝဏ္ဏံ ဝတ္တုံ အသမတ္ထာ, ပဂေဝ ဣတရာ ပဇာတိ. ဣမိနာ သိရိဝိလာသေန အလင်္ကတပ္ပဋိယတ္တံ သကျရာဇပုရံ ပဝိသိတွာ ဘဂဝါ ပသန္နစိတ္တေန ဇနေန ဂန္ဓဓူမဝါသစုဏ္ဏာဒီဟိ ပူဇယမာနော သန္ထာဂါရံ ပါဝိသိ. တေန ဝုတ္တံ – ‘‘အထ ခေါ ဘဂဝါ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ သဒ္ဓိံ ဘိက္ခုသံဃေန ယေန ဧဝံ သန္ထာဂါရံ တေနုပသင်္ကမီ’’တိ.

It is said that this is called the time for proclaiming virtues. On such occasions, whether praising the Buddha’s bodily form or his qualities, the strength of the Dhamma speaker is the only measure; as much as one is able to speak, whether in prose or in verse, so much should be spoken. It should not be said, “It is poorly spoken.” For the Buddhas are of immeasurable virtue; even Buddhas are unable to describe their virtues completely, let alone other beings. Having entered the royal city of the Sakyans, which was adorned and prepared with this majestic splendor, the Blessed One, being honored by people with devoted minds with perfumes, incense, fragrant powders, and the like, entered the assembly hall. Therefore it is said: “Then the Blessed One, having dressed, taking his bowl and outer robe, together with the community of monks, approached the new assembly hall.”

ဘဂဝန္တံယေဝ ပုရက္ခတွာတိ ဘဂဝန္တံ ပုရတော ကတွာ. တတ္ထ ဘဂဝါ ဘိက္ခူနဉ္စေဝ ဥပါသကာနဉ္စ မဇ္ဈေ နိသိန္နော ဂန္ဓောဒကေန နှာပေတွာ ဒုကူလစုမ္ဗဋကေန ဝေါဒကံ ကတွာ ဇာတိဟိင်္ဂုလကေန မဇ္ဇိတွာ ရတ္တကမ္ဗလပလိဝေဌိတေ ပီဌေ ဌပိတရတ္တသုဝဏ္ဏဃနပဋိမာ ဝိယ အတိဝိရောစိတ္ထ. အယံ ပနေတ္ထ ပေါရာဏာနံ ဝဏ္ဏဘဏနမဂ္ဂေါ –

“Having placed the Blessed One at the forefront” means having placed the Blessed One in front. There, the Blessed One, seated in the midst of the monks and lay devotees, having been bathed with fragrant water, dried with a fine white cloth, polished with pure vermilion, on a seat wrapped with a red blanket, shone forth exceedingly like a solid statue of red gold. This, moreover, is the way of proclaiming the virtues by the ancients:

‘‘ဂန္တွာန မဏ္ဍလမာဠံ, နာဂဝိက္ကန္တစရဏော;

ဩဘာသယန္တော လောကဂ္ဂေါ, နိသီဒိ ဝရမာသနေ.

“Having gone to the assembly hall, he whose gait is like that of a lordly elephant, illuminating, the Foremost of the World, sat on the excellent seat.”

တသ္မိံ [Pg.18] နိသိန္နော နရဒမ္မသာရထိ,ဒေဝါတိဒေဝေါ သတပုညလက္ခဏော;

ဗုဒ္ဓါသနေ မဇ္ဈဂတော ဝိရောစတိ,သုဝဏ္ဏနေက္ခံ ဝိယ ပဏ္ဍုကမ္ဗလေ.

Seated there, the Charioteer of men to be tamed, the God surpassing gods, endowed with the marks of a hundred merits, shines forth in the midst of the assembly on the Buddha-seat, like a golden ornament on the Paṇḍukambala stone.

နေက္ခံ ဇမ္ဗောနဒဿေဝ, နိက္ခိတ္တံ ပဏ္ဍုကမ္ဗလေ;

ဝိရောစတိ ဝီတမလော, မဏိဝေရောစနော ယထာ.

Like an ornament of Jambu-river gold placed upon the Paṇḍukambala stone, so shines the Stainless One, like a radiant, flawless jewel.

မဟာသာလောဝ သမ္ဖုလ္လော, နေရုရာဇာဝလင်္ကတော;

သုဝဏ္ဏယူပသင်္ကာသော, ပဒုမော ကောကနဒေါ ယထာ.

Like a great Sāla tree in full bloom, adorned like the king of mountains; like a golden sacrificial post, like a red paduma lotus.

ဇလန္တော ဒီပရုက္ခောဝ, ပဗ္ဗတဂ္ဂေ ယထာ သိခီ;

ဒေဝါနံ ပါရိစ္ဆတ္တောဝ, သဗ္ဗဖုလ္လော ဝိရောစထာ’’တိ.

“Like a shining lamp-tree, like a fire on a mountain peak, and like the fully blossomed Pāricchattaka tree of the devas, he shone forth.”

ကာပိလဝတ္ထဝေ သကျေ ဗဟုဒေဝ ရတ္တိံ ဓမ္မိယာ ကထာယာတိ ဧတ္ထ ဓမ္မီ ကထာ နာမ သန္ထာဂါရအနုမောဒနပ္ပဋိသံယုတ္တာ ပကိဏ္ဏကကထာ ဝေဒိတဗ္ဗာ. တဒါ ဟိ ဘဂဝါ အာကာသဂင်္ဂံ ဩတာရေန္တော ဝိယ ပထဝေါဇံ အာကဍ္ဎန္တော ဝိယ မဟာဇမ္ဗုံ ခန္ဓေ ဂဟေတွာ စာလေန္တော ဝိယ ယောဇနိကံ မဓုဘဏ္ဍံ စက္ကယန္တေန ပီဠေတွာ မဓုပါနံ ပါယမာနော ဝိယ ကာပိလဝတ္ထဝါနံ သကျာနံ ဟိတသုခါဝဟံ ပကိဏ္ဏကကထံ ကထေသိ. ‘‘အာဝါသဒါနံ နာမေတံ မဟာရာဇ မဟန္တံ, တုမှာကံ အာဝါသော မယာ ပရိဘုတ္တော ဘိက္ခုသံဃေန ပရိဘုတ္တော မယာ စ ဘိက္ခုသံဃေန စ ပရိဘုတ္တော ပန ဓမ္မရတနေန ပရိဘုတ္တော ယေဝါတိ တီဟိ ရတနေဟိ ပရိဘုတ္တော နာမ ဟောတိ. အာဝါသဒါနသ္မိဉှိ ဒိန္နေ သဗ္ဗဒါနံ ဒိန္နမေဝ ဟောတိ. ဘူမဋ္ဌကပဏ္ဏသာလာယ ဝါ သာခါမဏ္ဍပဿ ဝါပိ အာနိသံသော နာမ ပရိစ္ဆိန္ဒိတုံ န သက္ကာ’’တိ နာနာနယဝိစိတ္တံ ဗဟုံ ဓမ္မကထံ ကထေတွာ –

Here, in the phrase “for much of the night, a Dhamma talk to the Sakyans of Kapilavatthu,” the Dhamma talk should be understood as a miscellaneous discourse connected with the rejoicing in the assembly hall. For at that time, the Blessed One, as if bringing down the celestial Ganges, as if drawing up the earth’s essence, as if taking the great Jambu tree by its branches and shaking it, as if pressing a yojana-sized pot of honey with a machine and causing them to drink the honey-drink, gave a miscellaneous discourse bringing welfare and happiness to the Sakyans of Kapilavatthu. “Great kings, this gift of a dwelling is of great fruit. Your dwelling has been used by me and used by the Sangha of monks. When it is used, it is indeed used by the Jewel of the Dhamma. Thus, it is called ‘used by the Three Jewels.’ For when the gift of a dwelling is given, all gifts are indeed given. The benefit of a leaf-hut on the ground or even a pavilion of branches cannot be measured.” Having delivered a diverse and splendid Dhamma talk in many ways—

‘‘သီတံ ဥဏှံ ပဋိဟန္တိ, တတော ဝါဠမိဂါနိ စ;

သရီသပေ စ မကသေ, သိသိရေ စာပိ ဝုဋ္ဌိယော.

“A dwelling wards off cold and heat, and furthermore, beasts of prey; and reptiles and mosquitoes, and also rains in the cold season.

တတော ဝါတာတပေါ ဃောရော, သဉ္ဇာတော ပဋိဟညတိ;

လေဏတ္ထဉ္စ သုခတ္ထဉ္စ, ဈာယိတုဉ္စ ဝိပဿိတုံ.

Furthermore, fierce wind and sun’s heat, when they arise, are dispelled. It is for the purpose of shelter and for comfort, for meditating and for insight.

ဝိဟာရဒါနံ သံဃဿ, အဂ္ဂံ ဗုဒ္ဓေန ဝဏ္ဏိတံ;

တသ္မာ ဟိ ပဏ္ဍိတော ပေါသော, သမ္ပဿံ အတ္ထမတ္တနော.

The gift of a dwelling to the Sangha is praised by the Buddha as supreme; therefore indeed, a wise person, seeing his own welfare,

ဝိဟာရေ [Pg.19] ကာရယေ ရမ္မေ, ဝါသယေတ္ထ ဗဟုဿုတေ;

တေသံ အန္နဉ္စ ပါနဉ္စ, ဝတ္ထသေနာသနာနိ စ.

Should have delightful dwellings built, and have the learned reside there. To them, he should give food and drink, and clothing, beds, and seats.

ဒဒေယျ ဥဇုဘူတေသု, ဝိပ္ပသန္နေန စေတသာ;

တေ တဿ ဓမ္မံ ဒေသေန္တိ, သဗ္ဗဒုက္ခာပနူဒနံ;

ယံ သော ဓမ္မံ ဣဓညာယ, ပရိနိဗ္ဗာတိ အနာသဝေါ’’တိ. (စူဠဝ. ၂၉၅) –

He should give to the upright with a serene mind. They teach him the Dhamma that dispels all suffering. Having understood that Dhamma here, he, being without taints, attains Parinibbāna.”

ဧဝံ အယမ္ပိ အာဝါသေ အာနိသံသော, အယမ္ပိ အာနိသံသောတိ ဗဟုဒေဝရတ္တိံ အတိရေကတရံ ဒိယဍ္ဎယာမံ အာဝါသာနိသံသကထံ ကထေသိ. တတ္ထ ဣမာ ဂါထာဝ သင်္ဂဟံ အာရုဠှာ, ပကိဏ္ဏကဓမ္မဒေသနာ ပန သင်္ဂဟံ န အာရောဟတိ. သန္ဒဿေသီတိအာဒီနိ ဝုတ္တတ္ထာနေဝ.

Thus, saying, “This too is a benefit of a dwelling, this too is a benefit,” for much of the night, for more than one and a half watches, he spoke on the benefits of a dwelling. Therein, only these verses were included in the canonical collection, but the miscellaneous Dhamma teaching was not included in the collection. The meaning of `Sandassesi` and so forth is as has been stated.

အာယသ္မန္တံ အာနန္ဒံ အာမန္တေသီတိ ဓမ္မကထံ ကထာပေတုကာမော ဇာနာပေသိ. အထ ကသ္မာ သာရိပုတ္တမဟာမောဂ္ဂလ္လာနမဟာကဿပါဒီသု အသီတိမဟာထေရေသု ဝိဇ္ဇမာနေသု ဘဂဝါ အာနန္ဒတ္ထေရဿ ဘာရမကာသီတိ. ပရိသဇ္ဈာသယဝသေန. အာယသ္မာ ဟိ အာနန္ဒော ဗဟုဿုတာနံ အဂ္ဂေါ, ပဟောသိ ပရိမဏ္ဍလေဟိ ပဒဗျဉ္ဇနေဟိ မဓုရဓမ္မကထံ ကထေတုန္တိ သာကိယမဏ္ဍလေ ပါကဋော ပညာတော. တဿ သကျရာဇူဟိ ဝိဟာရံ ဂန္တွာပိ ဓမ္မကထာ သုတပုဗ္ဗာ, ဩရောဓာ ပန နေသံ န ယထာရုစိယာ ဝိဟာရံ ဂန္တုံ လဘန္တိ, တေသံ ဧတဒဟောသိ – ‘‘အဟော ဝတ ဘဂဝါ အပ္ပံယေဝ ဓမ္မကထံ ကထေတွာ အမှာကံ ဉာတိသေဋ္ဌဿ အာနန္ဒဿ ဘာရံ ကရေယျာ’’တိ. တေသံ အဇ္ဈာသယဝသေန ဘဂဝါ တဿေဝ ဘာရမကာသိ.

“He addressed the Venerable Ānanda” means: wishing to have a Dhamma talk delivered, he made it known. Now, why, when the eighty great elders such as Sāriputta, Mahāmoggallāna, and Mahākassapa were present, did the Blessed One place the burden on the Venerable Ānanda? It was due to the inclination of the assembly. For the Venerable Ānanda was foremost among those of great learning; he was able to deliver a sweet Dhamma talk with well-rounded words and phrases, and thus he was well-known and recognized in the Sakyan circle. The Sakyan kings had previously gone to the monastery and heard his Dhamma talk. Their women of the royal household, however, could not get to go to the monastery as they pleased. This thought occurred to them: “Oh, if only the Blessed One, having given a brief Dhamma talk, would place the burden on our noble kinsman, Ānanda!” Because of their inclination, the Blessed One placed the burden on him alone.

သေခေါ ပါဋိပဒေါတိ ပဋိပန္နကော သေခသမဏော. သော တုယှံ ပဋိဘာတု ဥပဋ္ဌာတု, တဿ ပဋိပဒံ ဒေသေဟီတိ ပဋိပဒါယ ပုဂ္ဂလံ နိယမေတွာ ဒဿေတိ. ကသ္မာ ပန ဘဂဝါ ဣမံ ပဋိပဒံ နိယမေသိ? ဗဟူဟိ ကာရဏေဟိ. ဣမေ တာဝ သကျာ မင်္ဂလသာလာယ မင်္ဂလံ ပစ္စာသီသန္တိ ဝဍ္ဎိံ ဣစ္ဆန္တိ, အယဉ္စ သေခပဋိပဒါ မယှံ သာသနေ မင်္ဂလပဋိပဒါ ဝဍ္ဎမာနကပဋိပဒါတိပိ ဣမံ ပဋိပဒံ နိယမေသိ. တဿဉ္စ ပရိသတိ သေခါဝ ဗဟူ နိသိန္နာ, တေ အတ္တနာ ပဋိဝိဒ္ဓဋ္ဌာနေ ကထီယမာနေ အကိလမန္တာဝ သလ္လက္ခေဿန္တီတိပိ ဣမံ ပဋိပဒံ နိယမေသိ. အာယသ္မာ စ အာနန္ဒော သေခပဋိသမ္ဘိဒါပတ္တောဝ, သော အတ္တနာ ပဋိဝိဒ္ဓေ ပစ္စက္ခဋ္ဌာနေ ကထေန္တော အကိလမန္တော ဝိညာပေတုံ သက္ခိဿတီတိပိ ဣမံ ပဋိပဒံ နိယမေသိ. သေခပဋိပဒါယ စ တိဿောပိ သိက္ခာ ဩသဋာ[Pg.20], တတ္ထ အဓိသီလသိက္ခာယ ကထိတာယ သကလံ ဝိနယပိဋကံ ကထိတမေဝ ဟောတိ, အဓိစိတ္တသိက္ခာယ ကထိတာယ သကလံ သုတ္တန္တပိဋကံ ကထိတံ ဟောတိ, အဓိပညာသိက္ခာယ ကထိတာယ သကလံ အဘိဓမ္မပိဋကံ ကထိတံ ဟောတိ, အာနန္ဒော စ ဗဟုဿုတော တိပိဋကဓရော, သော ပဟောတိ တီဟိ ပိဋကေဟိ တိဿော သိက္ခာ ကထေတုံ, ဧဝံ ကထိတေ သကျာနံ မင်္ဂလမေဝ ဝဍ္ဎိယေဝ ဘဝိဿတီတိပိ ဣမံ ပဋိပဒံ နိယမေသိ.

“The trainee’s practice”: this means the trainee-monk who is engaged in the practice. “May he be clear to you; teach his practice”—thus, having specified the person by the practice, he shows it. But why did the Blessed One specify this practice? For many reasons. Firstly, these Sakyans in the hall of blessings hope for blessings and desire growth, and this practice of the trainee in my Dispensation is a practice of blessing, a practice conducive to growth—for this reason too, he specified this practice. And in that assembly, many trainees were seated; when what they have personally penetrated is being taught, they will be able to understand it without becoming weary—for this reason too, he specified this practice. Moreover, the Venerable Ānanda has attained the analytical knowledge of a trainee; he, teaching about a matter he has personally penetrated and directly experienced, will be able to make it known without becoming weary—for this reason too, he specified this practice. And in the trainee’s practice, the three trainings are also included: when the training in higher virtue is taught, the entire Vinaya Piṭaka is indeed taught; when the training in higher mind is taught, the entire Suttanta Piṭaka is taught; when the training in higher wisdom is taught, the entire Abhidhamma Piṭaka is taught. And Ānanda is of great learning, a bearer of the Three Piṭakas; he is capable of teaching the three trainings by means of the Three Piṭakas. When it is taught thus, for the Sakyans there will be only blessing and only growth—for this reason too, he specified this practice.

ပိဋ္ဌိ မေ အာဂိလာယတီတိ ကသ္မာ အာဂိလာယတိ? ဘဂဝတော ဟိ ဆဗ္ဗဿာနိ ပဓာနံ ပဒဟန္တဿ မဟန္တံ ကာယဒုက္ခံ အဟောသိ, အထဿ အပရဘာဂေ မဟလ္လကကာလေ ပိဋ္ဌိဝါတော ဥပ္ပဇ္ဇိ. အကာရဏံ ဝါ ဧတံ. ပဟောတိ ဟိ ဘဂဝါ ဥပ္ပန္နံ ဝေဒနံ ဝိက္ခမ္ဘေတွာ ဧကမ္ပိ ဒွေပိ သတ္တာဟေ ဧကပလ္လင်္ကေန နိသီဒိတုံ. သန္ထာဂါရသာလံ ပန စတူဟိ ဣရိယာပထေဟိ ပရိဘုဉ္ဇိတုကာမော အဟောသိ, တတ္ထ ပါဒဓောဝနဋ္ဌာနတော ယာဝ ဓမ္မာသနာ အဂမာသိ, ဧတ္တကေ ဌာနေ ဂမနံ နိပ္ဖန္နံ. ဓမ္မာသနံ ပတ္တော ထောကံ ဌတွာ နိသီဒိ, ဧတ္တကေ ဌာနံ. ဒိယဍ္ဎယာမံ ဓမ္မာသနေ နိသီဒိ, ဧတ္တကေ ဌာနေ နိသဇ္ဇာ နိပ္ဖန္နာ. ဣဒါနိ ဒက္ခိဏေန ပဿေန ထောကံ နိပန္နေ သယနံ နိပ္ဖဇ္ဇိဿတီတိ ဧဝံ စတူဟိ ဣရိယာပထေဟိ ပရိဘုဉ္ဇိတုကာမော အဟောသိ. ဥပါဒိန္နကသရီရဉ္စ နာမ ‘‘နော အာဂိလာယတီ’’တိ န ဝတ္တဗ္ဗံ, တသ္မာ စိရံ နိသဇ္ဇာယ သဉ္ဇာတံ အပ္ပကမ္ပိ အာဂိလာယနံ ဂဟေတွာ ဧဝမာဟ.

“My back is aching”—why was it aching? For the Blessed One, who strove for six years, great bodily pain arose; then, in a later part of his life, in his old age, a wind in the back arose. Or, this was without cause. For the Blessed One is capable of suppressing an arisen feeling and sitting in one cross-legged posture for one day, two days, or even a week. But he wished to make use of the assembly hall in the four postures. There, he went from the place for washing feet up to the Dhamma seat; in that space, the posture of walking was accomplished. Having reached the Dhamma seat, he stood for a short while and then sat down; in that space, the posture of standing was accomplished. He sat on the Dhamma seat for one and a half watches; in that space, the posture of sitting was accomplished. “Now, by lying down for a short while on my right side, the posture of lying down will be accomplished”—thus he wished to make use of it in the four postures. And of a body that is the result of past appropriation, it cannot be said, “it does not ache”; therefore, taking even the slight ache that arose from prolonged sitting, he spoke thus.

သံဃာဋိံ ပညာပေတွာတိ သန္ထာဂါရဿ ကိရ ဧကပဿေ တေ ရာဇာနော ပဋ္ဋသာဏိံ ပရိက္ခိပါပေတွာ ကပ္ပိယမဉ္စကံ ပညပေတွာ ကပ္ပိယပစ္စတ္ထရဏေန အတ္ထရိတွာ ဥပရိ သုဝဏ္ဏ-တာရက-ဂန္ဓမာလာ-ဒါမပဋိမဏ္ဍိတံ ဝိတာနံ ဗန္ဓိတွာ ဂန္ဓတေလပ္ပဒီပံ အာရောပယိံသု ‘‘အပ္ပေဝ နာမ သတ္ထာ ဓမ္မာသနတော ဝုဋ္ဌာယ ထောကံ ဝိဿမန္တော ဣဓ နိပဇ္ဇေယျ, ဧဝံ နော ဣမံ သန္ထာဂါရံ ဘဂဝတာ စတူဟိ ဣရိယာပထေဟိ ပရိဘုတ္တံ ဒီဃရတ္တံ ဟိတာယ သုခါယ ဘဝိဿတီ’’တိ. သတ္ထာပိ တဒေဝ သန္ဓာယ တတ္ထ သံဃာဋိံ ပညပေတွာ နိပဇ္ဇိ. ဥဋ္ဌာနသညံ မနသိ ကရိတွာတိ ဧတ္တကံ ကာလံ အတိက္ကမိတွာ ဝုဋ္ဌဟိဿာမီတိ ဝုဋ္ဌာနသညံ စိတ္တေ ဌပေတွာ.

“Having had the outer robe spread out”: It is said that on one side of the assembly hall, those kings, having had a cloth screen set up around it, had a suitable couch prepared, spreading it with a suitable covering, and having tied a canopy above, adorned with golden stars, fragrant garlands, and floral wreaths, they lit a lamp with fragrant oil, thinking: “Perhaps the Teacher, rising from the Dhamma seat and resting for a short while, might lie down here. Thus, this assembly hall of ours, having been used by the Blessed One in the four postures, will be for our welfare and happiness for a long time.” The Teacher, too, with that very intention, had his outer robe spread out there and lay down. “Having kept the perception of rising in mind” means: having placed in his mind the perception of rising, thinking, “I will rise after this much time has passed.”

၂၃. မဟာနာမံ သက္ကံ အာမန္တေသီတိ သော ကိရ တသ္မိံ ကာလေ တဿံ ပရိသတိ ဇေဋ္ဌကော ပါမောက္ခော, တသ္မိံ သင်္ဂဟိတေ သေသပရိသာ သင်္ဂဟိတာဝ [Pg.21] ဟောတီတိ ထေရော တမေဝ အာမန္တေသိ. သီလသမ္ပန္နောတိ သီလေန သမ္ပန္နော, သမ္ပန္နသီလော ပရိပုဏ္ဏသီလောတိ အတ္ထော. သဒ္ဓမ္မေဟီတိ သုန္ဒရဓမ္မေဟိ, သတံ ဝါ သပ္ပုရိသာနံ ဓမ္မေဟိ.

23. “He addressed Mahānāma the Sakyan”: It is said that at that time, in that assembly, he was the eldest and the foremost. When he was included, the rest of the assembly was also included; thus, the elder addressed him alone. “Endowed with virtue” means: endowed with virtue, possessing accomplished virtue, possessing perfected virtue—this is the meaning. ‘By good dhammas’ means: by beautiful dhammas, or by the dhammas of good people, of true persons.

၂၄. ကထဉ္စ မဟာနာမာတိ ဣမိနာ ဧတ္တကေန ဌာနေန သေခပဋိပဒါယ မာတိကံ ဌပေတွာ ပဋိပါဋိယာ ဝိတ္ထာရေတုကာမော ဧဝမာဟ. တတ္ထ သီလသမ္ပန္နောတိအာဒီနိ ‘‘သမ္ပန္နသီလာ, ဘိက္ခဝေ, ဝိဟရထာ’’တိ အာကင်္ခေယျသုတ္တာဒီသု ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာနိ.

24. “And how, Mahānāma?”: Having established the matrix for the trainee’s practice with this much of a statement, and wishing to elaborate in sequence, he spoke thus. Therein, “endowed with virtue” and so on should be understood in the very way it was taught in the Ākaṅkheyya Sutta and others, as in: “Monks, dwell endowed with virtue.”

၂၅. ကာယဒုစ္စရိတေနာတိအာဒီသု ဥပယောဂတ္ထေ ကရဏဝစနံ, ဟိရိယိတဗ္ဗာနိ ကာယဒုစ္စရိတာဒီနိ ဟိရိယတိ ဇိဂုစ္ဆတီတိ အတ္ထော. ဩတ္တပ္ပနိဒ္ဒေသေ ဟေတွတ္ထေ ကရဏဝစနံ, ကာယဒုစ္စရိတာဒီဟိ ဩတ္တပ္ပဿ ဟေတုဘူတေဟိ ဩတ္တပ္ပတိ ဘာယတီတိ အတ္ထော. အာရဒ္ဓဝီရိယောတိ ပဂ္ဂဟိတဝီရိယော အနောသက္ကိတမာနသော. ပဟာနာယာတိ ပဟာနတ္ထာယ. ဥပသမ္ပဒါယာတိ ပဋိလာဘတ္ထာယ. ထာမဝါတိ ဝီရိယထာမေန သမန္နာဂတော. ဒဠှပရက္ကမောတိ ထိရပရက္ကမော. အနိက္ခိတ္တဓုရော ကုသလေသု ဓမ္မေသူတိ ကုသလေသု ဓမ္မေသု အနောရောပိတဓုရော အနောသက္ကိတဝီရိယော. ပရမေနာတိ ဥတ္တမေန. သတိနေပက္ကေနာတိ သတိယာ စ နိပကဘာဝေန စ. ကသ္မာ ပန သတိဘာဇနိယေ ပညာ အာဂတာတိ? သတိယာ ဗလဝဘာဝဒီပနတ္ထံ. ပညာဝိပ္ပယုတ္တာ ဟိ သတိ ဒုဗ္ဗလာ ဟောတိ, သမ္ပယုတ္တာ ဗလဝတီတိ.

25. In 'by bodily misconduct,' etc., the instrumental case is used in the sense of the object; the meaning is: one is ashamed of and disgusted with bodily misconduct, etc., which are things one ought to be ashamed of. In the explanation of moral dread, the instrumental case is used in the sense of cause; the meaning is: on account of bodily misconduct, etc., which are the causes of moral dread, one is alarmed and fears. 'With energy aroused' means with aroused energy, with an unretreating mind. 'For abandoning' means for the purpose of abandoning. 'For attainment' means for the purpose of acquiring. 'Strong' means endowed with the strength of energy. 'With firm effort' means with steadfast exertion. 'Not having laid down the yoke in wholesome qualities' means not laying down the burden in wholesome qualities, with unretreating energy. 'Supreme' means the utmost. 'With mindfulness and discernment' means with both mindfulness and the state of being discerning. Why, then, is wisdom included in the analysis of mindfulness? To show the strength of mindfulness. For mindfulness disconnected from wisdom is weak, but when connected, it is strong.

စိရကတမ္ပီတိ အတ္တနာ ဝါ ပရေန ဝါ ကာယေန စိရကတံ စေတိယင်္ဂဏဝတ္တာဒိ အသီတိ မဟာဝတ္တပဋိပတ္တိပူရဏံ. စိရဘာသိတမ္ပီတိ အတ္တနာ ဝါ ပရေန ဝါ ဝါစာယ စိရဘာသိတံ သက္ကစ္စံ ဥဒ္ဒိသန-ဥဒ္ဒိသာပန-ဓမ္မောသာရဏ-ဓမ္မဒေသနာ-ဥပနိသိန္နကထာ-အနုမောဒနိယာဒိဝသေန ပဝတ္တိတံ ဝစီကမ္မံ. သရိတာ အနုဿရိတာတိ တသ္မိံ ကာယေန စိရကတေ ‘‘ကာယော နာမ ကာယဝိညတ္တိ, စိရဘာသိတေ ဝါစာ နာမ ဝစီဝိညတ္တိ. တဒုဘယမ္ပိ ရူပံ, တံသမုဋ္ဌာပိကာ စိတ္တစေတသိကာ အရူပံ. ဣတိ ဣမေ ရူပါရူပဓမ္မာ ဧဝံ ဥပ္ပဇ္ဇိတွာ ဧဝံ နိရုဒ္ဓါ’’တိ သရတိ စေဝ အနုဿရတိ စ, သတိသမ္ဗောဇ္ဈင်္ဂံ သမုဋ္ဌာပေတီတိ အတ္ထော. ဗောဇ္ဈင်္ဂသမုဋ္ဌာပိကာ ဟိ သတိ ဣဓ အဓိပ္ပေတာ. တာယ သတိယာ ဧသ သကိမ္ပိ သရဏေန သရိတာ, ပုနပ္ပုနံ သရဏေန အနုဿရိတာတိ ဝေဒိတဗ္ဗာ.

‘Long performed’—whether by oneself or by others, bodily actions long performed, such as the fulfillment of the eighty great observances beginning with the observance of the stupa grounds. ‘Long spoken’—whether by oneself or by others, verbal actions long spoken, such as respectful recitation, instruction, chanting the Dhamma, giving Dhamma talks, conversation while seated near, or giving blessings. ‘Remembered and recollected’—regarding those long-performed bodily actions, one reflects: “The body is bodily intimation, and long-spoken speech is verbal intimation. Both are materiality, and the mind and mental factors that produce them are immateriality. Thus, these material and immaterial phenomena, having arisen in this way, have ceased in this way”—one remembers and recollects, arousing the enlightenment factor of mindfulness. This is the meaning. For mindfulness that arouses the enlightenment factors is intended here. By that mindfulness, this person is to be understood as ‘one who has remembered’ for remembering even once, and as ‘one who has recollected’ for remembering again and again.

ဥဒယတ္ထဂါမိနိယာတိ [Pg.22] ပဉ္စန္နံ ခန္ဓာနံ ဥဒယဝယဂါမိနိယာ ဥဒယဉ္စ ဝယဉ္စ ပဋိဝိဇ္ဈိတုံ သမတ္ထာယ. အရိယာယာတိ ဝိက္ခမ္ဘနဝသေန စ သမုစ္ဆေဒဝသေန စ ကိလေသေဟိ အာရကာ ဌိတာယ ပရိသုဒ္ဓါယ. ပညာယ သမန္နာဂတောတိ ဝိပဿနာပညာယ စေဝ မဂ္ဂပညာယ စ သမင်္ဂီဘူတော. နိဗ္ဗေဓိကာယာတိ သာယေဝ နိဗ္ဗိဇ္ဈနတော နိဗ္ဗေဓိကာတိ ဝုစ္စတိ, တာယ သမန္နာဂတောတိ အတ္ထော. တတ္ထ မဂ္ဂပညာယ သမုစ္ဆေဒဝသေန အနိဗ္ဗိဒ္ဓပုဗ္ဗံ အပဒါလိတပုဗ္ဗံ လောဘက္ခန္ဓံ ဒေါသက္ခန္ဓံ မောဟက္ခန္ဓံ နိဗ္ဗိဇ္ဈတိ ပဒါလေတီတိ နိဗ္ဗေဓိကာ. ဝိပဿနာပညာယ တဒင်္ဂဝသေန နိဗ္ဗေဓိကာယ မဂ္ဂပညာယ ပဋိလာဘသံဝတ္တနတော စာတိ ဝိပဿနာ ‘‘နိဗ္ဗေဓိကာ’’တိ ဝတ္တုံ ဝဋ္ဋတိ. သမ္မာ ဒုက္ခက္ခယဂါမိနိယာတိ ဣဓာပိ မဂ္ဂပညာ ‘‘သမ္မာ ဟေတုနာ နယေန ဝဋ္ဋဒုက္ခံ ခေပယမာနာ ဂစ္ဆတီတိ သမ္မာ ဒုက္ခက္ခယဂါမိနီ နာမ. ဝိပဿနာ တဒင်္ဂဝသေန ဝဋ္ဋဒုက္ခဉ္စ ကိလေသဒုက္ခဉ္စ ခေပယမာနာ ဂစ္ဆတီတိ ဒုက္ခက္ခယဂါမိနီ. ဒုက္ခက္ခယဂါမိနိယာ ဝါ မဂ္ဂပညာယ ပဋိလာဘသံဝတ္တနတော ဧသာ ဒုက္ခက္ခယဂါမိနီ’’တိ ဝေဒိတဗ္ဗာ.

‘Leading to arising and passing away’ means with wisdom capable of penetrating the arising and passing away of the five aggregates. ‘Noble’ means standing far from the defilements by way of suppression and eradication, and thus purified. ‘Endowed with wisdom’ means endowed with both insight wisdom and path wisdom. ‘Penetrative’: it is called ‘penetrative’ because it penetrates; being endowed with it is the meaning. Herein, path wisdom is called ‘penetrative’ because, by way of eradication, it pierces and shatters the masses of greed, hatred, and delusion, which had not been pierced or shattered before. And because insight wisdom, by way of momentary abandonment, leads to the attainment of penetrative path wisdom, it is fitting to call insight ‘penetrative.’ ‘Rightly leading to the destruction of suffering’: here too, path wisdom is called ‘rightly leading to the destruction of suffering’ because it proceeds rightly, by the proper method, destroying the suffering of the round. Insight is called ‘leading to the destruction of suffering’ because, by way of momentary abandonment, it proceeds destroying both the suffering of the round and the suffering of defilements. Alternatively, this insight should be understood as ‘leading to the destruction of suffering’ because it leads to the attainment of path wisdom, which leads to the destruction of suffering.

၂၆. အဘိစေတသိကာနန္တိ အဘိစိတ္တံ သေဋ္ဌစိတ္တံ သိတာနံ နိဿိတာနံ. ဒိဋ္ဌဓမ္မသုခဝိဟာရာနန္တိ အပ္ပိတပ္ပိတက္ခဏေ သုခပဋိလာဘဟေတူနံ. နိကာမလာဘီတိ ဣစ္ဆိတိစ္ဆိတက္ခဏေ သမာပဇ္ဇိတာ. အကိစ္ဆလာဘီတိ နိဒုက္ခလာဘီ. အကသိရလာဘီတိ ဝိပုလလာဘီ. ပဂုဏဘာဝေန ဧကော ဣစ္ဆိတိစ္ဆိတက္ခဏေ သမာပဇ္ဇိတုံ သက္ကောတိ, သမာဓိပါရိပန္ထိကဓမ္မေ ပန အကိလမန္တော ဝိက္ခမ္ဘေတုံ န သက္ကောတိ, သော အတ္တနော အနိစ္ဆာယ ခိပ္ပမေဝ ဝုဋ္ဌာတိ, ယထာပရိစ္ဆေဒဝသေန သမာပတ္တိံ ဌပေတုံ န သက္ကောတိ အယံ ကိစ္ဆလာဘီ ကသိရလာဘီ နာမ. ဧကော ဣစ္ဆိတိစ္ဆိတက္ခဏေ စ သမာပဇ္ဇိတုံ သက္ကောတိ, သမာဓိပါရိပန္ထိကဓမ္မေ စ အကိလမန္တော ဝိက္ခမ္ဘေတိ, သော ယထာပရိစ္ဆေဒဝသေနေဝ ဝုဋ္ဌာတုံ သက္ကောတိ, အယံ အကိစ္ဆလာဘီ အကသိရလာဘီ နာမ.

26. ‘Of the higher mental states’ means of those states dependent on the higher mind, the supreme mind. ‘Of pleasant abidings in this very life’ refers to those states that are causes for attaining happiness at every moment of absorption. ‘One who attains at will’ means one who is able to enter absorption at the moment of wishing. ‘One who attains without difficulty’ means one who attains without trouble. ‘One who attains without hardship’ means one who attains abundantly. One person, through proficiency, is able to enter absorption at the moment of wishing, but is unable to suppress the hindrances to concentration effortlessly. That person quickly emerges against their will and is unable to sustain the absorption for the determined period; this one is called ‘one who attains with difficulty’ and ‘one who attains with hardship’. Another is able to enter absorption at the moment of wishing, and suppresses the hindrances to concentration effortlessly. That person is able to emerge according to the determined period; this one is called ‘one who attains without difficulty’ and ‘one who attains without hardship’.

၂၇. အယံ ဝုစ္စတိ မဟာနာမ အရိယသာဝကော သေခေါ ပါဋိပဒေါတိ မဟာနာမ အရိယသာဝကော သေခေါ ပါဋိပဒေါ ဝိပဿနာဂဗ္ဘာယ ဝဍ္ဎမာနကပဋိပဒါယ သမန္နာဂတောတိ ဝုစ္စတီတိ ဒဿေတိ. အပုစ္စဏ္ဍတာယာတိ အပူတိအဏ္ဍတာယ. ဘဗ္ဗော အဘိနိဗ္ဘိဒါယာတိ ဝိပဿနာဒိဉာဏပ္ပဘေဒါယ ဘဗ္ဗော. သမ္ဗောဓာယာတိ အရိယမဂ္ဂါယ. အနုတ္တရဿ ယောဂက္ခေမဿာတိ အရဟတ္တံ [Pg.23] အနုတ္တရော ယောဂက္ခေမော နာမ, တဒဘိဂမာယ ဘဗ္ဗောတိ ဒဿေတိ. ယာ ပနာယမေတ္ထ အတ္ထဒီပနတ္ထံ ဥပမာ အာဟဋာ, သာ စေတောခိလသုတ္တေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာ. ကေဝလဉှိ တတ္ထ ‘‘တဿာ ကုက္ကုဋိယာ အဏ္ဍေသု တိဝိဓကိရိယကရဏံ ဝိယ ဟိ ဣမဿ ဘိက္ခုနော ဥဿောဠှိပန္နရသေဟိ အင်္ဂေဟိ သမန္နာဂတဘာဝေါ’’တိ ယံ ဧဝံ ဩပမ္မသံသန္ဒနံ အာဂတံ, တံ ဣဓ ဧဝံ သီလသမ္ပန္နော ဟောတီတိအာဒိဝစနတော ‘‘တဿာ ကုက္ကုဋိယာ အဏ္ဍေသု တိဝိဓကိရိယကရဏံ ဝိယ ဣမဿ ဘိက္ခုနော သီလသမ္ပန္နတာဒီဟိ ပန္နရသေဟိ ဓမ္မေဟိ သမင်္ဂိဘာဝေါ’’တိ. ဧဝံ ယောဇေတွာ ဝေဒိတဗ္ဗံ. သေသံ သဗ္ဗတ္ထ ဝုတ္တသဒိသမေဝ.

27. ‘This, Mahānāma, is called the noble disciple who is a trainee on the path’: this shows that the noble disciple who is a trainee on the path is said to be endowed with the practice that develops the embryo of insight. ‘Like an unrotten egg’ means like an unputrid egg. ‘Capable of breaking through’ means capable of breaking through to the various kinds of knowledge beginning with insight. ‘For awakening’ means for the noble path. ‘For the unsurpassed security from bondage’: Arahantship is called the unsurpassed security from bondage; this shows he is capable of attaining it. The simile brought here to explain the meaning should be understood in the same way as explained in the Cetokhila Sutta. The only difference is that there, the comparison is given thus: ‘Just as that hen’s threefold action on her eggs, so is this bhikkhu’s possession of the fifteen factors of striving.’ Here, based on the words ‘he is endowed with virtue,’ etc., that comparison is to be understood as: ‘Just as that hen’s threefold action on her eggs, so is this bhikkhu’s possession of the fifteen qualities beginning with virtue.’ It should be connected and understood in this way. The rest is the same everywhere.

၂၈. ဣမံယေဝ အနုတ္တရံ ဥပေက္ခာသတိပါရိသုဒ္ဓိန္တိ ဣမံ ပဌမာဒိဇ္ဈာနေဟိ အသဒိသံ ဥတ္တမံ စတုတ္ထဇ္ဈာနိကံ ဥပေက္ခာသတိပါရိသုဒ္ဓိံ. ပဌမာဘိနိဗ္ဘိဒါတိ ပဌမော ဉာဏဘေဒေါ. ဒုတိယာဒီသုပိ ဧသေဝ နယော. ကုက္ကုဋစ္ဆာပကော ပန ဧကဝါရံ မာတုကုစ္ဆိတော ဧကဝါရံ အဏ္ဍကောသတောတိ ဒွေ ဝါရေ ဇာယတိ. အရိယသာဝကော တီဟိ ဝိဇ္ဇာဟိ တာယော ဝါရေ ဇာယတိ. ပုဗ္ဗေနိဝါသစ္ဆာဒကံ တမံ ဝိနောဒေတွာ ပုဗ္ဗေနိဝါသဉာဏေန ပဌမံ ဇာယတိ, သတ္တာနံ စုတိပဋိသန္ဓိစ္ဆာဒကံ တမံ ဝိနောဒေတွာ ဒိဗ္ဗစက္ခုဉာဏေန ဒုတိယံ ဇာယတိ, စတုသစ္စပဋိစ္ဆာဒကံ တမံ ဝိနောဒေတွာ အာသဝက္ခယဉာဏေန တတိယံ ဇာယတိ.

28. “This very unsurpassed purity of mindfulness due to equanimity”—this refers to the supreme purity of mindfulness due to equanimity, associated with the fourth jhāna, which is dissimilar to the first and other jhānas. “First breakthrough” means the first breaking forth of knowledge. The same method should be understood for the second and subsequent breakthroughs. A chick, for instance, is born twice: once from its mother's belly and once from the eggshell. The noble disciple is born three times through the three kinds of knowledge. Having dispelled the darkness that conceals past lives, one is born for the first time through the knowledge of past lives. Having dispelled the darkness that conceals the passing away and rebirth of beings, one is born for the second time through the knowledge of the divine eye. Having dispelled the darkness that conceals the Four Truths, one is born for the third time through the knowledge of the destruction of the cankers.

၂၉. ဣဒမ္ပိဿ ဟောတိ စရဏသ္မိန္တိ ဣဒမ္ပိ သီလံ အဿ ဘိက္ခုနော စရဏံ နာမ ဟောတီတိ အတ္ထော. စရဏံ နာမ ဗဟု အနေကဝိဓံ, သီလာဒယော ပန္နရသဓမ္မာ, တတ္ထ ဣဒမ္ပိ ဧကံ စရဏန္တိ အတ္ထော. ပဒတ္ထော ပန စရတိ တေန အဂတပုဗ္ဗံ ဒိသံ ဂစ္ဆတီတိ စရဏံ. ဧသ နယော သဗ္ဗတ္ထ.

29. “This too is his conduct”—this means that this morality is also called the conduct of that bhikkhu. Conduct is manifold and of various kinds; there are the fifteen qualities beginning with morality. In this context, the meaning is that this morality is also one kind of conduct. The meaning of the word is as follows: by means of it one travels, one goes to a direction never gone before; therefore, it is called conduct. This is the method in all instances.

ဣဒမ္ပိဿ ဟောတိ ဝိဇ္ဇာယာတိ ဣဒံ ပုဗ္ဗေနိဝါသဉာဏံ တဿ ဝိဇ္ဇာ နာမ ဟောတီတိ အတ္ထော. ဝိဇ္ဇာ နာမ ဗဟု အနေကဝိဓာ, ဝိပဿနဉာဏာဒီနိ အဋ္ဌ ဉာဏာနိ, တတ္ထ ဣဒမ္ပိ ဉာဏံ ဧကာ ဝိဇ္ဇာတိပိ အတ္ထော. ပဒတ္ထော ပန ဝိနိဝိဇ္ဈိတွာ ဧတာယ ဇာနာတီတိ ဝိဇ္ဇာ. ဧသ နယော သဗ္ဗတ္ထ. ဝိဇ္ဇာသမ္ပန္နော ဣတိပီတိ တီဟိ ဝိဇ္ဇာဟိ ဝိဇ္ဇာသမ္ပန္နော ဣတိပိ. စရဏသမ္ပန္နော ဣတိပီတိ ပဉ္စဒသဟိ ဓမ္မေဟိ စရဏသမ္ပန္နော ဣတိပိ. တဒုဘယေန ပန ဝိဇ္ဇာစရဏသမ္ပန္နော ဣတိပီတိ.

“This too is his knowledge”—this means that this knowledge of past lives is called his knowledge. Knowledge is manifold and of various kinds; the eight knowledges beginning with insight knowledge are called knowledge. In this context, this knowledge is also one kind of knowledge. The meaning of the word is as follows: one knows by penetrating with it; therefore, it is called knowledge. This is the method in all instances. “Endowed with knowledge” means one is called endowed with knowledge on account of the three kinds of knowledge. “Endowed with conduct” means one is called endowed with conduct on account of the fifteen qualities. And by both of these, one is called “endowed with knowledge and conduct.”

၃၀. သနင်္ကုမာရေနာတိ [Pg.24] ပေါရာဏကကုမာရေန, စိရကာလတော ပဋ္ဌာယ ကုမာရောတိ ပညာတေန. သော ကိရ မနုဿပထေ ပဉ္စစူဠကကုမာရကကာလေ ဈာနံ နိဗ္ဗတ္တေတွာ အပရိဟီနဇ္ဈာနော ဗြဟ္မလောကေ နိဗ္ဗတ္တိ, တဿ သော အတ္တဘာဝေါ ပိယော အဟောသိ မနာပေါ, တသ္မာ တာဒိသေနေဝ အတ္တဘာဝေန စရတိ, တေန နံ သနင်္ကုမာရောတိ သဉ္ဇာနန္တိ. ဇနေတသ္မိန္တိ ဇနိတသ္မိံ, ပဇာယာတိ အတ္ထော. ယေ ဂေါတ္တပဋိသာရိနောတိ ယေ ဇနေတသ္မိံ ဂေါတ္တံ ပဋိသရန္တိ ‘‘အဟံ ဂေါတမော, အဟံ ကဿပေါ’’တိ, တေသု လောကေ ဂေါတ္တပဋိသာရီသု ခတ္တိယော သေဋ္ဌော. အနုမတာ ဘဂဝတာတိ မမ ပဉှဗျာကရဏေန သဒ္ဓိံ သံသန္ဒိတွာ ဒေသိတာတိ အမ္ဗဋ္ဌသုတ္တေ ဗုဒ္ဓေန ဘဂဝတာ ‘‘အဟမ္ပိ, အမ္ဗဋ္ဌ, ဧဝံ ဝဒါမိ –

30. “By Sanaṅkumāra” means by the ancient youth, a Brahmā known as ‘Kumāra’ since a long time ago. It is said that in his human existence, at the time when he was a youth with five top-knots, he developed jhāna and, with his jhāna undiminished, was reborn in the Brahma world. That form of existence was dear and pleasing to him. Therefore, even though he has become a Brahmā, he continues to exist in that same form. For that reason, they recognize him as Sanaṅkumāra. “Among this folk” means among the people, among beings. “Those who resort to lineage” means those who, among this folk, repeatedly call to mind their lineage, saying, “I am of the Gotama clan,” “I am of the Kassapa clan.” Among those in the world who resort to lineage, the Khattiya is the best. “Approved by the Blessed One” means that it was taught by the Blessed One, the Buddha, in the Ambaṭṭha Sutta, in agreement with my explanation of the question, stating, “I too, Ambaṭṭha, say thus—

‘ခတ္တိယော သေဋ္ဌော ဇနေတသ္မိံ, ယေ ဂေါတ္တပဋိသာရိနော;

ဝိဇ္ဇာစရဏသမ္ပန္နော, သော သေဋ္ဌော ဒေဝမာနုသေ’တိ’’. (ဒီ. နိ. ၁.၂၇၇) –

“The Khattiya is best among this folk, among those who resort to lineage; but one accomplished in knowledge and conduct is best among gods and humans.”

ဧဝံ ဘာသန္တေန အနုညာတာ အနုမောဒိတာ. သာဓု သာဓု အာနန္ဒာတိ, ဘဂဝါ ကိရ အာဒိတော ပဋ္ဌာယ နိဒ္ဒံ အနောက္ကမန္တောဝ ဣမံ သုတ္တံ သုတွာ အာနန္ဒေန သေခပဋိပဒါယ ကူဋံ ဂဟိတန္တိ ဉတွာ ဥဋ္ဌာယ ပလ္လင်္ကံ အာဘုဇိတွာ နိသိန္နော သာဓုကာရံ အဒါသိ. ဧတ္တာဝတာ စ ပန ဣဒံ သုတ္တံ ဇိနဘာသိတံ နာမ ဇာတံ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

Thus speaking, it was assented to and approved. ‘Good, good, Ananda!’ The Blessed One, indeed, having heard this discourse from the very beginning without falling asleep, and knowing that Ananda had grasped the pinnacle of the trainee’s practice, rose, sat cross-legged, and gave his approval. And by this much, this discourse came to be known as ‘The Conqueror’s Word.’ The rest is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

သေခသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Sekha Sutta is completed.

၄. ပေါတလိယသုတ္တဝဏ္ဏနာ

4. Commentary on the Potaliya Sutta

၃၁. ဧဝံ မေ သုတန္တိ ပေါတလိယသုတ္တံ. တတ္ထ အင်္ဂုတ္တရာပေသူတိ အင်္ဂါယေဝ သော ဇနပဒေါ, မဟိယာ ပနဿ ဥတ္တရေန ယာ အာပေါ, တာသံ အဝိဒူရတ္တာ ဥတ္တရာပေါတိပိ ဝုစ္စတိ. ကတရမဟိယာ ဥတ္တရေန ယာ အာပေါတိ, မဟာမဟိယာ. တတ္ထာယံ အာဝိဘာဝကထာ – အယံ ကိရ ဇမ္ဗုဒီပေါ ဒသသဟဿယောဇနပရိမာဏော. တတ္ထ စ စတုသဟဿယောဇနပ္ပမာဏော ပဒေသော ဥဒကေန အဇ္ဈောတ္ထဋော သမုဒ္ဒေါတိ သင်္ခံ ဂတော[Pg.25]. တိသဟဿယောဇနပ္ပမာဏေ မနုဿာ ဝသန္တိ. တိသဟဿယောဇနပ္ပမာဏေ ဟိမဝါ ပတိဋ္ဌိတော ဥဗ္ဗေဓေန ပဉ္စယောဇနသတိကော စတုရာသီတိကူဋသဟဿပဋိမဏ္ဍိတော သမန္တတော သန္ဒမာနပဉ္စသတနဒီဝိစိတ္တော, ယတ္ထ အာယာမဝိတ္ထာရေန စေဝ ဂမ္ဘီရတာယ စ ပဏ္ဏာသပဏ္ဏာသယောဇနာ ဒိယဍ္ဎယောဇနသတပရိမဏ္ဍလာ အနောတတ္တဒဟော ကဏ္ဏမုဏ္ဍဒဟော ရထကာရဒဟော ဆဒ္ဒန္တဒဟော ကုဏာလဒဟော မန္ဒာကိနီဒဟော သီဟပပါတဒဟောတိ သတ္တ မဟာသရာ ပတိဋ္ဌိတာ. တေသု အနောတတ္တဒဟော သုဒဿနကူဋံ စိတြကူဋံ ကာဠကူဋံ ဂန္ဓမာဒနကူဋံ ကေလာသကူဋန္တိ ဣမေဟိ ပဉ္စဟိ ပဗ္ဗတေဟိ ပရိက္ခိတ္တော.

31. ‘Thus have I heard’ – this is the Potaliya Sutta. Therein, ‘in Aṅguttarāpa’ means that region is Aṅga itself. Moreover, the waters to its north, of the Mahī river, are also called ‘Uttarāpa’ (Northern Waters) due to their proximity. Which Mahī? The Great Mahī. Here is a clarifying account: This Jambudīpa is said to be ten thousand yojanas in extent. Within it, a region of four thousand yojanas is covered by water and is known as the ocean. Humans dwell in an area of three thousand yojanas. The Himavanta, extending for three thousand yojanas and standing five hundred yojanas high, is adorned with eighty-four thousand peaks and beautified with five hundred rivers flowing all around, where the seven great lakes are established—Lake Anotatta, Lake Kaṇṇamuṇḍa, Lake Rathakāra, Lake Chaddanta, Lake Kuṇāla, Lake Mandākinī, and Lake Sīhapapāta—each fifty yojanas in length and breadth, and fifty yojanas in depth, and one hundred and fifty yojanas in circumference. Among them, Lake Anotatta is encircled by these five mountains: Sudassana Peak, Citra Peak, Kāḷa Peak, Gandhamādana Peak, and Kelāsa Peak.

တတ္ထ သုဒဿနကူဋံ သောဝဏ္ဏမယံ ဒွိယောဇနသတုဗ္ဗေဓံ အန္တောဝင်္ကံ ကာကမုခသဏ္ဌာနံ တမေဝ သရံ ပဋိစ္ဆာဒေတွာ ဌိတံ. စိတြကူဋံ သဗ္ဗရတနမယံ. ကာဠကူဋံ အဉ္ဇနမယံ. ဂန္ဓမာဒနကူဋံ သာနုမယံ အဗ္ဘန္တရေ မုဂ္ဂဝဏ္ဏံ, မူလဂန္ဓော သာရဂန္ဓော ဖေဂ္ဂုဂန္ဓော တစဂန္ဓော ပပဋိကဂန္ဓော ရသဂန္ဓော ပတ္တဂန္ဓော ပုပ္ဖဂန္ဓော ဖလဂန္ဓော ဂန္ဓဂန္ဓောတိ ဣမေဟိ ဒသဟိ ဂန္ဓေဟိ ဥဿန္နံ နာနပ္ပကာရဩသဓသဉ္ဆန္နံ, ကာဠပက္ခဥပေါသထဒိဝသေ အာဒိတ္တမိဝ အင်္ဂါရံ ဇလန္တံ တိဋ္ဌတိ. ကေလာသကူဋံ ရဇတမယံ. သဗ္ဗာနိ သုဒဿနေန သမာနုဗ္ဗေဓသဏ္ဌာနာနိ, တမေဝ သရံ ပဋိစ္ဆာဒေတွာ ဌိတာနိ. တာနိ သဗ္ဗာနိ ဒေဝါနုဘာဝေန နာဂါနုဘာဝေန စ ဝဿန္တိ, နဒိယော စ တေသု သန္ဒန္တိ. တံ သဗ္ဗမ္ပိ ဥဒကံ အနောတတ္တမေဝ ပဝိသတိ. စန္ဒိမသူရိယာ ဒက္ခိဏေန ဝါ ဥတ္တရေန ဝါ ဂစ္ဆန္တာ ပဗ္ဗတန္တရေန တတ္ထ ဩဘာသံ ကရောန္တိ, ဥဇုံ ဂစ္ဆန္တာ န ကရောန္တိ, တေနေဝဿ အနောတတ္တန္တိ သင်္ခါ ဥဒပါဒိ.

There, Sudassana Peak, made of gold, two hundred yojanas in height, bent inward, shaped like a crow’s beak, stood covering that very lake. Citra Peak was made of all kinds of jewels. Kāḷa Peak was made of collyrium stone. Gandhamādana Peak consists of mountain slopes, within which is the color of a green bean, and it is abundant with these ten kinds of fragrance: root-fragrance, heartwood-fragrance, sapwood-fragrance, bark-fragrance, outer-layer-fragrance, resin-fragrance, leaf-fragrance, flower-fragrance, fruit-fragrance, and the fragrance of all fragrances. Covered with various kinds of medicinal plants, on the Uposatha day of the dark fortnight, it stands blazing like a glowing ember. Kelāsa Peak was made of silver. All these peaks, equal in height and shape to Sudassana, stood covering that very lake. All these peaks give rain by the power of the devas and the power of the nāgas, and rivers flow from them. All that water enters Lake Anotatta. The moon and sun, proceeding either to the south or to the north, illuminate that place by passing between the mountains, but when proceeding straight, they do not. Hence arose the designation ‘Anotatta’.

တတ္ထ မနောဟရသိလာတလာနိ နိမ္မစ္ဆကစ္ဆပါနိ ဖလိကသဒိသနိမ္မလုဒကာနိ နှာနတိတ္ထာနိ သုပဋိယတ္တာနိ ဟောန္တိ, ယေသု ဗုဒ္ဓပစ္စေကဗုဒ္ဓခီဏာသဝါ စ ဣဒ္ဓိမန္တော စ ဣသယော နှာယန္တိ, ဒေဝယက္ခာဒယော ဥယျာနကီဠကံ ကီဠန္တိ.

There are delightful stone terraces, free from fish and turtles, with waters clear as crystal, and well-prepared bathing places, where Buddhas, Paccekabuddhas, and arahants, as well as powerful sages, bathe, while devas, yakkhas, and others engage in garden sports.

တဿ စတူသု ပဿေသု သီဟမုခံ ဟတ္ထိမုခံ အဿမုခံ ဥသဘမုခန္တိ စတ္တာရိ မုခါနိ ဟောန္တိ, ယေဟိ စတဿော နဒိယော သန္ဒန္တိ. သီဟမုခေန နိက္ခန္တနဒီတီရေ သီဟာ ဗဟုတရာ ဟောန္တိ. ဟတ္ထိမုခါဒီဟိ ဟတ္ထိအဿဥသဘာ. ပုရတ္ထိမဒိသတော နိက္ခန္တနဒီ အနောတတ္တံ တိက္ခတ္တုံ ပဒက္ခိဏံ ကတွာ ဣတရာ တိဿော နဒိယော အနုပဂမ္မ [Pg.26] ပါစီနဟိမဝန္တေနေဝ အမနုဿပထံ ဂန္တွာ မဟာသမုဒ္ဒံ ပဝိသတိ. ပစ္ဆိမဒိသတော စ ဥတ္တရဒိသတော စ နိက္ခန္တနဒိယောပိ တထေဝ ပဒက္ခိဏံ ကတွာ ပစ္ဆိမဟိမဝန္တေနေဝ ဥတ္တရဟိမဝန္တေနေဝ စ အမနုဿပထံ ဂန္တွာ မဟာသမုဒ္ဒံ ပဝိသန္တိ. ဒက္ခိဏဒိသတော နိက္ခန္တနဒီ ပန တံ တိက္ခတ္တုံ ပဒက္ခိဏံ ကတွာ ဒက္ခိဏေန ဥဇုကံ ပါသာဏပိဋ္ဌေနေဝ သဋ္ဌိယောဇနာနိ ဂန္တွာ ပဗ္ဗတံ ပဟရိတွာ ဝုဋ္ဌာယ ပရိက္ခေပေန တိဂါဝုတပ္ပမာဏာ ဥဒကဓာရာ စ ဟုတွာ အာကာသေန သဋ္ဌိယောဇနာနိ ဂန္တွာ တိယဂ္ဂဠေ နာမ ပါသာဏေ ပတိတာ, ပါသာဏော ဥဒကဓာရာဝေဂေန ဘိန္နော. တတ္ထ ပညာသယောဇနပ္ပမာဏာ တိယဂ္ဂဠာ နာမ ပေါက္ခရဏီ ဇာတာ, ပေါက္ခရဏိယာ ကူလံ ဘိန္ဒိတွာ ပါသာဏံ ပဝိသိတွာ သဋ္ဌိယောဇနာနိ ဂတာ. တတော ဃနပထဝိံ ဘိန္ဒိတွာ ဥမင်္ဂေန သဋ္ဌိယောဇနာနိ ဂန္တွာ ဝိဉ္ဈုံ နာမ တိရစ္ဆာနပဗ္ဗတံ ပဟရိတွာ ဟတ္ထတလေ ပဉ္စင်္ဂုလိသဒိသာ ပဉ္စဓာရာ ဟုတွာ ပဝတ္တန္တိ. သာ တိက္ခတ္တုံ အနောတတ္တံ ပဒက္ခိဏံ ကတွာ ဂတဋ္ဌာနေ အာဝဋ္ဋဂင်္ဂါတိ ဝုစ္စတိ. ဥဇုကံ ပါသာဏပိဋ္ဌေန သဋ္ဌိယောဇနာနိ ဂတဋ္ဌာနေ ကဏှဂင်္ဂါတိ, အာကာသေန သဋ္ဌိယောဇနာနိ ဂတဋ္ဌာနေ အာကာသဂင်္ဂါတိ, တိယဂ္ဂဠပါသာဏေ ပညာသယောဇနောကာသေ ဌိတာ တိယဂ္ဂဠပေါက္ခရဏီတိ, ကူလံ ဘိန္ဒိတွာ ပါသာဏံ ပဝိသိတွာ သဋ္ဌိယောဇနာနိ ဂတဋ္ဌာနေ ဗဟလဂင်္ဂါတိ, ဥမင်္ဂေန သဋ္ဌိယောဇနာနိ ဂတဋ္ဌာနေ ဥမင်္ဂဂင်္ဂါတိ ဝုစ္စတိ. ဝိဉ္ဈုံ နာမ တိရစ္ဆာနပဗ္ဗတံ ပဟရိတွာ ပဉ္စဓာရာ ဟုတွာ ပဝတ္တဋ္ဌာနေ ပန ဂင်္ဂါ ယမုနာ အစိရဝတီ သရဘူ မဟီတိ ပဉ္စဓာ သင်္ခံ ဂတာ. ဧဝမေတာ ပဉ္စ မဟာနဒိယော ဟိမဝန္တတော ပဘဝန္တိ. တာသု ယာ အယံ ပဉ္စမီ မဟီ နာမ, သာ ဣဓ မဟာမဟီတိ အဓိပ္ပေတာ. တဿာ ဥတ္တရေန ယာ အာပေါ, တာသံ အဝိဒူရတ္တာ သော ဇနပဒေါ အင်္ဂုတ္တရာပေါတိ ဝေဒိတဗ္ဗော. တသ္မိံ အင်္ဂုတ္တရာပေသု ဇနပဒေ.

On its four sides, there are four mouths: a lion’s mouth, an elephant’s mouth, a horse’s mouth, and a bull’s mouth, from which four rivers flow. On the banks of the river issuing from the lion’s mouth, lions are very abundant. From the elephant’s mouth and the others, elephants, horses, and bulls are abundant. The river issuing from the eastern side circles Lake Anotatta three times clockwise and, without approaching the other three rivers, travels along the eastern Himavanta through a path not for humans and enters the great ocean. The rivers issuing from the western and northern sides likewise circle it clockwise and travel along the western and northern Himavanta through a path not for humans before entering the great ocean. The river issuing from the southern side, however, circles it three times clockwise, then moves straight south along a rock surface for sixty yojanas. Striking a mountain, it rises up and becomes a water current three gāvutas in circumference. It then travels sixty yojanas through the sky and falls onto a rock named Tiyaggaḷa, which is shattered by the force of the water current. There, a pond named Tiyaggaḷa, fifty yojanas in size, is formed. Breaking the bank of the pond, the water enters the rock and travels sixty yojanas. Then, piercing through the solid earth, it moves sixty yojanas through a tunnel, strikes a transverse mountain named Viñjhu, and flows onward as five streams resembling the five fingers on the palm of a hand. That river, at the place where it flowed after circling Lake Anotatta three times, is called Āvaṭṭagaṅgā. The stretch where it flows straight along the rock surface for sixty yojanas is called Kaṇhagaṅgā. The part where it travels sixty yojanas through the sky is named Ākāsagaṅgā. The part situated in the fifty-yojana space at the Tiyaggaḷa rock is called Tiyaggaḷapokkharaṇī. The section where it breaks the bank, enters the rock, and flows sixty yojanas is known as Bahalagaṅgā. The stretch where it travels sixty yojanas through the tunnel is called Umaṅgagaṅgā. Moreover, at the place where it flows after striking the Viñjhu mountain and becoming five streams, these are reckoned as the five rivers: Gaṅgā, Yamunā, Aciravatī, Sarabhū, and Mahī. Thus, these five great rivers originate from the Himavanta. Among them, this fifth one, named Mahī, is what is meant here by Mahāmahī. Because the waters to its north are not far, that region should be known as Aṅguttarāpa. In that region of Aṅguttarāpa...

အာပဏံ နာမာတိ တသ္မိံ ကိရ နိဂမေ ဝီသတိ အာပဏမုခသဟဿာနိ ဝိဘတ္တာနိ အဟေသုံ. ဣတိ သော အာပဏာနံ ဥဿန္နတ္တာ အာပဏန္တွေဝ သင်္ခံ ဂတော. တဿ စ နိဂမဿ အဝိဒူရေ နဒီတီရေ ဃနစ္ဆာယော ရမဏီယော ဘူမိဘာဂေါ မဟာဝနသဏ္ဍော, တသ္မိံ ဘဂဝါ ဝိဟရတိ. တေနေဝေတ္ထ ဝသနဋ္ဌာနံ န နိယာမိတန္တိ ဝေဒိတဗ္ဗံ. ယေနညတရော ဝနသဏ္ဍော တေနုပသင်္ကမီတိ [Pg.27] ဘိက္ခုသံဃံ ဝသနဋ္ဌာနံ ပေသေတွာ ဧကကောဝ ဥပသင်္ကမိ ပေါတလိယံ ဂဟပတိံ သန္ဓာယ. ပေါတလိယောပိ ခေါ ဂဟပတီတိ ပေါတလိယောတိ ဧဝံနာမကော ဂဟပတိ. သမ္ပန္နနိဝါသနပါဝုရဏောတိ ပရိပုဏ္ဏနိဝါသနပါဝုရဏော, ဧကံ ဒီဃဒသံ သာဋကံ နိဝတ္ထော ဧကံ ပါရုတောတိ အတ္ထော. ဆတ္တုပါဟနာဟီတိ ဆတ္တံ ဂဟေတွာ ဥပါဟနာ အာရုယှာတိ အတ္ထော. အာသနာနီတိ ပလ္လင်္ကပီဌပလာလပီဌကာဒီနိ. အန္တမသော သာခါဘင်္ဂမ္ပိ ဟိ အာသနန္တေဝ ဝုစ္စတိ. ဂဟပတိဝါဒေနာတိ ဂဟပတီတိ ဣမိနာ ဝစနေန. သမုဒါစရတီတိ ဝေါဟရတိ.

‘Āpaṇa’ by name: It is said that in that settlement, twenty thousand market entrances were distributed. Thus, owing to the abundance of markets, it came to be known simply as Āpaṇa. And not far from that settlement, on the riverbank, there is a great forest grove, a delightful portion of land with dense shade; in it, the Blessed One dwells. Therefore, it should be known that a dwelling place was not specified here. As for ‘He approached a certain forest grove’: Having sent the community of monks to their dwelling place, he approached all alone, with Potaliya the householder in mind. As for ‘Potaliya the householder’: ‘Potaliya’ refers to the householder with this name. As for ‘completely dressed and cloaked’: This means fully clad in lower and upper garments. The meaning is: having worn one long-fringed garment and having draped another. As for ‘with umbrella and footwear’: The meaning is: having taken an umbrella and having put on footwear. As for ‘seats’: This refers to couches, stools, straw mats, and the like. Indeed, at the very least, even a broken-off branch is called a seat. As for ‘with the address “householder”’: This means with this word, ‘householder.’ As for ‘he addresses’: This means he speaks to.

ဘဂဝန္တံ ဧတဒဝေါစာတိ တတိယံ ဂဟပတီတိ ဝစနံ အဓိဝါသေတုံ အသက္ကောန္တော ဘဂဝန္တမေတံ ‘‘တယိဒံ, ဘော, ဂေါတမာ’’တိအာဒိဝစနံ အဝေါစ. တတ္ထ နစ္ဆန္နန္တိ န အနုစ္ဆဝိကံ. နပ္ပတိရူပန္တိ န သာရုပ္ပံ. အာကာရာတိအာဒီနိ သဗ္ဗာနေဝ ကာရဏဝေဝစနာနိ. ဒီဃဒသဝတ္ထဓာရဏ-ကေသမဿုနခဌပနာဒီနိ ဟိ သဗ္ဗာနေဝ ဂိဟိဗျဉ္ဇနာနိ တဿ ဂိဟိဘာဝံ ပါကဋံ ကရောန္တီတိ အာကာရာ, ဂိဟိသဏ္ဌာနေန သဏ္ဌိတတ္တာ လိင်္ဂါ, ဂိဟိဘာဝဿ သဉ္ဇာနနနိမိတ္တတာယ နိမိတ္တာတိ ဝုတ္တာ. ယထာ တံ ဂဟပတိဿာတိ ယထာ ဂဟပတိဿ အာကာရလိင်္ဂနိမိတ္တာ ဘဝေယျုံ, တထေဝ တုယှံ. တေန တာဟံ ဧဝံ သမုဒါစရာမီတိ ဒဿေတိ. အထ သော ယေန ကာရဏေန ဂဟပတိဝါဒံ နာဓိဝါသေတိ, တံ ပကာသေန္တော ‘‘တထာ ဟိ ပန မေ’’တိအာဒိမာဟ.

As for ‘He said this to the Blessed One’: Being unable to endure the address ‘householder’ for the third time, he spoke this speech to the Blessed One: ‘This indeed, venerable Gotama…’ and so on. Therein, ‘unsuitable’ means not appropriate. ‘Unbefitting’ means not proper. The words beginning with ‘appearances’ are all synonyms for ‘reason.’ Indeed, all the characteristics of a householder—such as wearing long-fringed garments, keeping hair, beard, and nails—make his lay status manifest. Therefore, they are called ‘appearances’; because they are established in the manner of a householder, they are ‘marks’; because they are a cause for knowing the lay state, they are called ‘signs.’ As for ‘Just as for that householder’: This shows the meaning: ‘Just as the appearances, marks, and signs would be for a householder, so they are for you. Therefore, I address you thus.’ Then, explaining the reason why he cannot endure the address ‘householder,’ he says, ‘But indeed, for me…’ and so on.

နိယျာတန္တိ နိယျာတိတံ. အနောဝါဒီ အနုပဝါဒီတိ ‘‘တာတာ, ကသထ, ဝပထ, ဝဏိပ္ပထံ ပယောဇေထာ’’တိအာဒိနာ ဟိ နယေန ဩဝဒန္တော ဩဝါဒီ နာမ ဟောတိ. ‘‘တုမှေ န ကသထ, န ဝပထ, န ဝဏိပ္ပထံ ပယောဇေထ, ကထံ ဇီဝိဿထ, ပုတ္တဒါရံ ဝါ ဘရိဿထာ’’တိအာဒိနာ နယေန ပန ဥပဝဒန္တော ဥပဝါဒီ နာမ ဟောတိ. အဟံ ပန ဥဘယမ္ပိ တံ န ကရောမိ. တေနာဟံ တတ္ထ အနောဝါဒီ အနုပဝါဒီတိ ဒဿေတိ. ဃာသစ္ဆာဒနပရမော ဝိဟရာမီတိ ဃာသမတ္တဉ္စေဝ အစ္ဆာဒနမတ္တဉ္စ ပရမံ ကတွာ ဝိဟရာမိ, တတော ပရံ နတ္ထိ, န စ ပတ္ထေမီတိ ဒီပေတိ.

As for ‘It has been relinquished’: This means it has been given up. As for ‘Not admonishing, not reproaching’: Indeed, one who instructs in this way, ‘Dears, plow, sow, engage in commerce,’ is called an admonisher. But one who reproaches in this way, ‘You do not plow, you do not sow, you do not engage in commerce—how will you live, or how will you support your wife and children?’ is called a reproacher. But I do not do either of these two. This shows the meaning: ‘Therefore, in that matter, I am one who does not admonish and does not reproach.’ As for ‘I dwell with food and clothing as the highest’: This indicates the meaning: ‘I dwell having made mere food and mere clothing the utmost limit; beyond that there is nothing, nor do I long for it.’

၃၂. ဂိဒ္ဓိလောဘော ပဟာတဗ္ဗောတိ ဂေဓဘူတော လောဘော ပဟာတဗ္ဗော. အနိန္ဒာရောသန္တိ အနိန္ဒာဘူတံ အဃဋ္ဋနံ. နိန္ဒာရောသောတိ နိန္ဒာဃဋ္ဋနာ. ဝေါဟာရသမုစ္ဆေဒါယာတိ ဧတ္ထ ဝေါဟာရောတိ ဗျဝဟာရဝေါဟာရောပိ ပဏ္ဏတ္တိပိ ဝစနမ္ပိ စေတနာပိ. တတ္ထ –

32. As for ‘Ravenous greed should be abandoned’: Greed that has become ravenous should be abandoned. As for ‘non-censure and non-abuse’: This means non-impingement that is blameless. As for ‘censure and abuse’: This means blame and impingement. As for ‘for the cutting off of conventional expression’: Herein, ‘conventional expression’ can be conventional expression as transaction, as designation, as speech, and as intention. Therein—

‘‘ယော [Pg.28] ဟိ ကောစိ မနုဿေသု, ဝေါဟာရံ ဥပဇီဝတိ;

ဧဝံ ဝါသေဋ္ဌ ဇာနာဟိ, ဝါဏိဇော သော န ဗြာဟ္မဏော’’တိ. (မ. နိ. ၂.၄၅၇) –

‘Whoever among humans lives by commerce, know this, Vāseṭṭha, he is a merchant, not a brahmin.’

အယံ ဗျဝဟာရဝေါဟာရော နာမ. ‘‘သင်္ခါ သမညာ ပညတ္တိ ဝေါဟာရော’’တိ (ဓ. သ. ၁၃၁၃-၁၃၁၅) အယံ ပဏ္ဏတ္တိဝေါဟာရော နာမ. ‘‘တထာ တထာ ဝေါဟရတိ အပရာမသ’’န္တိ (မ. နိ. ၃.၃၃၂) အယံ ဝစနဝေါဟာရော နာမ. ‘‘အဋ္ဌ အရိယဝေါဟာရာ အဋ္ဌ အနရိယဝေါဟရာ’’တိ (အ. နိ. ၈.၆၇) အယံ စေတနာဝေါဟာရော နာမ, အယမိဓာဓိပ္ပေတော. ယသ္မာ ဝါ ပဗ္ဗဇိတကာလတော ပဋ္ဌာယ ဂိဟီတိ စေတနာ နတ္ထိ, သမဏောတိ စေတနာ ဟောတိ. ဂိဟီတိ ဝစနံ နတ္ထိ, သမဏောတိ ဝစနံ ဟောတိ. ဂိဟီတိ ပဏ္ဏတ္တိ နတ္ထိ, သမဏောတိ ပဏ္ဏတ္တိ ဟောတိ. ဂိဟီတိ ဗျဝဟာရော နတ္ထိ, သမဏောတိ ဝါ ပဗ္ဗဇိတောတိ ဝါ ဗျဝဟာရော ဟောတိ. တသ္မာ သဗ္ဗေပေတေ လဗ္ဘန္တိ.

This is called ‘conventional expression as transaction.’ ‘Term, name, designation, conventional expression’—this is called ‘conventional expression as designation.’ ‘They speak in such and such a way without grasping’—this is called ‘conventional expression as speech.’ ‘Eight noble conventional expressions and eight ignoble conventional expressions’—this is called ‘conventional expression as intention,’ and this is what is intended here. Or, because from the time of going forth, the intention ‘I am a householder’ does not exist; only the intention ‘I am an ascetic’ exists. The speech ‘householder’ does not exist; only the speech ‘ascetic’ exists. The designation ‘householder’ does not exist; only the designation ‘ascetic’ exists. The transaction of a ‘householder’ does not exist; but the expression ‘ascetic’ or ‘one gone forth’ exists. Therefore, all these are obtained.

၃၃. ယေသံ ခေါ အဟံ သံယောဇနာနံ ဟေတု ပါဏာတိပါတီတိ ဧတ္ထ ပါဏာတိပါတောဝ သံယောဇနံ. ပါဏာတိပါတဿေဝ ဟိ ဟေတု ပါဏာတိပါတပစ္စယာ ပါဏာတိပါတီ နာမ ဟောတိ. ပါဏာတိပါတာနံ ပန ဗဟုတာယ ‘‘ယေသံ ခေါ အဟ’’န္တိ ဝုတ္တံ. တေသာဟံ သံယောဇနာနန္တိ တေသံ အဟံ ပါဏာတိပါတဗန္ဓနာနံ. ပဟာနာယ သမုစ္ဆေဒါယ ပဋိပန္နောတိ ဣမိနာ အပါဏာတိပါတသင်္ခါတေန ကာယိကသီလသံဝရေန ပဟာနတ္ထာယ သမုစ္ဆေဒနတ္ထာယ ပဋိပန္နော. အတ္တာပိ မံ ဥပဝဒေယျာတိ ကုန္ထကိပိလ္လိကမ္ပိ နာမ ဇီဝိတာ အဝေါရောပနကသာသနေ ပဗ္ဗဇိတွာ ပါဏာတိပါတမတ္တတောပိ ဩရမိတုံ န သက္ကောမိ, ကိံ မယှံ ပဗ္ဗဇ္ဇာယာတိ ဧဝံ အတ္တာပိ မံ ဥပဝဒေယျ. အနုဝိစ္စာပိ မံ ဝိညူ ဂရဟေယျုန္တိ ဧဝရူပေ နာမ သာသနေ ပဗ္ဗဇိတွာ ပါဏာတိပါတမတ္တတောပိ ဩရမိတုံ န သက္ကောတိ, ကိံ ဧတဿ ပဗ္ဗဇ္ဇာယာတိ ဧဝံ အနုဝိစ္စ တုလယိတွာ ပရိယောဂါဟေတွာ အညေပိ ဝိညူ ပဏ္ဍိတာ ဂရဟေယျုံ. ဧတဒေဝ ခေါ ပန သံယောဇနမေတံ နီဝရဏန္တိ ဒသသု သံယောဇနေသု ပဉ္စသု စ နီဝရဏေသု အပရိယာပန္နမ္ပိ ‘‘အဋ္ဌ နီဝရဏာ’’တိ ဒေသနာဝသေနေတံ ဝုတ္တံ. ဝဋ္ဋဗန္ဓနဋ္ဌေန ဟိ ဟိတပဋိစ္ဆာဒနဋ္ဌေန စ သံယောဇနန္တိပိ နီဝရဏန္တိပိ ဝုတ္တံ. အာသဝါတိ ပါဏာတိပါတကာရဏာ ဧကော အဝိဇ္ဇာသဝေါ ဥပ္ပဇ္ဇတိ. ဝိဃာတပရိဠာဟာတိ ဝိဃာတာ စ ပရိဠာဟာ စ. တတ္ထ [Pg.29] ဝိဃာတဂ္ဂဟဏေန ကိလေသဒုက္ခဉ္စ ဝိပါကဒုက္ခဉ္စ ဂဟိတံ, ပရိဠာဟဂ္ဂဟဏေနပိ ကိလေသပရိဠာဟော စ ဝိပါကပရိဠာဟော စ ဂဟိတော. ဣမိနာ ဥပါယေန သဗ္ဗတ္ထ အတ္ထော ဝေဒိတဗ္ဗော.

33. Herein, in the passage ‘For which fetters’ cause I would be a killer of living beings,’ the volition to kill a living being is itself the fetter. Indeed, it is because of the cause, which is the volition to kill, and on account of the act of killing, that one is called a ‘killer of living beings.’ Furthermore, because of the multiplicity of beings, it is stated in the plural as ‘For which…’ ‘Of those fetters, I…’ means ‘of those bonds which are the killing of living beings.’ ‘Practicing for abandoning, for eradicating’ means: one practices for the purpose of abandoning, for the purpose of complete cutting off, by means of the bodily restraint of virtue known as non-killing of living beings. ‘Even my own self would reproach me’ means: ‘Having gone forth in a Dispensation where one should not deprive even a termite or an ant of its life faculty, I am unable to abstain even from the mere act of killing a living being. What is the benefit of my going forth?’ Thus, my own self would reproach me. ‘Having investigated, the wise would censure me’ means: ‘Having gone forth in such a Dispensation, he is unable to abstain even from the mere act of killing a living being. What is the benefit of his going forth?’ Thus, having investigated, weighed, and penetrated the matter, other wise and learned ones would censure him. ‘This itself is a fetter, this is a hindrance’ means: although not included among the ten fetters and the five hindrances, this was stated by the power of the teaching as ‘there are eight hindrances.’ For, in the sense of binding to the round of existence and in the sense of concealing what is beneficial, it is called both a ‘fetter’ and a ‘hindrance.’ As for ‘taints’: because of the killing of living beings as a cause, the one taint of ignorance arises. As for ‘distresses and fevers’: there are distresses and fevers. Therein, by the taking of the word ‘distress,’ both the suffering of defilements and the suffering of result are taken. And by the taking of the word ‘fever,’ both the fever of defilements and the fever of result are taken. By this method, the meaning should be understood in all cases.

၃၄-၄၀. အယံ ပန ဝိသေသော – တေသာဟံ သံယောဇနာနံ ပဟာနာယာတိ ဣမသ္မိံ ပဒေ ဣမိနာ ဒိန္နာဒါနသင်္ခါတေန ကာယိကသီလသံဝရေန, သစ္စဝါစာသင်္ခါတေန ဝါစသိကသီလသံဝရေန, အပိသုဏာဝါစာသင်္ခါတေန ဝါစသိကသီလသံဝရေန, အဂိဒ္ဓိလောဘသင်္ခါတေန မာနသိကသီလသံဝရေန, အနိန္ဒာရောသသင်္ခါတေန ကာယိကဝါစသိကသီလသံဝရေန, အကောဓုပါယာသသင်္ခါတေန မာနသိကသီလသံဝရေန, အနတိမာနသင်္ခါတေန မာနသိကသီလသံဝရေန ပဟာနတ္ထာယ သမုစ္ဆေဒနတ္ထာယ ပဋိပန္နောတိ ဧဝံ သဗ္ဗဝါရေသု ယောဇနာ ကာတဗ္ဗာ.

Furthermore, this is the distinction: in this phrase, ‘for the abandoning of those fetters,’ the connection should be made thus in all cases: ‘one practices for the purpose of abandoning, for the purpose of complete cutting off’ by means of this bodily restraint of virtue known as abstention from taking what is not given; by means of this verbal restraint of virtue known as truthful speech; by means of this verbal restraint of virtue known as non-slanderous speech; by means of this mental restraint of virtue known as non-ravenous greed; by means of this bodily and verbal restraint of virtue known as non-censure and non-abuse; by means of this mental restraint of virtue known as non-anger and non-vexation; by means of this mental restraint of virtue known as non-conceit.

အတ္တာပိ မံ ဥပဝဒေယျ အနုဝိစ္စာပိ မံ ဝိညူ ဂရဟေယျုန္တိ ဣမေသု ပန ပဒေသု တိဏသလာကမ္ပိ နာမ ဥပါဒါယ အဒိန္နံ အဂ္ဂဟဏသာသနေ ပဗ္ဗဇိတွာ အဒိန္နာဒါနမတ္တတောပိ ဝိရမိတုံ န သက္ကောမိ, ကိံ မယှံ ပဗ္ဗဇ္ဇာယာတိ ဧဝံ အတ္တာပိ မံ ဥပဝဒေယျ. ဧဝရူပေ နာမ သာသနေ ပဗ္ဗဇိတွာ အဒိန္နာဒါနမတ္တတောပိ ဩရမိတုံ န သက္ကောတိ, ကိံ ဣမဿ ပဗ္ဗဇ္ဇာယာတိ ဧဝံ အနုဝိစ္စာပိ မံ ဝိညူ ဂရဟေယျုံ? ဟသာပေက္ခတာယပိ နာမ ဒဝကမျတာယ ဝါ မုသာဝါဒံ အကရဏသာသနေ ပဗ္ဗဇိတွာ. သဗ္ဗာကာရေန ပိသုဏံ အကရဏသာသနေ နာမ ပဗ္ဗဇိတွာ. အပ္ပမတ္တကမ္ပိ ဂိဒ္ဓိလောဘံ အကရဏသာသနေ နာမ ပဗ္ဗဇိတွာပိ. ကကစေန အင်္ဂေသု ဩက္ကန္တိယမာနေသုပိ နာမ ပရေသံ နိန္ဒာရောသံ အကရဏသာသနေ ပဗ္ဗဇိတွာ. ဆိန္နခါဏုကဏ္ဋကာဒီသုပိ နာမ ကောဓုပါယာသံ အကရဏသာသနေ ပဗ္ဗဇိတွာ. အဓိမာနမတ္တမ္ပိ နာမ မာနံ အကရဏသာသနေ ပဗ္ဗဇိတွာ အတိမာနမတ္တမ္ပိ ပဇဟိတုံ န သက္ကောမိ, ကိံ မယှံ ပဗ္ဗဇ္ဇာယာတိ ဧဝံ အတ္တာပိ မံ ဥပဝဒေယျ. ဧဝရူပေ နာမ သာသနေ ပဗ္ဗဇိတွာ အတိမာနမတ္တမ္ပိ ပဇဟိတုံ န သက္ကောတိ, ကိံ ဣမဿ ပဗ္ဗဇ္ဇာယာတိ ဧဝံ အနုဝိစ္စာပိ မံ ဝိညူ ဂရဟေယျုန္တိ ဧဝံ သဗ္ဗဝါရေသု ယောဇနာ ကာတဗ္ဗာ.

Furthermore, in these phrases, ‘Even my own self would reproach me’ and ‘Having investigated, the wise would censure me,’ the connection should be made thus in all cases: ‘Having gone forth in a Dispensation where one should not take what is not given, beginning with even a blade of grass or a sliver of bamboo, I am unable to refrain from the mere act of taking what is not given. What is the benefit of my going forth?’ Thus, my own self would reproach me. ‘Having gone forth in such a Dispensation, he is unable to refrain from the mere act of taking what is not given. What is the benefit of his going forth?’ Thus, having investigated, the wise would censure me. ‘Having gone forth in a Dispensation where one should not speak falsehood, even for the sake of a joke or out of a desire for sport, I am unable to refrain from the mere act of speaking falsehood…’ ‘Having gone forth in a Dispensation where one should not engage in slander in any way, I am unable to refrain from the mere act of slander…’ ‘Having gone forth in a Dispensation where one should not have even the slightest ravenous greed, I am unable to abandon it…’ ‘Having gone forth in a Dispensation where one should not engage in censure and abuse of others, even while one’s limbs are being cut with a saw, I am unable to abandon even the mere act of censure and abuse…’ ‘Having gone forth in a Dispensation where one should not have anger and vexation, even towards things like cut stumps and thorns, I am unable to refrain from the mere act of anger and vexation…’ ‘Having gone forth in a Dispensation where one should not have even the slightest conceit, I am unable to abandon even the mere act of conceit. What is the benefit of my going forth?’ Thus, my own self would reproach me. ‘Having gone forth in such a Dispensation, he is unable to abandon even the mere act of conceit. What is the benefit of his going forth?’ Thus, having investigated, the wise would censure me.

အာသဝါတိ ဣမသ္မိံ ပန ပဒေ အဒိန္နာဒါနကာရဏာ ကာမာသဝေါ ဒိဋ္ဌာသဝေါ အဝိဇ္ဇာသဝေါတိ တယော အာသဝါ ဥပ္ပဇ္ဇန္တိ, တထာ မုသာဝါဒကာရဏာ ပိသုဏာဝါစာကာရဏာ စ, ဂိဒ္ဓိလောဘကာရဏာ ဒိဋ္ဌာသဝေါ အဝိဇ္ဇာသဝေါ [Pg.30] စ, နိန္ဒာရောသကာရဏာ အဝိဇ္ဇာသဝေါဝ, တထာ ကောဓုပါယာသကာရဏာ, အတိမာနကာရဏာ ဘဝါသဝေါ အဝိဇ္ဇာသဝေါ စာတိ ဒွေဝ အာသဝါ ဥပ္ပဇ္ဇန္တီတိ ဧဝံ အာသဝုပ္ပတ္တိ ဝေဒိတဗ္ဗာ.

Furthermore, in this word ‘taints’: due to the cause of taking what is not given, three taints arise: the taint of sensual pleasure, the taint of views, and the taint of ignorance. Likewise, due to the cause of false speech and the cause of slanderous speech, three taints arise: the taint of sensual pleasure, the taint of views, and the taint of ignorance. Due to the cause of ravenous greed, two taints arise: the taint of views and the taint of ignorance. Due to the cause of censure and abuse, only the one taint of ignorance arises. Likewise, due to the cause of anger and vexation, only the one taint of ignorance arises. Due to the cause of conceit, two taints arise: the taint of becoming and the taint of ignorance. Thus, the arising of the taints should be understood.

ဣမေသု ပန အဋ္ဌသုပိ ဝါရေသု အသမ္မောဟတ္ထံ ပုန အယံ သင်္ခေပဝိနိစ္ဆယော – ပုရိမေသု တာဝ စတူသု ဝိရမိတုံ န သက္ကောမီတိ ဝတ္တဗ္ဗံ, ပစ္ဆိမေသု ပဇဟိတုံ န သက္ကောမီတိ. ပါဏာတိပါတနိန္ဒာရောသကောဓုပါယာသေသု စ ဧကော အဝိဇ္ဇာသဝေါဝ ဟောတိ, အဒိန္နာဒါနမုသာဝါဒပိသုဏာဝါစာသု ကာမာသဝေါ ဒိဋ္ဌာသဝေါ အဝိဇ္ဇာသဝေါ, ဂိဒ္ဓိလောဘေ ဒိဋ္ဌာသဝေါ အဝိဇ္ဇာသဝေါ, အတိမာနေ ဘဝါသဝေါ အဝိဇ္ဇာသဝေါ, အပါဏာတိပါတံ ဒိန္နာဒါနံ ကာယိကံ သီလံ, အမုသာ အပိသုဏံ ဝါစသိကသီလံ, ဌပေတွာ အနိန္ဒာရောသံ သေသာနိ တီဏိ မာနသိကသီလာနိ. ယသ္မာ ပန ကာယေနပိ ဃဋ္ဋေတိ ရောသေတိ ဝါစာယပိ, တသ္မာ အနိန္ဒာရောသော ဒွေ ဌာနာနိ ယာတိ, ကာယိကသီလမ္ပိ ဟောတိ ဝါစသိကသီလမ္ပိ. ဧတ္တာဝတာ ကိံ ကထိတံ? ပါတိမောက္ခသံဝရသီလံ. ပါတိမောက္ခသံဝရသီလေ ဌိတဿ စ ဘိက္ခုနော ပဋိသင်္ခါပဟာနဝသေန ဂိဟိဝေါဟာရသမုစ္ဆေဒေါ ကထိတောတိ ဝေဒိတဗ္ဗော.

Furthermore, regarding these eight cases, for the sake of non-confusion, this again is a brief determination: In the first four cases, it should be said, 'I am unable to refrain.' In the latter four cases, it should be said, 'I am unable to abandon.' In the cases of killing living beings, censure and abuse, and anger and vexation, there is only the one taint of ignorance. In the cases of taking what is not given, false speech, and slanderous speech, there are the three taints: the taint of sensual pleasure, the taint of views, and the taint of ignorance. In the case of covetous greed, there are two taints: the taint of views and the taint of ignorance. In the case of conceit, there are two taints: the taint of becoming and the taint of ignorance. Abstention from killing living beings and from taking what is not given are bodily virtue. Abstention from falsehood and from slander are verbal virtue. Setting aside non-censure and non-abuse, the remaining three are mental virtues. Furthermore, because one strikes and abuses with the body and also with speech, non-censure and non-abuse pertains to two bases: it is both bodily virtue and verbal virtue. By this much, what has been taught? The virtue of Pātimokkha restraint. And it should be understood that for a monk established in the virtue of Pātimokkha restraint, the cutting off of lay dealings is taught by way of abandonment through reflective knowledge.

ကာမာဒီနဝကထာဝဏ္ဏနာ

The Explanation of the Discourse on the Dangers of Sensual Pleasures

၄၂. ဝိတ္ထာရဒေသနာယံ တမေနံ ဒက္ခောတိ ပဒဿ ဥပသုမ္ဘေယျာတိ ဣမိနာ သဒ္ဓိံ သမ္ဗန္ဓော ဝေဒိတဗ္ဗော. ဣဒံ ဝုတ္တံ ဟောတိ, တမေနံ ကုက္ကုရံ ဥပသုမ္ဘေယျ, တဿ သမီပေ ခိပေယျာတိ အတ္ထော. အဋ္ဌိကင်္ကလန္တိ ဥရဋ္ဌိံ ဝါ ပိဋ္ဌိကဏ္ဋကံ ဝါ သီသဋ္ဌိံ ဝါ. တဉှိ နိမ္မံသတ္တာ ကင်္ကလန္တိ ဝုစ္စတိ. သုနိက္ကန္တံ နိက္ကန္တန္တိ ယထာ သုနိက္ကန္တံ ဟောတိ, ဧဝံ နိက္ကန္တံ နိလ္လိခိတံ, ယဒေတ္ထ အလ္လီနမံသံ အတ္ထိ, တံ သဗ္ဗံ နိလ္လိခိတွာ အဋ္ဌိမတ္တမေဝ ကတန္တိ အတ္ထော. တေနေဝါဟ ‘‘နိမ္မံသ’’န္တိ. လောဟိတံ ပန မက္ခိတွာ တိဋ္ဌတိ, တေန ဝုတ္တံ ‘‘လောဟိတမက္ခိတ’’န္တိ.

42. In the detailed discourse, the connection of the phrase 'tamenaṃ dakkho' with this phrase 'upasumbheyya' should be understood. This is what is meant: one should toss it to that dog; that is, one should throw it near him. This is the meaning. 'Aṭṭhikaṅkala' means a breastbone, a spine, or a skull bone. Indeed, because it is fleshless, it is called 'kaṅkala'. 'Sunikkantaṃ nikkantaṃ' means: just as something is well-scraped, so this is scraped clean; the meaning is that whatever adhering flesh there is, having scraped all of it off, it is made into just a bone. For that very reason, He said 'fleshless'. However, it remains smeared with blood; for that reason, it was said 'blood-smeared'.

ဗဟုဒုက္ခာ ဗဟုပါယာသာတိ ဒိဋ္ဌဓမ္မိကသမ္ပရာယိကေဟိ ဒုက္ခေဟိ ဗဟုဒုက္ခာ, ဥပါယာသသံကိလေသေဟိ ဗဟုပါယာသာ. ယာယံ ဥပေက္ခာ နာနတ္တာ နာနတ္တသိတာတိ ယာ အယံ ပဉ္စကာမဂုဏာရမ္မဏဝသေန နာနာသဘာဝါ, တာနေဝ [Pg.31] စ အာရမ္မဏာနိ နိဿိတတ္တာ ‘‘နာနတ္တသိတာ’’တိ ဝုစ္စတိ ပဉ္စကာမဂုဏူပေက္ခာ, တံ အဘိနိဝဇ္ဇေတွာ. ဧကတ္တာ ဧကတ္တသိတာတိ စတုတ္ထဇ္ဈာနုပေက္ခာ, သာ ဟိ ဒိဝသမ္ပိ ဧကသ္မိံ အာရမ္မဏေ ဥပ္ပဇ္ဇနတော ဧကသဘာဝါ, တဒေဝ ဧကံ အာရမ္မဏံ နိဿိတတ္တာ ဧကတ္တသိတာ နာမ. ယတ္ထ သဗ္ဗသော လောကာမိသူပါဒါနာ အပရိသေသာ နိရုဇ္ဈန္တီတိ ယတ္ထ စတုတ္ထဇ္ဈာနုပေက္ခာယံ ယံ ဥပေက္ခံ အာဂမ္မ ယံ ပဋိစ္စ သဗ္ဗေန သဗ္ဗံ အပရိသေသာ လောကာမိသသင်္ခါတာ ပဉ္စကာမဂုဏာမိသာ နိရုဇ္ဈန္တိ. ပဉ္စကာမဂုဏာမိသာတိ စ ကာမဂုဏာရမ္မဏဆန္ဒရာဂါ, ဂဟဏဋ္ဌေန တေယေဝ စ ဥပါဒါနာတိပိ ဝုတ္တာ. တမေဝူပေက္ခံ ဘာဝေတီတိ တံ လောကာမိသူပါဒါနာနံ ပဋိပက္ခဘူတံ စတုတ္ထဇ္ဈာနုပေက္ခမေဝ ဝဍ္ဎေတိ.

'Bahudukkhā bahupāyāsā' means: they are of much suffering because of sufferings in the present life and in the next; they are of much distress because of the defilements that are distress. 'Yāyaṃ upekkhā nānattā nānattasitā' means: this equanimity which, by way of having the five strands of sensual pleasure as its object, is of diverse natures, and because it is based on those very objects, is called 'nānattasitā' (based on diversity)—this is the equanimity concerning the five strands of sensual pleasure; one should avoid that. 'Ekattā ekattasitā' refers to the equanimity of the fourth jhāna. For that equanimity, because it arises on a single object even for a whole day, is of a single nature; and because it is based on that very single object, it is named 'ekattasitā' (based on singularity). 'Yattha sabbaso lokāmisūpādānā aparisesā nirujjhantīti' means: wherein, in the equanimity of the fourth jhāna, relying on which equanimity, the worldly allurements and clingings cease completely and without remainder. 'Pañcakāmaguṇāmisā' means the passionate desires for the objects of the five strands of sensual pleasure; and because of the meaning of grasping, those very same passionate desires are also called 'upādāna' (clinging). 'Tamevūpekkhaṃ bhāvetīti' means: one develops that very equanimity of the fourth jhāna, which is the opponent of worldly allurements and clinging.

၄၃. ဥဍ္ဍီယေယျာတိ ဥပ္ပတိတွာ ဂစ္ဆေယျ. အနုပတိတွာတိ အနုဗန္ဓိတွာ. ဝိတစ္ဆေယျုန္တိ မုခတုဏ္ဍကေန ဍံသန္တာ တစ္ဆေယျုံ. ဝိဿဇ္ဇေယျုန္တိ မံသပေသိံ နခေဟိ ကဍ္ဎိတွာ ပါတေယျုံ.

43. 'Uḍḍīyeyya' means: having flown up, one should go. 'Anupatitvā' means: having followed after. 'Vitaccheyyuṃ' means: biting with their beaks, they would peck. 'Vissajjeyyuṃ' means: having pulled a piece of flesh with their claws, they would drop it.

၄၇. ယာနံ ဝါ ပေါရိသေယျန္တိ ပုရိသာနုစ္ဆဝိကံ ယာနံ. ပဝရမဏိကုဏ္ဍလန္တိ နာနပ္ပကာရံ ဥတ္တမမဏိဉ္စ ကုဏ္ဍလဉ္စ. သာနိ ဟရန္တီတိ အတ္တနော ဘဏ္ဍကာနိ ဂဏှန္တိ.

47. 'Yānaṃ vā poriseyyaṃ' means a vehicle befitting a man. 'Pavaramaṇikuṇḍalaṃ' refers to various kinds of excellent gems and earrings. 'Sāni haranti' means they take their own goods.

၄၈. သမ္ပန္နဖလန္တိ မဓုရဖလံ. ဥပပန္နဖလန္တိ ဖလူပပန္နံ ဗဟုဖလံ.

48. 'Sampannaphalaṃ' means having sweet fruit. 'Upapannaphalaṃ' means endowed with fruit, bearing much fruit.

၄၉. အနုတ္တရန္တိ ဥတ္တမံ ပဘဿရံ နိရုပက္ကိလေသံ.

49. 'Anuttaraṃ' means supreme, radiant, and without defilement.

၅၀. အာရကာ အဟံ, ဘန္တေတိ ပထဝိတော နဘံ ဝိယ သမုဒ္ဒဿ ဩရိမတီရတော ပရတီရံ ဝိယ စ သုဝိဒူရဝိဒူရေ အဟံ. အနာဇာနီယေတိ ဂိဟိဝေါဟာရသမုစ္ဆေဒနဿ ကာရဏံ အဇာနနကေ. အာဇာနီယဘောဇနန္တိ ကာရဏံ ဇာနန္တေဟိ ဘုဉ္ဇိတဗ္ဗံ ဘောဇနံ. အနာဇာနီယဘောဇနန္တိ ကာရဏံ အဇာနန္တေဟိ ဘုဉ္ဇိတဗ္ဗံ ဘောဇနံ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

50. 'Ārakā ahaṃ, bhante' means: I am very, very far away, just as the sky is from the earth, and as the far shore of the ocean is from the near shore. 'Anājānīya' refers to those who do not know the reason for the cutting off of the designation 'householder'. 'Ājānīyabhojanaṃ' means the food to be eaten by those who know the reason. 'Anājānīyabhojanaṃ' means the food to be eaten by those who do not know the reason. The rest is clear in all respects.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

In the Papañcasūdanī, the Commentary on the Majjhima Nikāya

ပေါတလိယသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Potaliya Sutta is concluded.

၅. ဇီဝကသုတ္တဝဏ္ဏနာ

5. Commentary on the Jīvaka Sutta

၅၁. ဧဝံ [Pg.32] မေ သုတန္တိ ဇီဝကသုတ္တံ. တတ္ထ ဇီဝကဿ ကောမာရဘစ္စဿ အမ္ဗဝနေတိ ဧတ္ထ ဇီဝတီတိ ဇီဝကော. ကုမာရေန ဘတောတိ ကောမာရဘစ္စော. ယထာဟ ‘‘ကိံ ဧတံ ဘဏေ ကာကေဟိ သမ္ပရိကိဏ္ဏန္တိ? ဒါရကော ဒေဝါတိ. ဇီဝတိ ဘဏေတိ? ဇီဝတိ ဒေဝါတိ. တေန ဟိ ဘဏေ တံ ဒါရကံ အမှာကံ အန္တေပုရံ နေတွာ ဓာတီနံ ဒေထ ပေါသေတုန္တိ. တဿ ဇီဝတီတိ ဇီဝကောတိ နာမံ အကံသု, ကုမာရေန ပေါသာပိတောတိ ကောမာရဘစ္စောတိ နာမံ အကံသူ’’တိ (မဟာဝ. ၃၂၈). အယမေတ္ထ သင်္ခေပေါ. ဝိတ္ထာရေန ပန ဇီဝကဝတ္ထု ခန္ဓကေ အာဂတမေဝ. ဝိနိစ္ဆယကထာပိဿ သမန္တပါသာဒိကာယ ဝိနယဋ္ဌကထာယ ဝုတ္တာ.

51. The sutta beginning with 'Evaṃ me sutaṃ' is the Jīvaka Sutta. Therein, in the phrase 'in the mango grove of Jīvaka Komārabhacca,' 'Jīvaka' is so called because 'jīvati' (he is alive). 'Komārabhacca' is so called because he was 'kumārena bhato' (nourished by a prince). As it was said: 'Sirs, what is this surrounded by crows?' 'It is a child, lord.' 'Sirs, is he alive?' 'He is alive, lord.' 'Then, sirs, take that child into our inner palace and give him to the nurses to be raised.' Because it was said, 'He is alive,' they gave him the name Jīvaka. Because he was caused to be raised by the prince, they gave him the name Komārabhacca. This is the summary here. The detailed story of Jīvaka, however, has come in the Khandhaka. And the decisive discussion of this has been stated in the Samantapāsādikā, the Vinaya commentary.

အယံ ပန ဇီဝကော ဧကသ္မိံ သမယေ ဘဂဝတော ဒေါသာဘိသန္နံ ကာယံ ဝိရေစေတွာ သီဝေယျကံ ဒုဿယုဂံ ဒတွာ ဝတ္ထာနုမောဒနပရိယောသာနေ သောတာပတ္တိဖလေ ပတိဋ္ဌာယ စိန္တေသိ – ‘‘မယာ ဒိဝသဿ ဒွတ္တိက္ခတ္တုံ ဗုဒ္ဓုပဋ္ဌာနံ ဂန္တဗ္ဗံ, ဣဒဉ္စ ဝေဠုဝနံ အတိဒူရေ, မယှံ ဥယျာနံ အမ္ဗဝနံ အာသန္နတရံ, ယံနူနာဟမေတ္ထ ဘဂဝတော ဝိဟာရံ ကာရေယျ’’န္တိ. သော တသ္မိံ အမ္ဗဝနေ ရတ္တိဋ္ဌာနဒိဝါဋ္ဌာနလေဏကုဋိမဏ္ဍပါဒီနိ သမ္ပာဒေတွာ ဘဂဝတော အနုစ္ဆဝိကံ ဂန္ဓကုဋိံ ကာရေတွာ အမ္ဗဝနံ အဋ္ဌာရသဟတ္ထုဗ္ဗေဓေန တမ္ဗပဋ္ဋဝဏ္ဏေန ပါကာရေန ပရိက္ခိပါပေတွာ ဗုဒ္ဓပ္ပမုခံ ဘိက္ခုသံဃံ စီဝရဘတ္တေန သန္တပ္ပေတွာ ဒက္ခိဏောဒကံ ပါတေတွာ ဝိဟာရံ နိယျာတေသိ. တံ သန္ဓာယ ဝုတ္တံ – ‘‘ဇီဝကဿ ကောမာရဘစ္စဿ အမ္ဗဝနေ’’တိ.

Now, this Jīvaka, on one occasion, having administered a purgative to the Blessed One’s body, which was afflicted with a disorder, and having given a pair of Sīveyyaka cloths, became established in the fruit of stream-entry at the conclusion of the rejoicing over the robes. He thought: 'I should attend upon the Buddha two or three times a day, but this Veḷuvana is very far away. My own park, the mango grove, is much closer. It would be good if I were to have a monastery built for the Blessed One here.' So, in that mango grove, having prepared places for the night, places for the day, caves, huts, pavilions, and so on, and having had a suitable perfumed chamber built for the Blessed One, he had the mango grove enclosed with a wall eighteen cubits high, the color of a copper plate. Then, having satisfied the Sangha of bhikkhus with the Buddha at its head with an offering of food and robes, he poured the water of dedication and handed over the monastery. It was with reference to this that it was said: 'in the mango grove of Jīvaka Komārabhacca.'

အာရဘန္တီတိ ဃာတေန္တိ. ဥဒ္ဒိဿကတန္တိ ဥဒ္ဒိသိတွာ ကတံ. ပဋိစ္စကမ္မန္တိ အတ္တာနံ ပဋိစ္စ ကတံ. အထ ဝါ ပဋိစ္စကမ္မန္တိ နိမိတ္တကမ္မဿေတံ အဓိဝစနံ, တံ ပဋိစ္စ ကမ္မမေတ္ထ အတ္ထီတိ မံသံ ‘‘ပဋိစ္စကမ္မ’’န္တိ ဝုတ္တံ ဟောတိ ယော ဧဝရူပံ မံသံ ပရိဘုဉ္ဇတိ, သောပိ တဿ ကမ္မဿ ဒါယာဒေါ ဟောတိ, ဝဓကဿ ဝိယ တဿာပိ ပါဏဃာတကမ္မံ ဟောတီတိ တေသံ လဒ္ဓိ. ဓမ္မဿ စာနုဓမ္မံ ဗျာကရောန္တီတိ ဘဂဝတာ ဝုတ္တကာရဏဿ အနုကာရဏံ ကထေန္တိ. ဧတ္ထ စ ကာရဏံ နာမ တိကောဋိပရိသုဒ္ဓမစ္ဆမံသပရိဘောဂေါ, အနုကာရဏံ နာမ မဟာဇနဿ တထာ ဗျာကရဏံ. ယသ္မာ ပန ဘဂဝါ ဥဒ္ဒိဿကတံ န ပရိဘုဉ္ဇတိ, တသ္မာ နေဝ တံ ကာရဏံ ဟောတိ, န တိတ္ထိယာနံ တထာ ဗျာကရဏံ [Pg.33] အနုကာရဏံ. သဟဓမ္မိကော ဝါဒါနုဝါဒေါတိ ပရေဟိ ဝုတ္တကာရဏေန သကာရဏော ဟုတွာ တုမှာကံ ဝါဒေါ ဝါ အနုဝါဒေါ ဝါ ဝိညူဟိ ဂရဟိတဗ္ဗကာရဏံ ကောစိ အပ္ပမတ္တကောပိ ကိံ န အာဂစ္ဆတိ. ဣဒံ ဝုတ္တံ ဟောတိ – ‘‘ကိံ သဗ္ဗာကာရေနပိ တုမှာကံ ဝါဒေ ဂါရယှံ ကာရဏံ နတ္ထီ’’တိ. အဗ္ဘာစိက္ခန္တီတိ အဘိဘဝိတွာ အာစိက္ခန္တိ.

‘They undertake’ (ārabhanti) means they kill. ‘Prepared for a purpose’ (uddissakataṃ) means made having intended it for someone. ‘Done on account of’ (paṭiccakammaṃ) means made on account of oneself. Alternatively, ‘paṭiccakammaṃ’ is a designation for the causal action, that is, the kamma of destroying life; because the kamma exists on account of that, the meat is called ‘done on account of.’ Whoever consumes such meat becomes an heir to that kamma. Just as for the slayer there is the kamma of killing a living being, so too for that person there is the kamma of killing a living being—this is their doctrine. ‘And they declare a teaching in conformity with the Dhamma’ means they state a conforming reason for the reason stated by the Blessed One. Here, ‘reason’ means the consumption of fish and meat that is pure in three aspects. ‘Conforming reason’ means the declaration of the great populace in that way. But since the Blessed One does not consume what is prepared for a purpose, that is neither a reason, nor is the declaration of the sectarians in that way a conforming reason. ‘A discussion and subsequent discussion in accordance with the Dhamma’ means: When a reason is stated by others, does your statement or subsequent statement, being thus based on a reason, not incur some reason, however small, for censure by the wise? This is what is meant: ‘Is there no censurable reason at all in your statement?’ ‘They slander’ (abbhācikkhanti) means they overwhelm with accusations.

၅၂. ဌာနေဟီတိ ကာရဏေဟိ. ဒိဋ္ဌာဒီသု ဒိဋ္ဌံ နာမ ဘိက္ခူနံ အတ္ထာယ မိဂမစ္ဆေ ဝဓိတွာ ဂယှမာနံ ဒိဋ္ဌံ. သုတံ နာမ ဘိက္ခူနံ အတ္ထာယ မိဂမစ္ဆေ ဝဓိတွာ ဂဟိတန္တိ သုတံ. ပရိသင်္ကိတံ နာမ ဒိဋ္ဌပရိသင်္ကိတံ သုတပရိသင်္ကိတံ တဒုဘယဝိမုတ္တပရိသင်္ကိတန္တိ တိဝိဓံ ဟောတိ.

52. ‘On grounds’ (ṭhānehi) means by reasons (kāraṇehi). Among these, beginning with ‘seen,’ ‘seen’ refers to meat from game or fish that one has seen being taken after it was killed for the sake of bhikkhus. ‘Heard’ refers to meat that one has heard of thus: ‘It was taken after killing game or fish for the sake of bhikkhus.’ ‘Suspected’ is threefold: suspicion based on what is seen, suspicion based on what is heard, and suspicion free from both of these.

တတြာယံ သဗ္ဗသင်္ဂါဟကဝိနိစ္ဆယော – ဣဓ ဘိက္ခူ ပဿန္တိ မနုဿေ ဇာလဝါဂုရာဒိဟတ္ထေ ဂါမတော ဝါ နိက္ခမန္တေ အရညေ ဝါ ဝိစရန္တေ. ဒုတိယဒိဝသေ စ နေသံ တံ ဂါမံ ပိဏ္ဍာယ ပဝိဋ္ဌာနံ သမစ္ဆမံသံ ပိဏ္ဍပါတံ အဘိဟရန္တိ. တေ တေန ဒိဋ္ဌေန ပရိသင်္ကန္တိ ‘‘ဘိက္ခူနံ နု ခေါ အတ္ထာယ ကတ’’န္တိ, ဣဒံ ဒိဋ္ဌပရိသင်္ကိတံ နာမ, ဧတံ ဂဟေတုံ န ဝဋ္ဋတိ. ယံ ဧဝံ အပရိသင်္ကိတံ, တံ ဝဋ္ဋတိ. သစေ ပန တေ မနုဿာ ‘‘ကသ္မာ, ဘန္တေ, န ဂဏှထာ’’တိ ပုစ္ဆိတွာ တမတ္ထံ သုတွာ ‘‘နယိဒံ, ဘန္တေ, ဘိက္ခူနံ အတ္ထာယ ကတံ, အမှေဟိ အတ္တနော အတ္ထာယ ဝါ ရာဇယုတ္တာဒီနံ အတ္ထာယ ဝါ ကတ’’န္တိ ဝဒန္တိ, ကပ္ပတိ.

Herein is the all-encompassing decisive explanation: In this teaching, bhikkhus see people with nets, traps, and the like in hand, either leaving a village or wandering in the forest. And on the next day, when they have entered that village for alms, people bring forward almsfood with fish and meat. On account of what was seen, they suspect, 'Could it have been prepared for the sake of the bhikkhus?' This is called 'suspicion based on what is seen,' and it is not allowable to accept it. Whatever is not suspected in this way is allowable. But if those people, on being asked, 'Venerable sirs, why do you not accept it?' and having heard the reason, say, 'Venerable sirs, this was not prepared for the sake of the bhikkhus; it was prepared by us for our own sake or for the sake of royal officials and so on,' then it is permissible.

န ဟေဝ ခေါ ဘိက္ခူ ပဿန္တိ, အပိစ သုဏန္တိ ‘‘မနုဿာ ကိရ ဇာလဝါဂုရာဒိဟတ္ထာ ဂါမတော ဝါ နိက္ခမန္တိ အရညေ ဝါ ဝိစရန္တီ’’တိ. ဒုတိယဒိဝသေ စ နေသံ တံ ဂါမံ ပိဏ္ဍာယ ပဝိဋ္ဌာနံ သမစ္ဆမံသံ ပိဏ္ဍပါတံ အဘိဟရန္တိ. တေ တေန သုတေန ပရိသင်္ကန္တိ ‘‘ဘိက္ခူနံ နု ခေါ အတ္ထာယ ကတ’’န္တိ, ဣဒံ သုတပရိသင်္ကိတံ နာမ, ဧတံ ဂဟေတုံ န ဝဋ္ဋတိ. ယံ ဧဝံ အပရိသင်္ကိတံ, တံ ဝဋ္ဋတိ. သစေ ပန တေ မနုဿာ ‘‘ကသ္မာ, ဘန္တေ, န ဂဏှထာ’’တိ ပုစ္ဆိတွာ တမတ္ထံ သုတွာ ‘‘နယိဒံ, ဘန္တေ, ဘိက္ခူနံ အတ္ထာယ ကတံ, အမှေဟိ အတ္တနော အတ္ထာယ ဝါ ရာဇယုတ္တာဒီနံ အတ္ထာယ ဝါ ကတ’’န္တိ ဝဒန္တိ, ကပ္ပတိ.

Bhikkhus do not actually see, but they hear: 'It is said that people with nets, traps, and the like in hand leave the village or wander in the forest.' And on the next day, when they have entered that village for alms, people bring forward almsfood with fish and meat. On account of what was heard, they suspect, 'Could it have been prepared for the sake of the bhikkhus?' This is called 'suspicion based on what is heard,' and it is not allowable to accept it. Whatever is not suspected in this way is allowable. But if those people, on being asked, 'Venerable sirs, why do you not accept it?' and having heard the reason, say, 'Venerable sirs, this was not prepared for the sake of the bhikkhus; it was prepared by us for our own sake or for the sake of royal officials and so on,' then it is permissible.

န ဟေဝ ခေါ ပန ပဿန္တိ န သုဏန္တိ, အပိစ တေသံ ဂါမံ ပိဏ္ဍာယ ပဝိဋ္ဌာနံ ပတ္တံ ဂဟေတွာ သမစ္ဆမံသံ ပိဏ္ဍပါတံ အဘိသင်္ခရိတွာ အဘိဟရန္တိ. တေ ပရိသင်္ကန္တိ ‘‘ဘိက္ခူနံ နု ခေါ အတ္ထာယ ကတ’’န္တိ, ဣဒံ တဒုဘယဝိမုတ္တပရိသင်္ကိတံ နာမ. ဧတမ္ပိ ဂဟေတုံ န ဝဋ္ဋတိ. ယံ ဧဝံ အပရိသင်္ကိတံ, တံ ဝဋ္ဋတိ[Pg.34]. သစေ ပန တေ မနုဿာ ‘‘ကသ္မာ, ဘန္တေ, န ဂဏှထာ’’တိ ပုစ္ဆိတွာ တမတ္ထံ သုတွာ ‘‘နယိဒံ, ဘန္တေ, ဘိက္ခူနံ အတ္ထာယ ကတံ, အမှေဟိ အတ္တနော အတ္ထာယ ဝါ ရာဇယုတ္တာဒီနံ အတ္ထာယ ဝါ ကတံ, ပဝတ္တမံသံ ဝါ ကတံ, ကပ္ပိယမေဝ လဘိတွာ ဘိက္ခူနံ အတ္ထာယ သမ္ပာဒိတ’’န္တိ ဝဒန္တိ, ကပ္ပတိ.

Furthermore, they do not see, nor do they hear. But indeed, when they have entered the village for alms, people take their bowls and, having prepared almsfood with fish and meat, bring it to them. They suspect, 'Could it have been prepared for the sake of the bhikkhus?' This is called suspicion that is free from both seeing and hearing. Even this is not allowable to accept. Whatever is not suspected in this way is allowable. However, if those people, on being asked, 'Why, venerable sirs, do you not accept it?' and having heard the reason, say, 'Venerable sirs, this was not prepared for the sake of the bhikkhus. It was prepared by us for our own sake, or for the sake of royal officials and so on. Or it was readily available meat that was prepared. Or, having obtained what is allowable, it was arranged for the sake of the bhikkhus,' then it is allowable.

မတာနံ ပေတကိစ္စတ္ထာယ မင်္ဂလာဒီနံ ဝါ အတ္ထာယ ကတေပိ ဧသေဝ နယော. ယံ ယဉှိ ဘိက္ခူနံယေဝ အတ္ထာယ အကတံ, ယတ္ထ စ နိဗ္ဗေမတိကာ ဟောန္တိ, တံ သဗ္ဗံ ကပ္ပတိ. သစေ ပန ဧကသ္မိံ ဝိဟာရေ ဘိက္ခူ ဥဒ္ဒိဿ ကတံ ဟောတိ, တေ စ အတ္တနော အတ္ထာယ ကတဘာဝံ န ဇာနန္တိ, အညေ ဇာနန္တိ. ယေ ဇာနန္တိ, တေသံ န ဝဋ္ဋတိ, ဣတရေသံ ဝဋ္ဋတိ. အညေ န ဇာနန္တိ, တေယေဝ ဇာနန္တိ, တေသံယေဝ န ဝဋ္ဋတိ, အညေသံ ဝဋ္ဋတိ. တေပိ ‘‘အမှာကံ အတ္ထာယ ကတံ’’တိ ဇာနန္တိ အညေပိ ‘‘ဧတေသံ အတ္ထာယ ကတ’’န္တိ ဇာနန္တိ, သဗ္ဗေသမ္ပိ တံ န ဝဋ္ဋတိ. သဗ္ဗေ န ဇာနန္တိ, သဗ္ဗေသံ ဝဋ္ဋတိ. ပဉ္စသု ဟိ သဟဓမ္မိကေသု ယဿ ကဿစိ ဝါ အတ္ထာယ ဥဒ္ဒိဿ ကတံ သဗ္ဗေသံ န ကပ္ပတိ.

This same principle should be understood even when it is prepared for the sake of rites for the deceased, or for the sake of auspicious occasions and so on. Indeed, whatever meat is not prepared for the sake of the monks, and regarding which they are free from doubt, all of that is allowable. However, if in a certain monastery it is prepared intended for the monks, and they do not know the fact that it was prepared for their sake, but others know, it is not allowable for those who know, but it is allowable for the others. If others do not know, and only they themselves know, it is not allowable only for them, but it is allowable for the others. If they too know, 'It was prepared for our sake,' and others also know, 'It was prepared for their sake,' it is not allowable for any of them. If none of them know, it is allowable for all of them. For, among five companions in the Dhamma, if it is prepared intended for the sake of any one of them, it is not allowable for all of them.

သစေ ပန ကောစိ ဧကံ ဘိက္ခုံ ဥဒ္ဒိဿ ပါဏံ ဝဓိတွာ တဿ ပတ္တံ ပူရေတွာ ဒေတိ, သော စေ အတ္တနော အတ္ထာယ ကတဘာဝံ ဇာနံယေဝ ဂဟေတွာ အညဿ ဘိက္ခုနော ဒေတိ, သော တဿ သဒ္ဓါယ ပရိဘုဉ္ဇတိ. ကဿာပတ္တီတိ? ဒွိန္နမ္ပိ အနာပတ္တိ. ယဉှိ ဥဒ္ဒိဿ ကတံ, တဿ အဘုတ္တတာယ အနာပတ္တိ, ဣတရဿ အဇာနနတာယ. ကပ္ပိယမံသဿ ဟိ ပဋိဂ္ဂဟဏေ အာပတ္တိ နတ္ထိ. ဥဒ္ဒိဿကတဉ္စ အဇာနိတွာ ဘုတ္တဿ ပစ္ဆာ ဉတွာ အာပတ္တိဒေသနာကိစ္စံ နာမ နတ္ထိ. အကပ္ပိယမံသံ ပန အဇာနိတွာ ဘုတ္တေန ပစ္ဆာ ဉတွာပိ အာပတ္တိ ဒေသေတဗ္ဗာ. ဥဒ္ဒိဿကတဉှိ ဉတွာ ဘုဉ္ဇတောဝ အာပတ္တိ, အကပ္ပိယမံသံ အဇာနိတွာ ဘုတ္တဿာပိ အာပတ္တိယေဝ. တသ္မာ အာပတ္တိဘီရုကေန ရူပံ သလ္လက္ခေန္တေနာပိ ပုစ္ဆိတွာဝ မံသံ ပဋိဂ္ဂဟေတဗ္ဗံ, ပရိဘောဂကာလေ ပုစ္ဆိတွာ ပရိဘုဉ္ဇိဿာမီတိ ဝါ ဂဟေတွာ ပုစ္ဆိတွာဝ ပရိဘုဉ္ဇိတဗ္ဗံ. ကသ္မာ? ဒုဝိညေယျတ္တာ. အစ္ဆမံသဉှိ သူကရမံသသဒိသံ ဟောတိ, ဒီပိမံသာဒီနိ စ မိဂမံသသဒိသာနိ, တသ္မာ ပုစ္ဆိတွာ ဂဟဏမေဝ ဝဋ္ဋတီတိ ဝဒန္တိ.

However, if someone, having killed a living being intended for a certain monk, fills his bowl and gives it, and if that monk, knowing full well the fact that it was prepared for his sake, takes it and gives it to another monk, and that one consumes it with faith in him, whose is the offense? For both, there is no offense. For the one for whom it was intended, because of not having eaten it, there is no offense; for the other, because of not knowing. Indeed, there is no offense in the acceptance of allowable meat. For one who has eaten what was intended for him without knowing, there is no duty of confessing an offense upon knowing later. However, for one who has eaten unallowable meat without knowing, the offense must be confessed even upon knowing later. Indeed, an offense occurs only for one who eats what was intended for him while knowing it; for one who has eaten unallowable meat even without knowing, there is indeed an offense. Therefore, a monk who is fearful of offenses should accept meat only after asking, even while observing its appearance. Or, having taken it with the thought, 'I will consume it after asking at the time of consumption,' it should be consumed only after asking. Why? Because of the difficulty in distinguishing. For bear meat is similar to pork, and leopard meat and so on are similar to deer meat. Therefore, the teachers say that only accepting it after asking is allowable.

အဒိဋ္ဌန္တိ ဘိက္ခူနံ အတ္ထာယ ဝဓိတွာ ဂယှမာနံ အဒိဋ္ဌံ. အသုတန္တိ ဘိက္ခူနံ အတ္ထာယ ဝဓိတွာ ဂဟိတန္တိ အသုတံ. အပရိသင်္ကိတန္တိ ဒိဋ္ဌပရိသင်္ကိတာဒိဝသေန အပရိသင်္ကိတံ. ပရိဘောဂန္တိ ဝဒါမီတိ ဣမေဟိ တီဟိ ကာရဏေဟိ ပရိသုဒ္ဓံ တိကောဋိပရိသုဒ္ဓံ နာမ ဟောတိ, တဿ ပရိဘောဂေါ အရညေ ဇာတသူပေယျသာကပရိဘောဂသဒိသော ဟောတိ, တထာရူပံ ပရိဘုဉ္ဇန္တဿ မေတ္တာဝိဟာရိဿ [Pg.35] ဘိက္ခုနော ဒေါသော ဝါ ဝဇ္ဇံ ဝါ နတ္ထိ, တသ္မာ တံ ပရိဘုဉ္ဇိတဗ္ဗန္တိ ဝဒါမီတိ အတ္ထော.

'Not seen' means: not having seen it being killed and taken for the sake of monks. 'Not heard' means: not having heard that it was killed and taken for the sake of monks. 'Not suspected' means: not suspected by way of suspicion from seeing and so on. Regarding the allowance for consumption, the meaning is this: what is pure by these three reasons is called 'pure in three aspects.' Its consumption is like the consumption of naturally grown vegetables suitable for curry in the forest. For a monk who dwells in loving-kindness consuming such a thing, there is no fault or blame. Therefore, I say, 'It should be consumed.'

၅၃. ဣဒါနိ တာဒိသဿ ပရိဘောဂေ မေတ္တာဝိဟာရိနောပိ အနဝဇ္ဇတံ ဒဿေတုံ ဣဓ, ဇီဝက, ဘိက္ခူတိအာဒိမာဟ. တတ္ထ ကိဉ္စာပိ အနိယမေတွာ ဘိက္ခူတိ ဝုတ္တံ, အထ ခေါ အတ္တာနမေဝ သန္ဓာယ ဧတံ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ. ဘဂဝတာ ဟိ မဟာဝစ္ဆဂေါတ္တသုတ္တေ, စင်္ကီသုတ္တေ, ဣမသ္မိံ သုတ္တေတိ တီသု ဌာနေသု အတ္တာနံယေဝ သန္ဓာယ ဒေသနာ ကတာ. ပဏီတေန ပိဏ္ဍပါတေနာတိ ဟေဋ္ဌာ အနင်္ဂဏသုတ္တေ ယော ကောစိ မဟဂ္ဃော ပိဏ္ဍပါတော ပဏီတပိဏ္ဍပါတောတိ အဓိပ္ပေတော, ဣဓ ပန မံသူပသေစနောဝ အဓိပ္ပေတော. အဂထိတောတိ တဏှာယ အဂထိတော. အမုစ္ဆိတောတိ တဏှာမုစ္ဆနာယ အမုစ္ဆိတော. အနဇ္ဈောပန္နောတိ န အဓိဩပန္နော, သဗ္ဗံ အာလုမ္ပိတွာ ဧကပ္ပဟာရေနေဝ ဂိလိတုကာမော ကာကော ဝိယ န ဟောတီတိ အတ္ထော. အာဒီနဝဒဿာဝီတိ ဧကရတ္တိဝါသေန ဥဒရပဋလံ ပဝိသိတွာ နဝဟိ ဝဏမုခေဟိ နိက္ခမိဿတီတိအာဒိနာ နယေန အာဒီနဝံ ပဿန္တော. နိဿရဏပညော ပရိဘုဉ္ဇတီတိ ဣဒမတ္ထမာဟာရပရိဘောဂေါတိ ပညာယ ပရိစ္ဆိန္ဒိတွာ ပရိဘုဉ္ဇတိ. အတ္တဗျာဗာဓာယ ဝါ စေတေတီတိ အတ္တဒုက္ခာယ ဝါ စိတေတိ. သုတမေတန္တိ သုတံ မယာ ဧတံ ပုဗ္ဗေ, ဧတံ မယှံ သဝနမတ္တမေဝါတိ ဒဿေတိ. သစေ ခေါ တေ, ဇီဝက, ဣဒံ သန္ဓာယ ဘာသိတန္တိ, ဇီဝက, မဟာဗြဟ္မုနာ ဝိက္ခမ္ဘနပ္ပဟာနေန ဗျာပါဒါဒယော ပဟီနာ, တေန သော မေတ္တာဝိဟာရီ မယှံ သမုစ္ဆေဒပ္ပဟာနေန, သစေ တေ ဣဒံ သန္ဓာယ ဘာသိတံ, ဧဝံ သန္တေ တဝ ဣဒံ ဝစနံ အနုဇာနာမီတိ အတ္ထော. သော သမ္ပဋိစ္ဆိ.

53. Now, to show the blamelessness in the consumption of such food even for one who dwells in loving-kindness, he said, 'Here, Jīvaka, a monk...' and so on. Therein, although 'a monk' is said without specifying, it should be known that this was said referring only to himself. For the Blessed One, in the Mahāvacchagotta Sutta, the Caṅkī Sutta, and in this sutta—in these three places—the teaching was given referring only to himself. Regarding 'with excellent almsfood': whereas below, in the Anaṅgaṇa Sutta, any highly valued almsfood is intended by 'excellent almsfood,' here, only almsfood with meat as a condiment is intended. 'Not greedy' (agathito) means not greedy with craving. 'Not infatuated' (amucchito) means not infatuated with the delusion of craving. 'Not overwhelmed' (anajjhopanno) means not overcome by it; the meaning is not being like a crow that, making a lump of all the food, desires to swallow it in a single gulp. 'Seeing the danger' (ādīnavadassāvī) means seeing the danger in this way: 'Having stayed for one night and entered the lining of the stomach, it will exit through the nine wound-openings,' and so on. 'Consumes with wisdom of escape' (nissaraṇapañño paribhuñjati) means one consumes having determined with wisdom that this is the purpose of consuming food. 'Or intends for self-affliction' (attabyābādhāya vā ceteti) means or intends for one's own suffering. 'This has been heard by me' (sutametaṃ) indicates: 'This has been heard by me before; for me, this is a mere matter of hearing.' As for 'If, Jīvaka, this was spoken by you with reference to this': the meaning is, 'Jīvaka, by the great Brahmā, ill will and so on are abandoned by suppression-abandonment, and by that he is one who dwells in loving-kindness. For me, they are abandoned by eradication-abandonment. If this was spoken by you with reference to this, this being so, I permit this statement of yours.' He accepted.

၅၄. အထဿ ဘဂဝါ သေသဗြဟ္မဝိဟာရဝသေနာပိ ဥတ္တရိ ဒေသနံ ဝဍ္ဎေန္တော ‘‘ဣဓ, ဇီဝက, ဘိက္ခူ’’တိအာဒိမာဟ. တံ ဥတ္တာနတ္ထမေဝ.

54. Then the Blessed One, further extending the discourse by way of the remaining divine abodes, said: 'Here, Jīvaka, a monk...' and so on. That has a plain meaning.

၅၅. ယော ခေါ ဇီဝကာတိ အယံ ပါဋိဧက္ကော အနုသန္ဓိ. ဣမသ္မိဉှိ ဌာနေ ဘဂဝါ ဒွါရံ ထကေတိ, သတ္တာနုဒ္ဒယံ ဒဿေတိ. သစေ ဟိ ကဿစိ ဧဝမဿ ‘‘ဧကံ ရသပိဏ္ဍပါတံ ဒတွာ ကပ္ပသတသဟဿံ သဂ္ဂသမ္ပတ္တိံ ပဋိလဘန္တိ, ယံကိဉ္စိ ကတွာ ပရံ မာရေတွာပိ ရသပိဏ္ဍပါတောဝ ဒါတဗ္ဗော’’တိ, တံ ပဋိသေဓေန္တော ‘‘ယော ခေါ, ဇီဝက, တထာဂတံ ဝါ’’တိအာဒိမာဟ.

55. The phrase 'Yo kho, Jīvaka...' is a particular connection. For at this point the Blessed One blocks a door and shows compassion for beings. For if someone were to think, “By giving a single choice meal one obtains heavenly bliss for a hundred thousand aeons; therefore, having done anything whatsoever, even having killed another, a choice meal ought to be given,” then, forbidding this, he said: “Whoever, Jīvaka, for the Tathāgata or…” and so on.

တတ္ထ [Pg.36] ဣမိနာ ပဌမေန ဌာနေနာတိ ဣမိနာ အာဏတ္တိမတ္တေနေဝ တာဝ ပဌမေန ကာရဏေန. ဂလပ္ပဝေဓကေနာတိ ယောတ္တေန ဂလေ ဗန္ဓိတွာ ကဍ္ဎိတော ဂလေန ပဝေဓေန္တေန. အာရဘိယမာနောတိ မာရိယမာနော. အကပ္ပိယေန အာသာဒေတီတိ အစ္ဆမံသံ သူကရမံသန္တိ, ဒီပိမံသံ ဝါ မိဂမံသန္တိ ခါဒါပေတွာ – ‘‘တွံ ကိံ သမဏော နာမ, အကပ္ပိယမံသံ တေ ခါဒိတ’’န္တိ ဃဋ္ဋေတိ. ယေ ပန ဒုဗ္ဘိက္ခာဒီသု ဝါ ဗျာဓိနိဂ္ဂဟဏတ္ထံ ဝါ ‘‘အစ္ဆမံသံ နာမ သူကရမံသသဒိသံ, ဒီပိမံသံ မိဂမံသသဒိသ’’န္တိ ဇာနန္တာ ‘‘သူကရမံသံ ဣဒံ, မိဂမံသံ ဣဒ’’န္တိ ဝတွာ ဟိတဇ္ဈာသယေန ခါဒါပေန္တိ, န တေ သန္ဓာယေတံ ဝုတ္တံ. တေသဉှိ ဗဟုပုညမေဝ ဟောတိ. ဧသာဟံ, ဘန္တေ, ဘဂဝန္တံ သရဏံ ဂစ္ဆာမိ ဓမ္မဉ္စ ဘိက္ခုသံဃဉ္စာတိ အယံ အာဂတဖလော ဝိညာတသာသနော ဒိဋ္ဌသစ္စော အရိယသာဝကော. ဣမံ ပန ဓမ္မဒေသနံ ဩဂါဟန္တော ပသာဒံ ဥပ္ပာဒေတွာ ဓမ္မကထာယ ထုတိံ ကရောန္တော ဧဝမာဟ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

Here, 'by this first ground' means: in the first place, by this first reason, which is a mere command. 'By the neck-wrapper' means: dragged by the neck, having been bound and wrapped with a rope. 'Being harmed' means being killed. 'He makes one partake of the unfitting' means: having made one eat bear's meat, saying it is pork, or leopard's meat, saying it is deer's meat, he then harasses them, saying: 'What kind of monk are you? You have eaten unfitting meat.' But as for those who, during times of famine and so on, or for the purpose of treating an illness, knowing that 'bear's meat is like pork, and leopard's meat is like deer's meat,' say, 'This is pork, this is deer's meat,' and make one eat it with a beneficial intention—it was not said in reference to them. Indeed, for them there is much merit. The phrase 'Venerable sir, I go for refuge to the Blessed One, the Dhamma, and the Saṅgha of bhikkhus' is spoken by one who is a noble disciple, who has attained the fruit, understood the teaching, and seen the truth. But, having penetrated this Dhamma discourse and aroused faith, he speaks thus, offering praise for the Dhamma talk. The rest is clear in every case.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Middle Length Discourses.

ဇီဝကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Jīvaka Sutta is finished.

၆. ဥပါလိသုတ္တဝဏ္ဏနာ

6. Explanation of the Upāli Sutta

၅၆. ဧဝံ မေ သုတန္တိ ဥပါလိသုတ္တံ. တတ္ထ နာဠန္ဒာယန္တိ နာလန္ဒာတိ ဧဝံနာမကေ နဂရေ တံ နဂရံ ဂေါစရဂါမံ ကတွာ. ပါဝါရိကမ္ဗဝနေတိ ဒုဿပါဝါရိကသေဋ္ဌိနော အမ္ဗဝနေ. တံ ကိရ တဿ ဥယျာနံ အဟောသိ, သော ဘဂဝတော ဓမ္မဒေသနံ သုတွာ ဘဂဝတိ ပသန္နော တသ္မိံ ဥယျာနေ ကုဋိလေဏမဏ္ဍပါဒိပဋိမဏ္ဍိတံ ဘဂဝတော ဝိဟာရံ ကတွာ နိယျာဒေသိ, သော ဝိဟာရော ဇီဝကမ္ဗဝနံ ဝိယ ပါဝါရိကမ္ဗဝနန္တေဝ သင်္ခံ ဂတော. တသ္မိံ ပါဝါရိကမ္ဗဝနေ ဝိဟရတီတိ အတ္ထော. ဒီဃတပဿီတိ ဒီဃတ္တာ ဧဝံလဒ္ဓနာမော. ပိဏ္ဍပါတပဋိက္ကန္တောတိ ပိဏ္ဍပါတတော ပဋိက္ကန္တော. သာသနေ ဝိယ ကိံ ပန ဗာဟိရာယတနေ ပိဏ္ဍပါတောတိ ဝေါဟာရော အတ္ထီတိ, နတ္ထိ.

56. Thus have I heard—this is the Upāli Sutta. There, 'in Nāḷandā' means in a city named Nāḷandā, having made that city a village for alms-going. 'In Pāvārika’s mango grove' means in the mango grove of the merchant Pāvārika. It seems that was his park; having heard the Blessed One’s teaching and gained faith in the Blessed One, he had a monastery built for the Blessed One in that park, adorned with huts, caves, pavilions, and so on, and dedicated it. That monastery, like Jīvaka’s mango grove, came to be known as Pāvārika’s mango grove. 'He dwells in Pāvārika’s mango grove'—this is the meaning. 'Dīghatapassī' was the name he received on account of his tallness. 'Returned from alms-round' means returned from the alms-round. But is there also the usage 'alms-round' in outside doctrines, as in the Teaching? There is not.

ပညပေတီတိ ဒဿေတိ ဌပေတိ. ဒဏ္ဍာနိ ပညပေတီတိ ဣဒံ နိဂဏ္ဌသမယေန ပုစ္ဆန္တော အာဟ. ကာယဒဏ္ဍံ ဝစီဒဏ္ဍံ မနောဒဏ္ဍန္တိ ဧတ္ထ ပုရိမဒဏ္ဍဒွယံ တေ အစိတ္တကံ ပယျပေန္တိ. ယထာ ကိရ ဝါတေ ဝါယန္တေ သာခါ စလတိ, ဥဒကံ [Pg.37] စလတိ, န စ တတ္ထ စိတ္တံ အတ္ထိ, ဧဝံ ကာယဒဏ္ဍောပိ အစိတ္တကောဝ ဟောတိ. ယထာ စ ဝါတေ ဝါယန္တေ တာလပဏ္ဏာဒီနိ သဒ္ဒံ ကရောန္တိ, ဥဒကာနိ သဒ္ဒံ ကရောန္တိ, န စ တတ္ထ စိတ္တံ အတ္ထိ, ဧဝံ ဝစီဒဏ္ဍောပိ အစိတ္တကောဝ ဟောတီတိ ဣမံ ဒဏ္ဍဒွယံ အစိတ္တကံ ပညပေန္တိ. စိတ္တံ ပန မနောဒဏ္ဍန္တိ ပညပေန္တိ. အထဿ ဘဂဝါ ဝစနံ ပတိဋ္ဌပေတုကာမော ‘‘ကိံ ပန တပဿီ’’တိအာဒိမာဟ.

'He lays down' means he shows, he establishes. He said this—'Does he lay down rods?'—asking in accordance with the Nigaṇṭha doctrine. Here, regarding 'bodily rod, verbal rod, and mental rod,' they lay down the first two rods as being without mind. Just as when the wind blows, a branch moves and water moves, yet there is no mind there, so too the bodily rod is without mind. And just as when the wind blows, palm leaves and so on make a sound and waters make a sound, yet there is no mind there, so too the verbal rod is without mind. Thus they lay down these two rods as being without mind. The mind, however, they lay down as the mental rod. Then the Blessed One, wishing to have his statement established, said the words beginning: 'But what, ascetic…'

တတ္ထ ကထာဝတ္ထုသ္မိန္တိ ဧတ္ထ ကထာယေဝ ကထာဝတ္ထု. ကထာယံ ပတိဋ္ဌပေသီတိ အတ္ထော. ကသ္မာ ပန ဘဂဝါ ဧဝမကာသိ? ပဿတိ ဟိ ဘဂဝါ ‘‘အယံ ဣမံ ကထံ အာဒါယ ဂန္တွာ အတ္တနော သတ္ထု မဟာနိဂဏ္ဌဿ အာရောစေဿတိ, တာသဉ္စ ပရိသတိ, ဥပါလိ ဂဟပတိ နိသိန္နော, သော ဣမံ ကထံ သုတွာ မမ ဝါဒံ အာရောပေတုံ အာဂမိဿတိ, တဿာဟံ ဓမ္မံ ဒေသေဿာမိ, သော တိက္ခတ္တုံ သရဏံ ဂမိဿတိ, အထဿ စတ္တာရိ သစ္စာနိ ပကာသေဿာမိ, သော သစ္စပကာသနာဝသာနေ သောတာပတ္တိဖလေ ပတိဋ္ဌဟိဿတိ, ပရေသံ သင်္ဂဟတ္ထမေဝ ဟိ မယာ ပါရမိယော ပူရိတာ’’တိ. ဣမမတ္ထံ ပဿန္တော ဧဝမကာသိ.

Here, in the phrase 'on the topic of discussion' (kathāvatthusmiṃ), the talk itself is the topic of discussion (kathāvatthu). The meaning is that he established it in the talk. But why did the Blessed One do so? For the Blessed One sees: 'This person will take this talk, go, and report it to his teacher, the great Nigaṇṭha. And in that assembly, the householder Upāli is seated. Having heard this talk, he will come to me to raise an objection against my teaching. I will teach him the Dhamma. He will go for refuge three times, and then I will reveal the Four Truths to him. At the conclusion of the revealing of the truths, he will be established in the fruit of stream-entry. Indeed, it was for the very purpose of helping others that the perfections were fulfilled by me.' Seeing this purpose, he acted thus.

၅၇. ကမ္မာနိ ပညပေသီတိ ဣဒံ နိဂဏ္ဌော ဗုဒ္ဓသမယေန ပုစ္ဆန္တော အာဟ. ကာယကမ္မံ ဝစီကမ္မံ မနောကမ္မန္တိ ဧတ္ထ ကာယဒွါရေ အာဒါနဂဟဏမုဉ္စနစောပနပတ္တာ အဋ္ဌကာမာဝစရကုသလစေတနာ ဒွါဒသာကုသလစေတနာတိ ဝီသတိစေတနာ ကာယကမ္မံ နာမ. ကာယဒွါရေ အာဒါနာဒီနိ အပတွာ ဝစီဒွါရေ ဝစနဘေဒံ ပါပယမာနာ ဥပ္ပန္နာ တာယေဝ ဝီသတိစေတနာ ဝစီကမ္မံ နာမ. ဥဘယဒွါရေ စောပနံ အပ္ပတွာ မနောဒွါရေ ဥပ္ပန္နာ ဧကူနတိံသကုသလာကုသလစေတနာ မနောကမ္မံ နာမ. အပိစ သင်္ခေပတော တိဝိဓံ ကာယဒုစ္စရိတံ ကာယကမ္မံ နာမ, စတုဗ္ဗိဓံ ဝစီဒုစ္စရိတံ ဝစီကမ္မံ နာမ, တိဝိဓံ မနောဒုစ္စရိတံ မနောကမ္မံ နာမ. ဣမသ္မိဉ္စ သုတ္တေ ကမ္မံ ဓုရံ, အနန္တရသုတ္တေ ‘‘စတ္တာရိမာနိ ပုဏ္ဏ ကမ္မာနိ မယာ သယံ အဘိညာ သစ္ဆိကတွာ ပဝေဒိတာနီ’’တိ (မ. နိ. ၂.၈၁) ဧဝမာဂတေပိ စေတနာ ဓုရံ. ယတ္ထ ကတ္ထစိ ပဝတ္တာ စေတနာ ‘‘ကဏှံ ကဏှဝိပါက’’န္တိအာဒိဘေဒံ လဘတိ. နိဒ္ဒေသဝါရေ စဿ ‘‘သဗျာဗဇ္ဈံ ကာယသင်္ခါရံ အဘိသင်္ခရောတီ’’တိအာဒိနာ နယေန သာ ဝုတ္တာဝ. ကာယဒွါရေ ပဝတ္တာ ပန ဣဓ ကာယကမ္မန္တိ အဓိပ္ပေတံ, ဝစီဒွါရေ [Pg.38] ပဝတ္တာ ဝစီကမ္မံ, မနောဒွါရေ ပဝတ္တာ မနောကမ္မံ. တေန ဝုတ္တံ – ‘‘ဣမသ္မိံ သုတ္တေ ကမ္မံ ဓုရံ, အနန္တရသုတ္တေ စေတနာ’’တိ. ကမ္မမ္ပိ ဟိ ဘဂဝါ ကမ္မန္တိ ပညပေတိ ယထာ ဣမသ္မိံယေဝ သုတ္တေ. စေတနမ္ပိ, ယထာဟ – ‘‘စေတနာဟံ, ဘိက္ခဝေ, ကမ္မံ ဝဒါမိ, စေတယိတွာ ကမ္မံ ကရောတီ’’တိ (အ. နိ. ၆.၆၃). ကသ္မာ ပန စေတနာ ကမ္မန္တိ ဝုတ္တာ? စေတနာမူလကတ္တာ ကမ္မဿ.

57. 'He declares actions'—this was said by the Nigaṇṭha, questioning according to the Buddha's doctrine. Regarding bodily action, verbal action, and mental action: herein, the twenty volitions—eight wholesome sense-sphere volitions and twelve unwholesome volitions—that arise through the body-door, involving taking, holding, releasing, and striking, are called bodily action. The same twenty volitions, not reaching taking, etc., through the body-door but arising through the speech-door and causing an utterance, are called verbal action. The twenty-nine mundane wholesome and unwholesome volitions that arise through the mind-door, not reaching striking through either of the two doors, are called mental action. Furthermore, in brief, the threefold bodily misconduct is called bodily action, the fourfold verbal misconduct is called verbal action, and the threefold mental misconduct is called mental action. And in this discourse, action is primary, but in the immediately following discourse, where it is stated, 'These four actions, Puṇṇa, have been declared by me after realizing them myself through direct knowledge,' even there, volition is primary. Volition, occurring anywhere, receives classifications such as 'dark with dark result.' In the section on detailed explanation, that volition is spoken of by the method beginning with, 'He forms a harmful bodily formation,' and so on. Here, however, volition arising through the body-door is intended as bodily action, that arising through the speech-door as verbal action, and that arising through the mind-door as mental action. Therefore it was said: 'In this discourse, action is primary; in the immediately following discourse, volition is.' For the Blessed One also declares action as action, as in this very discourse. And also volition, as he said: 'Volition, O monks, I say is action; having willed, one performs an action.' But why is volition called action? Because action has volition as its root.

ဧတ္ထ စ အကုသလံ ပတွာ ကာယကမ္မံ ဝစီကမ္မံ မဟန္တန္တိ ဝဒန္တော န ကိလမတိ, ကုသလံ ပတွာ မနောကမ္မံ. တထာ ဟိ မာတုဃာတာဒီနိ စတ္တာရိ ကမ္မာနိ ကာယေနေဝ ဥပက္ကမိတွာ ကာယေနေဝ ကရောတိ, နိရယေ ကပ္ပဋ္ဌိကသံဃဘေဒကမ္မံ ဝစီဒွါရေန ကရောတိ. ဧဝံ အကုသလံ ပတွာ ကာယကမ္မံ ဝစီကမ္မံ မဟန္တန္တိ ဝဒန္တော န ကိလမတိ နာမ. ဧကာ ပန ဈာနစေတနာ စတုရာသီတိကပ္ပသဟဿာနိ သဂ္ဂသမ္ပတ္တိံ အာဝဟတိ, ဧကာ မဂ္ဂစေတနာ သဗ္ဗာကုသလံ သမုဂ္ဃာတေတွာ အရဟတ္တံ ဂဏှာပေတိ. ဧဝံ ကုသလံ ပတွာ မနောကမ္မံ မဟန္တန္တိ ဝဒန္တော န ကိလမတိ နာမ. ဣမသ္မိံ ပန ဌာနေ ဘဂဝါ အကုသလံ ပတွာ မနောကမ္မံ မဟာသာဝဇ္ဇံ ဝဒမာနော နိယတမိစ္ဆာဒိဋ္ဌိံ သန္ဓာယ ဝဒတိ. တေနေဝါဟ – ‘‘နာဟံ, ဘိက္ခဝေ, အညံ ဧကဓမ္မမ္ပိ သမနုပဿာမိ, ယံ ဧဝံ မဟာသာဝဇ္ဇံ, ယထယိဒံ, ဘိက္ခဝေ, မိစ္ဆာဒိဋ္ဌိ. မိစ္ဆာဒိဋ္ဌိပရမာနိ, ဘိက္ခဝေ, မဟာသာဝဇ္ဇာနီ’’တိ (အ. နိ. ၁.၃၁၀).

And here, with respect to the unwholesome, one does not tire of saying that bodily action and verbal action are great. For indeed, the four deeds such as matricide are undertaken with the body and done with the body; the act of creating a schism in the Saṅgha, which makes one remain in hell for an eon, is done through the verbal door. Thus, with respect to the unwholesome, one does not tire of saying that bodily action and verbal action are great. However, a single jhāna-volition brings heavenly bliss for eighty-four thousand eons, and a single path-volition, having eradicated all that is unwholesome, causes one to attain Arahantship. Thus, with respect to the wholesome, one does not tire of saying that mental action is great. In this instance, however, the Blessed One, when speaking of mental action with respect to the unwholesome as being greatly blameworthy, speaks with reference to fixed wrong view. Therefore He said: 'Monks, I do not see even one other thing that is so greatly blameworthy as this wrong view. Monks, faults have wrong view as their utmost.'

ဣဒါနိ နိဂဏ္ဌောပိ တထာဂတေန ဂတမဂ္ဂံ ပဋိပဇ္ဇန္တော ကိဉ္စိ အတ္ထနိပ္ဖတ္တိံ အပဿန္တောပိ ‘‘ကိံ ပနာဝုသော, ဂေါတမာ’’တိအာဒိမာဟ.

Now, the Nigaṇṭha, though attempting to follow the path taken by the Tathāgata and not seeing any accomplishment of purpose, said, 'But what, friend Gotama?' and so on.

၅၈. ဗာလကိနိယာတိ ဥပါလိဿ ကိရ ဗာလကလောဏကာရဂါမော နာမ အတ္ထိ, တတော အာယံ ဂဟေတွာ မနုဿာ အာဂတာ, သော ‘‘ဧထ ဘဏေ, အမှာကံ သတ္ထာရံ မဟာနိဂဏ္ဌံ ပဿိဿာမာ’’တိ တာယ ပရိသာယ ပရိဝုတော တတ္ထ အဂမာသိ. တံ သန္ဓာယ ဝုတ္တံ ‘‘ဗာလကိနိယာ ပရိသာယာ’’တိ, ဗာလကဂါမဝါသိနိယာတိ အတ္ထော. ဥပါလိပမုခါယာတိ ဥပါလိဇေဋ္ဌကာယ. အပိစ ဗာလကိနိယာတိ ဗာလဝတိယာ ဗာလုဿန္နာယာတိပိ အတ္ထော. ဥပါလိပမုခါယာတိ ဥပါလိဂဟပတိယေဝ တတ္ထ ထောကံ သပ္ပညော, သော တဿာ ပမုခေါ ဇေဋ္ဌကော. တေနာပိ ဝုတ္တံ ‘‘ဥပါလိပမုခါယာ’’တိ. ဟန္ဒာတိ ဝစသာယတ္ထေ နိပါတော. ဆဝေါတိ လာမကော. ဩဠာရိကဿာတိ မဟန္တဿ[Pg.39]. ဥပနိဓာယာတိ ဥပနိက္ခိပိတွာ. ဣဒံ ဝုတ္တံ ဟောတိ, ကာယဒဏ္ဍဿ သန္တိကေ နိက္ခိပိတွာ ‘‘အယံ နု ခေါ မဟန္တော, အယံ မဟန္တော’’တိ ဧဝံ ဩလောကိယမာနော ဆဝေါ မနောဒဏ္ဍော ကိံ သောဘတိ, ကုတော သောဘိဿတိ, န သောဘတိ, ဥပနိက္ခေပမတ္တမ္ပိ နပ္ပဟောတီတိ ဒီပေတိ. သာဓု သာဓု, ဘန္တေ, တပဿီတိ ဒီဃတပဿိဿ သာဓုကာရံ ဒေန္တော, ဘန္တေတိ နာဋပုတ္တမာလပတိ.

58. Regarding Bālakiniyā: It is said that Upāli had a village named Bālakaloṇakāra. People returned from there after collecting the revenue. He then said, 'Come, sirs, let us see our teacher, the great Nigaṇṭha,' and surrounded by that assembly, he went there. With reference to this, it was said 'by the assembly of Bālakiniyā,' the meaning of which is 'of the residents of the village Bālaka.' 'With Upāli as its chief' means 'with Upāli as its elder.' Furthermore, 'Bālakiniyā' can also be understood to mean 'of an assembly with fools, abounding in fools.' 'With Upāli as its chief' means that only the householder Upāli was somewhat wise in that assembly; he was their chief, their elder. For that reason also it was said 'with Upāli as its chief.' 'Handa' is a particle used in connection with speech. 'Chavo' means base. 'Oḷārikassa' means of the great one. 'Upanidhāya' means having placed beside. This is what is meant: having placed it beside the bodily rod and while it is being examined thus, 'Is this one great, or is this one great?', the base mental rod—how could it shine? From where would it shine? It does not shine. This shows that even the mere act of placing it beside is not sufficient. 'Excellent, excellent, venerable ascetic'—while giving approval to Dīghatapassī, he addresses Nāṭaputta as 'bhante'.

၆၀. န ခေါ မေတံ, ဘန္တေ, ရုစ္စတီတိ, ဘန္တေ, ဧတံ မယှံ န ရုစ္စတိ. မာယာဝီတိ မာယာကာရော. အာဝဋ္ဋနိမာယန္တိ အာဝဋ္ဋေတွာ ဂဟဏမာယံ. အာဝဋ္ဋေတီတိ အာဝဋ္ဋေတွာ ပရိက္ခိပိတွာ ဂဏှာတိ. ဂစ္ဆ တွံ ဂဟပတီတိ ကသ္မာ မဟာနိဂဏ္ဌော ဂဟပတိံ ယာဝတတိယံ ပဟိဏတိယေဝ? ဒီဃတပဿီ ပန ပဋိဗာဟတေဝ? မဟာနိဂဏ္ဌေန ဟိ ဘဂဝတာ သဒ္ဓိံ ဧကံ နဂရံ ဥပနိဿာယ ဝိဟရန္တေနပိ န ဘဂဝါ ဒိဋ္ဌပုဗ္ဗော. ယော ဟိ သတ္ထုဝါဒပဋိညော ဟောတိ, သော တံ ပဋိညံ အပ္ပဟာယ ဗုဒ္ဓဒဿနေ အဘဗ္ဗော. တသ္မာ ဧသ ဗုဒ္ဓဒဿနဿ အလဒ္ဓပုဗ္ဗတ္တာ ဒသဗလဿ ဒဿနသမ္ပတ္တိဉ္စ နိယျာနိကကထာဘာဝဉ္စ အဇာနန္တော ယာဝတတိယံ ပဟိဏတေဝ. ဒီဃတပဿီ ပန ကာလေန ကာလံ ဘဂဝန္တံ ဥပသင်္ကမိတွာ တိဋ္ဌတိပိ နိသီဒတိပိ ပဉှမ္ပိ ပုစ္ဆတိ, သော တထာဂတဿ ဒဿနသမ္ပတ္တိမ္ပိ နိယျာနိကကထာဘာဝမ္ပိ ဇာနာတိ. အထဿ ဧတဒဟောသိ – ‘‘အယံ ဂဟပတိ ပဏ္ဍိတော, သမဏဿ ဂေါတမဿ သန္တိကေ ဂန္တွာ ဒဿနေပိ ပသီဒေယျ, နိယျာနိကကထံ သုတွာပိ ပသီဒေယျ. တတော န ပုန အမှာကံ သန္တိကံ အာဂစ္ဆေယျာ’’တိ. တသ္မာ ယာဝတတိယံ ပဋိဗာဟတေဝ.

60. 'This does not please me, venerable sir,' means, 'Venerable sir, this is not pleasing to me.' 'Deceptive' means one who practices deception. 'The art of winning over' means the art of winning over by turning one from a previous practice. 'He wins over' means having encircled, he captures. Why does the great Nigaṇṭha send the householder up to the third time? But why does Dīghatapassī repeatedly forbid it? Truly, although the great Nigaṇṭha dwelt depending on the same city as the Blessed One, he had never seen the Blessed One before. Truly, whoever claims to be a teacher, without abandoning that claim, is unfit to see a Buddha. Therefore, because he had never before attained the sight of a Buddha, not knowing the perfection of seeing the Ten-Powered One and the nature of the liberating discourse, he sends him up to the third time. But Dīghatapassī, having approached the Blessed One from time to time, stands, sits, and asks questions; he knows the perfection of seeing the Tathāgata and the nature of the liberating discourse. Then this thought occurred to him: 'This householder is wise. Having gone to the presence of the ascetic Gotama, he might gain faith even by merely seeing him, or he might gain faith by hearing the liberating discourse. Then he would not return to our presence.' Therefore, he forbids him up to the third time.

အဘိဝါဒေတွာတိ ဝန္ဒိတွာ. တထာဂတဉှိ ဒိသွာ ပသန္နာပိ အပ္ပသန္နာပိ ယေဘုယျေန ဝန္ဒန္တိယေဝ, အပ္ပကာ န ဝန္ဒန္တိ. ကသ္မာ? အတိဥစ္စေ ဟိ ကုလေ ဇာတော အဂါရံ အဇ္ဈာဝသန္တောပိ ဝန္ဒိတဗ္ဗောယေဝါတိ. အယံ ပန ဂဟပတိ ပသန္နတ္တာဝ ဝန္ဒိ, ဒဿနေယေဝ ကိရ ပသန္နော. အာဂမာ နု ခွိဓာတိ အာဂမာ နု ခေါ ဣဓ.

'Having paid homage' means having bowed. Truly, upon seeing the Tathāgata, both those who are pleased and those who are not pleased, for the most part, do indeed pay homage; few do not pay homage. Why? Because he was born into a very high family, even while living as a householder, he is indeed worthy of homage. But this householder paid homage precisely because he was pleased; it seems he was pleased at the mere sight. The phrase 'Āgamā nu khvidha' should be parsed as 'Āgamā nu kho idha,' meaning, 'Has Dīghatapassī come here?'

၆၁. သာဓု သာဓု, ဘန္တေ, တပဿီတိ ဒီဃတပဿိဿ သာဓုကာရံ ဒေန္တော, ဘန္တေတိ, ဘဂဝန္တံ အာလပတိ. သစ္စေ ပတိဋ္ဌာယာတိ ထုသရာသိမှိ အာကောဋိတခါဏုကော ဝိယ အစလန္တော ဝစီသစ္စေ ပတိဋ္ဌဟိတွာ. သိယာ နောတိ ဘဝေယျ အမှာကံ.

61. Regarding 'Excellent, excellent, venerable ascetic': This means that while giving approval to Dīghatapassī, he addresses the Blessed One with the word 'venerable sir' (`bhante`). 'Established in truth' means, like a stake hammered into a heap of chaff, unmoving, having established oneself in verbal truth. 'Let there be for us' means, 'Let there be a conversation between us.'

၆၂. ဣဓာတိ [Pg.40] ဣမသ္မိံ လောကေ. အဿာတိ ဘဝေယျ. သီတောဒကပဋိက္ခိတ္တောတိ နိဂဏ္ဌာ သတ္တသညာယ သီတောဒကံ ပဋိက္ခိပန္တိ. တံ သန္ဓာယေတံ ဝုတ္တံ. မနောသတ္တာ နာမ ဒေဝါတိ မနမှိ သတ္တာ လဂ္ဂါ လဂိတာ. မနောပဋိဗဒ္ဓေါတိ ယသ္မာ မနမှိ ပဋိဗဒ္ဓေါ ဟုတွာ ကာလင်္ကရောတိ, တသ္မာ မနောသတ္တေသု ဒေဝေသု ဥပပဇ္ဇတီတိ ဒဿေတိ. တဿ ဟိ ပိတ္တဇရရောဂေါ ဘဝိဿတိ. တေနဿ ဥဏှောဒကံ ပိဝိတုံ ဝါ ဟတ္ထပါဒါဒိဓောဝနတ္ထာယ ဝါ ဂတ္တပရိသိဉ္စနတ္ထာယ ဝါ ဥပနေတုံ န ဝဋ္ဋတိ, ရောဂေါ ဗလဝတရော ဟောတိ. သီတောဒကံ ဝဋ္ဋတိ, ရောဂံ ဝူပသမေတိ. အယံ ပန ဥဏှောဒကမေဝ ပဋိသေဝတိ, တံ အလဘမာနော ဩဒနကဉ္ဇိကံ ပဋိသေဝတိ. စိတ္တေန ပန သီတောဒကံ ပါတုကာမော စ ပရိဘုဉ္ဇိတုကာမော စ ဟောတိ. တေနဿ မနောဒဏ္ဍော တတ္ထေဝ ဘိဇ္ဇတိ. သော ကာယဒဏ္ဍံ ဝစီဒဏ္ဍံ ရက္ခာမီတိ သီတောဒကံ ပါတုကာမော ဝါ ပရိဘုဉ္ဇိတုကာမော ဝါ သီတောဒကမေဝ ဒေထာတိ ဝတ္တုံ န ဝိသဟတိ. တဿ ဧဝံ ရက္ခိတာပိ ကာယဒဏ္ဍဝစီဒဏ္ဍာ စုတိံ ဝါ ပဋိသန္ဓိံ ဝါ အာကဍ္ဎိတုံ န သက္ကောန္တိ. မနောဒဏ္ဍော ပန ဘိန္နောပိ စုတိမ္ပိ ပဋိသန္ဓိမ္ပိ အာကဍ္ဎတိယေဝ. ဣတိ နံ ဘဂဝါ ဒုဗ္ဗလကာယဒဏ္ဍဝစီဒဏ္ဍာ ဆဝါ လာမကာ, မနောဒဏ္ဍောဝ ဗလဝါ မဟန္တောတိ ဝဒါပေသိ.

62. 'Here' means in this world. 'There might be' means there could be. 'One by whom cold water is rejected': the Nigaṇṭhas reject cold water due to the perception of living beings within it. This was said with reference to that. 'Gods called mind-attached' are those attached to, clinging to, stuck in the mind. 'Bound to the mind': this shows that because one dies while bound to the mind, one is reborn among the mind-attached gods. Truly, such a person will have a disease caused by bile. For him, it is not proper to be brought hot water to drink, or for washing his hands and feet, or for pouring on his body, as the disease becomes stronger. Cold water is suitable; it soothes the disease. But this person uses only hot water, and when unable to get it, uses rice gruel. In his mind, however, he desires to drink and to use cold water. Because of that, his mental rod breaks right there. Thinking, 'I will guard the bodily rod and the verbal rod,' though desiring to drink or use cold water, he does not dare to say, 'Give me cold water.' For him, the bodily and verbal rods, even when guarded in this way, are not able to draw one to death or rebirth. The mental rod, however, even when broken, certainly does draw one to death and rebirth. Thus, the Blessed One made him say: 'The bodily and verbal rods are weak and inferior; the mental rod is strong and great.'

တဿပိ ဥပါသကဿ ဧတဒဟောသိ. ‘‘မုစ္ဆာဝသေန အသညိဘူတာနဉှိ သတ္တာဟမ္ပိ အဿာသပဿာသာ နပ္ပဝတ္တန္တိ, စိတ္တသန္တတိပဝတ္တိမတ္တေနေဝ ပန တေ မတာတိ န ဝုစ္စန္တိ. ယဒါ နေသံ စိတ္တံ နပ္ပဝတ္တတိ, တဒါ ‘မတာ ဧတေ နီဟရိတွာ တေ ဈာပေထာ’တိ ဝတ္တဗ္ဗတံ အာပဇ္ဇန္တိ. ကာယဒဏ္ဍော နိရီဟော အဗျာပါရော, တထာ ဝစီဒဏ္ဍော. စိတ္တေနေဝ ပန တေသံ စုတိပိ ပဋိသန္ဓိပိ ဟောတိ. ဣတိပိ မနောဒဏ္ဍောဝ မဟန္တော. ဘိဇ္ဇိတွာပိ စုတိပဋိသန္ဓိအာကဍ္ဎနတော ဧသေဝ မဟန္တော. အမှာကံ ပန မဟာနိဂဏ္ဌဿ ကထာ အနိယျာနိကာ’’တိ သလ္လက္ခေသိ. ဘဂဝတော ပန ဝိစိတ္တာနိ ပဉှပဋိဘာနာနိ သောတုကာမော န တာဝ အနုဇာနာတိ.

This thought also occurred to that lay follower: 'Truly, for those who have become unconscious due to fainting, for as long as seven days their in-breaths and out-breaths do not occur; however, merely by the persistence of the mental continuum, they are not said to be dead. When their mind ceases to function, then they become liable to be spoken of thus: "These are dead; take them out and cremate them." The bodily rod is without effort and without activity; likewise the verbal rod. But it is by the mind alone that their death and rebirth occur. In this way also, the mental rod is indeed great. Even having been broken, because it draws one to death and rebirth, it is indeed great. But the talk of our great Nigaṇṭha is not liberating.' Thus he reflected. However, desiring to hear the Blessed One’s varied and skillful replies to questions, he did not yet consent.

န ခေါ တေ သန္ဓိယတီတိ န ခေါ တေ ဃဋိယတိ. ပုရိမေန ဝါ ပစ္ဆိမန္တိ ‘‘ကာယဒဏ္ဍော မဟန္တော’’တိ ဣမိနာ ပုရိမေန ဝစနေန ဣဒါနိ ‘‘မနောဒဏ္ဍော မဟန္တော’’တိ ဣဒံ ဝစနံ. ပစ္ဆိမေန ဝါ ပုရိမန္တိ တေန ဝါ ပစ္ဆိမေန အဒုံ ပုရိမဝစနံ န ဃဋိယတိ.

'It does not connect for you' means it does not fit for you. 'The latter with the former' means: with this former statement, 'the bodily rod is great,' this statement just now spoken, 'the mental rod is great,' does not connect. 'Or the former with the latter' means: with that latter statement, this former statement does not connect.

၆၃. ဣဒါနိဿ [Pg.41] ဘဂဝါ အညာနိပိ ကာရဏာနိ အာဟရန္တော ‘‘တံ ကိံ မညသီ’’တိအာဒိမာဟ. တတ္ထ စာတုယာမသံဝရသံဝုတောတိ န ပါဏမတိပါတေတိ, န ပါဏမတိပါတယတိ, န ပါဏမတိပါတယတော သမနုညော ဟောတိ. န အဒိန္နံ အာဒိယတိ, န အဒိန္နံ အာဒိယာပေတိ, န အဒိန္နံ အာဒိယတော သမနုညော ဟောတိ. န မုသာ ဘဏတိ, န မုသာ ဘဏာပေတိ, န မုသာ ဘဏတော သမနုညော ဟောတိ. န ဘာဝိတမာသီသတိ, န ဘာဝိတမာသီသာပေတိ, န ဘာဝိတမာသီသတော သမနုညော ဟောတီတိ ဣမိနာ စတုကောဋ္ဌာသေန သံဝရေန သံဝုတော. ဧတ္ထ စ ဘာဝိတန္တိ ပဉ္စကာမဂုဏာ.

63. Now the Blessed One, bringing forth other reasons, said, 'What do you think?' and so on. Therein, 'restrained by the fourfold restraint' means: he does not kill a living being, he does not cause another to kill, and he does not approve of one who kills. He does not take what is not given, he does not cause another to take what is not given, and he does not approve of one who takes what is not given. He does not speak falsely, he does not cause another to speak falsely, and he does not approve of one who speaks falsely. He does not long for sensual pleasures, he does not cause another to long for them, and he does not approve of one who longs for them. Thus, he is restrained by this restraint with four parts. And here, 'bhāvitaṃ' means the five strands of sensual pleasure.

သဗ္ဗဝါရိဝါရိတောတိ ဝါရိတသဗ္ဗဥဒကော, ပဋိက္ခိတ္တသဗ္ဗသီတောဒကောတိ အတ္ထော. သော ဟိ သီတောဒကေ သတ္တသညီ ဟောတိ, တသ္မာ န တံ ဝလဉ္ဇေတိ. အထ ဝါ သဗ္ဗဝါရိဝါရိတောတိ သဗ္ဗေန ပါပဝါရဏေန ဝါရိတပါပေါ. သဗ္ဗဝါရိယုတ္တောတိ သဗ္ဗေန ပါပဝါရဏေန ယုတ္တော. သဗ္ဗဝါရိဓုတောတိ သဗ္ဗေန ပါပဝါရဏေန ဓုတပါပေါ. သဗ္ဗဝါရိဖုဋောတိ သဗ္ဗေန ပါပဝါရဏေန ဖုဋော. ခုဒ္ဒကေ ပါဏေ သံဃာတံ အာပါဒေတီတိ ခုဒ္ဒကေ ပါဏေ ဝဓံ အာပါဒေတိ. သော ကိရ ဧကိန္ဒြိယံ ပါဏံ ဒုဝိန္ဒြိယံ ပါဏန္တိ ပညပေတိ. သုက္ခဒဏ္ဍက-ပုရာဏပဏ္ဏသက္ခရ-ကထလာနိပိ ပါဏောတေဝ ပညပေတိ. တတ္ထ ခုဒ္ဒကံ ဥဒကဗိန္ဒု ခုဒ္ဒကော ပါဏော, မဟန္တံ မဟန္တောတိ သညီ ဟောတိ. တံ သန္ဓာယေတံ ဝုတ္တံ. ကိသ္မိံ ပညပေတီတိ ကတ္ထ ကတရသ္မိံ ကောဋ္ဌာသေ ပညပေတိ. မနောဒဏ္ဍသ္မိန္တိ မနောဒဏ္ဍကောဋ္ဌာသေ, ဘန္တေတိ. အယံ ပန ဥပါသကော ဘဏန္တောဝ သယမ္ပိ သလ္လက္ခေသိ – ‘‘အမှာကံ မဟာနိဂဏ္ဌော ‘အသဉ္စေတနိကံ ကမ္မံ အပ္ပသာဝဇ္ဇံ, သဉ္စေတနိကံ မဟာသာဝဇ္ဇ’န္တိ ပညပေတွာ စေတနံ မနောဒဏ္ဍောတိ ပညပေတိ, အနိယျာနိကာ ဧတဿ ကထာ, ဘဂဝတောဝ နိယျာနိကာ’’တိ.

'Restrained from all water' means one for whom all water is forbidden, one for whom all cold water is rejected—this is the meaning. For he perceives beings in cold water; therefore, he does not use it. Alternatively, 'restrained from all water' means one whose evil is restrained by all restraining of evil. 'Endowed with all restraint' means endowed with all restraining of evil. 'With all restraint shaken off' means one whose evil is shaken off by all restraining of evil. 'Pervaded by all restraint' means pervaded by all restraining of evil. 'He brings about the destruction of small creatures' means he causes the killing of small creatures. It is said that he declares, 'A being has one faculty,' 'A being has two faculties.' He even declares dried sticks, old leaves, gravel, and potsherds as beings. Therein, he perceives a small drop of water as a small being, and a large one as a large being. This was said in reference to that. 'In what does he declare it?' means in what place, in which section does he declare it? 'In the mental rod,' that is, 'in the section of the mental rod, venerable sir.' But this lay follower, even while speaking, himself reflected: 'Our great Nigaṇṭha, having declared, "Unintentional action has little fault, intentional action has great fault," then declares intention as the mental rod. His teaching is not liberating; only the Blessed One’s teaching is liberating.'

၆၄. ဣဒ္ဓါတိ သမိဒ္ဓါ. ဖီတာတိ အတိသမိဒ္ဓါ သဗ္ဗပါလိဖုလ္လာ ဝိယ. အာကိဏ္ဏမနုဿာတိ ဇနသမာကုလာ. ပါဏာတိ ဟတ္ထိအဿာဒယော တိရစ္ဆာနဂတာ စေဝ ဣတ္ထိပုရိသဒါရကာဒယော မနုဿဇာတိကာ စ. ဧကံ မံသခလန္တိ ဧကံ မံသရာသိံ. ပုဉ္ဇန္တိ တဿေဝ ဝေဝစနံ. ဣဒ္ဓိမာတိ အာနုဘာဝသမ္ပန္နော. စေတောဝသိပ္ပတ္တောတိ စိတ္တေ ဝသီဘာဝပ္ပတ္တော. ဘသ္မံ ကရိဿာမီတိ ဆာရိကံ ကရိဿာမိ. ကိဉှိ သောဘတိ ဧကာ ဆဝါ နာဠန္ဒာတိ ဣဒမ္ပိ ဘဏန္တော သော ဂဟပတိ – ‘‘ကာယပယောဂေန ပညာသမ္ပိ မနုဿာ ဧကံ နာဠန္ဒံ ဧကံ မံသခလံ ကာတုံ န သက္ကောန္တိ, ဣဒ္ဓိမာ ပန ဧကော [Pg.42] ဧကေနေဝ မနောပဒေါသေန ဘသ္မံ ကာတုံ သမတ္ထော. အမှာကံ မဟာနိဂဏ္ဌဿ ကထာ အနိယျာနိကာ, ဘဂဝတောဝ ကထာ နိယျာနိကာ’’တိ သလ္လက္ခေသိ.

64. 'Prosperous' means flourishing. 'Thriving' means exceedingly flourishing, like being fully blossomed. 'Teeming with people' means crowded with people. 'Beings' refers to animals such as elephants and horses, and also humans such as women, men, and children. 'A single heap of flesh' means a single mass of flesh. 'A pile' is a synonym for that very word. 'Possessing psychic power' means endowed with power. 'Having attained mastery over the mind' means having reached a state of mastery over the mind. 'I will make it into ash' means I will make it into cinders. The householder, while also saying, 'How indeed does Nāḷandā shine as a single corpse?', reflected: 'Even fifty people, with physical effort, are not able to make this Nāḷandā into a single heap of flesh, but one person with psychic power is able to reduce it to ash with just a single thought of malice. Our great Nigaṇṭha’s teaching is not liberating; only the Blessed One’s teaching is liberating.'

၆၅. အရညံ အရညဘူတန္တိ အဂါမကံ အရညမေဝ ဟုတွာ အရညံ ဇာတံ. ဣသီနံ မနောပဒေါသေနာတိ ဣသီနံ အတ္ထာယ ကတေန မနောပဒေါသေန တံ မနောပဒေါသံ အသဟမာနာဟိ ဒေဝတာဟိ တာနိ ရဋ္ဌာနိ ဝိနာသိတာနိ. လောကိကာ ပန ဣသယော မနံ ပဒေါသေတွာ ဝိနာသယိံသူတိ မညန္တိ. တသ္မာ ဣမသ္မိံ လောကဝါဒေ ဌတွာဝ ဣဒံ ဝါဒါရောပနံ ကတန္တိ ဝေဒိတဗ္ဗံ.

65. 'A wilderness become a wilderness' means, having become a village-less forest, it became a complete wilderness. 'By the mental corruption of the sages' means: those countries were destroyed by deities who could not endure that mental corruption of the sages. But worldly people think that the sages, having corrupted their minds, destroyed them. Therefore, it should be known that this assertion was made while standing within this worldly view.

တတ္ထ ဒဏ္ဍကီရညာဒီနံ ဧဝံ အရညဘူတဘာဝေါ ဇာနိတဗ္ဗော – သရဘင်္ဂဗောဓိသတ္တဿ တာဝ ပရိသာယ အတိဝေပုလ္လတံ ဂတာယ ကိသဝစ္ဆော နာမ တာပသော မဟာသတ္တဿ အန္တေဝါသီ ဝိဝေကဝါသံ ပတ္ထယမာနော ဂဏံ ပဟာယ ဂေါဓာဝရီတီရတော ကလိင်္ဂရဋ္ဌေ ဒဏ္ဍကီရညော ကုမ္ဘပုရံ နာမ နဂရံ ဥပနိဿာယ ရာဇုယျာနေ ဝိဝေကမနုဗြူဟယမာနော ဝိဟရတိ. တဿ သေနာပတိ ဥပဋ္ဌာကော ဟောတိ.

Therein, how the lands of King Daṇḍakī and others became a wilderness should be known thus: Firstly, when the assembly of the Bodhisatta Sarabhaṅga had become exceedingly vast, an ascetic named Kisavaccha, a disciple of the Great Being, desiring a secluded dwelling, left the group. Coming from the bank of the Godhāvarī river, he dwelt in the Kaliṅga country, cultivating seclusion in the royal park and depending on the city named Kumbhapura of King Daṇḍakī. A general was his attendant.

တဒါ စ ဧကာ ဂဏိကာ ရထံ အဘိရုဟိတွာ ပဉ္စမာတုဂါမသတပရိဝါရာ နဂရံ ဥပသောဘယမာနာ ဝိစရတိ. မဟာဇနော တမေဝ ဩလောကယမာနော ပရိဝါရေတွာ ဝိစရတိ, နဂရဝီထိယော နပ္ပဟောန္တိ. ရာဇာ ဝါတပါနံ ဝိဝရိတွာ ဌိတော တံ ဒိသွာ ကာ ဧသာတိ ပုစ္ဆိ. တုမှာကံ နဂရသောဘိနီ ဒေဝါတိ. သော ဥဿူယမာနော ‘‘ကိံ ဧတာယ သောဘတိ, နဂရံ သယံ သောဘိဿတီ’’တိ တံ ဌာနန္တရံ အစ္ဆိန္ဒာပေသိ.

And at that time, a certain courtesan, having mounted a chariot with a retinue of five hundred women, went about beautifying the city. The great crowd, looking only at her, surrounded her as they went about, and the city streets were not sufficient. The king, standing having opened a window, saw her and asked, 'Who is this?' 'She is your city's adornment, Your Majesty.' He, being envious, said, 'How is the city adorned by her? The city will be adorned on its own,' and had her special position revoked.

သာ တတော ပဋ္ဌာယ ကေနစိ သဒ္ဓိံ သန္ထဝံ ကတွာ ဌာနန္တရံ ပရိယေသမာနာ ဧကဒိဝသံ ရာဇုယျာနံ ပဝိသိတွာ စင်္ကမနကောဋိယံ အာလမ္ဗနဖလကံ နိဿာယ ပါသာဏဖလကေ နိသိန္နံ တာပသံ ဒိသွာ စိန္တေသိ – ‘‘ကိလိဋ္ဌော ဝတာယံ တာပသော အနဉ္ဇိတမဏ္ဍိတော, ဒါဌိကာဟိ ပရုဠှာဟိ မုခံ ပိဟိတံ, မဿုနာ ဥရံ ပိဟိတံ, ဥဘော ကစ္ဆာ ပရုဠှာ’’တိ. အထဿာ ဒေါမနဿံ ဥပ္ပဇ္ဇိ – ‘‘အဟံ ဧကေန ကိစ္စေန ဝိစရာမိ, အယဉ္စ မေ ကာဠကဏ္ဏီ ဒိဋ္ဌော, ဥဒကံ အာဟရထ, အက္ခီနိ ဓောဝိဿာမီ’’တိ ဥဒကဒန္တကဋ္ဌံ အာဟရာပေတွာ ဒန္တကဋ္ဌံ ခါဒိတွာ တာပသဿ သရီရေ ပိဏ္ဍံ ပိဏ္ဍံ ခေဠံ ပါတေတွာ ဒန္တကဋ္ဌံ ဇဋာမတ္ထကေ ခိပိတွာ မုခံ ဝိက္ခာလေတွာ ဥဒကံ တာပသဿ မတ္ထကသ္မိံယေဝ သိဉ္စိတွာ [Pg.43] – ‘‘ယေဟိ မေ အက္ခီဟိ ကာဠကဏ္ဏီ ဒိဋ္ဌော, တာနိ ဓောတာနိ ကလိပဝါဟိတော’’တိ နိက္ခန္တာ.

She, from then on, seeking a special position after establishing a connection with someone, one day entered the royal park. Seeing the ascetic seated on a stone slab, leaning against a support board at the end of the walking path, she thought: 'Alas, this ascetic is filthy and unadorned! His mouth is covered by an overgrown beard, his chest is covered by his beard, and both his armpits are overgrown with hair.' Then displeasure arose in her: 'I am wandering about on some business, and I have seen this unlucky person. Bring water, I will wash my eyes.' Having had water and a tooth-stick brought, and having chewed the tooth-stick, she made lumps of spittle fall on the ascetic's body, threw the tooth-stick on top of his matted hair, rinsed her mouth, and poured the water right on the ascetic's head, saying, 'The eyes with which I saw the unlucky person have been washed; the stain has been washed away,' and departed.

တံဒိဝသဉ္စ ရာဇာ သတိံ ပဋိလဘိတွာ – ‘‘ဘော ကုဟိံ နဂရသောဘိနီ’’တိ ပုစ္ဆိ. ဣမသ္မိံယေဝ နဂရေ ဒေဝါတိ. ပကတိဋ္ဌာနန္တရံ တဿာ ဒေထာတိ ဌာနန္တရံ ဒါပေသိ. သာ ပုဗ္ဗေ သုကတကမ္မံ နိဿာယ လဒ္ဓံ ဌာနန္တရံ တာပသဿ သရီရေ ခေဠပါတနေန လဒ္ဓန္တိ သညမကာသိ.

And on that very day, the king, having regained his senses, asked, 'Sirs, where is the city's adornment?' 'She is in this very city, Your Majesty.' When this was said, he said, 'Give her her normal special position,' and had the special position given. She formed the perception that the special position, which she had obtained by relying on her past good deeds, had been regained by spitting on the ascetic's body.

တတော ကတိပါဟဿစ္စယေန ရာဇာ ပုရောဟိတဿ ဌာနန္တရံ ဂဏှိ. သော နဂရသောဘိနိယာ သန္တိကံ ဂန္တွာ ‘‘ဘဂိနိ ကိန္တိ ကတွာ ဌာနန္တရံ ပဋိလဘီ’’တိ ပုစ္ဆိ. ‘‘ကိံ ဗြာဟ္မဏ အညံ ကာတဗ္ဗံ အတ္ထိ, ရာဇုယျာနေ အနဉ္ဇိတကာဠကဏ္ဏီ ကူဋဇဋိလော ဧကော အတ္ထိ, တဿ သရီရေ ခေဠံ ပါတေဟိ, ဧဝံ ဌာနန္တရံ လဘိဿသီ’’တိ အာဟ. သော ‘‘ဧဝံ ကရိဿာမိ ဘဂိနီ’’တိ တတ္ထ ဂန္တွာ တာယ ကထိတသဒိသမေဝ သဗ္ဗံ ကတွာ နိက္ခမိ. ရာဇာပိ တံဒိဝသမေဝ သတိံ ပဋိလဘိတွာ – ‘‘ကုဟိံ, ဘော, ဗြာဟ္မဏော’’တိ ပုစ္ဆိ. ဣမသ္မိံယေဝ နဂရေ ဒေဝါတိ. ‘‘အမှေဟိ အနုပဓာရေတွာ ကတံ, တဒေဝဿ ဌာနန္တရံ ဒေထာ’’တိ ဒါပေသိ. သောပိ ပုညဗလေန လဘိတွာ ‘‘တာပသဿ သရီရေ ခေဠပါတနေန လဒ္ဓံ မေ’’တိ သညမကာသိ.

Then, after a few days had passed, the king took the purohita's special position. He went to the city's adornment and asked, “Sister, how did you regain your special position?” She replied, “Brahmin, what else is there to be done? In the king's park, there is a certain deceitful, matted-hair ascetic, a wretch without eye-makeup. Spit spittle on his body; thus you will regain the special position.” He said, “Very well, sister, I shall do so,” and having gone there, he did everything just as she had said and then departed. On that very day, the king also regained his senses and asked, “Sirs, where is the Brahmin?” They replied, “Your Majesty, he is in this very city.” The king said, “It was done by us without due consideration. Give that very special position back to him,” and had it given. He too, having obtained it through the power of his merit, formed the perception: “It was obtained by me through spitting spittle on the ascetic's body.”

တတော ကတိပါဟဿစ္စယေန ရညော ပစ္စန္တော ကုပိတော. ရာဇာ ပစ္စန္တံ ဝူပသမေဿာမီတိ စတုရင်္ဂိနိယာ သေနာယ နိက္ခမိ. ပုရောဟိတော ဂန္တွာ ရညော ပုရတော ဌတွာ ‘‘ဇယတု မဟာရာဇာ’’တိ ဝတွာ – ‘‘တုမှေ, မဟာရာဇ, ဇယတ္ထာယ ဂစ္ဆထာ’’တိ ပုစ္ဆိ. အာမ ဗြာဟ္မဏာတိ. ဧဝံ သန္တေ ရာဇုယျာနေ အနဉ္ဇိတကာဠကဏ္ဏီ ဧကော ကူဋဇဋိလော ဝသတိ, တဿ သရီရေ ခေဠံ ပါတေထာတိ. ရာဇာ တဿ ဝစနံ ဂဟေတွာ ယထာ ဂဏိကာယ စ တေန စ ကတံ, တထေဝ သဗ္ဗံ ကတွာ ဩရောဓေပိ အာဏာပေသိ – ‘‘ဧတဿ ကူဋဇဋိလဿ သရီရေ ခေဠံ ပါတေထာ’’တိ. တတော ဩရောဓာပိ ဩရောဓပါလကာပိ တထေဝ အကံသု. အထ ရာဇာ ဥယျာနဒွါရေ ရက္ခံ ဌပါပေတွာ ‘‘ရညာ သဒ္ဓိံ နိက္ခမန္တာ သဗ္ဗေ တာပသဿ သရီရေ ခေဠံ အပါတေတွာ နိက္ခမိတုံ န လဘန္တီ’’တိ အာဏာပေသိ. အထ သဗ္ဗော ဗလကာယော စ သေနိယော စ တေနေဝ နိယာမေန တာပသဿ ဥပရိ ခေဠဉ္စ ဒန္တကဋ္ဌာနိ စ မုခဝိက္ခာလိတ ဥဒကဉ္စ ပါပယိံသု, ခေဠော စ ဒန္တကဋ္ဌာနိ စ သကလသရီရံ အဝတ္ထရိံသု.

Then, after a few days had passed, the king's border region was in revolt. The king, thinking, “I will pacify the border region,” went forth with his four-limbed army. The purohita went and stood before the king, and after saying, “May the great king be victorious!” he asked, “Great king, are you going forth for the sake of victory?” “Yes, Brahmin,” the king replied. “If that is so, in the king's park lives a certain deceitful, matted-hair ascetic, a wretch without eye-makeup. Spit spittle upon his body and then go forth.” The king, accepting his words, did everything just as had been done by the courtesan and by him, and also commanded the women of the harem, “Spit spittle upon the body of this deceitful, matted-hair ascetic.” Then the harem women and the harem attendants also did just so. Then the king, having had guards posted at the park gate, commanded, “All those departing with the king are not allowed to depart without having spit spittle on the ascetic's body.” Then the entire body of troops and the army, by that same rule, caused spittle, tooth-sticks, and water for rinsing the mouth to fall upon the ascetic. The spittle and the tooth-sticks covered his entire body.

သေနာပတိ [Pg.44] သဗ္ဗပစ္ဆာ သုဏိတွာ ‘‘မယှံ ကိရ သတ္ထာရံ ဘဝန္တံ ပုညက္ခေတ္တံ သဂ္ဂသောပါနံ ဧဝံ ဃဋ္ဋယိံသူ’’တိ ဥသုမဇာတဟဒယော မုခေန အဿသန္တော ဝေဂေန ရာဇုယျာနံ အာဂန္တွာ တထာ ဗျသနပတ္တံ ဣသိံ ဒိသွာ ကစ္ဆံ ဗန္ဓိတွာ ဒွီဟိ ဟတ္ထေဟိ ဒန္တကဋ္ဌာနိ အပဝိယူဟိတွာ ဥက္ခိပိတွာ နိသီဒါပေတွာ ဥဒကံ အာဟရာပေတွာ နှာပေတွာ သဗ္ဗဩသဓေဟိ စေဝ စတုဇ္ဇာတိဂန္ဓေဟိ စ သရီရံ ဥဗ္ဗဋ္ဋေတွာ သုခုမသာဋကေန ပုဉ္ဆိတွာ ပုရတော အဉ္ဇလိံ ကတွာ ဌိတော ဧဝမာဟ ‘‘အယုတ္တံ, ဘန္တေ, မနုဿေဟိ ကတံ, ဧတေသံ ကိံ ဘဝိဿတီ’’တိ. ဒေဝတာ သေနာပတိ တိဓာ ဘိန္နာ, ဧကစ္စာ ‘‘ရာဇာနမေဝ နာသေဿာမာ’’တိ ဝဒန္တိ, ဧကစ္စာ ‘‘သဒ္ဓိံ ပရိသာယ ရာဇာန’’န္တိ, ဧကစ္စာ ‘‘ရညော ဝိဇိတံ သဗ္ဗံ နာသေဿာမာ’’တိ. ဣဒံ ဝတွာ ပန တာပသော အပ္ပမတ္တကမ္ပိ ကောပံ အကတွာ လောကဿ သန္တိဥပါယမေဝ အာစိက္ခန္တော အာဟ ‘‘အပရာဓော နာမ ဟောတိ, အစ္စယံ ပန ဒေသေတုံ ဇာနန္တဿ ပါကတိကမေဝ ဟောတီ’’တိ.

The general, hearing of this after everyone else, with his heart agitated and exhaling through his mouth, thought, "They have thus assailed my venerable teacher, a field of merit, a stairway to the celestial realm!" He came quickly to the king's park, and seeing the sage who had met with such disaster, he tucked up his lower garment, swept aside the tooth-sticks with both hands, lifted him up, and had him seated. He had water brought, bathed him, anointed his body with all kinds of medicinal herbs and the four kinds of perfumes, and wiped him with a fine cloth. Standing before him with his hands joined in reverence, he said, "Venerable sir, an improper deed has been done by these men. What will be the consequence for them?" "General, the devas are divided into three factions. Some say, 'We will destroy the king alone'; some say, 'The king together with his retinue'; and some say, 'We will destroy the king's entire domain.'" Having said this, the ascetic, without showing even the slightest anger and declaring only the means for the world's peace, said, "An offense, so-called, does occur. But for one who knows how to confess a transgression, things become normal again."

သေနာပတိ နယံ လဘိတွာ ရညော သန္တိကံ ဂန္တွာ ရာဇာနံ ဝန္ဒိတွာ အာဟ – ‘‘တုမှေဟိ, မဟာရာဇ, နိရာပရာဓေ မဟိဒ္ဓိကေ တာပသေ အပရဇ္ဈန္တေဟိ ဘာရိယံ ကမ္မံ ကတံ, ဒေဝတာ ကိရ တိဓာ ဘိန္နာ ဧဝံ ဝဒန္တီ’’တိ သဗ္ဗံ အာရောစေတွာ – ‘‘ခမာပိတေ ကိရ, မဟာရာဇ, ပါကတိကံ ဟောတိ, ရဋ္ဌံ မာ နာသေထ, တာပသံ ခမာပေထာ’’တိ အာဟ. ရာဇာ အတ္တနိ ဒေါသံ ကတံ ဒိသွာပိ ဧဝံ ဝဒတိ ‘‘န တံ ခမာပေဿာမီ’’တိ. သေနာပတိ ယာဝတတိယံ ယာစိတွာ အနိစ္ဆန္တမာဟ – ‘‘အဟံ, မဟာရာဇ, တာပသဿ ဗလံ ဇာနာမိ, န သော အဘူတဝါဒီ, နာပိ ကုပိတော, သတ္တာနုဒ္ဒယေန ပန ဧဝမာဟ ခမာပေထ နံ မဟာရာဇာ’’တိ. န ခမာပေမီတိ. တေန ဟိ သေနာပတိဋ္ဌာနံ အညဿ ဒေထ, အဟံ တုမှာကံ အာဏာပဝတ္တိဋ္ဌာနေ န ဝသိဿာမီတိ. တွံ ယေနကာမံ ဂစ္ဆ, အဟံ မယှံ သေနာပတိံ လဘိဿာမီတိ. တတော သေနာပတိ တာပသဿ သန္တိကံ အာဂန္တွာ ဝန္ဒိတွာ ‘‘ကထံ ပဋိပဇ္ဇာမိ, ဘန္တေ’’တိ အာဟ. သေနာပတိ ယေ တေ ဝစနံ သုဏန္တိ, သဗ္ဗေ သပရိက္ခာရေ သဓနေ သဒွိပဒစတုပ္ပဒေ ဂဟေတွာ သတ္တဒိဝသဗ္ဘန္တရေ ဗဟိ ရဇ္ဇသီမံ ဂစ္ဆ, ဒေဝတာ အတိဝိယ ကုပိတာ ဓုဝံ ရဋ္ဌမ္ပိ အရဋ္ဌံ ကရိဿန္တီတိ. သေနာပတိ တထာ အကာသိ.

The general, having learned the way, went to the king, paid homage, and said: "Great king, a grave deed has been done by you in offending a blameless and powerful ascetic. It is said the devas are divided into three factions and are speaking thus." Having reported everything, he added: "Great king, it is said that if forgiveness is asked, things will become normal again. Do not destroy the kingdom; ask forgiveness of the ascetic." Even though the king saw the fault he had committed, he said, "I will not ask forgiveness of him." The general, having begged up to the third time, said to the unwilling king: "Great king, I know the power of that ascetic. He is not one who speaks falsehood, nor is he angry; rather, out of compassion for beings he spoke thus. Ask his forgiveness, great king." "I will not ask his forgiveness." "In that case, give the position of general to another. I will not dwell in the place where your authority extends." "You may go wherever you wish. I will find a general for myself." Then the general went to the ascetic, paid homage, and asked, "Venerable sir, how should I act?" The ascetic replied, "General, as for those who listen to your words, take all of them, together with their belongings, wealth, bipeds, and quadrupeds, and within seven days, go beyond the kingdom's border. The devas are extremely angry and will surely make the kingdom a non-kingdom." The general acted accordingly.

ရာဇာ ဂတမတ္တောယေဝ အမိတ္တမထနံ ကတွာ ဇနပဒံ ဝူပသမေတွာ အာဂမ္မ ဇယခန္ဓာဝါရဋ္ဌာနေ နိသီဒိတွာ နဂရံ ပဋိဇဂ္ဂါပေတွာ အန္တောနဂရံ ပါဝိသိ. ဒေဝတာ [Pg.45] ပဌမံယေဝ ဥဒကဝုဋ္ဌိံ ပါတယိံသု. မဟာဇနော အတ္တမနော အဟောသိ ‘‘ကူဋဇဋိလံ အပရဒ္ဓကာလတော ပဋ္ဌာယ အမှာကံ ရညော ဝဍ္ဎိယေဝ, အမိတ္တေ နိမ္မထေသိ, အာဂတဒိဝသေယေဝ ဒေဝေါ ဝုဋ္ဌော’’တိ. ဒေဝတာ ပုန သုမနပုပ္ဖဝုဋ္ဌိံ ပါတယိံသု, မဟာဇနော အတ္တမနတရော အဟောသိ. ဒေဝတာ ပုန မာသကဝုဋ္ဌိံ ပါတယိံသု. တတော ကဟာပဏဝုဋ္ဌိံ, တတော ကဟာပဏတ္ထံ န နိက္ခမေယျုန္တိ မညမာနာ ဟတ္ထူပဂပါဒူပဂါဒိကတဘဏ္ဍဝုဋ္ဌိံ ပါတေသုံ. မဟာဇနော သတ္တဘူမိကပါသာဒေ ဌိတောပိ ဩတရိတွာ အာဘရဏာနိ ပိဠန္ဓန္တော အတ္တမနော အဟောသိ. ‘‘အရဟတိ ဝတ ကူဋဇဋိလကေ ခေဠပါတနံ, တဿ ဥပရိ ခေဠပါတိတကာလတော ပဋ္ဌာယ အမှာကံ ရညော ဝဍ္ဎိ ဇာတာ, အမိတ္တမထနံ ကတံ, အာဂတဒိဝသေယေဝ ဒေဝေါ ဝဿိ, တတော သုမနဝုဋ္ဌိ မာသကဝုဋ္ဌိ ကဟာပဏဝုဋ္ဌိ ကတဘဏ္ဍဝုဋ္ဌီတိ စတဿော ဝုဋ္ဌိယော ဇာတာ’’တိ အတ္တမနဝါစံ နိစ္ဆာရေတွာ ရညော ကတပါပေ သမနုညော ဇာတော.

The king, just upon his return, having crushed his enemies and pacified the kingdom, sat down at the victory camp, had the city prepared, and entered the inner city. The deities first caused a rain of water to fall. The great populace was delighted, saying, 'Ever since the time the deceitful ascetic was wronged, our king has only prospered; he has crushed his enemies, and on the very day of his return, the sky has rained!' The deities again caused a rain of jasmine flowers to fall, and the great populace became even more delighted. The deities again caused a rain of māsaka coins to fall. After that, they caused a rain of kahāpaṇa coins to fall. Then, thinking, 'Lest they should have to go out for the kahāpaṇas,' they caused a rain of goods such as ornaments for the hands and feet to fall. The great populace, even those standing in seven-storied palaces, came down and, while putting on the ornaments, became delighted. 'Indeed, the deceitful ascetic deserved to have spit fall on him! From the time spit was made to fall upon him, our king's prosperity has arisen, the crushing of enemies has been done, and on the very day of his return, the sky rained. After that, a rain of jasmine flowers, a rain of māsaka coins, a rain of kahāpaṇa coins, and a rain of ornaments—thus four rains have occurred!' Uttering these words of delight, they became approving of the evil deed done by the king.

တသ္မိံ သမယေ ဒေဝတာ ဧကတောဓာရဥဘတောဓာရာဒီနိ နာနပ္ပကာရာနိ အာဝုဓာနိ မဟာဇနဿ ဥပရိ ဖလကေ မံသံ ကောဋ္ဋယမာနာ ဝိယ ပါတယိံသု. တဒနန္တရံ ဝီတစ္စိကေ ဝီတဓူမေ ကိံသုကပုပ္ဖဝဏ္ဏေ အင်္ဂါရေ, တဒနန္တရံ ကူဋာဂါရပ္ပမာဏေ ပါသာဏေ, တဒနန္တရံ အန္တောမုဋ္ဌိယံ အသဏ္ဌဟနိကံ သုခုမဝါလိကံ ဝဿာပယမာနာ အသီတိဟတ္ထုဗ္ဗေဓံ ထလံ အကံသု. ရညော ဝိဇိတဋ္ဌာနေ ကိသဝစ္ဆတာပသော သေနာပတိ မာတုပေါသကရာမောတိ တယောဝ မနုဿဘူတာ အရောဂါ အဟေသုံ. သေသာနံ တသ္မိံ ကမ္မေ အသမင်္ဂီဘူတာနံ တိရစ္ဆာနာနံ ပါနီယဋ္ဌာနေ ပါနီယံ နာဟောသိ, တိဏဋ္ဌာနေ တိဏံ. တေ ယေန ပါနီယံ ယေန တိဏန္တိ ဂစ္ဆန္တာ အပ္ပတ္တေယေဝ သတ္တမေ ဒိဝသေ ဗဟိရဇ္ဇသီမံ ပါပုဏိံသု. တေနာဟ သရဘင်္ဂဗောဓိသတ္တော –

At that time, the deities caused various kinds of weapons, such as single-edged and double-edged ones, to fall upon the great populace, as if mincing meat on a board. Immediately after that, they rained down flameless, smokeless embers the color of kiṃsuka flowers; immediately after that, stones the size of gabled houses; and immediately after that, causing a rain of fine sand that could not be held in a closed fist to fall, they made a mound eighty cubits high. In the king's territory, only three who were human beings—Kisavaccha the ascetic, the general, and Rāma who supported his mother—were unharmed. For the remaining animals that were not party to that deed, there was no water in the watering places and no grass in the grassy places. They, thinking, 'Where might there be water? Where might there be grass?' went along, and before they could arrive, on the seventh day they reached the border outside the kingdom. Therefore, the Bodhisatta Sarabhaṅga said:

‘‘ကိသဉှိ ဝစ္ဆံ အဝကိရိယ ဒဏ္ဍကီ,ဥစ္ဆိန္နမူလော သဇနော သရဋ္ဌော;

ကုက္ကုဠနာမေ နိရယမှိ ပစ္စတိ,တဿ ဖုလိင်္ဂါနိ ပတန္တိ ကာယေ’’တိ. (ဇာ. ၂.၁၇.၇၀);

"Having scattered spittle on Kisavaccha, Daṇḍakī, Uprooted, with his people and his kingdom, Is tormented in the hell named Kukkuḷa; Embers fall upon his body."

ဧဝံ တာဝ ဒဏ္ဍကီရညဿ အရညဘူတဘာဝေါ ဝေဒိတဗ္ဗော.

Thus, in the first place, how the Daṇḍaka kingdom became a wilderness is to be understood.

ကလိင်္ဂရဋ္ဌေ [Pg.46] ပန နာဠိကိရရညေ ရဇ္ဇံ ကာရယမာနေ ဟိမဝတိ ပဉ္စသတတာပသာ အနိတ္ထိဂန္ဓာ အဇိနဇဋဝါကစီရဓရာ ဝနမူလဖလဘက္ခာ ဟုတွာ စိရံ ဝီတိနာမေတွာ လောဏမ္ဗိလသေဝနတ္ထံ မနုဿပထံ ဩတရိတွာ အနုပုဗ္ဗေန ကလိင်္ဂရဋ္ဌေ နာဠိကိရရညော နဂရံ သမ္ပတ္တာ. တေ ဇဋာဇိနဝါကစီရာနိ သဏ္ဌပေတွာ ပဗ္ဗဇိတာနုရူပံ ဥပသမသိရိံ ဒဿယမာနာ နဂရံ ဘိက္ခာယ ပဝိသိံသု. မနုဿာ အနုပ္ပန္နေ ဗုဒ္ဓုပ္ပာဒေ တာပသပဗ္ဗဇိတေ ဒိသွာ ပသန္နာ နိသဇ္ဇဋ္ဌာနံ သံဝိဓာယ ဟတ္ထတော ဘိက္ခာဘာဇနံ ဂဟေတွာ နိသီဒါပေတွာ ဘိက္ခံ သမ္ပာဒေတွာ အဒံသု. တာပသာ ကတဘတ္တကိစ္စာ အနုမောဒနံ အကံသု. မနုဿာ သုတွာ ပသန္နစိတ္တာ ‘‘ကုဟိံ ဘဒန္တာ ဂစ္ဆန္တီ’’တိ ပုစ္ဆိံသု. ယထာဖာသုကဋ္ဌာနံ, အာဝုသောတိ. ဘန္တေ, အလံ အညတ္ထ ဂမနေန, ရာဇုယျာနေ ဝသထ, မယံ ဘုတ္တပါတရာသာ အာဂန္တွာ ဓမ္မကထံ သောဿာမာတိ. တာပသာ အဓိဝါသေတွာ ဥယျာနံ အဂမံသု. နာဂရာ ဘုတ္တပါတရာသာ သုဒ္ဓဝတ္ထနိဝတ္ထာ ‘‘ဓမ္မကထံ သောဿာမာ’’တိ သံဃာ ဂဏာ ဂဏီဘူတာ ဥယျာနာဘိမုခါ အဂမံသု. ရာဇာ ဥပရိပါသာဒေ ဌိတော တေ တထာ ဂစ္ဆမာနေ ဒိသွာ ဥပဋ္ဌာကံ ပုစ္ဆိ ‘‘ကိံ ဧတေ ဘဏေ နာဂရာ သုဒ္ဓဝတ္ထာ သုဒ္ဓုတ္တရာသင်္ဂါ ဟုတွာ ဥယျာနာဘိမုခါ ဂစ္ဆန္တိ, ကိမေတ္ထ သမဇ္ဇံ ဝါ နာဋကံ ဝါ အတ္ထီ’’တိ? နတ္ထိ ဒေဝ, ဧတေ တာပသာနံ သန္တိကေ ဓမ္မံ သောတုကာမာ ဂစ္ဆန္တီတိ. တေန ဟိ ဘဏေ အဟမ္ပိ ဂစ္ဆိဿာမိ, မယာ သဒ္ဓိံ ဂစ္ဆန္တူတိ. သော ဂန္တွာ တေသံ အာရောစေသိ – ‘‘ရာဇာပိ ဂန္တုကာမော, ရာဇာနံ ပရိဝါရေတွာဝ ဂစ္ဆထာ’’တိ. နာဂရာ ပကတိယာပိ အတ္တမနာ တံ သုတွာ – ‘‘အမှာကံ ရာဇာ အဿဒ္ဓေါ အပ္ပသန္နော ဒုဿီလော, တာပသာ ဓမ္မိကာ, တေ အာဂမ္မ ရာဇာပိ ဓမ္မိကော ဘဝိဿတီ’’တိ အတ္တမနတရာ အဟေသုံ.

Now, in the Kaliṅga country, while King Nāḷikira was ruling, five hundred ascetics in the Himalayas, being averse to the scent of women, wearing antelope hides, matted hair, and bark-cloth garments, and subsisting on forest roots and fruits, after spending a long time there, descended to the path of humans to partake of salt and sour tastes. They gradually arrived at the city of King Nāḷikira in the Kaliṅga country. Arranging their matted hair, hides, and bark-cloth garments, and displaying the serene dignity befitting renunciants, they entered the city for alms. The people, seeing ascetics who had gone forth at a time when no Buddha had arisen, were filled with confidence. They prepared a place for sitting, took the alms-bowls from their hands, had them sit down, prepared alms-food, and gave it. The ascetics, having finished their meal, gave the anumodanā. The people, having heard it, with confident minds, asked, 'Venerable sirs, where are you going?' 'To a comfortable place, friends.' 'Venerable sirs, enough of going elsewhere. Dwell in the royal park. We, after our morning meal, will come and listen to a Dhamma talk.' The ascetics consented and went to the park. The citizens, having eaten their morning meal, dressed in clean clothes, thinking, 'We will listen to a Dhamma talk,' formed into groups and companies and went towards the park. The king, standing on the upper floor of his palace, saw them going thus and asked his attendant, 'My good man, why do these citizens, dressed in clean clothes with clean upper robes, go towards the park? Is there some festival or play there?' 'There is not, Your Majesty. They are going to listen to the Dhamma in the presence of the ascetics.' 'In that case, my good man, I too will go. Let them go with me.' That man went and announced to them, 'The king also wishes to go. Go only after surrounding the king.' The citizens, who were already delighted by nature, upon hearing that, became even more delighted, thinking, 'Our king is faithless, without confidence, and of bad virtue. On account of these righteous ascetics, the king too will become righteous.'

ရာဇာ နိက္ခမိတွာ တေဟိ ပရိဝါရိတော ဥယျာနံ ဂန္တွာ တာပသေဟိ သဒ္ဓိံ ပဋိသန္ထာရံ ကတွာ ဧကမန္တံ နိသီဒိ. တာပသာ ရာဇာနံ ဒိသွာ ပရိကထာယ ကုသလဿေကဿ တာပသဿ ‘‘ရညော ဓမ္မံ ကထေဟီ’’တိ သညမဒံသု, သော တာပသော ပရိသံ ဩလောကေတွာ ပဉ္စသု ဝေရေသု အာဒီနဝံ ပဉ္စသု စ သီလေသု အာနိသံသံ ကထေန္တော –

The king departed and, surrounded by them, went to the park. Having exchanged friendly greetings with the ascetics, he sat down to one side. The ascetics, seeing the king, gave a sign to one ascetic who was skilled in conversation, saying, 'Preach the Dhamma to the king.' That ascetic, looking over the assembly, while explaining the danger in the five enmities and the benefit in the five precepts, said:

‘‘ပါဏော [Pg.47] န ဟန္တဗ္ဗော, အဒိန္နံ နာဒါတဗ္ဗံ, ကာမေသုမိစ္ဆာစာရော န စရိတဗ္ဗော, မုသာ န ဘာသိတဗ္ဗာ, မဇ္ဇံ န ပါတဗ္ဗံ, ပါဏာတိပါတော နာမ နိရယသံဝတ္တနိကော ဟောတိ တိရစ္ဆာနယောနိသံဝတ္တနိကော ပေတ္တိဝိသယသံဝတ္တနိကော, တထာ အဒိန္နာဒါနာဒီနိ. ပါဏာတိပါတော နိရယေ ပစ္စိတွာ မနုဿလောကံ အာဂတဿ ဝိပါကာဝသေသေန အပ္ပာယုကသံဝတ္တနိကော ဟောတိ, အဒိန္နာဒါနံ အပ္ပဘောဂသံဝတ္တနိကံ, မိစ္ဆာစာရော ဗဟုသပတ္တသံဝတ္တနိကော, မုသာဝါဒေါ အဘူတဗ္ဘက္ခာနသံဝတ္တနိကော, မဇ္ဇပါနံ ဥမ္မတ္တကဘာဝသံဝတ္တနိက’’န္တိ –

“A living being should not be killed; what is not given should not be taken; wrong conduct in regard to sensual pleasures should not be practiced; false speech should not be spoken; intoxicants should not be drunk. The taking of life is conducive to rebirth in hell, conducive to the animal realm, and conducive to the realm of ghosts; likewise are taking what is not given and the others. The taking of life, having ripened in hell, for one who has come to the human world, is, by the power of its remaining result, conducive to a short life. Taking what is not given is conducive to few possessions. Wrong conduct in regard to sensual pleasures is conducive to having many enemies. False speech is conducive to being falsely accused. The drinking of intoxicants is conducive to a state of madness.”

ပဉ္စသု ဝေရေသု ဣမံ အာဒီနဝံ ကထေသိ.

He spoke of this danger in the five enmities.

ရာဇာ ပကတိယာပိ အဿဒ္ဓေါ အပ္ပသန္နော ဒုဿီလော, ဒုဿီလဿ စ သီလကထာ နာမ ဒုက္ကထာ, ကဏ္ဏေ သူလပ္ပဝေသနံ ဝိယ ဟောတိ. တသ္မာ သော စိန္တေသိ – ‘‘အဟံ ‘ဧတေ ပဂ္ဂဏှိဿာမီ’တိ အာဂတော, ဣမေ ပန မယှံ အာဂတကာလတော ပဋ္ဌာယ မံယေဝ ဃဋ္ဋေန္တာ ဝိဇ္ဈန္တာ ပရိသမဇ္ဈေ ကထေန္တိ, ကရိဿာမိ နေသံ ကာတ္တဗ္ဗ’’န္တိ. သော ဓမ္မကထာပရိယောသာနေ ‘‘အာစရိယာ သွေ မယှံ ဂေဟေ ဘိက္ခံ ဂဏှထာ’’တိ နိမန္တေတွာ အဂမာသိ. သော ဒုတိယဒိဝသေ မဟန္တေ မဟန္တေ ကောဠုမ္ဗေ အာဟရာပေတွာ ဂူထဿ ပူရာပေတွာ ကဒလိပတ္တေဟိ နေသံ မုခါနိ ဗန္ဓာပေတွာ တတ္ထ တတ္ထ ဌပါပေသိ, ပုန ဗဟလမဓုကတေလနာဂဗလပိစ္ဆိလ္လာဒီနံ ကူဋေ ပူရေတွာ နိဿေဏိမတ္ထကေ ဌပါပေသိ, တတ္ထေဝ စ မဟာမလ္လေ ဗဒ္ဓကစ္ဆေ ဟတ္ထေဟိ မုဂ္ဂရေ ဂါဟာပေတွာ ဌပေတွာ အာဟ ‘‘ကူဋတာပသာ အတိဝိယ မံ ဝိဟေဌယိံသု, တေသံ ပါသာဒတော ဩတရဏကာလေ ကူဋေဟိ ပိစ္ဆိလ္လံ သောပါနမတ္ထကေ ဝိဿဇ္ဇေတွာ သီသေ မုဂ္ဂရေဟိ ပေါထေတွာ ဂလေ ဂဟေတွာ သောပါနေ ခိပထာ’’တိ. သောပါနပါဒမူလေ ပန စဏ္ဍေ ကုက္ကုရေ ဗန္ဓာပေသိ.

The king, by nature, was without faith, lacking in confidence, and immoral. For one who is immoral, talk of virtue is unpleasant; it is like a stake piercing the ear. Therefore, he thought: ‘I came here thinking, “I will honor these men,” but from the moment of my arrival, they have been criticizing and assailing me in the midst of the assembly. I will do to them what ought to be done.’ At the end of the Dhamma talk, he invited them, saying, ‘Venerable sirs, tomorrow, please accept alms at my residence,’ and then departed. The next day, he had very large pots brought, had them filled with excrement, and had their mouths tied with banana leaves, placing them here and there. Furthermore, he had pots filled with thick madhuka oil, nāgabala oil, and other sticky substances and placed them at the top of the staircase. There, he also stationed great wrestlers with their lower garments tucked up, had them take clubs in their hands, and said: ‘These deceitful ascetics have greatly vexed me. When they are descending from the palace, release the sticky substance from the pots onto the top of the staircase, strike their heads with the clubs, seize them by the neck, and throw them down the stairs.’ At the foot of the staircase, he had fierce dogs tied up.

တာပသာပိ ‘‘သွေ ရာဇဂေဟေ ဘုဉ္ဇိဿာမာ’’တိ အညမညံ ဩဝဒိံသု – ‘‘မာရိသာ ရာဇဂေဟံ နာမ သာသင်္ကံ သပ္ပဋိဘယံ, ပဗ္ဗဇိတေဟိ နာမ ဆဒွါရာရမ္မဏေ သညတေဟိ ဘဝိတဗ္ဗံ, ဒိဋ္ဌဒိဋ္ဌေ အာရမ္မဏေ နိမိတ္တံ န ဂဟေတဗ္ဗံ, စက္ခုဒွါရေ သံဝရော ပစ္စုပဋ္ဌပေတဗ္ဗော’’တိ.

The ascetics also, thinking, ‘Tomorrow we will eat at the king’s residence,’ advised one another: ‘Sirs, a royal residence is a place of apprehension and is fraught with danger. Those who have gone forth must be restrained in regard to the objects of the six sense-doors. One should not grasp at the sign of any object seen. Restraint at the eye-door should be established.’

ပုနဒိဝသေ [Pg.48] ဘိက္ခာစာရဝေလံ သလ္လက္ခေတွာ ဝါကစီရံ နိဝါသေတွာ အဇိနစမ္မံ ဧကံသဂတံ ကတွာ ဇဋာကလာပံ သဏ္ဌပေတွာ ဘိက္ခာဘာဇနံ ဂဟေတွာ ပဋိပါဋိယာ ရာဇနိဝေသနံ အဘိရုဠှာ. ရာဇာ အာရုဠှဘာဝံ ဉတွာ ဂူထကောဠုမ္ဗမုခတော ကဒလိပတ္တံ နီဟရာပေသိ. ဒုဂ္ဂန္ဓော တာပသာနံ နာသပုဋံ ပဟရိတွာ မတ္ထလုင်္ဂပါတနာကာရပတ္တော အဟောသိ. မဟာတာပသော ရာဇာနံ ဩလောကေသိ. ရာဇာ – ‘‘ဧတ္ထ ဘောန္တော ယာဝဒတ္ထံ ဘုဉ္ဇန္တု စေဝ ဟရန္တု စ, တုမှာကမေတံ အနုစ္ဆဝိကံ, ဟိယျော အဟံ တုမှေ ပဂ္ဂဏှိဿာမီတိ အာဂတော, တုမှေ ပန မံယေဝ ဃဋ္ဋေန္တော ဝိဇ္ဈန္တာ ပရိသမဇ္ဈေ ကထယိတ္ထ, တုမှာကမိဒံ အနုစ္ဆဝိကံ, ဘုဉ္ဇထာ’’တိ မဟာတာပသဿ ဥလုင်္ကေန ဂူထံ ဥပနာမေသိ. မဟာတာပသော ဓီ ဓီတိ ဝဒန္တော ပဋိနိဝတ္တိ. ‘‘ဧတ္တကေနေဝ ဂစ္ဆိဿထ တုမှေ’’တိ သောပါနေ ကူဋေဟိ ပိစ္ဆိလ္လံ ဝိဿဇ္ဇာပေတွာ မလ္လာနံ သညမဒါသိ. မလ္လာ မုဂ္ဂရေဟိ သီသာနိ ပေါထေတွာ ဂီဝါယ ဂဟေတွာ သောပါနေ ခိပိံသု, ဧကောပိ သောပါနေ ပတိဋ္ဌာတုံ နာသက္ခိ, ပဝဋ္ဋမာနာ သောပါနပါဒမူလံယေဝ ပါပုဏိံသု. သမ္ပတ္တေ သမ္ပတ္တေ စဏ္ဍကုက္ကုရာ ပဋပဋာတိ လုဉ္စမာနာ ခါဒိံသု. ယောပိ နေသံ ဥဋ္ဌဟိတွာ ပလာယတိ, သောပိ အာဝါဋေ ပတတိ, တတြာပိ နံ ကုက္ကုရာ အနုဗန္ဓိတွာ ခါဒန္တိယေဝ. ဣတိ နေသံ ကုက္ကုရာ အဋ္ဌိသင်္ခလိကမေဝ အဝသေသယိံသု. ဧဝံ သော ရာဇာ တပသမ္ပန္နေ ပဉ္စသတေ တာပသေ ဧကဒိဝသေနေဝ ဇီဝိတာ ဝေါရောပေသိ.

The next day, noting the time for the alms-round, they dressed in bark-cloth garments, placed an antelope hide over one shoulder, arranged their topknots of matted hair, took their alms-bowls, and in due order ascended to the royal residence. The king, knowing they had ascended, had the banana leaf removed from the mouth of the pot of excrement. The foul smell struck the ascetics’ nostrils and became so intense it was as if their brains would fall out. The chief ascetic looked at the king. The king said: ‘Sirs, eat and take from this as much as you wish. This is suitable for you. Yesterday I came thinking, “I will honor you,” but you, criticizing and assailing me, spoke thus in the midst of the assembly. This is suitable for you. Eat!’ And with a ladle, he offered the excrement to the chief ascetic. The chief ascetic, exclaiming, ‘Fie! Fie!’ turned back. ‘Will you leave with only this?’ said the king, and having had a sticky substance released from the pots on the staircase, he gave the signal to the wrestlers. The wrestlers struck their heads with clubs, seized them by the neck, and threw them down the stairs. Not even one was able to stand on the stairs; rolling, they reached the very foot of the staircase. As each one arrived, the fierce dogs, making tearing sounds, ripped them apart and devoured them. And if any among them got up and fled, he would fall into a pit, and there too the dogs would pursue and devour him. Thus, the dogs left only their skeletons. In this way, that king, in a single day, deprived five hundred ascetics, accomplished in ascetic practice, of their lives.

အထဿ ရဋ္ဌေ ဒေဝတာ ပုရိမနယေနေဝ ပုန နဝဝုဋ္ဌိယော ပါတေသုံ. တဿ ရဇ္ဇံ သဋ္ဌိယောဇနုဗ္ဗေဓေန ဝါလိကထလေန အဝစ္ဆာဒိယိတ္ထ. တေနာဟ သရဘင်္ဂေါ ဗောဓိသတ္တော –

Then, in his kingdom, the devas, in the same way as before, again caused the nine kinds of rain to fall. His kingdom was covered by a bed of sand sixty yojanas deep. Therefore, the Bodhisatta Sarabhaṅga said:

‘‘ယော သညတေ ပဗ္ဗဇိတေ အဝဉ္စယိ,ဓမ္မံ ဘဏန္တေ သမဏေ အဒူသကေ;

တံ နာဠိကေရံ သုနခါ ပရတ္ထ,သင်္ဂမ္မ ခါဒန္တိ ဝိဖန္ဒမာန’’န္တိ. (ဇာ. ၂.၁၇.၇၁);

“He who deceived the restrained ascetics, the blameless recluses who spoke the Dhamma—that Nāḷikira, the dogs in the next world, coming together, devour him as he writhes.”

ဧဝံ ကာလိင်္ဂါရညဿ အရညဘူတဘာဝေါ ဝေဒိတဗ္ဗော.

Thus, how the Kāliṅga country became a forest is to be understood.

အတီတေ ပန ဗာရာဏသိနဂရေ ဒိဋ္ဌမင်္ဂလိကာ နာမ စတ္တာလီသကောဋိဝိဘဝဿ သေဋ္ဌိနော ဧကာ ဓီတာ အဟောသိ ဒဿနီယာ ပါသာဒိကာ. သာ ရူပဘောဂကုလသမ္ပတ္တိသမ္ပန္နတာယ ဗဟူနံ ပတ္ထနီယာ အဟောသိ. ယော [Pg.49] ပနဿာ ဝါရေယျတ္ထာယ ပဟိဏာတိ, တံ တံ ဒိသွာနဿ ဇာတိယံ ဝါ ဟတ္ထပါဒါဒီသု ဝါ ယတ္ထ ကတ္ထစိ ဒေါသံ အာရောပေတွာ ‘‘ကော ဧသ ဒုဇ္ဇာတော ဒုဿဏ္ဌိတော’’တိအာဒီနိ ဝတွာ – ‘‘နီဟရထ န’’န္တိ နီဟရာပေတွာ ‘‘ဧဝရူပမ္ပိ နာမ အဒ္ဒသံ, ဥဒကံ အာဟရထ, အက္ခီနိ ဓောဝိဿာမီ’’တိ အက္ခီနိ ဓောဝတိ. တဿာ ဒိဋ္ဌံ ဒိဋ္ဌံ ဝိပ္ပကာရံ ပါပေတွာ နီဟရာပေတီတိ ဒိဋ္ဌမင်္ဂလိကာ တွေဝ သင်္ခါ ဥဒပါဒိ, မူလနာမံ အန္တရဓာယိ.

In the past, in the city of Bārāṇasī, a treasurer possessing forty crores of wealth had a sole daughter named Diṭṭhamaṅgalikā, who was lovely to see and pleasing. Due to her endowment with beauty, wealth, and noble birth, she was desired by many. Now, whoever sent a suitor to her for marriage, upon seeing him, she would impute some fault to his birth, or his hands and feet, or somewhere else, and saying such things as, ‘Who is this ill-born, misshapen man?’ she would have him driven out, saying, ‘Drive him out!’ After having him driven out, she would say, ‘To think I saw such a person! Bring water, I will wash my eyes!’ and she would wash her eyes. Because she had everyone she saw driven out after finding fault with them, the designation ‘Diṭṭhamaṅgalikā’ arose for her, and her original name disappeared.

သာ ဧကဒိဝသံ ဂင်္ဂါယ ဥဒကကီဠံ ကီဠိဿာမီတိ တိတ္ထံ သဇ္ဇာပေတွာ ပဟူတံ ခါဒနီယဘောဇနီယံ သကဋေသု ပူရာပေတွာ ဗဟူနိ ဂန္ဓမာလာဒီနိ အာဒါယ ပဋိစ္ဆန္နယာနံ အာရုယှ ဉာတိဂဏပရိဝုတာ ဂေဟမှာ နိက္ခမိ. တေန စ သမယေန မဟာပုရိသော စဏ္ဍာလယောနိယံ နိဗ္ဗတ္တော ဗဟိနဂရေ စမ္မဂေဟေ ဝသတိ, မာတင်္ဂေါတွေဝဿ နာမံ အဟောသိ. သော သောဠသဝဿုဒ္ဒေသိကော ဟုတွာ ကေနစိဒေဝ ကရဏီယေန အန္တောနဂရံ ပဝိသိတုကာမော ဧကံ နီလပိလောတိကံ နိဝါသေတွာ ဧကံ ဟတ္ထေ ဗန္ဓိတွာ ဧကေန ဟတ္ထေန ပစ္ဆိံ, ဧကေန ဃဏ္ဍံ ဂဟေတွာ ‘‘ဥဿရထ အယျာ, စဏ္ဍာလောဟ’’န္တိ ဇာနာပနတ္ထံ တံ ဝါဒေန္တော နီစစိတ္တံ ပစ္စုပဋ္ဌပေတွာ ဒိဋ္ဌဒိဋ္ဌေ မနုဿေ နမဿမာနော နဂရံ ပဝိသိတွာ မဟာပထံ ပဋိပဇ္ဇိ.

One day, she, thinking, 'I will play a water-sport in the Ganges river,' had the bathing place well prepared. Having had carts filled with much hard and soft food, and having taken many perfumes, garlands, and so forth, she mounted a covered vehicle and, surrounded by her retinue of relatives, went forth from her house. And at that time, the Great Being, having been born in the womb of a caṇḍāla, was living outside the city in a house roofed with leather; his name was indeed Mātaṅga. He, being sixteen years of age and wishing to enter the city for some business, wore one worn-out blue cloth, tied another on his arm, and took a basket in one hand and a gong in the other. For the purpose of making it known, 'Make way, sirs, I am a caṇḍāla!' he struck that gong, and having established a humble mind and paying homage to every person he saw, he entered the city and proceeded along the main road.

ဒိဋ္ဌမင်္ဂလိကာ ဃဏ္ဍသဒ္ဒံ သုတွာ သာဏိအန္တရေန ဩလောကေန္တီ ဒူရတောဝ တံ အာဂစ္ဆန္တံ ဒိသွာ ‘‘ကိမေတ’’န္တိ ပုစ္ဆိ. မာတင်္ဂေါ အယျေတိ. ‘‘ကိံ ဝတ, ဘော, အကုသလံ အကရမှ, ကဿာယံ နိဿန္ဒော, ဝိနာသော နု ခေါ မေ ပစ္စုပဋ္ဌိတော, မင်္ဂလကိစ္စေန နာမ ဂစ္ဆမာနာ စဏ္ဍာလံ အဒ္ဒသ’’န္တိ သရီရံ ကမ္ပေတွာ ဇိဂုစ္ဆမာနာ ခေဠံ ပါတေတွာ ဓာတိယော အာဟ – ‘‘ဝေဂေန ဥဒကံ အာဟရထ, စဏ္ဍာလော ဒိဋ္ဌော, အက္ခီနိ စေဝ နာမ ဂဟိတမုခဉ္စ ဓောဝိဿာမီ’’တိ ဓောဝိတွာ ရထံ နိဝတ္တာပေတွာ သဗ္ဗပဋိယာဒါနံ ဂေဟံ ပေသေတွာ ပါသာဒံ အဘိရုဟိ. သုရာသောဏ္ဍာဒယော စေဝ တဿာ ဥပဋ္ဌာကမနုဿာ စ ‘‘ကုဟိံ, ဘော ဒိဋ္ဌမင်္ဂလိကာ, ဣမာယပိ ဝေလာယ နာဂစ္ဆတီ’’တိ ပုစ္ဆန္တာ တံ ပဝတ္တိံ သုတွာ – ‘‘မဟန္တံ ဝတ, ဘော, သုရာမံသဂန္ဓမာလာဒိသက္ကာရံ စဏ္ဍာလံ နိဿာယ အနုဘဝိတုံ န လဘိမှ, ဂဏှထ စဏ္ဍာလ’’န္တိ ဂတဋ္ဌာနံ ဂဝေသိတွာ နိရာပရာဓံ မာတင်္ဂပဏ္ဍိတံ တဇ္ဇိတွာ – ‘‘အရေ မာတင်္ဂ တံ နိဿာယ ဣဒဉ္စိဒဉ္စ သက္ကာရံ အနုဘဝိတုံ န လဘိမှာ’’တိ ကေသေသု [Pg.50] ဂဟေတွာ ဘူမိယံ ပါတေတွာ ဇာဏုကပ္ပရပါသာဏာဒီဟိ ကောဋ္ဋေတွာ မတောတိ သညာယ ပါဒေ ဂဟေတွာ ကဍ္ဎန္တာ သင်္ကာရကူဋေ ဆဍ္ဍေသုံ.

Diṭṭhamaṅgalikā, hearing the sound of the gong and looking from within a curtain, saw him coming from afar and asked, 'What is this?' They replied, 'Noble lady, it is Mātaṅga.' 'Alas, sirs, what unwholesome deed have I done? Of what kamma is this the result? Has misfortune now presented itself to me? While going forth on an auspicious occasion, I have seen a caṇḍāla!' Making her body tremble and being filled with disgust, she spat and said to her nurses, 'Quickly, bring water! I have seen a caṇḍāla. I will wash my eyes and the mouth that uttered his name.' Having washed, she had the chariot turned back, had all the provisions sent home, and ascended to her palace. The drunkards and her other male attendants, asking, 'Sirs, where is Diṭṭhamaṅgalikā? She has not come even at this hour,' heard the news of what had happened and said, 'Indeed, sirs, on account of a caṇḍāla, we did not get to enjoy the great honor of liquor, meat, perfumes, and garlands! Seize the caṇḍāla!' Having searched for the place where he had gone, they found the innocent and wise Mātaṅga and threatened him, saying, 'Hey, Mātaṅga! On account of you, we did not get to enjoy this and that honor!' Seizing him by the hair, they threw him to the ground, beat him with knees, elbows, stones, and so forth, and with the perception that he was dead, they seized him by the feet, dragged him, and threw him onto a rubbish heap.

မဟာပုရိသော သညံ ပဋိလဘိတွာ ဟတ္ထပါဒေ ပရာမသိတွာ – ‘‘ဣဒံ ဒုက္ခံ ကံ နိဿာယ ဥပ္ပန္န’’န္တိ စိန္တေန္တော – ‘‘န အညံ ကဉ္စိ, ဒိဋ္ဌမင်္ဂလိကံ နိဿာယ ဥပ္ပန္န’’န္တိ ဉတွာ ‘‘သစာဟံ ပုရိသော, ပါဒေသု နံ နိပါတေဿာမီ’’တိ စိန္တေတွာ ဝေဓမာနော ဒိဋ္ဌမင်္ဂလိကာယ ကုလဒွါရံ ဂန္တွာ – ‘‘ဒိဋ္ဌမင်္ဂလိကံ လဘန္တော ဝုဋ္ဌဟိဿာမိ, အလဘန္တဿ ဧတ္ထေဝ မရဏ’’န္တိ ဂေဟင်္ဂဏေ နိပဇ္ဇိ. တေန စ သမယေန ဇမ္ဗုဒီပေ အယံ ဓမ္မတာ ဟောတိ – ယဿ စဏ္ဍာလော ကုဇ္ဈိတွာ ဂဗ္ဘဒွါရေ နိပန္နော မရတိ, ယေ စ တသ္မိံ ဂဗ္ဘေ ဝသန္တိ, သဗ္ဗေ စဏ္ဍာလာ ဟောန္တိ. ဂေဟမဇ္ဈမှိ မတေ သဗ္ဗေ ဂေဟဝါသိနော, ဒွါရမှိ မတေ ဥဘတော အနန္တရဂေဟဝါသိကာ, အင်္ဂဏမှိ မတေ ဣတော သတ္တ ဣတော သတ္တာတိ စုဒ္ဒသဂေဟဝါသိနော သဗ္ဗေ စဏ္ဍာလာ ဟောန္တီတိ. ဗောဓိသတ္တော ပန အင်္ဂဏေ နိပဇ္ဇိ.

The Great Being, having regained consciousness and felt his hands and feet, reflected, 'On account of whom has this suffering arisen?' Knowing, 'It has not arisen on account of anyone else, but on account of Diṭṭhamaṅgalikā,' he thought, 'If I am a man, I will make her fall at my feet.' Trembling, he went to the door of Diṭṭhamaṅgalikā's family home and, having resolved, 'If I obtain Diṭṭhamaṅgalikā, I will rise; for me who does not obtain her, death is right here,' he lay down in the courtyard of the house. And at that time, this was the custom in Jambudīpa: if a caṇḍāla, having become angry, lies down at the door of an inner chamber and dies, all who dwell in that inner chamber become caṇḍālas. If he dies in the middle of the house, all the house-dwellers become caṇḍālas. If he dies at the main door, the dwellers of the immediately adjacent houses on both sides become caṇḍālas. If he dies in the courtyard, the dwellers of the fourteen houses—seven on this side and seven on that side—all become caṇḍālas. The Bodhisatta, however, lay down in the courtyard.

သေဋ္ဌိဿ အာရောစေသုံ – ‘‘မာတင်္ဂေါ တေ သာမိ ဂေဟင်္ဂဏေ ပတိတော’’တိ ဂစ္ဆထ ဘဏေ, ကိံ ကာရဏာတိ ဝတွာ ဧကမာသကံ ဒတွာ ဥဋ္ဌာပေထာတိ. တေ ဂန္တွာ ‘‘ဣမံ ကိရ မာသကံ ဂဟေတွာ ဥဋ္ဌဟာ’’တိ ဝဒိံသု. သော – ‘‘နာဟံ မာသကတ္ထာယ နိပန္နော, ဒိဋ္ဌမင်္ဂလိကာယ သွာဟံ နိပန္နော’’တိ အာဟ. ဒိဋ္ဌမင်္ဂလိကာယ ကော ဒေါသောတိ? ကိံ တဿာ ဒေါသံ န ပဿထ, နိရပရာဓော အဟံ တဿာ မနုဿေဟိ ဗျသနံ ပါပိတော, တံ လဘန္တောဝ ဝုဋ္ဌဟိဿာမိ, အလဘန္တော န ဝုဋ္ဌဟိဿာမီတိ.

They informed the great merchant, 'Master, Mātaṅga is lying in your courtyard.' The merchant said, 'Go, sirs, ask for what reason he is lying there, and giving him one māsaka, make him get up.' They went and said, 'Take this māsaka, they say, and get up.' He replied, 'I am not lying down for the sake of a māsaka; I am lying down for the sake of Diṭṭhamaṅgalikā.' When they asked, 'What fault is there in Diṭṭhamaṅgalikā?' he said, 'Why do you not see her fault? I, who am innocent, was brought to misfortune by her people. Only upon obtaining her will I rise; not obtaining her, I will not rise.'

တေ ဂန္တွာ သေဋ္ဌိဿ အာရောစေသုံ. သေဋ္ဌိ ဓီတု ဒေါသံ ဉတွာ ‘‘ဂစ္ဆထ, ဧကံ ကဟာပဏံ ဒေထာ’’တိ ပေသေတိ. သော ‘‘န ဣစ္ဆာမိ ကဟာပဏံ, တမေဝ ဣစ္ဆာမီ’’တိ အာဟ. တံ သုတွာ သေဋ္ဌိ စ သေဋ္ဌိဘရိယာ စ – ‘‘ဧကာယေဝ နော ပိယဓီတာ, ပဝေဏိယာ ဃဋကော အညော ဒါရကောပိ နတ္ထီ’’တိ သံဝေဂပ္ပတ္တာ – ‘‘ဂစ္ဆထ တာတာ, ကောစိ အမှာကံ အသဟနကော ဧတံ ဇီဝိတာပိ ဝေါရောပေယျ, ဧတသ္မိဉှိ မတေ သဗ္ဗေ မယံ နဋ္ဌာ ဟောမ, အာရက္ခမဿ ဂဏှထာ’’တိ ပရိဝါရေတွာ အာရက္ခံ သံဝိဓာယ ယာဂုံ ပေသယိံသု, ဘတ္တံ ဓနံ ပေသယိံသု, ဧဝံ သော သဗ္ဗံ ပဋိက္ခိပိ. ဧဝံ ဧကော ဒိဝသော ဂတော; ဒွေ, တယော, စတ္တာရော, ပဉ္စ ဒိဝသာ ဂတာ.

They went and informed the great merchant. The merchant, knowing his daughter's fault, sent them, saying, 'Go, give him one kahāpaṇa.' But he said, 'I do not want a kahāpaṇa, I want only her.' Hearing this, the great merchant and his wife became distressed and said, 'We have only one beloved daughter, and there is no other child to continue the lineage.' They said, 'Go, dears. Some intolerant person among our people might deprive this man of his life. For if he dies, all of us will be ruined. Set a guard for him.' Having surrounded him and arranged for a guard, they sent gruel, they sent cooked rice, they sent wealth. But he rejected everything. Thus one day passed; two, three, four, and five days passed.

တတော [Pg.51] သတ္တသတ္တဂေဟဝါသိကာ ဥဋ္ဌာယ – ‘‘န သက္ကောမ မယံ တုမှေ နိဿာယ စဏ္ဍာလာ ဘဝိတုံ, အမှေ မာ နာသေထ, တုမှာကံ ဒါရိကံ ဒတွာ ဧတံ ဥဋ္ဌာပေထာ’’တိ အာဟံသု. တေ သတမ္ပိ သဟဿမ္ပိ သတသဟဿမ္ပိ ပဟိဏိံသု, သော ပဋိက္ခိပတေဝ. ဧဝံ ဆ ဒိဝသာ ဂတာ. သတ္တမေ ဒိဝသေ ဥဘတော စုဒ္ဒသဂေဟဝါသိကာ သန္နိပတိတွာ – ‘‘န မယံ စဏ္ဍာလာ ဘဝိတုံ သက္ကောမ, တုမှာကံ အကာမကာနမ္ပိ မယံ ဧတဿ ဒါရိကံ ဒဿာမာ’’တိ အာဟံသု.

After that, the dwellers of the fourteen houses rose up and said, 'We cannot become caṇḍālas on account of you. Do not ruin us! Give your daughter and make this man get up.' The parents sent a hundred, a thousand, and even a hundred thousand, but he just kept rejecting it. Thus six days passed. On the seventh day, the dwellers of the fourteen houses from both sides gathered together and said, 'We cannot become caṇḍālas. Even though you are unwilling, we ourselves will give your daughter to this man.'

မာတာပိတရော သောကသလ္လသမပ္ပိတာ ဝိသညီ ဟုတွာ သယနေ နိပတိံသု. ဥဘတော စုဒ္ဒသဂေဟဝါသိနော ပါသာဒံ အာရုယှ သုပုပ္ဖိတကိံသုကသာခံ ဥစ္ဆိန္ဒန္တာ ဝိယ တဿာ သဗ္ဗာဘရဏာနိ ဩမုဉ္စိတွာ နခေဟိ သီမန္တံ ကတွာ ကေသေ ဗန္ဓိတွာ နီလသာဋကံ နိဝါသာပေတွာ ဟတ္ထေ နီလပိလောတိကခဏ္ဍံ ဝေဌေတွာ ကဏ္ဏေသု တိပုပဋ္ဋကေ ပိဠန္ဓာပေတွာ တာလပဏ္ဏပစ္ဆိံ ဒတွာ ပါသာဒတော ဩတာရာပေတွာ ဒွီသု ဗာဟာသု ဂဟေတွာ – ‘‘တဝ သာမိကံ ဂဟေတွာ ယာဟီ’’တိ မဟာပုရိသဿ အဒံသု.

Her mother and father, pierced by the arrow of sorrow, became unconscious and lay down on their bed. The fourteen householders from both sides ascended the palace, and as if breaking a branch of a well-blossomed Kiṃsuka tree, they stripped her of all her ornaments, parted her hair with their nails, tied up her hair, made her wear a blue cloth, wrapped a piece of worn-out blue cloth around her hand, made her wear tin plates in her ears, gave her a palm-leaf basket, had her descend from the palace, and taking her by both arms, they gave her to the Great Man, saying, 'Take your husband and go.'

နီလုပ္ပလမ္ပိ အတိဘာရောတိ အနုက္ခိတ္တပုဗ္ဗာ သုခုမာလဒါရိကာ ‘‘ဥဋ္ဌာဟိ သာမိ, ဂစ္ဆာမာ’’တိ အာဟ. ဗောဓိသတ္တော နိပန္နကောဝ အာဟ ‘‘နာဟံ ဥဋ္ဌဟာမီ’’တိ. အထ ကိန္တိ ဝဒါမီတိ. ‘‘ဥဋ္ဌေဟိ အယျ မာတင်္ဂါ’’တိ ဧဝံ မံ ဝဒါဟီတိ. သာ တထာ အဝေါစ. န တုယှံ မနုဿာ ဥဋ္ဌာနသမတ္ထံ မံ အကံသု, ဗာဟာယ မံ ဂဟေတွာ ဥဋ္ဌာပေဟီတိ. သာ တထာ အကာသိ. ဗောဓိသတ္တော ဥဋ္ဌဟန္တော ဝိယ ပရိဝဋ္ဋေတွာ ဘူမိယံ ပတိတွာ – ‘‘နာသိတံ, ဘော, ဒိဋ္ဌမင်္ဂလိကာယ ပဌမံ မနုဿေဟိ ကောဋ္ဋာပေတွာ, ဣဒါနိ သယံ ကောဋ္ဋေတီ’’တိ ဝိရဝိတ္ထ. သာ ကိံ ကရောမိ အယျာတိ? ဒွီဟိ ဟတ္ထေဟိ ဂဟေတွာ ဥဋ္ဌာပေဟီတိ. သာ တထာ ဥဋ္ဌာပေတွာ နိသီဒါပေတွာ ဂစ္ဆာမ သာမီတိ. ဂစ္ဆာ နာမ အရညေ ဟောန္တိ, မယံ မနုဿာ, အတိကောဋ္ဋိတောမှိ တုယှံ မနုဿေဟိ, န သက္ကောမိ ပဒသာ ဂန္တုံ, ပိဋ္ဌိယာ မံ နေဟီတိ. သာ ဩနမိတွာ ပိဋ္ဌိံ အဒါသိ. ဗောဓိသတ္တော အဘိရုဟိ. ကုဟိံ နေမိ သာမီတိ? ဗဟိနဂရံ နေဟီတိ. သာ ပါစီနဒွါရံ ဂန္တွာ – ‘‘ဣဓ တေ သာမိ ဝသနဋ္ဌာန’’န္တိ ပုစ္ဆိ. ကတရဋ္ဌာနံ ဧတန္တိ? ပါစီနဒွါရံ သာမီတိ. ပါစီနဒွါရေ စဏ္ဍာလပုတ္တာ ဝသိတုံ န လဘန္တီတိ အတ္တနော ဝသနဋ္ဌာနံ အနာစိက္ခိတွာဝ သဗ္ဗဒွါရာနိ အာဟိဏ္ဍာပေသိ. ကသ္မာ? ဘဝဂ္ဂပတ္တမဿာ [Pg.52] မာနံ ပါတေဿာမီတိ. မဟာဇနော ဥက္ကုဋ္ဌိမကာသိ – ‘‘ဌပေတွာ တုမှာဒိသံ အညော ဧတိဿာ မာနံ ဘေဒကော နတ္ထီ’’တိ.

The delicate girl, who had never before lifted a burden, thinking even a blue lotus was too heavy, said, 'Arise, master, let us go.' The Bodhisatta, still lying down, said, 'I will not get up.' Then she asked, 'What then shall I say?' He replied, 'Address me thus: "Arise, noble Mātaṅga."' She spoke accordingly. He said, 'Your people have rendered me unable to get up; take me by the arm and help me up.' She did so. The Bodhisatta, as if getting up, rolled over and fell on the ground, crying out, 'Sirs, I am ruined by Diṭṭhamaṅgalikā! First, she had me beaten by her people, and now she beats me herself!' She asked, 'What shall I do, noble sir?' 'Take me with both hands and help me up.' Having helped him up and seated him thus, she said, 'Let us go, master.' He replied, 'Trees are in the forest; we are human beings. I have been severely beaten by your people; I cannot go on foot. Carry me on your back.' She bent down and offered her back. The Bodhisatta mounted. 'Where shall I take you, master?' 'Take me outside the city.' She went to the eastern gate and asked, 'Is your dwelling place here, master?' 'What place is this?' 'The eastern gate, master.' Saying, 'Sons of caṇḍālas are not allowed to live at the eastern gate,' without revealing his own dwelling place, he made her wander to all the gates. Why? He thought, 'I will cause her pride, which has reached the highest level of existence, to fall.' The great crowd raised a shout: 'Except for one such as you, there is no other who can break her pride!'

သာ ပစ္ဆိမဒွါရံ ပတွာ ‘‘ဣဓ တေ သာမိ ဝသနဋ္ဌာန’’န္တိ ပုစ္ဆိ. ကတရဋ္ဌာနံ ဧတန္တိ? ပစ္ဆိမဒွါရံ သာမီတိ. ဣမိနာ ဒွါရေန နိက္ခမိတွာ စမ္မဂေဟံ ဩလောကေန္တီ ဂစ္ဆာတိ. သာ တတ္ထ ဂန္တွာ အာဟ ‘‘ဣဒံ စမ္မဂေဟံ တုမှာကံ ဝသနဋ္ဌာနံ သာမီ’’တိ? အာမာတိ ပိဋ္ဌိတော ဩတရိတွာ စမ္မဂေဟံ ပါဝိသိ.

Having reached the western gate, she asked, 'Is your dwelling place here, master?' 'What place is this?' 'The western gate, master.' He said, 'Go out through this gate, and while going, look at the leather house.' She went there and asked, 'Is this leather house your dwelling place, master?' 'Yes,' he said. Getting down from her back, he entered the leather house.

တတ္ထ သတ္တဋ္ဌဒိဝသေ ဝသန္တော သဗ္ဗညုတဂဝေသနဓီရော ဧတ္တကေသု ဒိဝသေသု န စ ဇာတိသမ္ဘေဒမကာသိ. ‘‘မဟာကုလဿ ဓီတာ သစေ မံ နိဿာယ မဟန္တံ ယသံ န ပါပုဏာတိ, န စမှာဟံ စတုဝီသတိယာ ဗုဒ္ဓါနံ အန္တေဝါသိကော. ဧတိဿာ ပါဒဓောဝနဥဒကေန သကလဇမ္ဗုဒီပေ ရာဇူနံ အဘိသေကကိစ္စံ ကရိဿာမီ’’တိ စိန္တေတွာ ပုန စိန္တေသိ – ‘‘အဂါရမဇ္ဈေဝသန္တော န သက္ခိဿာမိ, ပဗ္ဗဇိတွာ ပန သက္ခိဿာမီ’’တိ. စိန္တေတွာ တံ အာမန္တေသိ – ‘‘ဒိဋ္ဌမင်္ဂလိကေ မယံ ပုဗ္ဗေ ဧကစရာ ကမ္မံ ကတွာပိ အကတွာပိ သက္ကာ ဇီဝိတုံ, ဣဒါနိ ပန ဒါရဘရဏံ ပဋိပန္နမှ, ကမ္မံ အကတွာ န သက္ကာ ဇီဝိတုံ, တွံ ယာဝါဟံ အာဂစ္ဆာမိ, တာဝ မာ ဥက္ကဏ္ဌိတ္ထာ’’တိ အရညံ ပဝိသိတွာ သုသာနာဒီသု နန္တကာနိ သင်္ကဍ္ဎိတွာ နိဝါသနပါရုပနံ ကတွာ သမဏပဗ္ဗဇ္ဇံ ပဗ္ဗဇိတွာ ဧကစရော လဒ္ဓကာယဝိဝေကော ကသိဏပရိကမ္မံ ကတွာ အဋ္ဌ သမာပတ္တိယော ပဉ္စ အဘိညာယော စ နိဗ္ဗတ္တေတွာ ‘‘ဣဒါနိ သက္ကာ ဒိဋ္ဌမင်္ဂလိကာယ အဝဿယေန မယာ ဘဝိတု’’န္တိ ဗာရာဏသိအဘိမုခေါ ဂန္တွာ စီဝရံ ပါရုပိတွာ ဘိက္ခံ စရမာနော ဒိဋ္ဌမင်္ဂလိကာယ ဂေဟာဘိမုခေါ အဂမာသိ.

Dwelling there for seven or eight days, the wise one searching for omniscience did not, during those days, commit the mixing of castes. He thought, 'If the daughter of a great family does not attain great fame on account of me, then I am not a disciple of the twenty-four Buddhas. With the water from washing her feet, I will perform the consecration ceremony for the kings in all of Jambudīpa.' He thought again, 'Living in the midst of a household, I will not be able, but having gone forth, I will be able.' Having thought thus, he addressed her, 'Diṭṭhamaṅgalikā, previously we were solitary wanderers and were able to live whether we worked or not. But now we have undertaken the support of a wife; it is not possible to live without working. Until I return, do not be distressed.' Having entered the forest, gathered rags from charnel grounds and other such places, made them into a lower and upper robe, and gone forth into the ascetic life, as a solitary wanderer, having obtained bodily seclusion, having done the preliminary kasiṇa practice, he produced the eight attainments and the five supernormal knowledges. He then thought, 'Now it is possible for me to be a refuge for Diṭṭhamaṅgalikā.' He went towards Bārāṇasī, put on his robe, and while wandering for alms, he went towards Diṭṭhamaṅgalikā's house.

သာ တံ ဒွါရေ ဌိတံ ဒိသွာ အသဉ္ဇာနန္တီ – ‘‘အတိစ္ဆထ, ဘန္တေ, စဏ္ဍာလာနံ ဝသနဋ္ဌာနမေတ’’န္တိ အာဟ. ဗောဓိသတ္တော တတ္ထေဝ အဋ္ဌာသိ. သာ ပုနပ္ပုနံ ဩလောကေန္တီ သဉ္ဇာနိတွာ ဟတ္ထေဟိ ဥရံ ပဟရိတွာ ဝိရဝမာနာ ပါဒမူလေ ပတိတွာ အာဟ – ‘‘ယဒိ တေ သာမိ ဧဒိသံ စိတ္တံ အတ္ထိ, ကသ္မာ မံ မဟတာ ယသာ ပရိဟာပေတွာ အနာထံ အကာသီ’’တိ. နာနပ္ပကာရံ ပရိဒေဝံ ပရိဒေဝိတွာ အက္ခီနိ ပုဉ္ဆမာနာ ဥဋ္ဌာယ ဘိက္ခာဘာဇနံ ဂဟေတွာ အန္တောဂေဟေ နိသီဒါပေတွာ ဘိက္ခံ အဒါသိ. မဟာပုရိသော ဘတ္တကိစ္စံ ကတွာ အာဟ – ‘‘ဒိဋ္ဌမင်္ဂလိကေ မာ သောစိ မာ ပရိဒေဝိ, အဟံ တုယှံ ပါဒဓောဝနဥဒကေန သကလဇမ္ဗုဒီပေ ရာဇူနံ အဘိသေကကိစ္စံ ကာရေတုံ သမတ္ထော, တွံ ပန [Pg.53] ဧကံ မမ ဝစနံ ကရောဟိ, နဂရံ ပဝိသိတွာ ‘န မယှံ သာမိကော စဏ္ဍာလော, မဟာဗြဟ္မာ မယှံ သာမိကော’တိ ဥဂ္ဃောသယမာနာ သကလနဂရံ စရာဟီ’’တိ.

Seeing him standing at the door, and not recognizing him, she said, 'Pass by, venerable sir, this is the dwelling place of caṇḍālas.' The Bodhisatta stood right there. Looking again and again, she recognized him and, striking her chest with her hands and wailing, she fell at his feet and said, 'Master, if you had such an intention, why did you cause me to fall from great fame and make me helpless?' Having lamented in various ways, wiping her eyes, she got up, took his alms bowl, had him sit inside the house, and gave him alms-food. The Great Man, having finished his meal, said, 'Diṭṭhamaṅgalikā, do not sorrow, do not lament. I am able to have the consecration ceremony for the kings in all of Jambudīpa performed with the water from washing your feet. But you must do one thing I say: enter the city and, proclaiming, "My husband is not a caṇḍāla, my husband is Mahābrahmā," wander through the entire city.'

ဧဝံ ဝုတ္တေ ဒိဋ္ဌမင်္ဂလိကာ – ‘‘ပကတိယာပိ အဟံ သာမိ မုခဒေါသေနေဝ ဗျသနံ ပတ္တာ, န သက္ခိဿာမေဝံ ဝတ္တု’’န္တိ အာဟ. ဗောဓိသတ္တော – ‘‘ကိံ ပန တယာ မယှံ အဂါရေ ဝသန္တဿ အလိကဝစနံ သုတပုဗ္ဗံ, အဟံ တဒါပိ အလိကံ န ဘဏာမိ, ဣဒါနိ ပဗ္ဗဇိတော ကိံ ဝက္ခာမိ, သစ္စဝါဒီ ပုရိသော နာမာဟ’’န္တိ ဝတွာ – ‘‘အဇ္ဇ ပက္ခဿ အဋ္ဌမီ, တွံ ‘ဣတော သတ္တာဟဿစ္စယေန ဥပေါသထဒိဝသေ မယှံ သာမိကော မဟာဗြဟ္မာ စန္ဒမဏ္ဍလံ ဘိန္ဒိတွာ မမ သန္တိကံ အာဂမိဿတီ’တိ သကလနဂရေ ဥဂ္ဃောသေဟီ’’တိ ဝတွာ ပက္ကာမိ.

When this was said, Diṭṭhamaṅgalikā replied, 'Master, even by nature, it is only because of the fault of my speech that I have met with ruin. I will not be able to speak thus.' The Bodhisatta said, 'But have you ever heard a false word from me while I was living in the house? Even then I did not speak falsely; now that I have gone forth, why would I speak it? I am a man who speaks the truth.' Having said this, he instructed, 'Today is the eighth day of the fortnight. You must proclaim throughout the entire city: "After the passing of seven days from today, on the Uposatha day, my husband, the Great Brahmā, will come to my presence after shattering the disc of the moon."' Having said this, he departed.

သာ သဒ္ဒဟိတွာ ဟဋ္ဌတုဋ္ဌာ သူရာ ဟုတွာ သာယံပါတံ နဂရံ ပဝိသိတွာ တထာ ဥဂ္ဃောသေသိ. မနုဿာ ပါဏိနာ ပါဏိံ ပဟရန္တာ – ‘‘ပဿထ, အမှာကံ ဒိဋ္ဌမင်္ဂလိကာ စဏ္ဍာလပုတ္တံ မဟာဗြဟ္မာနံ ကရောတီ’’တိ ဟသန္တာ ကေဠိံ ကရောန္တိ. သာ ပုနဒိဝသေပိ တထေဝ သာယံပါတံ ပဝိသိတွာ – ‘‘ဣဒါနိ ဆာဟစ္စယေန, ပဉ္စာဟ-စတူဟ-တီဟ-ဒွီဟ-ဧကာဟစ္စယေန မယှံ သာမိကော မဟာဗြဟ္မာ စန္ဒမဏ္ဍလံ ဘိန္ဒိတွာ မမ သန္တိကံ အာဂမိဿတီ’’တိ ဥဂ္ဃောသေသိ.

She, having faith, was delighted and overjoyed. Becoming courageous, she entered the city in the evening and the morning and proclaimed it in that manner. The people, clapping their hands, laughed and made sport, saying, 'Look, our Diṭṭhamaṅgalikā is making the son of a caṇḍāla into the Great Brahmā!' On the next day as well, she entered the city in the evening and the morning in that same way and proclaimed, 'Now, after the passing of six days, then five, four, three, two, and one day, my husband, the Great Brahmā, will come to my presence after shattering the disc of the moon!'

ဗြာဟ္မဏာ စိန္တယိံသု – ‘‘အယံ ဒိဋ္ဌမင်္ဂလိကာ အတိသူရာ ဟုတွာ ကထေတိ, ကဒါစိ ဧဝံ သိယာ, ဧထ မယံ ဒိဋ္ဌမင်္ဂလိကာယ ဝသနဋ္ဌာနံ ပဋိဇဂ္ဂါမာ’’တိ စမ္မဂေဟဿ ဗာဟိရဘာဂံ သမန္တာ တစ္ဆာပေတွာ ဝါလိကံ ဩကိရိံသု. သာပိ ဥပေါသထဒိဝသေ ပါတောဝ နဂရံ ပဝိသိတွာ ‘‘အဇ္ဇ မယှံ သာမိကော အာဂမိဿတီ’’တိ ဥဂ္ဃောသေသိ. ဗြာဟ္မဏာ စိန္တယိံသု – ‘‘အယံ ဘော န ဒူရံ အပဒိဿတိ, အဇ္ဇ ကိရ မဟာဗြဟ္မာ အာဂမိဿတိ, ဝသနဋ္ဌာနံ သံဝိဒဟာမာ’’တိ စမ္မဂေဟံ သမဇ္ဇာပေတွာ ဟရိတူပလိတ္တံ အဟတဝတ္ထေဟိ ပရိက္ခိပိတွာ မဟာရဟံ ပလ္လင်္ကံ အတ္ထရိတွာ ဥပရိ စေလဝိတာနံ ဗန္ဓိတွာ ဂန္ဓမာလဒါမာနိ ဩသာရယိံသု. တေသံ ပဋိဇဂ္ဂန္တာနံယေဝ သူရိယော အတ္ထံ ဂတော.

The brahmins thought: 'This Diṭṭhamaṅgalikā speaks having become very courageous; perhaps it may be so. Come, let us prepare Diṭṭhamaṅgalikā’s dwelling place.' Having thought this, they had the ground outside the house roofed with leather leveled all around and scattered sand upon it. She too, on the Uposatha day, entered the city very early in the morning and proclaimed: 'Today my husband will come!' The brahmins thought: 'Sirs, she does not speak of a distant time. It seems the Great Brahmā will come today. Let us arrange the dwelling place.' Having thought this, they had the house roofed with leather swept, smeared it with fresh cow-dung, draped it with new cloths, spread out a couch of great value, fastened a cloth canopy above, and hung up garlands of perfume and flowers. Even while they were preparing, the sun went to its setting.

မဟာပုရိသော စန္ဒေ ဥဂ္ဂတမတ္တေ အဘိညာပါဒကဇ္ဈာနံ သမာပဇ္ဇိတွာ ဝုဋ္ဌာယ ကာမာဝစရစိတ္တေန ပရိကမ္မံ ကတွာ ဣဒ္ဓိစိတ္တေန ဒွါဒသယောဇနိကံ ဗြဟ္မတ္တဘာဝံ မာပေတွာ ဝေဟာသံ အဗ္ဘုဂ္ဂန္တွာ စန္ဒဝိမာနဿ အန္တော ပဝိသိတွာ [Pg.54] ဝနန္တတော အဗ္ဘုဿက္ကမာနံ စန္ဒံ ဘိန္ဒိတွာ စန္ဒဝိမာနံ ဩဟာယ ပုရတော ဟုတွာ ‘‘မဟာဇနော မံ ပဿတူ’’တိ အဓိဋ္ဌာသိ. မဟာဇနော ဒိသွာ – ‘‘သစ္စံ, ဘော, ဒိဋ္ဌမင်္ဂလိကာယ ဝစနံ, အာဂစ္ဆန္တံ မဟာဗြဟ္မာနံ ပူဇေဿာမာ’’တိ ဂန္ဓမာလံ အာဒါယ ဒိဋ္ဌမင်္ဂလိကာယ ဃရံ ပရိဝါရေတွာ အဋ္ဌာသိ. မဟာပုရိသော မတ္ထကမတ္ထကေန သတ္တဝါရေ ဗာရာဏသိံ အနုပရိဂန္တွာ မဟာဇနေန ဒိဋ္ဌဘာဝံ ဉတွာ ဒွါဒသယောဇနိကံ အတ္တဘာဝံ ဝိဇဟိတွာ မနုဿပ္ပမာဏမေဝ မာပေတွာ မဟာဇနဿ ပဿန္တဿေဝ စမ္မဂေဟံ ပါဝိသိ. မဟာဇနော ဒိသွာ – ‘‘ဩတိဏ္ဏော နော မဟာဗြဟ္မာ, သာဏိံ အာဟရထာ’’တိ နိဝေသနံ မဟာသာဏိယာ ပရိက္ခိပိတွာ ပရိဝါရေတွာ ဌိတော.

The Great Being, just as the moon rose, entered the jhāna that is the basis for supernormal knowledge. Having emerged from it, he performed the preliminary work with a sense-sphere mind and then, with a mind of psychic power, he created a Brahma-form spanning twelve yojanas. He ascended into the sky, entered the lunar mansion, and as he rose up from the moon-disc, he shattered it. Leaving the lunar mansion, he stood in front and resolved: 'Let the great multitude see me.' Seeing him, the great multitude said: 'Sirs, the word of Diṭṭhamaṅgalikā is true! We will pay homage to the Great Brahmā who is coming.' Taking perfumes and garlands, they surrounded Diṭṭhamaṅgalikā’s house and stood there. The Great Being circled Bārāṇasī seven times high above, and knowing that he had been seen by the great multitude, he abandoned his twelve-yojana form, created one of human proportions, and entered the house roofed with leather even as the great multitude was watching. Seeing this, the great multitude said: 'Our Great Brahmā has descended! Bring a curtain!' They enclosed the dwelling with a great curtain and stood surrounding it.

မဟာပုရိသောပိ သိရိသယနမဇ္ဈေ နိသီဒိ. ဒိဋ္ဌမင်္ဂလိကာ သမီပေ အဋ္ဌာသိ. အထ နံ ပုစ္ဆိ ‘‘ဥတုသမယော တေ ဒိဋ္ဌမင်္ဂလိကေ’’တိ. အာမ အယျာတိ. မယာ ဒိန္နံ ပုတ္တံ ဂဏှာဟီတိ အင်္ဂုဋ္ဌကေန နာဘိမဏ္ဍလံ ဖုသိ. တဿာ ပရာမသနေနေဝ ဂဗ္ဘော ပတိဋ္ဌာသိ. မဟာပုရိသော – ‘‘ဧတ္တာဝတာ တေ ဒိဋ္ဌမင်္ဂလိကေ ပါဒဓောဝနဥဒကံ သကလဇမ္ဗုဒီပေ ရာဇူနံ အဘိသေကောဒကံ ဘဝိဿတိ, တွံ တိဋ္ဌာ’’တိ ဝတွာ ဗြဟ္မတ္တဘာဝံ မာပေတွာ ပဿန္တဿေဝ မဟာဇနဿ နိက္ခမိတွာ ဝေဟာသံ အဗ္ဘုဂ္ဂန္တွာ စဏ္ဍမဏ္ဍလမေဝ ပဝိဋ္ဌော. သာ တတော ပဋ္ဌာယ ဗြဟ္မပဇာပတီ နာမ ဇာတာ. ပါဒဓောဝနဥဒကံ လဘန္တော နာမ နတ္ထိ.

The Great Being also sat in the middle of the glorious couch. Diṭṭhamaṅgalikā stood nearby. Then he asked her, 'Diṭṭhamaṅgalikā, is it your season?' 'Yes, lord.' 'Receive the son given by me,' he said, and touched the circle of her navel with his thumb. By that mere touch, conception was established. The Great Being said, 'Diṭṭhamaṅgalikā, by this much alone, your foot-washing water will become the consecration water for the kings in all of Jambudīpa. You remain here.' Having said this, he created a Brahma-form and, even as the great multitude was watching, he departed, ascended into the sky, and entered the very disc of the moon. From that time on, she came to be known as Brahmāpajāpatī, the consort of Brahmā. There was no one who could obtain the foot-washing water.

ဗြာဟ္မဏာ – ‘‘ဗြဟ္မပဇာပတိံ အန္တောနဂရေ ဝသာပေဿာမာ’’တိ သုဝဏ္ဏသိဝိကာယ အာရောပေတွာ ယာဝ သတ္တမကောဋိယာ အပရိသုဒ္ဓဇာတိကဿ သိဝိကံ ဂဟေတုံ န အဒံသု. သောဠသ ဇာတိမန္တဗြာဟ္မဏာ ဂဏှိံသု. သေသာ ဂန္ဓပုပ္ဖာဒီဟိ ပူဇေတွာ နဂရံ ပဝိသိတွာ – ‘‘န သက္ကာ, ဘော, ဥစ္ဆိဋ္ဌဂေဟေ ဗြဟ္မပဇာပတိယာ ဝသိတုံ, ဝတ္ထုံ ဂဟေတွာ ဂေဟံ ကရိဿာမ, ယာဝ ပန တံ ကရီယတိ, တာဝ မဏ္ဍပေဝ ဝသတူ’’တိ မဏ္ဍပေ ဝသာပေသုံ. တတော ပဋ္ဌာယ စက္ခုပထေ ဌတွာ ဝန္ဒိတုကာမာ ကဟာပဏံ ဒတွာ ဝန္ဒိတုံ လဘန္တိ, သဝနူပစာရေ ဝန္ဒိတုကာမာ သတံ ဒတွာ လဘန္တိ, အာသန္နေ ပကတိကထံ သဝနဋ္ဌာနေ ဝန္ဒိတုကာမာ ပဉ္စသတာနိ ဒတွာ လဘန္တိ, ပါဒပိဋ္ဌိယံ သီသံ ဌပေတွာ ဝန္ဒိတုကာမာ သဟဿံ ဒတွာ လဘန္တိ, ပါဒဓောဝနဥဒကံ ပတ္ထယမာနာ ဒသသဟဿာနိ ဒတွာ လဘန္တိ. ဗဟိနဂရတော အန္တောနဂရေ ယာဝ မဏ္ဍပါ အာဂစ္ဆန္တိယာ လဒ္ဓဓနံယေဝ ကောဋိသတမတ္တံ အဟောသိ.

The brahmins said, 'We will have Brahmāpajāpatī reside within the city.' Placing her on a golden palanquin, they did not allow anyone of impure birth up to the seventh generation to even hold the palanquin. Sixteen brahmins of pure birth carried it. The rest, having paid homage with perfumes, flowers, and so forth, brought her into the city and said, 'Sirs, it is not proper for Brahmāpajāpatī to dwell in a previously occupied house. We will acquire a plot of land and build a new house. Until that is built, let her reside in a pavilion.' Thus, they had her stay in a pavilion. From that time on, those wishing to pay homage while standing within sight could do so by giving a kahāpaṇa. Those wishing to pay homage from within hearing range could do so by giving a hundred. Those wishing to pay homage from a place nearby where her ordinary conversation could be heard could do so by giving five hundred. Those wishing to pay homage by placing their heads on the top of her feet could do so by giving a thousand. Those desiring her foot-washing water could obtain it by giving ten thousand. Just in coming from outside the city to the pavilion within, the wealth she received amounted to one hundred crores.

သကလဇမ္ဗုဒီပေါ [Pg.55] သင်္ခုဘိ, တတော သဗ္ဗရာဇာနော ‘‘ဗြဟ္မပဇာပတိယာ ပါဒဓောဝနေန အဘိသေကံ ကရိဿာမာ’’တိ သတသဟဿံ ပေသေတွာ လဘိံသု. မဏ္ဍပေ ဝသန္တိယာ ဧဝ ဂဗ္ဘဝုဋ္ဌာနံ အဟောသိ. မဟာပုရိသံ ပဋိစ္စ လဒ္ဓကုမာရော ပါသာဒိကော အဟောသိ လက္ခဏသမ္ပန္နော. မဟာဗြဟ္မုနော ပုတ္တော ဇာတောတိ သကလ ဇမ္ဗုဒီပေါ ဧကကောလာဟလော အဟောသိ. ကုမာရဿ ခီရမဏိမူလံ ဟောတူတိ တတော တတော အာဂတဓနံ ကောဋိသဟဿံ အဟောသိ. ဧတ္တာဝတာ နိဝေသနမ္ပိ နိဋ္ဌိတံ. ကုမာရဿ နာမကရဏံ ကရိဿာမာတိ နိဝေသနံ သဇ္ဇေတွာ ကုမာရံ ဂန္ဓောဒကေန နှာပေတွာ အလင်္ကရိတွာ မဏ္ဍပေ ဇာတတ္တာ မဏ္ဍဗျောတွေဝ နာမံ အကံသု.

The entire Jambudīpa was agitated. Then all the kings, thinking, 'We shall perform the consecration with Brahmāpajāpatī's foot-washing water,' sent one hundred thousand and obtained it. While she was dwelling in the pavilion, the birth occurred. The prince, obtained on account of the Great Being, was pleasing and endowed with auspicious marks. The whole of Jambudīpa became a single uproar, proclaiming, 'The son of the great Brahmā has been born!' Saying, 'Let this be the price for the prince's milk-gem,' the wealth that came from here and there amounted to a thousand crores. With that much, the residence was also completed. Thinking, 'We shall perform the naming ceremony for the prince,' they prepared the residence, bathed the prince with fragrant water, adorned him, and because he was born in a pavilion (maṇḍapa), they gave him the name Maṇḍabya.

ကုမာရော သုခေန သံဝဍ္ဎမာနော သိပ္ပုဂ္ဂဟဏဝယပတ္တောတိ သကလဇမ္ဗုဒီပေ သိပ္ပဇာနနကာ တဿ သန္တိကေ အာဂန္တွာ သိပ္ပံ သိက္ခာပေန္တိ. ကုမာရော မေဓာဝီ ပညဝါ သုတံ သုတံ မုတံ အာဝုဏန္တော ဝိယ ဂဏှာတိ, ဂဟိတဂဟိတံ သုဝဏ္ဏဃဋေ ပက္ခိတ္တတေလံ ဝိယ တိဋ္ဌတိ. ယာဝတာ ဝါစုဂ္ဂတာ ပရိယတ္တိ အတ္ထိ, တေန အနုဂ္ဂဟိတာ နာမ နာဟောသိ. ဗြာဟ္မဏာ တံ ပရိဝါရေတွာ စရန္တိ, သောပိ ဗြာဟ္မဏဘတ္တော အဟောသိ. ဂေဟေ အသီတိဗြာဟ္မဏသဟဿာနိ နိစ္စဘတ္တံ ဘုဉ္ဇန္တိ. ဂေဟမ္ပိဿ သတ္တဒွါရကောဋ္ဌကံ မဟန္တံ အဟောသိ. ဂေဟေ မင်္ဂလဒိဝသေ ဇမ္ဗုဒီပဝါသီဟိ ပေသိတဓနံ ကောဋိသဟဿမတ္တံ အဟောသိ.

The prince, growing up happily, reached the age for learning skills. Then, those from all over Jambudīpa who knew how to teach skills came to his presence and taught him skills. The prince was intelligent and wise; whatever he heard, he grasped it as if stringing pearls. Whatever he grasped remained like lion's oil poured into a golden pot. There was no worldly scripture transmitted orally that had not been learned by him. Brahmins, surrounding him, went about with him, and he too became one who constantly fed the brahmins. In his house, eighty thousand brahmins ate a constant meal. His house was also large, with seven gate-chambers. On the day of the house-warming ceremony, the wealth sent by the inhabitants of Jambudīpa amounted to a thousand crores.

ဗောဓိသတ္တော အာဝဇ္ဇေသိ – ‘‘ပမတ္တော နု ခေါ ကုမာရော အပ္ပမတ္တော’’တိ. အထဿ တံ ပဝတ္တိံ ဉတွာ – ‘‘ဗြာဟ္မဏဘတ္တော ဇာတော, ယတ္ထ ဒိန္နံ မဟပ္ဖလံ ဟောတိ, တံ န ဇာနာတိ, ဂစ္ဆာမိ နံ ဒမေမီ’’တိ စီဝရံ ပါရုပိတွာ ဘိက္ခာဘာဇနံ ဂဟေတွာ – ‘‘ဒွါရကောဋ္ဌကာ အတိသမ္ဗာဓာ, န သက္ကာ ကောဋ္ဌကေန ပဝိသိတု’’န္တိ အာကာသေနာဂန္တွာ အသီတိဗြာဟ္မဏသဟဿာနံ ဘုဉ္ဇနဋ္ဌာနေ အာကာသင်္ဂဏေ ဩတရိ. မဏ္ဍဗျကုမာရောပိ သုဝဏ္ဏကဋစ္ဆုံ ဂါဟာပေတွာ – ‘‘ဣဓ သူပံ ဒေထ ဣဓ ဩဒန’’န္တိ ပရိဝိသာပေန္တော ဗောဓိသတ္တံ ဒိသွာ ဒဏ္ဍကေန ဃဋ္ဋိတအာသိဝိသော ဝိယ ကုပိတွာ ဣမံ ဂါထမာဟ –

The Bodhisatta reflected: 'Is the prince heedless or heedful?' Then, knowing his state of being, he thought: 'He has become one who feeds brahmins; he does not know the recipient in whom a gift given is of great fruit. I shall go and discipline him.' Having put on his robe and taken his alms bowl, he thought: 'The gate-chambers are very congested; it is not possible to enter through a gate-chamber.' So he came through the sky and descended in the open space at the eating place of the eighty thousand brahmins. Prince Maṇḍabya also, having caused a golden ladle to be taken and saying, 'Give curry here, give rice here,' was causing them to serve. When he saw the Bodhisatta, he became angry like a venomous snake struck with a stick and spoke this verse:

‘‘ကုတော [Pg.56] နု အာဂစ္ဆသိ ဒုမ္မဝါသီ,ဩတလ္လကော ပံသုပိသာစကောဝ;

သင်္ကာရစောဠံ ပဋိမုဉ္စ ကဏ္ဌေ,ကော ရေ တုဝံ ဟောသိ အဒက္ခိဏေယျော’’တိ. (ဇာ. ၁.၁၅.၁);

'From where do you come, you of foul appearance, you of base desires, like a dust-goblin? Wearing a rag from a rubbish heap on your neck, who, pray tell, are you, unworthy of a gift?'

အထ နံ မဟာသတ္တော အကုဇ္ဈိတွာဝ ဩဝဒန္တော အာဟ –

Then the Great Being, without becoming angry, advising him, said:

‘‘အန္နံ တဝေဒံ ပကတံ ယသဿိ,တံ ခဇ္ဇရေ ဘုဉ္ဇရေ ပိယျရေ စ;

ဇာနာသိ မံ တွံ ပရဒတ္တူပဇီဝိံ,ဥတ္တိဋ္ဌ ပိဏ္ဍံ လဘတံ သပါကော’’တိ. (ဇာ. ၁.၁၅.၂);

O glorious one, this food of yours is prepared. It is being chewed, eaten, and drunk. For what reason are you angry with me alone? Do you know me, one who lives sustained by what is given by others? Let an outcaste obtain the offered alms-food.

သော နယိဒံ တုမှာဒိသာနံ ပဋိယတ္တန္တိ ဒဿေန္တော အာဟ –

He, wishing to show, 'This is not prepared for the likes of you,' said:

‘‘အန္နံ မမေဒံ ပကတံ ဗြာဟ္မဏာနံ,အတ္ထတ္ထိတံ သဒ္ဒဟတော မမေဒံ;

အပေဟိ ဧတ္တော ကိမိဓဋ္ဌိတောသိ,န မာဒိသာ တုယှံ ဒဒန္တိ ဇမ္မာ’’တိ. (ဇာ. ၁.၁၅.၃);

This food was prepared by me for the brahmins. This food was prepared by me, who has faith in the benefit of the hereafter. Go away from here! Why do you stand here? O wretch, persons like me do not give to you.

အထ ဗောဓိသတ္တော ‘‘ဒါနံ နာမ သဂုဏဿပိ နိဂ္ဂုဏဿပိ ယဿ ကဿစိ ဒါတဗ္ဗံ, ယထာ ဟိ နိန္နေပိ ထလေပိ ပတိဋ္ဌာပိတံ ဗီဇံ ပထဝီရသံ အာပေါရသဉ္စ အာဂမ္မ သမ္ပဇ္ဇတိ, ဧဝံ နိပ္ဖလံ နာမ နတ္ထိ, သုခေတ္တေ ဝပိတဗီဇံ ဝိယ ဂုဏဝန္တေ မဟပ္ဖလံ ဟောတီ’’တိ ဒဿေတုံ ဣမံ ဂါထမာဟ –

Then the Bodhisatta, in order to show that 'a gift should be given to anyone whatsoever, whether virtuous or without virtue; for just as a seed planted in a low place or a high place thrives, relying on the essence of the earth and the essence of water, so too there is no such thing as a fruitless gift; like a seed sown in a good field, in a virtuous person it is of great fruit,' spoke this verse:

‘‘ထလေ စ နိန္နေ စ ဝပန္တိ ဗီဇံ,အနူပခေတ္တေ ဖလမာသမာနာ;

ဧတာယ သဒ္ဓါယ ဒဒါဟိ ဒါနံ,အပ္ပေဝ အာရာဓယေ ဒက္ခိဏေယျေ’’တိ. (ဇာ. ၁.၁၅.၄);

Those desiring fruit sow seed on high ground and in low ground, in a fertile field. So too, with this faith, you should give a gift; one might just please a worthy recipient.

အထ ကုမာရော ကောဓာဘိဘူတော – ‘‘ကေနိမဿ မုဏ္ဍကဿ ပဝေသော ဒိန္နော’’တိ ဒွါရရက္ခာဒယော တဇ္ဇေတွာ –

Then the prince, overcome by anger, having threatened the gatekeepers and others, asked: 'By whom was entry given to this shaveling?'

‘‘ခေတ္တာနိ [Pg.57] မယှံ ဝိဒိတာနိ လောကေ,ယေသာဟံ ဗီဇာနိ ပတိဋ္ဌပေမိ;

ယေ ဗြာဟ္မဏာ ဇာတိမန္တူပပန္နာ,တာနီဓ ခေတ္တာနိ သုပေသလာနီ’’တိ. (ဇာ. ၁.၁၅.၅) –

The fields in the world where I establish seeds are known to me. Those brahmins who are endowed with birth and mantras, and are very virtuous—those are the fields here.

ဂါထံ ဝတွာ ‘‘ဣမံ ဇမ္မံ ဝေဏုပဒရေန ပေါထေတွာ ဂီဝါယံ ဂဟေတွာ သတ္တပိ ဒွါရကောဋ္ဌကေ အတိက္ကမိတွာ ဗဟိ နီဟရထာ’’တိ အာဟ. အထ နံ မဟာပုရိသော အာဟ –

Having spoken the verse, he said: 'Strike this wretch with a sliver of bamboo, seize him by the neck, pass beyond the seven gate-chambers, and throw him out!' Then the Great Being said to him:

‘‘ဂိရိံ နခေန ခဏသိ, အယော ဒန္တေဘိ ခါဒသိ;

ဇာတဝေဒံ ပဒဟသိ, ယော ဣသိံ ပရိဘာသသီ’’တိ. (ဇာ. ၁.၁၅.၉);

You dig a mountain with your fingernail; you chew iron with your teeth; you assail the fire, you who revile a sage.

ဧဝဉ္စ ပန ဝတွာ – ‘‘သစေ မျာယံ ဟတ္ထေ ဝါ ပါဒေ ဝါ ဂဏှာပေတွာ ဒုက္ခံ ဥပ္ပာဒေယျ, ဗဟုံ အပုညံ ပသဝေယျာ’’တိ သတ္တာနုဒ္ဒယတာယ ဝေဟာသံ အဗ္ဘုဂ္ဂန္တွာ အန္တရဝီထိယံ ဩတရိ. ဘဂဝါ သဗ္ဗညုတံ ပတ္တော တမတ္ထံ ပကာသေန္တော ဣမံ ဂါထမာဟ –

And having spoken thus, thinking, 'If this man, having caused my hand or foot to be seized, should cause me suffering, he would produce much demerit,' out of compassion for that being, he rose up into the sky and descended in the main street. The Blessed One, having attained omniscience, making that meaning clear, spoke this verse:

‘‘ဣဒံ ဝတွာန မာတင်္ဂေါ, ဣသိ သစ္စပရက္ကမော;

အန္တလိက္ခသ္မိံ ပက္ကာမိ, ဗြာဟ္မဏာနံ ဥဒိက္ခတ’’န္တိ. (ဇာ. ၁.၁၅.၁၀);

Having said this, Mātaṅga, the sage of true endeavor, departed into the sky while the brahmins looked on.

တာဝဒေဝ နဂရရက္ခိကဒေဝတာနံ ဇေဋ္ဌကဒေဝရာဇာ မဏ္ဍဗျဿ ဂီဝံ ပရိဝတ္တေသိ. တဿ မုခံ ပရိဝတ္တေတိတွာ ပစ္ဆာမုခံ ဇာတံ, အက္ခီနိ ပရိဝတ္တာနိ, မုခေန ခေဠံ ဝမတိ, သရီရံ ထဒ္ဓံ သူလေ အာရောပိတံ ဝိယ အဟောသိ. အသီတိသဟဿာ ပရိစာရကယက္ခာ အသီတိဗြာဟ္မဏသဟဿာနိ တထေဝ အကံသု. ဝေဂေန ဂန္တွာ ဗြဟ္မပဇာပတိယာ အာရောစယိံသု. သာ တရမာနရူပါ အာဂန္တွာ တံ ဝိပ္ပကာရံ ဒိသွာ ဂါထမာဟ –

At that very moment, the chief divine king among the city-protecting deities twisted Maṇḍabya's neck. His face, having been twisted, turned backward; his eyes were twisted, he vomited saliva from his mouth, and his body became stiff as if impaled on a stake. Eighty thousand attendant yakkhas did the very same to the eighty thousand brahmins. They went quickly and reported to Brahmapajāpati's wife. She came in haste and, seeing that distorted state, spoke this verse:

‘‘အာဝေဓိတံ ပိဋ္ဌိတော ဥတ္တမင်္ဂံ,ဗာဟုံ ပသာရေတိ အကမ္မနေယျံ;

သေတာနိ အက္ခီနိ ယထာ မတဿ,ကော မေ ဣမံ ပုတ္တမကာသိ ဧဝ’’န္တိ. (ဇာ. ၁.၁၅.၁၁);

His head is twisted from behind; he stretches out his arms, unfit for work. His eyes are white, like those of a dead man. Who has done this to my son?

အထဿာ [Pg.58] အာရောစေသုံ –

Then they informed her:

‘‘ဣဓာဂမာ သမဏော ဒုမ္မဝါသီ,ဩတလ္လကော ပံသုပိသာစကောဝ,သင်္ကာရစောဠံ ပဋိမုဉ္စ ကဏ္ဌေ,သော တေ ဣမံ ပုတ္တမကာသိ ဧဝ’’န္တိ. (ဇာ. ၁.၁၅.၁၂);

Hither came a slovenly, base ascetic, like a dust-goblin, having draped a rag from a refuse heap about his neck. It was he who did this to your son.

သာ သုတွာဝ အညာသိ – ‘‘မယှံ ယသဒါယကော အယျော အနုကမ္ပာယ ပုတ္တဿ ပမတ္တဘာဝံ ဉတွာ အာဂတော ဘဝိဿတီ’’တိ. တတော ဥပဋ္ဌာကေ ပုစ္ဆိ –

Upon hearing this, she understood: 'My noble lord, the giver of glory, must have come out of compassion, knowing my son’s state of heedlessness.' Then she asked the attendants:

‘‘ကတမံ ဒိသံ အဂမာ ဘူရိပညော,အက္ခာထ မေ မာဏဝါ ဧတမတ္ထံ;

ဂန္တွာန တံ ပဋိကရေမု အစ္စယံ,အပ္ပေဝ နံ ပုတ္တ လဘေမု ဇီဝိတ’’န္တိ. (ဇာ. ၁.၁၅.၁၃);

To which direction did the one of vast wisdom go? Tell me this matter, young men. Having gone to him, let us make amends for the transgression; perhaps we may yet obtain life for this son.

တေ အာဟံသု –

They said:

‘‘ဝေဟာယသံ အဂမာ ဘူရိပညော,ပထဒ္ဓုနော ပန္နရသေဝ စန္ဒော;

အပိစာပိ သော ပုရိမဒိသံ အဂစ္ဆိ,သစ္စပ္ပဋိညော ဣသိ သာဓုရူပေါ’’တိ. (ဇာ. ၁.၁၅.၁၄);

The one of vast wisdom went through the sky, like the moon, a traveler on the fifteenth day. Moreover, that sage of truthful profession and virtuous nature went to the eastern direction.

မဟာပုရိသောပိ အန္တရဝီထိယံ ဩတိဏ္ဏဋ္ဌာနတော ပဋ္ဌာယ – ‘‘မယှံ ပဒဝဠဉ္ဇံ ဟတ္ထိအဿာဒီနံ ဝသေန မာ အန္တရဓာယိတ္ထ, ဒိဋ္ဌမင်္ဂလိကာယေဝ နံ ပဿတု, မာ အညေ’’တိ အဓိဋ္ဌဟိတွာ ပိဏ္ဍာယ စရိတွာ ယာပနမတ္တံ မိဿကောဒနံ ဂဟေတွာ ပဋိက္ကမနသာလာယံ နိသိန္နော ဘုဉ္ဇိတွာ ထောကံ ဘုတ္တာဝသေသံ ဘိက္ခာဘာဇနေယေဝ ဌပေသိ. ဒိဋ္ဌမင်္ဂလိကာပိ ပါသာဒါ ဩရုယှ အန္တရဝီထိံ ပဋိပဇ္ဇမာနာ ပဒဝဠဉ္ဇံ ဒိသွာ – ‘‘ဣဒံ မယှံ ယသဒါယကဿ အယျဿ ပဒ’’န္တိ ပဒါနုသာရေနာဂန္တွာ ဝန္ဒိတွာ အာဟ – ‘‘တုမှာကံ, ဘန္တေ, ဒါသေန ကတာပရာဓံ မယှံ ခမထ, န ဟိ တုမှေ ကောဓဝသိကာ နာမ, ဒေထ မေ ပုတ္တဿ ဇီဝိတ’’န္တိ.

The Great Being, starting from the place where he had descended into the main street, resolved: 'Let my footprint not be effaced by the trampling of elephants, horses, and the like. Let only Diṭṭhamaṅgalikā see it, and no other.' Having made this resolution, he went for alms, received just enough mixed rice for sustenance, and sat in the refectory. Having eaten, he placed the small amount of leftover food in the alms-bowl itself. Diṭṭhamaṅgalikā, too, descended from the palace, and while proceeding along the main street, she saw the footprint. Thinking, 'This is the footprint of my noble lord, the giver of glory,' she came following the tracks, paid homage, and said: 'Venerable sir, please forgive me for the offense committed by your slave. For you are not ones who are under the sway of anger. Please grant the life of my son.'

ဧဝဉ္စ ပန ဝတွာ –

And having said this as well:

‘‘အာဝေဓိတံ [Pg.59] ပိဋ္ဌိတော ဥတ္တမင်္ဂံ,ဗာဟုံ ပသာရေတိ အကမ္မနေယျံ;

သေတာနိ အက္ခီနိ ယထာ မတဿ,ကော မေ ဣမံ ပုတ္တမကာသိ ဧဝ’’န္တိ. (ဇာ. ၁.၁၅.၁၅) –

His head is twisted from behind; he stretches out his arms, unfit for work. His eyes are white, like those of a dead man. Who has done this to my son?

ဂါထံ အဘာသိ. မဟာပုရိသော အာဟ – ‘‘န မယံ ဧဝရူပံ ကရောမ, ပဗ္ဗဇိတံ ပန ဟိံသန္တေ ဒိသွာ ပဗ္ဗဇိတေသု သဂါရဝါဟိ ဘူတယက္ခဒေဝတာဟိ ကတံ ဘဝိဿတီ’’တိ.

She spoke the verse. The Great Being said: 'We do not do such a thing. However, upon seeing a renunciate being harmed, it must have been done by spirits, yakkhas, and devas who have reverence for renunciates.'

ကေဝလံ, ဘန္တေ, တုမှာကံ မနောပဒေါသော မာ ဟောတု, ဒေဝတာဟိ ကတံ ဟောတု, သုခမာပယာ, ဘန္တေ, ဒေဝတာ, အပိစာဟံ, ဘန္တေ, ကထံ ပဋိပဇ္ဇာမီတိ. တေန ဟိ ဩသဓံ တေ ကထေဿာမိ, မမ ဘိက္ခာဘာဇနေ ဘုတ္တာဝသေသံ ဘတ္တမတ္ထိ, တတ္ထ ထောကံ ဥဒကံ အာသိဉ္စိတွာ ထောကံ ဂဟေတွာ တဝ ပုတ္တဿ မုခေ ပက္ခိပ, အဝသေသံ ဥဒကစာဋိယံ အာလောဠေတွာ အသီတိယာ ဗြာဟ္မဏသဟဿာနံ မုခေ ပက္ခိပါတိ. သာ ဧဝံ ကရိဿာမီတိ ဘတ္တံ ဂဟေတွာ မဟာပုရိသံ ဝန္ဒိတွာ ဂန္တွာ တထာ အကာသိ.

“Venerable sir, just let there be no defilement of mind on your part. Let it have been done by the devas. The devas, venerable sir, desire happiness. But still, venerable sir, how should I proceed?” “In that case, I shall tell you a remedy. In my alms-bowl there is leftover rice from my meal. Pour a little water on it, take a small amount, and place it in your son’s mouth. Stir the remainder into a large water jar and place it in the mouths of the eighty thousand brahmins.” She, saying, “I shall do so,” took the rice, paid homage to the Great Being, departed, and did as instructed.

မုခေ ပက္ခိတ္တမတ္တေ ဇေဋ္ဌကဒေဝရာဇာ – ‘‘သာမိမှိ သယံ ဘေသဇ္ဇံ ကရောန္တေ အမှေဟိ န သက္ကာ ကိဉ္စိ ကာတု’’န္တိ ကုမာရံ ဝိဿဇ္ဇေသိ. သောပိ ခိပိတွာ ကိဉ္စိ ဒုက္ခံ အပ္ပတ္တပုဗ္ဗော ဝိယ ပကတိဝဏ္ဏော အဟောသိ. အထ နံ မာတာ အဝေါစ – ‘‘ပဿ တာတ တဝ ကုလုပကာနံ ဟိရောတ္တပ္ပရဟိတာနံ ဝိပ္ပကာရံ, သမဏာ ပန န ဧဝရူပါ ဟောန္တိ, သမဏေ တာတ ဘောဇေယျာသီ’’တိ. တတော သေသကံ ဥဒကစာဋိယံ အာလုဠာပေတွာ ဗြာဟ္မဏာနံ မုခေ ပက္ခိပါပေသိ. ယက္ခာ တာဝဒေဝ ဝိဿဇ္ဇေတွာ ပလာယိံသု. ဗြာဟ္မဏာ ခိပိတွာ ခိပိတွာ ဥဋ္ဌဟိတွာ ကိံ အမှာကံ မုခေ ပက္ခိတ္တန္တိ ပုစ္ဆိံသု. မာတင်္ဂဣသိဿ ဥစ္ဆိဋ္ဌဘတ္တန္တိ. တေ ‘‘စဏ္ဍာလဿ ဥစ္ဆိဋ္ဌကံ ခါဒါပိတမှာ, အဗြာဟ္မဏာ ဒါနိမှာ ဇာတာ, ဣဒါနိ နော ဗြာဟ္မဏာ ‘အသုဒ္ဓဗြာဟ္မဏာ ဣမေ’တိ သမ္ဘောဂံ န ဒဿန္တီ’’တိ တတော ပလာယိတွာ မဇ္ဈရဋ္ဌံ ဂန္တွာ မဇ္ဈရာဇဿ နဂရေ အဂ္ဂါသနိကာ ဗြာဟ္မဏာ နာမ မယန္တိ ရာဇဂေဟေ ဘုဉ္ဇန္တိ.

The moment it was placed in his mouth, the chief of the deva kings, thinking, “When the master himself prepares the medicine, we are unable to do anything,” released the young man. He, after convulsing, became of normal complexion, as if he had never experienced any suffering. Then his mother said to him: “See, my dear, the perversity of those who frequent our family, who are devoid of shame and moral dread. Renunciates, however, are not of such a nature. My dear, you should feed true renunciates.” Then, having had the remainder stirred in a large water jar, she had it placed in the mouths of the brahmins. The yakkhas released them at that very moment and fled. The brahmins, convulsing again and again, stood up and asked, “What was placed in our mouths?” When it was said, “The leftover rice of the sage Mātaṅga,” they lamented, “We have been made to eat the leftovers of an outcaste! Now we have become non-brahmins. From now on, pure brahmins will not grant us communion, saying, ‘These are impure brahmins.’” Fleeing from there, they went to the middle country, and in the city of the king of the middle country, they ate in the king’s palace, claiming, “We are brahmins who sit in the highest seats.”

တသ္မိံ သမယေ ဗောဓိသတ္တော ပါပနိဂ္ဂဟံ ကရောန္တော မာနဇာတိကေ နိမ္မဒယန္တော ဝိစရတိ. အထေကော ‘‘ဇာတိမန္တတာပသော နာမ မယာ သဒိသော [Pg.60] နတ္ထီ’’တိ အညေသု သညမ္ပိ န ကရောတိ. ဗောဓိသတ္တော တံ ဂင်္ဂါတီရေ ဝသမာနံ ဒိသွာ ‘‘မာနနိဂ္ဂဟမဿ ကရိဿာမီ’’တိ တတ္ထ အဂမာသိ. တံ ဇာတိမန္တတာပသော ပုစ္ဆိ – ‘‘ကိံ ဇစ္စော ဘဝ’’န္တိ? စဏ္ဍာလော အဟံ အာစရိယာတိ. အပေဟိ စဏ္ဍာလ အပေဟိ စဏ္ဍာလ, ဟေဋ္ဌာဂင်္ဂါယ ဝသ, မာ ဥပရိဂင်္ဂါယ ဥဒကံ ဥစ္ဆိဋ္ဌမကာသီတိ.

At that time, the Bodhisatta was wandering about, suppressing the wicked and subduing the arrogant. There was a certain ascetic proud of his birth who, thinking, “There is no one equal to me,” did not so much as acknowledge others. The Bodhisatta, seeing him dwelling on the bank of the Ganges, thought, “I shall crush his pride,” and went there. That ascetic proud of his birth asked him, “Of what caste are you?” “I am an outcaste, teacher.” “Go away, outcaste! Go away! Dwell downstream on the Ganges; do not make the water upstream into a remnant!”

ဗောဓိသတ္တော – ‘‘သာဓု အာစရိယ, တုမှေဟိ ဝုတ္တဋ္ဌာနေ ဝသိဿာမီ’’တိ ဟေဋ္ဌာဂင်္ဂါယ ဝသန္တော ‘‘ဂင်္ဂါယ ဥဒကံ ပဋိသောတံ သန္ဒတူ’’တိ အဓိဋ္ဌာသိ. ဇာတိမန္တတာပသော ပါတောဝ ဂင်္ဂံ ဩရုယှ ဥဒကံ အာစမတိ, ဇဋာ ဓောဝတိ. ဗောဓိသတ္တော ဒန္တကဋ္ဌံ ခါဒန္တော ပိဏ္ဍံ ပိဏ္ဍံ ခေဠံ ဥဒကေ ပါတေတိ. ဒန္တကဋ္ဌကုစ္ဆိဋ္ဌကမ္ပိ တတ္ထေဝ ပဝါဟေတိ. ယထာ စေ တံ အညတ္ထ အလဂ္ဂိတွာ တာပသဿေဝ ဇဋာသု လဂ္ဂတိ, တထာ အဓိဋ္ဌာသိ. ခေဠမ္ပိ ဒန္တကဋ္ဌမ္ပိ တာပသဿ ဇဋာသုယေဝ ပတိဋ္ဌာတိ.

The Bodhisatta said, “Very well, teacher, I shall dwell in the place you have indicated.” Dwelling downstream on the Ganges, he resolved, “Let the water of the Ganges flow upstream!” Early in the morning, the ascetic proud of his birth descended into the Ganges, rinsed his mouth, and washed his matted hair. The Bodhisatta, while chewing a tooth-stick, let lumps of saliva fall into the water. He also cast the chewed remnant of the tooth-stick into that very water. And he resolved in such a way that it, not sticking elsewhere, would stick only in that very ascetic’s matted hair. Both the saliva and the tooth-stick lodged only in the ascetic’s matted hair.

တာပသော စဏ္ဍာလဿိဒံ ကမ္မံ ဘဝိဿတီတိ ဝိပ္ပဋိသာရီ ဟုတွာ ဂန္တွာ ပုစ္ဆိ – ‘‘ဣဒံ, ဘော စဏ္ဍာလ, ဂင်္ဂါယ ဥဒကံ တယာ ပဋိသောတဂါမိကတ’’န္တိ? အာမ အာစရိယ. တေန ဟိ တွံ ဟေဋ္ဌာဂင်္ဂါယ မာ ဝသ, ဥပရိဂင်္ဂါယ ဝသာတိ. သာဓု အာစရိယ, တုမှေဟိ ဝုတ္တဋ္ဌာနေ ဝသိဿာမီတိ တတ္ထ ဝသန္တော ဣဒ္ဓိံ ပဋိပ္ပဿမ္ဘေသိ, ဥဒကံ ယထာဂတိကမေဝ ဇာတံ. ပုန တာပသော တဒေဝ ဗျသနံ ပါပုဏိ. သော ပုန ဂန္တွာ ဗောဓိသတ္တံ ပုစ္ဆိ, – ‘‘ဘော စဏ္ဍာလ, တွမိဒံ ဂင်္ဂါယ ဥဒကံ ကာလေန ပဋိသောတဂါမိံ ကာလေန အနုသောတဂါမိံ ကရောသီ’’တိ? အာမ အာစရိယ. စဏ္ဍာလ, ‘‘တွံ သုခဝိဟာရီနံ ပဗ္ဗဇိတာနံ သုခေန ဝသိတုံ န ဒေသိ, သတ္တမေ တေ ဒိဝသေ သတ္တဓာ မုဒ္ဓါ ဖလတူ’’တိ. သာဓု အစရိယ, အဟံ ပန သူရိယဿ ဥဂ္ဂန္တုံ န ဒဿာမီတိ.

The ascetic proud of his birth, becoming remorseful and thinking, “This must be the work of the outcaste,” went and asked, “O outcaste, was this water of the Ganges made to flow upstream by you?” “Yes, teacher.” “In that case, do not live downstream on the Ganges; live upstream on the Ganges,” he said. “Very well, teacher, I will live in the place you have spoken of,” he replied. While living there, he suppressed his psychic power, and the water returned to its natural flow. Again, the ascetic proud of his birth met with that same misfortune. He went again and asked the Bodhisatta, “O outcaste, do you at times make this water of the Ganges flow upstream and at times downstream?” “Yes, teacher,” he replied. The ascetic cursed him, saying, “Outcaste, you do not allow renunciants who dwell in happiness to live peacefully. On the seventh day, may your head split into seven pieces!” “Very well, teacher,” said the Bodhisatta, “but I will not allow the sun to rise.”

အထ မဟာသတ္တော စိန္တေသိ – ‘‘ဧတဿ အဘိသာပေါ ဧတဿေဝ ဥပရိ ပတိဿတိ, ရက္ခာမိ န’’န္တိ သတ္တာနုဒ္ဒယတာယ ပုနဒိဝသေ ဣဒ္ဓိယာ သူရိယဿ ဥဂ္ဂန္တုံ န အဒါသိ. ဣဒ္ဓိမတော ဣဒ္ဓိဝိသယော နာမ အစိန္တေယျော, တတော ပဋ္ဌာယ အရုဏုဂ္ဂံ န ပညာယတိ, ရတ္တိန္ဒိဝပရိစ္ဆေဒေါ နတ္ထိ, ကသိဝဏိဇ္ဇာဒီနိ ကမ္မာနိ ပယောဇေန္တော နာမ နတ္ထိ.

Then the Great Being thought, “This curse will fall upon the ascetic himself; I shall protect him.” Out of compassion for beings, on the following day, he did not allow the sun to rise by his psychic power. The domain of psychic power of one who possesses it is indeed inconceivable. From that time onwards, the light of dawn did not appear, and there was no division between night and day. There was no one who engaged in work such as farming, trade, and so on.

မနုဿာ – ‘‘ယက္ခာဝဋ္ဋော နု ခေါ အယံ ဘူတဒေဝဋ္ဋောနာဂသုပဏ္ဏာဝဋ္ဋော’’တိ ဥပဒ္ဒဝပ္ပတ္တာ ‘‘ကိံ နု ခေါ ကာတဗ္ဗ’’န္တိ စိန္တေတွာ ‘‘ရာဇကုလံ နာမ မဟာပညံ, လောကဿ ဟိတံ စိန္တေတုံ သက္ကောတိ, တတ္ထ ဂစ္ဆာမာ’’တိ ရာဇကုလံ ဂန္တွာ [Pg.61] တမတ္ထံ အာရောစေသုံ. ရာဇာ သုတွာ ဘီတောပိ အဘီတာကာရံ ကတွာ – ‘‘မာ တာတာ ဘာယထ, ဣမံ ကာရဏံ ဂင်္ဂါတီရဝါသီ ဇာတိမန္တတာပသော ဇာနိဿတိ, တံ ပုစ္ဆိတွာ နိက္ကင်္ခါ ဘဝိဿာမာ’’တိ ကတိပယေဟေဝ အတ္ထစရကေဟိ မနုဿေဟိ သဒ္ဓိံ တာပသံ ဥပသင်္ကမိတွာ ကတပဋိသန္ထာရော တမတ္ထံ ပုစ္ဆိ. တာပသော အာဟ – ‘‘အာမ မဟာရာဇ, ဧကော စဏ္ဍာလော အတ္ထိ, သော ဣမံ ဂင်္ဂါယ ဥဒကံ ကာလေန အနုသောတဂါမိံ ကာလေန ပတိသောတဂါမိံ ကရောတိ, မယာ တဒတ္ထံ ကိဉ္စိ ကထိတံ အတ္ထိ, တံ ပုစ္ဆထ, သော ဇာနိဿတီ’’တိ.

The people, having met with great danger, thought, “Is this derangement of the times caused by yakkhas? Or is it caused by spirits, devas, nāgas, or supaṇṇas?” Pondering, “What is to be done?” they consulted, saying, “The royal family is indeed of great wisdom; it is able to consider the welfare of the world. Let us go there.” Going to the royal residence, they reported the matter. The king, having heard, though afraid, assumed a fearless demeanor and said, “Dears, do not be afraid. The ascetic proud of his birth who dwells on the bank of the Ganges will know the reason for this. Having asked him, we shall be without doubt.” Together with only a few men who act for the welfare of others, he approached the ascetic, and after exchanging friendly greetings, asked about the matter. The ascetic said, “Yes, great king. There is a certain outcaste. He makes this water of the Ganges flow downstream at times and upstream at times. Something was said by me for that reason. Ask him; he will know.”

ရာဇာ မာတင်္ဂဣသိဿ သန္တိကံ ဂန္တွာ – ‘‘တုမှေ, ဘန္တေ, အရုဏဿ ဥဂ္ဂန္တုံ န ဒေထာ’’တိ ပုစ္ဆိ. အာမ, မဟာရာဇာတိ. ကိံ ကာရဏာ ဘန္တေတိ? ဇာတိမန္တတာပသကာရဏာ, မဟာရာဇ, ဇာတိမန္တတာပသေန အာဂန္တွာ မံ ဝန္ဒိတွာ ခမာပိတကာလေ ဒဿာမိ မဟာရာဇာတိ. ရာဇာ ဂန္တွာ ‘‘ဧထ အာစရိယ, တာပသံ ခမာပေထာ’’တိ အာဟ. နာဟံ, မဟာရာဇ, စဏ္ဍာလံ ဝန္ဒာမီတိ. မာ အာစရိယ, ဧဝံ ကရောထ, ဇနပဒဿ မုခံ ပဿထာတိ. သော ပုန ပဋိက္ခိပိယေဝ. ရာဇာ ဗောဓိသတ္တံ ဥပသင်္ကမိတွာ ‘‘အာစရိယော ခမာပေတုံ န ဣစ္ဆိတီ’’တိ အာဟ. အခမာပိတေ အဟံ သူရိယံ န မုဉ္စာမီတိ. ရာဇာ ‘‘အယံ ခမာပေတုံ န ဣစ္ဆတိ, အယံ အခမာပိတေ သူရိယံ န မုဉ္စတိ, ကိံ အမှာကံ တေန တာပသေန, လောကံ ဩလောကေဿာမာ’’တိ ‘‘ဂစ္ဆထ, ဘော, တာပသသန္တိကံ, တံ ဟတ္ထေသု စ ပါဒေသု စ ဂဟေတွာ မာတင်္ဂဣသိဿ ပါဒမူလေ နေတွာ နိပဇ္ဇာပေတွာ ခမာပေထ ဧတဿ ဇနပဒါနုဒ္ဒယတံ ပဋိစ္စာ’’တိ အာဟ. တေ ရာဇပုရိသာ ဂန္တွာ တံ တထာ ကတွာ အာနေတွာ မာတင်္ဂဣသိဿ ပါဒမူလေ နိပဇ္ဇာပေတွာ ခမာပေသုံ.

The king went to the presence of the ascetic Mātaṅga and asked, 'Venerable sir, do you not allow the dawn to rise?' 'Yes, great king,' he replied. 'For what reason, venerable sir?' When this was asked, he said, 'Great king, it is on account of the ascetic proud of his birth. When the ascetic proud of his birth comes, pays homage to me, and asks for forgiveness, I will allow it, great king.' The king went and said, 'Come, teacher, ask forgiveness of the ascetic.' 'Great king, I will not pay homage to an outcaste,' he replied. 'Teacher, do not act thus. Look upon the troubled face of the country,' said the king. But he refused again. The king approached the Bodhisatta and said, 'The teacher does not wish to ask for forgiveness.' The Bodhisatta replied, 'If forgiveness is not asked, I will not release the sun.' The king thought, 'This one does not wish to ask for forgiveness, and that one will not release the sun if forgiveness is not asked. What use is that ascetic to us? We shall look to the welfare of the world.' Then he commanded, 'Go, sirs, to the ascetic. Seize him by the hands and feet, bring him to the feet of the ascetic Mātaṅga, make him lie down, and make him ask for forgiveness on account of his compassion for the people of the country.' Those royal men went, did as they were told, brought him, made him lie down at the feet of the ascetic Mātaṅga, and made him ask for forgiveness.

အဟံ နာမ ခမိတဗ္ဗံ ခမာမိ, အပိစ ခေါ ပန ဧတဿ ကထာ ဧတဿေဝ ဥပရိ ပတိဿတိ. မယာ သူရိယေ ဝိဿဇ္ဇိတေ သူရိယရသ္မိ ဧတဿ မတ္ထကေ ပတိဿတိ, အထဿ သတ္တဓာ မုဒ္ဓါ ဖလိဿတိ. တဉ္စ ခေါ ပနေသ ဗျသနံ မာ ပါပုဏာတု, ဧထ တုမှေ ဧတံ ဂလပ္ပမာဏေ ဥဒကေ ဩတာရေတွာ မဟန္တံ မတ္တိကာပိဏ္ဍမဿ သီသေ ဌပေထ. အထာဟံ သူရိယံ ဝိဿဇ္ဇိဿာမိ. သူရိယရသ္မိ မတ္တိကာပိဏ္ဍေ ပတိတွာ တံ သတ္တဓာ ဘိန္ဒိဿတိ. အထေသ မတ္တိကာပိဏ္ဍံ ဆဍ္ဍေတွာ နိမုဇ္ဇိတွာ အညေန တိတ္ထေန ဥတ္တရတု, ဣတိ နံ ဝဒထ, ဧဝမဿ သောတ္ထိ ဘဝိဿတီတိ. တေ မနုဿာ ‘‘ဧဝံ ကရိဿာမာ’’တိ တထာ ကာရေသုံ. တဿာပိ တထေဝ သောတ္ထိ ဇာတာ. သော တတော ပဋ္ဌာယ – ‘‘ဇာတိ [Pg.62] နာမ အကာရဏံ, ပဗ္ဗဇိတာနံ အဗ္ဘန္တရေ ဂုဏောဝ ကာရဏ’’န္တိ ဇာတိဂေါတ္တမာနံ ပဟာယ နိမ္မဒေါ အဟောသိ.

I, for my part, forgive one who should be forgiven. But without fail, the words of this ascetic will fall upon him alone. When the sun is released by me, the light of the sun will fall upon his head, and then his head will split into seven pieces. But indeed, may he not meet with that destruction. Come, you must place him in deep water up to his neck and put a large lump of clay on his head. Then I will release the sun. The sun's light, falling on the lump of clay, will shatter it into seven pieces. Then let him discard the lump of clay, dive down, and emerge from another ford. Tell him this; thus he will be safe.' Those men, having agreed, saying, 'We will do so,' acted accordingly. For that ascetic, too, safety arose in just that way. From that time onwards, thinking, 'Birth is not the reason; among renunciants, virtue alone is the reason,' he abandoned pride based on birth and lineage and became free from arrogance.

ဣတိ ဇာတိမန္တတာပသေ ဒမိတေ မဟာဇနော ဗောဓိသတ္တဿ ထာမံ အညာသိ, မဟာကောလာဟလံ ဇာတံ. ရာဇာ အတ္တနော နဂရံ ဂမနတ္ထာယ ဗောဓိသတ္တံ ယာစိ. မဟာသတ္တော ပဋိညံ ဒတွာ တာနိ စ အသီတိဗြာဟ္မဏသဟဿာနိ ဒမေဿာမိ, ပဋိညဉ္စ မောစေဿာမီတိ မဇ္ဈရာဇဿ နဂရံ အဂမာသိ. ဗြာဟ္မဏာ ဗောဓိသတ္တံ ဒိသွာဝ – ဘော, ‘‘အယံ သော, ဘော မဟာစောရော, အာဂတော, ဣဒါနေဝ သဗ္ဗေ ဧတေ မယှံ ဥစ္ဆိဋ္ဌကံ ခါဒိတွာ အဗြာဟ္မဏာ ဇာတာတိ အမှေ ပါကဋေ ကရိဿတိ, ဧဝံ နော ဣဓာပိ အာဝါသော န ဘဝိဿတိ, ပဋိကစ္စေဝ မာရေဿာမာ’’တိ ရာဇာနံ ပုန ဥပသင်္ကမိတွာ အာဟံသု – ‘‘တုမှေ, မဟာရာဇ, ဧတံ စဏ္ဍာလပဗ္ဗဇိတံ မာ သာဓုရူပေါတိ မညိတ္ထ, ဧသ ဂရုကမန္တံ ဇာနာတိ, ပထဝိံ ဂဟေတွာ အာကာသံ ကရောတိ, အာကာသံ ပထဝိံ, ဒူရံ ဂဟေတွာ သန္တိကံ ကရောတိ, သန္တိကံ ဒူရံ, ဂင်္ဂံ နိဝတ္တေတွာ ဥဒ္ဓဂါမိနိံ ကရောတိ, ဣစ္ဆန္တော ပထဝိံ ဥက္ခိပိတွာ ပါတေတုံ မညေ သက္ကောတိ. ပရဿ ဝါ စိတ္တံ နာမ သဗ္ဗကာလံ န သက္ကာ ဂဟေတုံ, အယံ ဣဓ ပတိဋ္ဌံ လဘန္တော တုမှာကံ ရဇ္ဇမ္ပိ နာသေယျ, ဇီဝိတန္တရာယမ္ပိ ဝံသုပစ္ဆေဒမ္ပိ ကရေယျ, အမှာကံ ဝစနံ ကရောထ, မဟာရာဇ, အဇ္ဇေဝ ဣမံ မာရေတုံ ဝဋ္ဋတီ’’တိ.

Thus, when the ascetic proud of his birth was subdued, the great multitude recognized the Bodhisatta’s power, and a great uproar arose. The king requested the Bodhisatta to come to his city. The Great Being, giving his promise and thinking, 'I will also subdue those eighty thousand brahmins and be released from my promise,' went to the city of the Middle King. The brahmins, as soon as they saw the Bodhisatta, said: 'Sirs, this great thief has come! Now he will make it known that all of us have become non-brahmins by eating his leftovers. Thus, we will have no place to live here either. Let us kill him beforehand!' Having approached the king again, they said: 'Great king, do not think this outcaste ascetic is a virtuous person. He knows a powerful spell: he can turn earth into sky and sky into earth; make the distant near and the near distant; reverse the Ganges and make it flow upstream. If he wishes, we think he is able to lift up the earth and let it fall. Indeed, another's mind cannot be grasped at all times. If he gains a foothold here, he could destroy your kingdom, endanger your life, and cut off your lineage. Heed our words, great king—it is fitting to kill him this very day!'

ရာဇာနော နာမ ပရပတ္တိယာ ဟောန္တိ, ဣတိ သော ဗဟူနံ ကထာဝသေန နိဋ္ဌံ ဂတော. ဗောဓိသတ္တော ပန နဂရေ ပိဏ္ဍာယ စရိတွာ ဥဒကဖာသုကဋ္ဌာနေ မိဿကောဒနံ ဘုဉ္ဇိတွာ ရာဇုယျာနံ ဂန္တွာ နိရာပရာဓတာယ နိရာသင်္ကော မင်္ဂလသိလာပဋ္ဋေ နိသီဒိ. အတီတေ စတ္တာလီသ, အနာဂတေ စတ္တာလီသာတိ အသီတိကပ္ပေ အနုဿရိတုံ သမတ္ထဉာဏဿ အနာဝဇ္ဇနတာယ မုဟုတ္တမတ္တကေ ကာလေ သတိ နပ္ပဟောတိ, ရာဇာ အညံ အဇာနာပေတွာ သယမေဝ ဂန္တွာ နိရာဝဇ္ဇနတာယ ပမာဒေန နိသိန္နံ မဟာပုရိသံ အသိနာ ပဟရိတွာ ဒွေ ဘာဂေ အကာသိ. ဣမဿ ရညော ဝိဇိတေ အဋ္ဌမံ လောဟကူဋဝဿံ, နဝမံ ကလလဝဿံ ဝဿိ. ဣတိ ဣမဿာပိ ရဋ္ဌေ နဝ ဝုဋ္ဌိယော ပတိတာ. သော စ ရာဇာ သပရိသော မဟာနိရယေ နိဗ္ဗတ္တော. တေနာဟ သံကိစ္စပဏ္ဍိတော –

Kings, by nature, are swayed by the desires of others; thus, influenced by the words of many, that king came to a decision. The Bodhisatta, however, having wandered for alms in the city, ate his meal of mixed rice at a place with convenient water, and went to the royal park. Being without fault, he sat fearlessly on the auspicious stone slab. For him, whose knowledge was capable of recollecting eighty aeons—forty in the past and forty in the future—due to a lack of reflection, mindfulness did not arise in that brief moment. The king, without informing anyone else, went there himself and, due to that lack of reflection, struck the great being, who was sitting heedlessly, with his sword and cut him into two pieces. In this king's domain, the eighth rain was a rain of iron clubs, and the ninth was a rain of mud. Thus, in his kingdom too, nine rains fell. And that king, together with his retinue, was reborn in the great hell. Therefore, the wise Saṃkicca said:

‘‘ဥပဟစ္စ [Pg.63] မနံ မဇ္ဈော, မာတင်္ဂသ္မိံ ယသဿိနေ;

သပါရိသဇ္ဇော ဥစ္ဆိန္နော, မဇ္ဈာရညံ တဒါ အဟူတိ’’. (ဇာ. ၂.၁၉.၉၆) –

'The Majjha king, having conceived ill will towards the glorious Mātaṅga, was cut off along with his retinue; then it became the Majjha forest.'

ဧဝံ မဇ္ဈာရညဿ အရညဘူတဘာဝေါ ဝေဒိတဗ္ဗော. မာတင်္ဂဿ ပန ဣသိနော ဝသေန တဒေဝ မာတင်္ဂါရညန္တိ ဝုတ္တံ.

Thus, how the Majjha kingdom became a forest should be understood. Furthermore, on account of the sage Mātaṅga, that very place is called the Mātaṅga Forest.

၆၆. ပဉှပဋိဘာနာနီတိ ပဉှဗျာကရဏာနိ. ပစ္စနီကံ ကတဗ္ဗန္တိ ပစ္စနီကံ ကာတဗ္ဗံ. အမညိဿန္တိ ဝိလောမဘာဂံ ဂဏှန္တော ဝိယ အဟောသိန္တိ အတ္ထော.

66. `Pañhapaṭibhānāni` means the explanations of questions. `Paccanīkaṃ kātabbaṃ` means something to be done in opposition. `Avamaññissaṃ` means: 'I became as if taking up a contrary view.'

၆၇. အနုဝိစ္စကာရန္တိ အနုဝိစာရေတွာ စိန္တေတွာ တုလယိတွာ ကာတဗ္ဗံ ကရောဟီတိ ဝုတ္တံ ဟောတိ. သာဓု ဟောတီတိ သုန္ဒရော ဟောတိ. တုမှာဒိသသ္မိဉှိ မံ ဒိသွာ မံ သရဏံ ဂစ္ဆန္တေ နိဂဏ္ဌံ ဒိသွာ နိဂဏ္ဌံ သရဏံ ဂစ္ဆန္တေ – ‘‘ကိံ အယံ ဥပါလိ ဒိဋ္ဌဒိဋ္ဌမေဝ သရဏံ ဂစ္ဆတီ’’တိ? ဂရဟာ ဥပ္ပဇ္ဇိဿတိ, တသ္မာ အနုဝိစ္စကာရော တုမှာဒိသာနံ သာဓူတိ ဒဿေတိ. ပဋာကံ ပရိဟရေယျုန္တိ တေ ကိရ ဧဝရူပံ သာဝကံ လဘိတွာ – ‘‘အသုကော နာမ ရာဇာ ဝါ ရာဇမဟာမတ္တော ဝါ သေဋ္ဌိ ဝါ အမှာကံ သရဏံ ဂတော သာဝကော ဇာတော’’တိ ပဋာကံ ဥက္ခိပိတွာ နဂရေ ဃောသေန္တာ အာဟိဏ္ဍန္တိ. ကသ္မာ? ဧဝံ နော မဟန္တဘာဝေါ အာဝိ ဘဝိဿတီတိ စ, သစေ တဿ ‘‘ကိမဟံ ဧတေသံ သရဏံ ဂတော’’တိ ဝိပ္ပဋိသာရော ဥပ္ပဇ္ဇေယျ, တမ္ပိ သော ‘‘ဧတေသံ မေ သရဏဂတဘာဝံ ဗဟူ ဇာနန္တိ, ဒုက္ခံ ဣဒါနိ ပဋိနိဝတ္တိတု’’န္တိ ဝိနောဒေတွာ န ပဋိက္ကမိဿတီတိ စ. ‘‘တေနာဟ ပဋာကံ ပရိဟရေယျု’’န္တိ.

67. `Anuviccakāraṃ` means: 'Do what should be done after investigating, thinking, and weighing.' `Sādhu hoti` means it is good. For if someone like you, upon seeing me, goes to me for refuge, and then upon seeing a Nigaṇṭha, goes to a Nigaṇṭha for refuge, blame will arise, such as: 'Why does this Upāli go for refuge to whomever he sees?' Therefore, it shows that for distinguished people like you, acting with investigation is good. `Paṭākaṃ parihareyyuṃ` means: it is said that upon gaining such a disciple, they would raise a banner and wander about the city proclaiming, 'Such-and-such a king, royal minister, or merchant has gone to us for refuge and become our disciple!' Why? Both because they think, 'In this way our greatness will become manifest,' and because if regret should arise in that disciple, thinking, 'Why did I go to them for refuge?', he would dispel it by reasoning, 'Many people know that I have gone to them for refuge; it is difficult to turn back now,' and thus he would not retreat. Therefore, he said, 'They would carry a banner.'

၆၈. ဩပါနဘူတန္တိ ပဋိယတ္တဥဒပါနော ဝိယ ဌိတံ. ကုလန္တိ တဝ နိဝေသနံ. ဒါတဗ္ဗံ မညေယျာသီတိ ပုဗ္ဗေ ဒသပိ ဝီသတိပိ သဋ္ဌိပိ ဇနေ အာဂတေ ဒိသွာ နတ္ထီတိ အဝတွာ ဒေတိ. ဣဒါနိ မံ သရဏံ ဂတကာရဏမတ္တေနဝ မာ ဣမေသံ ဒေယျဓမ္မံ, ဥပစ္ဆိန္ဒိတ္ထ, သမ္ပတ္တာနဉှိ ဒါတဗ္ဗမေဝါတိ ဩဝဒတိ. သုတမေတံ, ဘန္တေတိ ကုတော သုတံ? နိဂဏ္ဌာနံ သန္တိကာ, တေ ကိရ ကုလဃရေသု ဧဝံ ပကာသေန္တိ – ‘‘မယံ ‘ယဿ ကဿစိ သမ္ပတ္တဿ ဒါတဗ္ဗ’န္တိ ဝဒါမ, သမဏော ပန ဂေါတမော ‘မယှမေဝ ဒါနံ ဒါတဗ္ဗံ…ပေ… န အညေသံ သာဝကာနံ ဒိန္နံ မဟပ္ဖလ’န္တိ ဝဒတီ’’တိ. တံ သန္ဓာယ အယံ ဂဟပတိ ‘‘သုတမေတ’’န္တိ အာဟ.

68. `Opānabhūtaṃ` means standing ready like a prepared well. `Kulaṃ` means your dwelling. `Dātabbaṃ maññeyyāsi` means that previously, upon seeing ten, twenty, or even sixty people arrive, you would give without saying, 'There is nothing.' He advises: 'Now, merely for the reason that you have gone to me for refuge, do not cut off the alms-food for these people. For it should indeed be given to those who have arrived.' `Sutametaṃ, bhante` means: 'This has been heard, venerable sir.' From where was it heard? From the Nigaṇṭhas. It is said that they declare thus in the homes of their lay supporters: 'We say, "A gift should be given to anyone who arrives." But the ascetic Gotama says, "A gift should be given only to me... a gift given to the disciples of others is not of great fruit."' Referring to this, the householder said, 'This has been heard.'

၆၉. အနုပုဗ္ဗိံ [Pg.64] ကထန္တိ ဒါနာနန္တရံ သီလံ, သီလာနန္တရံ သဂ္ဂံ, သဂ္ဂါနန္တရံ မဂ္ဂန္တိ ဧဝံ အနုပဋိပါဋိကထံ. တတ္ထ ဒါနကထန္တိ ဣဒံ ဒါနံ နာမ သုခါနံ နိဒါနံ, သမ္ပတ္တီနံ မူလံ, ဘောဂါနံ ပတိဋ္ဌာ, ဝိသမဂတဿ တာဏံ လေဏံ ဂတိပရာယဏံ, ဣဓလောကပရလောကေသု ဒါနသဒိသော အဝဿယော ပတိဋ္ဌာ အာရမ္မဏံ တာဏံ လေဏံ ဂတိ ပရာယဏံ နတ္ထိ. ဣဒဉှိ အဝဿယဋ္ဌေန ရတနမယသီဟာသနသဒိသံ, ပတိဋ္ဌာနဋ္ဌေန မဟာပထဝိသဒိသံ, အာလမ္ဗနဋ္ဌေန အာလမ္ဗနရဇ္ဇုသဒိသံ. ဣဒဉှိ ဒုက္ခနိတ္ထရဏဋ္ဌေန နာဝါ, သမဿာသနဋ္ဌေန သင်္ဂါမသူရော, ဘယပရိတ္တာဏဋ္ဌေန သုသင်္ခတနဂရံ, မစ္ဆေရမလာဒီဟိ အနုပလိတ္တဋ္ဌေန ပဒုမံ, တေသံ နိဒဟနဋ္ဌေန အဂ္ဂိ, ဒုရာသဒဋ္ဌေန အာသီဝိသော. အသန္တာသနဋ္ဌေန သီဟော, ဗလဝန္တဋ္ဌေန ဟတ္ထီ, အဘိမင်္ဂလသမ္မတဋ္ဌေန သေတဝသဘော, ခေမန္တဘူမိသမ္ပာပနဋ္ဌေန ဝလာဟကော အဿရာဇာ. ဒါနံ နာမေဘံ မယှံ ဂတမဂ္ဂေါ, မယှေဝေသော ဝံသော, မယာ ဒသ ပါရမိယော ပူရေန္တေန ဝေလာမမဟာယညော, မဟာဂေါဝိန္ဒမဟာယညော မဟာသုဒဿနမဟာယညော, ဝေဿန္တရမဟာယညောတိ အနေကမဟာယညာ ပဝတ္တိတာ, သသဘူတေန ဇလိတေ အဂ္ဂိက္ခန္ဓေ အတ္တာနံ နိယျာဒေန္တေန သမ္ပတ္တယာစကာနံ စိတ္တံ ဂဟိတံ. ဒါနဉှိ လောကေ သက္ကသမ္ပတ္တိံ ဒေတိ, မာရသမ္ပတ္တိံ ဒေတိ, ဗြဟ္မသမ္ပတ္တိံ ဒေတိ, စက္ကဝတ္တိသမ္ပတ္တိံ ဒေတိ, သာဝကပါရမီဉာဏံ, ပစ္စေကဗောဓိဉာဏံ, အဘိသမ္ဗောဓိဉာဏံ ဒေတီတိ ဧဝမာဒိံ ဒါနဂုဏပဋိသံယုတ္တံ ကထံ.

69. The gradual discourse means a sequential discourse, thus: after the talk on generosity, the talk on virtue; after the talk on virtue, the talk on heaven; after the talk on heaven, the talk on the path. Herein, the talk on generosity is as follows: This which is called generosity is the cause of happiness, the root of accomplishments, the foundation of wealth, a protection, a shelter, a destination, and a final resort for one who has met with misfortune. In this world and the next, there is no refuge, foundation, support, protection, shelter, destination, or final resort like generosity. Indeed, in the sense of being a refuge, it is like a jeweled lion-throne; in the sense of being a foundation, it is like the great earth; in the sense of being a support, it is like a rope to hold on to. Indeed, in the sense of crossing over suffering, it is like a boat; in the sense of giving comfort, it is like a hero in battle; in the sense of protecting from fear, it is like a well-fortified city; in the sense of being unstained by the impurities of stinginess and so on, it is like a lotus; in the sense of burning them away, it is like fire; in the sense of being difficult to approach, it is like a venomous serpent. In the sense of being a cause for fearlessness, it is like a lion; in the sense of being powerful, it is like an elephant; in the sense of being considered a supreme blessing, it is like a white bull; in the sense of enabling one to reach the land of safety, it is like Valāhaka, the king of horses. This which is called generosity is my traveled path; this is my very lineage. While fulfilling the ten perfections, I initiated many great offerings: the great offering of Velāma, the great offering of Mahāgovinda, the great offering of Mahāsudassana, and the great offering of Vessantara. As a hare, by offering myself into a blazing mass of fire, I captured the hearts of the mendicants who had come to me. Indeed, in the world, generosity gives the accomplishment of Sakka, it gives the accomplishment of Māra, it gives the accomplishment of Brahmā, it gives the accomplishment of a wheel-turning monarch; it gives the knowledge of a disciple's perfection, the knowledge of a Paccekabuddha, and the knowledge of supreme enlightenment. Such is the discourse connected with the qualities of generosity.

ယသ္မာ ပန ဒါနံ ဒဒန္တော သီလံ သမာဒါတုံ သက္ကောတိ, တသ္မာ တဒနတရံ သီလကထံ ကထေသိ. သီလကထန္တိ သီလံ နာမေတံ အဝဿယော ပတိဋ္ဌာ အာရမ္မဏံ တာဏံ လေဏံ ဂတိ ပရာယဏံ, သီလံ နာမေတံ မမ ဝံသော, အဟံ သင်္ခပါလနာဂရာဇကာလေ, ဘူရိဒတ္တနာဂရာဇကာလေ, စမ္ပေယျနာဂရာဇကာလေ, သီလဝနာဂရာဇကာလေ, မာတုပေါသကဟတ္ထိရာဇကာလေ, ဆဒ္ဒန္တဟတ္ထိရာဇကာလေတိ အနန္တေသု အတ္တဘာဝေသု သီလံ ပရိပူရေသိံ. ဣဓလောကပရလောကသမ္ပတ္တီနဉှိ သီလသဒိသော အဝဿယော, သီလသဒိသာ ပတိဋ္ဌာ, အာရမ္မဏံ တာဏံ လေဏံ ဂတိ ပရာယဏံ နတ္ထိ, သီလာလင်္ကာရသဒိသော အလင်္ကာရော နတ္ထိ, သီလပုပ္ဖသဒိသံ ပုပ္ဖံ နတ္ထိ, သီလဂန္ဓသဒိသော ဂန္ဓော နတ္ထိ. သီလာလင်္ကာရေန ဟိ အလင်္ကတံ သီလကုသုမပိဠန္ဓနံ သီလဂန္ဓာနုလိတ္တံ [Pg.65] သဒေဝကောပိ လောကော ဩလောကေန္တော တိတ္တိံ န ဂစ္ဆတီတိ ဧဝမာဒိံ သီလဂုဏပဋိသံယုတ္တံ ကထံ.

Furthermore, because one who gives generosity is able to undertake virtue, he therefore spoke the talk on virtue immediately after that. The talk on virtue is as follows: This which is called virtue is a refuge, a foundation, a support, a protection, a shelter, a destination, and a final resort. This which is called virtue is my lineage. When I was the nāga-king Saṅkhapāla, the nāga-king Bhūridatta, the nāga-king Campeyya, the nāga-king Sīlava, the elephant-king Mātuposaka, and the elephant-king Chaddanta—thus in countless existences, I fulfilled virtue. Indeed, for the accomplishments of this world and the next, there is no refuge, foundation, support, protection, shelter, destination, or final resort like virtue. There is no ornament like the ornament of virtue, no flower like the flower of virtue, no fragrance like the fragrance of virtue. Indeed, the world with its devas, while gazing upon one adorned with the ornament of virtue, wearing the flower of virtue, and anointed with the fragrance of virtue, does not reach satisfaction. Such is the discourse connected with the qualities of virtue.

ဣဒံ ပန သီလံ နိဿာယ အယံ သဂ္ဂေါ လဗ္ဘတီတိ ဒဿေတုံ သီလာနန္တရံ သဂ္ဂကထံ ကထေသိ. သဂ္ဂကထန္တိ အယံ သဂ္ဂေါ နာမ ဣဋ္ဌော ကန္တော မနာပေါ, နိစ္စမေတ္ထ ကီဠာ, နိစ္စံ သမ္ပတ္တိယော လဗ္ဘန္တိ, စာတုမဟာရာဇိကာ ဒေဝါ နဝုတိဝဿသတသဟဿာနိ ဒိဗ္ဗသုခံ ဒိဗ္ဗသမ္ပတ္တိံ အနုဘဝန္တိ, တာဝတိံသာ တိဿော စ ဝဿကောဋိယော သဋ္ဌိ စ ဝဿသတသဟဿာနီတိ ဧဝမာဒိံ သဂ္ဂဂုဏပဋိသံယုတ္တံ ကထံ. သဂ္ဂသမ္ပတ္တိံ ကထယန္တာနဉှိ ဗုဒ္ဓါနံ မုခံ နပ္ပဟောတိ. ဝုတ္တမ္ပိ စေတံ ‘‘အနေကပရိယာယေန ခေါ အဟံ, ဘိက္ခဝေ, သဂ္ဂကထံ ကထေယျ’’န္တိအာဒိ (မ. နိ. ၃.၂၅၅).

Furthermore, to show that 'by relying on this virtue, this heaven is obtained,' he spoke the talk on heaven immediately after the talk on virtue. The talk on heaven is as follows: This which is called heaven is desirable, lovely, and pleasing. Here, sport is constant, and accomplishments are constantly obtained. The devas of the Four Great Kings experience divine happiness and divine accomplishment for nine million years. The Tāvatiṃsa devas experience them for thirty-six million years. Such is the discourse connected with the qualities of heaven. Indeed, the mouths of the Buddhas do not suffice for speaking of the accomplishment of heaven. And this was also said: 'Monks, I could give a talk on heaven in many ways,' and so on.

ဧဝံ သဂ္ဂကထာယ ပလောဘေတွာ ပုန ဟတ္ထိံ အလင်္ကရိတွာ တဿ သောဏ္ဍံ ဆိန္ဒန္တော ဝိယ – ‘‘အယမ္ပိ သဂ္ဂေါ အနိစ္စော အဒ္ဓုဝေါ, န ဧတ္ထ ဆန္ဒရာဂေါ ကာတဗ္ဗော’’တိ ဒဿနတ္ထံ – ‘‘အပ္ပဿာဒါ ကာမာ ဝုတ္တာ မယာ ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျော’’တိအာဒိနာ (ပါစိ. ၄၁၇; မ. နိ. ၁.၂၃၅) နယေန ကာမာနံ အာဒီနဝံ ဩကာရံ သံကိလေသံ ကထေသိ. တတ္ထ အာဒီနဝေါတိ ဒေါသော. ဩကာရောတိ အဝကာရော လာမကဘာဝေါ. သံကိလေသောတိ တေဟိ သတ္တာနံ သံသာရေ သံကိလိဿနံ. ယထာဟ ‘‘ကိလိဿန္တိ ဝတ, ဘော, သတ္တာ’’တိ (မ. နိ. ၂.၃၅၁).

Having thus enticed them with a talk on heaven, then, like one who, having adorned an elephant, cuts off its trunk—in order to show that ‘this heaven, too, is impermanent, not lasting; desire and lust should not be cultivated for it’—he spoke, by way of the passage beginning ‘Sensual pleasures have been declared by me to be of little gratification, of much suffering, of much tribulation; the danger in them is greater,’ of the danger, baseness, and defilement of sensual pleasures. Therein, ‘danger’ means fault. ‘Baseness’ means a low or worthless state. ‘Defilement’ means the defiling of beings in saṃsāra through them. As it is said: ‘Alas, sirs, beings are defiled.’

ဧဝံ ကာမာဒီနဝေန တဇ္ဇိတွာ နေက္ခမ္မေ အာနိသံသံ ပကာသေသိ. ကလ္လစိတ္တန္တိ အရောဂစိတ္တံ. သာမုက္ကံသိကာတိ သာမံ ဥက္ကံသိကာ အတ္တနာယေဝ ဂဟေတွာ ဥဒ္ဓရိတွာ ဂဟိတာ, သယမ္ဘူဉာဏေန ဒိဋ္ဌာ, အသာဓာရဏာ အညေသန္တိ အတ္ထော. ကာ ပနေသာတိ, အရိယသစ္စဒေသနာ? တေနေဝါဟ – ‘‘ဒုက္ခံ သမုဒယံ နိရောဓံ မဂ္ဂ’’န္တိ.

Having thus threatened them with the danger of sensual pleasures, he revealed the benefit of renunciation. ‘A receptive mind’ means a mind free from disease. ‘Sāmukkaṃsikā’ means that which is personally exalted: a Dhamma teaching taken up and raised up by himself, seen with self-arisen knowledge, and unshared with others—this is the meaning. What, then, is this teaching? It is the teaching of the Noble Truths. Therefore, he said: ‘Suffering, the origin, the cessation, the path.’

ဝိရဇံ ဝီတမလန္တိ ရာဂရဇာဒီနံ အဘာဝါ ဝိရဇံ, ရာဂမလာဒီနံ ဝိဂတတ္တာ ဝီတမလံ. ဓမ္မစက္ခုန္တိ ဥပရိ ဗြဟ္မာယုသုတ္တေ တိဏ္ဏံ မဂ္ဂါနံ, စူဠရာဟုလောဝါဒေ အာသဝက္ခယဿေတံ နာမံ. ဣဓ ပန သောတာပတ္တိမဂ္ဂေါ အဓိပ္ပေတော. တဿ ဥပ္ပတ္တိအာကာရဒဿနတ္ထံ ‘‘ယံကိဉ္စိ သမုဒယဓမ္မံ, သဗ္ဗံ တံ နိရောဓဓမ္မ’’န္တိ အာဟ. တဉှိ နိရောဓံ အာရမ္မဏံ ကတွာ ကိစ္စဝသေန ဧဝံ သဗ္ဗသင်္ခတံ ပဋိဝိဇ္ဈန္တံ ဥပ္ပဇ္ဇတိ.

‘Dust-free and stainless’ means dust-free due to the absence of the dust of lust and so on, and stainless due to the departure of the stain of lust and so on. The ‘eye of the Dhamma’ is a name for the three lower paths in the Brahmāyu Sutta, and for the destruction of the taints in the Cūḷarāhulovāda Sutta. Here, however, the path of stream-entry is intended. To show the manner of its arising, he said: ‘Whatever is subject to arising is all subject to cessation.’ For it arises by way of its function, penetrating all conditioned things, having made cessation its object.

ဒိဋ္ဌော [Pg.66] အရိယသစ္စဓမ္မော ဧတေနာတိ ဒိဋ္ဌဓမ္မော. ဧသ နယော သေသပဒေသုပိ. တိဏ္ဏာ ဝိစိကိစ္ဆာ အနေနာတိ တိဏ္ဏဝိစိကိစ္ဆော. ဝိဂတာ ကထံကထာ အဿာတိ ဝိဂတကထံကထော. ဝေသာရဇ္ဇပ္ပတ္တောတိ ဝေသာရဇ္ဇံ ပတ္တော. ကတ္ထ? သတ္ထု သာသနေ. နာဿ ပရော ပစ္စယော, န ပရဿ သဒ္ဓါယ ဧတ္ထ ဝတ္တတီတိ အပရပ္ပစ္စယော.

The Dhamma of the Noble Truths has been seen by this one, thus he is ‘one who has seen the Dhamma’ (diṭṭhadhammo). This same method is to be understood for the remaining terms as well. Doubt has been crossed over by this one, thus he is ‘one who has crossed over doubt’ (tiṇṇavicikiccho). Questioning is gone for him, thus he is ‘one whose questioning is gone’ (vigatakathaṃkatho). ‘One who has attained confidence’ (vesārajjappatto) means he has attained confidence. Where? In the Teacher’s Dispensation. For him there is no other condition; he does not proceed herein through the faith of another, thus he is ‘one not conditioned by another’ (aparappaccayo).

၇၀. စိတ္တေန သမ္ပဋိစ္ဆမာနော အဘိနန္ဒိတွာ, ဝါစာယ ပသံသမာနော အနုမောဒိတွာ. အာဝရာမီတိ ထကေမိ ပိဒဟာမိ. အနာဝဋန္တိ န အာဝရိတံ ဝိဝဋံ ဥဂ္ဃာဋိတံ.

70. Accepting with the mind is meant by ‘having greatly rejoiced’ (abhinanditvā); praising with speech is meant by ‘having rejoiced’ (anumoditvā). ‘I close’ (āvarāmi) means I obstruct, I shut. ‘Not closed’ (anāvaṭaṃ) means not obstructed, open, uncovered.

၇၁. အဿောသိ ခေါ ဒီဃတပဿီတိ သော ကိရ တဿ ဂတကာလတော ပဋ္ဌာယ – ‘‘ပဏ္ဍိတော ဂဟပတိ, သမဏော စ ဂေါတမော ဒဿနသမ္ပန္နော နိယျာနိကကထော, ဒဿနေပိ တဿ ပသီဒိဿတိ, ဓမ္မကထာယပိ ပသီဒိဿတိ, ပသီဒိတွာ သရဏံ ဂမိဿတိ, ဂတော နု ခေါ သရဏံ ဂဟပတိ န တာဝ ဂတော’’တိ ဩဟိတသောတောဝ ဟုတွာ ဝိစရတိ. တသ္မာ ပဌမံယေဝ အဿောသိ.

71. ‘Dīghatapassī heard.’ It is said that from the time of his (Upāli's) departure, he had been wandering about with an attentive ear, thinking: ‘The householder is wise, and the ascetic Gotama is pleasing in appearance and a speaker on what leads to liberation. He will be pleased even by seeing him, and he will be pleased by the Dhamma talk. Being pleased, he will go for refuge. Has the householder gone for refuge? Will he go? He has not yet returned.’ Therefore, he heard right away.

၇၂. တေန ဟိ သမ္မာတိ ဗလဝသောကေန အဘိဘူတော ‘‘ဧတ္ထေဝ တိဋ္ဌာ’’တိ ဝစနံ သုတွာပိ အတ္ထံ အသလ္လက္ခေန္တော ဒေါဝါရိကေန သဒ္ဓိံ သလ္လပတိယေဝ.

72. Regarding the phrase ‘Then, friend’ (Tena hi samma): Overwhelmed by strong grief, even though he heard the gatekeeper's words, ‘Stay right here,’ the Nigaṇṭha, not comprehending their meaning, just kept conversing with the gatekeeper.

မဇ္ဈိမာယ ဒွါရသာလာယာန္တိ ယဿ ဃရဿ သတ္တ ဒွါရကောဋ္ဌကာ, တဿ သဗ္ဗအဗ္ဘန္တရတော ဝါ သဗ္ဗဗာဟိရတော ဝါ ပဋ္ဌာယ စတုတ္ထဒွါရကောဋ္ဌကော, ယဿ ပဉ္စ, တဿ တတိယော, ယဿ တယော, တဿ ဒုတိယော ဒွါရကောဋ္ဌကော မဇ္ဈိမဒွါရသာလာ နာမ. ဧကဒွါရကောဋ္ဌကဿ ပန ဃရဿ မဇ္ဈဋ္ဌာနေ မင်္ဂလတ္ထမ္ဘံ နိဿာယ မဇ္ဈိမဒွါရသာလာ. တဿ ပန ဂေဟဿ သတ္တ ဒွါရကောဋ္ဌကာ, ပဉ္စာတိပိ ဝုတ္တံ.

Regarding ‘in the middle gate-hall’ (majjhimāya dvārasālāyā): For a house that has seven gate-chambers, the fourth gate-chamber, counting from either the innermost or the outermost, is called the middle gate-hall. For a house that has five, it is the third; for one that has three, it is the second. As for a house with a single gate-chamber, the middle gate-hall is near the auspicious pillar in the central area. However, regarding that particular house, it is said that it had seven gate-chambers, and also that it had five.

၇၃. အဂ္ဂန္တိအာဒီနိ သဗ္ဗာနိ အညမညဝေဝစနာနိ. ယံ သုဒန္တိ ဧတ္ထ ယန္တိ ယံ နာဋပုတ္တံ. သုဒန္တိ နိပါတမတ္တံ. ပရိဂ္ဂဟေတွာတိ တေနေဝ ဥတ္တရာသင်္ဂေန ဥဒရေ ပရိက္ခိပန္တော ဂဟေတွာ. နိသီဒါပေတီတိ သဏိကံ အာစရိယ, သဏိကံ အာစရိယာတိ မဟန္တံ တေလဃဋံ ဌပေန္တော ဝိယ နိသီဒါပေတိ. ဒတ္တောသီတိ ကိံ ဇဠောသိ ဇာတောတိ အတ္ထော. ပဋိမုက္ကောတိ သီသေ ပရိက္ခိပိတွာ [Pg.67] ဂဟိတော. အဏ္ဍဟာရကောတိအာဒိံ ဒုဋ္ဌုလ္လဝစနမ္ပိ သမာနံ ဥပဋ္ဌာကဿ အညထာဘာဝေန ဥပ္ပန္နဗလဝသောကတာယ ဣဒံ နာမ ဘဏာမီတိ အသလ္လက္ခေတွာဝ ဘဏတိ.

73. ‘Foremost’ (aggaṃ) and so on are all synonyms for one another. In ‘yaṃ sudaṃ,’ ‘yaṃ’ refers to Nāṭaputta. ‘Sudaṃ’ is merely a particle. ‘Having embraced’ (pariggahetvā) means having held him, wrapping the upper robe around his belly. ‘He made him sit’ (nisīdāpeti) means, saying, ‘Slowly, teacher, slowly,’ he made him sit as if placing a large pot of oil. ‘You are given’ (dattosi) means ‘What, have you become a fool?’ ‘Held close’ (paṭimukko) means held after being wrapped around the head. Regarding ‘egg-bearer’ (aṇḍahārako) and so on: even though they are coarse words, due to the attendant's (Upāli's) altered state and the arising of strong grief, he (the Nigaṇṭha) speaks without even comprehending, ‘I am saying such a thing.’

၇၄. ဘဒ္ဒိကာ, ဘန္တေ, အာဝဋ္ဋနီတိ နိဂဏ္ဌော မာယမေဝ သန္ဓာယ ဝဒတိ, ဥပါသကော အတ္တနာ ပဋိဝိဒ္ဓံ သောတာပတ္တိမဂ္ဂံ. တေန ဟီတိ နိပါတမတ္တမေတံ, ဘန္တေ, ဥပမံ တေ ကရိဿာမိစ္စေဝ အတ္ထော. ကာရဏဝစနံ ဝါ, ယေန ကာရဏေန တုမှာကံ သာသနံ အနိယျာနိကံ, မမ သတ္ထု နိယျာနိကံ, တေန ကာရဏေန ဥပမံ တေ ကရိဿာမီတိ ဝုတ္တံ ဟောတိ.

74. Regarding ‘A good turning back, venerable sir!’ (Bhaddikā, bhante, āvaṭṭanī): The Nigaṇṭha says this referring to this very deception, whereas the lay follower says it referring to the path of stream-entry he himself has penetrated. ‘Therefore’ (Tena hi) is merely a particle, and the meaning should be understood simply as: ‘Venerable sir, I will make a simile for you.’ Alternatively, it is a word indicating a reason: ‘For the reason that your teaching is not liberating, whereas my Teacher's teaching is liberating, for that reason I will make a simile for you’—this is what is meant.

၇၅. ဥပဝိဇညာတိ ဝိဇာယနကာလံ ဥပဂတာ. မက္ကဋစ္ဆာပကန္တိ မက္ကဋပေါတကံ. ကိဏိတွာ အာနေဟီတိ မူလံ ဒတွာဝ အာဟရ. အာပဏေသု ဟိ သဝိညာဏကမ္ပိ အဝိညာဏကမ္ပိ မက္ကဋာဒိကီဠနဘဏ္ဍကံ ဝိက္ကိဏန္တိ. တံ သန္ဓာယေတံ အာဟ. ရဇိတန္တိ ဗဟလဗဟလံ ပီတာဝလေပနရင်္ဂဇာတံ ဂဟေတွာ ရဇိတွာ ဒိန္နံ ဣမံ ဣစ္ဆာမီတိ အတ္ထော. အာကောဋိတပစ္စာကောဋိတန္တိ အာကောဋိတဉ္စေဝ ပရိဝတ္တေတွာ ပုနပ္ပုနံ အာကောဋိတဉ္စ. ဥဘတောဘာဂဝိမဋ္ဌန္တိ မဏိပါသာဏေန ဥဘောသု ပဿေသု သုဋ္ဌု ဝိမဋ္ဌံ ဃဋ္ဋေတွာ ဥပ္ပာဒိတစ္ဆဝိံ.

75. ‘She is about to give birth’ (upavijāyati) means she has reached the time of delivery. ‘A monkey cub’ (makkaṭacchāpakaṃ) means a young monkey. ‘Having bought it, bring it’ (kiṇitvā ānehi) means ‘Bring it only after giving the price.’ Indeed, in shops they sell playthings like monkeys, both animate and inanimate. It was with reference to this that she spoke. ‘Dyed’ (rajitaṃ): the meaning is, ‘I desire this one, given after being dyed with a thick, yellow-colored coating.’ ‘Pounded and repounded’ (ākoṭitapaccākoṭitaṃ) means pounded, and having been turned over, pounded again and again. ‘Polished on both sides’ (ubhatobhāgavimaṭṭhaṃ) means having a surface made smooth by being well-rubbed on both sides with a gem or stone.

ရင်္ဂက္ခမော ဟိ ခေါတိ သဝိညာဏကမ္ပိ အဝိညာဏကမ္ပိ ရင်္ဂံ ပိဝတိ. တသ္မာ ဧဝမာဟ. နော အာကောဋ္ဋနက္ခမောတိ သဝိညာဏကဿ တာဝ အာကောဋ္ဋနဖလကေ ဌပေတွာ ကုစ္ဆိယံ အာကောဋိတဿ ကုစ္ဆိ ဘိဇ္ဇတိ, ကရီသံ နိက္ခမတိ. သေသီ အာကောဋိတဿ သီသံ ဘိဇ္ဇတိ, မတ္တလုင်္ဂံ နိက္ခမတိ. အဝိညာဏကော ခဏ္ဍခဏ္ဍိတံ ဂစ္ဆတိ. တသ္မာ ဧဝမာဟ. နော ဝိမဇ္ဇနက္ခမောတိ သဝိညာဏကော မဏိပါသာဏေန ဝိမဒ္ဒိယမာနော နိလ္လောမတံ နိစ္ဆဝိတဉ္စ အာပဇ္ဇတိ, အဝိညာဏကောပိ ဝစုဏ္ဏကဘာဝံ အာပဇ္ဇတိ. တသ္မာ ဧဝမာဟ. ရင်္ဂက္ခမော ဟိ ခေါ ဗာလာနန္တိ ဗာလာနံ မန္ဒဗုဒ္ဓီနံ ရင်္ဂက္ခမော, ရာဂမတ္တံ ဇနေတိ, ပိယော ဟောတိ. ပဏ္ဍိတာနံ ပန နိဂဏ္ဌဝါဒေါ ဝါ အညော ဝါ ဘာရတရာမသီတာဟရဏာဒိ နိရတ္ထကကထာမဂ္ဂေါ အပ္ပိယောဝ ဟောတိ. နော အနုယောဂက္ခမော, နော ဝိမဇ္ဇနက္ခမောတိ အနုယောဂံ ဝါ ဝီမံသံ ဝါ န ခမတိ, ထုသေ ကောဋ္ဋေတွာ တဏ္ဍုလပရိယေသနံ ဝိယ ကဒလိယံ သာရဂဝေသနံ ဝိယ စ ရိတ္တကော တုစ္ဆကောဝ ဟောတိ. ရင်္ဂက္ခမော စေဝ ပဏ္ဍိတာနန္တိ [Pg.68] စတုသစ္စကထာ ဟိ ပဏ္ဍိတာနံ ပိယာ ဟောတိ, ဝဿသတမ္ပိ သုဏန္တော တိတ္တိံ န ဂစ္ဆတိ. တသ္မာ ဧဝမာဟ. ဗုဒ္ဓဝစနံ ပန ယထာ ယထာပိ ဩဂါဟိဿတိ မဟာသမုဒ္ဒေါ ဝိယ ဂမ္ဘီရမေဝ ဟောတီတိ ‘‘အနုယောဂက္ခမော စ ဝိမဇ္ဇနက္ခမော စာ’’တိ အာဟ. သုဏောဟိ ယဿာဟံ သာဝကောတိ တဿ ဂုဏေ သုဏာဟီတိ ဘဂဝတော ဝဏ္ဏေ ဝတ္တုံ အာရဒ္ဓေါ.

'Indeed, it is receptive to dye' (raṅgakkhamo hi kho): for both an animate and an inanimate thing 'drinks' dye. Therefore, he said this. 'It is not receptive to pounding' (no ākoṭṭanakkhamo): Firstly, if an animate being is placed on a pounding board and pounded on the belly, its belly bursts and excrement comes out. If it is pounded on the head, its head splits and the brain comes out. An inanimate one goes to pieces. Therefore, he said this. 'It is not receptive to polishing' (no vimajjanakkhamo): An animate being, being polished with a gem or stone, becomes hairless and skinless. An inanimate one is reduced to powder. Therefore, he said this. 'Indeed, it is receptive to dye for fools' (raṅgakkhamo hi kho bālānaṃ): For fools, those of dull intellect, it is receptive to dye; it generates only attachment and is dear to them. But for the wise, the doctrine of the Nigaṇṭhas or other meaningless discourses like the Bhārata, the abduction of Sītā by Rāma, and so on, are not dear at all. 'It is not receptive to questioning, not receptive to investigation' (no anuyogakkhamo, no vimajjanakkhamo): It does not withstand questioning or investigation. Like searching for rice by pounding chaff, or searching for a core in a banana tree, it is empty and void. 'And it is receptive to dye for the wise' (raṅgakkhamo ceva paṇḍitānaṃ): The discourse on the Four Noble Truths is dear to the wise; even listening for a hundred years, one does not reach satiety. Therefore, he said this. Furthermore, the more one delves into the word of the Buddha, the deeper it becomes, just like the great ocean. Therefore, he said, 'It is receptive to questioning and receptive to investigation.' 'Listen, of whom I am a disciple' (suṇohi yassāhaṃ sāvako): Having said, 'Listen to his qualities,' he began to speak of the Blessed One's virtues.

၇၆. ဓီရဿာတိ ဓီရံ ဝုစ္စတိ ပဏ္ဍိစ္စံ, ယာ ပညာ ပဇာနနာ…ပေ… သမ္မာဒိဋ္ဌိ, တေန သမန္နာဂတဿ ဓာတုအာယတနပဋိစ္စသမုပ္ပာဒဋ္ဌာနာဋ္ဌာနကုသလဿ ပဏ္ဍိတဿာဟံ သာဝကော, သော မယှံ သတ္ထာတိ ဧဝံ သဗ္ဗပဒေသု သမ္ဗန္ဓော ဝေဒိတဗ္ဗော. ပဘိန္နခီလဿာတိ ဘိန္နပဉ္စစေတောခိလဿ. သဗ္ဗပုထုဇ္ဇနေ ဝိဇိနိံသု ဝိဇိနန္တိ ဝိဇိနိဿန္တိ ဝါတိ ဝိဇယာ. ကေ တေ, မစ္စုမာရကိလေသမာရဒေဝပုတ္တမာရာတိ? တေ ဝိဇိတာ ဝိဇယာ ဧတေနာတိ ဝိဇိတဝိဇယော. ဘဂဝါ, တဿ ဝိဇိတဝိဇယဿ. အနီဃဿာတိ ကိလေသဒုက္ခေနပိ ဝိပါကဒုက္ခေနပိ နိဒ္ဒုက္ခဿ. သုသမစိတ္တဿာတိ ဒေဝဒတ္တဓနပါလကအင်္ဂုလိမာလရာဟုလထေရာဒီသုပိ ဒေဝမနုဿေသု သုဋ္ဌု သမစိတ္တဿ. ဝုဒ္ဓသီလဿာတိ ဝဍ္ဎိတာစာရဿ. သာဓုပညဿာတိ သုန္ဒရပညဿ. ဝေသမန္တရဿာတိ ရာဂါဒိဝိသမံ တရိတွာ ဝိတရိတွာ ဌိတဿ. ဝိမလဿာတိ ဝိဂတရာဂါဒိမလဿ.

76. 'Of the wise (dhīrassa)': by 'dhīra' is meant the state of being a wise person. I am a disciple of Him who is endowed with that wisdom, skilled in the elements, sense bases, dependent origination, and in what is possible and impossible, of that wise one; He is my Teacher—thus the connection should be understood in all phrases. 'Of Him with stakes destroyed (pabhinnakhīlassa)': of Him who has destroyed the five mental stakes. The three Māras have conquered, are conquering, or will conquer all worldlings; therefore, they are called 'vijayā' (conquerors). Who are they? Māra as death, Māra as defilements, and Māra as a deva's son. By Him, these conquerors ('vijayā') have been conquered ('vijitā'); therefore, He is called 'vijitavijayo' (the conqueror of conquerors). Of that Blessed One, the conqueror of conquerors. 'Of Him without distress (anīghassa)': of Him who is free from suffering, both the suffering of defilements and the suffering of results. 'Of Him with a perfectly balanced mind (susamacittassa)': of Him whose mind is perfectly balanced towards Devadatta, the elephant Dhanapālaka, the robber Aṅgulimāla, the Elder Rāhula, and others, as well as towards devas and humans. 'Of Him with developed virtue (vuddhasīlassa)': of Him whose conduct has been developed. 'Of Him with excellent wisdom (sādhupaññassa)': of Him with excellent wisdom. 'Of Him who has crossed the uneven (vesamantarassa)': of Him who, having crossed and thoroughly crossed beyond the unevenness of lust and so forth, is established. 'Of the Stainless One (vimalassa)': of Him who is free from the stain of lust and so forth.

တုသိတဿာတိ တုဋ္ဌစိတ္တဿ. ဝန္တလောကာမိသဿာတိ ဝန္တကာမဂုဏဿ. မုဒိတဿာတိ မုဒိတာဝိဟာရဝသေန မုဒိတဿ, ပုနရုတ္တမေဝ ဝါ ဧတံ. ပသာဒဝသေန ဟိ ဧကမ္ပိ ဂုဏံ ပုနပ္ပုနံ ဝဒတိယေဝ. ကတသမဏဿာတိ ကတသာမညဿ, သမဏဓမ္မဿ မတ္ထကံ ပတ္တဿာတိ အတ္ထော. မနုဇဿာတိ လောကဝေါဟာရဝသေန ဧကဿ သတ္တဿ. နရဿာတိ ပုနရုတ္တံ. အညထာ ဝုစ္စမာနေ ဧကေကဂါထာယ ဒသ ဂုဏာ နပ္ပဟောန္တိ.

'Of the Contented One (tusitassa)': of Him with a pleased mind. 'Of Him who has given up worldly bait (vantalokāmisassa)': of Him who has given up the five strands of sensual pleasure. 'Of the Joyful One (muditassa)': joyful by way of abiding in sympathetic joy; or, this is simply a repetition. Indeed, out of devotion, one may recite even a single quality again and again. 'Of Him who has fulfilled the ascetic's duties (katasamaṇassa)': of Him who has accomplished the duties of an ascetic; the meaning is, of Him who has reached the pinnacle of the ascetic's Dhamma. 'Of a human (manujassa)': by way of worldly convention, of a single being. 'Of a man (narassa)' is a repetition. If the meaning were stated otherwise, ten qualities would not be sufficient for each verse.

ဝေနယိကဿာတိ သတ္တာနံ ဝိနာယကဿ. ရုစိရဓမ္မဿာတိ သုစိဓမ္မဿ. ပဘာသကဿာတိ ဩဘာသကဿ. ဝီရဿာတိ ဝီရိယသမ္ပန္နဿ. နိသဘဿာတိ ဥသဘဝသဘနိသဘေသု သဗ္ဗတ္ထ အပ္ပဋိသမဋ္ဌေန နိသဘဿ. ဂမ္ဘီရဿာတိ ဂမ္ဘီရဂုဏဿ, ဂုဏေဟိ ဝါ ဂမ္ဘီရဿ. မောနပတ္တဿာတိ ဉာဏပတ္တဿ. ဝေဒဿာတိ ဝေဒေါ ဝုစ္စတိ ဉာဏံ, တေန သမန္နာဂတဿ. ဓမ္မဋ္ဌဿာတိ ဓမ္မေ ဌိတဿ. သံဝုတတ္တဿာတိ ပိဟိတတ္တဿ.

'Of the Trainer (venayikassa)': of the guide of beings. 'Of Him with a pleasing Dhamma (ruciradhammassa)': of Him with a pure Dhamma. 'Of the Illuminator (pabhāsakassa)': of Him who creates radiance. 'Of the Hero (vīrassa)': of Him endowed with energy. 'Of the Bull-like One (nisabhassa)': like a bull (usabha, vasabha, nisabha), because of the quality of being unshakable in all assemblies, He is like a bull. 'Of the Profound One (gambhīrassa)': of Him with profound qualities, or profound through His qualities. 'Of Him who has attained sagehood (monapattassa)': of Him who has attained knowledge. 'Of the Knower (vedassa)': knowledge is called 'veda'; of Him who is endowed with that. 'Of Him established in Dhamma (dhammaṭṭhassa)': of Him established in the Dhamma. 'Of Him with a restrained self (saṃvutattassa)': of Him whose self is guarded.

နာဂဿာတိ [Pg.69] စတူဟိ ကာရဏေဟိ နာဂဿ. ပန္တသေနဿာတိ ပန္တသေနာသနဿ. ပဋိမန္တကဿာတိ ပဋိမန္တနပညာယ သမန္နာဂတဿ. မောနဿာတိ မောနံ ဝုစ္စတိ ဉာဏံ, တေန သမန္နာဂတဿ, ဓုတကိလေသဿ ဝါ. ဒန္တဿာတိ နိဗ္ဗိသေဝနဿ.

'Of the Nāga (nāgassa)': of Him who is a Nāga for four reasons. 'Of Him who resorts to remote lodgings (pantasenassa)': of Him who is accustomed to a remote dwelling and seat. 'Of the Respondent (paṭimantakassa)': of Him endowed with the wisdom to respond. 'Of the Sage (monassa)': wisdom is called 'mona'; of Him endowed with that, or of Him who has shaken off the defilements. 'Of the Tamed One (dantassa)': of Him whose faculties are tamed.

ဣသိသတ္တမဿာတိ ဝိပဿိအာဒယော ဆ ဣသယော ဥပါဒါယ သတ္တမဿ. ဗြဟ္မပတ္တဿာတိ သေဋ္ဌပတ္တဿ. နှာတကဿာတိ နှာတကိလေသဿ. ပဒကဿာတိ အက္ခရာဒီနိ သမောဓာနေတွာ ဂါထာပဒကရဏကုသလဿ. ဝိဒိတဝေဒဿာတိ ဝိဒိတဉာဏဿ. ပုရိန္ဒဒဿာတိ သဗ္ဗပဌမံ ဓမ္မဒါနဒါယကဿ. သက္ကဿာတိ သမတ္ထဿ. ပတ္တိပတ္တဿာတိ ယေ ပတ္တဗ္ဗာ ဂုဏာ, တေ ပတ္တဿ. ဝေယျာကရဏဿာတိ ဝိတ္ထာရေတွာ အတ္ထဒီပကဿ. ဘဂဝတာ ဟိ အဗျာကတံ နာမ တန္တိ ပဒံ နတ္ထိ သဗ္ဗေသံယေဝ အတ္ထော ကထိတော.

'Of the Seventh Sage (isisattamassa)': the seventh, taking into account the six sages beginning with Vipassī. 'Of Him who has attained the sublime (brahmapattassa)': of Him who has attained the supreme. 'Of the Bathed One (nhātakassa)': of Him who has washed away the defilements. 'Of the Versifier (padakassa)': of Him skilled in composing verses and phrases by combining letters and so on. 'Of Him whose knowledge is known (viditavedassa)': of Him who has known the knowledge. 'Of the Foremost Giver (purindadassa)': of Him who is the very first giver of the gift of the Dhamma. 'Of the Capable One (sakkassa)': of Him who is capable. 'Of Him who has attained the attainable (pattipattassa)': of Him who has attained those qualities that are to be attained. 'Of the Expounder (veyyākaraṇassa)': of Him who explains the meaning in detail. Indeed, by the Blessed One, there is no term in the canon left unexpounded; the meaning of all has been declared.

ဝိပဿိဿာတိ ဝိပဿနကဿ. အနဘိနတဿာတိ အနတဿ. နော အပနတဿာတိ အဒုဋ္ဌဿ.

'Of the Insightful One (vipassissa)': of Him who practices insight. 'Of Him who is not bent (anabhinatassa)': of Him who is not bent. 'Of Him who is not turned away (no apanatassa)': of Him who is not hostile.

အနနုဂတန္တရဿာတိ ကိလေသေ အနနုဂတစိတ္တဿ. အသိတဿာတိ အဗဒ္ဓဿ.

'Of Him whose core is not followed (ananugatantarassa)': of Him whose mind does not follow after defilements. 'Of the Unattached One (asitassa)': of Him who is unbound.

ဘူရိပညဿာတိ ဘူရိ ဝုစ္စတိ ပထဝီ, တာယ ပထဝီသမာယ ပညာယ ဝိပုလာယ မဟန္တာယ ဝိတ္ထတာယ သမန္နာဂတဿာတိ အတ္ထော. မဟာပညဿာတိ မဟာပညာယ သမန္နာဂတဿ.

'Of Him with vast wisdom (bhūripaññassa)': by the word 'bhūri', the earth is meant. The meaning is: of Him endowed with wisdom that is vast, great, and extensive, like the earth. 'Of Him with great wisdom (mahāpaññassa)': of Him endowed with great wisdom.

အနုပလိတ္တဿာတိ တဏှာဒိဋ္ဌိကိလေသေဟိ အလိတ္တဿ. အာဟုနေယျဿာတိ အာဟုတိံ ပဋိဂ္ဂဟေတုံ ယုတ္တဿ. ယက္ခဿာတိ အာနုဘာဝဒဿနဋ္ဌေန အာဒိဿမာနကဋ္ဌေန ဝါ ဘဂဝါ ယက္ခော နာမ. တေနာဟ ‘‘ယက္ခဿာ’’တိ. မဟတောတိ မဟန္တဿ. တဿ သာဝကောဟမသ္မီတိ တဿ ဧဝံဝိဝိဓဂုဏဿ သတ္ထုဿ အဟံ သာဝကောတိ. ဥပါသကဿ သောဘာပတ္တိမဂ္ဂေနေဝ ပဋိသမ္ဘိဒါ အာဂတာ. ဣတိ ပဋိသမ္ဘိဒါဝိသယေ ဌတွာ ပဒသတေန ဒသဗလဿ ကိလေသပ္ပဟာနဝဏ္ဏံ ကထေန္တော ‘‘ကဿ တံ ဂဟပတိ သာဝကံ ဓာရေမာ’’တိ ပဉှဿ အတ္ထံ ဝိဿဇ္ဇေသိ.

‘Of the Unsullied One’: of Him who is unsmeared by the defilements of craving and wrong views. ‘Of Him worthy of offerings’: of Him who is worthy to receive an offering. ‘Of the Yakkha’: The Blessed One is called ‘yakkha’ either because of His power to show His majesty to the world of beings, or because of His quality of being unseen. Therefore, he said, ‘of the Yakkha.’ ‘Of the Great One’: of the great one. ‘I am His disciple’ means: I am a disciple of that Teacher who possesses such manifold qualities. For the lay follower, the analytical insights arose through the path of stream-entry itself. Thus, standing in the domain of the analytical insights, while speaking with a hundred phrases on the quality of the abandonment of defilements of the One with Ten Powers, he answered the question, ‘Householder, whose disciple are we to take you for?’

၇၇. ကဒါ [Pg.70] သညူဠှာတိ ကဒါ သမ္ပိဏ္ဍိတာ. ဧဝံ ကိရဿ အဟောသိ – ‘‘အယံ ဣဒါနေဝ သမဏဿ ဂေါတမဿ သန္တိကံ ဂန္တွာ အာဂတော, ကဒါနေန ဧတေ ဝဏ္ဏာ သမ္ပိဏ္ဍိတာ’’တိ. တသ္မာ ဧဝမာဟ. ဝိစိတ္တံ မာလံ ဂန္ထေယျာတိ သယမ္ပိ ဒက္ခတာယ ပုပ္ဖာနမ္ပိ နာနာဝဏ္ဏတာယ ဧကတောဝဏ္ဋိကာဒိဘေဒံ ဝိစိတြမာလံ ဂန္ထေယျ. ဧဝမေဝ ခေါ, ဘန္တေတိ ဧတ္ထ နာနာပုပ္ဖာနံ မဟာပုပ္ဖရာသိ ဝိယ နာနာဝိဓာနံ ဝဏ္ဏာနံ ဘဂဝတော သိနေရုမတ္တော ဝဏ္ဏရာသိ ဒဋ္ဌဗ္ဗော. ဆေကမာလာကာရော ဝိယ ဥပါလိ ဂဟပတိ. မာလာကာရဿ ဝိစိတြမာလာဂန္ထနံ ဝိယ ဂဟပတိနော တထာဂတဿ ဝိစိတြဝဏ္ဏဂန္ထနံ.

77. ‘When were they gathered?’: when were they compiled? It seems this thought occurred to him: ‘This man has just now gone to the presence of the ascetic Gotama and returned. When were these qualities compiled by him?’ Therefore, he spoke thus. ‘One might weave a variegated garland’: just as one, through one's own skill and because of the various colors of the flowers, might weave a variegated garland distinguished by having a single stalk and so on. ‘So too, venerable sir…’: in this context, just as there is a great heap of various flowers, so the heap of the Blessed One's manifold qualities, as vast as Mount Sineru, should be seen. The householder Upāli should be seen as like a skilled garland-maker. The householder's weaving of the Tathāgata's variegated qualities should be seen as like the garland-maker's weaving of a variegated garland.

ဥဏှံ လောဟိတံ မုခတော ဥဂ္ဂဉ္ဆီတိ တဿ ဟိ ဘဂဝတော သက္ကာရံ အသဟမာနဿ ဧတဒဟောသိ – ‘‘အနတ္ထိကော ဒါနိ အယံ ဂဟပတိ အမှေဟိ, သွေ ပဋ္ဌာယ ပဏ္ဏာသ သဋ္ဌိ ဇနေ ဂဟေတွာ ဧတဿ ဃရံ ပဝိသိတွာ ဘုဉ္ဇိတုံ န လဘိဿာမိ, ဘိန္နာ မေ ဘတ္တကုမ္ဘီ’’တိ. အထဿ ဥပဋ္ဌာကဝိပရိဏာမေန ဗလဝသောကော ဥပ္ပဇ္ဇိ. ဣမေ ဟိ သတ္တာ အတ္တနော အတ္တနောဝ စိန္တယန္တိ. တဿ တသ္မိံ သောကေ ဥပ္ပန္နေ အဗ္ဘန္တရံ ဥဏှံ အဟောသိ, လောဟိတံ ဝိလီယိတ္ထ, တံ မဟာဝါတေန သမုဒ္ဓရိတံ ကုဋေ ပက္ခိတ္တရဇနံ ဝိယ ပတ္တမတ္တံ မုခတော ဥဂ္ဂဉ္ဆိ. နိဓာနဂတလောဟိတံ ဝမိတွာ ပန အပ္ပကာ သတ္တာ ဇီဝိတုံ သက္ကောန္တိ. နိဂဏ္ဌော တတ္ထေဝ ဇာဏုနာ ပတိတော, အထ နံ ပါဋင်္ကိယာ ဗဟိနဂရံ နီဟရိတွာ မဉ္စကသိဝိကာယ ဂဟေတွာ ပါဝံ အဂမံသု, သော န စိရဿေဝ ပါဝါယံ ကာလမကာသိ. ဣမသ္မိံ ပန သုတ္တေ ဥဂ္ဃာဋိတညူပုဂ္ဂလဿ ဝသေန ဓမ္မဒေသနာ ပရိနိဋ္ဌိတာတိ.

‘Hot blood gushed from his mouth’: Unable to bear the honor shown to the Blessed One, this thought occurred to him: ‘This householder now has no more need of us. From tomorrow, taking fifty or sixty people, I will not be able to enter his house to eat. My meal-pot is broken.’ Then, due to the change of heart of his supporter, intense grief arose in him. Indeed, these beings think only of their own benefit. When that grief arose in him, internal heat arose, his blood liquefied, and a great wind lifted it up. Like dye thrown into a pot, a bowlful gushed from his mouth. Indeed, few beings are able to live after vomiting up stored blood. The Nigaṇṭha fell to his knees right there. Then, they carried him out of the city on a litter, and taking him up on a palanquin, they went to Pāvā. Not long after, he died in Pāvā. In this sutta, however, the Dhamma teaching was concluded by way of a person who understands upon brief explanation.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

ဥပါလိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The sixth, the Upāli Sutta, is concluded.

၇. ကုက္ကုရဝတိကသုတ္တဝဏ္ဏနာ

7. The Kukkuravatika Sutta

၇၈. ဧဝံ မေ သုတန္တိ ကုက္ကုရဝတိကသုတ္တံ. တတ္ထ ကောလိယေသူတိ ဧဝံနာမကေ ဇနပဒေ. သော ဟိ ဧကောပိ ကောလနဂရေ ပတိဋ္ဌိတာနံ ကောလိယာနံ ရာဇကုမာရာနံ နိဝါသဋ္ဌာနတ္တာ ဧဝံ ဝုစ္စတိ. တသ္မိံ ကောလိယေသု ဇနပဒေ. ဟလိဒ္ဒဝသနန္တိ တဿ ကိရ နိဂမဿ မာပိတကာလေ ပီတကဝတ္ထနိဝတ္ထာ [Pg.71] မနုဿာ နက္ခတ္တံ ကီဠိံသု. တေ နက္ခတ္တကီဠာဝသာနေ နိဂမဿ နာမံ အာရောပေန္တာ ဟလိဒ္ဒဝသနန္တိ နာမံ အကံသု. တံ ဂေါစရဂါမံ ကတွာ ဝိဟရတီတိ အတ္ထော. ဝိဟာရော ပနေတ္ထ ကိဉ္စာပိ န နိယာမိတော, တထာပိ ဗုဒ္ဓါနံ အနုစ္ဆဝိကေ သေနာသနေယေဝ ဝိဟာသီတိ ဝေဒိတဗ္ဗော. ဂေါဝတိကောတိ သမာဒိန္နဂေါဝတော, သီသေ သိင်္ဂါနိ ဌပေတွာ နင်္ဂုဋ္ဌံ ဗန္ဓိတွာ ဂါဝီဟိ သဒ္ဓိံ တိဏာနိ ခါဒန္တော ဝိယ စရတိ. အစေလောတိ နဂ္ဂေါ နိစ္စေလော. သေနိယောတိ တဿ နာမံ.

7. ‘Thus have I heard’ begins the Kukkuravatika Sutta. Therein, ‘among the Koliyans’ refers to a country of that name. For though it is one country, it is so called because it was the dwelling place of the Koliyan princes who were established in the city of Koliya. In that country of the Koliyans. ‘Haliddavasana’: it is said that at the time of this town's founding, people dressed in yellow garments played at a festival. At the conclusion of the festival play, when naming the town, they gave it the name Haliddavasana. The meaning is that he dwelt there, having made it his alms-resort village. Although the dwelling is not specified here, it should be understood that he dwelt only in a lodging suitable for Buddhas. ‘An ox-practitioner’ is one who has undertaken the ox-vow; placing horns on his head and tying on a tail, he moves about as if eating grass together with cows. ‘Acela’ means naked, without clothes. ‘Seniya’ is his name.

ကုက္ကုရဝတိကောတိ သမာဒိန္နကုက္ကုရဝတော, သဗ္ဗံ သုနခကိရိယံ ကရောတိ. ဥဘောပေတေ သဟပံသုကီဠိကာ သဟာယကာ. ကုက္ကုရောဝ ပလိကုဇ္ဇိတွာတိ သုနခေါ နာမ သာမိကဿ သန္တိကေ နိသီဒန္တော ဒွီဟိ ပါဒေဟိ ဘူမိယံ ဝိလေခိတွာ ကုက္ကုရကူဇိတံ ကူဇန္တော နိသီဒတိ, အယမ္ပိ ‘‘ကုက္ကုရကိရိယံ ကရိဿာမီ’’တိ ဘဂဝတာ သဒ္ဓိံ သမ္မောဒိတွာ ဒွီဟိ ဟတ္ထေဟိ ဘူမိယံ ဝိလေခိတွာ သီသံ ဝိဓုနန္တော ‘ဘူ ဘူ’တိ ကတွာ ဟတ္ထပါဒေ သမိဉ္ဇိတွာ သုနခေါ ဝိယ နိသီဒိ. ဆမာနိက္ခိတ္တန္တိ ဘူမိယံ ဌပိတံ. သမတ္တံ သမာဒိန္နန္တိ ပရိပုဏ္ဏံ ကတွာ ဂဟိတံ. ကာ ဂတီတိ ကာ နိပ္ဖတ္တိ. ကော အဘိသမ္ပရာယောတိ အဘိသမ္ပရာယမှိ ကတ္ထ နိဗ္ဗတ္တိ. အလန္တိ တဿ အပ္ပိယံ ဘဝိဿတီတိ ယာဝတတိယံ ပဋိဗာဟတိ. ကုက္ကုရဝတန္တိ ကုက္ကုရဝတသမာဒါနံ.

78. ‘A dog-practitioner’ is one who has undertaken the dog-vow; he performs all the actions of a dog. Both of these were companions, childhood playmates. Regarding ‘crouching down like a dog’: a dog, when sitting near its master, scratches the ground with its two paws and sits down while whining. This one too, thinking, ‘I will perform the actions of a dog,’ after exchanging friendly greetings with the Blessed One, scratched the ground with both hands, shook his head, made a ‘bhū bhū’ sound, curled up his hands and feet, and sat down like a dog. ‘Placed on the ground’ means placed on the earth. ‘Completely undertaken’ means taken up, having made it complete. ‘What destination?’ means what rebirth? ‘What future state?’ means where will he be reborn in the future life? ‘Enough!’: He prevents him up to the third time, thinking, ‘This will be disagreeable to him.’ ‘The dog-vow’ means the undertaking of the dog-vow.

၇၉. ဘာဝေတီတိ ဝဍ္ဎေတိ. ပရိပုဏ္ဏန္တိ အနူနံ. အဗ္ဗောကိဏ္ဏန္တိ နိရန္တရံ. ကုက္ကုရသီလန္တိ ကုက္ကုရာစာရံ. ကုက္ကုရစိတ္တန္တိ ‘‘အဇ္ဇ ပဋ္ဌာယ ကုက္ကုရေဟိ ကာတဗ္ဗံ ကရိဿာမီ’’တိ ဧဝံ ဥပ္ပန္နစိတ္တံ. ကုက္ကုရာကပ္ပန္တိ ကုက္ကုရာနံ ဂမနာကာရော အတ္ထိ, တိဋ္ဌနာကာရော အတ္ထိ, နိသီဒနာကာရော အတ္ထိ, သယနာကာရော အတ္ထိ, ဥစ္စာရပဿာဝကရဏာကာရော အတ္ထိ, အညေ ကုက္ကုရေ ဒိသွာ ဒန္တေ ဝိဝရိတွာ ဂမနာကာရော အတ္ထိ, အယံ ကုက္ကုရာကပ္ပော နာမ, တံ ဘာဝေတီတိ အတ္ထော. ဣမိနာဟံ သီလေနာတိအာဒီသု အဟံ ဣမိနာ အာစာရေန ဝါ ဝတသမာဒါနေန ဝါ ဒုက္ကရတပစရဏေန ဝါ မေထုနဝိရတိဗြဟ္မစရိယေန ဝါတိ အတ္ထော. ဒေဝေါတိ သက္ကသုယာမာဒီသု အညတရော. ဒေဝညတရောတိ တေသံ ဒုတိယတတိယဋ္ဌာနာဒီသု အညတရဒေဝေါ. မိစ္ဆာဒိဋ္ဌီတိ အဒေဝလောကဂါမိမဂ္ဂမေဝ ဒေဝလောကဂါမိမဂ္ဂေါတိ ဂဟေတွာ ဥပ္ပန္နတာယ သာ အဿ [Pg.72] မိစ္ဆာဒိဋ္ဌိ နာမ ဟောတိ. အညတရံ ဂတိံ ဝဒါမီတိ တဿ ဟိ နိရယတော ဝါ တိရစ္ဆာနယောနိတော ဝါ အညာ ဂတိ နတ္ထိ, တသ္မာ ဧဝမာဟ. သမ္ပဇ္ဇမာနန္တိ ဒိဋ္ဌိယာ အသမ္မိဿံ ဟုတွာ နိပဇ္ဇမာနံ.

79. 'Develops' means increases. 'Complete' means without deficiency. 'Unbroken' means continuous. 'Dog-like morality' means dog-like conduct. 'A dog-like thought' is a thought that has arisen thus: 'From today onwards, I will do what is to be done by dogs.' 'Dog-like behavior' refers to the mannerisms of dogs: there is a way they go, a way they stand, a way they sit, a way they lie down, a way they defecate and urinate; and when they see other dogs, there is a way they go, baring their teeth—this is called dog-like behavior. The meaning is that one develops this. In the passage beginning 'By this morality...', the meaning is: 'By this conduct, or by this undertaking of a vow, or by this difficult ascetic practice, or by this celibacy which is the abstention from sexual intercourse.' 'A deva' means one among Sakka, Suyāma, and others. 'Some other deva' means a deva of some other rank among their second, third, and other ranks. 'Wrong view' is so called because it arises from taking what is not the path to the deva-world as the path to the deva-world. 'I speak of one of two destinations': for him there is no other destination than either hell or the animal womb; therefore He said thus. 'Being successful' means that, being unmixed with wrong view, it is accomplished.

နာဟံ, ဘန္တေ, ဧတံ ရောဒါမိ, ယံ မံ ဘဂဝါ ဧဝမာဟာတိ ယံ မံ, ဘန္တေ, ဘဂဝါ ဧဝမာဟ, အဟမေတံ ဘဂဝတော ဗျာကရဏံ န ရောဒါမိ န ပရိဒေဝါမိ, န အနုတ္ထုနာမီတိ အတ္ထော. ဧဝံ သကမ္မကဝသေနေတ္ထ အတ္ထော ဝေဒိတဗ္ဗော, န အဿုမုဉ္စနမတ္တေန.

'Venerable sir, I do not weep for this, that the Blessed One speaks to me thus' means: 'Venerable sir, regarding what the Blessed One has said to me, I do not weep over this declaration of the Blessed One, nor do I lament, nor do I wail.' Thus the meaning here should be understood by way of the verb's transitive sense, not merely by the shedding of tears.

‘‘မတံ ဝါ အမ္မ ရောဒန္တိ, ယော ဝါ ဇီဝံ န ဒိဿတိ;

ဇီဝန္တံ အမ္မ ပဿန္တီ, ကသ္မာ မံ အမ္မ ရောဒသီ’’တိ. (သံ. နိ. ၁.၂၃၉) –

Mother, they weep for the dead, or for one who, though living, is not seen. Seeing me alive, mother, why do you weep for me?

အယဉ္စေတ္ထ ပယောဂေါ. အပိစ မေ ဣဒံ, ဘန္တေတိ အပိစ ခေါ မေ ဣဒံ, ဘန္တေ, ကုက္ကုရဝတံ ဒီဃရတ္တံ သမာဒိန္နံ, တသ္မိံ သမ္ပဇ္ဇန္တေပိ ဝုဒ္ဓိ နတ္ထိ, ဝိပဇ္ဇန္တေပိ. ဣတိ ‘‘ဧတ္တကံ ကာလံ မယာ ကတကမ္မံ မောဃံ ဇာတ’’န္တိ အတ္တနော ဝိပတ္တိံ ပစ္စဝေက္ခမာနော ရောဒါမိ, ဘန္တေတိ.

'Moreover, venerable sir, this...' means: 'Moreover, venerable sir, this dog-vow has been undertaken by me for a long time. Regarding it, there is no progress whether it is accomplished or whether it fails. Thus, I weep, venerable sir, reflecting on my own ruin: "For such a long time, the deed I have done has become futile."

၈၀. ဂေါဝတန္တိအာဒီနိ ကုက္ကုရဝတာဒီသု ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာနိ. ဂဝါကပ္ပန္တိ ဂေါအာကပ္ပံ. သေသံ ကုက္ကုရာကပ္ပေ ဝုတ္တသဒိသမေဝ. ယထာ ပန တတ္ထ အညေ ကုက္ကုရေ ဒိသွာ ဒန္တေ ဝိဝရိတွာ ဂမနာကာရော, ဧဝမိဓ အညေ ဂါဝေါ ဒိသွာ ကဏ္ဏေ ဥက္ခိပိတွာ ဂမနာကာရော ဝေဒိတဗ္ဗော. သေသံ တာဒိသမေဝ.

80. The passage beginning 'The ox-vow' should be understood in the same way as was stated for the passage beginning 'The dog-vow.' 'Ox-like behavior' means the behavior of an ox. The rest is just the same as what was said regarding dog-like behavior. However, just as there, upon seeing other dogs, there is a manner of going while baring the teeth, so here, upon seeing other cows, a manner of going while pricking up the ears should be understood. The rest is just the same.

၈၁. စတ္တာရိမာနိ ပုဏ္ဏ ကမ္မာနီတိ ကသ္မာ ဣမံ ဒေသနံ အာရဘိ? အယဉှိ ဒေသနာ ဧကစ္စကမ္မကိရိယဝသေန အာဂတာ, ဣမသ္မိဉ္စ ကမ္မစတုက္ကေ ကထိတေ ဣမေသံ ကိရိယာ ပါကဋာ ဘဝိဿတီတိ ဣမံ ဒေသနံ အာရဘိ. အပိစ ဣမံ ကမ္မစတုက္ကမေဝ ဒေသိယမာနံ ဣမေ သဉ္ဇာနိဿန္တိ, တတော ဧကော သရဏံ ဂမိဿတိ, ဧကော ပဗ္ဗဇိတွာ အရဟတ္တံ ပါပုဏိဿတီတိ အယမေဝ ဧတေသံ သပ္ပာယာတိ ဉတွာပိ ဣမံ ဒေသနံ အာရဘိ.

81. “These four are deeds, Puṇṇa”: Why did he begin this discourse? Because this discourse came about by way of the performance of certain deeds. And when this fourfold kamma is spoken of, the practice of these individuals will become manifest; for this reason, he began this discourse. Moreover, when this very fourfold kamma is taught, these individuals will fully understand. From that, one will go for refuge, and one, having gone forth, will attain Arahantship. Knowing thus that this very discourse was suitable for them, he also began this discourse.

တတ္ထ ကဏှန္တိ ကာဠကံ ဒသအကုသလကမ္မပထကမ္မံ. ကဏှဝိပါကန္တိ အပါယေ နိဗ္ဗတ္တနတော ကာဠကဝိပါကံ. သုက္ကန္တိ ပဏ္ဍရံ ဒသကုသလကမ္မပထကမ္မံ. သုက္ကဝိပါကန္တိ သဂ္ဂေ နိဗ္ဗတ္တနတော ပဏ္ဍရဝိပါကံ. ကဏှသုက္ကန္တိ ဝေါမိဿကကမ္မံ. ကဏှသုက္ကဝိပါကန္တိ သုခဒုက္ခဝိပါကံ. မိဿကကမ္မဉှိ ကတွာ [Pg.73] အကုသလေန တိရစ္ဆာနယောနိယံ မင်္ဂလဟတ္ထိဋ္ဌာနာဒီသု ဥပ္ပန္နော ကုသလေန ပဝတ္တေ သုခံ ဝေဒိယတိ. ကုသလေန ရာဇကုလေပိ နိဗ္ဗတ္တော အကုသလေန ပဝတ္တေ ဒုက္ခံ ဝေဒိယတိ. အကဏှံ အသုက္ကန္တိ ကမ္မက္ခယကရံ စတုမဂ္ဂစေတနာကမ္မံ အဓိပ္ပေတံ. တဉှိ ယဒိ ကဏှံ ဘဝေယျ, ကဏှဝိပါကံ ဒဒေယျ. ယဒိ သုက္ကံ ဘဝေယျ, သုက္ကဝိပါကံ ဒဒေယျ. ဥဘယဝိပါကဿ ပန အဒါနတော အကဏှာသုက္ကဝိပါကတ္တာ ‘‘အကဏှံ အသုက္က’’န္တိ ဝုတ္တံ. အယံ တာဝ ဥဒ္ဒေသေ အတ္ထော.

Therein, “dark” means defiled kamma, the kamma of the ten unwholesome courses of action. “Dark result” means a defiled result, because it causes rebirth in the planes of misery. “Bright” means pure kamma, the kamma of the ten wholesome courses of action. “Bright result” means a pure result, because it causes rebirth in heaven. “Dark-bright” means mixed kamma. “Dark-bright result” means a result of pleasure and pain. Indeed, having performed mixed kamma, due to the unwholesome kamma one is born in the animal realm, in a place such as the station of a state elephant, and due to the wholesome kamma one experiences pleasure in the course of that existence. Or, born even in a royal family due to wholesome kamma, one experiences pain in the course of that existence due to unwholesome kamma. By “neither dark nor bright” is intended the kamma that brings about the destruction of kamma, which is the volition of the four paths. Indeed, if that kamma were dark, it would give a dark result. If it were bright, it would give a bright result. However, because it does not give either result, and because its result is neither dark nor bright, it is called “neither dark nor bright.” This, firstly, is the meaning in the summary section.

နိဒ္ဒေသေ ပန သဗျာဗဇ္ဈန္တိ သဒုက္ခံ. ကာယသင်္ခါရာဒီသု ကာယဒွါရေ ဂဟဏာဒိဝသေန စောပနပ္ပတ္တာ ဒွါဒသ အကုသလစေတနာ သဗျာဗဇ္ဈကာယသင်္ခါရော နာမ. ဝစီဒွါရေ ဟနုသဉ္စောပနဝသေန ဝစီဘေဒပဝတ္တိကာ တာယေဝ ဒွါဒသ ဝစီသင်္ခါရော နာမ. ဥဘယစောပနံ အပ္ပတ္တာ ရဟော စိန္တယန္တဿ မနောဒွါရေ ပဝတ္တာ မနောသင်္ခါရော နာမ. ဣတိ တီသုပိ ဒွါရေသု ကာယဒုစ္စရိတာဒိဘေဒါ အကုသလစေတနာဝ သင်္ခါရာတိ ဝေဒိတဗ္ဗာ. ဣမသ္မိဉှိ သုတ္တေ စေတနာ ဓုရံ, ဥပါလိသုတ္တေ ကမ္မံ. အဘိသင်္ခရိတွာတိ သင်္ကဍ္ဎိတွာ, ပိဏ္ဍံ ကတွာတိ အတ္ထော. သဗျာဗဇ္ဈံ လောကန္တိ သဒုက္ခံ လောကံ ဥပပဇ္ဇန္တိ. သဗျာဗဇ္ဈာ ဖဿာ ဖုသန္တီတိ သဒုက္ခာ ဝိပါကဖဿာ ဖုသန္တိ. ဧကန္တဒုက္ခန္တိ နိရန္တရဒုက္ခံ. ဘူတာတိ ဟေတွတ္ထေ နိဿက္ကဝစနံ, ဘူတကမ္မတော ဘူတဿ သတ္တဿ ဥပ္ပတ္တိ ဟောတိ. ဣဒံ ဝုတ္တံ ဟောတိ – ယထာဘူတံ ကမ္မံ သတ္တာ ကရောန္တိ, တထာဘူတေန ကမ္မေန ကမ္မသဘာဂဝသေန တေသံ ဥပပတ္တိ ဟောတိ. တေနေဝါဟ ‘‘ယံ ကရောတိ တေန ဥပပဇ္ဇတီ’’တိ. ဧတ္ထ စ တေနာတိ ကမ္မေန ဝိယ ဝုတ္တာ, ဥပပတ္တိ စ နာမ ဝိပါကေန ဟောတိ. ယသ္မာ ပန ဝိပါကဿ ကမ္မံ ဟေတု, တသ္မာ တေန မူလဟေတုဘူတေန ကမ္မေန နိဗ္ဗတ္တတီတိ အယမေတ္ထ အတ္ထော. ဖဿာ ဖုသန္တီတိ ယေန ကမ္မဝိပါကေန နိဗ္ဗတ္တော, တံကမ္မဝိပါကဖဿာ ဖုသန္တိ. ကမ္မဒါယာဒါတိ ကမ္မဒါယဇ္ဇာ ကမ္မမေဝ နေသံ ဒါယဇ္ဇံ သန္တကန္တိ ဝဒါမိ.

In the detailed explanation, however, ‘painful’ means accompanied by suffering. Regarding bodily formations and so on, the twelve unwholesome volitions that arise at the body-door, having attained movement by way of grasping, etc., are called the painful bodily formation. Those same twelve volitions, arising at the speech-door and causing speech to break forth by way of moving the jaw, are called the verbal formation. Those volitions that arise at the mind-door for one thinking in seclusion, not having attained movement of both, are called the mental formation. Thus, it should be known that in all three doors, the unwholesome volitions, classified as bodily misconduct and so on, are the ‘formations.’ Indeed, in this sutta, volition is primary; in the Upāli Sutta, kamma is primary. ‘Having formed’ means having drawn together, having made into a mass; this is the meaning. ‘A painful world’ means they are reborn into a world with suffering. ‘Painful contacts contact’ means resultant contacts accompanied by suffering make contact. ‘Exclusively painful’ means uninterrupted suffering. The word `bhūtā` is an ablative in the sense of cause; from kamma that has come to be, the rebirth of a being that has come to be occurs. This is what is said: just as beings perform kamma that has come to be, so by that kamma that has come to be, their rebirth occurs in accordance with that kamma. Therefore, he said: ‘By what one does, by that one is reborn.’ And here, ‘by that’ is spoken of as if by kamma, but rebirth is by way of result. However, since kamma is the cause of the result, the meaning here is that one is brought into being by that kamma which is the root cause. ‘Contacts contact’ means: by whichever resultant kamma one is brought into being, the resultant contacts of that kamma make contact. ‘Heirs of kamma’ means their inheritance is kamma; I declare that kamma alone is their inheritance, their property.

အဗျာဗဇ္ဈန္တိ နိဒ္ဒုက္ခံ. ဣမသ္မိံ ဝါရေ ကာယဒွါရေ ပဝတ္တာ အဋ္ဌ ကာမာဝစရကုသလစေတနာ ကာယသင်္ခါရော နာမ. တာယေဝ ဝစီဒွါရေ ပဝတ္တာ ဝစီသင်္ခါရော နာမ. မနောဒွါရေ ပဝတ္တာ တာယေဝ အဋ္ဌ, တိဿော စ ဟေဋ္ဌိမဈာနစေတနာ အဗျာဗဇ္ဈမနောသင်္ခါရော နာမ. ဈာနစေတနာ တာဝ ဟောတု, ကာမာဝစရာ ကိန္တိ အဗျာဗဇ္ဈမနောသင်္ခါရော နာမ ဇာတာတိ. ကသိဏသဇ္ဇနကာလေ [Pg.74] စ ကသိဏာသေဝနကာလေ စ လဗ္ဘန္တိ. ကာမာဝစရစေတနာ ပဌမဇ္ဈာနစေတနာယ ဃဋိတာ, စတုတ္ထဇ္ဈာနစေတနာ တတိယဇ္ဈာနစေတနာယ ဃဋိတာ. ဣတိ တီသုပိ ဒွါရေသု ကာယသုစရိတာဒိဘေဒါ ကုသလစေတနာဝ သင်္ခါရာတိ ဝေဒိတဗ္ဗော. တတိယဝါရော ဥဘယမိဿကဝသေန ဝေဒိတဗ္ဗာ.

‘Non-painful’ means without suffering. In this section, the eight wholesome sense-sphere volitions that arise at the body-door are called the bodily formation. The same volitions arising at the speech-door are called the verbal formation. The same eight volitions arising at the mind-door, and the three lower jhāna volitions, are called the non-painful mental formation. Let the jhāna volitions be so, but how can the sense-sphere volitions become the non-painful mental formation? They are found at the time of preparing the kasiṇa and at the time of cultivating the kasiṇa. The sense-sphere volitions are connected with the first jhāna volition, and the fourth jhāna volition is connected with the third jhāna volition. Thus, it should be understood that in all three doors, the wholesome volitions, classified as good bodily conduct and so on, are the ‘formations.’ The third section should be understood by way of a mixture of both.

သေယျထာပိ မနုဿာတိအာဒီသု မနုဿာနံ တာဝ ကာလေန သုခံ ကာလေန ဒုက္ခံ ပါကဋမေဝ, ဒေဝေသု ပန ဘုမ္မဒေဝတာနံ, ဝိနိပါတိကေသု ဝေမာနိကပေတာနံ ကာလေန သုခံ ကာလေန ဒုက္ခံ ဟောတီတိ ဝေဒိတဗ္ဗံ. ဟတ္ထိအာဒီသု တိရစ္ဆာနေသုပိ လဗ္ဘတိယေဝ.

In the Pāḷi beginning with ‘Just as for humans,’ for humans, at times pleasure and at times pain is indeed manifest. However, it should be understood that among devas, for the earth-deities, and among the fallen, for the Vemanika petas, at times there is pleasure and at times pain. It is indeed found even among animals such as elephants.

တတြာတိ တေသု တီသု ကမ္မေသု. တဿ ပဟာနာယ ယာ စေတနာတိ တဿ ပဟာနတ္ထာယ မဂ္ဂစေတနာ. ကမ္မံ ပတွာဝ မဂ္ဂစေတနာယ အညော ပဏ္ဍရတရော ဓမ္မော နာမ နတ္ထိ. ဣဒံ ပန ကမ္မစတုက္ကံ ပတွာ ဒွါဒသ အကုသလစေတနာ ကဏှာ နာမ, တေဘူမကကုသလစေတနာ သုက္ကာ နာမ, မဂ္ဂစေတနာ အကဏှာ အသုက္ကာတိ အာဂတာ.

‘Therein’ means in those three kammas. ‘The volition for its abandonment’ means the path-volition for the purpose of abandoning it. Having come to the topic of kamma, there is no phenomenon purer than the path-volition. However, having come to this fourfold kamma, the twelve unwholesome volitions are called ‘dark’; the wholesome volitions of the three planes are called ‘bright’; and the path-volition is ‘neither dark nor bright’—thus it has come down.

၈၂. ‘‘လဘေယျာဟံ, ဘန္တေ’’တိ ဣဒံ သော ‘‘စိရံ ဝတ မေ အနိယျာနိကပက္ခေ ယောဇေတွာ အတ္တာ ကိလမိတော, ‘သုက္ခနဒီတီရေ နှာယိဿာမီ’တိ သမ္ပရိဝတ္တေန္တေန ဝိယ ထုသေ ကောဋ္ဋေန္တေန ဝိယ စ န ကောစိ အတ္ထော နိပ္ဖာဒိတော, ဟန္ဒာဟံ အတ္တာနံ ယောဂေ ယောဇေမီ’’တိ စိန္တေတွာ အာဟ. အထ ဘဂဝါ ယောနေန ခန္ဓကေ တိတ္ထိယပရိဝါသော ပညတ္တော, ယံ အညတိတ္ထိယပုဗ္ဗော သာမဏေရဘူမိယံ ဌိတော – ‘‘အဟံ, ဘန္တေ, ဣတ္ထန္နာမော အညတိတ္ထိယပုဗ္ဗော ဣမသ္မိံ ဓမ္မဝိနယေ အာကင်္ခါမိ ဥပသမ္ပဒံ, သွာဟံ, ဘန္တေ, သံဃံ စတ္တာရော မာသေ ပရိဝါသံ ယာစာမီ’’တိအာဒိနာ (မဟာဝ. ၈၆) နယေန သမာဒိယိတွာ ပရိဝသတိ, တံ သန္ဓာယ ‘‘ယော ခေါ, သေနိယ, အညတိတ္ထိယပုဗ္ဗော’’တိအာဒိမာဟ.

82. ‘May I receive, venerable sir’: this he said, having thought: ‘Alas, for a long time my self has been wearied by being applied to a path that is not a means of escape, like one rolling about thinking, “I will bathe on a dry riverbank,” or like one pounding chaff, with no benefit whatsoever produced. Come now, I will apply myself to the proper practice.’ Then the Blessed One, with reference to the probationary period for those formerly of other sects that was laid down in the Khandhaka—which one who was formerly of another sect, standing in the position of a novice, undertakes and observes according to the method beginning: ‘Venerable sir, I, of such-and-such a name, formerly of another sect, desire the higher ordination in this Dhamma and Vinaya; I, venerable sir, request from the Saṅgha a probationary period of four months,’ and so on (Mahāvagga 86)—said the words beginning: ‘Whoever, Seniya, was formerly of another sect…’

တတ္ထ ပဗ္ဗဇ္ဇန္တိ ဝစနသိလိဋ္ဌတာဝသေနေဝ ဝုတ္တံ. အပရိဝသိတွာယေဝ ဟိ ပဗ္ဗဇ္ဇံ လဘတိ. ဥပသမ္ပဒတ္ထိကေန ပန နာတိကာလေန ဂါမပ္ပဝေသနာဒီနိ အဋ္ဌ ဝတ္တာနိ ပူရေန္တေန ပရိဝသိတဗ္ဗံ. အာရဒ္ဓစိတ္တာတိ အဋ္ဌဝတ္တပူရဏေန တုဋ္ဌစိတ္တာ. အယမေတ္ထ သင်္ခေပေါ. ဝိတ္ထာရတော ပနေသ တိတ္ထိယပရိဝါသော သမန္တပါသာဒိကာယ ဝိနယဋ္ဌကထာယ ပဗ္ဗဇ္ဇခန္ဓကဝဏ္ဏနာယံ (မဟာဝ. အဋ္ဌ. ၈၆) ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော[Pg.75]. အပိစ မေတ္ထာတိ အပိစ မေ ဧတ္ထ. ပုဂ္ဂလဝေမတ္တတာ ဝိဒိတာတိ ပုဂ္ဂလနာနတ္တံ ဝိဒိတံ. အယံ ပုဂ္ဂလော ပရိဝါသာရဟော, အယံ န ပရိဝါသာရဟောတိ ဣဒံ မယှံ ပါကဋန္တိ ဒဿေတိ.

Here, 'going forth' is stated merely for verbal smoothness. Indeed, one receives the going forth without having undergone probation. However, one seeking higher ordination must undergo probation, fulfilling the eight duties, such as not entering a village for an excessive time. ‘With aroused minds’ means the monks are pleased by the completion of the eight duties. This is the summary here. In detail, however, this probation for those formerly of other sects should be understood in the very manner stated in the Samantapāsādikā, the Vinaya commentary, in its explanation of the Going-Forth Section. The phrase `apica mettha` is parsed as `apica me ettha` (and moreover for me here). ‘The diversity of individuals is known’ means the variety of individuals is known. He shows: ‘This individual is worthy of probation, this one is not worthy of probation—this is clear to me.’

တတော သေနိယော စိန္တေသိ – ‘‘အဟော အစ္ဆရိယံ ဗုဒ္ဓသာသနံ, ယတ္ထ ဧဝံ ဃံသိတွာ ကောဋ္ဋေတွာ ယုတ္တမေဝ ဂဏှန္တိ, အယုတ္တံ ဆဍ္ဍေန္တီ’’တိ. တတော သုဋ္ဌုတရံ ပဗ္ဗဇ္ဇာယ သဉ္ဇာတုဿာဟော သစေ, ဘန္တေတိအာဒိမာဟ. အထ ဘဂဝါ တဿ တိဗ္ဗစ္ဆန္ဒတံ ဝိဒိတွာ န သေနိယော ပရိဝါသံ အရဟတီတိ အညတရံ ဘိက္ခုံ အာမန္တေသိ – ‘‘ဂစ္ဆ တွံ, ဘိက္ခု, သေနိယံ နှာပေတွာ ပဗ္ဗာဇေတွာ အာနေဟီ’’တိ. သော တထာ ကတွာ တံ ပဗ္ဗာဇေတွာ ဘဂဝတော သန္တိကံ အာနယိ. ဘဂဝါ ဂဏေ နိသီဒိတွာ ဥပသမ္ပာဒေသိ. တေန ဝုတ္တံ – ‘‘အလတ္ထ ခေါ အစေလော သေနိယော ဘဂဝတော သန္တိကေ ပဗ္ဗဇ္ဇံ အလတ္ထ ဥပသမ္ပဒ’’န္တိ.

Then Seniya thought: 'Oh, how wonderful is the Buddha’s dispensation, where what is appropriate is accepted only after rubbing and pounding, and what is inappropriate is discarded!' Then, with even greater enthusiasm for going forth, he said, 'If so, venerable sir,' and so on. Then the Blessed One, knowing his intense desire, and thinking, 'Seniya does not deserve probation,' addressed a certain monk: 'Go, monk, bathe Seniya, give him the going forth, and bring him here.' He did so, gave him the going forth, and brought him to the Blessed One. The Blessed One, seated in the assembly, conferred higher ordination upon him. Therefore it is said: 'Indeed, the naked ascetic Seniya obtained the going forth in the presence of the Blessed One; he obtained higher ordination.'

အစိရူပသမ္ပန္နောတိ ဥပသမ္ပန္နော ဟုတွာ နစိရမေဝ. ဝူပကဋ္ဌောတိ ဝတ္ထုကာမကိလေသကာမေဟိ ကာယေန စ စိတ္တေန စ ဝူပကဋ္ဌော. အပ္ပမတ္တောတိ ကမ္မဋ္ဌာနေ သတိံ အဝိဇဟန္တော. အာတာပီတိ ကာယိကစေတသိကသင်္ခါတေန ဝီရိယာတာပေန အာတာပီ. ပဟိတတ္တောတိ ကာယေ စ ဇီဝိတေ စ အနပေက္ခတာယ ပေသိတတ္တော ဝိဿဋ္ဌအတ္တဘာဝေါ. ယဿတ္ထာယာတိ ယဿ အတ္ထာယ. ကုလပုတ္တာတိ အာစာရကုလပုတ္တာ. သမ္မဒေဝါတိ ဟေတုနာဝ ကာရဏေနေဝ. တဒနုတ္တရန္တိ တံ အနုတ္တရံ. ဗြဟ္မစရိယပရိယောသာနန္တိ မဂ္ဂဗြဟ္မစရိယပရိယောသာနဘူတံ အရဟတ္တဖလံ. တဿ ဟိ အတ္ထာယ ကုလပုတ္တာ ပဗ္ဗဇန္တိ. ဒိဋ္ဌေဝ ဓမ္မေတိ ဣမသ္မိံယေဝ အတ္တဘာဝေ. သယံ အဘိညာ သစ္ဆိကတွာတိ အတ္တနာယေဝ ပညာယ ပစ္စက္ခံ ကတွာ, အပရပ္ပစ္စယံ ဉတွာတိ အတ္ထော. ဥပသမ္ပဇ္ဇ ဝိဟာသီတိ ပါပုဏိတွာ သမ္ပာဒေတွာ ဝိဟာသိ. ဧဝံ ဝိဟရန္တောဝ ခီဏာ ဇာတိ…ပေ… အဗ္ဘညာသိ.

‘Recently ordained’ means not long after having received the higher ordination. ‘Secluded’ means secluded in body and mind from sensual pleasures as objects and sensual pleasures as defilements. ‘Diligent’ means not abandoning mindfulness on the meditation subject. ‘Ardent’ means possessing the ardour of energy, reckoned as bodily and mental, which torments the defilements. ‘With a resolute self’ means one whose mind is dispatched, one whose individual existence is relinquished, through lack of concern for body and life. ‘For the sake of which’ means for the sake of which fruit of Arahantship. ‘Sons of good families’ means sons of families with good conduct. ‘Rightly’ means by the supporting cause and by the generating cause. The phrase `tadanuttaraṃ` is to be parsed as `taṃ anuttaraṃ`, meaning ‘that unsurpassed’ fruit of Arahantship. ‘The culmination of the holy life’ means the fruit of Arahantship, which is the culmination of the path of the holy life. Indeed, it is for the sake of that fruit that sons of good families go forth. ‘In this very life’ means in this very existence. ‘Having realized by direct knowledge for oneself’ means having made it manifest with one’s own wisdom, knowing it without reliance on another; this is the meaning. ‘Having attained, he dwelt’ means having reached and accomplished it, he dwelt. Dwelling thus, he understood: ‘Birth is destroyed…’ and so on.

ဧဝမဿ ပစ္စဝေက္ခဏဘူမိံ ဒဿေတွာ အရဟတ္တနိကူဋေနေဝ ဒေသနံ နိဋ္ဌာပေတုံ ‘‘အညတရော ခေါ ပနာယသ္မာ သေနိယော အရဟတံ အဟောသီ’’တိ ဝုတ္တံ. တတ္ထ အညတရောတိ ဧကော. အရဟတန္တိ အရဟန္တာနံ, ဘဂဝတော သာဝကာနံ အရဟန္တာနံ အဗ္ဘန္တရော အဟောသီတိ အယမေဝတ္ထ အဓိပ္ပာယော. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

Thus, having shown his ground for reflection, to conclude the discourse with the very pinnacle of Arahantship, it was said: ‘And the Venerable Seniya became one of the Arahants.’ Herein, ‘one’ means one. ‘Of the Arahants’ means he became included among the Arahants, the Arahant disciples of the Blessed One; this is the intended meaning here. The rest is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Middle Length Discourses.

ကုက္ကုရဝတိကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Kukkuravatika Sutta is concluded.

၈. အဘယရာဇကုမာရသုတ္တဝဏ္ဏနာ

8. The Explanation of the Discourse to Prince Abhaya.

၈၃. ဧဝံ [Pg.76] မေ သုတန္တိ အဘယသုတ္တံ. တတ္ထ အဘယောတိ တဿ နာမံ. ရာဇကုမာရောတိ ဗိမ္ဗိသာရဿ ဩရသပုတ္တော. ဝါဒံ အာရောပေဟီတိ ဒေါသံ အာရောပေဟိ. နေရယိကောတိ နိရယေ နိဗ္ဗတ္တကော. ကပ္ပဋ္ဌောတိ ကပ္ပဋ္ဌိတိကော. အတေကိစ္ဆောတိ ဗုဒ္ဓသဟဿေနာပိ တိကိစ္ဆိတုံ န သက္ကာ. ဥဂ္ဂိလိတုန္တိ ဒွေ အန္တေ မောစေတွာ ကထေတုံ အသက္ကောန္တော ဥဂ္ဂိလိတုံ ဗဟိ နီဟရိတုံ န သက္ခိတိ. ဩဂိလိတုန္တိ ပုစ္ဆာယ ဒေါသံ ဒတွာ ဟာရေတုံ အသက္ကောန္တော ဩဂိလိတုံ အန္တော ပဝေသေတုံ န သက္ခိတိ.

83. Thus have I heard—this is the Abhayasutta. Herein, 'Abhaya' is his name. 'Prince' means the legitimate son of King Bimbisāra. 'To bring a charge' means to impute a fault. 'Hell-bound' means one who is fit to be born in hell. 'Fixed for an aeon' means enduring for an aeon. 'Incurable' means unable to be cured even by a thousand Buddhas. 'To vomit it out' means: being unable to speak, having released the two ends, he will not be able to vomit it out, to expel it outward. 'To swallow it down' means: having assigned a fault to the question and being unable to dispel it, he will not be able to swallow it, to cause it to enter within.

ဧဝံ, ဘန္တေတိ နိဂဏ္ဌော ကိရ စိန္တေသိ – ‘‘သမဏော ဂေါတမော မယှံ သာဝကေ ဘိန္ဒိတွာ ဂဏှာတိ, ဟန္ဒာဟံ ဧကံ ပဉှံ အဘိသင်္ခရောမိ, ယံ ပုဋ္ဌော သမဏော ဂေါတမော ဥက္ကုဋိကော ဟုတွာ နိသိန္နော ဥဋ္ဌာတုံ န သက္ခိဿတီ’’တိ. သော အဘယဿ ဂေဟာ နီဟဋဘတ္တော သိနိဒ္ဓဘောဇနံ ဘုဉ္ဇန္တော ဗဟူ ပဉှေ အဘိသင်္ခရိတွာ – ‘‘ဧတ္ထ သမဏော ဂေါတမော ဣမံ နာမ ဒေါသံ ဒဿေဿတိ, ဧတ္ထ ဣမံ နာမာ’’တိ သဗ္ဗေ ပဟာယ စာတုမာသမတ္ထကေ ဣမံ ပဉှံ အဒ္ဒသ. အထဿ ဧတဒဟောသိ – ‘‘ဣမဿ ပဉှဿ ပုစ္ဆာယ ဝါ ဝိဿဇ္ဇနေ ဝါ န သက္ကာ ဒေါသော ဒါတုံ, ဩဝဋ္ဋိကသာရော အယံ, ကော နု ခေါ ဣမံ ဂဟေတွာ သမဏဿ ဂေါတမဿ ဝါဒံ အာရောပေဿတီ’’တိ. တတော ‘‘အဘယော ရာဇကုမာရော ပဏ္ဍိတော, သော သက္ခိဿတီတိ တံ ဥဂ္ဂဏှာပေမီ’’တိ နိဋ္ဌံ ဂန္တွာ ဥဂ္ဂဏှာပေသိ. သော ဝါဒဇ္ဈာသယတာယ တဿ ဝစနံ သမ္ပဋိစ္ဆန္တော ‘‘ဧဝံ, ဘန္တေ,’’တိ အာဟ.

‘Very well, venerable sir.’ The Nigaṇṭha, it is said, thought: ‘The ascetic Gotama, having caused my disciples to break away, takes them. Well then, I shall prepare a question, which when asked, the ascetic Gotama, sitting in a crouching position, will not be able to stand up.’ He, having food brought from Prince Abhaya's house and eating delicate food, prepared many questions. Thinking, ‘Here the ascetic Gotama will show such-and-such a fault, here he will show such-and-such a fault,’ and abandoning all of them, after four months, he saw this question. Then it occurred to him: ‘In the asking or answering of this question, it is not possible to assign a fault. This question is like a treasure carried in one's waistband. Who indeed, taking this, will be able to bring a charge against the ascetic Gotama's doctrine?’ Then, thinking, ‘Prince Abhaya is wise; he will be able,’ he decided, ‘I will make him learn that question,’ and made him learn it. He, due to his inclination for debate, accepting his word, said, ‘Very well, venerable sir.’

၈၄. အကာလော ခေါ အဇ္ဇာတိ အယံ ပဉှော စတူဟိ မာသေဟိ အဘိသင်္ခတော, တတ္ထ ဣဒံ ဂဟေတွာ ဣဒံ ဝိဿဇ္ဇိယမာနေ ဒိဝသဘာဂေါ နပ္ပဟောဿတီတိ မညန္တော ဧဝံ စိန္တေသိ. သော ဒါနီတိ သွေ ဒါနိ. အတ္တစတုတ္ထောတိ ကသ္မာ ဗဟူဟိ သဒ္ဓိံ န နိမန္တေသိ? ဧဝံ ကိရဿ အဟောသိ – ‘‘ဗဟူသု နိသိန္နေသု ထောကံ ဒတွာ ဝဒန္တဿ အညံ သုတ္တံ အညံ ကာရဏံ အညံ တထာရူပံ ဝတ္ထုံ အာဟရိတွာ ဒဿေဿတိ, ဧဝံ သန္တေ ကလဟော ဝါ ကောလာဟလမေဝ ဝါ ဘဝိဿတိ. အထာပိ ဧကကံယေဝ နိမန္တေဿာမိ, ဧဝမ္ပိ မေ ဂရဟာ ဥပ္ပဇ္ဇိဿတိ ‘ယာဝမစ္ဆရီ ဝါယံ အဘယော, ဘဂဝန္တံ ဒိဝသေ ဒိဝသေ ဘိက္ခူနံ သတေနပိ သဟဿေနပိ သဒ္ဓိံ စရန္တံ ဒိသွာပိ ဧကကံယေဝ [Pg.77] နိမန္တေသီ’’’တိ. ‘‘ဧဝံ ပန ဒေါသော န ဘဝိဿတီ’’တိ အပရေဟိ တီဟိ သဒ္ဓိံ အတ္တစတုတ္ထံ နိမန္တေသိ.

84. ‘Today is not the time,’ he thought. ‘This question was prepared by the Nigaṇṭha over four months. In this matter, if this point is taken up and that point is answered, a portion of the day will not be enough.’ The word `so dāni` should be parsed as `sve dāni` (tomorrow now). ‘With himself as the fourth’—why did he not invite many monks along with him? It is said, it occurred to him thus: ‘If many are seated, after I have given a little and am speaking, he will bring up another sutta, another reason, or another such story to present. This being so, there will be a dispute or just an uproar. Or, if I invite him alone, even so, blame will arise for me: “This Abhaya is extremely miserly indeed! Even having seen the Blessed One traveling day by day with a hundred or a thousand monks, he invites him alone.” Blame will arise thus. However, in this way (inviting four), there will be no fault.’ Thus, he invited him as the fourth with three other monks.

၈၅. န ခွေတ္ထ, ရာဇကုမာရ, ဧကံသေနာတိ န ခေါ, ရာဇကုမာရ, ဧတ္ထ ပဉှေ ဧကံသေန ဝိဿဇ္ဇနံ ဟောတိ. ဧဝရူပဉှိ ဝါစံ တထာဂတော ဘာသေယျာပိ န ဘာသေယျာပိ. ဘာသိတပစ္စယေန အတ္ထံ ပဿန္တော ဘာသေယျ, အပဿန္တော န ဘာသေယျာတိ အတ္ထော. ဣတိ ဘဂဝါ မဟာနိဂဏ္ဌေန စတူဟိ မာသေဟိ အဘိသင်္ခတံ ပဉှံ အသနိပါတေန ပဗ္ဗတကူဋံ ဝိယ ဧကဝစနေနေဝ သံစုဏ္ဏေသိ. အနဿုံ နိဂဏ္ဌာတိ နဋ္ဌာ နိဂဏ္ဌာ.

85. ‘Indeed not in this case, Prince, is it categorical.’ This means: ‘Indeed, Prince, in this question, there is no categorical answer.’ It is true that the Tathāgata might speak such speech, or he might not speak it. Seeing a benefit on account of speaking, he would speak; not seeing a benefit, he would not speak. This is the meaning. And thus the Blessed One, with a single word, crushed the question prepared by the great Nigaṇṭha over four months, as if pulverizing a mountain peak with the fall of a thunderbolt. ‘The Nigaṇṭhas are undone!’ means: The Nigaṇṭhas are ruined.

၈၆. အင်္ကေ နိသိန္နော ဟောတီတိ ဦရူသု နိသိန္နော ဟောတိ. လေသဝါဒိနော ဟိ ဝါဒံ ပဋ္ဌပေန္တာ ကိဉ္စိဒေဝ ဖလံ ဝါ ပုပ္ဖံ ဝါ ပေါတ္ထကံ ဝါ ဂဟေတွာ နိသီဒန္တိ. တေ အတ္တနော ဇယေ သတိ ပရံ အဇ္ဈောတ္ထရန္တိ, ပရဿ ဇယေ သတိ ဖလံ ခါဒန္တာ ဝိယ ပုပ္ဖံ ဃာယန္တာ ဝိယ ပေါတ္ထကံ ဝါစေန္တာ ဝိယ ဝိက္ခေပံ ဒဿေန္တိ. အယံ ပန စိန္တေသိ – ‘‘သမ္မာသမ္ဗုဒ္ဓေါ ဧသ ဩသဋသင်္ဂါမော ပရဝါဒမဒ္ဒနော. သစေ မေ ဇယော ဘဝိဿတိ, ဣစ္စေတံ ကုသလံ. နော စေ ဘဝိဿတိ, ဒါရကံ ဝိဇ္ဈိတွာ ရောဒါပေဿာမိ. တတော ပဿထ, ဘော, အယံ ဒါရကော ရောဒတိ, ဥဋ္ဌဟထ တာဝ, ပစ္ဆာပိ ဇာနိဿာမာ’’တိ တသ္မာ ဒါရကံ ဂဟေတွာ နိသီဒိ. ဘဂဝါ ပန ရာဇကုမာရတော သဟဿဂုဏေနပိ သတသဟဿဂုဏေနပိ ဝါဒီဝရတရော, ‘‘ဣမမေဝဿ ဒါရကံ ဥပမံ ကတွာ ဝါဒံ ဘိန္ဒိဿာမီ’’တိ စိန္တေတွာ ‘‘တံ ကိံ မညသိ ရာဇကုမာရာ’’တိအာဒိမာဟ.

86. 'He was seated on his lap' means he was seated on his thighs. Indeed, those who argue by insinuation, when establishing a debate, sit down having taken some fruit, or a flower, or a book. When they are victorious, they overwhelm the other. When the other is victorious, they show distraction by acting as if eating the fruit, or smelling the flower, or reading the book. But this one (Prince Abhaya) thought: 'This is the Perfectly Enlightened One, experienced in the battle of doctrines, a crusher of others' doctrines. If victory will be mine, that is good. If it will not be, I will strike the child with my fist and make him cry. Then, saying, "Sirs, look, this child is crying! Get up for now; we will find out later," I will bring the matter to an end.' Therefore, he took the child and sat down. But the Blessed One is a more excellent debater than the prince by a thousandfold, by a hundred-thousandfold. Thinking, 'Making this very child of his an example, I will break his argument,' He said, 'What do you think, Prince?' and so on.

တတ္ထ မုခေ အာဟရေယျာတိ မုခေ ဌပေယျ. အာဟရေယျဿာဟန္တိ အပနေယျံ အဿ အဟံ. အာဒိကေနေဝါတိ ပဌမပယောဂေနေဝ. အဘူတန္တိ အဘူတတ္ထံ. အတစ္ဆန္တိ န တစ္ဆံ. အနတ္ထသံဟိတန္တိ န အတ္ထသံဟိတံ န ဝဍ္ဎိနိဿိတံ. အပ္ပိယာ အမနာပါတိ နေဝ ပိယာ န မနာပါ. ဣမိနာ နယေနေဝ သဗ္ဗတ္ထ အတ္ထော ဒဋ္ဌဗ္ဗော.

Herein, 'should put in the mouth' means 'should place in the mouth.' 'I would remove it for him' means: I should remove it for this child. 'From the very beginning' means 'with the very first effort.' 'Unreal' means 'a thing that is not.' 'Untrue' means 'not true.' 'Not connected with benefit' means 'not connected with benefit, not based on growth.' 'Not dear and not pleasing' means 'neither dear nor pleasing to the mind.' In this way, the meaning should be understood in all cases.

တတ္ထ အပ္ပိယပက္ခေ ပဌမဝါစာ အစောရံယေဝ စောရောတိ, အဒါသံယေဝ ဒါသောတိ, အဒုပ္ပယုတ္တံယေဝ ဒုပ္ပယုတ္တောတိ ပဝတ္တာ. န တံ တထာဂတော ဘာသတိ. ဒုတိယဝါစာ စောရံယေဝ စောရော အယန္တိအာဒိဝသေန ပဝတ္တာ. တမ္ပိ [Pg.78] တထာဂတော န ဘာသတိ. တတိယဝါစာ ‘‘ဣဒါနိ အကတပုညတာယ ဒုဂ္ဂတော ဒုဗ္ဗဏ္ဏော အပ္ပေသက္ခော, ဣဓ ဌတွာပိ ပုန ပုညံ န ကရောသိ, ဒုတိယစိတ္တဝါရေ ကထံ စတူဟိ အပါယေဟိ န မုစ္စိဿသီ’’တိ ဧဝံ မဟာဇနဿ အတ္ထပုရေက္ခာရေန ဓမ္မပုရေက္ခာရေန အနုသာသနီပုရေက္ခာရေန စ ဝတ္တဗ္ဗဝါစာ. တတြ ကာလညူ တထာဂတောတိ တသ္မိံ တတိယဗျာကရဏေ တဿာ ဝါစာယ ဗျာကရဏတ္ထာယ တထာဂတော ကာလညူ ဟောတိ, မဟာဇနဿ အာဒါနကာလံ ဂဟဏကာလံ ဇာနိတွာဝ ဗျာကရောတီတိ အတ္ထော.

Therein, on the side of the unpleasant, the first speech is that which proceeds as 'He is a thief' about one who is not a thief, 'He is a slave' about one who is not a slave, or 'He has acted wrongly' about one who has not acted wrongly. The Tathāgata does not speak that. The second speech is that which proceeds by way of saying, 'This one is a thief' about one who is indeed a thief, and so on. That too, the Tathāgata does not speak. The third speech is: 'Now, due to having no merit made, you are unfortunate, of bad appearance, and of little power. Even while here, if you do not make merit again, at the second thought-moment, how will you be freed from the four states of woe?' Thus, this is speech to be spoken to the great populace with benefit as the forerunner, with Dhamma as the forerunner, and with instruction as the forerunner. 'Therein, the Tathāgata is a knower of time' means: in that third utterance, for the sake of uttering that speech, the Tathāgata is a knower of time. Only after knowing the time for the great populace to receive it and the time to grasp it does he declare it. This is the meaning.

ပိယပက္ခေ ပဌမဝါစာ အဋ္ဌာနိယကထာ နာမ. သာ ဧဝံ ဝေဒိတဗ္ဗာ – ဧဝံ ကိရ ဂါမဝါသိမဟလ္လကံ နဂရံ အာဂန္တွာ ပါနာဂါရေ ပိဝန္တံ ဝဉ္စေတုကာမာ သမ္ဗဟုလာ ဓုတ္တာ ပီတဋ္ဌာနေ ဌတွာ တေန သဒ္ဓိံ သုရံ ပိဝန္တာ ‘‘ဣမဿ နိဝါသနပါဝုရဏမ္ပိ ဟတ္ထေ ဘဏ္ဍကမ္ပိ သဗ္ဗံ ဂဏှိဿာမာ’’တိ စိန္တေတွာ ကတိကံ အကံသု – ‘‘ဧကေကံ အတ္တပစ္စက္ခကထံ ကထေမ, ယော ‘အဘူတ’န္တိ ကထေသိ, ကထိတံ ဝါ န သဒ္ဒဟတိ, တံ ဒါသံ ကတွာ ဂဏှိဿာမာ’’တိ. တမ္ပိ မဟလ္လကံ ပုစ္ဆိံသု ‘‘တုမှာကမ္ပိ တာတ ရုစ္စတီ’’တိ. ဧဝံ ဟောတု တာတာတိ.

In the category of pleasant speech, the first type of speech is called groundless talk. It should be understood thus: It is said that many rogues, wishing to cheat an old villager who had come to the city and was drinking in a tavern, stood in the drinking place and, while drinking liquor with him, thought, 'We will take this man's lower and upper garments, the goods in his hand, everything.' Having thought thus, they made an agreement: 'Let each of us tell a story that we have personally witnessed. Whoever says, "It is untrue," or does not believe what is said, we will make him a slave and take him.' They also asked that old man, 'Dear sir, is this agreeable to you too?' He replied, 'So be it, sirs.'

ဧကော ဓုတ္တော အာဟ – မယှံ, ဘော မာတု, မယိ ကုစ္ဆိဂတေ ကပိဋ္ဌဖလဒေါဟလော အဟောသိ. သာ အညံ ကပိဋ္ဌဟာရကံ အလဗ္ဘမာနာ မံယေဝ ပေသေသိ. အဟံ ဂန္တွာ ရုက္ခံ အဘိရုဟိတုံ အသက္ကောန္တော အတ္တနာဝ အတ္တာနံ ပါဒေ ဂဟေတွာ မုဂ္ဂရံ ဝိယ ရုက္ခဿ ဥပရိ ခိပိံ; အထ သာခတော သာခံ ဝိစရန္တော ဖလာနိ ဂဟေတွာ ဩတရိတုံ အသက္ကောန္တော ဃရံ ဂန္တွာ နိဿေဏိံ အာဟရိတွာ ဩရုယှ မာတု သန္တိကံ ဂန္တွာ ဖလာနိ မာတုယာ အဒါသိံ; တာနိ ပန မဟန္တာနိ ဟောန္တိ စာဋိပ္ပမာဏာနိ. တတော မေ မာတရာ ဧကာသနေ နိသိန္နာယ သမသဋ္ဌိဖလာနိ ခါဒိတာနိ. မယာ ဧကုစ္ဆင်္ဂေန အာနီတဖလေသု သေသကာနိ ကုလသန္တကေ ဂါမေ ခုဒ္ဒကမဟလ္လကာနံ အဟေသုံ. အမှာကံ ဃရံ သောဠသဟတ္ထံ, သေသပရိက္ခာရဘဏ္ဍကံ အပနေတွာ ကပိဋ္ဌဖလေဟေဝ ယာဝ ဆဒနံ ပူရိတံ. တတော အတိရေကာနိ ဂဟေတွာ ဂေဟဒွါရေ ရာသိံ အကံသု. သော အသီတိဟတ္ထုဗ္ဗေဓော ပဗ္ဗတော ဝိယ အဟောသိ. ကိံ ဤဒိသံ, ဘော သက္ကာ, သဒ္ဒဟိတုန္တိ?

One rogue said: 'Sirs, when I was in my mother's womb, she had a craving for wood-apple fruit. Unable to find another wood-apple gatherer, she sent me. I went, but being unable to climb the tree, I grabbed myself by the feet and threw myself up onto the tree like a mallet. Then, moving from branch to branch, I gathered the fruits, but being unable to descend, I went home, brought a ladder, came down, went to my mother, and gave the fruits to my mother. Furthermore, those fruits were large, the size of large pots. Then my mother, sitting in one seat, ate sixty fruits. Of the fruits I brought in one fold of my garment, the remainder were for the young and old in the family house. Our house was sixteen cubits high; removing the other household goods, it was filled with wood-apple fruits right up to the roof. Taking the excess ones, they made a pile at the house door. It was like a mountain eighty cubits high. Sirs, is it possible to believe such a thing?'

ဂါမိကမဟလ္လကော [Pg.79] တုဏှီ နိသီဒိတွာ သဗ္ဗေသံ ကထာပရိယောသာနေ ပုစ္ဆိတော အာဟ – ‘‘ဧဝံ ဘဝိဿတိ တာတာ, မဟန္တံ ရဋ္ဌံ, ရဋ္ဌမဟန္တတာယ သက္ကာ သဒ္ဒဟိတု’’န္တိ. ယထာ စ တေန, ဧဝံ သေသေဟိပိ တထာရူပါသု နိက္ကာရဏကထာသု ကထိတာသု အာဟ – မယှမ္ပိ တာတာ သုဏာထ, န တုမှာကံယေဝ ကုလာနိ, အမှာကမ္ပိ ကုလံ မဟာကုလံ, အမှာကံ ပန အဝသေသခေတ္တေဟိ ကပ္ပာသခေတ္တံ မဟန္တတရံ. တဿ အနေကကရီသသတဿ ကပ္ပာသခေတ္တဿ မဇ္ဈေ ဧကော ကပ္ပာသရုက္ခော မဟာ အသီတိဟတ္ထုဗ္ဗေဓော အဟောသိ. တဿ ပဉ္စ သာခါ, တာသု အဝသေသသာခါ ဖလံ န ဂဏှိံသု, ပါစီနသာခါယ ဧကမေဝ မဟာစာဋိမတ္တံ ဖလံ အဟောသိ. တဿ ဆ အံသိယော, ဆသု အံသီသု ဆ ကပ္ပာသပိဏ္ဍိယော ပုပ္ဖိတာ. အဟံ မဿုံ ကာရေတွာ နှာတဝိလိတ္တော ခေတ္တံ ဂန္တွာ တာ ကပ္ပာသပိဏ္ဍိယော ပုပ္ဖိတာ ဒိသွာ ဌိတကောဝ ဟတ္ထံ ပသာရေတွာ ဂဏှိံ. တာ ကပ္ပာသပိဏ္ဍိယော ထာမသမ္ပန္နာ ဆ ဒါသာ အဟေသုံ. တေ သဗ္ဗေ မံ ဧကကံ ဩဟာယ ပလာတာ. ဧတ္တကေ အဒ္ဓါနေ တေ န ပဿာမိ, အဇ္ဇ ဒိဋ္ဌာ, တုမှေ တေ ဆ ဇနာ. တွံ နန္ဒော နာမ, တွံ ပုဏ္ဏော နာမ, တွံ ဝဍ္ဎမာနော နာမ, တွံ စိတ္တော နာမ တွံ မင်္ဂလော နာမ, တွံ ပေါဋ္ဌိယော နာမာတိ ဝတွာ ဥဋ္ဌာယ နိသိန္နကေယေဝ စူဠာသု ဂဟေတွာ အဋ္ဌာသိ. တေ ‘‘န မယံ ဒါသာ’’တိပိ ဝတ္တုံ နာသက္ခိံသု. အထ နေ ကဍ္ဎန္တော ဝိနိစ္ဆယံ နေတွာ လက္ခဏံ အာရောပေတွာ ယာဝဇီဝံ ဒါသေ ကတွာ ပရိဘုဉ္ဇိ. ဧဝရူပိံ ကထံ တထာဂတော န ဘာသတိ.

The old villager sat silently, and when asked at the end of everyone's talk, he said: 'It could be so, sirs. The country is very large; due to the country's largeness, it is possible to believe.' And just as that one had spoken, so too when the others had told similar groundless stories, he said: 'Sirs, listen to me too. It is not only your families that are great; our family too is a great family. However, of our fields, the cotton field is much larger. In the middle of that cotton field of many hundreds of karīsas, there was one great cotton tree, eighty cubits high. It had five branches; of these, the other branches bore no fruit, but on the eastern branch, there was just one fruit, the size of a large pot. It had six sections, and in the six sections, six cotton bolls blossomed. Having had my beard trimmed, bathed and anointed, I went to the field, and seeing those cotton bolls blossomed, while still standing, I stretched out my hand and took them. Those cotton bolls became six slaves endowed with strength. They all, leaving me alone, fled. For so long I did not see them; today they are seen. You are those six people. You are named Nanda, you are named Puṇṇa, you are named Vaḍḍhamāna, you are named Citta, you are named Maṅgala, and you are named Poṭṭhiya.' Having said this, he got up and, grabbing them by their topknots while they were still seated, he stood. They were not even able to say, 'We are not slaves.' Then, dragging them, he took them to a judge, had them registered, made them slaves for life, and made use of them. The Tathāgata does not speak such a story.

ဒုတိယဝါစာ အာမိသဟေတုစာဋုကမျတာဒိဝသေန နာနပ္ပကာရာ ပရေသံ ထောမနဝါစာ စေဝ, စောရကထံ ရာဇကထန္တိ အာဒိနယပ္ပဝတ္တာ တိရစ္ဆာနကထာ စ. တမ္ပိ တထာဂတော န ဘာသတိ. တတိယဝါစာ အရိယသစ္စသန္နိဿိတကထာ, ယံ ဝဿသတမ္ပိ သုဏန္တာ ပဏ္ဍိတာ နေဝ တိတ္တိံ ဂစ္ဆန္တိ. ဣတိ တထာဂတော နေဝ သဗ္ဗမ္ပိ အပ္ပိယဝါစံ ဘာသတိ န ပိယဝါစံ. တတိယံ တတိယမေဝ ပန ဘာသိတဗ္ဗကာလံ အနတိက္ကမိတွာ ဘာသတိ. တတ္ထ တတိယံ အပ္ပိယဝါစံ သန္ဓာယ ဟေဋ္ဌာ ဒဟရကုမာရဥပမာ အာဂတာတိ ဝေဒိတဗ္ဗံ.

The second type of speech consists of various kinds of praise of others by way of flattery and so on for the sake of material gain, as well as worldly talk that proceeds in the manner of talk about thieves, talk about kings, and so on. The Tathāgata does not speak that either. The third type of speech is talk connected with the Noble Truths, of which the wise, listening even for a hundred years, never reach satiety. Thus, the Tathāgata speaks neither all unpleasant speech, nor all pleasant speech. Rather, he speaks only the third kind from each category, not transgressing the proper time for speaking. Herein, it should be understood that the simile of the young boy given below was stated with reference to the third kind of unpleasant speech.

၈၇. ဥဒါဟု ဌာနသောဝေတန္တိ ဥဒါဟု ဌာနုပ္ပတ္တိကဉာဏေန တင်္ခဏံယေဝ တံ တထာဂတဿ ဥပဋ္ဌာတီတိ ပုစ္ဆတိ. သညာတောတိ ဉာတော ပညာတော ပါကဋော. ဓမ္မဓာတူတိ ဓမ္မသဘာဝေါ. သဗ္ဗညုတညာဏဿေတံ အဓိဝစနံ[Pg.80]. တံ ဘဂဝတာ သုပ္ပဋိဝိဒ္ဓံ, ဟတ္ထဂတံ ဘဂဝတော. တသ္မာ သော ယံ ယံ ဣစ္ဆတိ, တံ တံ သဗ္ဗံ ဌာနသောဝ ပဋိဘာတီတိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ. အယံ ပန ဓမ္မဒေသနာ နေယျပုဂ္ဂလဝသေန ပရိနိဋ္ဌိတာတိ.

87. The phrase `udāhu ṭhānaso vetaṃ` means: 'Or does it occur to the Tathāgata at that very moment through knowledge that arises according to the situation?'—thus he asks. `Saññāto` means known, clearly known, manifest. `Dhammadhātu` means the nature of phenomena. This is a synonym for the knowledge of omniscience. It has been well penetrated by the Blessed One; it is in the Blessed One's grasp. Therefore, whatever he wishes, all of that appears to him spontaneously. The rest is clear everywhere. This Dhamma discourse, however, is concluded for the benefit of persons to be guided.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

အဘယရာဇကုမာရသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Abhayarājakumāra Sutta is concluded.

၉. ဗဟုဝေဒနီယသုတ္တဝဏ္ဏနာ

Commentary on the Bahuvedanīya Sutta

၈၈. ဧဝံ မေ သုတန္တိ ဗဟုဝေဒနီယသုတ္တံ. တတ္ထ ပဉ္စကင်္ဂေါ ထပတီတိ ပဉ္စကင်္ဂေါတိ တဿ နာမံ. ဝါသိဖရသုနိခါဒနဒဏ္ဍမုဂ္ဂရကာဠသုတ္တနာဠိသင်္ခါတေဟိ ဝါ အင်္ဂေဟိ သမန္နာဂတတ္တာ သော ပဉ္စင်္ဂေါတိ ပညာတော. ထပတီတိ ဝဍ္ဎကီဇေဋ္ဌကော. ဥဒါယီတိ ပဏ္ဍိတဥဒါယိတ္ထေရော.

9. The sutta beginning 'Thus have I heard' is the Bahuvedanīya Sutta. Therein, regarding the phrase 'Pañcakaṅga the carpenter': 'Pañcakaṅga' is his name. Because he was endowed with the carpenter's tools known as the adze, the axe, the gouge, the handled mallet, and the bamboo tube with black string, he was known as 'Pañcakaṅga'. 'Thapati' means the chief carpenter. 'Udāyī' means the wise Elder Udāyī.

၈၉. ပရိယာယန္တိ ကာရဏံ. ဒွေပါနန္ဒာတိ ဒွေပိ, အာနန္ဒ. ပရိယာယေနာတိ ကာရဏေန. ဧတ္ထ စ ကာယိကစေတသိကဝသေန ဒွေ ဝေဒိတဗ္ဗာ. သုခါဒိဝသေန တိဿော, ဣန္ဒြိယဝသေန သုခိန္ဒြိယာဒိကာ ပဉ္စ, ဒွါရဝသေန စက္ခုသမ္ဖဿဇာဒိကာ ဆ, ဥပဝိစာရဝသေန ‘‘စက္ခုနာ ရူပံ ဒိသွာ သောမနဿဋ္ဌာနိယံ ရူပံ ဥပဝိစရတီ’’တိအာဒိကာ အဋ္ဌာရသ, ဆ ဂေဟဿိတာနိ သောမနဿာနိ, ဆ နေက္ခမ္မသိတာနိ သောမနဿာနိ, ဆ ဂေဟဿိတာနိ ဒေါမနဿာနိ, ဆ နေက္ခမ္မသိတာနိ ဒေါမနဿာနိ, ဆ ဂေဟဿိတာ ဥပေက္ခာ, ဆ နေက္ခမ္မသိတာတိ ဧဝံ ဆတ္တိံသ, တာ အတီတေ ဆတ္တိံသ, အနာဂတေ ဆတ္တိံသ, ပစ္စုပ္ပန္နေ ဆတ္တိံသာတိ ဧဝံ အဋ္ဌဝေဒနာသတံ ဝေဒိတဗ္ဗံ.

88. 'Pariyāyaṃ' means reason. 'Dvep'ānanda' means: 'Ānanda, two feelings have been spoken of by me.' 'Pariyāyena' means by reason. And here, two feelings are to be understood by way of the bodily and the mental. By way of pleasure, etc., three are to be understood. By way of faculties, five, beginning with the pleasure faculty, are to be understood. By way of doors, six, beginning with feeling born of eye-contact, are to be understood. By way of close consideration, eighteen, such as, “Having seen a form with the eye, one closely considers a form that is a basis for joy,” are to be understood. There are six joys based on the household life, six joys based on renunciation, six sorrows based on the household life, six sorrows based on renunciation, six kinds of equanimity based on the household life, and six based on renunciation—thus thirty-six. These thirty-six in the past, thirty-six in the future, and thirty-six in the present—thus one hundred and eight feelings are to be understood.

၉၀. ပဉ္စ ခေါ ဣမေ, အာနန္ဒ, ကာမဂုဏာတိ အယံ ပါဋိဧက္ကော အနုသန္ဓိ. န ကေဝလမ္ပိ ဒွေ အာဒိံ ကတွာ ဝေဒနာ ဘဂဝတာ ပညတ္တာ, ပရိယာယေန ဧကာပိ ဝေဒနာ ကထိတာ. တံ ဒဿေန္တော ပဉ္စကင်္ဂဿ ထပတိနော ဝါဒံ ဥပတ္ထမ္ဘေတုံ ဣမံ ဒေသနံ အာရဘိ.

89. 'These, Ānanda, are the five strands of sensual pleasure'—this is a separate connection. Not only were feelings beginning with two designated by the Blessed One, but by way of explanation, even a single feeling was spoken of. Showing this, in order to support the view of Pañcakaṅga the carpenter, He began this discourse.

အဘိက္ကန္တတရန္တိ သုန္ဒရတရံ. ပဏီတတရန္တိ အတပ္ပကတရံ. ဧတ္ထ စ စတုတ္ထဇ္ဈာနတော ပဋ္ဌာယ အဒုက္ခမသုခါ ဝေဒနာ, သာပိ သန္တဋ္ဌေန ပဏီတဋ္ဌေန စ သုခန္တိ ဝုတ္တာ. ဆ ဂေဟဿိတာနိ သုခန္တိ ဝုတ္တာနိ. နိရောဓော အဝေဒယိတသုခဝသေန [Pg.81] သုခံ နာမ ဇာတော. ပဉ္စကာမဂုဏဝသေန ဟိ အဋ္ဌသမာပတ္တိဝသေန စ ဥပ္ပန္နံ ဝေဒယိတသုခံ နာမ. နိရောဓော အဝေဒယိတသုခံ နာမ. ဣတိ ဝေဒယိတသုခံ ဝါ ဟောတု အဝေဒယိတသုခံ ဝါ, တံ နိဒ္ဒုက္ခဘာဝသင်္ခါတေန သုခဋ္ဌေန ဧကန္တသုခမေဝ ဇာတံ.

90. 'More excellent' means more beautiful. 'More refined' means more insatiable. Here, beginning from the fourth jhāna, the neither-painful-nor-pleasant feeling is also called happiness because of its peaceful nature and its refined nature. The six feelings based on the household life are called happiness. Cessation becomes what is called happiness by way of unfelt bliss. Indeed, happiness that has arisen by way of the five strands of sensual pleasure and by way of the eight attainments is called felt happiness. Cessation is called unfelt happiness. Thus, whether it be felt happiness or unfelt happiness, that happiness becomes exclusively happiness because of its nature of happiness, which is described as the state of being without suffering.

၉၁. ယတ္ထ ယတ္ထာတိ ယသ္မိံ ယသ္မိံ ဌာနေ. သုခံ ဥပလဗ္ဘတီတိ ဝေဒယိတသုခံ ဝါ အဝေဒယိတသုခံ ဝါ ဥပလဗ္ဘတိ. တံ တံ တထာဂတော သုခသ္မိံ ပညပေတီတိ တံ သဗ္ဗံ တထာဂတော နိဒ္ဒုက္ခဘာဝံ သုခသ္မိံယေဝ ပညပေတီတိ. ဣဓ ဘဂဝါ နိရောဓသမာပတ္တိံ သီသံ ကတွာ နေယျပုဂ္ဂလဝသေန အရဟတ္တနိကူဋေနေဝ ဒေသနံ နိဋ္ဌာပေသီတိ.

91. 'Wherever, wherever' means in whatever place. 'Happiness is found' means felt happiness or unfelt happiness is found. 'The Tathāgata designates that as happiness' means: the Tathāgata, on account of its being a state without suffering, designates all that as happiness indeed. Here, the Blessed One, having made the attainment of cessation the main point, by way of the person to be guided, concluded the teaching with the very summit of Arahantship.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

ဗဟုဝေဒနီယသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Bahuvedanīya Sutta is concluded.

၁၀. အပဏ္ဏကသုတ္တဝဏ္ဏနာ

10. The Commentary on the Apaṇṇaka Sutta

၉၂. ဧဝံ မေ သုတန္တိ အပဏ္ဏကသုတ္တံ. တတ္ထ စာရိကန္တိ အတုရိတစာရိကံ.

92. The Apaṇṇaka Sutta is that which begins, 'Thus have I heard.' Therein, 'a journey' means an unhurried journey.

၉၃. အတ္ထိ ပန ဝေါ ဂဟပတယောတိ ကသ္မာ အာဟ? သော ကိရ ဂါမော အဋဝိဒွါရေ နိဝိဋ္ဌော. နာနာဝိဓာ သမဏဗြာဟ္မဏာ ဒိဝသံ မဂ္ဂံ ဂန္တွာ သာယံ တံ ဂါမံ ဝါသတ္ထာယ ဥပေန္တိ, တေသံ တေ မနုဿာ မဉ္စပီဌာနိ ပတ္ထရိတွာ ပါဒေ ဓောဝိတွာ ပါဒေ မက္ခေတွာ ကပ္ပိယပါနကာနိ ဒတွာ ပုနဒိဝသေ နိမန္တေတွာ ဒါနံ ဒေန္တိ. တေ ပသန္နစိတ္တာ တေဟိ သဒ္ဓိံ သမ္မန္တယမာနာ ဧဝံ ဝဒန္တိ ‘‘အတ္ထိ ပန ဝေါ ဂဟပတယော ကိဉ္စိ ဒဿနံ ဂဟိတ’’န္တိ? နတ္ထိ, ဘန္တေတိ. ‘‘ဂဟပတယော ဝိနာ ဒဿနေန လောကော န နိယျာတိ, ဧကံ ဒဿနံ ရုစ္စိတွာ ခမာပေတွာ ဂဟေတုံ ဝဋ္ဋတိ, ‘သဿတော လောကော’တိ ဒဿနံ ဂဏှထာ’’တိ ဝတွာ ပက္ကန္တာ. အပရဒိဝသေ အညေ အာဂတာ. တေပိ တထေဝ ပုစ္ဆိံသု. တေ တေသံ ‘‘အာမ, ဘန္တေ, ပုရိမေသု ဒိဝသေသု တုမှာဒိသာ သမဏဗြာဟ္မဏာ အာဂန္တွာ ‘သဿတော လောကော’တိ အမှေ ဣဒံ ဒဿနံ ဂါဟာပေတွာ ဂတာ’’တိ အာရောစေသုံ. ‘‘တေ ဗာလာ ကိံ ဇာနန္တိ? ‘ဥစ္ဆိဇ္ဇတိ အယံ လောကော’တိ ဥစ္ဆေဒဒဿနံ ဂဏှထာ’’တိ ဧဝံ တေပိ ဥစ္ဆေဒဒဿနံ ဂဏှာပေတွာ ပက္ကန္တာ. ဧတေနုပါယေန အညေ ဧကစ္စသဿတံ, အညေ အန္တာနန္တံ[Pg.82], အညေ အမရာဝိက္ခေပန္တိ ဧဝံ ဒွါသဋ္ဌိ ဒိဋ္ဌိယော ဥဂ္ဂဏှာပေသုံ. တေ ပန ဧကဒိဋ္ဌိယမ္ပိ ပတိဋ္ဌာတုံ နာသက္ခိံသု. သဗ္ဗပစ္ဆာ ဘဂဝါ အဂမာသိ. သော တေသံ ဟိတတ္ထာယ ပုစ္ဆန္တော ‘‘အတ္ထိ ပန ဝေါ ဂဟပတယော’’တိအာဒိမာဟ. တတ္ထ အာကာရဝတီတိ ကာရဏဝတီ သဟေတုကာ. အပဏ္ဏကောတိ အဝိရဒ္ဓေါ အဒွေဇ္ဈဂါမီ ဧကံသဂါဟိကော.

93. “But do you, householders, have any view?” Why did he say this? It is said that the village was situated at the entrance to a forest. Various ascetics and brahmins, after traveling the road by day, would arrive at that village in the evening seeking lodging. The people there would prepare beds and seats, wash their feet, anoint their feet, offer suitable drinks, and on the next day, invite them and give alms. As those people, with pleased minds, conversed with them, the visitors would ask, “But do you, householders, have any view that you have adopted?” “No, venerable sirs.” “Householders, without a view, the world does not find a way out. It is proper to like, approve of, and adopt one view. Adopt the view that ‘the world is eternal.’” Having said this, they departed. On another day, others arrived. They too asked in the same way. The villagers informed them, “Yes, venerable sirs. In previous days, ascetics and brahmins like you came and, having made us adopt this view that ‘the world is eternal,’ they departed.” “Those fools, what do they know? Adopt the annihilationist view that ‘this world is annihilated.’” Thus, they too, having made them adopt the annihilationist view, departed. By this method, others made them adopt partial-eternalism, others finitude and infinitude, others eel-wriggling—thus they were made to adopt the sixty-two views. But they were not able to establish themselves in any single view. Last of all, the Blessed One arrived. For their welfare, he asked, “But do you, householders, have any view?” and so on. Therein, 'ākāravatī' means having a cause, with a reason. 'Apaṇṇaka' means unerring, not leading to a dilemma, taking a single position.

၉၄. နတ္ထိ ဒိန္နန္တိအာဒိ ဒသဝတ္ထုကာ မိစ္ဆာဒိဋ္ဌိ ဟေဋ္ဌာ သာလေယျကသုတ္တေ ဝိတ္ထာရိတာ. တထာ တဗ္ဗိပစ္စနီကဘူတာ သမ္မာဒိဋ္ဌိ.

94. The wrong view with its ten bases, beginning with 'There is nothing given,' was explained in detail previously in the Sāleyyaka Sutta. Likewise, the right view, which is its opposite.

၉၅. နေက္ခမ္မေ အာနိသံသန္တိ ယော နေသံ အကုသလတော နိက္ခန္တဘာဝေ အာနိသံသော, ယော စ ဝေါဒါနပက္ခော ဝိသုဒ္ဓိပက္ခော, တံ န ပဿန္တီတိ အတ္ထော. အသဒ္ဓမ္မသညတ္တီတိ အဘူတဓမ္မသညာပနာ. အတ္တာနုက္ကံသေတီတိ ဌပေတွာ မံ ကော အညော အတ္တနော ဒဿနံ ပရေ ဂဏှာပေတုံ သက္ကောတီတိ အတ္တာနံ ဥက္ခိပတိ. ပရံ ဝမ္ဘေတီတိ ဧတ္တကေသု ဇနေသု ဧကောပိ အတ္တနော ဒဿနံ ပရေ ဂဏှာပေတုံ န သက္ကောတီတိ ဧဝံ ပရံ ဟေဋ္ဌာ ခိပတိ. ပုဗ္ဗေဝ ခေါ ပနာတိ ပုဗ္ဗေ မိစ္ဆာဒဿနံ ဂဏှန္တဿေဝ သုသီလျံ ပဟီနံ ဟောတိ, ဒုဿီလဘာဝေါ ပစ္စုပဋ္ဌိတော. ဧဝမဿိမေတိ ဧဝံ အဿ ဣမေ မိစ္ဆာဒိဋ္ဌိအာဒယော သတ္တ. အပရာပရံ ဥပ္ပဇ္ဇနဝသေန ပန တေယေဝ မိစ္ဆာဒိဋ္ဌိပစ္စယာ အနေကေ ပါပကာ အကုသလာ ဓမ္မာ ဥပ္ပဇ္ဇန္တိ နာမ.

95. “The benefit in renunciation” means: they do not see the benefit that exists in the state of having departed from the unwholesome, nor the part that is cleansing, the part that is pure. “A declaration of false doctrine” means making known a doctrine that is not real. “He praises himself” means he elevates himself, thinking, “Besides me, who else is able to make others adopt his view?” “He disparages others” means he puts others down, thinking, “Among so many people, not even one is able to make others adopt his view.” “Even before” means that for one who adopts a wrong view, good morality is already abandoned, and the state of bad morality is established. “Thus for him” means thus for that person are these seven things, beginning with wrong view. Furthermore, by way of successive arising, due to wrong view as a condition, many evil, unwholesome states indeed arise.

တတြာတိ တာသု တေသံ သမဏဗြာဟ္မဏာနံ လဒ္ဓီသု. ကလိဂ္ဂဟောတိ ပရာဇယဂ္ဂါဟော. ဒုဿမတ္တော သမာဒိန္နောတိ ဒုဂ္ဂဟိတော ဒုပ္ပရာမဋ္ဌော. ဧကံသံ ဖရိတွာ တိဋ္ဌတီတိ ဧကန္တံ ဧကကောဋ္ဌာသံ သကဝါဒမေဝ ဖရိတွာ အဓိမုစ္စိတွာ တိဋ္ဌတိ, ‘‘သစေ ခေါ နတ္ထိ ပရော လောကော’’တိ ဧဝံ သန္တေယေဝ သောတ္ထိဘာဝါဝဟော ဟောတိ. ရိဉ္စတီတိ ဝဇ္ဇေတိ.

Therein: in those views of those ascetics and brahmins. A losing grasp (kaliggaho): a grasp of defeat. Badly undertaken and adopted (dussamatto samādinno): badly grasped, badly adhered to. He stands pervading one side (ekaṃsaṃ pharitvā tiṭṭhati): he stands pervading and being resolved only upon his own one-sided, partial doctrine; “if there is no other world”—even if it is so, he is one who brings about a state of security. He forsakes (riñcati): he avoids.

၉၆. သဒ္ဓမ္မသညတ္တီတိ ဘူတဓမ္မသညာပနာ.

96. “A declaration of the true doctrine” means making known the true doctrine.

ကဋဂ္ဂဟောတိ ဇယဂ္ဂါဟော. သုသမတ္တော သမာဒိန္နောတိ သုဂ္ဂဟိတော သုပရာမဋ္ဌော. ဥဘယံသံ ဖရိတွာ တိဋ္ဌတီတိ ဥဘယန္တံ ဥဘယကောဋ္ဌာသံ သကဝါဒံ ပရဝါဒဉ္စ ဖရိတွာ အဓိမုစ္စိတွာ တိဋ္ဌတိ ‘‘သစေ ခေါ အတ္ထိ ပရော လောကော’’တိ ဧဝံ သန္တေပိ ‘‘သစေ ခေါ နတ္ထိ ပရော လောကော’’တိ ဧဝံ သန္တေပိ သောတ္ထိဘာဝါဝဟော ဟောတိ. ပရတောပိ ဧကံသဥဘယံသေသု ဣမိနာဝ နယေန အတ္ထော ဝေဒိတဗ္ဗော.

“A winning grasp” (kaṭaggāho) means a grasp of victory. “Well undertaken and adopted” (susamatto samādinno) means well-grasped, well-considered. “He stands pervading both sides” (ubhayaṃsaṃ pharitvā tiṭṭhati) means he stands pervading and being resolved upon both extremes, both parts—his own doctrine and the doctrine of others; “if there is another world”—even if it is so, and “if there is no other world”—even if it is so, he is one who brings about a state of well-being. Further on, the meaning in the cases of one side and both sides should be understood by this same method.

၉၇. ကရောတောတိ [Pg.83] သဟတ္ထာ ကရောန္တဿ. ကာရယတောတိ အာဏတ္တိယာ ကာရေန္တဿ. ဆိန္ဒတောတိ ပရေသံ ဟတ္ထာဒီနိ ဆိန္ဒန္တဿ. ပစတောတိ ဒဏ္ဍေန ပီဠေန္တဿ ဝါ တဇ္ဇေန္တဿ ဝါ. သောစယတောတိ ပရဿ ဘဏ္ဍဟရဏာဒီဟိ သောကံ သယံ ကရောန္တဿပိ ပရေဟိ ကာရေန္တဿပိ. ကိလမတောတိ အာဟာရူပစ္ဆေဒ-ဗန္ဓနာဂါရပ္ပဝေသနာဒီဟိ သယံ ကိလမန္တဿာပိ ပရေဟိ ကိလမာပေန္တဿာပိ. ဖန္ဒတော ဖန္ဒာပယတောတိ ပရံ ဖန္ဒန္တံ ဖန္ဒနကာလေ သယမ္ပိ ဖန္ဒတော ပရမ္ပိ ဖန္ဒာပယတော. ပါဏမတိပါတယတောတိ ပါဏံ ဟနန္တဿပိ ဟနာပေန္တဿပိ. ဧဝံ သဗ္ဗတ္ထ ကရဏကာရာပနဝသေနေဝ အတ္ထော ဝေဒိတဗ္ဗော.

97. Doing (karoto): for one who does with their own hand. Causing to do (kārayato): for one who causes it to be done by command. Cutting (chindato): for one who cuts off others' hands, etc. Tormenting (pacato): for one who oppresses with a stick or threatens. Causing grief (socayato): for one who causes grief, whether by oneself stealing another's goods, etc., or by causing others to do so. Causing weariness (kilamato): for one who causes weariness, whether by oneself through cutting off food, imprisonment, etc., or by causing others to be made weary. Trembling and causing to tremble (phandato phandāpayato): for one who trembles oneself when another is trembling, and for one who causes another to tremble. Destroying life (pāṇamatipātayato): for one who kills a living being or causes one to be killed. Thus in all cases, the meaning should be understood by way of doing and causing to be done.

သန္ဓိန္တိ ဃရသန္ဓိံ. နိလ္လောပန္တိ မဟာဝိလောပံ. ဧကာဂါရိကန္တိ ဧကမေဝ ဃရံ ပရိဝါရေတွာ ဝိလုမ္ပနံ. ပရိပန္ထေ တိဋ္ဌတောတိ အာဂတာဂတာနံ အစ္ဆိန္ဒနတ္ထံ မဂ္ဂေ တိဋ္ဌတော. ကရောတော န ကရီယတိ ပါပန္တိ ယံကိဉ္စိ ပါပံ ကရောမီတိ သညာယ ကရောတောပိ ပါပံ န ကရီယတိ, နတ္ထိ ပါပံ. သတ္တာ ပန ကရောမာတိ ဧဝံသညိနော ဟောန္တီတိ အတ္ထော. ခုရပရိယန္တေနာတိ ခုရနေမိနာ, ခုရဓာရသဒိသပရိယန္တေန ဝါ. ဧကံ မံသခလန္တိ ဧကံ မံသရာသိံ. ပုဉ္ဇန္တိ တဿေဝ ဝေဝစနံ. တတောနိဒါနန္တိ ဧကမံသခလကရဏနိဒါနံ. ဒက္ခိဏတီရေ မနုဿာ ကက္ခဠာ ဒါရုဏာ, တေ သန္ဓာယ ဟနန္တောတိအာဒိ ဝုတ္တံ. ဥတ္တရတီရေ သဒ္ဓါ ဟောန္တိ ပသန္နာ ဗုဒ္ဓမာမကာ ဓမ္မမာမကာ သံဃမာမကာ, တေ သန္ဓာယ ဒဒန္တောတိအာဒိ ဝုတ္တံ.

“Breaking in” (sandhiṃ) means house-breaking. “Plunder” (nillopaṃ) means great plunder. “An attack on a single house” (ekāgārikaṃ) means surrounding just one house and plundering it. “He stands on the highway” (paripanthe tiṭṭhati): for one who stands on the road for the purpose of robbing whoever comes. “For one who acts, no evil is done” means: even for one who acts with the perception, “I am doing something evil,” no evil is done; there is no evil. The meaning is that beings, however, have the perception, “We are doing.” “With a razor-rimmed wheel” (khurapariyantena) means with a razor-rim, or with a boundary like the edge of a razor. “One heap of flesh” (ekaṃ maṃsakhalaṃ) means one mass of flesh. “A pile” (puñjaṃ) is a synonym for that. “Because of that” (tatonidānaṃ) means for the reason of making one heap of flesh. On the southern bank, the people are harsh and cruel; with reference to them, it was said, “killing,” and so on. On the northern bank, they are faithful, serene, devoted to the Buddha, devoted to the Dhamma, devoted to the Saṅgha; with reference to them, it was said, “giving,” and so on.

တတ္ထ ယဇန္တောတိ မဟာယာဂံ ကရောန္တော. ဒမေနာတိ ဣန္ဒြိယဒမေန ဥပေါသထကမ္မေန. သံယမေနာတိ သီလသံယမေန. သစ္စဝဇ္ဇေနာတိ သစ္စဝစနေန. အာဂမောတိ အာဂမနံ, ပဝတ္တီတိ အတ္ထော. သဗ္ဗထာပိ ပါပပုညာနံ ကိရိယမေဝ ပဋိက္ခိပန္တိ. သုက္ကပက္ခောပိ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော. သေသမေတ္ထ ပုရိမဝါရေ ဝုတ္တသဒိသမေဝ.

Therein, `yajanto` means one who performs a great sacrifice. `Damena` means by the taming of the senses, by the act of observing the Uposatha. `Saṃyamena` means by the guarding of virtue. `Saccavajjenāti` means by speaking true speech. `Āgamo` means there is no coming, there is no proceeding; this is the meaning. In all ways, they reject the very doing of demerit and merit. The bright side should also be understood in the way that has been stated. The remainder here is just the same as what was said in the previous section.

၁၀၀. နတ္ထိ ဟေတု နတ္ထိ ပစ္စယောတိ ဧတ္ထ ပစ္စယော ဟေတုဝေဝစနံ. ဥဘယေနာပိ ဝိဇ္ဇမာနကမေဝ ကာယဒုစ္စရိတာဒိသံကိလေသပစ္စယံ ကာယသုစရိတာဒိဝိသုဒ္ဓိပစ္စယံ ပဋိက္ခိပန္တိ. နတ္ထိ ဗလံ, နတ္ထိ ဝီရိယံ, နတ္ထိ ပုရိသထာမော, နတ္ထိ ပုရိသပရက္ကမောတိ သတ္တာနံ သံကိလေသိတုံ ဝါ ဝိသုဇ္ဈိတုံ ဝါ [Pg.84] ဗလံ ဝါ ဝီရိယံ ဝါ ပုရိသေန ကာတဗ္ဗော နာမ ပုရိသထာမော ဝါ ပုရိသပရက္ကမော ဝါ နတ္ထိ.

100. In the phrase 'There is no cause, there is no condition,' `paccayo` is a synonym for `hetu`. By both, they reject the actually existing cause for defilement, such as bodily misconduct, and the actually existing cause for purification, such as good bodily conduct. 'There is no strength, there is no energy, there is no human stamina, there is no human endeavor' means: for beings to be defiled or to be purified, there is no strength, no energy, no so-called human stamina to be enacted by a person, nor human endeavor.

သဗ္ဗေ သတ္တာတိ ဩဋ္ဌဂေါဏဂဒြဘာဒယော အနဝသေသေ နိဒဿေန္တိ. သဗ္ဗေ ပါဏာတိ ဧကိန္ဒြိယော ပါဏော ဒွိန္ဒြိယော ပါဏောတိ အာဒိဝသေန ဝဒန္တိ. သဗ္ဗေ ဘူတာတိ အဏ္ဍကောသဝတ္ထိကောသေသု ဘူတေ သန္ဓာယ ဝဒန္တိ. သဗ္ဗေ ဇီဝါတိ သာလိယဝဂေါဓုမာဒယော သန္ဓာယ ဝဒန္တိ. တေသု ဟေတေ ဝိရုဟနဘာဝေန ဇီဝသညိနော. အဝသာ အဗလာ အဝီရိယာတိ တေသံ အတ္တနော ဝသော ဝါ ဗလံ ဝါ ဝီရိယံ ဝါ နတ္ထိ. နိယတိသင်္ဂတိဘာဝပရိဏတာတိ ဧတ္ထ နိယတီတိ နိယတတာ. သင်္ဂတီတိ ဆန္နံ အဘိဇာတီနံ တတ္ထ တတ္ထ ဂမနံ. ဘာဝေါတိ သဘာဝေါယေဝ. ဧဝံ နိယတိယာ စ သင်္ဂတိယာ စ ဘာဝေန စ ပရိဏတာ နာနပ္ပကာရတံ ပတ္တာ. ယေန ဟိ ယထာ ဘဝိတဗ္ဗံ, သော တထေဝ ဘဝတိ. ယေန နော ဘဝိတဗ္ဗံ, သော န ဘဝတီတိ ဒဿေန္တိ. ဆသွေဝါဘိဇာတီသူတိ ဆသု ဧဝ အဘိဇာတီသု ဌတွာ သုခဉ္စ ဒုက္ခဉ္စ ပဋိသံဝေဒေန္တိ, အညာ သုခဒုက္ခဘူမိ နတ္ထီတိ ဒဿေန္တိ.

By `sabbe sattā` they indicate without remainder beings such as camels, cattle, and donkeys. By `sabbe pāṇā` they speak in terms of beings with one faculty, beings with two faculties, and so on. By `sabbe bhūtā` they speak with reference to beings that have come to be in egg-shells and in wombs. By `sabbe jīvā` they speak with reference to rice, barley, wheat, and so on. Regarding these, they perceive them as living because of their nature of sprouting. `Avasā, abalā, avīriyā` means they have no power of their own, no strength, no energy. Regarding `niyatisaṅgatibhāvapariṇatā`, herein `niyati` is fixedness. `Saṅgati` is the going to this or that destination among the six classes. `Bhāvo` is just its own nature. Thus, they are transformed by fixedness, by class, and by nature, having attained various states. For they show that in whatever way a person is to be, in that very way they become; and in whatever way a person is not to be, in that way they do not become. `Chasvevābhijātīsu` means: established in just the six classes, they experience pleasure and pain; they show that there is no other plane of pleasure and pain.

တတ္ထ ဆ အဘိဇာတိယော နာမ ကဏှာဘိဇာတိ နီလာဘိဇာတိ လောဟိတာဘိဇာတိ ဟလိဒ္ဒါဘိဇာတိ သုက္ကာဘိဇာတိ ပရမသုက္ကာဘိဇာတီတိ. တတ္ထ သာကုဏိကော သူကရိကော လုဒ္ဒေါ မစ္ဆဃာတကော စောရော စောရဃာတကော, ယေ ဝါ ပနညေပိ ကေစိ ကုရူရကမ္မန္တာ, အယံ ကဏှာဘိဇာတိ နာမ. ဘိက္ခူ နီလာဘိဇာတီတိ ဝဒန္တိ. တေ ကိရ စတူသု ပစ္စယေသု ကဏ္ဋကေ ပက္ခိပိတွာ ခါဒန္တိ. ‘‘ဘိက္ခူ စ ကဏ္ဋကဝုတ္တိနော’’တိ အယဉှိ နေသံ ပါဠိယေဝ. အထ ဝါ ကဏ္ဋကဝုတ္တိကာ ဧဝံ နာမ ဧကေ ပဗ္ဗဇိတာတိ ဝဒန္တိ. ‘‘သမဏကဏ္ဋကဝုတ္တိကာ’’တိပိ ဟိ နေသံ ပါဠိ. လောဟိတာဘိဇာတိ နာမ နိဂဏ္ဌာ ဧကသာဋကာတိ ဝဒန္တိ. ဣမေ ကိရ ပုရိမေဟိ ဒွီဟိ ပဏ္ဍရတရာ. ဂိဟီ အစေလကသာဝကာ ဟလိဒ္ဒါဘိဇာတီတိ ဝဒန္တိ. ဣတိ အတ္တနော ပစ္စယဒါယကေ နိဂဏ္ဌေဟိပိ ဇေဋ္ဌကတရေ ကရောန္တိ. နန္ဒော, ဝစ္ဆော, သင်္ကိစ္စော, အယံ သုက္ကာဘိဇာတီတိ ဝဒန္တိ. တေ ကိရ ပုရိမေဟိ စတူဟိ ပဏ္ဍရတရာ. အာဇီဝကေ ပန ပရမသုက္ကာဘိဇာတီတိ ဝဒန္တိ. တေ ကိရ သဗ္ဗေဟိ ပဏ္ဍရတရာ.

Therein, the six classes are: the black class, the blue class, the red class, the yellow class, the white class, and the supreme white class. Therein, the bird-hunter, the pig-butcher, the hunter, the fisherman, the thief, the executioner of thieves, and whatever other persons who perform cruel actions—this is called the black class. They say that bhikkhus are the blue class. It is said that they eat after putting thorns into the four requisites. 'And bhikkhus are of thorny practice'—this is indeed their own canonical text. Alternatively, they say that some ascetics are called 'those of thorny practice.' Indeed, 'ascetics of thorny practice' is also their canonical text. They say that the Nigaṇṭhas, who wear a single cloth, are called the red class. It is said that these are purer than the previous two. They say that the householders who are disciples of the naked ascetics are the yellow class. Thus they make their own supporters of requisites superior even to the Nigaṇṭhas. They say that Nanda, Vaccha, and Saṅkicca are the white class. It is said that they are purer than the previous four. As for the Ājīvakas, they call them the supreme white class. It is said that they are the purest of all.

တတ္ထ [Pg.85] သဗ္ဗေ သတ္တာ ပဌမံ သာကုဏိကာဒယောဝ ဟောန္တိ, တတော ဝိသုဇ္ဈမာနာ သကျသမဏာ ဟောန္တိ, တတော ဝိသုဇ္ဈမာနာ နိဂဏ္ဌာ, တတော အာဇီဝကသာဝကာ, တတော နန္ဒာဒယော, တတော အာဇီဝကာတိ အယမေတေသံ လဒ္ဓိ. သုက္ကပက္ခော ဝုတ္တပစ္စနီကေန ဝေဒိတဗ္ဗော. သေသမိဓာပိ ပုရိမဝါရေ ဝုတ္တသဒိသမေဝ.

Therein, all beings are first bird-hunters and the like; then, being purified, they become Sakyan ascetics; then, being purified, they become Nigaṇṭhas; then, Ājīvaka disciples; then, Nanda and the like; and then, Ājīvakas. This is their doctrine. The bright side should be understood by way of the opposite of what was stated. The remainder here also is just the same as what was said in the previous section.

ဣမာသု ပန တီသု ဒိဋ္ဌီသု နတ္ထိကဒိဋ္ဌိ ဝိပါကံ ပဋိဗာဟတိ, အကိရိယဒိဋ္ဌိ ကမ္မံ ပဋိဗာဟတိ, အဟေတုကဒိဋ္ဌိ ဥဘယမ္ပိ ပဋိဗာဟတိ. တတ္ထ ကမ္မံ ပဋိဗာဟန္တေနာပိ ဝိပါကော ပဋိဗာဟိတော ဟောတိ, ဝိပါကံ ပဋိဗာဟန္တေနာပိ ကမ္မံ ပဋိဗာဟိတံ. ဣတိ သဗ္ဗေပေတေ အတ္ထတော ဥဘယပဋိဗာဟကာ နတ္ထိကဝါဒါ စေဝ အဟေတုကဝါဒါ အကိရိယဝါဒါ စ ဟောန္တိ. ယေ ပန တေသံ လဒ္ဓိံ ဂဟေတွာ ရတ္တိဋ္ဌာနေ ဒိဝါဋ္ဌာနေ နိသိန္နာ သဇ္ဈာယန္တိ ဝီမံသန္တိ, တေသံ – ‘‘နတ္ထိ ဒိန္နံ နတ္ထိ ယိဋ္ဌံ, ကရောတော န ကရိယတိ ပါပံ, နတ္ထိ ဟေတု နတ္ထိ ပစ္စယော’’တိ တသ္မိံ အာရမ္မဏေ မိစ္ဆာသတိ သန္တိဋ္ဌတိ, စိတ္တံ ဧကဂ္ဂံ ဟောတိ, ဇဝနာနိ ဇဝန္တိ, ပဌမဇဝနေ သတေကိစ္ဆာ ဟောန္တိ, တထာ ဒုတိယာဒီသု. သတ္တမေ ဗုဒ္ဓါနမ္ပိ အတေကိစ္ဆာ အနိဝတ္တိနော အရိဋ္ဌကဏ္ဋကသဒိသာ.

Now, among these three views, the nihilistic view obstructs the result, the view of non-action obstructs action, and the view of causelessness obstructs both. Therein, by one who obstructs action, the result is also obstructed; and by one who obstructs the result, action is also obstructed. Thus, all of these, in essence, become obstructors of both, and are nihilistic doctrines, causeless doctrines, and non-action doctrines. As for those who, having adopted their belief, sit in secluded places by night and by day, reciting and investigating thus: 'There is no fruit of giving, there is no fruit of offering; for one who acts, evil is not done; there is no cause, there is no condition'—for them, wrong mindfulness is established on that object, the mind becomes concentrated, impulsion moments arise. In the first impulsion moment, they are curable, and likewise in the second and so on. At the seventh, they are incurable even for Buddhas, irreversible, like the monk Ariṭṭha and the novice Kaṇṭaka.

တတ္ထ ကောစိ ဧကံ ဒဿနံ ဩက္ကမတိ, ကောစိ ဒွေ, ကောစိ တီဏိပိ, ဧကသ္မိံ ဩက္ကန္တေပိ ဒွီသု တီသု ဩက္ကန္တေသုပိ နိယတမိစ္ဆာဒိဋ္ဌိကောဝ ဟောတိ, ပတ္တော သဂ္ဂမဂ္ဂါဝရဏဉ္စေဝ မောက္ခမဂ္ဂါဝရဏဉ္စ, အဘဗ္ဗော တဿ အတ္တဘာဝဿ အနန္တရံ သဂ္ဂမ္ပိ ဂန္တုံ, ပဂေဝ မောက္ခံ. ဝဋ္ဋခါဏု နာမေသ သတ္တော ပထဝီဂေါပကော. ကိံ ပနေသ ဧကသ္မိံယေဝ အတ္တဘာဝေ နိယတော ဟောတိ, ဥဒါဟု အညသ္မိမ္ပီတိ? ဧကသ္မိညေဝ နိယတော, အာသေဝနဝသေန ပန ဘဝန္တရေပိ တံ တံ ဒိဋ္ဌိံ ရောစေတိယေဝ. ဧဝရူပဿ ဟိ ယေဘုယျေန ဘဝတော ဝုဋ္ဌာနံ နာမ နတ္ထိ.

Therein, someone descends into one view, someone into two, someone into all three. Whether one has descended into one, or into two or three, one becomes one of fixed wrong view, having become an obstruction to the path to heaven and an obstruction to the path to liberation. Immediately after that existence, one is incapable of going even to heaven, let alone to liberation. This being is called a 'saṃsāra-stump,' a 'guardian of the earth.' Now, is this person fixed in just one existence, or also in another? He is fixed in just one existence. However, through the power of cultivation, even in another existence he certainly delights in that same view. For such a one, for the most part, there is no such thing as rising up from existence.

တသ္မာ အကလျာဏဇနံ, အာသီဝိသမိဝေါရဂံ;

အာရကာ ပရိဝဇ္ဇေယျ, ဘူတိကာမော ဝိစက္ခဏောတိ.

Therefore, one who desires prosperity, being discerning, should avoid the unvirtuous person from afar, like a poisonous snake.

၁၀၃. နတ္ထိ သဗ္ဗသော အာရုပ္ပာတိ အရူပဗြဟ္မလောကော နာမ သဗ္ဗာကာရေန နတ္ထိ. မနောမယာတိ ဈာနစိတ္တမယာ. သညာမယာတိ အရူပဇ္ဈာနသညာယ သညာမယာ. ရူပါနံယေဝ နိဗ္ဗိဒါယ ဝိရာဂါယ နိရောဓာယ ပဋိပန္နော ဟောတီတိ အယံ လာဘီ ဝါ ဟောတိ တက္ကီ ဝါ. လာဘီ နာမ ရူပါဝစရဇ္ဈာနလာဘီ. တဿ ရူပါဝစရေ ကင်္ခါ နတ္ထိ, အရူပါဝစရလောကေ အတ္ထိ[Pg.86]. သော – ‘‘အဟံ အာရုပ္ပာ အတ္ထီတိ ဝဒန္တာနမ္ပိ နတ္ထီတိ ဝဒန္တာနမ္ပိ သုဏာမိ, အတ္ထိ နတ္ထီတိ ပန န ဇာနာမိ. စတုတ္ထဇ္ဈာနံ ပဒဋ္ဌာနံ ကတွာ အရူပါဝစရဇ္ဈာနံ နိဗ္ဗတ္တေဿာမိ. သစေ အာရုပ္ပာ အတ္ထိ, တတ္ထ နိဗ္ဗတ္တိဿာမိ, သစေ နတ္ထိ, ရူပါဝစရဗြဟ္မလောကေ နိဗ္ဗတ္တိဿာမိ. ဧဝံ မေ အပဏ္ဏကော ဓမ္မော အပဏ္ဏကောဝ အဝိရဒ္ဓေါဝ ဘဝိဿတီ’’တိ တထာ ပဋိပဇ္ဇတိ. တက္ကီ ပန အပ္ပဋိလဒ္ဓဇ္ဈာနော, တဿာပိ ရူပဇ္ဈာနေ ကင်္ခါ နတ္ထိ, အရူပလောကေ ပန အတ္ထိ. သော – ‘‘အဟံ အာရုပ္ပာ အတ္ထီတိ ဝဒန္တာနမ္ပိ နတ္ထီတိ ဝဒန္တာနမ္ပိ သုဏာမိ, အတ္ထိ နတ္ထီတိ ပန န ဇာနာမိ. ကသိဏပရိကမ္မံ ကတွာ စတုတ္ထဇ္ဈာနံ နိဗ္ဗတ္တေတွာ တံ ပဒဋ္ဌာနံ ကတွာ အရူပါဝစရဇ္ဈာနံ နိဗ္ဗတ္တေဿာမိ. သစေ အာရုပ္ပာ အတ္ထိ, တတ္ထ နိဗ္ဗတ္တိဿာမိ. သစေ နတ္ထိ, ရူပါဝစရဗြဟ္မလောကေ နိဗ္ဗတ္တိဿာမိ. ဧဝံ မေ အပဏ္ဏကော ဓမ္မော အပဏ္ဏကောဝ အဝိရဒ္ဓေါဝ ဘဝိဿတီ’’တိ တထာ ပဋိပဇ္ဇတိ.

103. “There are no formless realms whatsoever” means that the formless brahma world does not exist in any way. “Mind-made” means made of the fine-material sphere jhāna-mind. “Perception-made” means made of the perception associated with formless jhāna. “One who practices for disenchantment, dispassion, and cessation regarding forms” means this person is either an attainer or a reasoner. An attainer is one who has attained the fine-material sphere jhāna. For him, there is no doubt about the fine-material sphere, but there is doubt about the formless sphere world. He reflects: “I hear some say the formless realms exist and others say they do not exist, but I do not know for sure whether they exist or not. Making the fourth jhāna the foundation, I will produce the formless-sphere jhāna. If the formless realms exist, I will be reborn there; if they do not exist, I will be reborn in the fine-material sphere brahma world. Thus this practice of mine will be a sure one, certain and unfailing.” So he practices accordingly. A reasoner, however, is one who has not attained jhāna. For him too, there is no doubt about the form jhānas, but there is doubt about the formless world. He reflects: “I hear some say the formless realms exist and others say they do not exist, but I do not know for sure whether they exist or not. After doing the preliminary work on a kasiṇa and attaining the fourth jhāna, making that the foundation, I will produce the formless-sphere jhāna. If the formless realms exist, I will be reborn there; if they do not exist, I will be reborn in the fine-material sphere brahma world. Thus this practice of mine will be a sure one, certain and unfailing.” So he practices accordingly.

၁၀၄. ဘဝနိရောဓောတိ နိဗ္ဗာနံ. သာရာဂါယ သန္တိကေတိ ရာဂဝသေန ဝဋ္ဋေ ရဇ္ဇနဿ သန္တိကေ. သံယောဂါယာတိ တဏှာဝသေန သံယောဇနတ္ထာယ. အဘိနန္ဒနာယာတိ တဏှာဒိဋ္ဌိဝသေန အဘိနန္ဒနာယ. ပဋိပန္နော ဟောတီတိ အယမ္ပိ လာဘီ ဝါ ဟောတိ တက္ကီ ဝါ. လာဘီ နာမ အဋ္ဌသမာပတ္တိလာဘီ. တဿ အာရုပ္ပေ ကင်္ခါ နတ္ထိ, နိဗ္ဗာနေ အတ္ထိ. သော – ‘‘အဟံ နိရောဓော အတ္ထီတိပိ နတ္ထီတိပိ သုဏာမိ, သယံ န ဇာနာမိ. သမာပတ္တိံ ပါဒကံ ကတွာ ဝိပဿနံ ဝဍ္ဎေဿာမိ. သစေ နိရောဓော ဘဝိဿတိ, အရဟတ္တံ ပတွာ ပရိနိဗ္ဗာယိဿာမိ. နော စေ ဘဝိဿတိ, အာရုပ္ပေ နိဗ္ဗတ္တိဿာမီ’’တိ ဧဝံ ပဋိပဇ္ဇတိ. တက္ကီ ပန ဧကသမာပတ္တိယာပိ န လာဘီ, အာရုပ္ပေ ပနဿ ကင်္ခါ နတ္ထိ, ဘဝနိရောဓေ အတ္ထိ. သော – ‘‘အဟံ နိရောဓော အတ္ထီတိပိ နတ္ထီတိပိ သုဏာမိ, သယံ န ဇာနာမိ, ကသိဏပရိကမ္မံ ကတွာ အဋ္ဌသမာပတ္တိယော နိဗ္ဗတ္တေတွာ သမာပတ္တိပဒဋ္ဌာနံ ဝိပဿနံ ဝဍ္ဎေဿာမိ. သစေ နိရောဓော ဘဝိဿတိ, အရဟတ္တံ ပတွာ ပရိနိဗ္ဗာယိဿာမိ. နော စေ ဘဝိဿတိ, အာရုပ္ပေ နိဗ္ဗတ္တိဿာမီ’’တိ ဧဝံ ပဋိပဇ္ဇတိ. ဧတ္ထာဟ – ‘‘အတ္ထိ ဒိန္နန္တိအာဒီနိ တာဝ အပဏ္ဏကာနိ ဘဝန္တု, နတ္ထိ ဒိန္နန္တိအာဒီနိ ပန ကထံ အပဏ္ဏကာနီ’’တိ. ဂဟဏဝသေန. တာနိ ဟိ အပဏ္ဏကံ အပဏ္ဏကန္တိ ဧဝံ ဂဟိတတ္တာ အပဏ္ဏကာနိ နာမ ဇာတာနိ.

104. “The cessation of becoming” is Nibbāna. “Near to those with passion” means near to attachment in the round of existence due to lust. “For the sake of bondage” means for the purpose of being yoked through craving. “For delighting” means for the purpose of greatly delighting through craving and wrong view. “One practices” means this person is also either an attainer or a reasoner. An attainer is one who has attained the eight attainments. For him, there is no doubt about the formless realm, but there is doubt about Nibbāna. He reflects: “I hear that cessation exists and that it does not exist, but I do not know for myself. Having made the attainments a basis, I will develop insight. If cessation exists, having attained Arahantship, I will attain final Nibbāna. If it does not exist, I will be reborn in the formless realm.” Thus, he practices. A reasoner, however, has not attained even a single attainment, but for him there is no doubt about the formless realm; there is doubt only about the cessation of becoming. He reflects: “I hear that cessation exists and that it does not exist, but I do not know for myself. Having done the preliminary work on a kasiṇa and brought into being the eight attainments, I will develop insight that has the attainments as its proximate cause. If cessation exists, having attained Arahantship, I will attain final Nibbāna. If it does not exist, I will be reborn in the formless realm.” Thus, he practices. Here one might say: “Let the views such as ‘There is what is given’ be unerring, but how can views such as ‘There is not what is given’ be unerring?” By way of grasping. For those views have come to be called ‘unerring’ because they are grasped thus: “Unerring, unerring.”

၁၀၅. စတ္တာရောမေတိ [Pg.87] အယံ ပါဋိဧက္ကော အနုသန္ဓိ. နတ္ထိကဝါဒေါ, အဟေတုကဝါဒေါ အကိရိယဝါဒေါ, အာရုပ္ပာ နတ္ထိ နိရောဓော နတ္ထီတိ ဧဝံဝါဒိနော စ ဒွေတိ ဣမေ ပဉ္စ ပုဂ္ဂလာ ဟေဋ္ဌာ တယော ပုဂ္ဂလာဝ ဟောန္တိ. အတ္ထိကဝါဒါဒယော ပဉ္စ ဧကော စတုတ္ထပုဂ္ဂလောဝ ဟောတိ. ဧတမတ္ထံ ဒဿေတုံ ဘဂဝါ ဣမံ ဒေသနံ အာရဘိ. တတ္ထ သဗ္ဗံ အတ္ထတော ဥတ္တာနမေဝါတိ.

105. The phrase “These four” is a separate connection. The person with the nihilist view, the person with the causelessness view, the person with the inefficacy-of-action view, and the two persons with the views that “the formless realm does not exist” and “cessation does not exist”—these five persons are included in the three types of persons mentioned before. The five persons with the view of existence and so on are just the one fourth person. To show this meaning, the Blessed One began this discourse. Therein, everything is plain in meaning.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Middle Length Discourses.

အပဏ္ဏကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Apaṇṇaka Sutta is concluded.

ပဌမဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the first chapter is concluded.

၂. ဘိက္ခုဝဂ္ဂေါ

2. The Chapter on Bhikkhus

၁. အမ္ဗလဋ္ဌိကရာဟုလောဝါဒသုတ္တဝဏ္ဏနာ

1. The Commentary on the Ambalaṭṭhika-Rāhulovāda Sutta

၁၀၇. ဧဝံ [Pg.88] မေ သုတန္တိ အမ္ဗလဋ္ဌိကရာဟုလောဝါဒသုတ္တံ. တတ္ထ အမ္ဗလဋ္ဌိကာယံ ဝိဟရတီတိ ဝေဠုဝနဝိဟာရဿ ပစ္စန္တေ ပဓာနဃရသင်္ခေပေ ဝိဝေကကာမာနံ ဝသနတ္ထာယ ကတေ အမ္ဗလဋ္ဌိကာတိ ဧဝံနာမကေ ပါသာဒေ ပဝိဝေကံ ဗြူဟယန္တော ဝိဟရတိ. ကဏ္ဋကော နာမ ဇာတကာလတော ပဋ္ဌာယ တိခိဏောဝ ဟောတိ, ဧဝမေဝံ အယမ္ပိ အာယသ္မာ သတ္တဝဿိကသာမဏေရကာလေယေဝ ပဝိဝေကံ ဗြူဟယမာနော တတ္ထ ဝိဟာသိ. ပဋိသလ္လာနာ ဝုဋ္ဌိတောတိ ဖလသမာပတ္တိတော ဝုဋ္ဌာယ. အာသနန္တိ ပကတိပညတ္တမေဝေတ္ထ အာသနံ အတ္ထိ, တံ ပပ္ဖောဋေတွာ ဌပေသိ. ဥဒကာဓာနေတိ ဥဒကဘာဇနေ. ‘‘ဥဒကဋ္ဌာနေ’’တိပိ ပါဌော.

107. The Ambalaṭṭhikarāhulovāda Sutta is that which begins, 'Thus have I heard.' Therein, 'dwelling at Ambalaṭṭhikā' means: he dwells developing seclusion in a mansion named Ambalaṭṭhikā, which was built on the outskirts of the Veḷuvana monastery in the form of a meditation dwelling for those desiring solitude to reside in. Just as a thorn is sharp from the moment it sprouts, so too this venerable one, even as a seven-year-old novice, dwelt there cultivating seclusion. 'Having arisen from seclusion' means having arisen from the attainment of fruition. 'The seat' means: here there was a seat that is usually appointed; he prepared it by shaking it out. 'In the water container' means in the water vessel. There is also a variant reading: 'udakaṭṭhāne' (in the place for water).

အာယသ္မန္တံ ရာဟုလံ အာမန္တေသီတိ ဩဝါဒဒါနတ္ထံ အာမန္တေသိ. ဘဂဝတာ ဟိ ရာဟုလတ္ထေရဿ သမ္ဗဟုလာ ဓမ္မဒေသနာ ကတာ. သာမဏေရပဉှံ ထေရဿေဝ ဝုတ္တံ. တထာ ရာဟုလသံယုတ္တံ မဟာရာဟုလောဝါဒသုတ္တံ စူဠရာဟုလောဝါဒသုတ္တမိဒံ အမ္ဗလဋ္ဌိကရာဟုလောဝါဒသုတ္တန္တိ.

'He addressed the Venerable Rāhula' means he addressed him in order to give an exhortation. Indeed, many Dhamma discourses were given by the Blessed One to the Elder Rāhula. The Sāmaṇerapañha (Novice's Questions) was spoken to the Elder himself. Likewise, the Rāhulasaṃyutta, the Mahārāhulovādasutta (Great Discourse of Exhortation to Rāhula), the Cūḷarāhulovādasutta (Shorter Discourse of Exhortation to Rāhula), and this Ambalaṭṭhikarāhulovādasutta.

အယဉှိ အာယသ္မာ သတ္တဝဿိကကာလေ ဘဂဝန္တံ စီဝရကဏ္ဏေ ဂဟေတွာ ‘‘ဒါယဇ္ဇံ မေ သမဏ ဒေဟီ’’တိ ဒါယဇ္ဇံ ယာစမာနော ဘဂဝတာ ဓမ္မသေနာပတိသာရိပုတ္တတ္ထေရဿ နိယျာဒေတွာ ပဗ္ဗာဇိတော. အထ ဘဂဝါ ဒဟရကုမာရာ နာမ ယုတ္တာယုတ္တံ ကထံ ကထေန္တိ, ဩဝါဒမဿ ဒေမီတိ ရာဟုလကုမာရံ အာမန္တေတွာ ‘‘သာမဏေရေန နာမ, ရာဟုလ, တိရစ္ဆာနကထံ ကထေတုံ န ဝဋ္ဋတိ, တွံ ကထယမာနော ဧဝရူပံ ကထံ ကထေယျာသီ’’တိ သဗ္ဗဗုဒ္ဓေဟိ အဝိဇဟိတံ ဒသပုစ္ဆံ ပဉ္စပဏ္ဏာသဝိဿဇ္ဇနံ – ‘‘ဧကော ပဉှော ဧကော ဥဒ္ဒေသော ဧကံ ဝေယျာကရဏံ ဒွေ ပဉှာ…ပေ… ဒသ ပဉှာ ဒသ ဥဒ္ဒေသာ ဒသ ဝေယျာကရဏာတိ. ဧကံ နာမ ကိံ? သဗ္ဗေ သတ္တာ အာဟာရဋ္ဌိတိကာ…ပေ… ဒသ နာမ ကိံ? ဒသဟင်္ဂေဟိ သမန္နာဂတော အရဟာတိ ဝုစ္စတီ’’တိ (ခု. ပါ. ၄.၁၀) ဣမံ သာမဏေရပဉှံ ကထေသိ. ပုန စိန္တေသိ ‘‘ဒဟရကုမာရာ နာမ ပိယမုသာဝါဒါ ဟောန္တိ, အဒိဋ္ဌမေဝ ဒိဋ္ဌံ အမှေဟိ, ဒိဋ္ဌမေဝ န ဒိဋ္ဌံ အမှေဟီတိ ဝဒန္တိ ဩဝါဒမဿ ဒေမီ’’တိ အက္ခီဟိ ဩလောကေတွာပိ သုခသဉ္ဇာနနတ္ထံ ပဌမမေဝ စတဿော ဥဒကာဓာနူပမာယော[Pg.89], တတော ဒွေ ဟတ္ထိဥပမာယော ဧကံ အာဒါသူပမဉ္စ ဒဿေတွာ ဣမံ သုတ္တံ ကထေသိ. စတူသု ပန ပစ္စယေသု တဏှာဝိဝဋ္ဋနံ ပဉ္စသု ကာမဂုဏေသု ဆန္ဒရာဂပ္ပဟာနံ ကလျာဏမိတ္တုပနိဿယဿ မဟန္တဘာဝဉ္စ ဒဿေတွာ ရာဟုလသုတ္တံ (သု. နိ. ရာဟုလသုတ္တ) ကထေသိ. အာဂတာဂတဋ္ဌာနေ ဘဝေသု ဆန္ဒရာဂေါ န ကတ္တဗ္ဗောတိ ဒဿေတုံ ရာဟုလသံယုတ္တံ (သံ. နိ. ၂.၁၈၈ အာဒယော) ကထေသိ. ‘‘အဟံ သောဘာမိ, မမ ဝဏ္ဏာယတနံ ပသန္န’’န္တိ အတ္တဘာဝံ နိဿာယ ဂေဟဿိတဆန္ဒရာဂေါ န ကတ္တဗ္ဗောတိ မဟာရာဟုလောဝါဒသုတ္တံ ကထေသိ.

Indeed, this venerable one, at the age of seven, took hold of the Blessed One’s robe-corner, and while asking for his inheritance, saying, “Give me my inheritance, recluse!”, he was given the going forth by the Blessed One, who entrusted him to the Elder Sāriputta, the General of the Dhamma. Then the Blessed One thought, “Young boys speak what is fitting and unfitting. I shall give him an exhortation.” Having called the young Rāhula, he said, “Rāhula, it is not proper for a novice to engage in animal talk. When you speak, you should speak in this way.” He then taught the Novice's Questions, not neglected by any of the Buddhas, with its ten questions and fifty-five answers: 'One question, one recitation, one explanation; two questions... ten questions, ten recitations, ten explanations. What is one? All beings are sustained by food… What is ten? One endowed with ten qualities is called an arahant.' He taught this Novice's Questions. Again, he reflected, “Young boys are fond of lying. They say, ‘We saw what was not seen,’ or ‘We did not see what was seen.’ I shall give him an exhortation.” Having reflected thus, so that he might understand with ease just by looking with his eyes, he first showed him the four similes of the water container, then the two similes of the elephant, and one simile of the mirror, and then taught this sutta. Furthermore, to show the turning away from craving regarding the four requisites, the abandoning of desire and lust regarding the five strands of sensual pleasure, and the great benefit of relying on a good friend, he taught the Rāhula Sutta. To show that desire and lust should not be engaged in with regard to existences wherever one may be reborn, he taught the Rāhula Saṃyutta. To show that, based on one's own person, household-related desire and lust should not be engaged in with thoughts like, 'I am beautiful, my complexion is pleasing,' he taught the Mahārāhulovādasutta.

တတ္ထ ရာဟုလသုတ္တံ ဣမသ္မိံ နာမ ကာလေ ဝုတ္တန္တိ န ဝတ္တဗ္ဗံ. တဉှိ အဘိဏှောဝါဒဝသေန ဝုတ္တံ. ရာဟုလသံယုတ္တံ သတ္တဝဿိကကာလတော ပဋ္ဌာယ ယာဝ အဝဿိကဘိက္ခုကာလာ ဝုတ္တံ. မဟာရာဟုလောဝါဒသုတ္တံ အဋ္ဌာရသ ဝဿသာမဏေရကာလေ ဝုတ္တံ. စူဠရာဟုလောဝါဒသုတ္တံ အဝဿိကဘိက္ခုကာလေ ဝုတ္တံ. ကုမာရကပဉှဉ္စ ဣဒဉ္စ အမ္ဗလဋ္ဌိကရာဟုလောဝါဒသုတ္တံ သတ္တဝဿိကသာမဏေရကာလေ ဝုတ္တံ. တေသု ရာဟုလသုတ္တံ အဘိဏှောဝါဒတ္ထံ, ရာဟုလသံယုတ္တံ, ထေရဿ ဝိပဿနာဂဗ္ဘဂဟဏတ္ထံ, မဟာရာဟုလောဝါဒံ ဂေဟဿိတဆန္ဒရာဂဝိနောဒနတ္ထံ, စူဠရာဟုလောဝါဒံ ထေရဿ ပဉ္စဒသ-ဝိမုတ္တိပရိပါစနီယ-ဓမ္မပရိပါကကာလေ အရဟတ္တဂါဟာပနတ္ထံ ဝုတ္တံ. ဣဒဉ္စ ပန သန္ဓာယ ရာဟုလတ္ထေရော ဘိက္ခုသံဃမဇ္ဈေ တထာဂတဿ ဂုဏံ ကထေန္တော ဣဒမာဟ –

Herein, it should not be said that the Rāhula Sutta was spoken at a specific time, for it was spoken by way of frequent exhortation. The Rāhula Saṃyutta was spoken from the time he was seven years old until he was a bhikkhu who had not yet completed a rains-residence. The Mahārāhulovāda Sutta was spoken when he was an eighteen-year-old novice. The Cūḷarāhulovāda Sutta was spoken when he was a bhikkhu who had not yet completed a rains-residence. The Kumārakapañha and this Ambalaṭṭhika-Rāhulovāda Sutta were spoken when he was a seven-year-old novice. Among these, the Rāhula Sutta was for the purpose of frequent exhortation; the Rāhula Saṃyutta, for the Elder’s grasping of the embryo of insight; the Mahārāhulovāda, for dispelling household-based desire and lust; and the Cūḷarāhulovāda was spoken to lead the Elder to attain Arahantship at the time when the fifteen qualities that ripen liberation had matured. Moreover, with reference to this, the Elder Rāhula, while speaking of the Tathāgata's virtue in the midst of the Saṅgha of bhikkhus, said this:

‘‘ကိကီဝ ဗီဇံ ရက္ခေယျ, စာမရီ ဝါလမုတ္တမံ;

နိပကော သီလသမ္ပန္နော, မမံ ရက္ခိ တထာဂတော’’တိ. (အပ. ၁.၂.၈၃);

“As the blue jay guards its egg, or the yak its excellent tail; so the Wise One, endowed with virtue, the Tathāgata, protected me.”

သာမဏေရပဉှံ အယုတ္တဝစနပဟာနတ္ထံ, ဣဒံ အမ္ဗလဋ္ဌိကရာဟုလောဝါဒသုတ္တံ သမ္ပဇာနမုသာဝါဒဿ အကရဏတ္ထံ ဝုတ္တံ.

The Sāmaṇerapañha was spoken for the purpose of abandoning unsuitable speech. This Ambalaṭṭhikarāhulovādasutta was spoken for the purpose of not engaging in intentional false speech.

တတ္ထ ပဿသိ နောတိ ပဿသိ နု. ပရိတ္တန္တိ ထောကံ. သာမညန္တိ သမဏဓမ္မော. နိက္ကုဇ္ဇိတွာတိ အဓောမုခံ ကတွာ. ဥက္ကုဇ္ဇိတွာတိ ဥတ္တာနံ ကတွာ.

Therein, 'passasi no' means 'passasi nu' (do you see?). 'Parittaṃ' means a little. 'Sāmaññaṃ' means the state of a recluse. 'Nikkujjitvā' means having turned it upside down. 'Ukkujjitvā' means having turned it right side up.

၁၀၈. သေယျထာပိ, ရာဟုလ, ရညော နာဂေါတိ အယံ ဥပမာ သမ္ပဇာနမုသာဝါဒေ သံဝရရဟိတဿ ဩပမ္မဒဿနတ္ထံ ဝုတ္တာ. တတ္ထ ဤသာဒန္တောတိ ရထီသာသဒိသဒန္တော[Pg.90]. ဥရုဠှဝါတိ အဘိဝဍ္ဎိတော အာရောဟသမ္ပန္နော. အဘိဇာတောတိ သုဇာတော ဇာတိသမ္ပန္နော. သင်္ဂါမာဝစရောတိ သင်္ဂါမံ ဩတိဏ္ဏပုဗ္ဗော. ကမ္မံ ကရောတီတိ အာဂတာဂတေ ပဝဋ္ဋေန္တော ဃာတေတိ. ပုရတ္ထိမကာယာဒီသု ပန ပုရတ္ထိမကာယေန တာဝ ပဋိသေနာယ ဖလကကောဋ္ဌကမုဏ္ဍပါကာရာဒယော ပါတေတိ, တထာ ပစ္ဆိမကာယေန. သီသေန ကမ္မံ နာမ နိယမေတွာ ဧတံ ပဒေသံ မဒ္ဒိဿာမီတိ နိဝတ္တိတွာ ဩလောကေတိ, ဧတ္တကေန သတမ္ပိ သဟဿမ္ပိ ဒွေဓာ ဘိဇ္ဇတိ. ကဏ္ဏေဟိ ကမ္မံ နာမ အာဂတာဂတေ သရေ ကဏ္ဏေဟိ ပဟရိတွာ ပါတနံ. ဒန္တေဟိ ကမ္မံ နာမ ပဋိဟတ္ထိအဿဟတ္ထာရောဟအဿာရောဟပဒါဒီနံ ဝိဇ္ဈနံ. နင်္ဂုဋ္ဌေန ကမ္မံ နာမ နင်္ဂုဋ္ဌေ ဗန္ဓာယ ဒီဃာသိလဋ္ဌိယာ ဝါ အယမုသလေန ဝါ ဆေဒနဘေဒနံ. ရက္ခတေဝ သောဏ္ဍန္တိ သောဏ္ဍံ ပန မုခေ ပက္ခိပိတွာ ရက္ခတိ.

108. “Just as, Rāhula, a king's elephant”—this simile was spoken to show a comparison for one who is devoid of restraint in intentional lying. Therein, 'with tusks like chariot poles' means having tusks that resemble the poles of a chariot. 'Full-grown' means well-developed and fit to be ridden. 'High-born' means well-born, endowed with a noble lineage. 'Battle-hardened' means one who has previously entered battle. 'He performs his task' means he kills oncoming enemies by trampling them. Furthermore, with the front part of his body, he first knocks down the opposing army's plank-huts, watchtowers, and bare ramparts; likewise with the hind part of his body. The work done with the head is this: having resolved, 'I will crush this area,' he turns and looks, and by that alone a hundred or even a thousand are broken in two. The work done with the ears is the knocking down of oncoming arrows by striking them with his ears. The work done with the tusks is the piercing of opposing elephants, horses, elephant riders, horse riders, and foot soldiers. The work done with the tail is the cutting and breaking with a long sword-staff or an iron pestle tied to its tail. 'He protects his trunk' means he protects his trunk by placing it in his mouth.

တတ္ထာတိ တသ္မိံ တဿ ဟတ္ထိနော ကရဏေ. အပရိစ္စတ္တန္တိ အနိဿဋ္ဌံ, ပရေသံ ဇယံ အမှာကဉ္စ ပရာဇယံ ပဿီတိ မညတိ. သောဏ္ဍာယပိ ကမ္မံ ကရောတီတိ အယမုဂ္ဂရံ ဝါ ခဒိရမုသလံ ဝါ ဂဟေတွာ သမန္တာ အဋ္ဌာရသဟတ္ထဋ္ဌာနံ မဒ္ဒတိ. ပရိစ္စတ္တန္တိ ဝိဿဋ္ဌံ, ဣဒါနိ ဟတ္ထိယောဓာဒီသု န ကုတောစိ ဘာယတိ, အမှာကံ ဇယံ ပရေသဉ္စ ပရာဇယံ ပဿီတိ မညတိ. နာဟံ တဿ ကိဉ္စိ ပါပန္တိ တဿ ဒုက္ကဋာဒိအာပတ္တိဝီတိက္ကမေ ဝါ မာတုဃာတကာဒိကမ္မေသု ဝါ ကိဉ္စိ ပါပံ အကတ္တဗ္ဗံ နာမ နတ္ထိ. တသ္မာ တိဟ တေတိ ယသ္မာ သမ္ပဇာနမုသာဝါဒိနော အကတ္တဗ္ဗံ ပါပံ နာမ နတ္ထိ, တသ္မာ တယာ ဟသာယပိ ဒဝကမျတာယပိ မုသာ န ဘဏိဿာမီတိ သိက္ခိတဗ္ဗံ. ပစ္စဝေက္ခဏတ္ထောတိ ဩလောကနတ္ထော, ယံ မုခေ ဝဇ္ဇံ ဟောတိ, တဿ ဒဿနတ္ထောတိ ဝုတ္တံ ဟောတိ. ပစ္စဝေက္ခိတွာ ပစ္စဝေက္ခိတွာတိ ဩလောကေတွာ ဩလောကေတွာ.

Therein: this refers to that action of the elephant. 'Not relinquished' means not given up; the elephant rider thinks, 'He has not given up his life; he sees the victory of others and our defeat.' 'He also performs a task with his trunk' means taking an iron club or a pestle of acacia wood, he crushes the area of eighteen cubits all around. 'Relinquished' means given up; the elephant rider thinks, 'Now my elephant has given up its life. It fears nothing from any elephant-warrior and so on. It sees our victory and the defeat of others.' 'I say that there is no evil that he might not do' means for that person, whether in transgressing offenses starting with wrong-doing or in deeds such as matricide, there is no evil whatsoever that should not be done. Therefore, 'Therefore, you should train' means: since for one who tells a deliberate lie there is no evil that should not be done, therefore you should train yourself, thinking: 'I will not speak a lie, even for the sake of a laugh or for the sake of play.' 'For the purpose of reflection' means for the purpose of looking; it is said for the purpose of seeing whatever blemish is on the face. 'Having reflected again and again' means having looked again and again.

၁၀၉. သသက္ကံ န ကရဏီယန္တိ ဧကံသေနေဝ န ကာတဗ္ဗံ. ပဋိသံဟရေယျာသီတိ နိဝတ္တေယျာသိ မာ ကရေယျာသိ. အနုပဒဇ္ဇေယျာသီတိ အနုပဒေယျာသိ ဥပတ္ထမ္ဘေယျာသိ ပုနပ္ပုနံ ကရေယျာသိ. အဟောရတ္တာနုသိက္ခီတိ ရတ္တိဉ္စ ဒိဝဉ္စ သိက္ခမာနော.

109. 'It should not be done with attachment' means it should absolutely not be done. 'You should refrain' means you should turn back, you should not do it. 'You should follow it up' means you should pursue it, you should support it, you should do it again and again. 'Practicing day and night' means training both night and day.

၁၁၁. အဋ္ဋီယိတဗ္ဗန္တိ အဋ္ဋေန ပီဠိတေန ဘဝိတဗ္ဗံ. ဟရာယိတဗ္ဗန္တိ လဇ္ဇိတဗ္ဗံ. ဇိဂုစ္ဆိတဗ္ဗန္တိ ဂူထံ ဒိသွာ ဝိယ ဇိဂုစ္ဆာ ဥပ္ပာဒေတဗ္ဗာ. မနောကမ္မဿ ပန အဒေသနာဝတ္ထုကတ္တာ ဣဓ ဒေသေတဗ္ဗန္တိ န ဝုတ္တံ. ကိတ္တကေ ပန ဌာနေ ကာယကမ္မဝစီကမ္မာနိ [Pg.91] သောဓေတဗ္ဗာနိ, ကိတ္တကေ မနောကမ္မန္တိ. ကာယကမ္မဝစီကမ္မာနိ တာဝ ဧကသ္မိံ ပုရေဘတ္တေယေဝ သောဓေတဗ္ဗာနိ. ဘတ္တကိစ္စံ ကတွာ ဒိဝါဋ္ဌာနေ နိသိန္နေန ဟိ ပစ္စဝေက္ခိတဗ္ဗံ ‘‘အရုဏုဂ္ဂမနတော ပဋ္ဌာယ ယာဝ ဣမသ္မိံ ဌာနေ နိသဇ္ဇာ အတ္ထိ နု ခေါ မေ ဣမသ္မိံ အန္တရေ ပရေသံ အပ္ပိယံ ကာယကမ္မံ ဝါ ဝစီကမ္မံ ဝါ’’တိ. သစေ အတ္ထီတိ ဇာနာတိ, ဒေသနာယုတ္တံ ဒေသေတဗ္ဗံ, အာဝိကရဏယုတ္တံ အာဝိကာတဗ္ဗံ. သစေ နတ္ထိ, တေနေဝ ပီတိပါမောဇ္ဇေန ဝိဟာတဗ္ဗံ. မနောကမ္မံ ပန ဧတသ္မိံ ပိဏ္ဍပါတပရိယေသနဋ္ဌာနေ သောဓေတဗ္ဗံ. ကထံ? ‘‘အတ္ထိ နု ခေါ မေ အဇ္ဇ ပိဏ္ဍပါတပရိယေသနဋ္ဌာနေ ရူပါဒီသု ဆန္ဒော ဝါ ရာဂေါ ဝါ ပဋိဃံ ဝါ’’တိ? သစေ အတ္ထိ, ‘‘ပုန န ဧဝံ ကရိဿာမီ’’တိ စိတ္တေနေဝ အဓိဋ္ဌာတဗ္ဗံ. သစေ နတ္ထိ, တေနေဝ ပီတိပါမောဇ္ဇေန ဝိဟာတဗ္ဗံ.

111. 'One should be distressed' means one should be afflicted by suffering. 'One should be ashamed' means one should feel shame. 'One should be disgusted' means disgust should be aroused, as if upon seeing excrement. However, since a mental action is not a basis for confession, it is not stated here that 'it should be confessed.' But in how many instances should bodily and verbal actions be purified, and in how many, mental actions? First, bodily and verbal actions should be purified on one occasion, that is, before the meal. For after finishing the meal and sitting in the daytime resting place, one should reflect: 'From sunrise until now, while sitting in this place, have I committed any bodily or verbal action displeasing to others in this interval?' If one knows there is, what is suitable for confession should be confessed, and what is suitable for disclosure should be disclosed. If there is none, one should dwell with that joy and gladness. Mental actions, however, should be purified in this place of seeking almsfood. How? 'Today, while seeking almsfood, did I have desire, or lust, or aversion toward forms, etc.?' If there was, one should resolve in one's mind: 'I will not do so again.' If there was none, one should dwell with that joy and gladness.

၁၁၂. သမဏာ ဝါ ဗြာဟ္မဏာ ဝါတိ ဗုဒ္ဓါ ဝါ ပစ္စေကဗုဒ္ဓါ ဝါ တထာဂတသာဝကာ ဝါ. တသ္မာတိဟာတိ ယသ္မာ အတီတေပိ ဧဝံ ပရိသောဓေသုံ, အနာဂတေပိ ပရိသောဓေဿန္တိ, ဧတရဟိပိ ပရိသောဓေန္တိ, တသ္မာ တုမှေဟိပိ တေသံ အနုသိက္ခန္တေဟိ ဧဝံ သိက္ခိတဗ္ဗန္တိ အတ္ထော. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ. ဣမံ ပန ဒေသနံ ဘဂဝါ ယာဝ ဘဝဂ္ဂါ ဥဿိတဿ ရတနရာသိနော ယောဇနိယမဏိက္ခန္ဓေန ကူဋံ ဂဏှန္တော ဝိယ နေယျပုဂ္ဂလဝသေန ပရိနိဋ္ဌာပေသီတိ.

112. Whether ascetics or brahmins—that is, Buddhas, Paccekabuddhas, or disciples of the Tathāgata. 'Therefore, you should train' means: since in the past they also purified themselves thus, in the future they will purify themselves, and now also they purify themselves, therefore you too, learning from them, should train yourselves thus. This is the meaning. The rest is clear throughout. Moreover, the Blessed One brought this discourse to its conclusion for the sake of a person who needs guidance, as if placing the pinnacle on a heap of jewels piled as high as the apex of existence with a hundred-yojana-long mass of gems.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

အမ္ဗလဋ္ဌိကရာဟုလောဝါဒသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Ambalaṭṭhikā Rāhulovāda Sutta is concluded.

၂. မဟာရာဟုလောဝါဒသုတ္တဝဏ္ဏနာ

2. The Commentary on the Great Discourse on the Advice to Rāhula

၁၁၃. ဧဝံ မေ သုတန္တိ မဟာရာဟုလောဝါဒသုတ္တံ. တတ္ထ ပိဋ္ဌိတော ပိဋ္ဌိတော အနုဗန္ဓီတိ ဒဿနံ အဝိဇဟိတွာ ဂမနံ အဗ္ဗောစ္ဆိန္နံ ကတွာ ပစ္ဆတော ပစ္ဆတော ဣရိယာပထာနုဗန္ဓနေန အနုဗန္ဓိ. တဒါ ဟိ ဘဂဝါ ပဒေ ပဒံ နိက္ခိပန္တော ဝိလာသိတဂမနေန ပုရတော ပုရတော ဂစ္ဆတိ, ရာဟုလတ္ထေရော ဒသဗလဿ ပဒါနုပဒိကော ဟုတွာ ပစ္ဆတော ပစ္ဆတော.

113. Thus have I heard—this is the Great Discourse on the Advice to Rāhula. Therein, 'following closely behind' means he followed in sequence with his mode of deportment from behind, going without abandoning the sight of him and making the movement continuous. Indeed, at that time, the Blessed One, placing one foot after another, went forward with a graceful gait, while the Elder Rāhula, treading in the footsteps of the Ten-Powered One, went closely behind.

တတ္ထ ဘဂဝါ သုပုပ္ဖိတသာလဝနမဇ္ဈဂတော သုဘူမိဩတရဏတ္ထာယ နိက္ခန္တမတ္တဝရဝါရဏော ဝိယ ဝိရောစိတ္ထ, ရာဟုလဘဒ္ဒေါ စ ဝရဝါရဏဿ ပစ္ဆတော [Pg.92] နိက္ခန္တဂဇပေါတကော ဝိယ. ဘဂဝါ သာယနှသမယေ မဏိဂုဟတော နိက္ခမိတွာ ဂေါစရံ ပဋိပန္နော ကေသရသီဟော ဝိယ, ရာဟုလဘဒ္ဒေါ စ သီဟမိဂရာဇာနံ အနုဗန္ဓန္တော နိက္ခန္တသီဟပေါတကော ဝိယ. ဘဂဝါ မဏိပဗ္ဗတသဿိရိကဝနသဏ္ဍတော ဒါဌဗလော မဟာဗျဂ္ဃော ဝိယ, ရာဟုလဘဒ္ဒေါ စ ဗျဂ္ဃရာဇာနံ အနုဗန္ဓဗျဂ္ဃပေါတကော ဝိယ. ဘဂဝါ သိမ္ဗလိဒါယတော နိက္ခန္တသုပဏ္ဏရာဇာ ဝိယ, ရာဟုလဘဒ္ဒေါ စ သုပဏ္ဏရာဇဿ ပစ္ဆတော နိက္ခန္တသုပဏ္ဏပေါတကော ဝိယ. ဘဂဝါ စိတ္တကူဋပဗ္ဗတတော ဂဂနတလံ ပက္ခန္ဒသုဝဏ္ဏဟံသရာဇာ ဝိယ, ရာဟုလဘဒ္ဒေါ စ ဟံသာဓိပတိံ အနုပက္ခန္ဒဟံသပေါတကော ဝိယ. ဘဂဝါ မဟာသရံ အဇ္ဈောဂါဠှာ သုဝဏ္ဏမဟာနာဝါ ဝိယ, ရာဟုလဘဒ္ဒေါ စ သုဝဏ္ဏနာဝံ ပစ္ဆာ အနုဗန္ဓနာဝါပေါတကော ဝိယ. ဘဂဝါ စက္ကရတနာနုဘာဝေန ဂဂနတလေ သမ္ပယာတစက္ကဝတ္တိရာဇာ ဝိယ, ရာဟုလဘဒ္ဒေါ စ ရာဇာနံ အနုသမ္ပယာတပရိဏာယကရတနံ ဝိယ. ဘဂဝါ ဝိဂတဝလာဟကံ နဘံ ပဋိပန္နတာရကရာဇာ ဝိယ, ရာဟုလဘဒ္ဒေါ စ တာရကာဓိပတိနော အနုမဂ္ဂပဋိပန္နာ ပရိသုဒ္ဓဩသဓိတာရကာ ဝိယ.

There, the Blessed One, having entered the middle of a fully blossomed sāla grove, shone like a magnificent, rutting, excellent elephant emerging to descend to good ground, and the good Rāhula was like a young elephant emerging behind the excellent elephant. The Blessed One, having emerged from the jewel cave in the evening and set out for his feeding ground, was like a maned lion, and the good Rāhula was like a young lion cub emerging, following the lion, the king of beasts. The Blessed One, from the glorious forest grove of the jewel mountain, was like a great tiger with powerful fangs, and the good Rāhula was like a young tiger following the tiger king. The Blessed One, emerging from the silk-cotton forest, was like the king of supaṇṇas, and the good Rāhula was like a young supaṇṇa emerging behind the supaṇṇa king. The Blessed One, soaring to the expanse of the sky from Cittakūṭa mountain, was like the king of golden haṃsas, and the good Rāhula was like a young haṃsa flying after the lord of haṃsas. The Blessed One, having entered a great lake, was like a great golden ship, and the good Rāhula was like a small boat following behind the golden ship. The Blessed One, traveling through the expanse of the sky by the power of the wheel-treasure, was like a wheel-turning king, and the good Rāhula was like the heir-apparent treasure following the king. The Blessed One, having entered the cloudless sky, was like the king of stars, and the good Rāhula was like the pure morning star following the path of the lord of stars.

ဘဂဝါပိ မဟာသမ္မတပဝေဏိယံ ဩက္ကာကရာဇဝံသေ ဇာတော, ရာဟုလဘဒ္ဒေါပိ. ဘဂဝါပိ သင်္ခေ ပက္ခိတ္တခီရသဒိသော သုပရိသုဒ္ဓဇာတိခတ္တိယကုလေ ဇာတော, ရာဟုလဘဒ္ဒေါပိ. ဘဂဝါပိ ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတော, ရာဟုလဘဒ္ဒေါပိ. ဘဂဝတောပိ သရီရံ ဒွတ္တိံသမဟာပုရိသလက္ခဏပဋိမဏ္ဍိတံ ဒေဝနဂရေသု သမုဿိတရတနတောရဏံ ဝိယ သဗ္ဗပါလိဖုလ္လော ပါရိစ္ဆတ္တကော ဝိယ စ အတိမနောဟရဏံ, ရာဟုလဘဒ္ဒဿာပိ. ဣတိ ဒွေပိ အဘိနီဟာရသမ္ပန္နာ, ဒွေပိ ရာဇပဗ္ဗဇိတာ, ဒွေပိ ခတ္တိယသုခုမာလာ, ဒွေပိ သုဝဏ္ဏဝဏ္ဏာ, ဒွေပိ လက္ခဏသမ္ပန္နာ ဧကမဂ္ဂံ ပဋိပန္နာ ပဋိပါဋိယာ ဂစ္ဆန္တာနံ ဒွိန္နံ စန္ဒမဏ္ဍလာနံ ဒွိန္နံ သူရိယမဏ္ဍလာနံ ဒွိန္နံ သက္ကသုယာမသန္တုသိတသုနိမ္မိတဝသဝတ္တိမဟာဗြဟ္မာဒီနံ သိရိယာ သိရိံ အဘိဘဝမာနာ ဝိယ ဝိရောစိံသု.

The Blessed One was also born in the lineage of the Okkāka kings, in the succession of Mahā Sammata, and so was the good Rāhula. The Blessed One was also born in a supremely pure Khattiya family, like milk placed in a conch shell, and so was the good Rāhula. The Blessed One also, having abandoned the kingdom, went forth, and so did the good Rāhula. The Blessed One's body was adorned with the thirty-two marks of a great man, and was exceedingly captivating like a jeweled archway erected in a celestial city and like a pāricchattaka tree in full bloom; and so was the good Rāhula's. Thus, both were endowed with the perfection of aspiration, both were kings who had gone forth, both were delicate Khattiyas, both were of golden complexion, both were endowed with the marks. Having entered upon the same path, as they went in succession, they shone like two moon discs, two sun discs, as if overwhelming with their own glory the glory of two Sakkas, Suyāmas, Santusitas, Sunimmitas, Vasavattis, great Brahmās, and others.

တတြာယသ္မာ ရာဟုလော ဘဂဝတော ပိဋ္ဌိတော ပိဋ္ဌိတော ဂစ္ဆန္တောဝ ပါဒတလတော ယာဝ ဥပရိ ကေသန္တာ တထာဂတံ အာလောကေသိ. သော ဘဂဝတော ဗုဒ္ဓဝေသဝိလာသံ ဒိသွာ ‘‘သောဘတိ ဘဂဝါ ဒွတ္တိံသမဟာပုရိသလက္ခဏဝိစိတ္တသရီရော ဗျာမပ္ပဘာပရိက္ခိတ္တတာယ ဝိပ္ပကိဏ္ဏသုဝဏ္ဏစုဏ္ဏမဇ္ဈဂတော ဝိယ, ဝိဇ္ဇုလတာပရိက္ခိတ္တော ကနကပဗ္ဗတော ဝိယ, ယန္တသုတ္တသမာကဍ္ဎိတရတနဝိစိတ္တံ သုဝဏ္ဏအဂ္ဃိကံ ဝိယ, ရတ္တပံသုကူလစီဝရပဋိစ္ဆန္နောပိ ရတ္တကမ္ဗလပရိက္ခိတ္တကနကပဗ္ဗတော ဝိယ, ပဝါဠလတာပဋိမဏ္ဍိတံ သုဝဏ္ဏအဂ္ဃိကံ ဝိယ[Pg.93], စီနပိဋ္ဌစုဏ္ဏပူဇိတံ သုဝဏ္ဏစေတိယံ ဝိယ, လာခါရသာနုလိတ္တော ကနကယူပေါ ဝိယ, ရတ္တဝလာဟကန္တရတော တင်္ခဏဗ္ဘုဂ္ဂတပုဏ္ဏစန္ဒော ဝိယ, အဟော သမတိံသပါရမိတာနုဘာဝသဇ္ဇိတဿ အတ္တဘာဝဿ သိရီသမ္ပတ္တီ’’တိ စိန္တေသိ. တတော အတ္တာနမ္ပိ ဩလောကေတွာ – ‘‘အဟမ္ပိ သောဘာမိ. သစေ ဘဂဝါ စတူသု မဟာဒီပေသု စက္ကဝတ္တိရဇ္ဇံ အကရိဿာ, မယှံ ပရိဏာယကဋ္ဌာနန္တရံ အဒဿာ. ဧဝံ သန္တေ အတိဝိယ ဇမ္ဗုဒီပတလံ အသောဘိဿာ’’တိ အတ္တဘာဝံ နိဿာယ ဂေဟဿိတံ ဆန္ဒရာဂံ ဥပ္ပာဒေသိ.

There the Venerable Rāhula, while going closely behind the Blessed One, gazed upon the Tathāgata from the sole of his foot up to the tip of his hair. Seeing the graceful beauty of the Blessed One's appearance as a Buddha, he thought: 'The Blessed One is beautiful, his body variegated with the thirty-two marks of a great man, surrounded by a fathom-wide aura, like one in the midst of scattered golden powder, like a golden mountain encircled by lightning creepers, like a golden shrine variegated with jewels and well-drawn by mechanical strings; though covered with a red dust-heap robe, he is like a golden mountain encircled by a red blanket, like a golden shrine adorned with coral creepers, like a golden cetiya honored with powder of China clay and vermilion, like a golden sacrificial post anointed with lac resin, like the full moon just emerged from within a red cloud. Ah, the glorious attainment of a personal existence prepared by the power of the thirty perfections!' Then, looking at himself as well, he thought: 'I too am beautiful. If the Blessed One were to exercise wheel-turning kingship over the four great continents, he would give me the special position of heir-apparent. In that case, the surface of Jambudīpa would be exceedingly splendid!' Thus, based on his own person, he generated desire and lust connected with household life.

ဘဂဝါပိ ပုရတော ဂစ္ဆန္တောဝ စိန္တေသိ – ‘‘ပရိပုဏ္ဏစ္ဆဝိမံသလောဟိတော ဒါနိ ရာဟုလဿ အတ္တဘာဝေါ. ရဇနီယေသု ရူပါရမ္မဏာဒီသု ဟိ စိတ္တဿ ပက္ခန္ဒနကာလော ဇာတော, ကိံ ဗဟုလတာယ နု ခေါ ရာဟုလော ဝီတိနာမေတီ’’တိ. အထ သဟာဝဇ္ဇနေနေဝ ပသန္နဥဒကေ မစ္ဆံ ဝိယ, ပရိသုဒ္ဓေ အာဒါသမဏ္ဍလေ မုခနိမိတ္တံ ဝိယ စ တဿ တံ စိတ္တုပ္ပာဒံ အဒ္ဒသ. ဒိသွာဝ – ‘‘အယံ ရာဟုလော မယှံ အတြဇော ဟုတွာ မမ ပစ္ဆတော အာဂစ္ဆန္တော ‘အဟံ သောဘာမိ, မယှံ ဝဏ္ဏာယတနံ ပသန္န’န္တိ အတ္တဘာဝံ နိဿာယ ဂေဟဿိတဆန္ဒရာဂံ ဥပ္ပာဒေတိ, အတိတ္ထေ ပက္ခန္ဒော ဥပ္ပထံ ပဋိပန္နော အဂေါစရေ စရတိ, ဒိသာမူဠှအဒ္ဓိကော ဝိယ အဂန္တဗ္ဗံ ဒိသံ ဂစ္ဆတိ. အယံ ခေါ ပနဿ ကိလေသော အဗ္ဘန္တရေ ဝဍ္ဎန္တော အတ္တတ္ထမ္ပိ ယထာဘူတံ ပဿိတုံ န ဒဿတိ, ပရတ္ထမ္ပိ, ဥဘယတ္ထမ္ပိ. တတော နိရယေပိ ပဋိသန္ဓိံ ဂဏှာပေဿတိ, တိရစ္ဆာနယောနိယမ္ပိ, ပေတ္တိဝိသယေပိ, အသုရကာယေပိ, သမ္ဗာဓေပိ မာတုကုစ္ဆိသ္မိန္တိ အနမတဂ္ဂေ သံသာရဝဋ္ဋေ ပရိပါတေဿတိ. အယဉှိ –

The Blessed One, while going in front, also thought: 'Now Rāhula's personal existence is complete with skin, flesh, and blood. Indeed, the time has come for his mind to rush into desirable objects such as visible forms. With what, I wonder, does Rāhula mostly pass his time?' Then, just with that adverting, like seeing a fish in clear water or the reflection of a face in a pure mirror disc, he saw that thought-arising of his. Having seen it, he thought: 'This Rāhula, being my own-born son and coming behind me, is generating desire and lust connected with household life based on his own person, thinking, "I am beautiful, my complexion is pleasing." He is rushing into an improper ford, has entered a wrong path, and wanders in a non-pasturing ground. Like a traveler who has lost their way, he goes in a direction he should not go. Indeed, this defilement of his, growing within, will not allow him to see his own welfare as it really is, nor others' welfare, nor the welfare of both. From that, it will cause him to take rebirth in hell, in the animal realm, in the sphere of ghosts, in the body of asuras, and in a cramped mother's womb, and will cause him to fall into the round of saṃsāra with its unknown beginning. For indeed—'

အနတ္ထဇနနော လောဘော, လောဘော စိတ္တပ္ပကောပနော;

ဘယမန္တရတော ဇာတံ, တံ ဇနော နာဝဗုဇ္ဈတိ.

Greed is a generator of harm, greed is a corrupter of the mind; fear is born from within, that the people do not understand.

လုဒ္ဓေါ အတ္ထံ န ဇာနာတိ, လုဒ္ဓေါ ဓမ္မံ န ပဿတိ;

အန္ဓတမံ တဒါ ဟောတိ, ယံ လောဘော သဟတေ နရံ. (ဣတိဝု. ၈၈) –

A greedy person does not know what is beneficial, a greedy person does not see the Dhamma; at that time there is blinding darkness, when greed overcomes a person.

ယထာ ခေါ ပန အနေကရတနပူရာ မဟာနာဝါ ဘိန္နဖလကန္တရေန ဥဒကံ အာဒိယမာနာ မုဟုတ္တမ္ပိ န အဇ္ဈုပေက္ခိတဗ္ဗာ ဟောတိ, ဝေဂေနဿာ ဝိဝရံ ပိဒဟိတုံ ဝဋ္ဋတိ, ဧဝမေဝံ အယမ္ပိ န အဇ္ဈုပေက္ခိတဗ္ဗော. ယာဝဿ အယံ ကိလေသော အဗ္ဘန္တရေ သီလရတနာဒီနိ န ဝိနာသေတိ, တာဝဒေဝ နံ နိဂ္ဂဏှိဿာမီ’’တိ အဇ္ဈာသယမကာသိ. ဧဝရူပေသု ပန ဌာနေသု ဗုဒ္ဓါနံ နာဂဝိလောကနံ [Pg.94] နာမ ဟောတိ. တသ္မာ ယန္တေန ပရိဝတ္တိတသုဝဏ္ဏပဋိမာ ဝိယ သကလကာယေနေဝ ပရိဝတ္တေတွာ ဌိတော ရာဟုလဘဒ္ဒံ အာမန္တေသိ. တံ သန္ဓာယ ‘‘အထ ခေါ ဘဂဝါ အပလောကေတွာ’’တိအာဒိ ဝုတ္တံ.

Indeed, just as a great ship filled with many treasures, taking in water through a cracked plank, should not be neglected even for a moment, but it is proper to quickly block its opening; even so, this defilement should not be neglected. 'Before this defilement within destroys the treasures of virtue and so forth, I shall restrain it,' thus he made the resolution. Now, in such situations, there is for the Buddhas what is called the 'elephant's glance.' Therefore, like a golden statue turned by a mechanism, having turned with his entire body, he stood and addressed the good Rāhula. With reference to that, it was said: 'Then, indeed, the Blessed One, having looked back...' and so forth.

တတ္ထ ယံကိဉ္စိ ရူပန္တိအာဒီနိ သဗ္ဗာကာရေန ဝိသုဒ္ဓိမဂ္ဂေ ခန္ဓနိဒ္ဒေသေ ဝိတ္ထာရိတာနိ. နေတံ မမာတိအာဒီနိ မဟာဟတ္ထိပဒေါပမေ ဝုတ္တာနိ. ရူပမေဝ နု ခေါ ဘဂဝါတိ ကသ္မာ ပုစ္ဆတိ? တဿ ကိရ – ‘‘သဗ္ဗံ ရူပံ နေတံ မမ, နေသောဟမသ္မိ န မေသော အတ္တာ’’တိ သုတွာ – ‘‘ဘဂဝါ သဗ္ဗံ ရူပံ ဝိပဿနာပညာယ ဧဝံ ဒဋ္ဌဗ္ဗန္တိ ဝဒတိ, ဝေဒနာဒီသု နု ခေါ ကထံ ပဋိပဇ္ဇိတဗ္ဗ’’န္တိ နယော ဥဒပါဒိ. တသ္မာ တသ္မိံ နယေ ဌိတော ပုစ္ဆတိ. နယကုသလော ဟေသ အာယသ္မာ ရာဟုလော, ဣဒံ န ကတ္တဗ္ဗန္တိ ဝုတ္တေ ဣဒမ္ပိ န ကတ္တဗ္ဗံ ဣဒမ္ပိ န ကတ္တဗ္ဗမေဝါတိ နယသတေနပိ နယသဟဿေနပိ ပဋိဝိဇ္ဈတိ. ဣဒံ ကတ္တဗ္ဗန္တိ ဝုတ္တေပိ ဧသေဝ နယော.

Therein, the words beginning with 'whatever form' have been explained in full detail in the Visuddhimagga, in the exposition of the aggregates. The words beginning with 'This is not mine' are stated in the Mahāhatthipadopama Sutta. Why did he ask, 'Is it only form, Blessed One?' It is said that for him, having heard, 'All form is not mine, I am not this, this is not my self,' this line of reasoning arose: 'The Blessed One says all form should be seen thus with insight-wisdom, but how then should one practice with regard to feeling and so forth?' Therefore, standing on that line of reasoning, he asked. For this Venerable Rāhula is skilled in reasoning. When it is said, 'This should not be done,' he penetrates by a hundred or a thousand lines of reasoning that this also should not be done, and that also should not be done. When it is said, 'This should be done,' this is the same line of reasoning.

သိက္ခာကာမော ဟိ အယံ အာယသ္မာ, ပါတောဝ ဂန္ဓကုဋိပရိဝေဏေ ပတ္ထမတ္တံ ဝါလိကံ ဩကိရတိ – ‘‘အဇ္ဇ သမ္မာသမ္ဗုဒ္ဓဿ သန္တိကာ မယှံ ဥပဇ္ဈာယဿ သန္တိကာ ဧတ္တကံ ဩဝါဒံ ဧတ္တကံ ပရိဘာသံ လဘာမီ’’တိ. သမ္မာသမ္ဗုဒ္ဓေါပိ နံ ဧတဒဂ္ဂေ ဌပေန္တော – ‘‘ဧတဒဂ္ဂံ, ဘိက္ခဝေ, မမ သာဝကာနံ ဘိက္ခူနံ သိက္ခာကာမာနံ ယဒိဒံ ရာဟုလော’’တိ (အ. နိ. ၁.၂၀၉) သိက္ခာယမေဝ အဂ္ဂံ ကတွာ ဌပေသိ. သောပိ အာယသ္မာ ဘိက္ခုသံဃမဇ္ဈေ တမေဝ သီဟနာဒံ နဒိ –

For this venerable one is indeed desirous of training. Early in the morning, he scatters a measure of sand in the perfumed chamber’s enclosure, thinking, “Today, may I receive this much advice and this much admonishment from the Perfectly Enlightened One and from my preceptor.” The Perfectly Enlightened One, placing him foremost in this, declared, “Monks, among my monk disciples who are desirous of training, Rāhula is the foremost” (AN 1.209), thus establishing him as foremost in the training itself. And that venerable one, amidst the community of monks, uttered that very lion’s roar:

‘‘သဗ္ဗမေတံ အဘိညာယ, ဓမ္မရာဇာ ပိတာ မမ;

သမ္မုခါ ဘိက္ခုသံဃဿ, ဧတဒဂ္ဂေ ဌပေသိ မံ.

“Having known all this through direct knowledge, the King of Dhamma, my father, in the presence of the community of monks, established me in this foremost position.”

သိက္ခာကာမာနဟံ အဂ္ဂေါ, ဓမ္မရာဇေန ထောမိတော;

သဒ္ဓါပဗ္ဗဇိတာနဉ္စ, သဟာယော ပဝရော မမ.

“I am the foremost of those desirous of training, praised by the King of Dhamma; and among those gone forth through faith, my companion is the most excellent.”

ဓမ္မရာဇာ ပိတာ မယှံ, ဓမ္မာရက္ခော စ ပေတ္တိယော;

သာရိပုတ္တော ဥပဇ္ဈာယော, သဗ္ဗံ မေ ဇိနသာသန’’န္တိ.

“The King of Dhamma is my father, the guardian of the Dhamma my paternal uncle, and Sāriputta my preceptor; through them I have the entire teaching of the Victor.”

အထဿ ဘဂဝါ ယသ္မာ န ကေဝလံ ရူပမေဝ, ဝေဒနာဒယောပိ ဧဝံ ဒဋ္ဌဗ္ဗာ, တသ္မာ ရူပမ္ပိ ရာဟုလာတိအာဒိမာဟ. ကော နဇ္ဇာတိ ကော နု အဇ္ဇ. ထေရဿ ကိရ ဧတဒဟောသိ ‘‘သမ္မာသမ္ဗုဒ္ဓေါ မယှံ အတ္တဘာဝနိဿိတံ ဆန္ဒရာဂံ ဉတွာ ‘သမဏေန နာမ ဧဝရူပေါ ဝိတက္ကော န ဝိတက္ကိတဗ္ဗော’တိ နေဝ ပရိယာယေန ကထံ ကထေသိ, ဂစ္ဆ ဘိက္ခု ရာဟုလံ ဝဒေဟိ [Pg.95] ‘မာ ပုန ဧဝရူပံ ဝိတက္ကံ ဝိတက္ကေသီ’တိ န ဒူတံ ပေသေသိ. မံ သမ္မုက္ခေ ဌတွာယေဝ ပန သဘဏ္ဍကံ စောရံ စူဠာယ ဂဏှန္တော ဝိယ သမ္မုခါ သုဂတောဝါဒံ အဒါသိ. သုဂတောဝါဒေါ စ နာမ အသင်္ခေယျေဟိပိ ကပ္ပေဟိ ဒုလ္လဘော. ဧဝရူပဿ ဗုဒ္ဓဿ သမ္မုခါ ဩဝါဒံ လဘိတွာ ကော နု ဝိညူ ပဏ္ဍိတဇာတိကော အဇ္ဇ ဂါမံ ပိဏ္ဍာယ ပဝိသိဿတီ’’တိ. အထေသ အာယသ္မာ အာဟာရကိစ္စံ ပဟာယ ယသ္မိံ နိသိန္နဋ္ဌာနေ ဌိတေန ဩဝါဒေါ လဒ္ဓေါ, တတောဝ ပဋိနိဝတ္တေတွာ အညတရသ္မိံ ရုက္ခမူလေ နိသီဒိ. ဘဂဝါပိ တံ အာယသ္မန္တံ နိဝတ္တမာနံ ဒိသွာ န ဧဝမာဟ – ‘‘မာ နိဝတ္တ တာဝ, ရာဟုလ, ဘိက္ခာစာရကာလော တေ’’တိ. ကသ္မာ? ဧဝံ ကိရဿ အဟောသိ – ‘‘အဇ္ဇ တာဝ ကာယဂတာသတိအမတဘောဇနံ ဘုဉ္ဇတူ’’တိ.

Then, because not only form, but also feeling and so forth should be seen in this way, the Blessed One said, 'Rāhula, form also...' and so forth. The gloss ‘ko najja’ means ‘ko nu ajja’. It is said that this thought occurred to the elder: “The Perfectly Enlightened One, knowing the lustful desire connected with my personality, did not speak indirectly, saying, ‘Such a thought should not be thought by a monk,’ nor did he send a messenger, saying, ‘Go, monk, tell Rāhula, “Do not think such a thought again.”’ Rather, standing right in my presence, like one seizing a thief with his stolen goods by the topknot, he gave the instruction of the Well-Gone One face to face. And an instruction from the Well-Gone One is difficult to obtain even in countless aeons. Having received such an instruction in the presence of such a Buddha, what wise and intelligent person would today enter the village for alms?” Then this venerable one, having given up the business of food, returned from that very spot where he had received the instruction while he was there, and sat down at the foot of a certain tree. The Blessed One, seeing that venerable one returning, did not say, “Do not return yet, Rāhula, it is time for your alms-round.” Why? It is said that this thought occurred to him: “Today, let him first partake of the deathless food of mindfulness directed to the body.”

အဒ္ဒသာ ခေါ အာယသ္မာ သာရိပုတ္တောတိ ဘဂဝတိ ဂတေ ပစ္ဆာ ဂစ္ဆန္တော အဒ္ဒသ. ဧတဿ ကိရာယသ္မတော ဧကကဿ ဝိဟရတော အညံ ဝတ္တံ, ဘဂဝတာ သဒ္ဓိံ ဝိဟရတော အညံ. ယဒါ ဟိ ဒွေ အဂ္ဂသာဝကာ ဧကာကိနော ဝသန္တိ, တဒါ ပါတောဝ သေနာသနံ သမ္မဇ္ဇိတွာ သရီရပဋိဇဂ္ဂနံ ကတွာ သမာပတ္တိံ အပ္ပေတွာ သန္နိသိန္နာ အတ္တနော စိတ္တရုစိယာ ဘိက္ခာစာရံ ဂစ္ဆန္တိ. ဘဂဝတာ သဒ္ဓိံ ဝိဟရန္တာ ပန ထေရာ ဧဝံ န ကရောန္တိ. တဒါ ဟိ ဘဂဝါ ဘိက္ခုသံဃပရိဝါရော ပဌမံ ဘိက္ခာစာရံ ဂစ္ဆတိ. တသ္မိံ ဂတေ ထေရော အတ္တနော သေနာသနာ နိက္ခမိတွာ – ‘‘ဗဟူနံ ဝသနဋ္ဌာနေ နာမ သဗ္ဗေဝ ပါသာဒိကံ ကာတုံ သက္ကောန္တိ ဝါ, န ဝါ သက္ကောန္တီ’’တိ တတ္ထ တတ္ထ ဂန္တွာ အသမ္မဋ္ဌံ ဌာနံ သမ္မဇ္ဇတိ. သစေ ကစဝရော အဆဍ္ဍိတော ဟောတိ, တံ ဆဍ္ဍေတိ. ပါနီယဋ္ဌပေတဗ္ဗဋ္ဌာနမှိ ပါနီယကူဋေ အသတိ ပါနီယဃဋံ ဌပေတိ. ဂိလာနာနံ သန္တိကံ ဂန္တွာ, ‘‘အာဝုသော, တုမှာကံ ကိံ အာဟရာမိ, ကိံ ဝေါ ဣစ္ဆိတဗ္ဗ’’န္တိ? ပုစ္ဆတိ. အဝဿိကဒဟရာနံ သန္တိကံ ဂန္တွာ – ‘‘အဘိရမထ, အာဝုသော, မာ ဥက္ကဏ္ဌိတ္ထ, ပဋိပတ္တိသာရကံ ဗုဒ္ဓသာသန’’န္တိ ဩဝဒတိ. ဧဝံ ကတွာ သဗ္ဗပစ္ဆာ ဘိက္ခာစာရံ ဂစ္ဆတိ. ယထာ ဟိ စက္ကဝတ္တိ ကုဟိဉ္စိ ဂန္တုကာမော သေနာယ ပရိဝါရိတော ပဌမံ နိက္ခမတိ, ပရိဏာယကရတနံ သေနင်္ဂါနိ သံဝိဓာယ ပစ္ဆာ နိက္ခမတိ, ဧဝံ သဒ္ဓမ္မစက္ကဝတ္တိ ဘဂဝါ ဘိက္ခုသံဃပရိဝါရော ပဌမံ နိက္ခမတိ, တဿ ဘဂဝတော ပရိဏာယကရတနဘူတော ဓမ္မသေနာပတိ ဣမံ ကိစ္စံ ကတွာ သဗ္ဗပစ္ဆာ နိက္ခမတိ. သော ဧဝံ နိက္ခန္တော တသ္မိံ ဒိဝသေ အညတရသ္မိံ ရုက္ခမူလေ နိသိန္နံ ရာဟုလဘဒ္ဒံ အဒ္ဒသ. တေန ဝုတ္တံ ‘‘ပစ္ဆာ ဂစ္ဆန္တော အဒ္ဒသာ’’တိ.

The phrase ‘Addasā kho āyasmā sāriputto’ means: the Venerable Sāriputta, going behind after the Blessed One had departed, saw him. For this venerable one, it is said, there is one set of duties when dwelling alone, and another when dwelling with the Blessed One. When the two chief disciples dwell by themselves, they sweep their lodgings early in the morning, attend to their bodies, enter an attainment, and having sat down together, they go for alms according to their own inclination. But when dwelling with the Blessed One, the Elders do not act thus. For then, the Blessed One, surrounded by the community of monks, goes for alms first. After He has gone, the Elder departs from his own lodging and thinks, “In a place where many reside, are all able to make it pleasant, or are they not?” Going here and there, he sweeps any unswept place. If there is rubbish that has not been discarded, he removes it. If there is no water pitcher in the place where drinking water should be set, he places a water pot there. He approaches the sick monks and asks, “Friends, what shall I bring for you? What do you desire?” He goes to the young monks who have not yet completed a rains-retreat and advises them, “Take delight, friends, do not be discontented. The teaching of the Buddha has practice as its essence.” Having done this, he goes for alms after everyone else. Just as a wheel-turning monarch, wishing to go somewhere, departs first surrounded by his army, while the commander-jewel arranges the army divisions and departs afterwards, so too the Blessed One, the wheel-turning monarch of the true Dhamma, departs first surrounded by the community of monks, while the General of the Dhamma, who is the commander-jewel of the Blessed One, performs these duties and departs after everyone else. He, having departed thus, on that day saw the good Rāhula seated at the foot of a certain tree. Therefore it was said, “going behind, he saw.”

အထ [Pg.96] ကသ္မာ အာနာပါနဿတိယံ နိယောဇေသိ? နိသဇ္ဇာနုစ္ဆဝိကတ္တာ. ထေရော ကိရ ‘‘ဧတဿ ဘဂဝတာ ရူပကမ္မဋ္ဌာနံ ကထိတ’’န္တိ အနာဝဇ္ဇိတွာဝ ယေနာကာရေန အယံ အစလော အနောဗဒ္ဓေါ ဟုတွာ နိသိန္နော, ဣဒမဿ ဧတိဿာ နိသဇ္ဇာယ ကမ္မဋ္ဌာနံ အနုစ္ဆဝိကန္တိ စိန္တေတွာ ဧဝမာဟ. တတ္ထ အာနာပါနဿတိန္တိ အဿာသပဿာသေ ပရိဂ္ဂဟေတွာ တတ္ထ စတုက္ကပဉ္စကဇ္ဈာနံ နိဗ္ဗတ္တေတွာ ဝိပဿနံ ဝဍ္ဎေတွာ အရဟတ္တံ ဂဏှာဟီတိ ဒဿေတိ.

Then why did he enjoin him in mindfulness of breathing? Because of the suitability of his sitting posture. The Elder, it is said, without reflecting, “The Blessed One has taught him the meditation subject of form,” but simply thinking, “The manner in which this one sits, motionless and unattached—for this sitting posture of his, this meditation subject is suitable,” spoke thus. Therein, by ‘mindfulness of breathing,’ he indicates this meaning: “Having comprehended the in-breaths and out-breaths, and based on them, having produced the fourth jhana of the fourfold system or the fifth of the fivefold system, having developed insight, attain Arahantship.”

မဟပ္ဖလာ ဟောတီတိ ကီဝမဟပ္ဖလာ ဟောတိ? ဣဓ ဘိက္ခု အာနာပါနဿတိံ အနုယုတ္တော ဧကာသနေ နိသိန္နောဝ သဗ္ဗာသဝေ ခေပေတွာ အရဟတ္တံ ပါပုဏာတိ, တထာ အသက္ကောန္တော မရဏကာလေ သမသီသီ ဟောတိ, တထာ အသက္ကောန္တော ဒေဝလောကေ နိဗ္ဗတ္တိတွာ ဓမ္မကထိကဒေဝပုတ္တဿ ဓမ္မံ သုတွာ အရဟတ္တံ ပါပုဏာတိ, တတော ဝိရဒ္ဓေါ အနုပ္ပန္နေ ဗုဒ္ဓုပ္ပာဒေ ပစ္စေကဗောဓိံ သစ္ဆိကရောတိ, တံ အသစ္ဆိကရောန္တော ဗုဒ္ဓါနံ သမ္မုခီဘာဝေ ဗာဟိယတ္ထေရာဒယော ဝိယ ခိပ္ပာဘိညော ဟောတိ, ဧဝံ မဟပ္ဖလာ. မဟာနိသံသာတိ တဿေဝ ဝေဝစနံ. ဝုတ္တမ္ပိ စေတံ –

When it is said, 'It is of great fruit,' how great is its fruit? Here, a monk devoted to mindfulness of breathing, while still sitting on a single seat, having eradicated all the taints, attains Arahantship. If unable to do so, at the time of death, he becomes a samasīsī. If unable to do so, having been reborn in a deva world, he attains Arahantship after hearing the Dhamma from a Dhamma-preaching devaputta. Failing that, when a Buddha has not arisen, he realizes the enlightenment of a Paccekabuddha. Not realizing that, in the presence of Buddhas, he becomes one of swift insight, like the Elder Bāhiya and others. Thus, it is of great fruit. 'Of great benefit' is a synonym for that very term. And this has also been said:

‘‘အာနာပါနဿတီ ယဿ, ပရိပုဏ္ဏာ သုဘာဝိတာ;

အနုပုဗ္ဗံ ပရိစိတာ, ယထာ ဗုဒ္ဓေန ဒေသိတာ;

သောမံ လောကံ ပဘာသေတိ, အဗ္ဘာ မုတ္တောဝ စန္ဒိမာ’’တိ. (ထေရဂါ. ၅၄၈;

ပဋိ. မ. ၁.၁.၆၀) –

“One for whom mindfulness of breathing is complete and well-developed, practiced in sequence as taught by the Buddha—that one illuminates this world like the moon freed from a cloud.”

ဣမံ မဟပ္ဖလတံ သမ္ပဿမာနော ထေရော သဒ္ဓိဝိဟာရိကံ တတ္ထ နိယောဇေတိ.

Seeing this great fruitfulness, the Elder enjoined his co-resident in that practice.

ဣတိ ဘဂဝါ ရူပကမ္မဋ္ဌာနံ, ထေရော အာနာပါနဿတိန္တိ ဥဘောပိ ကမ္မဋ္ဌာနံ အာစိက္ခိတွာ ဂတာ, ရာဟုလဘဒ္ဒေါ ဝိဟာရေယေဝ ဩဟီနော. ဘဂဝါ တဿ ဩဟီနဘာဝံ ဇာနန္တောပိ နေဝ အတ္တနာ ခါဒနီယံ ဘောဇနီယံ ဂဟေတွာ အဂမာသိ, န အာနန္ဒတ္ထေရဿ ဟတ္ထေ ပေသေသိ, န ပသေနဒိမဟာရာဇအနာထပိဏ္ဍိကာဒီနံ သညံ အဒါသိ. သညာမတ္တကဉှိ လဘိတွာ တေ ကာဇဘတ္တံ အဘိဟရေယျုံ. ယထာ စ ဘဂဝါ, ဧဝံ သာရိပုတ္တတ္ထေရောပိ န ကိဉ္စိ အကာသိ. ရာဟုလတ္ထေရော နိရာဟာရော ဆိန္နဘတ္တော အဟောသိ. တဿ ပနာယသ္မတော – ‘‘ဘဂဝါ မံ ဝိဟာရေ ဩဟီနံ ဇာနန္တောပိ အတ္တနာ လဒ္ဓပိဏ္ဍပါတံ နာပိ သယံ ဂဟေတွာ အာဂတော, န အညဿ ဟတ္ထေ ပဟိဏိ[Pg.97], န မနုဿာနံ သညံ အဒါသိ, ဥပဇ္ဈာယောပိ မေ ဩဟီနဘာဝံ ဇာနန္တော တထေဝ န ကိဉ္စိ အကာသီ’’တိ စိတ္တမ္ပိ န ဥပ္ပန္နံ, ကုတော တပ္ပစ္စယာ ဩမာနံ ဝါ အတိမာနံ ဝါ ဇနေဿတိ. ဘဂဝတာ ပန အာစိက္ခိတကမ္မဋ္ဌာနမေဝ ပုရေဘတ္တမ္ပိ ပစ္ဆာဘတ္တမ္ပိ – ‘‘ဣတိပိ ရူပံ အနိစ္စံ, ဣတိပိ ဒုက္ခံ, ဣတိပိ အသုဘံ, ဣတိပိ အနတ္တာ’’တိ အဂ္ဂိံ အဘိမတ္ထေန္တော ဝိယ နိရန္တရံ မနသိကတွာ သာယနှသမယေ စိန္တေသိ – ‘‘အဟံ ဥပဇ္ဈာယေန အာနာပါနဿတိံ ဘာဝေဟီတိ ဝုတ္တော, တဿ ဝစနံ န ကရိဿာမိ. အာစရိယုပဇ္ဈာယာနဉှိ ဝစနံ အကရောန္တော ဒုဗ္ဗစော နာမ ဟောတိ. ‘ဒုဗ္ဗစော ရာဟုလော, ဥပဇ္ဈာယဿပိ ဝစနံ န ကရောတီ’တိ စ ဂရဟုပ္ပတ္တိတော ကက္ခဠတရာ ပီဠာ နာမ နတ္ထီ’’တိ ဘာဝနာဝိဓာနံ ပုစ္ဆိတုကာမော ဘဂဝတော သန္တိကံ အဂမာသိ. တံ ဒဿေတုံ အထ ခေါ အာယသ္မာ ရာဟုလောတိအာဒိ ဝုတ္တံ.

Thus, the Blessed One taught the meditation subject of form, and the Elder taught mindfulness of breathing. Both, having taught a meditation subject, departed, while the good Rāhula was left behind in the monastery. Although the Blessed One knew he had been left behind, he neither went himself taking food, nor sent any by the hand of the Elder Ānanda, nor did he give a sign to King Pasenadi, Anāthapiṇḍika, or others. For had they received just a sign, they would have brought food carried on shoulder poles. And just as the Blessed One did, so too the Elder Sāriputta did nothing. The Elder Rāhula was without food, his meal cut off. Yet for that venerable one, not even the thought arose: “The Blessed One, though knowing I was left behind in the monastery, neither came himself bringing the almsfood he had received, nor sent it by the hand of another, nor gave a sign to the people. My preceptor, too, knowing I was left behind, likewise did nothing.” How, on account of that, could inferiority-conceit or superiority-conceit arise? Rather, both before and after the meal, he continuously gave attention to the very meditation subject taught by the Blessed One—“Thus, form is impermanent; thus, it is suffering; thus, it is non-beautiful; thus, it is not-self”—like one striking fire without pause. In the evening, he thought: “I was told by my preceptor, ‘Develop mindfulness of breathing.’ I shall act on his word. For one who does not follow the word of teachers and preceptors is called ‘one who is difficult to admonish.’ And there is no affliction harsher than the arising of the reproach: ‘Rāhula is difficult to admonish; he does not follow even his preceptor’s word.’” Wishing to ask about the method of development, he went to the Blessed One. To show this, the passage beginning, “Then the Venerable Rāhula…” was spoken.

၁၁၄. တတ္ထ ပဋိသလ္လာနာတိ ဧကီဘာဝတော. ယံကိဉ္စိ ရာဟုလာတိ ကသ္မာ? ဘဂဝါ အာနာပါနဿတိံ ပုဋ္ဌော ရူပကမ္မဋ္ဌာနံ ကထေတီတိ. ရူပေ ဆန္ဒရာဂပ္ပဟာနတ္ထံ. ဧဝံ ကိရဿ အဟောသိ – ‘‘ရာဟုလဿ အတ္တဘာဝံ နိဿာယ ဆန္ဒရာဂေါ ဥပ္ပန္နော, ဟေဋ္ဌာ စဿ သင်္ခေပေန ရူပကမ္မဋ္ဌာနံ ကထိတံ. ဣဒါနိဿာပိ ဒွိစတ္တာလီသာယ အာကာရေဟိ အတ္တဘာဝံ ဝိရာဇေတွာ ဝိသင်္ခရိတွာ တံနိဿိတံ ဆန္ဒရာဂံ အနုပ္ပတ္တိဓမ္မတံ အာပါဒေဿာမီ’’တိ. အထ အာကာသဓာတုံ ကသ္မာ ဝိတ္ထာရေသီတိ? ဥပါဒါရူပဒဿနတ္ထံ. ဟေဋ္ဌာ ဟိ စတ္တာရိ မဟာဘူတာနေဝ ကထိတာနိ, န ဥပါဒါရူပံ. တသ္မာ ဣမိနာ မုခေန တံ ဒဿေတုံ အာကာသဓာတုံ ဝိတ္ထာရေသိ. အပိစ အဇ္ဈတ္တိကေန အာကာသေန ပရိစ္ဆိန္နရူပမ္ပိ ပါကဋံ ဟောတိ.

114. Herein, seclusion means from being solitary. Regarding the words, whatever, Rāhula: Why does the Blessed One, when asked about mindfulness of breathing, teach the meditation subject of form? He teaches for the purpose of abandoning desire and lust for form. It is said that this thought occurred to him: ‘For Rāhula, desire and lust have arisen dependent on his personality. And previously, the meditation subject of form was taught to him in brief. Now, by means of forty-two aspects, having made him dispassionate towards his personality and having dismantled it, I will bring the desire and lust dependent on it to a state where it has the nature of not arising again.’ Then why did he elaborate on the space element? For the purpose of showing derived form. For previously, only the four great elements were taught, not derived form. Therefore, he elaborated on the space element as a means to show that. Moreover, through the internal space element, delimited form also becomes evident.

အာကာသေန ပရိစ္ဆိန္နံ, ရူပံ ယာတိ ဝိဘူတတံ;

တဿေဝံ အာဝိဘာဝတ္ထံ, တံ ပကာသေသိ နာယကော.

Delimited by space, form attains manifestation; for the purpose of its manifestation thus, the Leader revealed that.

ဧတ္ထ ပန ပုရိမာသု တာဝ စတူသု ဓာတူသု ယံ ဝတ္တဗ္ဗံ, တံ မဟာဟတ္ထိပဒေါပမေ ဝုတ္တမေဝ.

Here, regarding the first four elements, what needs to be said has already been stated in the Greater Discourse on the Simile of the Elephant's Footprint.

၁၁၈. အာကာသဓာတုယံ အာကာသဂတန္တိ အာကာသဘာဝံ ဂတံ. ဥပါဒိန္နန္တိအာဒိန္နံ ဂဟိတံ ပရာမဋ္ဌံ, သရီရဋ္ဌကန္တိ အတ္ထော. ကဏ္ဏစ္ဆိဒ္ဒန္တိ မံသလောဟိတာဒီဟိ အသမ္ဖုဋ္ဌကဏ္ဏဝိဝရံ. နာသစ္ဆိဒ္ဒါဒီသုပိ ဧသေဝ နယော. ယေန [Pg.98] စာတိ ယေန ဆိဒ္ဒေန. အဇ္ဈောဟရတီတိ အန္တော ပဝေသေတိ, ဇိဝှာဗန္ဓနတော ဟိ ယာဝ ဥဒရပဋလာ မနုဿာနံ ဝိဒတ္ထိစတုရင်္ဂုလံ ဆိဒ္ဒဋ္ဌာနံ ဟောတိ. တံ သန္ဓာယေတံ ဝုတ္တံ. ယတ္ထ စာတိ ယသ္မိံ ဩကာသေ. သန္တိဋ္ဌတီတိ ပတိဋ္ဌာတိ. မနုဿာနဉှိ မဟန္တံ ပဋပရိဿာဝနမတ္တဉ္စ ဥဒရပဋလံ နာမ ဟောတိ. တံ သန္ဓာယေတံ ဝုတ္တံ. အဓောဘာဂံ နိက္ခမတီတိ ယေန ဟေဋ္ဌာ နိက္ခမတိ. ဒွတ္တိံသဟတ္ထမတ္တံ ဧကဝီသတိယာ ဌာနေသု ဝင်္ကံ အန္တံ နာမ ဟောတိ. တံ သန္ဓာယေတံ ဝုတ္တံ. ယံ ဝါ ပနညမ္ပီတိ ဣမိနာ သုခုမသုခုမံ စမ္မမံသာဒိအန္တရဂတဉ္စေဝ လောမကူပဘာဝေန စ ဌိတံ အာကာသံ ဒဿေတိ. သေသမေတ္ထာပိ ပထဝီဓာတုအာဒီသု ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ.

118. In the section on the space element: gone to space means gone to the state of space. Grasped means taken up, grasped, and touched by craving and views; the meaning is the fourfold-originated matter located in the body. The ear-opening means the ear cavity not touched by flesh, blood, and so on. This same method should be understood for the nostril-opening and so on. And by which means by which opening. One swallows means one causes to enter inside; for from the root of the tongue up to the stomach lining, there is for humans an opening-place of a span and four fingers. This was said referring to that. And where means in which place. It remains means it is established. For humans, there is what is called the stomach lining, which is large, about the size of a cloth water-strainer. This was said referring to that. It exits from the lower part means by which it exits downwards. There is what is called the coiled intestine, which is thirty-two cubits long and bent in twenty-one places. This was said referring to that. By the phrase or whatever other, he shows the very subtle space that has gone inside skin, flesh, and so on, and the space that exists as hair-follicles. The remainder here should also be understood in the same way as was stated for the earth element and so on.

၁၁၉. ဣဒါနိဿ တာဒိဘာဝလက္ခဏံ အာစိက္ခန္တော ပထဝီသမန္တိအာဒိမာဟ. ဣဋ္ဌာနိဋ္ဌေသု ဟိ အရဇ္ဇန္တော အဒုဿန္တော တာဒီ နာမ ဟောတိ. မနာပါမနာပါတိ ဧတ္ထ အဋ္ဌ လောဘသဟဂတစိတ္တသမ္ပယုတ္တာ မနာပါ နာမ, ဒွေ ဒေါမနဿစိတ္တသမ္ပယုတ္တာ အမနာပါ နာမ. စိတ္တံ န ပရိယာဒါယ ဌဿန္တီတိ ဧတေ ဖဿာ ဥပ္ပဇ္ဇိတွာ တဝ စိတ္တံ အန္တောမုဋ္ဌိဂတံ ကရောန္တော ဝိယ ပရိယာဒါယ ဂဟေတွာ ဌာတုံ န သက္ခိဿန္တိ ‘‘အဟံ သောဘာမိ, မယှံ ဝဏ္ဏာယတနံ ပသန္န’’န္တိ ပုန အတ္တဘာဝံ နိဿာယ ဆန္ဒရာဂေါ နုပ္ပဇ္ဇိဿတိ. ဂူထဂတန္တိအာဒီသု ဂူထမေဝ ဂူထဂတံ. ဧဝံ သဗ္ဗတ္ထ.

119. Now, explaining to him the characteristic of the state of being steadfast, he spoke the words beginning with like the earth. For one who is not attached to the agreeable and disagreeable, who is not resentful, is called a ‘tādī’ (one who is steadfast). Herein, regarding agreeable and disagreeable contacts: the eight types associated with consciousness accompanied by greed are called ‘agreeable’; the two types associated with consciousness accompanied by displeasure are called ‘disagreeable’. They will not overwhelm and take control of the mind means: these contacts, having arisen, will not be able to overwhelm and seize your mind and remain, as if making it something held inside a fist. Desire and lust, dependent on the personality, will not arise again with the thought, ‘I am beautiful, my complexion is clear.’ In phrases such as gūthagata (related to excrement), it is the excrement itself that is meant. This should be understood similarly in all cases.

န ကတ္ထစိ ပတိဋ္ဌိတောတိ ပထဝီပဗ္ဗတရုက္ခာဒီသု ဧကသ္မိမ္ပိ န ပတိဋ္ဌိတော, ယဒိ ဟိ ပထဝိယံ ပတိဋ္ဌိတော ဘဝေယျ, ပထဝိယာ ဘိဇ္ဇမာနာယ သဟေဝ ဘိဇ္ဇေယျ, ပဗ္ဗတေ ပတမာနေ သဟေဝ ပတေယျ, ရုက္ခေ ဆိဇ္ဇမာနေ သဟေဝ ဆိဇ္ဇေယျ.

Not established anywhere means not established in even one thing among earth, mountains, trees, and so on. For if it were established on the earth, when the earth breaks apart, it would break apart together with it. When a mountain falls, it would fall together with it. When a tree is cut, it would be cut together with it.

၁၂၀. မေတ္တံ ရာဟုလာတိ ကသ္မာ အာရဘိ? တာဒိဘာဝဿ ကာရဏဒဿနတ္ထံ. ဟေဋ္ဌာ ဟိ တာဒိဘာဝလက္ခဏံ ဒဿိတံ, န စ သက္ကာ အဟံ တာဒီ ဟောမီတိ အကာရဏာ ဘဝိတုံ, နပိ ‘‘အဟံ ဥစ္စာကုလပ္ပသုတော ဗဟုဿုတော လာဘီ, မံ ရာဇရာဇမဟာမတ္တာဒယော ဘဇန္တိ, အဟံ တာဒီ ဟောမီ’’တိ ဣမေဟိ ကာရဏေဟိ ကောစိ တာဒီ နာမ ဟောတိ, မေတ္တာဒိဘာဝနာယ ပန ဟောတီတိ တာဒိဘာဝဿ ကာရဏဒဿနတ္ထံ ဣမံ ဒေသနံ အာရဘိ.

120. Why did he begin the teaching with 'Loving-kindness, Rāhula?' To show the cause for the state of being steadfast. For previously, the characteristic of the state of being steadfast was shown, and it is not possible to become steadfast without a cause. Nor does anyone become what is called steadfast by such reasons as, 'I am of high birth, I am very learned, I am a recipient of gains, and kings, royal ministers, and others attend on me; I am steadfast.' Rather, one becomes so through the development of loving-kindness and so on. Thus, to show the cause for the state of being steadfast, he began this teaching.

တတ္ထ [Pg.99] ဘာဝယတောတိ ဥပစာရံ ဝါ အပ္ပနံ ဝါ ပါပေန္တဿ. ယော ဗျာပါဒေါတိ ယော သတ္တေ ကောပေါ, သော ပဟီယိဿတိ. ဝိဟေသာတိ ပါဏိအာဒီဟိ သတ္တာနံ ဝိဟိံသနံ. အရတီတိ ပန္တသေနာသနေသု စေဝ အဓိကုသလဓမ္မေသု စ ဥက္ကဏ္ဌိတတာ. ပဋိဃောတိ ယတ္ထ ကတ္ထစိ သတ္တေသု သင်္ခါရေသု စ ပဋိဟညနကိလေသော. အသုဘန္တိ ဥဒ္ဓုမာတကာဒီသု ဥပစာရပ္ပနံ. ဥဒ္ဓုမာတကာဒီသု အသုဘဘာဝနာ စ နာမေသာ ဝိတ္ထာရတော ဝိသုဒ္ဓိမဂ္ဂေ ကထိတာဝ. ရာဂေါတိ ပဉ္စကာမဂုဏိကရာဂေါ. အနိစ္စသညန္တိ အနိစ္စာနုပဿနာယ သဟဇာတသညံ. ဝိပဿနာ ဧဝ ဝါ ဧသာ အသညာပိ သညာသီသေန သညာတိ ဝုတ္တာ. အသ္မိမာနောတိ ရူပါဒီသု အသ္မီတိ မာနော.

Herein, 'for one who develops' means for one who is attaining either access concentration or absorption concentration. 'Whatever ill will' means whatever anger there is towards beings, that will be abandoned. 'Cruelty' means the harming of beings with one's hands and so on. 'Discontent' means dissatisfaction with remote dwellings and with higher wholesome states. 'Aversion' is the defilement of striking against beings and formations anywhere whatsoever. 'The unlovely' means the access and absorption concentration that occurs in relation to the bloated corpse and so on. And this, the development of the unlovely in relation to the bloated corpse and so on, has already been explained in detail in the Visuddhimagga. 'Lust' is the lust that has the five strands of sensual pleasure as its object. 'The perception of impermanence' is the perception that arises together with the contemplation of impermanence. Or, insight-wisdom itself, although it is not perception, is called 'perception' with perception as the chief factor. 'The conceit “I am”' is the conceit 'I am' in regard to form and so on.

၁၂၁. ဣဒါနိ ထေရေန ပုစ္ဆိတံ ပဉှံ ဝိတ္ထာရေန္တော အာနာပါနဿတိန္တိအာဒိမာဟ. တတ္ထ ဣဒံ ကမ္မဋ္ဌာနဉ္စ ကမ္မဋ္ဌာနဘာဝနာ စ ပါဠိအတ္ထော စ သဒ္ဓိံ အာနိသံသကထာယ သဗ္ဗော သဗ္ဗာကာရေန ဝိသုဒ္ဓိမဂ္ဂေ အနုဿတိနိဒ္ဒေသေ ဝိတ္ထာရိတောယေဝ. ဣမံ ဒေသနံ ဘဂဝါ နေယျပုဂ္ဂလဝသေနေဝ ပရိနိဋ္ဌာပေသီတိ.

121. Now, elaborating on the question asked by the Elder, he spoke the words beginning with 'mindfulness of breathing.' Therein, this meditation subject, the development of the meditation subject, the meaning of the Pāli, together with the discourse on its benefits—all this has already been elaborated in every way in the Visuddhimagga, in the section on the recollections. The Blessed One concluded this teaching only on account of a person to be guided.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

မာဟာရာဟုလောဝါဒသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Mahārāhulovāda Sutta is completed.

၃. စူဠမာလုကျသုတ္တဝဏ္ဏနာ

3. The Commentary on the Cūḷamālukya Sutta

၁၂၂. ဧဝံ မေ သုတန္တိ မာလုကျသုတ္တံ. တတ္ထ မာလုကျပုတ္တဿာတိ ဧဝံနာမကဿ ထေရဿ. ဌပိတာနိ ပဋိက္ခိတ္တာနီတိ ဒိဋ္ဌိဂတာနိ နာမ န ဗျာကာတဗ္ဗာနီတိ ဧဝံ ဌပိတာနိ စေဝ ပဋိက္ခိတ္တာနိ စ. တထာဂတောတိ သတ္တော. တံ မေ န ရုစ္စတီတိ တံ အဗျာကရဏံ မယှံ န ရုစ္စတိ. သိက္ခံ ပစ္စက္ခာယာတိ သိက္ခံ ပဋိက္ခိပိတွာ.

122. The sutta beginning with 'Thus have I heard' is the Cūḷamālukya Sutta. Therein, 'of Mālukyaputta' means: of the elder of that name. 'Set aside and rejected' means: wrong views should not be declared; thus they are both set aside and rejected. 'The Tathāgata' means: a being. 'That does not please me' means: that non-declaration does not please me. 'Having renounced the training' means: having rejected the training.

၁၂၅. ကော သန္တော ကံ ပစ္စာစိက္ခသီတိ ယာစကော ဝါ ဟိ ယာစိတကံ ပစ္စာစိက္ခေယျ, ယာစိတကော ဝါ ယာစကံ. တွံ နေဝ ယာစကော န ယာစိတကော, သော ဒါနိ တွံ ကော သန္တော ကံ ပစ္စာစိက္ခသီတိ အတ္ထော.

125. 'Being who, whom do you renounce?' means: for a requester might renounce one who is asked, or one who is asked might renounce a requester. You are neither a requester nor one who is asked. So now, being who, whom do you renounce? This is the meaning.

၁၂၆. ဝိဒ္ဓေါ [Pg.100] အဿာတိ ပရသေနာယ ဌိတေန ဝိဒ္ဓေါ ဘဝေယျ. ဂါဠှပလေပနေနာတိ ဗဟလလေပနေန. ဘိသက္ကန္တိ ဝေဇ္ဇံ. သလ္လကတ္တန္တိ သလ္လကန္တနံ သလ္လကန္တိယသုတ္တဝါစကံ. အက္ကဿာတိ အက္ကဝါကေ ဂဟေတွာ ဇိယံ ကရောန္တိ. တေန ဝုတ္တံ ‘‘အက္ကဿာ’’တိ. သဏှဿာတိ ဝေဏုဝိလီဝဿ. မရုဝါခီရပဏ္ဏီနမ္ပိ ဝါကေဟိယေဝ ကရောန္တိ. တေန ဝုတ္တံ ယဒိ ဝါ မရုဝါယ ယဒိ ဝါ ခီရပဏ္ဏိနောတိ. ဂစ္ဆန္တိ ပဗ္ဗတဂစ္ဆနဒီဂစ္ဆာဒီသု ဇာတံ. ရောပိမန္တိ ရောပေတွာ ဝဍ္ဎိတံ သရဝနတော သရံ ဂဟေတွာ ကတံ. သိထိလဟနုနောတိ ဧဝံနာမကဿ ပက္ခိနော. ဘေရဝဿာတိ ကာဠသီဟဿ. သေမှာရဿာတိ မက္ကဋဿ. ဧဝံ နောတိ ဧတာယ ဒိဋ္ဌိယာ သတိ န ဟောတီတိ အတ္ထော.

126. 'He would be pierced' means: he might be pierced by one standing in the enemy's army. 'With a thick coating of poison' means: with a heavy coating. 'A surgeon' means: a physician. 'An extraction of the dart' means: the cutting of the dart, a term for the thread used for cutting the dart. 'Of akka' means: they take the bark of the akka tree and make a bowstring. Therefore, it is said, 'of akka.' 'Of sanha' means: of bamboo strips. They also make thread from the bark of maruvā and khīrapaṇṇī plants. Therefore, it is said, 'whether from maruvā or from khīrapaṇṇī.' 'From a thicket' means: grown in mountain-thickets, river-thickets, and so on. 'Cultivated' means: grown by being planted; made by taking an arrow from an arrow-bush. 'Of sithilahanu' means: of a bird with that name. 'Of bherava' means: of a black lion. 'Of semhāra' means: of a monkey. 'It is not so' means: when this view is present, the dwelling in the noble practice does not come to be; this is the meaning.

၁၂၇. အတ္ထေဝ ဇာတီတိ ဧတာယ ဒိဋ္ဌိယာ သတိ ဗြဟ္မစရိယဝါသောဝ နတ္ထိ, ဇာတိ ပန အတ္ထိယေဝ. တထာ ဇရာမရဏာဒီနီတိ ဒဿေတိ. ယေသာဟန္တိ ယေသံ အဟံ. နိဃာတန္တိ ဥပဃာတံ ဝိနာသံ. မမ သာဝကာ ဟိ ဧတေသု နိဗ္ဗိန္နာ ဣဓေဝ နိဗ္ဗာနံ ပါပုဏန္တီတိ အဓိပ္ပာယော.

127. 'Birth certainly exists' means: when this eternalist view is present, it is only the dwelling in the noble practice that does not exist; but birth certainly does exist. Similarly, it shows that aging, death, and so on exist. The word division of 'yesāhaṃ' is 'yesaṃ ahaṃ' (of whom I). 'Nighātaṃ' means: oppression, destruction. Indeed, my disciples, having become disenchanted with these wrong views, attain Nibbāna in this very life. This is the intention.

၁၂၈. တသ္မာတိဟာတိ ယသ္မာ အဗျာကတမေတံ, စတုသစ္စမေဝ မယာ ဗျာကတံ, တသ္မာတိ အတ္ထော. န ဟေတံ မာလုကျပုတ္တ အတ္ထသံဟိတန္တိ ဧတံ ဒိဋ္ဌိဂတံ ဝါ ဧတံ ဗျာကရဏံ ဝါ ကာရဏနိဿိတံ န ဟောတိ. န အာဒိဗြဟ္မစရိယကန္တိ ဗြဟ္မစရိယဿ အာဒိမတ္တမ္ပိ ပုဗ္ဗဘာဂသီလမတ္တမ္ပိ န ဟောတိ. န နိဗ္ဗိဒါယာတိအာဒီသု ဝဋ္ဋေ နိဗ္ဗိန္ဒနတ္ထာယ ဝါ ဝိရဇ္ဈနတ္ထာယ ဝါ ဝဋ္ဋနိရောဓာယ ဝါ ရာဂါဒိဝူပသမနတ္ထာယ ဝါ အဘိညေယျေ ဓမ္မေ အဘိဇာနနတ္ထာယ ဝါ စတုမဂ္ဂသင်္ခါတသမ္ဗောဓတ္ထာယ ဝါ အသင်္ခတနိဗ္ဗာနသစ္ဆိကိရိယတ္ထာယ ဝါ န ဟောတိ. ဧတံ ဟီတိ ဧတံ စတုသစ္စဗျာကရဏံ. အာဒိဗြဟ္မစရိယကန္တိ ဗြဟ္မစရိယဿ အာဒိဘူတံ ပုဗ္ဗပဒဋ္ဌာနံ. သေသံ ဝုတ္တပဋိဝိပက္ခနယေန ဝေဒိတဗ္ဗံ. ဣမမ္ပိ ဒေသနံ ဘဂဝါ နေယျပုဂ္ဂလဝသေန နိဋ္ဌာပေသီတိ.

128. 'Therefore' means: because this is undeclared, and only the Four Truths have been declared by me, therefore. 'This, Mālukyaputta, is not connected with the goal' means: this wrong view, or the declaration of this wrong view, is not based on a valid reason. 'Not fundamental to the noble practice' means: it is not even the beginning of the noble practice, nor is it even the virtue of the preliminary part. In 'not for disenchantment,' and so on: it does not lead to disenchantment with the round of existence, nor to dispassion, nor to the cessation of the round, nor to the calming of lust and so on, nor to directly knowing the phenomena that are to be directly known, nor to the full awakening which is the four paths, nor to the realization of unconditioned Nibbāna. 'For this' means: this declaration of the Four Truths. 'Fundamental to the noble practice' means: it is the beginning of the noble practice, its preliminary basis. The remainder should be understood in the opposite way to what has been said. The Blessed One also concluded this teaching according to the disposition of the person to be guided.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Middle Length Discourses.

စူဠမာလုကျသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Cūḷamālukya Sutta is completed.

၄. မဟာမာလုကျသုတ္တဝဏ္ဏနာ

4. The Commentary on the Mahāmālukya Sutta

၁၂၉. ဧဝံ [Pg.101] မေ သုတန္တိ မဟာမာလုကျသုတ္တံ. တတ္ထ ဩရမ္ဘာဂိယာနီတိ ဟေဋ္ဌာ ကောဋ္ဌာသိကာနိ ကာမဘဝေ နိဗ္ဗတ္တိသံဝတ္တနိကာနိ. သံယောဇနာနီတိ ဗန္ဓနာနိ. ကဿ ခေါ နာမာတိ ကဿ ဒေဝဿ ဝါ မနုဿဿ ဝါ ဒေသိတာနိ ဓာရေသိ, ကိံ တွမေဝေကော အဿောသိ, န အညော ကောစီတိ? အနုသေတီတိ အပ္ပဟီနတာယ အနုသေတိ. အနုသယမာနော သံယောဇနံ နာမ ဟောတိ.

129. The sutta beginning with 'Thus have I heard' is the Mahāmālukya Sutta. Therein, 'lower fetters' means: pertaining to the lower part, causing rebirth in the sensual realm. 'Fetters' means: bonds. 'For whom, indeed?' means: For which deva or human, do you remember, were these taught by me? Did you alone hear this, and no one else? 'It lies latent' means: it lies latent because it has not been abandoned. That which lies latent is called a fetter.

ဧတ္ထ စ ဘဂဝတာ သံယောဇနံ ပုစ္ဆိတံ, ထေရေနပိ သံယောဇနမေဝ ဗျာကတံ. ဧဝံ သန္တေပိ တဿ ဝါဒေ ဘဂဝတာ ဒေါသော အာရောပိတော. သော ကသ္မာတိ စေ? ထေရဿ တထာလဒ္ဓိကတ္တာ. အယဉှိ တဿ လဒ္ဓိ ‘‘သမုဒါစာရက္ခဏေယေဝ ကိလေသေဟိ သံယုတ္တော နာမ ဟောတိ, ဣတရသ္မိံ ခဏေ အသံယုတ္တော’’တိ. တေနဿ ဘဂဝတာ ဒေါသော အာရောပိတော. အထာယသ္မာ အာနန္ဒော စိန္တေသိ – ‘‘ဘဂဝတာ ဘိက္ခုသံဃဿ ဓမ္မံ ဒေသေဿာမီတိ အတ္တနော ဓမ္မတာယေဝ အယံ ဓမ္မဒေသနာ အာရဒ္ဓါ, သာ ဣမိနာ အပဏ္ဍိတေန ဘိက္ခုနာ ဝိသံဝါဒိတာ. ဟန္ဒာဟံ ဘဂဝန္တံ ယာစိတွာ ဘိက္ခူနံ ဓမ္မံ ဒေသေဿာမီ’’တိ. သော ဧဝမကာသိ. တံ ဒဿေတုံ ‘‘ဧဝံ ဝုတ္တေ အာယသ္မာ အာနန္ဒော’’တိအာဒိ ဝုတ္တံ.

And here, a fetter was asked about by the Blessed One, and the Elder also explained about the fetter itself. Even so, a fault was imputed by the Blessed One to his view. If it is asked, 'Why so?', it is because the Elder held such a view. For this was his view: 'One is said to be conjoined with defilements only at the moment of their occurrence; at other moments, one is unconjoined.' For that reason, a fault was imputed to him by the Blessed One. Then the Venerable Ānanda thought: 'The Blessed One, having intended, "I will teach the Dhamma to the Saṅgha of bhikkhus," began this Dhamma discourse according to his own nature. That discourse has been contradicted by this unwise bhikkhu. Come now, having requested the Blessed One, I will teach the Dhamma to the bhikkhus.' He did so. To show this, the passage beginning, 'When this was said, the Venerable Ānanda...' was spoken.

တတ္ထ သက္ကာယဒိဋ္ဌိပရိယုဋ္ဌိတေနာတိ သက္ကာယဒိဋ္ဌိယာ ဂဟိတေန အဘိဘူတေန. သက္ကာယဒိဋ္ဌိပရေတေနာတိ သက္ကာယဒိဋ္ဌိယာ အနုဂတေန. နိဿရဏန္တိ ဒိဋ္ဌိနိဿရဏံ နာမ နိဗ္ဗာနံ, တံ ယထာဘူတံ နပ္ပဇာနာတိ. အပ္ပဋိဝိနီတာတိ အဝိနောဒိတာ အနီဟဋာ. ဩရမ္ဘာဂိယံ သံယောဇနန္တိ ဟေဋ္ဌာဘာဂိယသံယောဇနံ နာမ ဟောတိ. သေသပဒေသုပိ ဧသေဝ နယော. သုက္ကပက္ခော ဥတ္တာနတ္ထောယေဝ. ‘‘သာနုသယာ ပဟီယတီ’’တိ ဝစနတော ပနေတ္ထ ဧကစ္စေ ‘‘အညံ သံယောဇနံ အညော အနုသယော’’တိ ဝဒန္တိ. ‘‘ယထာ ဟိ သဗျဉ္ဇနံ ဘတ္တ’’န္တိ ဝုတ္တေ ဘတ္တတော အညံ ဗျဉ္ဇနံ ဟောတိ, ဧဝံ ‘‘သာနုသယာ’’တိ ဝစနတော ပရိယုဋ္ဌာနသက္ကာယဒိဋ္ဌိတော အညေန အနုသယေန ဘဝိတဗ္ဗန္တိ တေသံ လဒ္ဓိ. တေ ‘‘သသီသံ ပါရုပိတွာ’’တိအာဒီဟိ ပဋိက္ခိပိတဗ္ဗာ. န ဟိ သီသတော အညော ပုရိသော အတ္ထိ. အထာပိ သိယာ – ‘‘ယဒိ တဒေဝ သံယောဇနံ သော အနုသယော, ဧဝံ သန္တေ ဘဂဝတာ ထေရဿ [Pg.102] တရုဏူပမော ဥပါရမ္ဘော ဒုအာရောပိတော ဟောတီ’’တိ. န ဒုအာရောပိတော, ကသ္မာ? ဧဝံလဒ္ဓိကတ္တာတိ ဝိတ္ထာရိတမေတံ. တသ္မာ သောယေဝ ကိလေသော ဗန္ဓနဋ္ဌေန သံယောဇနံ, အပ္ပဟီနဋ္ဌေန အနုသယောတိ ဣမမတ္ထံ သန္ဓာယ ဘဂဝတာ ‘‘သာနုသယာ ပဟီယတီ’’တိ ဧဝံ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ.

Therein, 'obsessed with identity view' (sakkāyadiṭṭhipariyuṭṭhitena) means: seized and overwhelmed by identity view. 'Possessed by identity view' (sakkāyadiṭṭhiparetena) means: followed along by identity view. 'Escape' (nissaraṇaṃ) means Nibbāna, which is the escape from views; that he does not know as it really is. 'Unsubdued' (appaṭivinītā) means: not dispelled, not removed. 'A lower fetter' (orambhāgiyaṃ saṃyojanaṃ) means: it is a fetter pertaining to the lower part. In the remaining terms also, this is the method. The white section has an obvious meaning. Here, on account of the statement, 'it is abandoned with its underlying tendency,' some say, 'The fetter is one thing, the underlying tendency is another.' Their view is that just as when it is said, 'rice with curry,' the curry is different from the rice, so too, on account of the statement 'with its underlying tendency,' the underlying tendency must be different from the manifest identity view. They are to be refuted with sayings such as 'covering oneself including the head,' for there is no person other than the head. Furthermore, it might be said: 'If that very fetter is that underlying tendency, in that case, the Blessed One's rebuke to the Elder, which has the simile of something tender, would be wrongly imputed.' It is not wrongly imputed. Why? Because of his having such a view; this has been explained in detail. Therefore, it should be understood that that very defilement is a 'fetter' in the sense of binding, and an 'underlying tendency' in the sense of not being abandoned. It was with reference to this meaning that the Blessed One said, 'it is abandoned with its underlying tendency.'

၁၃၂. တစံ ဆေတွာတိအာဒီသု ဣဒံ ဩပမ္မသံသန္ဒနံ – တစစ္ဆေဒေါ ဝိယ ဟိ သမာပတ္တိ ဒဋ္ဌဗ္ဗာ, ဖေဂ္ဂုစ္ဆေဒေါ ဝိယ ဝိပဿနာ, သာရစ္ဆေဒေါ ဝိယ မဂ္ဂေါ. ပဋိပဒါ ပန လောကိယလောကုတ္တရမိဿကာဝ ဝဋ္ဋတိ. ဧဝမေတေ ဒဋ္ဌဗ္ဗာတိ ဧဝရူပါ ပုဂ္ဂလာ ဧဝံ ဒဋ္ဌဗ္ဗာ.

132. In the passage beginning 'Having cut the skin...,' this is the connection of the simile: for attainment should be seen as like the cutting of the skin, insight as like the cutting of the softwood, and the path as like the cutting of the heartwood. The practice, however, is fitting only as a mixture of the mundane and the supramundane. 'Thus these should be seen' means: such persons should be seen in this way.

၁၃၃. ဥပဓိဝိဝေကာတိ ဥပဓိဝိဝေကေန. ဣမိနာ ပဉ္စကာမဂုဏဝိဝေကော ကထိတော. အကုသလာနံ ဓမ္မာနံ ပဟာနာတိ ဣမိနာ နီဝရဏပ္ပဟာနံ ကထိတံ. ကာယဒုဋ္ဌုလ္လာနံ ပဋိပ္ပဿဒ္ဓိယာတိ ဣမိနာ ကာယာလသိယပဋိပ္ပဿဒ္ဓိ ကထိတာ. ဝိဝိစ္စေဝ ကာမေဟီတိ ဥပဓိဝိဝေကေန ကာမေဟိ ဝိနာ ဟုတွာ. ဝိဝိစ္စ အကုသလေဟီတိ အကုသလာနံ ဓမ္မာနံ ပဟာနေန ကာယဒုဋ္ဌုလ္လာနံ ပဋိပ္ပဿဒ္ဓိယာ စ အကုသလေဟိ ဝိနာ ဟုတွာ. ယဒေဝ တတ္ထ ဟောတီတိ ယံ တတ္ထ အန္တောသမာပတ္တိက္ခဏေယေဝ သမာပတ္တိသမုဋ္ဌိတဉ္စ ရူပါဒိဓမ္မဇာတံ ဟောတိ. တေ ဓမ္မေတိ တေ ရူပဂတန္တိအာဒိနာ နယေန ဝုတ္တေ ရူပါဒယော ဓမ္မေ. အနိစ္စတောတိ န နိစ္စတော. ဒုက္ခတောတိ န သုခတော. ရောဂတောတိအာဒီသု အာဗာဓဋ္ဌေန ရောဂတော, အန္တောဒေါသဋ္ဌေန ဂဏ္ဍတော, အနုပဝိဒ္ဓဋ္ဌေန ဒုက္ခဇနနဋ္ဌေန စ သလ္လတော, ဒုက္ခဋ္ဌေန အဃတော, ရောဂဋ္ဌေန အာဗာဓတော, အသကဋ္ဌေန ပရတော, ပလုဇ္ဇနဋ္ဌေန ပလောကတော, နိဿတ္တဋ္ဌေန သုညတော, န အတ္တဋ္ဌေန အနတ္တတော. တတ္ထ အနိစ္စတော, ပလောကတောတိ ဒွီဟိ ပဒေဟိ အနိစ္စလက္ခဏံ ကထိတံ, ဒုက္ခတောတိအာဒီဟိ ဆဟိ ဒုက္ခလက္ခဏံ, ပရတော သုညတော အနတ္တတောတိ တီဟိ အနတ္တလက္ခဏံ.

133. 'Seclusion from the substrates' (upadhiviveka) means: through seclusion from the substrates. By this, seclusion from the five cords of sensual pleasure is taught. By 'for the abandoning of unwholesome states,' the abandoning of the hindrances is taught. By 'through the calming of bodily coarseness,' the calming of bodily sluggishness is taught. 'Secluded from sensual pleasures' means: having become separated from sensual pleasures through seclusion from the substrates. 'Secluded from unwholesome states' means: having become separated from unwholesome states through the abandoning of unwholesome states and the calming of bodily coarseness. 'Whatever is there' means: whatever collection of phenomena such as form, etc., arisen from the attainment, exists right there within the moment of attainment. 'Those phenomena' means: those phenomena, form and so on, spoken of by the method beginning with 'related to form.' 'As impermanent' means: not as permanent. 'As suffering' means: not as pleasant. In 'as a disease,' etc., the meaning should be understood thus: as a disease in the sense of affliction; as a boil in the sense of internal corruption; as a dart in the sense of piercing and causing suffering; as misery in the sense of suffering; as an affliction in the sense of disease; as other in the sense of not being one's own; as perishable in the sense of falling apart; as empty in the sense of being devoid of a being; as not-self in the sense of being the opposite of a self. Therein, with the two terms 'as impermanent' and 'as perishable,' the characteristic of impermanence is taught. With the six terms beginning with 'as suffering,' the characteristic of suffering is taught. With the three terms 'as other,' 'as empty,' and 'as not-self,' the characteristic of not-self is taught.

သော တေဟိ ဓမ္မေဟီတိ သော တေဟိ ဧဝံ တိလက္ခဏံ အာရောပေတွာ ဒိဋ္ဌေဟိ အန္တောသမာပတ္တိယံ ပဉ္စက္ခန္ဓဓမ္မေဟိ. စိတ္တံ ပဋိဝါပေတီတိ စိတ္တံ ပဋိသံဟရတိ မောစေတိ အပနေတိ. ဥပသံဟရတီတိ ဝိပဿနာစိတ္တံ တာဝ သဝနဝသေန [Pg.103] ထုတိဝသေန ပရိယတ္တိဝသေန ပညတ္တိဝသေန စ ဧတံ သန္တံ နိဗ္ဗာနန္တိ ဧဝံ အသင်္ခတာယ အမတာယ ဓာတုယာ ဥပသံဟရတိ. မဂ္ဂစိတ္တံ နိဗ္ဗာနံ အာရမ္မဏကရဏဝသေနေဝ ဧတံ သန္တမေတံ ပဏီတန္တိ န ဧဝံ ဝဒတိ, ဣမိနာ ပန အာကာရေန တံ ပဋိဝိဇ္ဈန္တော တတ္ထ စိတ္တံ ဥပသံဟရတီတိ အတ္ထော. သော တတ္ထ ဌိတောတိ တာယ တိလက္ခဏာရမ္မဏာယ ဝိပဿနာယ ဌိတော. အာသဝါနံ ခယံ ပါပုဏာတီတိ အနုက္ကမေန စတ္တာရော မဂ္ဂေ ဘာဝေတွာ ပါပုဏာတိ. တေနေဝ ဓမ္မရာဂေနာတိ သမထဝိပဿနာဓမ္မေ ဆန္ဒရာဂေန. သမထဝိပဿနာသု ဟိ သဗ္ဗသော ဆန္ဒရာဂံ ပရိယာဒါတုံ သက္ကောန္တော အရဟတ္တံ ပါပုဏာတိ, အသက္ကောန္တော အနာဂါမီ ဟောတိ.

The phrase 'He, by those phenomena' means: he, by those phenomena of the five aggregates within the attainment, which have been seen after applying the three characteristics to them in this way. 'He turns the mind away from them' means: he withdraws the mind, releases it, removes it. 'He directs it' means: the insight-mind, by way of hearing, praise, study, and concept, directs itself to the unconditioned, deathless element, thinking, 'This Nibbāna is peaceful.' The path-mind, however, by the power of making Nibbāna its object, does not say, 'This is peaceful, this is sublime'; rather, the meaning is that, while penetrating it in this manner, he directs the mind there. 'He, established there' means: he is established in that insight which has the three characteristics as its object. 'He reaches the destruction of the taints' means: he reaches it by developing the four paths in sequence. 'Through that very passion for the Dhamma' means: through desire and passion for the dhammas of serenity and insight. For one who is able to completely exhaust desire and passion for serenity and insight attains Arahantship; one who is unable becomes a non-returner.

ယဒေဝ တတ္ထ ဟောတိ ဝေဒနာဂတန္တိ ဣဓ ပန ရူပံ န ဂဟိတံ. ကသ္မာ? သမတိက္ကန္တတ္တာ. အယဉှိ ဟေဋ္ဌာ ရူပါဝစရဇ္ဈာနံ သမာပဇ္ဇိတွာ ရူပံ အတိက္ကမိတွာ အရူပါဝစရသမာပတ္တိံ သမာပန္နောတိ သမထဝသေနပိနေန ရူပံ အတိက္ကန္တံ, ဟေဋ္ဌာ ရူပံ သမ္မဒေဝ သမ္မသိတွာ တံ အတိက္ကမ္မ ဣဒါနိ အရူပံ သမ္မသတီတိ ဝိပဿနာဝသေနပိနေန ရူပံ အတိက္ကန္တံ. အရူပေ ပန သဗ္ဗသောပိ ရူပံ နတ္ထီတိ တံ သန္ဓာယပိ ဣဓ ရူပံ န ဂဟိတံ.

In the phrase, 'whatever is included in feeling that is there,' form is not taken here. Why? Because of having been transcended. For this person, having entered into a form-sphere jhāna below and transcended form, has entered a formless attainment; thus, by the power of serenity, form is transcended by this person. Having properly contemplated form below, and having transcended it, one now contemplates the formless; thus, by the power of insight, form is also transcended by this person. Furthermore, in the formless realms, form is entirely absent; therefore, with reference to that, form is not taken here.

အထ ကိဉ္စရဟီတိ ကိံ ပုစ္ဆာမီတိ ပုစ္ဆတိ? သမထဝသေန ဂစ္ဆတော စိတ္တေကဂ္ဂတာ ဓုရံ ဟောတိ, သော စေတောဝိမုတ္တော နာမ. ဝိပဿနာဝသေန ဂစ္ဆတော ပညာ ဓုရံ ဟောတိ, သော ပညာဝိမုတ္တော နာမာတိ ဧတ္ထ ထေရဿ ကင်္ခါ နတ္ထိ. အယံ သဘာဝဓမ္မောယေဝ, သမထဝသေနေဝ ပန ဂစ္ဆန္တေသု ဧကော စေတောဝိမုတ္တော နာမ ဟောတိ, ဧကော ပညာဝိမုတ္တော. ဝိပဿနာဝသေန ဂစ္ဆန္တေသုပိ ဧကော ပညာဝိမုတ္တော နာမ ဟောတိ, ဧကော စေတောဝိမုတ္တောတိ ဧတ္ထ ကိံ ကာရဏန္တိ ပုစ္ဆတိ.

Regarding the phrase 'Then what now?', he asks, 'What is it that I am asking?' For one who proceeds by way of serenity, one-pointedness of mind is the leading factor; such a one is called 'liberated by mind.' For one who proceeds by way of insight, wisdom is the leading factor; such a one is called 'liberated by wisdom.' In this, the Elder has no doubt. This is simply the nature of things. However, among those who proceed solely by way of serenity, one is called 'liberated by mind,' and another 'liberated by wisdom.' And among those who proceed by way of insight, one is called 'liberated by wisdom,' and another 'liberated by mind.' Regarding this, he asks, 'What is the reason?'

ဣန္ဒြိယဝေမတ္တတံ ဝဒါမီတိ ဣန္ဒြိယနာနတ္တတံ ဝဒါမိ. ဣဒံ ဝုတ္တံ ဟောတိ, န တွံ, အာနန္ဒ, ဒသ ပါရမိယော ပူရေတွာ သဗ္ဗညုတံ ပဋိဝိဇ္ဈိ, တေန တေ ဧတံ အပါကဋံ. အဟံ ပန ပဋိဝိဇ္ဈိံ, တေန မေ ဧတံ ပါကဋံ. ဧတ္ထ ဟိ ဣန္ဒြိယနာနတ္တတာ ကာရဏံ. သမထဝသေနေဝ ဟိ ဂစ္ဆန္တေသု ဧကဿ ဘိက္ခုနော စိတ္တေကဂ္ဂတာ ဓုရံ ဟောတိ, သော စေတောဝိမုတ္တော နာမ ဟောတိ. ဧကဿ ပညာ ဓုရံ ဟောတိ, သော ပညာဝိမုတ္တော နာမ ဟောတိ. ဝိပဿနာဝသေနေဝ စ ဂစ္ဆန္တေသု ဧကဿ ပညာ ဓုရံ ဟောတိ, သော ပညာဝိမုတ္တော [Pg.104] နာမ ဟောတိ. ဧကဿ စိတ္တေကဂ္ဂတာ ဓုရံ ဟောတိ, သော စေတောဝိမုတ္တော နာမ ဟောတိ. ဒွေ အဂ္ဂသာဝကာ သမထဝိပဿနာဓုရေန အရဟတ္တံ ပတ္တာ. တေသု ဓမ္မသေနာပတိ ပညာဝိမုတ္တော ဇာတော, မဟာမောဂ္ဂလ္လာနတ္ထေရော စေတောဝိမုတ္တော. ဣတိ ဣန္ဒြိယဝေမတ္တမေတ္ထ ကာရဏန္တိ ဝေဒိတဗ္ဗံ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

'I declare the diversity of faculties' means 'I declare the difference of faculties.' This is what is meant: 'You, Ānanda, did not penetrate to omniscience after fulfilling the ten perfections; therefore, this is not manifest to you. I, however, have penetrated to it; therefore, this is manifest to me.' Here, the difference of faculties is indeed the reason. For among those who proceed solely by way of serenity, for one bhikkhu, one-pointedness of mind is the leading factor; he is called 'one liberated by mind.' For another, wisdom is the leading factor; he is called 'one liberated by wisdom.' And among those who proceed solely by way of insight, for one bhikkhu, wisdom is the leading factor; he is called 'one liberated by wisdom.' For another, one-pointedness of mind is the leading factor; he is called 'one liberated by mind.' The two chief disciples attained Arahantship through the primary practices of serenity and insight. Of them, the General of the Dhamma became one liberated by wisdom, and the Elder Mahāmoggallāna became one liberated by mind. Thus, it should be understood that the diversity of faculties is the reason here. The rest is clear in all respects.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

မဟာမာလုကျသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Mahāmālukya Sutta is concluded.

၅. ဘဒ္ဒါလိသုတ္တဝဏ္ဏနာ

5. The Commentary on the Bhaddāli Sutta

၁၃၄. ဧဝံ မေ သုတန္တိ ဘဒ္ဒါလိသုတ္တံ. တတ္ထ ဧကာသနဘောဇနန္တိ ဧကသ္မိံ ပုရေဘတ္တေ အသနဘောဇနံ, ဘုဉ္ဇိတဗ္ဗဘတ္တန္တိ အတ္ထော. အပ္ပာဗာဓတန္တိအာဒီနိ ကကစောပမေ ဝိတ္ထာရိတာနိ. န ဥဿဟာမီတိ န သက္ကောမိ. သိယာ ကုက္ကုစ္စံ သိယာ ဝိပ္ပဋိသာရောတိ ဧဝံ ဘုဉ္ဇန္တော ယာဝဇီဝံ ဗြဟ္မစရိယံ စရိတုံ သက္ခိဿာမိ နု ခေါ, န နု ခေါတိ ဣတိ မေ ဝိပ္ပဋိသာရကုက္ကုစ္စံ ဘဝေယျာတိ အတ္ထော. ဧကဒေသံ ဘုဉ္ဇိတွာတိ ပေါရာဏကတ္ထေရာ ကိရ ပတ္တေ ဘတ္တံ ပက္ခိပိတွာ သပ္ပိမှိ ဒိန္နေ သပ္ပိနာ ဥဏှမေဝ ထောကံ ဘုဉ္ဇိတွာ ဟတ္ထေ ဓောဝိတွာ အဝသေသံ ဗဟိ နီဟရိတွာ ဆာယူဒကဖာသုကေ ဌာနေ နိသီဒိတွာ ဘုဉ္ဇန္တိ. ဧတံ သန္ဓာယ သတ္ထာ အာဟ. ဘဒ္ဒါလိ, ပန စိန္တေသိ – ‘‘သစေ သကိံ ပတ္တံ ပူရေတွာ ဒိန္နံ ဘတ္တံ ဘုဉ္ဇိတွာ ပုန ပတ္တံ ဓောဝိတွာ ဩဒနဿ ပူရေတွာ လဒ္ဓံ ဗဟိ နီဟရိတွာ ဆာယူဒကဖာသုကေ ဌာနေ ဘုဉ္ဇေယျ, ဣတိ ဧဝံ ဝဋ္ဋေယျ, ဣတရထာ ကော သက္ကောတီ’’တိ. တသ္မာ ဧဝမ္ပိ ခေါ အဟံ, ဘန္တေ, န ဥဿဟာမီတိ အာဟ. အယံ ကိရ အတီတေ အနန္တရာယ ဇာတိယာ ကာကယောနိယံ နိဗ္ဗတ္တိ. ကာကာ စ နာမ မဟာဆာတကာ ဟောန္တိ. တသ္မာ ဆာတကတ္ထေရော နာမ အဟောသိ. တဿ ပန ဝိရဝန္တဿေဝ ဘဂဝါ တံ မဒ္ဒိတွာ အဇ္ဈောတ္ထရိတွာ – ‘‘ယော ပန ဘိက္ခု ဝိကာလေ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါ ပါစိတ္တိယ’’န္တိ (ပါစိ. ၂၄၈) သိက္ခာပဒံ ပညပေသိ. တေန ဝုတ္တံ အထ ခေါ အာယသ္မာ, ဘဒ္ဒါလိ,…ပေ… အနုဿာဟံ ပဝေဒေသီတိ.

134. “Thus have I heard”—this is the Bhaddāli Sutta. Therein, ‘eating in one session’ means eating a meal once in the morning; the meaning is ‘the meal that should be eaten.’ The phrases beginning with ‘fewness of illness’ are explained in detail in the Kakacopama Sutta. ‘I am unable’ means ‘I cannot.’ ‘There might be scruples, there might be remorse’ means: ‘For me, eating thus, the scruple and remorse, “Will I be able to practice the holy life for my whole life, or will I not?” would arise.’ ‘Having eaten a portion’—it is said that the ancient elders would place food in their bowls, and when ghee was offered, they would eat a little of the warm food with the ghee, wash their hands, take the remainder outside, and sit and eat in a comfortable place with shade and water. The Teacher spoke with reference to this. Bhaddāli, however, thought: ‘If, after filling the bowl once and eating the offered meal, I were to wash the bowl again, have it filled with rice, take what I received outside, and eat it in a comfortable place with shade and water, in this way it would be allowable. Otherwise, who could do it?’ Therefore, he said, ‘Venerable sir, even in this way I am unable.’ It is said that in his immediately preceding life, he was born in the womb of a crow. And crows are known to be very hungry. Therefore, he was called ‘the hungry elder.’ While he was still protesting, the Blessed One, having subdued and overwhelmed him, laid down the training rule: ‘Whatever monk should chew or consume staple or non-staple food at the wrong time, it is an offense requiring expiation’ (Pācittiya 37). Therefore, it was said: ‘Then the Venerable Bhaddāli… declared his inability.’”

ယထာ [Pg.105] တန္တိ ယထာ အညောပိ သိက္ခာယ န ပရိပူရကာရီ ဧကဝိဟာရေပိ ဝသန္တော သတ္ထု သမ္မုခီဘာဝံ န ဒဒေယျ, တထေဝ န အဒါသီတိ အတ္ထော. နေဝ ဘဂဝတော ဥပဋ္ဌာနံ အဂမာသိ, န ဓမ္မဒေသနဋ္ဌာနံ န ဝိတက္ကမာဠကံ, န ဧကံ ဘိက္ခာစာရမဂ္ဂံ ပဋိပဇ္ဇိ. ယသ္မိံ ကုလေ ဘဂဝါ နိသီဒတိ, တဿ ဒွါရေပိ န အဋ္ဌာသိ. သစဿ ဝသနဋ္ဌာနံ ဘဂဝါ ဂစ္ဆတိ, သော ပုရေတရမေဝ ဉတွာ အညတ္ထ ဂစ္ဆတိ. သဒ္ဓါပဗ္ဗဇိတော ကိရေသ ကုလပုတ္တော ပရိသုဒ္ဓသီလော. တေနဿ န အညော ဝိတက္ကော အဟောသိ, – ‘‘မယာ နာမ ဥဒရကာရဏာ ဘဂဝတော သိက္ခာပဒပညာပနံ ပဋိဗာဟိတံ, အနနုစ္ဆဝိကံ မေ ကတ’’န္တိ အယမေဝ ဝိတက္ကော အဟောသိ. တသ္မာ ဧကဝိဟာရေ ဝသန္တောပိ လဇ္ဇာယ သတ္ထု သမ္မုခီဘာဝံ နာဒါသိ.

‘Just as’: just as another who is not a fulfiller of the training, even while dwelling in the same monastery, would not present himself before the Teacher, so too he did not present himself—this is the meaning. He did not go to attend upon the Blessed One, nor to the place of Dhamma teaching, nor to the pavilion for contemplation, nor did he follow the same alms-round path. In whatever family the Blessed One was sitting, he did not stand even at its door. If the Blessed One went to his dwelling place, he, knowing beforehand, would go elsewhere. It is said that this clansman had gone forth out of faith and was of pure virtue. Therefore, he had no other thought than this: ‘By me, for the sake of my belly, the Blessed One's laying down of a training rule has been obstructed. An unseemly thing has been done by me.’ This was the only thought he had. Therefore, even while dwelling in the same monastery, out of shame he did not present himself before the Teacher.

၁၃၅. စီဝရကမ္မံ ကရောန္တီတိ မနုဿာ ဘဂဝတော စီဝရသာဋကံ အဒံသု, တံ ဂဟေတွာ စီဝရံ ကရောန္တိ. ဧတံ ဒေါသကန္တိ ဧတံ ဩကာသမေတံ အပရာဓံ, သတ္ထု သိက္ခာပဒံ ပညပေန္တဿ ပဋိဗာဟိတကာရဏံ သာဓုကံ မနသိ ကရောဟီတိ အတ္ထော. ဒုက္ကရတရန္တိ ဝဿဉှိ ဝသိတွာ ဒိသာပက္ကန္တေ ဘိက္ခူ ကုဟိံ ဝသိတ္ထာတိ ပုစ္ဆန္တိ, တေဟိ ဇေတဝနေ ဝသိမှာတိ ဝုတ္တေ, ‘‘အာဝုသော, ဘဂဝါ ဣမသ္မိံ အန္တောဝဿေ ကတရံ ဇာတကံ ကထေသိ, ကတရံ သုတ္တန္တံ, ကတရံ သိက္ခာပဒံ ပညပေသီ’’တိ ပုစ္ဆိတာရော ဟောန္တိ. တတော ‘‘ဝိကာလဘောဇနသိက္ခာပဒံ ပညပေသိ, ဘဒ္ဒါလိ, နာမ နံ ဧကော ထေရော ပဋိဗာဟီ’’တိ ဝက္ခန္တိ. တံ သုတွာ ဘိက္ခူ – ‘‘ဘဂဝတောပိ နာမ သိက္ခာပဒံ ပညပေန္တဿ ပဋိဗာဟိတံ အယုတ္တံ အကာရဏ’’န္တိ ဝဒန္တိ. ဧဝံ တေ အယံ ဒေါသော မဟာဇနန္တရေ ပါကဋော ဟုတွာ ဒုပ္ပဋိကာရတံ အာပဇ္ဇိဿတီတိ မညမာနာ ဧဝမာဟံသု. အပိစ အညေပိ ဘိက္ခူ ပဝါရေတွာ သတ္ထု သန္တိကံ အာဂမိဿန္တိ. အထ တွံ ‘‘ဧထာဝုသော, မမ သတ္ထာရံ ခမာပေန္တဿ သဟာယာ ဟောထာ’’တိ သံဃံ သန္နိပါတေဿသိ. တတ္ထ အာဂန္တုကာ ပုစ္ဆိဿန္တိ, ‘‘အာဝုသော, ကိံ ဣမိနာပိ ဘိက္ခုနာ ကတ’’န္တိ. တတော ဧတမတ္ထံ သုတွာ ‘‘ဘာရိယံ ကတံ ဘိက္ခုနာ, ဒသဗလံ နာမ ပဋိဗာဟိဿတီတိ အယုတ္တမေတ’’န္တိ ဝက္ခန္တိ. ဧဝမ္ပိ တေ အယံ အပရာဓော မဟာဇနန္တရေ ပါကဋော ဟုတွာ ဒုပ္ပဋိကာရတံ အာပဇ္ဇိဿတီတိ မညမာနာပိ ဧဝမာဟံသု. အထ ဝါ ဘဂဝါ ပဝါရေတွာ စာရိကံ ပက္ကမိဿတိ, အထ တွံ ဂတဂတဋ္ဌာနေ ဘဂဝတော ခမာပနတ္ထာယ သံဃံ သန္နိပါတေဿသိ. တတြ ဒိသာဝါသိနော [Pg.106] ဘိက္ခူ ပုစ္ဆိဿန္တိ, ‘‘အာဝုသော, ကိံ ဣမိနာ ဘိက္ခုနာ ကတ’’န္တိ…ပေ… ဒုပ္ပဋိကာရတံ အာပဇ္ဇိဿတီတိ မညမာနာပိ ဧဝမာဟံသု.

135. ‘They are doing robe-work’ means: people gave the Blessed One a robe-cloth, and taking it, they make a robe. ‘This fault’ means: this occasion for blame, this offense—the reason for having obstructed the Teacher as he was laying down a training rule—‘consider it well,’ this is the meaning. ‘More difficult still’: for after spending the rains retreat, when monks have departed to various directions, others will ask them, ‘Where did you spend the rains?’ When they reply, ‘At Jetavana,’ the inquirers will ask, ‘Friend, which Jātaka did the Blessed One relate during this rains retreat? Which Suttanta? Which training rule did he lay down?’ Then they will say, ‘He laid down the training rule concerning eating at the wrong time, but an elder named Bhaddāli obstructed it.’ Hearing this, the monks will say, ‘It is improper and without reason that the Blessed One should be obstructed while laying down a training rule.’ Thinking, ‘Thus this fault of yours will become manifest among the great populace and will become difficult to remedy,’ they spoke thus. Moreover, other monks, having performed the Pavāraṇā, will come to the Teacher. Then you will assemble the Saṅgha, saying, ‘Come, friends, be my companions in asking the Teacher for forgiveness.’ There, the visiting monks will ask, ‘Friend, what has this monk done?’ Then, hearing this matter, they will say, ‘A grave thing has been done by this monk, that he should obstruct the One with Ten Powers! This is improper.’ Thinking that in this way too this offense of yours will become manifest among the great populace and will become difficult to remedy, they also spoke thus. Or else, the Blessed One, having performed the Pavāraṇā, will set out on tour. Then, in whatever place you go, you will assemble the Saṅgha for the purpose of asking the Blessed One for forgiveness. There, monks residing in the regions will ask, ‘Friend, what has this monk done?’… Thinking that it will become difficult to remedy, they also spoke thus.

ဧတဒဝေါစာတိ အပ္ပတိရူပံ မယာ ကတံ, ဘဂဝါ ပန မဟန္တေပိ အဂုဏေ အလဂ္ဂိတွာ မယှံ အစ္စယံ ပဋိဂ္ဂဏှိဿတီတိ မညမာနော ဧတံ ‘‘အစ္စယော မံ, ဘန္တေ,’’တိအာဒိဝစနံ အဝေါစ. တတ္ထ အစ္စယောတိ အပရာဓော. မံ အစ္စဂမာတိ မံ အတိက္ကမ္မ အဘိဘဝိတွာ ပဝတ္တော. ပဋိဂ္ဂဏှာတူတိ ခမတု. အာယတိံ သံဝရာယာတိ အနာဂတေ သံဝရဏတ္ထာယ, ပုန ဧဝရူပဿ အပရာဓဿ ဒေါသဿ ခလိတဿ အကရဏတ္ထာယ. တဂ္ဃာတိ ဧကံသေန. သမယောပိ ခေါ တေ, ဘဒ္ဒါလီတိ, ဘဒ္ဒါလိ, တယာ ပဋိဝိဇ္ဈိတဗ္ဗယုတ္တကံ ဧကံ ကာရဏံ အတ္ထိ, တမ္ပိ တေ န ပဋိဝိဒ္ဓံ န သလ္လက္ခိတန္တိ ဒဿေတိ.

‘He said this’: thinking, ‘An improper thing was done by me, but the Blessed One, not clinging even to great faults, will accept my transgression,’ he spoke the words beginning, ‘A transgression has overcome me, venerable sir.’ Therein, ‘transgression’ means offense. ‘It overcame me’ means it occurred having surpassed and overwhelmed me. ‘May he accept’ means may he forgive. ‘For restraint in the future’ means for the sake of restraint in the future, for the sake of not committing such an offense, fault, or failing again. ‘Indeed’ means unequivocally. ‘The time, Bhaddāli’: this shows, ‘Bhaddāli, there is a reason that should have been penetrated by you, but it has not been penetrated by you, not discerned by you.’

၁၃၆. ဥဘတောဘာဂဝိမုတ္တောတိအာဒီသု ဓမ္မာနုသာရီ, သဒ္ဓါနုသာရီတိ ဒွေ ဧကစိတ္တက္ခဏိကာ မဂ္ဂသမင်္ဂိပုဂ္ဂလာ. ဧတေ ပန သတ္တပိ အရိယပုဂ္ဂလေ ဘဂဝတာပိ ဧဝံ အာဏာပေတုံ န ယုတ္တံ, ဘဂဝတာ အာဏတ္တေ တေသမ္ပိ ဧဝံ ကာတုံ န ယုတ္တံ. အဋ္ဌာနပရိကပ္ပဝသေန ပန အရိယပုဂ္ဂလာနံ သုဝစဘာဝဒဿနတ္ထံ ဘဒ္ဒါလိတ္ထေရဿ စ ဒုဗ္ဗစဘာဝဒဿနတ္ထမေတံ ဝုတ္တံ.

136. In the passages beginning with 'one liberated in both ways,' the Dhamma-follower and the faith-follower are two individuals endowed with the path-mind, possessing a single mind-moment. However, it is not proper for even the Blessed One to command these seven noble individuals in this way, nor is it proper for them to act thus when commanded by the Blessed One. This, however, was said by way of considering an impossible supposition, in order to show the quality of being easy to admonish of the noble individuals, and to show the quality of being difficult to admonish of the Elder Bhaddāli.

အပိ နု တွံ တသ္မိံ သမယေ ဥဘတောဘာဂဝိမုတ္တောတိ ဒေသနံ ကသ္မာ အာရဘိ? ဘဒ္ဒါလိဿ နိဂ္ဂဟဏတ္ထံ. အယဉှေတ္ထ အဓိပ္ပာယော – ဘဒ္ဒါလိ, ဣမေ သတ္တ အရိယပုဂ္ဂလာ လောကေ ဒက္ခိဏေယျာ မမ သာသနေ သာမိနော, မယိ သိက္ခာပဒံ ပညပေန္တေ ပဋိဗာဟိတဗ္ဗယုတ္တေ ကာရဏေ သတိ ဧတေသံ ပဋိဗာဟိတုံ ယုတ္တံ. တွံ ပန မမ သာသနတော ဗာဟိရကော, မယိ သိက္ခာပဒံ ပညပေန္တေ တုယှံ ပဋိဗာဟိတုံ န ယုတ္တန္တိ.

Why then was the discourse 'Were you at that time one liberated in both ways?' initiated? For the purpose of subduing Bhaddāli. This, indeed, is the intention here: 'Bhaddāli, these seven noble individuals are worthy of the highest offerings in the world; they are masters in my Dispensation. When I am laying down a training rule, if there is a reason that ought to be objected to, it is proper for them to object. You, however, are external to my Dispensation; when I am laying down a training rule, it is not proper for you to object.' This is the intention.

ရိတ္တော တုစ္ဆောတိ အန္တော အရိယဂုဏာနံ အဘာဝေန ရိတ္တကော တုစ္ဆကော, ဣဿရဝစနေ ကိဉ္စိ န ဟောတိ. ယထာဓမ္မံ ပဋိကရောသီတိ ယထာ ဓမ္မော ဌိတော, တထေဝ ကရောသိ, ခမာပေသီတိ ဝုတ္တံ ဟောတိ. တံ တေ မယံ ပဋိဂ္ဂဏှာမာတိ တံ တဝ အပရာဓံ မယံ ခမာမ. ဝုဍ္ဎိ ဟေသာ, ဘဒ္ဒါလိ, အရိယဿ ဝိနယေတိ ဧသာ, ဘဒ္ဒါလိ, အရိယဿ ဝိနယေ ဗုဒ္ဓဿ ဘဂဝတော သာသနေ ဝုဍ္ဎိ နာမ. ကတမာ? အစ္စယံ အစ္စယတော ဒိသွာ ယထာဓမ္မံ ပဋိကရိတွာ အာယတိံ သံဝရာပဇ္ဇနာ. ဒေသနံ ပန ပုဂ္ဂလာဓိဋ္ဌာနံ ကရောန္တော ‘‘ယော အစ္စယံ အစ္စယတော ဒိသွာ ယထာဓမ္မံ ပဋိကရောတိ, အာယတိံ သံဝရံ အာပဇ္ဇတီ’’တိ အာဟ.

‘Empty, hollow’ means: due to the absence of the qualities of noble ones within, he is empty and hollow; there is no heeding of the words of the master. ‘You make amends according to the Dhamma’ means: you act in accordance with how the Dhamma stands; it means that you have asked for forgiveness. ‘We accept that from you’ means: we forgive that offense of yours. ‘This, Bhaddāli, is growth in the Noble One's discipline’ means: this, Bhaddāli, is called growth in the Noble One's discipline, in the Dispensation of the Buddha, the Blessed One. What is that? Seeing a transgression as a transgression, making amends according to the Dhamma, and undertaking restraint for the future. However, giving a discourse established on the individual, He said: ‘Whoever, seeing a transgression as a transgression, makes amends according to the Dhamma, undertakes restraint for the future...’

၁၃၇. သတ္ထာပိ [Pg.107] ဥပဝဒတီတိ ‘‘အသုကဝိဟာရဝါသီ အသုကဿ ထေရဿ သဒ္ဓိဝိဟာရိကော အသုကဿ အန္တေဝါသိကော ဣတ္ထန္နာမော နာမ ဘိက္ခု လောကုတ္တရဓမ္မံ နိဗ္ဗတ္တေတုံ အရညံ ပဝိဋ္ဌော’’တိ သုတွာ – ‘‘ကိံ တဿ အရညဝါသေန, ယော မယှံ ပန သာသနေ သိက္ခာယ အပရိပူရကာရီ’’တိ ဧဝံ ဥပဝဒတိ, သေသပဒေသုပိ ဧသေဝ နယော, အပိစေတ္ထ ဒေဝတာ န ကေဝလံ ဥပဝဒန္တိ, ဘေရဝါရမ္မဏံ ဒဿေတွာ ပလာယနာကာရမ္ပိ ကရောန္တိ. အတ္တနာပိ အတ္တာနန္တိ သီလံ အာဝဇ္ဇန္တဿ သံကိလိဋ္ဌဋ္ဌာနံ ပါကဋံ ဟောတိ, စိတ္တံ ဝိဓာဝတိ, န ကမ္မဋ္ဌာနံ အလ္လီယတိ. သော ‘‘ကိံ မာဒိသဿ အရညဝါသေနာ’’တိ ဝိပ္ပဋိသာရီ ဥဋ္ဌာယ ပက္ကမတိ. အတ္တာပိ အတ္တာနံ ဥပဝဒိတောတိ အတ္တနာပိ အတ္တာ ဥပဝဒိတော, အယမေဝ ဝါ ပါဌော. သုက္ကပက္ခော ဝုတ္တပစ္စနီကနယေန ဝေဒိတဗ္ဗော. သော ဝိဝိစ္စေဝ ကာမေဟီတိအာဒိ ဧဝံ သစ္ဆိကရောတီတိ ဒဿနတ္ထံ ဝုတ္တံ.

137. ‘The Teacher also reproaches’ means: having heard, ‘A monk named so-and-so, a resident of such-and-such monastery, the co-resident of such-and-such elder, the pupil of such-and-such teacher, has entered the forest to bring forth the supramundane Dhamma,’ He reproaches thus: ‘What is the use of dwelling in the forest for him, who does not fulfill the training in my Dispensation?’ In the remaining passages, this is the same method. Moreover, in this case, the deities do not merely reproach; showing a terrifying object, they also cause an appearance of fleeing. ‘By oneself also oneself’ means: for one reflecting on his virtue, the place of defilement becomes manifest, the mind runs about, and the meditation subject does not adhere. That monk, becoming remorseful and thinking, ‘What is the use of dwelling in the forest for one like me?’, gets up and departs. ‘Oneself also reproaches oneself’ means: by oneself, oneself is reproached; or this is the reading. The bright side should be understood by the method contrary to what has been said. The passage beginning with ‘He, secluded from sensual pleasures...’ was spoken to show that he realizes it in this way.

၁၄၀. ပသယှ ပသယှ ကာရဏံ ကရောန္တီတိ အပ္ပမတ္တကေပိ ဒေါသေ နိဂ္ဂဟေတွာ ပုနပ္ပုနံ ကာရေန္တိ. နော တထာတိ မဟန္တေပိ အပရာဓေ ယထာ ဣတရံ, ဧဝံ ပသယှ န ကာရေန္တိ. သော ကိရ, ‘‘အာဝုသော, ဘဒ္ဒါလိ, မာ စိန္တယိတ္ထ, ဧဝရူပံ နာမ ဟောတိ, ဧဟိ သတ္ထာရံ ခမာပေဟီ’’တိ ဘိက္ခုသံဃတောပိ, ကဉ္စိ ဘိက္ခုံ ပေသေတွာ အတ္တနော သန္တိကံ ပက္ကောသာပေတွာ, ‘‘ဘဒ္ဒါလိ, မာ စိန္တယိတ္ထ, ဧဝရူပံ နာမ ဟောတီ’’တိ ဧဝံ သတ္ထုသန္တိကာပိ အနုဂ္ဂဟံ ပစ္စာသီသတိ. တတော ‘‘ဘိက္ခုသံဃေနာပိ န သမဿာသိတော, သတ္ထာရာပီ’’တိ စိန္တေတွာ ဧဝမာဟ.

140. ‘Forcibly, forcibly they make him act’ means: having subdued him even for a minor fault, they repeatedly make him undergo punishment. ‘Not so’ means: even for a major offense, they do not forcibly make him undergo punishment as they would for a minor one. It is said that he, Bhaddāli, hoped for support from the community of monks, thinking they would say, ‘Friend Bhaddāli, do not worry, such things happen. Come, ask for the Teacher's forgiveness.’ He also hoped for support from the Teacher, thinking He would have a certain monk sent to summon him to His presence and say, ‘Bhaddāli, do not worry, such things happen.’ Then, thinking, ‘I have not been consoled by the community of monks, nor by the Teacher,’ the Elder Bhaddāli spoke thus.

အထ ဘဂဝါ ဘိက္ခုသံဃောပိ သတ္ထာပိ ဩဝဒိတဗ္ဗယုတ္တမေဝ ဩဝဒတိ, န ဣတရန္တိ ဒဿေတုံ ဣဓ, ဘဒ္ဒါလိ, ဧကစ္စောတိအာဒိမာဟ. တတ္ထ အညေနာညန္တိအာဒီနိ အနုမာနသုတ္တေ ဝိတ္ထာရိတာနိ. န သမ္မာ ဝတ္တတီတိ သမ္မာ ဝတ္တမ္ပိ န ဝတ္တတိ. န လောမံ ပါတေတီတိ အနုလောမဝတ္တေ န ဝတ္တတိ, ဝိလောမမေဝ ဂဏှာတိ. န နိတ္ထာရံ ဝတ္တတီတိ နိတ္ထာရဏကဝတ္တမှိ န ဝတ္တတိ, အာပတ္တိဝုဋ္ဌာနတ္ထံ တုရိတတုရိတော ဆန္ဒဇာတော န ဟောတိ. တတြာတိ တသ္မိံ တဿ ဒုဗ္ဗစကရဏေ. အဘိဏှာပတ္တိကောတိ နိရန္တရာပတ္တိကော. အာပတ္တိဗဟုလောတိ သာပတ္တိကကာလောဝဿ ဗဟု, သုဒ္ဓေါ နိရာပတ္တိကကာလော အပ္ပောတိ အတ္ထော. န ခိပ္ပမေဝ ဝူပသမ္မတီတိ ခိပ္ပံ န ဝူပသမ္မတိ, ဒီဃသုတ္တံ ဟောတိ. ဝိနယဓရာ [Pg.108] ပါဒဓောဝနကာလေ အာဂတံ ‘‘ဂစ္ဆာဝုသော, ဝတ္တဝေလာ’’တိ ဝဒန္တိ. ပုန ကာလံ မညိတွာ အာဂတံ ‘‘ဂစ္ဆာဝုသော, တုယှံ ဝိဟာရဝေလာ, ဂစ္ဆာဝုသော, သာမဏေရာဒီနံ ဥဒ္ဒေသဒါနဝေလာ, အမှာကံ နှာနဝေလာ, ထေရူပဋ္ဌာနဝေလာ, မုခဓောဝနဝေလာ’’တိအာဒီနိ ဝတွာ ဒိဝသဘာဂေပိ ရတ္တိဘာဂေပိ အာဂတံ ဥယျောဇေန္တိယေဝ. ‘‘ကာယ ဝေလာယ, ဘန္တေ, ဩကာသော ဘဝိဿတီ’’တိ ဝုတ္တေပိ ‘‘ဂစ္ဆာဝုသော, တွံ ဣမမေဝ ဌာနံ ဇာနာသိ, အသုကော နာမ ဝိနယဓရတ္ထေရော သိနေဟပါနံ ပိဝတိ, အသုကော ဝိရေစနံ ကာရေတိ, ကသ္မာ တုရိတောသီ’’တိအာဒီနိ ဝတွာ ဒီဃသုတ္တမေဝ ကရောန္တိ.

Then the Blessed One, to show that both the community of monks and the Teacher admonish only the individual who is fit to be admonished and not the other, spoke the words beginning with, ‘Here, Bhaddāli, a certain one...’. Therein, the words beginning with ‘one with another’ have been explained in detail in the Anumāna Sutta. ‘He does not conduct himself rightly’ means: he does not conduct himself in the proper practice. ‘He is not compliant’ means: he does not practice in a compliant way; he takes up only the contrary practice. ‘He does not practice for his deliverance’ means: he does not practice the conduct for deliverance; he does not have a swift and eager desire to arise from the offense. ‘Therein’ means: in that act of being difficult to admonish. ‘One who frequently commits offenses’ means: one who has uninterrupted offenses. ‘One who has many offenses’ means: for him, the time with an offense is much, while the pure time without an offense is little; this is the meaning. ‘It is not quickly settled’ means: it is not pacified quickly; it becomes a long-drawn-out affair. The Vinaya-holders, when the difficult monk with an offense comes at the time for washing feet, say, ‘Go, friend, it is time for duties.’ When he comes again, thinking he knows the time, they say, ‘Go, friend, it is time for your dwelling,’ ‘Go, friend, it is time for giving instruction to the novices and others,’ ‘It is our time for bathing,’ ‘It is time for attending to the elders,’ ‘It is time for washing the face.’ Having said these and other things, they send him away when he comes by day or by night. Even when he says, ‘Venerable sirs, at what time will there be an opportunity?’, they say, ‘Go, friend, you only know this one place. A certain Vinaya-holding elder is drinking a fruit tonic; another is taking a purgative. Why are you in a hurry?’ Having said these and other things, they make it a long-drawn-out affair.

၁၄၁. ခိပ္ပမေဝ ဝူပသမ္မတီတိ လဟုံ ဝူပသမ္မတိ, န ဒီဃသုတ္တံ ဟောတိ. ဥဿုက္ကာပန္နာ ဘိက္ခူ – ‘‘အာဝုသော, အယံ သုဗ္ဗစော ဘိက္ခု, ဇနပဒဝါသိနော နာမ ဂါမန္တသေနာသနေ ဝသနဋ္ဌာနနိသဇ္ဇနာဒီနိ န ဖာသုကာနိ ဟောန္တိ, ဘိက္ခာစာရောပိ ဒုက္ခော ဟောတိ, သီဃမဿ အဓိကရဏံ ဝူပသမေမာ’’တိ သန္နိပတိတွာ အာပတ္တိတော ဝုဋ္ဌာပေတွာ သုဒ္ဓန္တေ ပတိဋ္ဌာပေန္တိ.

141. ‘It is quickly settled’ means: it is pacified quickly; it does not become a long-drawn-out affair. The zealous monks, thinking, ‘Friends, this monk is easy to admonish. For those dwelling in the countryside, the places for staying, standing, sitting, and so on, in a monastery near a village are not comfortable, and the alms-round is also difficult. Let us quickly settle his legal issue,’ assemble, make him rise from the offense, and establish him in a state of purity.

၁၄၂. အဓိစ္စာပတ္တိကောတိ ကဒါစိ ကဒါစိ အာပတ္တိံ အာပဇ္ဇတိ. သော ကိဉ္စာပိ လဇ္ဇီ ဟောတိ ပကတတ္တော, ဒုဗ္ဗစတ္တာ ပနဿ ဘိက္ခူ တထေဝ ပဋိပဇ္ဇန္တိ.

142. ‘One who commits an offense occasionally’ means: he sometimes commits an offense. Although that monk is scrupulous and of normal conduct, on account of his being difficult to admonish, the monks treat him in that very same way.

၁၄၄. သဒ္ဓါမတ္တကေန ဝဟတိ ပေမမတ္တကေနာတိ အာစရိယုပဇ္ဈာယေသု အပ္ပမတ္တိကာယ ဂေဟဿိတသဒ္ဓါယ အပ္ပမတ္တကေန ဂေဟဿိတပေမေန ယာပေတိ. ပဋိသန္ဓိဂ္ဂဟဏသဒိသာ ဟိ အယံ ပဗ္ဗဇ္ဇာ နာမ, နဝပဗ္ဗဇိတော ပဗ္ဗဇ္ဇာယ ဂုဏံ အဇာနန္တော အာစရိယုပဇ္ဈာယေသု ပေမမတ္တေန ယာပေတိ, တသ္မာ ဧဝရူပါ သင်္ဂဏှိတဗ္ဗာ. အပ္ပမတ္တကမ္ပိ ဟိ သင်္ဂဟံ လဘိတွာ ပဗ္ဗဇ္ဇာယ ဌိတာ အဘိညာပတ္တာ မဟာသမဏာ ဘဝိဿန္တိ. ဧတ္တကေန ကထာမဂ္ဂေန ‘‘ဩဝဒိတဗ္ဗယုတ္တကံ ဩဝဒန္တိ, န ဣတရ’’န္တိ ဣမမေဝ ဘဂဝတာ ဒဿိတံ.

144. ‘He gets by with mere faith, with mere affection’ means: he maintains himself with a little household-based faith and a little household-based affection towards his teachers and preceptors. Indeed, this going forth is like the taking of a new birth. A newly gone-forth one, not knowing the virtue of the going forth, maintains himself with mere affection for his teachers and preceptors. Therefore, such ones should be supported. For, having received even a little support, they, established in the going forth and having attained higher knowledge, will become great ascetics. By this line of discourse, it was shown by the Blessed One that: ‘They advise one who is fit to be advised, not the other.’

၁၄၅. အညာယ သဏ္ဌဟိံသူတိ အရဟတ္တေ ပတိဋ္ဌဟိံသု. သတ္တေသု ဟာယမာနေသူတိ ပဋိပတ္တိယာ ဟာယမာနာယ သတ္တာ ဟာယန္တိ နာမ. သဒ္ဓမ္မေ အန္တရဓာယမာနေတိ ပဋိပတ္တိသဒ္ဓမ္မေ အန္တရဓာယမာနေ. ပဋိပတ္တိသဒ္ဓမ္မောပိ ဟိ ပဋိပတ္တိပူရကေသု သတ္တေသု အသတိ အန္တရဓာယတိ နာမ[Pg.109]. အာသဝဋ္ဌာနီယာတိ အာသဝါ တိဋ္ဌန္တိ ဧတေသူတိ အာသဝဋ္ဌာနီယာ. ယေသု ဒိဋ္ဌဓမ္မိကသမ္ပရာယိကာ ပရူပဝါဒဝိပ္ပဋိသာရဝဓဗန္ဓနာဒယော စေဝ အပါယဒုက္ခဝိသေသဘူတာ စ အာသဝါ တိဋ္ဌန္တိယေဝ. ယသ္မာ နေသံ တေ ကာရဏံ ဟောန္တီတိ အတ္ထော. တေ အာသဝဋ္ဌာနီယာ ဝီတိက္ကမဓမ္မာ ယာဝ န သံဃေ ပါတုဘဝန္တိ, န တာဝ သတ္ထာ သာဝကာနံ သိက္ခာပဒံ ပညပေတီတိ အယမေတ္ထ ယောဇနာ.

145. ‘Having understood, they were established’ means: they were established in the fruit of Arahantship. ‘When beings decline’ means: when the practice declines, beings are said to decline. ‘When the true Dhamma disappears’ means: when the true Dhamma of practice disappears. Indeed, the true Dhamma of practice is said to disappear when there are no beings who fulfill the practice. ‘Grounds for the dangers’ (āsavaṭṭhānīyā): the dangers (āsavā) stand in these (transgressions), therefore they are called ‘grounds for the dangers’. In these (transgressions) stand dangers—such as blame from others, remorse, killing, and imprisonment, which pertain to the present life and the next—as well as dangers that are the special cause of suffering in the woeful states. The meaning is: because those (transgressions) are their cause. As long as those things of transgression which are grounds for the dangers do not appear in the Sangha, the Teacher does not lay down a training rule for the disciples. This is the connection here.

ဧဝံ အကာလံ ဒဿေတွာ ပုန ကာလံ ဒဿေတုံ ယတော စ ခေါ, ဘဒ္ဒါလီတိအာဒိမာဟ. တတ္ထ ယတောတိ ယဒါ, ယသ္မိံ ကာလေတိ ဝုတ္တံ ဟောတိ. သေသံ ဝုတ္တာနုသာရေနေဝ ဝေဒိတဗ္ဗံ. အယံ ဝါ ဧတ္ထ သင်္ခေပတ္ထော – ယသ္မိံ ကာလေ အာသဝဋ္ဌာနီယာ ဓမ္မာတိ သင်္ခံ ဂတာ ဝီတိက္ကမဒေါသာ သံဃေ ပါတုဘဝန္တိ, တဒါ သတ္ထာ သာဝကာနံ သိက္ခာပဒံ ပညပေတိ. ကသ္မာ? တေသံယေဝ အာသဝဋ္ဌာနီယဓမ္မသင်္ခါတာနံ ဝီတိက္ကမဒေါသာနံ ပဋိဃာတာယ.

Having thus shown the unsuitable time, and again, to show the suitable time, he spoke the words beginning with, ‘And when, Bhaddāli…’. Therein, `yato` means ‘when’, ‘at which time’. The remainder should be understood according to the method already stated. Or, this is the concise meaning here: at the time when the faults of transgression, which are designated as ‘dhammas that are grounds for the dangers,’ appear in the Sangha, then the Teacher lays down a training rule for the disciples. Why? For the removal of those very faults of transgression, which are designated as ‘dhammas that are grounds for the dangers’.

ဧဝံ အာသဝဋ္ဌာနီယာနံ ဓမ္မာနံ အနုပ္ပတ္တိံ သိက္ခာပဒပညတ္တိယာ အကာလံ, ဥပ္ပတ္တိဉ္စ ကာလန္တိ ဝတွာ ဣဒါနိ တေသံ ဓမ္မာနံ အနုပ္ပတ္တိကာလဉ္စ ဥပ္ပတ္တိကာလဉ္စ ဒဿေတုံ ‘‘န တာဝ, ဘဒ္ဒါလိ, ဣဓေကစ္စေ’’တိအာဒိမာဟ. တတ္ထ မဟတ္တန္တိ မဟန္တဘာဝံ. သံဃော ဟိ ယာဝ န ထေရနဝမဇ္ဈိမာနံ ဝသေန မဟတ္တံ ပတ္တော ဟောတိ, တာဝ သေနာသနာနိ ပဟောန္တိ, သာသနေ ဧကစ္စေ အာသဝဋ္ဌာနီယာ ဓမ္မာ န ဥပ္ပဇ္ဇန္တိ. မဟတ္တံ ပတ္တေ ပန တေ ဥပ္ပဇ္ဇန္တိ, အထ သတ္ထာ သိက္ခာပဒံ ပညပေတိ. တတ္ထ မဟတ္တံ ပတ္တေ သံဃေ ပညတ္တသိက္ခာပဒါနိ –

Having thus spoken of the non-arising of things that are grounds for the taints as the unsuitable time for laying down a training rule, and their arising as the suitable time, now, to show the time of non-arising and the time of arising of those things, he spoke the words beginning with, ‘Not yet, Bhaddāli, here some…’. Therein, `mahattaṃ` means the state of being numerous. For as long as the Sangha has not attained numerousness by way of elders, middle-status monks, and new monks, the lodgings suffice, and certain things that are grounds for the taints do not arise in the Dispensation. But when numerousness is attained, they arise, and then the Teacher lays down a training rule. Therein, the training rules laid down when the Sangha attained numerousness are:

‘‘ယော ပန ဘိက္ခု အနုပသမ္ပန္နေန ဥတ္တရိဒွိရတ္တတိရတ္တံ သဟသေယျံ ကပ္ပေယျ ပါစိတ္တိယံ (ပါစိ. ၅၁). ယာ ပန ဘိက္ခုနီ အနုဝဿံ ဝုဋ္ဌာပေယျ ပါစိတ္တိယံ (ပါစိ. ၁၁၇၁). ယာ ပန ဘိက္ခုနီ ဧကဝဿံ ဒွေ ဝုဋ္ဌာပေယျ ပါစိတ္တိယ’’န္တိ (ပါစိ. ၁၁၇၅).

‘Whatever bhikkhu should arrange to lie down together with an unordained person for more than two or three nights, it is an offense of expiation.’ ‘Whatever bhikkhunī should give ordination every year, it is an offense of expiation.’ ‘Whatever bhikkhunī should give ordination to two in one year, it is an offense of expiation.’

ဣမိနာ နယေန ဝေဒိတဗ္ဗာနိ.

They should be understood in this way.

လာဘဂ္ဂန္တိ လာဘဿ အဂ္ဂံ. သံဃော ဟိ ယာဝ န လာဘဂ္ဂပတ္တော ဟောတိ, န တာဝ လာဘံ ပဋိစ္စ အာသဝဋ္ဌာနီယာ ဓမ္မာ ဥပ္ပဇ္ဇန္တိ. ပတ္တေ ပန ဥပ္ပဇ္ဇန္တိ, အထ သတ္ထာ သိက္ခာပဒံ ပညပေတိ –

‘The peak of gain’ means: the excellence of gain. For as long as the Sangha has not reached the peak of gain, things that are grounds for the taints do not arise on account of gain. But when it has been reached, they arise. Then the Teacher lays down a training rule:

‘‘ယော [Pg.110] ပန ဘိက္ခု အစေလကဿ ဝါ ပရိဗ္ဗာဇကဿ ဝါ ပရိဗ္ဗာဇိကာယ ဝါ သဟတ္ထာ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ ဒဒေယျ ပါစိတ္တိယ’’န္တိ (ပါစိ. ၂၇၀).

‘Whatever bhikkhu should give, with his own hand, hard food or soft food to a naked ascetic, a male wanderer, or a female wanderer, it is an offense of expiation.’

ဣဒဉှိ လာဘဂ္ဂပတ္တေ သံဃေ သိက္ခာပဒံ ပညတ္တံ.

Indeed, this training rule was laid down when the Sangha had reached the peak of gain.

ယသဂ္ဂန္တိ ယသဿ အဂ္ဂံ. သံဃော ဟိ ယာဝ န ယသဂ္ဂပတ္တော ဟောတိ, န တာဝ ယသံ ပဋိစ္စ အာသဝဋ္ဌာနီယာ ဓမ္မာ ဥပ္ပဇ္ဇန္တိ. ပတ္တေ ပန ဥပ္ပဇ္ဇန္တိ, အထ သတ္ထာ သိက္ခာပဒံ ပညပေတိ ‘‘သုရာမေရယပါနေ ပါစိတ္တိယ’’န္တိ (ပါစိ. ၃၂၇). ဣဒဉှိ ယသဂ္ဂပတ္တေ သံဃေ သိက္ခာပဒံ ပညတ္တံ.

‘The peak of fame’ means: the excellence of retinue and fame. For as long as the Sangha has not reached the peak of fame, things that are grounds for the taints do not arise on account of fame. But when it has been reached, they arise. Then the Teacher lays down the training rule: ‘Drinking spirits and intoxicants is an offense of expiation.’ Indeed, this training rule was laid down when the Sangha had reached the peak of fame.

ဗာဟုသစ္စန္တိ ဗဟုဿုတဘာဝံ. သံဃော ဟိ ယာဝ န ဗာဟုသစ္စပတ္တော ဟောတိ, န တာဝ အာသဝဋ္ဌာနီယာ ဓမ္မာ ဥပ္ပဇ္ဇန္တိ. ဗာဟုသစ္စပတ္တေ ပန ယသ္မာ ဧကံ နိကာယံ ဒွေ နိကာယေ ပဉ္စပိ နိကာယေ ဥဂ္ဂဟေတွာ အယောနိသော ဥမ္မုဇ္ဇမာနာ ပုဂ္ဂလာ ရသေန ရသံ သံသန္ဒေတွာ ဥဒ္ဓမ္မံ ဥဗ္ဗိနယံ သတ္ထု သာသနံ ဒီပေန္တိ, အထ သတ္ထာ – ‘‘ယော ပန ဘိက္ခု ဧဝံ ဝဒေယျ တထာဟံ ဘဂဝတာ ဓမ္မံ ဒေသိတံ အာဇာနာမိ (ပါစိ. ၄၁၈)…ပေ… သမဏုဒ္ဒေသောပိ စေ ဧဝံ ဝဒေယျာ’’တိအာဒိနာ (ပါစိ. ၄၂၉) နယေန သိက္ခာပဒံ ပညပေတိ.

‘Great learning’ means: the state of having heard much. For as long as the Sangha has not attained great learning, things that are grounds for the taints do not arise. But when great learning is attained, because persons, having learned one Nikāya, two Nikāyas, or even five Nikāyas, emerge improperly and, comparing the flavor which is the tangible object of non-appropriated matter with the flavor which is the tangible object of appropriated matter, they present the Teacher's Dispensation as non-Dhamma and non-Vinaya. Then the Teacher lays down the training rule by the method beginning: ‘Whatever bhikkhu should say, “Thus do I understand the Dhamma taught by the Blessed One…” … even if a novice should say thus…’.

ရတ္တညုတံ ပတ္တောတိ ဧတ္ထ ရတ္တိယော ဇာနန္တီတိ ရတ္တညူ. အတ္တနော ပဗ္ဗဇိတဒိဝသတော ပဋ္ဌာယ ဗဟူ ရတ္တိယော ဇာနန္တိ, စိရပဗ္ဗဇိတာတိ ဝုတ္တံ ဟောတိ. ရတ္တညူနံ ဘာဝံ ရတ္တညုတံ. တတြ ရတ္တညုတံ ပတ္တေ သံဃေ ဥပသေနံ ဝင်္ဂန္တပုတ္တံ အာရဗ္ဘ သိက္ခာပဒံ ပညတ္တန္တိ ဝေဒိတဗ္ဗံ. သော ဟာယသ္မာ ဦနဒသဝဿေ ဘိက္ခူ ဥပသမ္ပာဒေန္တေ ဒိသွာ ဧကဝဿော သဒ္ဓိဝိဟာရိကံ ဥပသမ္ပာဒေသိ. အထ ဘဂဝါ သိက္ခာပဒံ ပညပေသိ – ‘‘န, ဘိက္ခဝေ, ဦနဒသဝဿေန ဥပသမ္ပာဒေတဗ္ဗော, ယော ဥပသမ္ပာဒေယျ အာပတ္တိ ဒုက္ကဋဿာ’’တိ (မဟာဝ. ၇၅). ဧဝံ ပညတ္တေ သိက္ခာပဒေ ပုန ဘိက္ခူ ‘‘ဒသဝဿမှာ ဒသဝဿမှာ’’တိ ဗာလာ အဗျတ္တာ ဥပသမ္ပာဒေန္တိ. အထ ဘဂဝါ အပရမ္ပိ သိက္ခာပဒံ ပညပေသိ – ‘‘န, ဘိက္ခဝေ, ဗာလေန အဗျတ္တေန ဥပသမ္ပာဒေတဗ္ဗော, ယော ဥပသမ္ပာဒေယျ, အာပတ္တိ ဒုက္ကဋဿ. အနုဇာနာမိ, ဘိက္ခဝေ, ဗျတ္တေန ဘိက္ခုနာ ပဋိဗလေန ဒသဝဿေန ဝါ အတိရေကဒသဝဿေန ဝါ ဥပသမ္ပာဒေတု’’န္တိ. ဣတိ ရတ္တညုတံ ပတ္တကာလေ ဒွေ သိက္ခာပဒါနိ ပညတ္တာနိ.

In the passage 'Rattaññutaṃ patto' (attained seniority), 'rattaññū' are those who know the nights. They know many nights from the day of their own ordination; it is said that they have been ordained for a long time. The state of those who know the nights is 'rattaññutaṃ' (seniority). In this context, it should be understood that when the Sangha had attained seniority, the training rule was laid down concerning Upasena, the son of Vaṅganta. That venerable one, seeing monks who were themselves of less than ten vassas giving ordination, himself being of one vassa, gave ordination to his co-resident pupil. Then the Blessed One laid down the training rule: “Monks, one with less than ten vassas should not give ordination. Whoever should give ordination commits an offense of wrongdoing.” When this training rule was laid down, foolish and incompetent monks again gave ordination, thinking, “We are of ten vassas, we are of ten vassas.” Then the Blessed One laid down another training rule: “Monks, a foolish and incompetent one should not give ordination. Whoever should give ordination commits an offense of wrongdoing. I allow, monks, a competent and capable monk of ten vassas or more than ten vassas to give ordination.” Thus, at the time when seniority was attained, two training rules were laid down.

၁၄၆. အာဇာနီယသုသူပမံ [Pg.111] ဓမ္မပရိယာယံ ဒေသေသိန္တိ တရုဏာဇာနီယဥပမံ ကတွာ ဓမ္မံ ဒေသယိံ. တတြာတိ တသ္မိံ အသရဏေ. န ခေါ, ဘဒ္ဒါလိ, ဧသေဝ ဟေတူတိ န ဧသ သိက္ခာယ အပရိပူရကာရီဘာဝေါယေဝ ဧကော ဟေတု.

146. ‘I taught the Dhamma discourse, the simile of the young thoroughbred’ means: having made the simile of a young thoroughbred, I taught the Dhamma. ‘Therein’ means in that non-recollection. ‘Not so, Bhaddāli, is this the only reason’ means: this state of not being a fulfiller of the training is not the only reason.

၁၄၇. မုခါဓာနေ ကာရဏံ ကာရေတီတိ ခလီနဗန္ဓာဒီဟိ မုခဋ္ဌပနေ သာဓုကံ ဂီဝံ ပဂ္ဂဏှာပေတုံ ကာရဏံ ကာရေတိ. ဝိသူကာယိတာနီတိအာဒီဟိ ဝိသေဝနာစာရံ ကထေသိ. သဗ္ဗာနေဝ ဟေတာနိ အညမညဝေဝစနာနိ. တသ္မိံ ဌာနေတိ တသ္မိံ ဝိသေဝနာစာရေ. ပရိနိဗ္ဗာယတီတိ နိဗ္ဗိသေဝနော ဟောတိ, တံ ဝိသေဝနံ ဇဟတီတိ အတ္ထော. ယုဂါဓာနေတိ ယုဂဋ္ဌပနေ ယုဂဿ သာဓုကံ ဂဟဏတ္ထံ.

147. ‘He has it trained in accepting the bit’ means: by means of the bridle and other tack, in placing it in the mouth, he has it trained to raise its neck well. By ‘unruly acts’ and other such terms, he spoke of unruly conduct. All these are synonyms for one another. ‘In that state’ means in that unruly conduct. ‘He is fully extinguished’ means he becomes disciplined; the meaning is that he abandons that unruliness. ‘In accepting the yoke’ means in placing it on the yoke, for the purpose of bearing the yoke well.

အနုက္ကမေတိ စတ္တာရောပိ ပါဒေ ဧကပ္ပဟာရေနေဝ ဥက္ခိပနေ စ နိက္ခိပနေ စ. ပရသေနာယ ဟိ အာဝါဋေ ဌတွာ အသိံ ဂဟေတွာ အာဂစ္ဆန္တဿ အဿဿ ပါဒေ ဆိန္ဒန္တိ. တသ္မိံ သမယေ ဧသ ဧကပ္ပဟာရေနေဝ စတ္တာရောပိ ပါဒေ ဥက္ခိပိဿတီတိ ရဇ္ဇုဗန္ဓနဝိဓာနေန ဧတံ ကာရဏံ ကရောန္တိ. မဏ္ဍလေတိ ယထာ အဿေ နိသိန္နောယေဝ ဘူမိယံ ပတိတံ အာဝုဓံ ဂဟေတုံ သက္ကောတိ, ဧဝံ ကရဏတ္ထံ မဏ္ဍလေ ကာရဏံ ကာရေတိ. ခုရကာသေတိ အဂ္ဂဂ္ဂခုရေဟိ ပထဝီကမနေ. ရတ္တိံ ဩက္ကန္တကရဏသ္မိဉှိ ယထာ ပဒသဒ္ဒေါ န သုယျတိ, တဒတ္ထံ ဧကသ္မိံ ဌာနေ သညံ ဒတွာ အဂ္ဂဂ္ဂခုရေဟိယေဝ ဂမနံ သိက္ခာပေန္တိ. တံ သန္ဓာယေတံ ဝုတ္တံ. ဇဝေတိ သီဃဝါဟနေ. ‘‘ဓာဝေ’’တိပိ ပါဌော. အတ္တနော ပရာဇယေ သတိ ပလာယနတ္ထံ, ပရံ ပလာယန္တံ အနုဗန္ဓိတွာ ဂဟဏတ္ထဉ္စ ဧတံ ကာရဏံ ကာရေတိ. ဒဝတ္တေတိ ဒဝတ္တာယ, ယုဒ္ဓကာလသ္မိဉှိ ဟတ္ထီသု ဝါ ကောဉ္စနာဒံ ကရောန္တေသု အဿေသု ဝါ ဟသန္တေသု ရထေသု ဝါ နိဃောသန္တေသု ယောဓေသု ဝါ ဥက္ကုဋ္ဌိံ ကရောန္တေသု တဿ ရဝဿ အဘာယိတွာ ပရသေနပဝေသနတ္ထံ အယံ ကာရဏာ ကရီယတိ.

'In pacing' means in lifting and in placing down all four feet at the very same instant. For in an enemy army, soldiers standing in a trench and holding a sword cut the feet of an approaching horse. At that time, they perform this training by the method of tying with ropes so that the horse will lift all four feet at the very same instant. 'In circling' means he has it trained in circling for the purpose of being able to pick up a weapon fallen on the ground while still seated on the horse. 'In stepping on the hoof-tips' means in treading the ground with the very tips of the hooves. Indeed, when making an incursion at night, so that the sound of hooves is not heard, for that purpose, having given a signal at one spot, they teach it to go only on the very tips of its hooves. This was said in reference to that. 'In speed' means in swift conveyance. There is also the reading 'Dhāve' (in running). He has this training done for the purpose of fleeing when one's own defeat occurs, and for pursuing and capturing a fleeing enemy. 'In playfulness' means for the sake of playfulness; for at the time of battle, whether elephants are trumpeting, or horses are neighing, or chariots are rumbling, or soldiers are shouting, this training is done so that, unafraid of that noise, it can enter the enemy army.

ရာဇဂုဏေတိ ရညာ ဇာနိတဗ္ဗဂုဏေ. ကူဋကဏ္ဏရညော ကိရ ဂုဠဝဏ္ဏော နာမ အဿော အဟောသိ. ရာဇာ ပါစီနဒွါရေန နိက္ခမိတွာ စေတိယပဗ္ဗတံ ဂမိဿာမီတိ [Pg.112] ကလမ္ဗနဒီတီရံ သမ္ပတ္တော. အဿော တီရေ ဌတွာ ဥဒကံ ဩတရိတုံ န ဣစ္ဆတိ, ရာဇာ အဿာစရိယံ အာမန္တေတွာ – ‘‘အဟော တယာ အဿော သိက္ခာပိတော ဥဒကံ ဩတရိတုံ န ဣစ္ဆတီ’’တိ အာဟ. အာစရိယော – ‘‘သုသိက္ခာပိတော ဒေဝ အဿော, ဧဝမဿ ဟိ စိတ္တံ ‘သစာဟံ ဥဒကံ ဩတရိဿာမိ, ဝါလံ တေမိဿတိ, ဝါလေ တိန္တေ ရညော အင်္ဂေ ဥဒကံ ပါတေယျာ’တိ ဧဝံ တုမှာကံ သရီရေ ဥဒကပါတနဘယေန န ဩတရတိ, ဝါလံ ဂဏှာပေထာ’’တိ အာဟ. ရာဇာ တထာ ကာရေသိ. အဿော ဝေဂေန ဩတရိတွာ ပါရံ ဂတော. ဧတဒတ္ထံ အယံ ကာရဏာ ကရီယတိ. ရာဇဝံသေတိ အဿရာဇဝံသေ. ဝံသော စေသော အဿရာဇာနံ, တထာရူပေန ပဟာရေန ဆိန္နဘိန္နသရီရာပိ အဿာရောဟံ ပရသေနာယ အပါတေတွာ ဗဟိ နီဟရန္တိယေဝ. ဧတဒတ္ထံ ကာရဏံ ကာရေတီတိ အတ္ထော.

'In the royal qualities' means in the qualities to be known by a king. It is said that King Kūṭakaṇṇa had a horse named Guḷavaṇṇa. The king, intending to go to Cetiyapabbata, left through the eastern gate and reached the bank of the Kalamba river. The horse, standing on the bank, did not want to enter the water. The king summoned the horse trainer and said, “Alas, this horse, trained by you, does not want to enter the water!” The trainer replied, “O king, the horse is well-trained. For its thought is thus: ‘If I enter the water, my tail will get wet, and if my tail is wet, water might fall on the king's lap.’ Thus, out of fear of water falling on your body, it does not enter. Have someone hold its tail.” The king did so. The horse swiftly entered the water and went to the other side. This training is done for this purpose. 'In the royal lineage' means in the lineage of kingly horses. And this is the lineage of kingly horses: even though their bodies are cut and broken by such a blow, they carry the horse-rider out of the enemy army without letting him fall. The meaning is that the training is done for this purpose.

ဥတ္တမေ ဇဝေတိ ဇဝသမ္ပတ္တိယံ, ယထာ ဥတ္တမဇဝေါ ဟောတိ, ဧဝံ ကာရဏံ ကာရေတီတိ အတ္ထော. ဥတ္တမေ ဟယေတိ ဥတ္တမဟယဘာဝေ, ယထာ ဥတ္တမဟယော ဟောတိ, ဧဝံ ကာရဏံ ကာရေတီတိ အတ္ထော. တတ္ထ ပကတိယာ ဥတ္တမဟယောဝ ဥတ္တမဟယကာရဏံ အရဟတိ, န အညော. ဥတ္တမဟယကာရဏာယ ဧဝ စ ဟယော ဥတ္တမဇဝံ ပဋိပဇ္ဇတိ, န အညောတိ.

'In supreme speed' means in the accomplishment of speed; the meaning is, he has it trained in such a way that it has supreme speed. 'In the supreme horse' means in the state of being a supreme horse; the meaning is, he has it trained in such a way that it becomes a supreme horse. Therein, by nature, only a supreme horse is worthy of the training for a supreme horse, not another. And only through the training for a supreme horse does a horse attain supreme speed, not another.

တတြိဒံ ဝတ္ထု – ဧကော ကိရ ရာဇာ ဧကံ သိန္ဓဝပေါတကံ လဘိတွာ သိန္ဓဝဘာဝံ အဇာနိတွာဝ ဣမံ သိက္ခာပေဟီတိ အာစရိယဿ အဒါသိ. အာစရိယောပိ တဿ သိန္ဓဝဘာဝံ အဇာနန္တော တံ မာသခါဒကဃောဋကာနံ ကာရဏာသု ဥပနေတိ. သော အတ္တနော အနနုစ္ဆဝိကတ္တာ ကာရဏံ န ပဋိပဇ္ဇတိ. သော တံ ဒမေတုံ အသက္ကောန္တော ‘‘ကူဋဿော အယံ မဟာရာဇာ’’တိ ဝိဿဇ္ဇာပေသိ.

Here is the story: A certain king, it is said, having obtained a young Sindhu horse, and not knowing its quality as a Sindhu horse, gave it to a trainer, saying, “Train this one.” The trainer too, not knowing its quality as a Sindhu horse, subjected it to the trainings of rough, bean-eating horses. Because this was unsuitable for it, it did not undertake the training. He, being unable to tame it, had it sent away, saying, “This is a deceitful horse, O great king.”

အထေကဒိဝသံ ဧကော အဿာစရိယပုဗ္ဗကော ဒဟရော ဥပဇ္ဈာယဿ ဘဏ္ဍကံ ဂဟေတွာ ဂစ္ဆန္တော တံ ပရိခါပိဋ္ဌေ စရန္တံ ဒိသွာ – ‘‘အနဂ္ဃော, ဘန္တေ, သိန္ဓဝပေါတကော’’တိ ဥပဇ္ဈာယဿ ကထေသိ. သစေ ရာဇာ ဇာနေယျ, မင်္ဂလဿံ နံ ကရေယျာတိ. ထေရော အာဟ – ‘‘မိစ္ဆာဒိဋ္ဌိကော, တာတ, ရာဇာ အပ္ပေဝ နာမ ဗုဒ္ဓသာသနေ ပသီဒေယျ ရညော ကထေဟီ’’တိ. သော ဂန္တွာ, – ‘‘မဟာရာဇ, အနဂ္ဃော သိန္ဓဝပေါတကော အတ္ထီ’’တိ ကထေသိ. တယာ ဒိဋ္ဌော[Pg.113], တာတာတိ? အာမ, မဟာရာဇာတိ. ကိံ လဒ္ဓုံ ဝဋ္ဋတီတိ? တုမှာကံ ဘုဉ္ဇနကသုဝဏ္ဏထာလေ တုမှာကံ ဘုဉ္ဇနကဘတ္တံ တုမှာကံ ပိဝနကရသော တုမှာကံ ဂန္ဓာ တုမှာကံ မာလာတိ. ရာဇာ သဗ္ဗံ ဒါပေသိ. ဒဟရော ဂါဟာပေတွာ အဂမာသိ.

Then one day, a young monk who had formerly been a horse trainer, while going with his preceptor's requisites, saw that Sindhu colt grazing on the outer edge of the moat and said to his preceptor, 'Venerable sir, this is a priceless Sindhu colt. If the king were to know of it, he would make it the state auspicious horse.' The elder said, 'Dear one, the king holds wrong views. Perhaps he might yet gain faith in the Buddha’s teaching. Tell the king.' So he went and said, 'Great king, there is a priceless Sindhu colt.' 'Have you seen it, dear one?' 'Yes, great king.' 'What is it worthy to receive?' 'Your golden eating bowl, your food for eating, your drink for drinking, your perfumes, and your garlands.' The king had all these given. The young monk had them taken and went to the horse.

အဿော ဂန္ဓံ ဃာယိတွာဝ ‘‘မယှံ ဂုဏဇာနနကအာစရိယော အတ္ထိ မညေ’’တိ သီသံ ဥက္ခိပိတွာ ဩလောကေန္တော အဋ္ဌာသိ. ဒဟရော ဂန္တွာ ‘‘ဘတ္တံ ဘုဉ္ဇာ’’တိ အစ္ဆရံ ပဟရိ. အဿော အာဂန္တွာ သုဝဏ္ဏထာလေ ဘတ္တံ ဘုဉ္ဇိ, ရသံ ပိဝိ. အထ နံ ဂန္ဓေဟိ ဝိလိမ္ပိတွာ ရာဇပိဠန္ဓနံ ပိဠန္ဓိတွာ ‘‘ပုရတော ပုရတော ဂစ္ဆာ’’တိ အစ္ဆရံ ပဟရိ. သော ဒဟရဿ ပုရတော ပုရတော ဂန္တွာ မင်္ဂလဿဋ္ဌာနေ အဋ္ဌာသိ. ဒဟရော – ‘‘အယံ တေ, မဟာရာဇ, အနဂ္ဃော သိန္ဓဝပေါတကော, ဣမိနာဝ နံ နိယာမေန ကတိပါဟံ ပဋိဇဂ္ဂါပေဟီ’’တိ ဝတွာ နိက္ခမိ.

The horse, just upon smelling the scent, thought, 'It seems there is a trainer who knows my qualities,' and lifting its head, it stood looking. The young monk went and, snapping his fingers, said, 'Eat the rice.' The horse came and ate the rice from the golden plate and drank the juice. Then, after anointing it with perfumes and adorning it with the king's garland, he snapped his fingers, saying, 'Go on ahead.' It went ahead of the young monk and stood in the place of the auspicious horse. The young monk said, 'Great king, this is your priceless Sindhu colt. Look after it in this very manner for a few days,' and then he departed.

အထ ကတိပါဟဿ အစ္စယေန အာဂန္တွာ အဿဿ အာနုဘာဝံ ပဿိဿသိ, မဟာရာဇာတိ. သာဓု အာစရိယ ကုဟိံ ဌတွာ ပဿာမာတိ? ဥယျာနံ ဂစ္ဆ, မဟာရာဇာတိ. ရာဇာ အဿံ ဂါဟာပေတွာ အဂမာသိ. ဒဟရော အစ္ဆရံ ပဟရိတွာ ‘‘ဧတံ ရုက္ခံ အနုပရိယာဟီ’’တိ အဿဿ သညံ အဒါသိ. အဿော ပက္ခန္ဒိတွာ ရုက္ခံ အနုပရိဂန္တွာ အာဂတော. ရာဇာ နေဝ ဂစ္ဆန္တံ န အာဂစ္ဆန္တံ အဒ္ဒသ. ဒိဋ္ဌော တေ, မဟာရာဇာတိ? န ဒိဋ္ဌော, တာတာတိ. ဝလဉ္ဇကဒဏ္ဍံ ဧတံ ရုက္ခံ နိဿာယ ဌပေထာတိ ဝတွာ အစ္ဆရံ ပဟရိ ‘‘ဝလဉ္ဇကဒဏ္ဍံ ဂဟေတွာ ဧဟီ’’တိ. အဿော ပက္ခန္ဒိတွာ မုခေန ဂဟေတွာ အာဂတော. ဒိဋ္ဌံ, မဟာရာဇာတိ. ဒိဋ္ဌံ, တာတာတိ.

Then, after a few days had passed, he returned and said, 'Great king, do you wish to see the horse's power?' 'Good, teacher. Where shall we stand to see it?' 'Go to the park, great king.' The king had the horse brought and went. The young monk snapped his fingers and gave the horse the signal, 'Circle this tree.' The horse leaped, circled the tree, and returned. The king saw it neither going nor coming. 'Did you see it, great king?' 'I did not see it, dear one.' 'Place your royal staff leaning against this tree,' he said, and snapping his fingers, he gave the command, 'Take the royal staff and come.' The horse leaped, took it in its mouth, and returned. 'Was it seen, great king?' 'It was seen, dear one.'

ပုန အစ္ဆရံ ပဟရိ ‘‘ဥယျာနဿ ပါကာရမတ္ထကေန စရိတွာ ဧဟီ’’တိ. အဿော တထာ အကာသိ. ဒိဋ္ဌော, မဟာရာဇာတိ. န ဒိဋ္ဌော, တာတာတိ. ရတ္တကမ္ဗလံ အာဟရာပေတွာ အဿဿ ပါဒေ ဗန္ဓာပေတွာ တထေဝ သညံ အဒါသိ. အဿော ဥလ္လင်္ဃိတွာ ပါကာရမတ္ထကေန အနုပရိယာယိ. ဗလဝတာ ပုရိသေန အာဝိဉ္ဆနအလာတဂ္ဂိသိခါ ဝိယ ဥယျာနပါကာရမတ္ထကေ ပညာယိတ္ထ. အဿော ဂန္တွာ သမီပေ ဌိတော. ဒိဋ္ဌံ, မဟာရာဇာတိ. ဒိဋ္ဌံ, တာတာတိ. မင်္ဂလပေါက္ခရဏိပါကာရမတ္ထကေ အနုပရိယာဟီတိ သညံ အဒါသိ.

Again, he snapped his fingers, saying, 'Travel along the top of the garden wall and come.' The horse did so. 'Have you seen, great king?' 'I have not seen, dear one.' He had a red blanket brought and had it tied to the horse's feet, then gave the same signal as before. The horse leaped and circled along the top of the garden wall. It appeared on top of the garden wall like the tip of a firebrand whirled by a strong man. The horse went and stood nearby. 'Have you seen, great king?' 'I have seen, dear one.' He gave the signal, 'Circle along the top of the wall of the auspicious lotus pond.'

ပုန ‘‘ပေါက္ခရဏိံ ဩတရိတွာ ပဒုမပတ္တေသု စာရိကံ စရာဟီ’’တိ သညံ အဒါသိ. ပေါက္ခရဏိံ ဩတရိတွာ သဗ္ဗပဒုမပတ္တေ စရိတွာ အဂမာသိ, ဧကံ ပတ္တမ္ပိ [Pg.114] အနက္ကန္တံ ဝါ ဖာလိတံ ဝါ ဆိန္ဒိတံ ဝါ ခဏ္ဍိတံ ဝါ နာဟောသိ. ဒိဋ္ဌံ, မဟာရာဇာတိ. ဒိဋ္ဌံ, တာတာတိ. အစ္ဆရံ ပဟရိတွာ တံ ဟတ္ထတလံ ဥပနာမေသိ. ဓာတူပတ္ထဒ္ဓေါ လင်္ဃိတွာ ဟတ္ထတလေ အဋ္ဌာသိ. ဒိဋ္ဌံ, မဟာရာဇာတိ? ဒိဋ္ဌံ, တာတာတိ. ဧဝံ ဥတ္တမဟယော ဧဝ ဥတ္တမကာရဏာယ ဥတ္တမဇဝံ ပဋိပဇ္ဇတိ.

Again, he gave the signal, 'Descend into the pond and tread upon the lotus leaves.' Descending into the pond, it trod upon all the lotus leaves and returned; not a single leaf was untrodden, or split, or severed, or broken. 'Have you seen, great king?' 'I have seen, dear one.' Snapping his fingers, he presented his palm to the horse. Firm in its elements, it leaped and stood upon his palm. 'Have you seen, great king?' 'I have seen, dear one.' Thus, only an excellent horse can achieve excellent speed for an excellent reason.

ဥတ္တမေ သာခလျေတိ မုဒုဝါစာယ. မုဒုဝါစာယ ဟိ, ‘‘တာတ, တွံ မာ စိန္တယိ, ရညော မင်္ဂလဿော ဘဝိဿသိ, ရာဇဘောဇနာဒီနိ လဘိဿသီ’’တိ ဥတ္တမဟယကာရဏံ ကာရေတဗ္ဗော. တေန ဝုတ္တံ ‘‘ဥတ္တမေ သာခလျေ’’တိ. ရာဇဘောဂ္ဂေါတိ ရညော ဥပဘောဂေါ. ရညော အင်္ဂန္တေဝ သင်္ခံ ဂစ္ဆတီတိ ယတ္ထ ကတ္ထစိ ဂစ္ဆန္တေန ဟတ္ထံ ဝိယ ပါဒံ ဝိယ အနောဟာယေဝ ဂန္တဗ္ဗံ ဟောတိ. တသ္မာ အင်္ဂန္တိ သင်္ခံ ဂစ္ဆတိ, စတူသု ဝါ သေနင်္ဂေသု ဧကံ အင်္ဂံ ဟောတိ.

'In the highest friendliness' means with gentle speech. For with gentle speech, the training of an excellent horse is to be carried out, saying, 'Dear one, do not worry; you will become the king’s auspicious horse, you will receive royal food and so on.' Therefore, it is said, 'in the highest friendliness.' 'Fit for a king's use' means for the king's enjoyment. 'It is counted as a limb of the king' means that wherever one goes, one must go without leaving it behind, just like a hand or a foot. Therefore, it is counted as a 'limb.' Or, it is one of the four limbs of an army.

အသေခါယ သမ္မာဒိဋ္ဌိယာတိ အရဟတ္တဖလသမ္မာဒိဋ္ဌိယာ. သမ္မာသင်္ကပ္ပာဒယောပိ တံသမ္ပယုတ္တာဝ. သမ္မာဉာဏံ ပုဗ္ဗေ ဝုတ္တသမ္မာဒိဋ္ဌိယေဝ. ဌပေတွာ ပန အဋ္ဌ ဖလင်္ဂါနိ သေသာ ဓမ္မာ ဝိမုတ္တီတိ ဝေဒိတဗ္ဗာ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ. အယံ ပန ဒေသနာ ဥဂ္ဃဋိတညူပုဂ္ဂလဿ ဝသေန အရဟတ္တနိကူဋံ ဂဟေတွာ နိဋ္ဌာပိတာတိ.

'With the right view of a non-learner' means with the right view associated with the fruit of Arahantship. Right intention and the others are also associated with that. Right knowledge is simply the right view mentioned before. However, setting aside the eight factors of the fruit, the remaining states should be known as 'liberation.' The rest is clear everywhere. This discourse, however, was brought to its conclusion for the sake of a person of quick understanding by taking the pinnacle of Arahantship.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Middle-length Discourses.

ဘဒ္ဒါလိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Bhaddāli Sutta is concluded.

၆. လဋုကိကောပမသုတ္တဝဏ္ဏနာ

6. The Explanation of the Laṭukikopama Sutta

၁၄၈. ဧဝံ မေ သုတန္တိ လဋုကိကောပမသုတ္တံ. တတ္ထ ယေန သော ဝနသဏ္ဍောတိ အယမ္ပိ မဟာဥဒါယိတ္ထေရော ဘဂဝတာ သဒ္ဓိံယေဝ ပိဏ္ဍာယ ပဝိသိတွာ သဒ္ဓိံ ပဋိက္ကမိ. တသ္မာ ယေန သော ဘဂဝတာ ဥပသင်္ကမန္တော ဝနသဏ္ဍော တေနုပသင်္ကမီတိ ဝေဒိတဗ္ဗော. အပဟတ္တာတိ အပဟာရကော. ဥပဟတ္တာတိ ဥပဟာရကော. ပဋိသလ္လာနာ ဝုဋ္ဌိတောတိ ဖလသမာပတ္တိတော ဝုဋ္ဌိတော.

148. The Laṭukikopama Sutta is the one beginning 'Thus have I heard.' Therein, regarding 'to that grove': this Elder Mahā Udāyī, having entered for alms together with the Blessed One, also returned together with him. Therefore, it should be understood thus: he approached that grove which the Blessed One was approaching. 'Apahattā' means one who takes away. 'Upahattā' means one who brings. 'Emerged from seclusion' means having emerged from the attainment of fruition.

၁၄၉. ယံ [Pg.115] ဘဂဝါတိ ယသ္မိံ သမယေ ဘဂဝါ. ဣင်္ဃာတိ အာဏတ္တိယံ နိပါတော. အညထတ္တန္တိ စိတ္တဿ အညထတ္တံ. တဉ္စ ခေါ န ဘဂဝန္တံ ပဋိစ္စ, ဧဝရူပံ ပန ပဏီတဘောဇနံ အလဘန္တာ ကထံ ယာပေဿာမာတိ ဧဝံ ပဏီတဘောဇနံ ပဋိစ္စ အဟောသီတိ ဝေဒိတဗ္ဗံ. ဘူတပုဗ္ဗန္တိ ဣမိနာ ရတ္တိဘောဇနဿ ပဏီတဘာဝံ ဒဿေတိ. သူပေယျန္တိ သူပေန ဥပနေတဗ္ဗံ မစ္ဆမံသကဠီရာဒိ. သမဂ္ဂါ ဘုဉ္ဇိဿာမာတိ ဧကတော ဘုဉ္ဇိဿာမ. သင်္ခတိယောတိ အဘိသင်္ခါရိကခါဒနီယာနိ. သဗ္ဗာ တာ ရတ္တိန္တိ သဗ္ဗာ တာ သင်္ခတိယော ရတ္တိံယေဝ ဟောန္တိ, ဒိဝါ ပန အပ္ပာ ပရိတ္တာ ထောကိကာ ဟောန္တီတိ. မနုဿာ ဟိ ဒိဝါ ယာဂုကဉ္ဇိယာဒီဟိ ယာပေတွာပိ ရတ္တိံ ယထာသတ္တိ ယထာပဏီတမေဝ ဘုဉ္ဇန္တိ.

149. 'When the Blessed One' means: at the time when the Blessed One... 'Iṅgha' is a particle used in the sense of a command. 'A change' means a change of mind. And that did not occur on account of the Blessed One; rather, it should be understood that it occurred on account of the exquisite food, with the thought, 'How shall we subsist if we do not get such exquisite food?' By this phrase 'formerly', he shows the excellent nature of the night-meal. 'With curry' means that which is to be brought with curry, such as fish, meat, bamboo shoots, and so on. 'We will eat together' means: we will eat in one place. 'Prepared foods' means prepared delicacies. 'All that at night' means: all those prepared foods are only for the night; during the day, however, they are few, insignificant, and paltry. For people, having subsisted during the day with gruel, rice-gruel, and so on, at night eat only excellent food according to their ability.

ပုန ဘူတပုဗ္ဗန္တိ ဣမိနာ ရတ္တိ ဝိကာလဘောဇနေ အာဒီနဝံ ဒဿေတိ. တတ္ထ အန္ဓကာရတိမိသာယန္တိ ဗဟလန္ဓကာရေ. မာဏဝေဟီတိ စောရေဟိ. ကတကမ္မေဟီတိ ကတစောရကမ္မေဟိ. စောရာ ကိရ ကတကမ္မာ ယံ နေသံ ဒေဝတံ အာယာစိတွာ ကမ္မံ နိပ္ဖန္နံ, တဿ ဥပဟာရတ္ထာယ မနုဿေ မာရေတွာ ဂလလောဟိတာဒီနိ ဂဏှန္တိ. တေ အညေသု မနုဿေသု မာရိယမာနေသု ကောလာဟလာ ဥပ္ပဇ္ဇိဿန္တိ, ပဗ္ဗဇိတံ ပရိယေသန္တော နာမ နတ္ထီတိ မညမာနာ ဘိက္ခူ ဂဟေတွာ မာရေန္တိ. တံ သန္ဓာယေတံ ဝုတ္တံ. အကတကမ္မေဟီတိ အဋဝိတော ဂါမံ အာဂမနကာလေ ကမ္မနိပ္ဖန္နတ္ထံ ပုရေတရံ ဗလိကမ္မံ ကာတုကာမေဟိ. အသဒ္ဓမ္မေန နိမန္တေတီတိ ‘‘ဧဟိ ဘိက္ခု အဇ္ဇေကရတ္တိံ ဣဓေဝ ဘုဉ္ဇိတွာ ဣဓ ဝသိတွာ သမ္ပတ္တိံ အနုဘဝိတွာ သွေ ဂမိဿသီ’’တိ မေထုနဓမ္မေန နိမန္တေတိ.

Again, by this phrase 'formerly', he shows the danger in eating at the wrong time at night. Therein, 'in the thick darkness' means in dense darkness. 'By young men' means by thieves. 'By those who have done the deed' means by those who have committed an act of thievery. It is said that thieves who have done their deed, having supplicated to a deity of theirs for the accomplishment of their act, kill people to make an offering to that deity and take things like their throat-blood. When other people are being killed, an uproar will arise, so thinking, 'There is no one who will search for a renunciant,' they seize a monk and kill him. It was with reference to this that this was said. 'By those who have not done the deed' means by those who, at the time of coming from the forest to a village, wish to perform a sacrificial offering beforehand for the accomplishment of their act. 'One invites with what is not the true Dhamma' means one invites with the practice of sexual intercourse, saying: 'Come, monk, eat here for one night today, stay here, experience sensual pleasure, and you may go tomorrow.'

ပုန ဘူတပုဗ္ဗန္တိ ဣမိနာ အတ္တနာ ဒိဋ္ဌကာရဏံ ကထေတိ. ဝိဇ္ဇန္တရိကာယာတိ ဝိဇ္ဇုဝိဇ္ဇောတနက္ခဏေ. ဝိဿရမကာသီတိ မဟာသဒ္ဒမကာသိ. အဘုမ္မေတိ ဘူ’တိ ဝဍ္ဎိ, အဘူ’တိ အဝဍ္ဎိ, ဝိနာသော မယှန္တိ အတ္ထော. ပိသာစော ဝတ မန္တိ ပိသာစော မံ ခါဒိတုံ အာဂတော ဝတ. အာတုမာရီ မာတုမာရီတိ ဧတ္ထ အာတူတိ ပိတာ, မာတူတိ မာတာ. ဣဒံ ဝုတ္တံ ဟောတိ – ယဿ ပိတာ ဝါ မာတာ ဝါ အတ္ထိ, တံ မာတာပိတရော အမှာကံ ပုတ္တကောတိ ယထာ တထာ ဝါ ဥပ္ပာဒေတွာ ယံကိဉ္စိ ခါဒနီယဘောဇနီယံ ဒတွာ ဧကသ္မိံ ဌာနေ သယာပေန္တိ. သော ဧဝံ ရတ္တိံ ပိဏ္ဍာယ န စရတိ. တုယှံ ပန မာတာပိတရော မတာ မညေ, တေန ဧဝံ စရသီတိ.

Again, by this phrase 'formerly', he relates a reason he himself has seen. 'In a flash of lightning' means at the moment of a lightning flash. 'He made a cry' means he made a loud sound. In 'it was my undoing', 'bhū' means growth, 'abhū' means non-growth; the meaning is 'my destruction'. 'A goblin, alas, for me' means: a goblin has indeed come to devour me. In 'father-slayer, mother-slayer', 'ātu' means father, and 'mātu' means mother. This is what is meant: For one who has a father or a mother, the parents, saying, 'This is our little son,' somehow or other procure some hard or soft food, give it to him, and make him sleep in one place. Such a person does not wander for alms at night like this. As for you, I suppose your mother and father are dead; is it for that reason that you wander about like this?

၁၅၀. ဧဝမေဝါတိ [Pg.116] ဧဝမေဝ ကိဉ္စိ အာနိသံသံ အပဿန္တာ နိက္ကာရဏေနေဝ. ဧဝမာဟံသူတိ ဂရဟန္တော အာဟ. တတ္ထ အာဟံသူတိ ဝဒန္တိ. ကိံ ပနိမဿာတိ ဣမဿ အပ္ပမတ္တကဿ ဟေတု ကိံ ဝတ္တဗ္ဗံ နာမ, နနု အပဿန္တေန ဝိယ အသုဏန္တေန ဝိယ ဘဝိတဗ္ဗန္တိ. ဩရမတ္တကဿာတိ ပရိတ္တမတ္တကဿ. အဓိသလ္လိခတေဝါယန္တိ အယံ သမဏော နဝနီတံ ပိသန္တော ဝိယ ပဒုမနာဠသုတ္တံ ကကစေန ဩက္ကန္တန္တော ဝိယ အတိသလ္လေခတိ, အတိဝါယာမံ ကရောတိ. သိက္ခာကာမာတိ သာရိပုတ္တမောဂ္ဂလ္လာနာဒယော ဝိယ သိက္ခာကာမာ, တေသု စ အပ္ပစ္စယံ ဥပဋ္ဌပေန္တိ. တေသဉှိ ဧဝံ ဟောတိ ‘‘သစေ ဧတေ ‘အပ္ပမတ္တကမေတံ, ဟရထ ဘဂဝါ’တိ ဝဒေယျုံ, ကိံ သတ္ထာ န ဟရေယျ. ဧဝံ ပန အဝတွာ ဘဂဝန္တံ ပရိဝါရေတွာ နိသိန္နာ ‘ဧဝံ ဘဂဝါ, သာဓု ဘဂဝါ, ပညပေထ ဘဂဝါ’တိ အတိရေကတရံ ဥဿာဟံ ပဋိလဘန္တီ’’တိ. တသ္မာ တေသု အပ္ပစ္စယံ ဥပဋ္ဌပေန္တိ.

150. 'Evamevāti' means: just so, those foolish men, not seeing any benefit, said so without any reason. Thus the Blessed One spoke, wishing to censure. Therein, 'āhaṃsu' means they say. 'Kiṃ panimassa' means: for the sake of this insignificant matter, what is there to be said? Should one not be as if not seeing, as if not hearing? 'Oramattakassa' means of an insignificant fault. 'Adhisallikhatevāyanti' means: this ascetic, like one crushing fresh butter, or like one cutting a lotus stalk with a saw, scrapes excessively, makes excessive effort. 'Sikkhākāmā' means: there are monks desirous of the training, like Sāriputta, Moggallāna, and others, and they cause an offense against them. For this thought occurs to them: 'If these monks were to say, "This is an insignificant matter, remove it, Blessed One," would the Teacher not remove it? But without saying so, having surrounded the Blessed One, they sit and say, "So it is, Blessed One; it is good, Blessed One; may the Blessed One lay it down," and thus they gain even greater enthusiasm.' Therefore, they cause an offense against them.

တေသန္တိ တေသံ ဧကစ္စာနံ မောဃပုရိသာနံ. တန္တိ တံ အပ္ပမတ္တကံ ပဟာတဗ္ဗံ. ထူလော ကလိင်္ဂရောတိ ဂလေ ဗဒ္ဓံ မဟာကဋ္ဌံ ဝိယ ဟောတိ. လဋုကိကာ သကုဏိကာတိ စာတကသကုဏိကာ. သာ ကိရ ရဝသတံ ရဝိတွာ နစ္စသတံ နစ္စိတွာ သကိံ ဂေါစရံ ဂဏှာတိ. အာကာသတော ဘူမိယံ ပတိဋ္ဌိတံ ပန နံ ဒိသွာ ဝစ္ဆပါလကာဒယော ကီဠနတ္ထံ ပူတိလတာယ ဗန္ဓန္တိ. တံ သန္ဓာယေတံ ဝုတ္တံ. အာဂမေတီတိ ဥပေတိ. တဉှိ တဿာတိ တံ ပူတိလတာဗန္ဓနံ တဿာ အပ္ပသရီရတာယ စေဝ အပ္ပထာမတာယ စ ဗလဝဗန္ဓနံ နာမ, မဟန္တံ နာဠိကေရရဇ္ဇု ဝိယ ဒုစ္ဆိဇ္ဇံ ဟောတိ. တေသန္တိ တေသံ မောဃပုရိသာနံ သဒ္ဓါမန္ဒတာယ စ ပညာမန္ဒတာယ စ ဗလဝံ ဗန္ဓနံ နာမ, ဒုက္ကဋဝတ္ထုမတ္တကမ္ပိ မဟန္တံ ပါရာဇိကဝတ္ထု ဝိယ ဒုပ္ပဇဟံ ဟောတိ.

'Tesaṃ' means: for some of those foolish men. 'Taṃ' means: that insignificant thing to be abandoned. 'Thūlo kaliṅgaro' means: it is like a great log tied to the neck. The quail bird (laṭukikā sakuṇikā) is a cātaka bird. It is said that after crying a hundred times and dancing a hundred times, it takes its food just once. But seeing it settled on the ground from the sky, cowherds and others tie it with a pūtilatā creeper for sport. It was with reference to this that this was said. 'Āgameti' means it approaches. 'Tañhi tassā' means: that binding with the pūtilatā creeper, for that bird, on account of its small body and its lack of strength, is indeed a strong binding; it is hard to break, like a great rope of coconut fiber. 'Tesaṃ' means: for those foolish men, on account of their dullness of faith and dullness of wisdom, it is a strong binding; even a mere matter of a dukkaṭa offense becomes as hard to abandon as a great matter of a pārājika offense.

၁၅၁. သုက္ကပက္ခေ ပဟာတဗ္ဗဿာတိ ကိံ ဣမဿ အပ္ပမတ္တကဿ ပဟာတဗ္ဗဿ ဟေတု ဘဂဝတာ ဝတ္တဗ္ဗံ အတ္ထိ, ယဿ နော ဘဂဝါ ပဟာနမာဟ. နနု ဧဝံ ဘဂဝတော အဓိပ္ပာယံ ဉတွာပိ ပဟာတဗ္ဗမေဝါတိ အတ္ထော. အပ္ပောဿုက္ကာတိ အနုဿုက္ကာ. ပန္နလောမာတိ ပတိတလောမာ, န တဿ ပဟာတဗ္ဗဘယေန ဥဒ္ဓဂ္ဂလောမာ. ပရဒတ္တဝုတ္တာတိ ပရေဟိ ဒိန္နဝုတ္တိနော, ပရတော လဒ္ဓေန ယာပေန္တာတိ အတ္ထော. မိဂဘူတေန စေတသာ ဝိဟရန္တီတိ အပစ္စာသီသနပက္ခေ [Pg.117] ဌိတာ ဟုတွာ ဝိဟရန္တိ. မိဂေါ ဟိ ပဟာရံ လဘိတွာ မနုဿာဝါသံ ဂန္တွာ ဘေသဇ္ဇံ ဝါ ဝဏတေလံ ဝါ လဘိဿာမီတိ အဇ္ဈာသယံ အကတွာ ပဟာရံ လဘိတွာဝ အဂါမကံ အရညံ ပဝိသိတွာ ပဟဋဋ္ဌာနံ ဟေဋ္ဌာ ကတွာ နိပတိတွာ ဖာသုဘူတကာလေ ဥဋ္ဌာယ ဂစ္ဆတိ. ဧဝံ မိဂါ အပစ္စာသီသနပက္ခေ ဌိတာ. ဣဒံ သန္ဓာယ ဝုတ္တံ ‘‘မိဂဘူတေန စေတသာ ဝိဟရန္တီ’’တိ. တဉှိ တဿာတိ တံ ဝရတ္တဗန္ဓနံ တဿ ဟတ္ထိနာဂဿ မဟာသရီရတာယ စေဝ မဟာထာမတာယ စ ဒုဗ္ဗလဗန္ဓနံ နာမ. ပူတိလတာ ဝိယ သုဆိဇ္ဇံ ဟောတိ. တေသံ တန္တိ တေသံ တံ ကုလပုတ္တာနံ သဒ္ဓါမဟန္တတာယ စ ပညာမဟန္တတာယ စ မဟန္တံ ပါရာဇိကဝတ္ထုပိ ဒုက္ကဋဝတ္ထုမတ္တကံ ဝိယ သုပ္ပဇဟံ ဟောတိ.

151. Regarding 'sukkapakkhe pahātabbassa': Is there anything to be said by the Blessed One on account of this trifling thing to be abandoned, the abandoning of which our Blessed One has taught? Surely, even knowing the Blessed One’s intention, it is indeed to be abandoned. This is the meaning. 'Appossukkā' means without exertion. 'Pannalomā' means with hair lowered; their hair does not stand on end due to fear of what is to be abandoned. 'Paradattavuttī' means they live on what is given by others; that is, they maintain themselves with what is received from another. This is the meaning. 'Migabhūtena cetasā viharanti' means they dwell, having become established in the state of non-expectation. Indeed, a deer, having been struck, does not form the intention, 'I will go to a human habitation and get medicine or wound-oil.' Rather, having been struck, it enters a village-less forest, lies down with the wounded place underneath, and when it is comfortable, it gets up and goes. Thus, deer are established in the state of non-expectation. Referring to this, it was said: 'they dwell with a mind that has become like a deer's'. Regarding 'tañhi tassa': That binding with a leather strap, for that great elephant, on account of its great body and great strength, is a weak bond. It is as easily broken as a rotten creeper. Regarding 'tesaṃ taṃ': For those sons of good family, on account of their great faith and great wisdom, even a great matter of a Pārājika offense becomes as easy to abandon as a mere matter of a Dukkaṭa offense.

၁၅၂. ဒလိဒ္ဒေါတိ ဒါလိဒ္ဒိယေန သမန္နာဂတော. အဿကောတိ နိဿကော. အနာဠှိယောတိ အနဍ္ဎော. အဂါရကန္တိ ခုဒ္ဒကဂေဟံ. ဩလုဂ္ဂဝိလုဂ္ဂန္တိ ယဿ ဂေဟယဋ္ဌိယော ပိဋ္ဌိဝံသတော မုစ္စိတွာ မဏ္ဍလေ လဂ္ဂါ, မဏ္ဍလတော မုစ္စိတွာ ဘူမိယံ လဂ္ဂါ. ကာကာတိဒါယိန္တိ ယတ္ထ ကိဉ္စိဒေဝ ဘုဉ္ဇိဿာမာတိ အန္တော နိသိန္နကာလေ ဝိသုံ ဒွါရကိစ္စံ နာမ နတ္ထိ, တတော တတော ကာကာ ပဝိသိတွာ ပရိဝါရေန္တိ. သူရကာကာ ဟိ ပလာယနကာလေ စ ယထာသမ္မုခဋ္ဌာနေနေဝ နိက္ခမိတွာ ပလာယန္တိ. နပရမရူပန္တိ န ပုညဝန္တာနံ ဂေဟံ ဝိယ ဥတ္တမရူပံ. ခဋောပိကာတိ ဝိလီဝမဉ္စကော. ဩလုဂ္ဂဝိလုဂ္ဂါတိ ဩဏတုဏ္ဏတာ. ဓညသမဝါပကန္တိ ဓညဉ္စ သမဝါပကဉ္စ. တတ္ထ ဓညံ နာမ ကုဒြူသကော. သမဝါပကန္တိ လာဗုဗီဇကုမ္ဘဏ္ဍဗီဇကာဒိ ဗီဇဇာတံ. နပရမရူပန္တိ ယထာ ပုညဝန္တာနံ ဂန္ဓသာလိဗီဇာဒိ ပရိသုဒ္ဓံ ဗီဇံ, န ဧဝရူပံ. ဇာယိကာတိ ကပဏဇာယာ. နပရမရူပါတိ ပစ္ဆိသီသာ လမ္ဗတ္ထနီ မဟောဒရာ ပိသာစာ ဝိယ ဗီဘစ္ဆာ. သာမညန္တိ သမဏဘာဝေါ. သော ဝတဿံ, ယောဟန္တိ သော ဝတာဟံ ပုရိသော နာမ အဿံ, ယော ကေသမဿုံ ဩဟာရေတွာ ပဗ္ဗဇေယျန္တိ.

152. 'Daliddo' means one endowed with poverty. 'Assako' means without property. 'Anāḷhiyo' means not wealthy. 'Agārakaṃ' means a small house. 'Oluggaviluggaṃ' means a house of which the rafters, having slipped from the ridgepole, are caught on the ring-beam, and having slipped from the ring-beam, are caught on the ground. 'Kākātidāyiṃ' means a place where, when one is sitting inside thinking, 'We will eat something,' there is no need to find a separate doorway; from here and there crows enter and surround one. Indeed, bold crows, when it is time to flee, exit and fly away from whatever spot is in front of them. 'Naparamarūpaṃ' means not of excellent form, like the house of meritorious people. 'Khaṭopikā' means a bedstead woven with palm-strips. 'Oluggaviluggā' means being low and high, i.e., uneven. 'Dhaññasamavāpakaṃ' means grain and what is sown with it. Therein, 'dhaññaṃ' is kudrūsaka grain. 'Samavāpakaṃ' means the collection of seeds such as gourd seeds and pumpkin seeds. 'Naparamarūpaṃ' means not of such a form as the pure seeds, such as fragrant sāli rice seeds, of meritorious people. 'Jāyikā' means a wretched wife. 'Naparamarūpā' means having breasts hanging down like a basket on the head, a large belly, and being repulsive like a goblin. 'Sāmaññaṃ' means the state of a recluse. 'So vatassaṃ, yohaṃ' means: 'Indeed, I would be a true man, I who would go forth after shaving off my hair and beard.'

သော န သက္ကုဏေယျာတိ သော ဧဝံ စိန္တေတွာပိ ဂေဟံ ဂန္တွာ – ‘‘ပဗ္ဗဇ္ဇာ နာမ လာဘဂရုကာ ဒုက္ကရာ ဒုရာသဒါ, သတ္တပိ အဋ္ဌပိ ဂါမေ ပိဏ္ဍာယ စရိတွာ ယထာဓောတေနေဝ ပတ္တေန အာဂန္တဗ္ဗမ္ပိ ဟောတိ, ဧဝံ ယာပေတုံ အသက္ကောန္တဿ [Pg.118] မေ ပုန အာဂတဿ ဝသနဋ္ဌာနံ ဣစ္ဆိတဗ္ဗံ, တိဏဝလ္လိဒဗ္ဗသမ္ဘာရာ နာမ ဒုဿမောဓာနိယာ, ကိန္တိ ကရောမီ’’တိ ဝီမံသတိ. အထဿ တံ အဂါရကံ ဝေဇယန္တပါသာဒေါ ဝိယ ဥပဋ္ဌာတိ. အထဿ ခဋောပိကံ ဩလောကေတွာ – ‘‘မယိ ဂတေ ဣမံ ဝိသင်္ခရိတွာ ဥဒ္ဓနာလာတံ ကရိဿန္တိ, ပုန အဋ္ဋနိပါဒဝိလီဝါဒီနိ လဒ္ဓဗ္ဗာနိ ဟောန္တိ, ကိန္တိ ကရိဿာမီ’’တိ စိန္တေတိ. အထဿ သာ သိရိသယနံ ဝိယ ဥပဋ္ဌာတိ. တတော ဓညကုမ္ဘိံ ဩလောကေတွာ – ‘‘မယိ ဂတေ အယံ ဃရဏီ ဣမံ ဓညံ တေန တေန သဒ္ဓိံ ဘုဉ္ဇိဿတိ. ပုန အာဂတေန ဇီဝိတဝုတ္တိ နာမ လဒ္ဓဗ္ဗာ ဟောတိ, ကိန္တိ ကရိဿာမီ’’တိ စိန္တေတိ. အထဿ သာ အဍ္ဎတေဠသာနိ ကောဋ္ဌာဂါရသတာနိ ဝိယ ဥပဋ္ဌာတိ. တတော မာတုဂါမံ ဩလောကေတွာ – ‘‘မယိ ဂတေ ဣမံ ဟတ္ထိဂေါပကော ဝါ အဿဂေါပကော ဝါ ယော ကောစိ ပလောဘေဿတိ, ပုန အာဂတေန ဘတ္တပါစိကာ နာမ လဒ္ဓဗ္ဗာ ဟောတိ, ကိန္တိ ကရိဿာမီ’’တိ စိန္တေတိ. အထဿ သာ ရူပိနီ ဒေဝီ ဝိယ ဥပဋ္ဌာတိ. ဣဒံ သန္ဓာယ ‘‘သော န သက္ကုဏေယျာ’’တိအာဒိ ဝုတ္တံ.

Regarding 'He would not be able to': Even after thinking thus, he goes home and reflects: 'The going forth is demanding of requisites, difficult, and hard to undertake. After wandering for alms in seven or eight villages, one may have to return with a bowl just as it was washed. For me, unable to maintain myself thus, a place to live will have to be sought upon my return. Grass, vines, and building materials are difficult to gather. What shall I do?' Then that little house appears to him like the Vejayanta palace. Then, looking at his palm-strip bed, he thinks: 'When I am gone, they will dismantle this and make it into firewood for the stove. Again, the frame, legs, palm-strips, and so on will have to be obtained. What shall I do?' Then that bed appears to him like a glorious couch. Next, looking at his grain pot, he thinks: 'When I am gone, this housewife will consume this grain with this man and that. Upon my return, a means of livelihood will have to be found. What shall I do?' Then that grain pot appears to him like twelve hundred and fifty storehouses. Then, looking at the woman, he thinks: 'When I am gone, some elephant keeper or horse keeper or some other person will entice her. Upon my return, a woman to cook rice will have to be found. What shall I do?' Then that woman appears to him like a beautiful goddess. Referring to this, it was said, 'He would not be able to,' and so on.

၁၅၃. နိက္ခဂဏာနန္တိ သုဝဏ္ဏနိက္ခသတာနံ. စယောတိ သန္တာနတော ကတသန္နိစယော. ဓညဂဏာနန္တိ ဓညသကဋသတာနံ.

153. Regarding 'collections of nikkhas': Hundreds of gold nikkhas. Regarding 'a heap': An accumulation made continuously. Regarding 'collections of grain': Hundreds of cartloads of grain.

၁၅၄. စတ္တာရောမေ, ဥဒါယိ, ပုဂ္ဂလာတိ ဣဓ ကိံ ဒဿေတိ? ဟေဋ္ဌာ ‘‘တေ တဉ္စေဝ ပဇဟန္တိ, တေ တဉ္စေဝ နပ္ပဇဟန္တီ’’တိ ပဇဟနကာ စ အပ္ပဇဟနကာ စ ရာသိဝသေန ဒဿိတာ, န ပါဋိယေက္ကံ ဝိဘတ္တာ. ဣဒါနိ ယထာ နာမ ဒဗ္ဗသမ္ဘာရတ္ထံ ဂတော ပုရိသော ပဋိပါဋိယာ ရုက္ခေ ဆိန္ဒိတွာ ပုန နိဝတ္တိတွာ ဝင်္ကဉ္စ ပဟာယ ကမ္မေ ဥပနေတဗ္ဗယုတ္တကမေဝ ဂဏှာတိ, ဧဝမေဝ အပ္ပဇဟနကေ ဆဍ္ဍေတွာ အဗ္ဗောဟာရိကေ ကတွာ ပဇဟနကပုဂ္ဂလာ စတ္တာရော ဟောန္တီတိ ဒဿေတုံ ဣမံ ဒေသနံ အာရဘိ.

154. Regarding 'These four, Udāyi, are types of persons': What does this show here? Previously, with the words 'some abandon it, and some do not abandon it,' those who abandon and those who do not abandon were shown by way of a group, not distinguished individually. Now, just as a man who has gone for the sake of materials, having cut down trees in succession, turns back and, having discarded the crooked wood, takes only that which is suitable to be brought for his work; in the very same way, this discourse was begun to show that, having discarded those who do not abandon and having rendered them non-referable, there are four types of persons who do abandon.

ဥပဓိပဟာနာယာတိ ခန္ဓုပဓိကိလေသုပဓိအဘိသင်္ခါရုပဓိကာမဂုဏူပဓီတိ ဣမေသံ ဥပဓီနံ ပဟာနာယ. ဥပဓိပဋိသံယုတ္တာတိ ဥပဓိအနုဓာဝနကာ. သရသင်္ကပ္ပာတိ ဧတ္ထ သရန္တိ ဓာဝန္တီတိ သရာ. သင်္ကပ္ပေန္တီတိ သင်္ကပ္ပာ. ပဒဒွယေနပိ ဝိတက္ကာယေဝ ဝုတ္တာ. သမုဒါစရန္တီတိ အဘိဘဝန္တိ အဇ္ဈောတ္ထရိတွာ ဝတ္တန္တိ. သံယုတ္တောတိ ကိလေသေဟိ သံယုတ္တော. ဣန္ဒြိယဝေမတ္တတာတိ ဣန္ဒြိယနာနတ္တတာ[Pg.119]. ကဒါစိ ကရဟစီတိ ဗဟုကာလံ ဝီတိဝတ္တေတွာ. သတိသမ္မောသာတိ သတိသမ္မောသေန. နိပါတောတိ အယောကဋာဟမှိ ပတနံ. ဧတ္တာဝတာ ‘‘နပ္ပဇဟတိ, ပဇဟတိ, ခိပ္ပံ ပဇဟတီ’’တိ တယော ရာသယော ဒဿိတာ. တေသု စတ္တာရော ဇနာ နပ္ပဇဟန္တိ နာမ, စတ္တာရော ပဇဟန္တိ နာမ, စတ္တာရော ခိပ္ပံ ပဇဟန္တိ နာမ.

'For the abandoning of attachments' refers to the abandonment of these attachments: the aggregates as attachment, the defilements as attachment, the volitional formations as attachment, and sensual pleasures as attachment. 'Connected with attachments' means thoughts that run after attachments. Regarding 'thoughts that run': herein, `sarā` means they run towards various objects; `saṅkappā` means they conceive of them. By both terms, only sensual thoughts are meant. 'They arise' means they overwhelm; having overwhelmed, they occur. 'Connected' means connected with the defilements. 'Diversity of faculties' means the variety of faculties. 'Occasionally' means after letting a long time pass. 'Through loss of mindfulness' means due to a lapse of mindfulness. 'A fall' means the falling of a raindrop onto an iron pan. By this much, three groups have been shown: 'does not abandon,' 'abandons,' and 'quickly abandons.' Among them, four persons are called 'those who do not abandon,' four are called 'those who abandon,' and four are called 'those who quickly abandon.'

တတ္ထ ပုထုဇ္ဇနော သောတာပန္နော သကဒါဂါမီ အနာဂါမီတိ ဣမေ စတ္တာရော ဇနာ နပ္ပဇဟန္တိ နာမ. ပုထုဇ္ဇနာဒယော တာဝ မာ ပဇဟန္တု, အနာဂါမီ ကထံ န ပဇဟတီတိ? သောပိ ဟိ ယာဝဒေဝဿ ဘဝလောဘော အတ္ထိ, တာဝ အဟောသုခံ အဟောသုခန္တိ အဘိနန္ဒတိ. တသ္မာ နပ္ပဇဟတိ နာမ. ဧတေယေဝ ပန စတ္တာရော ဇနာ ပဇဟန္တိ နာမ. သောတာပန္နာဒယော တာဝ ပဇဟန္တု, ပုထုဇ္ဇနော ကထံ ပဇဟတီတိ? အာရဒ္ဓဝိပဿကော ဟိ သတိသမ္မောသေန သဟသာ ကိလေသေ ဥပ္ပန္နေ ‘‘မာဒိသဿ နာမ ဘိက္ခုနော ကိလေသော ဥပ္ပန္နော’’တိ သံဝေဂံ ကတွာ ဝီရိယံ ပဂ္ဂယှ ဝိပဿနံ ဝဍ္ဎေတွာ မဂ္ဂေန ကိလေသေ သမုဂ္ဃာတေတိ. ဣတိ သော ပဇဟတိ နာမ. တေယေဝ စတ္တာရော ခိပ္ပံ ပဇဟန္တိ နာမ. တတ္ထ ဣမသ္မိံ သုတ္တေ, မဟာဟတ္ထိပဒေါပမေ (မ. နိ. ၁.၂၈၈ အာဒယော), ဣန္ဒြိယဘာဝနေတိ (မ. နိ. ၃.၄၅၃ အာဒယော) ဣမေသု သုတ္တေသု ကိဉ္စာပိ တတိယဝါရော ဂဟိတော, ပဉှော ပန ဒုတိယဝါရေနေဝ ကထိတောတိ ဝေဒိတဗ္ဗော.

Herein, the ordinary person, the stream-enterer, the once-returner, and the non-returner—these four persons are called 'those who do not abandon.' Let the ordinary persons and so on not abandon for now, but for what reason does the non-returner not abandon? Because, for as long as craving for existence exists for him, to that extent he delights. Therefore, he is called 'one who does not abandon.' Furthermore, these same four persons are called 'those who abandon.' Let the stream-enterers and so on abandon, but how does the ordinary person abandon? For an ordinary person who has undertaken insight meditation, when a defilement suddenly arises due to a lapse of mindfulness, having become alarmed, thinking, 'A defilement has arisen in a monk such as myself!', he arouses energy, develops insight, and eradicates the defilements by means of the path. For this reason, he is called 'one who abandons.' These same four persons are called 'those who quickly abandon.' Herein, in this sutta, in the Mahāhatthipadopama Sutta, and in the Indriyabhāvanā Sutta—in these suttas, although the third section, 'quickly abandons,' is taken up, it should be understood that the question is explained only by means of the second section, 'abandons.'

ဥပဓိ ဒုက္ခဿ မူလန္တိ ဧတ္ထ ပဉ္စ ခန္ဓာ ဥပဓိ နာမ. တံ ဒုက္ခဿ မူလန္တိ ဣတိ ဝိဒိတွာ ကိလေသုပဓိနာ နိရုပဓိ ဟောတိ, နိဂ္ဂဟဏော နိတဏှောတိ အတ္ထော. ဥပဓိသင်္ခယေ ဝိမုတ္တောတိ တဏှက္ခယေ နိဗ္ဗာနေ အာရမ္မဏတော ဝိမုတ္တော.

In the text 'Attachment is the root of suffering,' herein the five aggregates are called attachment. Knowing thus that this is the root of suffering, one becomes free from attachment, that is, the attachment of the defilements; the meaning is: without grasping, without craving. 'Liberated through the destruction of attachment' means liberated from the defilements by taking as object Nibbāna, which is the destruction of craving.

၁၅၅. ဧဝံ စတ္တာရော ပုဂ္ဂလေ ဝိတ္ထာရေတွာ ဣဒါနိ ယေ ပဇဟန္တိ, တေ ‘‘ဣမေ နာမ ဧတ္တကေ ကိလေသေ ပဇဟန္တိ’’. ယေ နပ္ပဇဟန္တိ, တေပိ ‘‘ဣမေ နာမ ဧတ္တကေ ကိလေသေ နပ္ပဇဟန္တီ’’တိ ဒဿေတုံ ပဉ္စ ခေါ ဣမေ ဥဒါယိ ကာမဂုဏာတိအာဒိမာဟ. တတ္ထ မိဠှသုခန္တိ အသုစိသုခံ. အနရိယသုခန္တိ အနရိယေဟိ သေဝိတသုခံ. ဘာယိတဗ္ဗန္တိ ဧတဿ သုခဿ ပဋိလာဘတောပိ ဝိပါကတောပိ ဘာယိတဗ္ဗံ. နေက္ခမ္မသုခန္တိ ကာမတော နိက္ခန္တသုခံ. ပဝိဝေကသုခန္တိ ဂဏတောပိ ကိလေသတောပိ ပဝိဝိတ္တသုခံ. ဥပသမသုခန္တိ ရာဂါဒိဝူပသမတ္ထာယ သုခံ. သမ္ဗောဓသုခန္တိ မဂ္ဂသင်္ခါတဿ သမ္ဗောဓဿ နိဗ္ဗတ္တနတ္ထာယ [Pg.120] သုခံ. န ဘာယိတဗ္ဗန္တိ ဧတဿ သုခဿ ပဋိလာဘတောပိ ဝိပါကတောပိ န ဘာယိတဗ္ဗံ, ဘာဝေတဗ္ဗမေဝေတံ.

155. Having thus elaborated on the four persons, now, in order to show that 'those who abandon abandon this many defilements of such and such a name,' and 'those who do not abandon do not abandon this many defilements of such and such a name,' He said the passage beginning, 'These five, Udāyi, are strands of sensual pleasure.' Herein, 'filthy pleasure' means impure pleasure. 'Ignoble pleasure' means the pleasure pursued by the ignoble. 'To be feared' means one should fear both the attainment of this pleasure and its result. 'Renunciation pleasure' means the pleasure that has gone forth from sensuality. 'Seclusion pleasure' means the pleasure secluded from company and from defilements. 'Tranquility pleasure' means the pleasure that occurs for the sake of the stilling of passion and so on. 'Enlightenment pleasure' means the pleasure that occurs for the sake of the arising of enlightenment, which is called the path. 'Not to be feared' means one should not fear either the attainment of this pleasure or its result; indeed, it should be cultivated.

၁၅၆. ဣဉ္ဇိတသ္မိံ ဝဒါမီတိ ဣဉ္ဇနံ စလနံ ဖန္ဒနန္တိ ဝဒါမိ. ကိဉ္စ တတ္ထ ဣဉ္ဇိတသ္မိန္တိ ကိဉ္စ တတ္ထ ဣဉ္ဇိတံ. ဣဒံ တတ္ထ ဣဉ္ဇိတသ္မိန္တိ ယေ ဧတေ အနိရုဒ္ဓါ ဝိတက္ကဝိစာရာ, ဣဒံ တတ္ထ ဣဉ္ဇိတံ. ဒုတိယတတိယဇ္ဈာနေသုပိ ဧသေဝ နယော. အနိဉ္ဇိတသ္မိံ ဝဒါမီတိ ဣဒံ စတုတ္ထဇ္ဈာနံ အနိဉ္ဇနံ အစလနံ နိပ္ဖန္ဒနန္တိ ဝဒါမိ.

156. When I say, 'In the agitated,' I speak of it as a cause of movement, a cause of trembling. 'And what therein is agitated?' means: what, in that case, is the cause of agitation? 'This therein is agitated' means: those initial and sustained thoughts that are not yet ceased—this is the cause of agitation therein. This same method should be understood in the cases of the second and third jhānas as well. When I say, 'In the unagitated,' I speak of this fourth jhāna as being unagitated, unmoving, and untrembling.

အနလန္တိ ဝဒါမီတိ အကတ္တဗ္ဗအာလယန္တိ ဝဒါမိ, တဏှာလယော ဧတ္ထ န ဥပ္ပာဒေတဗ္ဗောတိ ဒဿေတိ. အထ ဝါ အနလံ အပရိယတ္တံ, န ဧတ္တာဝတာ အလမေတန္တိ သန္နိဋ္ဌာနံ ကာတဗ္ဗန္တိ ဝဒါမိ. နေဝသညာနာသညာယတနဿာပီတိ ဧဝရူပါယပိ သန္တာယ သမာပတ္တိယာ ပဟာနမေဝ ဝဒါမိ. အဏုံ ဝါ ထူလံ ဝါတိ ခုဒ္ဒကံ ဝါ မဟန္တံ ဝါ အပ္ပသာဝဇ္ဇံ ဝါ မဟာသာဝဇ္ဇံ ဝါ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ. ဒေသနာ ပန နေယျပုဂ္ဂလဿ ဝသေန အရဟတ္တနိကူဋေနေဝ နိဋ္ဌာပိတာတိ.

When I say, 'Not enough,' I mean I say that attachment should not be made; this shows that craving-attachment should not be produced herein. Alternatively: 'Not enough' means insufficient. I say that the conclusion, 'By this much, this is enough,' should not be made. 'Even of the base of neither-perception-nor-non-perception': I speak only of abandoning even such a peaceful attainment as this. 'Subtle or gross' means a small fetter or a great one, one with little fault or one with great fault. The rest is clear everywhere. The teaching, however, is brought to its conclusion crowned with Arahantship, according to the person to be guided.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

The Papañcasūdanī, the Commentary on the Middle Length Discourses.

လဋုကိကောပမသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Laṭukikopama Sutta is finished.

၇. စာတုမသုတ္တဝဏ္ဏနာ

7. The Commentary on the Cātumā Sutta

၁၅၇. ဧဝံ မေ သုတန္တိ စာတုမသုတ္တံ. တတ္ထ စာတုမာယန္တိ ဧဝံနာမကေ ဂါမေ. ပဉ္စမတ္တာနိ ဘိက္ခုသတာနီတိ အဓုနာ ပဗ္ဗဇိတာနံ ဘိက္ခူနံ ပဉ္စ သတာနိ. ထေရာ ကိရ စိန္တေသုံ – ‘‘ဣမေ ကုလပုတ္တာ ဒသဗလံ အဒိသွာဝ ပဗ္ဗဇိတာ, ဧတေသံ ဘဂဝန္တံ ဒဿေဿာမ, ဘဂဝတော သန္တိကေ ဓမ္မံ သုတွာ အတ္တနော အတ္တနော ယထာဥပနိဿယေန ပတိဋ္ဌဟိဿန္တီ’’တိ. တသ္မာ တေ ဘိက္ခူ ဂဟေတွာ အာဂတာ. ပဋိသမ္မောဒမာနာတိ ‘‘ကစ္စာဝုသော, ခမနီယ’’န္တိအာဒိံ ပဋိသန္ထာရကထံ ကုရုမာနာ. သေနာသနာနိ ပညာပယမာနာတိ အတ္တနော အတ္တနော အာစရိယုပဇ္ဈာယာနံ ဝသနဋ္ဌာနာနိ ပုစ္ဆိတွာ ဒွါရဝါတပါနာနိ ဝိဝရိတွာ မဉ္စပီဌကဋသာရကာဒီနိ နီဟရိတွာ ပပ္ဖောဋေတွာ ယထာဋ္ဌာနေ သဏ္ဌာပယမာနာ. ပတ္တစီဝရာနိ ပဋိသာမယမာနာတိ, ဘန္တေ, ဣဒံ [Pg.121] မေ ပတ္တံ ဌပေထ, ဣဒံ စီဝရံ, ဣဒံ ထာလကံ, ဣဒံ ဥဒကတုမ္ဗံ, ဣမံ ကတ္တရယဋ္ဌိန္တိ ဧဝံ သမဏပရိက္ခာရေ သင်္ဂေါပယမာနာ.

157. 'Thus have I heard' refers to the Cātumā Sutta. Herein, 'at Cātumā' means in a village of that name. 'Five hundred monks' refers to five hundred monks who had recently gone forth. The elders, it is said, thought: 'These sons of good family have gone forth without having seen the Ten-Powered One. We will show them the Blessed One; having heard the Dhamma in the presence of the Blessed One, they will be established, each according to their own supporting conditions.' Therefore they came, bringing those monks. 'Exchanging greetings' means making courteous talk such as, 'I hope you are well, friend?' and so on. 'Preparing resting places' means asking about the dwelling places of their own teachers and preceptors, opening doors and windows, taking out beds, chairs, mats, and rush-mats, shaking them out, and arranging them in their proper places. 'Putting away bowls and robes' means saying, 'Venerable sirs, please place this bowl for me, this robe, this small bowl, this water gourd, this walking stick,' thus safeguarding the requisites of a recluse.

ဥစ္စာသဒ္ဒါ မဟာသဒ္ဒါတိ ဥဒ္ဓံ ဥဂ္ဂတတ္တာ ဥစ္စံ, ပတ္ထဋတ္တာ မဟန္တံ အဝိနိဗ္ဘောဂသဒ္ဒံ ကရောန္တာ. ကေဝဋ္ဋာ မညေ မစ္ဆဝိလောပေတိ ကေဝဋ္ဋာနံ မစ္ဆပစ္ဆိဌပိတဋ္ဌာနေ မဟာဇနော သန္နိပတိတွာ – ‘‘ဣဓ အညံ ဧကံ မစ္ဆံ ဒေဟိ, ဧကံ မစ္ဆဖာလံ ဒေဟိ, ဧတဿ တေ မဟာ ဒိန္နော, မယှံ ခုဒ္ဒကော’’တိ ဧဝံ ဥစ္စာသဒ္ဒံ မဟာသဒ္ဒံ ကရောန္တိ. တံ သန္ဓာယေတံ ဝုတ္တံ. မစ္ဆဂဟဏတ္ထံ ဇာလေ ပက္ခိတ္တေပိ တသ္မိံ ဌာနေ ကေဝဋ္ဋာ စေဝ အညေ စ ‘‘ပဝိဋ္ဌော န ပဝိဋ္ဌော, ဂဟိတော န ဂဟိတော’’တိ မဟာသဒ္ဒံ ကရောန္တိ. တမ္ပိ သန္ဓာယေတံ ဝုတ္တံ. ပဏာမေမီတိ နီဟရာမိ. န ဝေါ မမ သန္တိကေ ဝတ္ထဗ္ဗန္တိ တုမှေ မာဒိသဿ ဗုဒ္ဓဿ ဝသနဋ္ဌာနံ အာဂန္တွာ ဧဝံ မဟာသဒ္ဒံ ကရောထ, အတ္တနော ဓမ္မတာယ ဝသန္တာ ကိံ နာမ သာရုပ္ပံ ကရိဿထ, တုမှာဒိသာနံ မမ သန္တိကေ ဝသနကိစ္စံ နတ္ထီတိ ဒီပေတိ. တေသု ဧကဘိက္ခုပိ ‘‘ဘဂဝါ တုမှေ မဟာသဒ္ဒမတ္တကေန အမှေ ပဏာမေထာ’’တိ ဝါ အညံ ဝါ ကိဉ္စိ ဝတ္တုံ နာသက္ခိ, သဗ္ဗေ ဘဂဝတော ဝစနံ သမ္ပဋိစ္ဆန္တာ ‘‘ဧဝံ, ဘန္တေ,’’တိ ဝတွာ နိက္ခမိံသု. ဧဝံ ပန တေသံ အဟောသိ ‘‘မယံ သတ္ထာရံ ပဿိဿာမ, ဓမ္မကထံ သောဿာမ, သတ္ထု သန္တိကေ ဝသိဿာမာတိ အာဂတာ. ဧဝရူပဿ ပန ဂရုနော သတ္ထု သန္တိကံ အာဂန္တွာ မဟာသဒ္ဒံ ကရိမှာ, အမှာကမေဝ ဒေါသောယံ, ပဏာမိတမှာ, န နော လဒ္ဓံ ဘဂဝတော သန္တိကေ ဝတ္ထုံ, န သုဝဏ္ဏဝဏ္ဏသရီရံ ဩလောကေတုံ, န မဓုရဿရေန ဓမ္မံ သောတု’’န္တိ. တေ ဗလဝဒေါမနဿဇာတာ ဟုတွာ ပက္ကမိံသု.

'Loud noises, great noises' means they were making a high sound because it rose upwards, and a great sound because it spread out, an indistinguishable clamor. 'Like fishermen, I suppose, at the plundering of fish' refers to how, at the place where fishermen have set down their fish baskets, a great crowd gathers and makes a loud and great noise, saying: 'Give me another fish here! Give me a piece of fish! The one you gave him was large, mine is small!' This is stated in reference to that. Also, when a net is cast for catching fish, at that place the fishermen and others make a great noise, saying: 'It has entered! It has not entered! It is caught! It is not caught!' This too is stated in reference to that. 'I dismiss' means 'I send out.' 'You are not to dwell in my presence' shows this meaning: 'You, having come to the dwelling place of a Buddha such as myself, make such a great noise. When you are living according to your own nature, what suitable conduct will you perform? For those such as you, there is no business of dwelling in my presence.' Among them, not even one monk was able to say, 'Blessed One, you dismiss us merely for making a great noise,' or anything else. All of them, accepting the Blessed One's word, said, 'So be it, venerable sir,' and departed. But this thought occurred to them: 'We came to see the Teacher, to hear a Dhamma discourse, and to dwell in the Teacher's presence. But having come into the presence of such a venerable Teacher, we made a great noise. This is our own fault. We have been dismissed. We have not been able to dwell in the presence of the Blessed One, nor to behold his golden-hued body, nor to hear the Dhamma spoken with his sweet voice.' Having become overcome with strong displeasure, they departed.

၁၅၈. တေနုပသင်္ကမိံသူတိ တေ ကိရ သကျာ အာဂမနသမယေပိ တေ ဘိက္ခူ တတ္ထေဝ နိသိန္နာ ပဿိံသု. အထ နေသံ ဧတဒဟောသိ – ‘‘ကိံ နု ခေါ ဧတေ ဘိက္ခူ ပဝိသိတွာဝ ပဋိနိဝတ္တာ, ဇာနိဿာမ တံ ကာရဏ’’န္တိ စိန္တေတွာ ယေန တေ ဘိက္ခူ တေနုပသင်္ကမိံသု. ဟန္ဒာတိ ဝဝဿဂ္ဂတ္ထေ နိပါတော. ကဟံ ပန တုမှေတိ တုမှေ ဣဒါနေဝ အာဂန္တွာ ကဟံ ဂစ္ဆထ, ကိံ တုမှာကံ ကောစိ ဥပဒ္ဒဝေါ, ဥဒါဟု ဒသဗလဿာတိ? တေသံ ပန ဘိက္ခူနံ, – ‘‘အာဝုသော, မယံ ဘဂဝန္တံ ဒဿနာယ အာဂတာ, ဒိဋ္ဌော နော ဘဂဝါ, ဣဒါနိ အတ္တနော ဝသနဋ္ဌာနံ ဂစ္ဆာမာ’’တိ ကိဉ္စာပိ ဧဝံ ဝစနပရိဟာရော အတ္ထိ, ဧဝရူပံ ပန လေသကပ္ပံ [Pg.122] အကတွာ ယထာဘူတမေဝ အာရောစေတွာ ဘဂဝတာ ခေါ, အာဝုသော, ဘိက္ခုသံဃော ပဏာမိတောတိ အာဟံသု. တေ ပန ရာဇာနော သာသနေ ဓုရဝဟာ, တသ္မာ စိန္တေသုံ – ‘‘ဒွီဟိ အဂ္ဂသာဝကေဟိ သဒ္ဓိံ ပဉ္စသု ဘိက္ခုသတေသု ဂစ္ဆန္တေသု ဘဂဝတော ပါဒမူလံ ဝိဂစ္ဆိဿတိ, ဣမေသံ နိဝတ္တနာကာရံ ကရိဿာမာ’’တိ. ဧဝံ စိန္တေတွာ တေန ဟာယသ္မန္တောတိအာဒိမာဟံသု. တေသုပိ ဘိက္ခူသု ‘‘မယံ မဟာသဒ္ဒမတ္တကေန ပဏာမိတာ, န မယံ ဇီဝိတုံ အသက္ကောန္တာ ပဗ္ဗဇိတာ’’တိ ဧကဘိက္ခုပိ ပဋိပ္ဖရိတော နာမ နာဟောသိ, သဗ္ဗေ ပန သမကံယေဝ, ‘‘ဧဝမာဝုသော,’’တိ သမ္ပဋိစ္ဆိံသု.

158. 'They approached them' means: those Sakyans, it is said, even at the time of their arrival, saw those monks sitting right there. Then this thought occurred to them: 'Why have these monks, having just entered, turned back? We will learn the reason.' Having thought thus, they approached those monks. 'Handa' is a particle in the sense of resolving. 'But where are you going?' means: 'You have come just now, where are you going? Is there some affliction for you, or is there for the Ten-Powered One?' Now, although those monks could have made a polite evasion, such as: 'Friends, we came to see the Blessed One, we have seen the Blessed One, and now we are going to our own dwelling place,' without resorting to such a pretense, they related what had actually happened and said: 'Indeed, friends, the community of monks has been dismissed by the Blessed One.' Those kings, however, were bearers of the yoke in the Dispensation. Therefore, they thought: 'When five hundred monks are departing together with the two chief disciples, the Blessed One's presence will become empty. We will arrange for their return.' Having thought thus, they said, 'Well then, venerable sirs,' and so on. Among those monks, not even one was resentful, thinking, 'We have been dismissed for a mere loud noise; we did not go forth because we were unable to make a living.' Instead, all of them unanimously consented, saying, 'So be it, friends.'

၁၅၉. အဘိနန္ဒတူတိ ဘိက္ခုသံဃဿ အာဂမနံ ဣစ္ဆန္တော အဘိနန္ဒတု. အဘိဝဒတူတိ ဧတု ဘိက္ခုသံဃောတိ ဧဝံ စိတ္တံ ဥပ္ပာဒေန္တော အဘိဝဒတု. အနုဂ္ဂဟိတောတိ အာမိသာနုဂ္ဂဟေန စ ဓမ္မာနုဂ္ဂဟေန စ အနုဂ္ဂဟိတော. အညထတ္တန္တိ ဒသဗလဿ ဒဿနံ န လဘာမာတိ ပသာဒညထတ္တံ ဘဝေယျ. ဝိပရိဏာမောတိ ပသာဒညထတ္တေန ဝိဗ္ဘမန္တာနံ ဝိပရိဏာမညထတ္တံ ဘဝေယျ. ဗီဇာနံ တရုဏာနန္တိ တရုဏသဿာနံ. သိယာ အညထတ္တန္တိ ဥဒကဝါရကာလေ ဥဒကံ အလဘန္တာနံ မိလာတဘာဝေန အညထတ္တံ ဘဝေယျ, သုဿိတွာ မိလာတဘာဝံ အာပဇ္ဇနေန ဝိပရိဏာမော ဘဝေယျ. ဝစ္ဆကဿ ပန ခီရပိပါသာယ သုဿနံ အညထတ္တံ နာမ, သုဿိတွာ ကာလကိရိယာ ဝိပရိဏာမော နာမ.

159. 'Let him rejoice' means: desiring the arrival of the community of monks, let him rejoice. 'Let him speak in welcome' means: generating the thought, 'Let the community of monks come,' let him speak. 'Supported' means supported by material support and by Dhamma support. 'Alteration' means there could be an alteration of confidence, thinking, 'We do not get to see the Ten-Powered One.' 'Transformation' means: for those who disrobe due to an alteration of confidence, there could be an alteration that is a transformation. 'Of tender seeds' means of young crops. 'There might be an alteration' means: for crops that do not get water at the time for watering, there could be an alteration through withering. Through drying up and reaching a state of withering, there could be a transformation. Furthermore, for a calf, withering from thirst for milk is called 'alteration'; withering and dying is called 'transformation'.

၁၆၀. ပသာဒိတော ဘဂဝါတိ ထေရော ကိရ တတ္ထ နိသိန္နောဝ ဒိဗ္ဗစက္ခုနာ ဗြဟ္မာနံ အာဂတံ အဒ္ဒသ, ဒိဗ္ဗာယ သောတဓာတုယာ စ အာယာစနသဒ္ဒံ သုဏိ, စေတောပရိယဉာဏေန ဘဂဝတော ပသန္နဘာဝံ အညာသိ. တသ္မာ – ‘‘ကဉ္စိ ဘိက္ခုံ ပေသေတွာ ပက္ကောသိယမာနာနံ ဂမနံ နာမ န ဖာသုကံ, ယာဝ သတ္ထာ န ပေသေတိ, တာဝဒေဝ ဂမိဿာမာ’’တိ မညမာနော ဧဝမာဟ. အပ္ပောဿုက္ကောတိ အညေသု ကိစ္စေသု အနုဿုက္ကော ဟုတွာ. ဒိဋ္ဌဓမ္မသုခဝိဟာရန္တိ ဖလသမာပတ္တိဝိဟာရံ အနုယုတ္တော မညေ ဘဂဝါ ဝိဟရိတုကာမော, သော ဣဒါနိ ယထာရုစိယာ ဝိဟရိဿတီတိ ဧဝံ မေ အဟောသီတိ ဝဒတိ. မယမ္ပိ ဒါနီတိ မယံ ပရံ ဩဝဒမာနာ ဝိဟာရတော နိက္ကဍ္ဎိတာ, ကိံ အမှာကံ ပရောဝါဒေန. ဣဒါနိ မယမ္ပိ ဒိဋ္ဌဓမ္မသုခဝိဟာရေနေဝ ဝိဟရိဿာမာတိ ဒီပေတိ. ထေရော ဣမသ္မိံ ဌာနေ ဝိရဒ္ဓေါ အတ္တနော ဘာရဘာဝံ န အညာသိ. အယဉှိ ဘိက္ခုသံဃော ဒွိန္နမ္ပိ မဟာထေရာနံ ဘာရော, တေန [Pg.123] နံ ပဋိသေဓေန္တော ဘဂဝါ အာဂမေဟီတိအာဒိမာဟ. မဟာမောဂ္ဂလ္လာနတ္ထေရော ပန အတ္တနော ဘာရဘာဝံ အညာသိ. တေနဿ ဘဂဝါ သာဓုကာရံ အဒါသိ.

160. The Blessed One was pleased: The Elder, the Venerable Mahā Moggallāna, it is said, while sitting right there, saw with the divine eye that Brahmā had come, and with the divine ear element heard the sound of the request. With the knowledge of others' minds, he knew the Blessed One’s state of being pleased. Therefore, thinking, “For those who are being summoned after a monk has been sent, the journey is not a comfortable one. As long as the Teacher has not yet sent for us, let us go right now,” he spoke thus. Unconcerned: being without exertion in other matters. Dwelling in happiness in this very life: I think the Blessed One, being devoted to dwelling in the attainment of fruition, wishes to dwell so. Let him now dwell according to his wish. Thus was my thought, he says. We too now: He explains: “We, while admonishing others, were expelled from the monastery. What use is admonishing others to us? Now we too shall dwell only in the happiness of this very life.” The Elder was at fault in this matter; he did not know his own state of having a burden. For this Sangha of monks is the burden of both Great Elders. Therefore the Blessed One, restraining him, said, “Come, Sāriputta,” and so on. The Venerable Mahā Moggallāna, however, knew his own state of having a burden. Therefore, the Blessed One gave him his approval.

၁၆၁. စတ္တာရိမာနိ, ဘိက္ခဝေတိ ကသ္မာ အာရဘိ? ဣမသ္မိံ သာသနေ စတ္တာရိ ဘယာနိ. ယော တာနိ အဘီတော ဟောတိ, သော ဣမသ္မိံ သာသနေ ပတိဋ္ဌာတုံ သက္ကောတိ. ဣတရော ပန န သက္ကောတီတိ ဒဿေတုံ ဣမံ ဒေသနံ အာရဘိ. တတ္ထ ဥဒကောရောဟန္တေတိ ဥဒကံ ဩရောဟန္တေ ပုဂ္ဂလေ. ကုမ္ဘီလဘယန္တိ သုံသုမာရဘယံ. သုသုကာဘယန္တိ စဏ္ဍမစ္ဆဘယံ.

161. These four, O monks: Why was this begun? In this Dispensation, there are four dangers. Whichever monk is unafraid of them is able to be established in this Dispensation. The other, however, is not able. To show this, this discourse was begun. Therein, 'one descending into water' means a person descending into water. 'The danger of crocodiles' means the danger of the suṃsumāra. 'The danger of the susukā' means the danger of fierce fish.

၁၆၂. ကောဓုပါယာသဿေတံ အဓိဝစနန္တိ ယထာ ဟိ ဗာဟိရံ ဥဒကံ ဩတိဏ္ဏော ဦမီသု ဩသီဒိတွာ မရတိ, ဧဝံ ဣမသ္မိံ သာသနေ ကောဓုပါယာသေ ဩသီဒိတွာ ဝိဗ္ဘမတိ. တသ္မာ ကောဓုပါယာသော ‘‘ဦမိဘယ’’န္တိ ဝုတ္တော.

162. This is a designation for anger and resentment: Just as one who has entered external water sinks amidst the waves and dies, so too in this Dispensation, one sinks in anger and resentment and disrobes. Therefore, anger and resentment are called 'the danger of waves'.

၁၆၃. ဩဒရိကတ္တဿေတံ အဓိဝစနန္တိ ယထာ ဟိ ဗာဟိရံ ဥဒကံ ဩတိဏ္ဏော ကုမ္ဘီလေန ခါဒိတော မရတိ, ဧဝံ ဣမသ္မိံ သာသနေ ဩဒရိကတ္တေန ခါဒိတော ဝိဗ္ဘမတိ. တသ္မာ ဩဒရိကတ္တံ ‘‘ကုမ္ဘီလဘယ’’န္တိ ဝုတ္တံ.

163. This is a designation for gluttony: Just as one who enters external water is eaten by a crocodile and dies, so too in this Dispensation, one eaten by gluttony disrobes. Therefore, gluttony is called 'the danger of crocodiles'.

၁၆၄. အရက္ခိတေနေဝ ကာယေနာတိ သီသပ္ပစာလကာဒိကရဏေန အရက္ခိတကာယော ဟုတွာ. အရက္ခိတာယ ဝါစာယာတိ ဒုဋ္ဌုလ္လဘာသနာဒိဝသေန အရက္ခိတဝါစော ဟုတွာ. အနုပဋ္ဌိတာယ သတိယာတိ ကာယဂတာသတိံ အနုပဋ္ဌာပေတွာ. အသံဝုတေဟီတိ အပိဟိတေဟိ. ပဉ္စန္နေတံ ကာမဂုဏာနံ အဓိဝစနန္တိ ယထာ ဟိ ဗာဟိရံ ဥဒကံ ဩတိဏ္ဏော အာဝဋ္ဋေ နိမုဇ္ဇိတွာ မရတိ, ဧဝံ ဣမသ္မိံ သာသနေ ပဗ္ဗဇိတော ပဉ္စကာမဂုဏာဝဋ္ဋေ နိမုဇ္ဇိတွာ ဝိဗ္ဘမတိ. တသ္မာ ပဉ္စ ကာမဂုဏာ ‘‘အာဝဋ္ဋဘယ’’န္တိ ဝုတ္တာ.

164. With an unguarded body: means having an unguarded body by doing things such as shaking the head and so forth. With unguarded speech: means having unguarded speech by way of speaking coarse speech and so forth. With unestablished mindfulness: means not having established mindfulness directed to the body. With unrestrained faculties: means with unclosed faculties. This is a designation for the five strands of sensual pleasure: Just as one who has entered external water sinks in a whirlpool and dies, so too one who has gone forth in this Dispensation, sinking in the whirlpool of the five strands of sensual pleasure, disrobes. Therefore, the five strands of sensual pleasure are called 'the danger of the whirlpool'.

၁၆၅. အနုဒ္ဓံသေတီတိ ကိလမေတိ မိလာပေတိ. ရာဂါနုဒ္ဓံသေနာတိ ရာဂါနုဒ္ဓံသိတေန. မာတုဂါမဿေတံ အဓိဝစနန္တိ ယထာ ဟိ ဗာဟိရံ ဥဒကံ ဩတိဏ္ဏော စဏ္ဍမစ္ဆံ အာဂမ္မ လဒ္ဓပ္ပဟာရော မရတိ, ဧဝံ ဣမသ္မိံ သာသနေ မာတုဂါမံ အာဂမ္မ ဥပ္ပန္နကာမရာဂေါ ဝိဗ္ဘမတိ. တသ္မာ မာတုဂါမော ‘‘သုသုကာဘယ’’န္တိ ဝုတ္တော.

165. Harasses: means it exhausts, it causes to wither. With the harassment of passion: means with a mind harassed by passion. This is a designation for a woman: Just as one who has entered external water, on account of a fierce fish, receives a blow and dies, so too in this Dispensation, on account of a woman, with sensual passion having arisen, one disrobes. Therefore, a woman is called 'the danger of the susukā'.

ဣမာနိ [Pg.124] ပန စတ္တာရိ ဘယာနိ ဘာယိတွာ ယထာ ဥဒကံ အနောရောဟန္တဿ ဥဒကံ နိဿာယ အာနိသံသော နတ္ထိ, ဥဒကပိပါသာယ ပိပါသိတော စ ဟောတိ ရဇောဇလ္လေန ကိလိဋ္ဌသရီရော စ, ဧဝမေဝံ ဣမာနိ စတ္တာရိ ဘယာနိ ဘာယိတွာ သာသနေ အပဗ္ဗဇန္တဿာပိ ဣမံ သာသနံ နိဿာယ အာနိသံသော နတ္ထိ, တဏှာပိပါသာယ ပိပါသိတော စ ဟောတိ ကိလေသရဇေန သံကိလိဋ္ဌစိတ္တော စ. ယထာ ပန ဣမာနိ စတ္တာရိ ဘယာနိ အဘာယိတွာ ဥဒကံ ဩရောဟန္တဿ ဝုတ္တပ္ပကာရော အာနိသံသော ဟောတိ, ဧဝံ ဣမာနိ အဘာယိတွာ သာသနေ ပဗ္ဗဇိတဿာပိ ဝုတ္တပ္ပကာရော အာနိသံသော ဟောတိ. ထေရော ပနာဟ – ‘‘စတ္တာရိ ဘယာနိ ဘာယိတွာ ဥဒကံ အနောတရန္တော သောတံ ဆိန္ဒိတွာ ပရတီရံ ပါပုဏိတုံ န သက္ကောတိ, အဘာယိတွာ ဩတရန္တော သက္ကောတိ, ဧဝမေဝံ ဘာယိတွာ သာသနေ အပဗ္ဗဇန္တောပိ တဏှာသောတံ ဆိန္ဒိတွာ နိဗ္ဗာနပါရံ ဒဋ္ဌုံ န သက္ကောတိ, အဘာယိတွာ ပဗ္ဗဇန္တော ပန သက္ကောတီ’’တိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ. အယံ ပန ဒေသနာ နေယျပုဂ္ဂလဿ ဝသေန နိဋ္ဌာပိတာတိ.

But, just as for one who, fearing these four dangers, does not descend into the water, there is no benefit derived from the water, and one is thirsty with thirst for water and has a body soiled with dust and dirt, so too for one who, fearing these four dangers, does not go forth in the Dispensation, there is no benefit derived from this Dispensation, and one is thirsty with the thirst of craving and has a mind soiled with the dust of defilements. And just as for one who, not fearing these four dangers, descends into the water, there is the benefit of the kind already mentioned, so too for one who, not fearing these dangers, has gone forth in the Dispensation, there is the benefit of the kind already mentioned. The Elder, however, said: “One who, fearing the four dangers, does not enter the water is not able to cut the stream and reach the far shore; but one who, not fearing, enters is able to. So too, one who, fearing, does not go forth in the Dispensation is not able to cut the stream of craving and see the far shore of Nibbāna; but one who, not fearing, goes forth is able to.” Thus he said. The rest is clear in every respect. This discourse, however, was concluded for the sake of a person to be guided.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

The Papañcasūdanī, the Commentary on the Majjhima Nikāya.

စာတုမသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Cātuma Sutta is concluded.

၈. နဠကပါနသုတ္တဝဏ္ဏနာ

8. The Explanation of the Naḷakapāna Sutta.

၁၆၆. ဧဝံ မေ သုတန္တိ နဠကပါနသုတ္တံ. တတ္ထ နဠကပါနေတိ ဧဝံနာမကေ ဂါမေ. ပုဗ္ဗေ ကိရ အမှာကံ ဗောဓိသတ္တော ဝါနရယောနိယံ နိဗ္ဗတ္တော, မဟာကာယော ကပိရာဇာ အနေကဝါနရသဟဿပရိဝုတော ပဗ္ဗတပါဒေ ဝိစရတိ. ပညဝါ ခေါ ပန ဟောတိ မဟာပုညော. သော ပရိသံ ဧဝံ ဩဝဒတိ – ‘‘ဣမသ္မိံ ပဗ္ဗတပါဒေ တာတာ, ဝိသဖလာနိ နာမ ဟောန္တိ, အမနုဿပရိဂ္ဂဟိတာ ပေါက္ခရဏိယော နာမ ဟောန္တိ, တုမှေ ပုဗ္ဗေ ခါဒိတပုဗ္ဗာနေဝ ဖလာနိ ခါဒထ, ပီတပုဗ္ဗာနေဝ ပါနီယာနိ စ ပိဝထ, ဧတ္ထ ဝေါ မံ ပဋိပုစ္ဆိတဗ္ဗကိစ္စံ နတ္ထိ, အခါဒိတပုဗ္ဗာနိ ပန ဖလာနိ အပီတပုဗ္ဗာနိ စ ပါနီယာနိ မံ အပုစ္ဆိတွာ မာ ခါဒိတ္ထ မာ ပိဝိတ္ထာ’’တိ.

166. Thus have I heard—the Naḷakapāna Sutta. There, “at Naḷakapāna” refers to a village of that name. Long ago, it is said, our Bodhisatta was born in a monkey existence, a great-bodied monkey king surrounded by many thousands of monkeys, who roamed at the foot of a mountain. He was wise and of great wisdom. He advised his troop thus: “At this mountain foot, my dears, there are poisonous fruits and ponds possessed by non-humans. Eat only the fruits you have eaten before, and drink only the waters you have drunk before. In this matter, you have no need to consult me. But do not eat any fruits you have not eaten before, and do not drink any waters you have not drunk before without asking me.”

တေ [Pg.125] ဧကဒိဝသံ စရမာနာ အညံ ပဗ္ဗတပါဒံ ဂန္တွာ ဂေါစရံ ဂဟေတွာ ပါနီယံ ဩလောကေန္တာ ဧကံ အမနုဿပရိဂ္ဂဟိတံ ပေါက္ခရဏိံ ဒိသွာ သဟသာ အပိဝိတွာ သမန္တာ ပရိဝါရေတွာ မဟာသတ္တဿ အာဂမနံ ဩလောကယမာနာ နိသီဒိံသု. မဟာသတ္တော အာဂန္တွာ ‘‘ကိံ တာတာ ပါနီယံ န ပိဝထာ’’တိ အာဟ. တုမှာကံ အာဂမနံ ဩလောကေမာတိ. သာဓု တာတာတိ သမန္တာ ပဒံ ပရိယေသမာနော ဩတိဏ္ဏပဒံယေဝ အဒ္ဒသ, န ဥတ္တိဏ္ဏပဒံ, ဒိသွာ သပရိဿယာတိ အညာသိ. တာဝဒေဝ စ တတ္ထ အဘိနိဗ္ဗတ္တအမနုဿော ဥဒကံ ဒွေဓာ ကတွာ ဥဋ္ဌာသိ သေတမုခေါ နီလကုစ္ဆိ ရတ္တဟတ္ထပါဒေါ မဟာဒါဌိကော ဝင်္ကဒါဌော ဝိရူပေါ ဗီဘစ္ဆော ဥဒကရက္ခသော. သော ဧဝမာဟ – ‘‘ကသ္မာ ပါနီယံ န ပိဝထ, မဓုရံ ဥဒကံ ပိဝထ, ကိံ တုမှေ ဧတဿ ဝစနံ သုဏာထာ’’တိ? မဟာသတ္တော အာဟ – ‘‘တွံ ဣဓ အဓိဝတ္ထော အမနုဿော’’တိ? အာမာဟန္တိ. တွံ ဣဓ ဩတိဏ္ဏေ လဘသီတိ? အာမ လဘာမိ, တုမှေ ပန သဗ္ဗေ ခါဒိဿာမီတိ. န သက္ခိဿသိ, ယက္ခာတိ. ပါနီယံ ပန ပိဝိဿထာတိ? အာမ ပိဝိဿာမာတိ. ဧဝံ သန္တေ ဧကောပိ ဝေါ န မုစ္စိဿတီတိ. ပါနီယဉ္စ ပိဝိဿာမ, န စ တေ ဝသံ ဂမိဿာမာတိ ဧကနဠံ အာဟရာပေတွာ ကောဋိယံ ဂဟေတွာ ဓမိ, သဗ္ဗော ဧကစ္ဆိဒ္ဒေါ အဟောသိ, တီရေ နိသီဒိတွာဝ ပါနီယံ ပိဝိ, သေသဝါနရာနံ ပါဋိယေက္ကေ နဠေ အာဟရာပေတွာ ဓမိတွာ အဒါသိ. သဗ္ဗေ ယက္ခဿ ပဿန္တဿေဝ ပါနီယံ ပိဝိံသု. ဝုတ္တမ္ပိ စေတံ –

One day, while wandering, they went to another mountain foot, took their feeding ground, and while looking for drinking water, they saw a pond possessed by a non-human. They did not drink from it hastily, but surrounded it on all sides, and sat down watching for the arrival of the Great Being. The Great Being came and asked, “Why, my dears, do you not drink the water?” “We are watching for your arrival,” they replied. “Very well, my dears,” he said, and searching all around for footprints, he saw only descending footprints, and no ascending ones. Seeing this, he knew it was perilous. At that very moment, a non-human who had been born there rose up, splitting the water in two—white-faced, red-bellied, with red hands and feet, with large tusks, crooked tusks, a hideous and terrifying appearance—a water demon. He said, “Why do you not drink the water? Drink the sweet water! Why do you listen to his word?” The Great Being asked, “Are you a non-human dwelling here?” “Yes,” he replied. “Do you seize those who descend here?” “Yes, I do. And I will devour all of you!” “You cannot, O yakkha.” “Then will you drink the water?” “Yes, we will drink.” “In that case, not even one of you will escape.” “We will drink the water, but we will not fall into your power.” He had a single reed brought, took hold of one end, and blew through it, making it entirely one-holed. Sitting right on the bank, he drank the water. For the other monkeys, he had individual reeds brought, blew through them, and gave them. All drank the water while the yakkha watched. And this was said:

‘‘ဒိသွာ ပဒမနုတ္တိဏ္ဏံ, ဒိသွာနော’ တရိတံ ပဒံ;

နဠေန ဝါရိံ ပိဿာမ, နေဝ မံ တွံ ဝဓိဿသီ’’တိ. (ဇာ. ၁.၁.၂၀);

“Seeing the footprint not come up, seeing the track not ascended; with a reed we shall drink the water, you shall not kill me.”

တတော ပဋ္ဌာယ ယာဝ အဇ္ဇဒိဝသာ တသ္မိံ ဌာနေ နဠာ ဧကစ္ဆိဒ္ဒါဝ ဟောန္တိ. ဣမိနာ ဟိ သဒ္ဓိံ ဣမသ္မိံ ကပ္ပေ စတ္တာရိ ကပ္ပဋ္ဌိယပါဋိဟာရိယာနိ နာမ – စန္ဒေ သသဗိမ္ဗံ, ဝဋ္ဋကဇာတကမှိ သစ္စကိရိယဋ္ဌာနေ အဂ္ဂိဿ ဂမနုပစ္ဆေဒေါ, ဃဋိကာရကုမ္ဘကာရဿ မာတာပိတူနံ ဝသနဋ္ဌာနေ ဒေဝဿ အဝဿနံ, တဿာ ပေါက္ခရဏိယာ တီရေ နဠာနံ ဧကစ္ဆိဒ္ဒဘာဝေါတိ. ဣတိ သာ ပေါက္ခရဏီ နဠေန ပါနီယဿ ပီတတ္တာ နဠကပါနာတိ နာမံ လဘိ. အပရဘာဂေ တံ ပေါက္ခရဏိံ နိဿာယ ဂါမော ပတိဋ္ဌာသိ, တဿာပိ နဠကပါနန္တေဝ နာမံ ဇာတံ. တံ သန္ဓာယ ဝုတ္တံ ‘‘နဠကပါနေ’’တိ. ပလာသဝနေတိ ကိံသုကဝနေ.

From that time until this very day, the reeds in that place are single-holed. Indeed, together with this, in this aeon there are four so-called aeon-enduring miracles: the image of the hare in the moon; in the Vaṭṭaka Jātaka, the cessation of the fire's advance at the place of the act of truth; the non-raining of the sky upon the dwelling place of the parents of Ghaṭikāra the potter; and the state of the reeds on the bank of that pond being single-holed. Thus, because the water was drunk with a reed, that pond obtained the name Naḷakapāna. In a later period, a village was established near that pond, and it too came to have the name Naḷakapāna. Referring to that, it was said, “at Naḷakapāna.” Palāsavana means the Kiṃsuka forest.

၁၆၇. တဂ္ဃ [Pg.126] မယံ, ဘန္တေတိ ဧကံသေနေဝ မယံ, ဘန္တေ, အဘိရတာ. အညေပိ ယေ တုမှာကံ သာသနေ အဘိရမန္တိ, တေ အမှေဟိ သဒိသာဝ ဟုတွာ အဘိရမန္တီတိ ဒီပေန္တိ.

167. “Assuredly, venerable sir, we are delighted” means: “Venerable sir, we are certainly delighted.” They indicate that others, too, who delight in your Dispensation, delight just as we do.

နေဝ ရာဇာဘိနီတာတိအာဒီသု ဧကော ရညော အပရာဓံ ကတွာ ပလာယတိ. ရာဇာ ကုဟိံ, ဘော, အသုကောတိ? ပလာတော ဒေဝါတိ. ပလာတဋ္ဌာနေပိ မေ န မုစ္စိဿတိ, သစေ ပန ပဗ္ဗဇေယျ, မုစ္စေယျာတိ ဝဒတိ. တဿ ကောစိဒေဝ သုဟဒေါ ဂန္တွာ တံ ပဝတ္တိံ အာရောစေတွာ တွံ သစေ ဇီဝိတုမိစ္ဆသိ, ပဗ္ဗဇာဟီတိ. သော ပဗ္ဗဇိတွာ ဇီဝိတံ ရက္ခမာနော စရတိ. အယံ ရာဇာဘိနီတော နာမ.

In the passage “Not driven by a king,” etc., a certain man, having committed an offense against the king, flees. The king asks, “Where, sirs, is so-and-so?” “He has fled, Your Majesty.” “Even in the place he has fled to, he will not escape me; but if he were to go forth, he might be freed,” he says. A certain friend of his goes and reports this news, saying, “If you wish to live, go forth!” He goes forth and lives on, protecting his life. This is called “one driven by a king.”

ဧကော ပန စောရာနံ မူလံ ဆိန္ဒန္တော စရတိ. စောရာ သုတွာ ‘‘ပုရိသာနံ အတ္ထိကဘာဝံ န ဇာနာတိ, ဇာနာပေဿာမ န’’န္တိ ဝဒန္တိ. သော တံ ပဝတ္တိံ သုတွာ ပလာယတိ. စောရာ ပလာတောတိ သုတွာ ‘‘ပလာတဋ္ဌာနေပိ နော န မုစ္စိဿတိ, သစေ ပန ပဗ္ဗဇေယျ, မုစ္စေယျာ’’တိ ဝဒန္တိ. သော တံ ပဝတ္တိံ သုတွာ ပဗ္ဗဇတိ. အယံ စောရာဘိနီတော နာမ.

Another roams about, cutting the root of thieves. The thieves, hearing this, say, “He does not know of the existence of real men; we will make him know.” Hearing this report, he flees. The thieves, hearing that he has fled, say, “Even in the place he has fled to, he will not escape us; but if he were to go forth, he might escape.” Hearing this report, he goes forth. This is called “one driven by thieves.”

ဧကော ပန ဗဟုံ ဣဏံ ခါဒိတွာ တေန ဣဏေန အဋ္ဋော ပီဠိတော တမှာ ဂါမာ ပလာယတိ. ဣဏသာမိကာ သုတွာ ‘‘ပလာတဋ္ဌာနေပိ နော န မုစ္စိဿတိ, သစေ ပန ပဗ္ဗဇေယျ, မုစ္စေယျာ’’တိ ဝဒန္တိ. သော တံ ပဝတ္တိံ သုတွာ ပဗ္ဗဇတိ. အယံ ဣဏဋ္ဋော နာမ.

Another, having incurred much debt and being afflicted and oppressed by that debt, flees from that village. The creditors, hearing this, say, “Even in the place he has fled to, he will not escape us; but if he were to go forth, he might escape.” Hearing that news, he goes forth. This is called “one afflicted by debt.”

ရာဇဘယာဒီနံ ပန အညတရေန ဘယေန ဘီတော အဋ္ဋော အာတုရော ဟုတွာ နိက္ခမ္မ ပဗ္ဗဇိတော ဘယဋ္ဋော နာမ. ဒုဗ္ဘိက္ခာဒီသု ဇီဝိတုံ အသက္ကောန္တော ပဗ္ဗဇိတော အာဇီဝိကာပကတော နာမ, အာဇီဝိကာယ ပကတော အဘိဘူတောတိ အတ္ထော. ဣမေသု ပန ဧကောပိ ဣမေဟိ ကာရဏေဟိ ပဗ္ဗဇိတော နာမ နတ္ထိ, တသ္မာ ‘‘နေဝ ရာဇာဘိနီတော’’တိအာဒိမာဟ.

Furthermore, one who, frightened, afflicted, and pained by some fear or other, such as fear of the king, has gone out and gone forth, is called ‘one afflicted by fear.’ One who, unable to sustain life due to famine or the like, goes forth is called ‘one compelled by livelihood,’ the meaning being ‘compelled, overcome by livelihood.’ But among these monks, there is not even one who has gone forth for any of these reasons; therefore, the Blessed One said, “not driven by a king,” etc.

ဝိဝေကန္တိ ဝိဝိစ္စ ဝိဝိတ္တော ဟုတွာ. ဣဒံ ဝုတ္တံ ဟောတိ – ယံ ကာမေဟိ စ အကုသလဓမ္မေဟိ စ ဝိဝိတ္တေန ပဌမဒုတိယဇ္ဈာနသင်္ခါတံ ပီတိသုခံ အဓိဂန္တဗ္ဗံ, သစေ တံ ဝိဝိစ္စ ကာမေဟိ ဝိဝိစ္စ အကုသလေဟိ ဓမ္မေဟိ ပီတိသုခံ နာဓိဂစ္ဆတိ, အညံ ဝါ ဥပရိ ဒွိန္နံ ဈာနာနံ စတုန္နဉ္စ မဂ္ဂါနံ ဝသေန သန္တတရံ သုခံ နာဓိဂစ္ဆတိ, တဿ ဣမေ အဘိဇ္ဈာဒယော စိတ္တံ ပရိယာဒါယ တိဋ္ဌန္တီတိ. တတ္ထ အရတီတိ အဓိကုသလေသု ဓမ္မေသု ဥက္ကဏ္ဌိတတာ. တန္ဒီတိ အာလသိယဘာဝေါ. ဧဝံ ယော ပဗ္ဗဇိတွာ ပဗ္ဗဇိတကိစ္စံ ကာတုံ န သက္ကောတိ, တဿ ဣမေ သတ္တ ပါပဓမ္မာ ဥပ္ပဇ္ဇိတွာ [Pg.127] စိတ္တံ ပရိယာဒိယန္တီတိ ဒဿေတွာ ဣဒါနိ ယဿ တေ ဓမ္မာ စိတ္တံ ပရိယာဒါယ တိဋ္ဌန္တိ, သောယေဝ သမဏကိစ္စမ္ပိ ကာတုံ န သက္ကောတီတိ ပုန ဝိဝေကံ အနုရုဒ္ဓါ…ပေ… အညံ ဝါ တတော သန္တတရန္တိ အာဟ.

“Seclusion” means having become secluded, detached. This is the meaning: the joy and happiness reckoned as the first and second jhānas, which is to be attained by one secluded from sensual pleasures and unwholesome states. If, being secluded from sensual pleasures and unwholesome states, one does not attain that joy and happiness, or does not attain a more peaceful happiness by way of the two higher jhānas or the four paths, then for that person these states—covetousness and the rest—remain overwhelming the mind. Herein, “discontent” means being wearied of superior wholesome states. “Sloth” means a state of laziness. Thus, having shown that for one who, having gone forth, cannot perform the duties of a monastic, these seven evil states arise and overwhelm the mind, it is now shown that for whomever those states remain overwhelming the mind, that very one cannot perform the duties of a contemplative. Therefore, he again says: “Cultivating seclusion… or something more peaceful than that.”

ဧဝံ ကဏှပက္ခံ ဒဿေတွာ ဣဒါနိ တေနေဝ နယေန သုက္ကပက္ခံ ဒဿေတုံ ပုန ဝိဝေကန္တိအာဒိမာဟ. တဿတ္ထော ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော.

Having thus shown the dark aspect, now in the same way, to show the bright aspect, he again says “seclusion,” etc. Its meaning should be understood in the same manner as stated.

၁၆၈. သင်္ခါယာတိ ဇာနိတွာ. ဧကန္တိ ဧကစ္စံ. ပဋိသေဝတီတိ သေဝိတဗ္ဗယုတ္တကံ သေဝတိ. သေသပဒေသုပိ ဧသေဝ နယော. ဥပပတ္တီသု ဗျာကရောတီတိ သပ္ပဋိသန္ဓိကေ တာဝ ဗျာကရောတု, အပ္ပဋိသန္ဓိကေ ကထံ ဗျာကရောတီတိ. အပ္ပဋိသန္ဓိကဿ ပုန ဘဝေ ပဋိသန္ဓိ နတ္ထီတိ ဝဒန္တော ဥပပတ္တီသု ဗျာကရောတိ နာမ.

168. “Having reckoned” means having known. “One” means a certain one. “Associates” means he associates with what is suitable to be associated with. This same method should be seen in the remaining terms as well. As for “declares about rebirths”: one may declare about those with rebirth-linking, but how does one declare about those without? One who says, “For one without rebirth-linking, there is no rebirth-linking in a future existence,” is said to “declare about rebirths.”

ဇနကုဟနတ္ထန္တိ ဇနဝိမှာပနတ္ထံ. ဇနလပနတ္ထန္တိ မဟာဇနဿ ဥပလာပနတ္ထံ. န ဣတိ မံ ဇနော ဇာနာတူတိ ဧဝံ မံ မဟာဇနော ဇာနိဿတိ, ဧဝံ မေ မဟာဇနဿ အန္တရေ ကိတ္တိသဒ္ဒေါ ဥဂ္ဂစ္ဆိဿတီတိ ဣမိနာပိ ကာရဏေန န ဗျာကရောတီတိ အတ္ထော. ဥဠာရဝေဒါတိ မဟန္တတုဋ္ဌိနော.

“For the sake of deceiving people” means for the purpose of bewildering people. “For the sake of enticing people” means for the purpose of persuading the multitude. “Not so that people may know me” means, thinking, “Thus the multitude will know me; thus the sound of my fame will spread among the multitude.” For this reason too, he does not declare—this is the meaning. “Exalted feeling” means great satisfaction.

၁၆၉. သော ခေါ ပနဿ အာယသ္မာတိ သော ပရိနိဗ္ဗုတော အာယသ္မာ ဣမဿ ဌိတဿ အာယသ္မတော. ဧဝံသီလောတိအာဒီသု လောကိယလောကုတ္တရမိဿကာဝ သီလာဒယော ဝေဒိတဗ္ဗော. ဧဝံဓမ္မောတိ ဧတ္ထ ပန သမာဓိပက္ခိကာ ဓမ္မာ ဓမ္မာတိ အဓိပ္ပေတာ. ဖာသုဝိဟာရော ဟောတီတိ တေန ဘိက္ခုနာ ပူရိတပဋိပတ္တိံ ပူရေန္တဿ အရဟတ္တဖလံ သစ္ဆိကတွာ ဖလသမာပတ္တိဝိဟာရေန ဖာသုဝိဟာရော ဟောတိ, အရဟတ္တံ ပတ္တုမသက္ကောန္တဿ ပဋိပတ္တိံ ပူရယမာနဿ စရတောပိ ဖာသုဝိဟာရောယေဝ နာမ ဟောတိ. ဣမိနာ နယေန သဗ္ဗဝါရေသု အတ္ထော ဝေဒိတဗ္ဗောတိ.

169. And so, “that venerable one”: that venerable one who has attained final Nibbāna is one who has been seen in person or heard about by this venerable one who is still living. In the phrases “of such virtue” and so on, the virtues and other qualities should be understood as a mixture of the mundane and supramundane. Here, in “of such Dhamma,” by “Dhamma” is meant the states that are allied with concentration. “He dwells at ease” means: for a monk who is fulfilling the practice fulfilled by that departed monk, having realized the fruit of Arahantship, there is dwelling at ease through the attainment of fruition. Even for one who is unable to attain Arahantship but is fulfilling the practice, whether striving or dwelling, it is still called dwelling at ease. In this way, the meaning should be understood in all instances.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya

နဠကပါနသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Naḷakapāna Sutta is concluded.

၉. ဂေါလိယာနိသုတ္တဝဏ္ဏနာ

9. The Commentary on the Goliyāni Sutta

၁၇၃. ဧဝံ မေ သုတန္တိ ဂေါလိယာနိသုတ္တံ. တတ္ထ ပဒသမာစာရောတိ ဒုဗ္ဗလသမာစာရော ဩဠာရိကာစာရော, ပစ္စယေသု သာပေက္ခော မဟာရက္ခိတတ္ထေရော [Pg.128] ဝိယ. တံ ကိရ ဥပဋ္ဌာကကုလေ နိသိန္နံ ဥပဋ္ဌာကော အာဟ ‘‘အသုကတ္ထေရဿ မေ, ဘန္တေ, စီဝရံ ဒိန္န’’န္တိ. သာဓု တေ ကတံ တံယေဝ တက္ကေတွာ ဝိဟရန္တဿ စီဝရံ ဒေန္တေနာတိ. တုမှာကမ္ပိ, ဘန္တေ, ဒဿာမီတိ. သာဓု ကရိဿသိ တံယေဝ တက္ကေန္တဿာတိ အာဟ. အယမ္ပိ ဧဝရူပေါ ဩဠာရိကာစာရော အဟောသိ. သပ္ပတိဿေနာတိ သဇေဋ္ဌကေန, န အတ္တာနံ ဇေဋ္ဌကံ ကတွာ ဝိဟရိတဗ္ဗံ. သေရိဝိဟာရေနာတိ သစ္ဆန္ဒဝိဟာရေန နိရင်္ကုသဝိဟာရေန.

173. Thus have I heard—the Goliyāni Sutta. Therein, `padasamācāra` means weak conduct, coarse conduct, like the Elder Mahārakkhita, who was attached to the requisites. It is said that while he was sitting in the house of his supporter, the supporter said, 'Venerable sir, I have given a robe to such-and-such an elder.' He replied, 'You have done well by giving a robe to one who dwells constantly scheming for just that.' The supporter then said, 'I will give to you too, venerable sir.' He replied, 'You will do well to give to one who is constantly scheming for just that.' This Goliyāni was also of such coarse conduct. `Sappatissena` means one should have a senior; one should not live making oneself the senior. `Serivihārena` means by living according to one’s own wish, by living without restraint.

နာနူပခဇ္ဇာတိ န အနုပခဇ္ဇ န အနုပဝိသိတွာ. တတ္ထ ယော ဒွီသု မဟာထေရေသု ဥဘတော နိသိန္နေသု တေ အနာပုစ္ဆိတွာဝ စီဝရေန ဝါ ဇာဏုနာ ဝါ ဃဋ္ဋေန္တော နိသီဒတိ, အယံ အနုပခဇ္ဇ နိသီဒတိ နာမ. ဧဝံ အကတွာ ပန အတ္တနော ပတ္တအာသနသန္တိကေ ဌတွာ နိသီဒါဝုသောတိ ဝုတ္တေ နိသီဒိတဗ္ဗံ. သစေ န ဝဒန္တိ, နိသီဒါမိ, ဘန္တေတိ အာပုစ္ဆိတွာ နိသီဒိတဗ္ဗံ အာပုစ္ဆိတကာလတော ပဋ္ဌာယ နိသီဒါတိ ဝုတ္တေပိ အဝုတ္တေပိ နိသီဒိတုံ ဝဋ္ဋတိယေဝ. န ပဋိဗာဟိဿာမီတိ ဧတ္ထ ယော အတ္တနော ပတ္တာသနံ အတိက္ကမိတွာ နဝကာနံ ပါပုဏနဋ္ဌာနေ နိသီဒတိ, အယံ နဝေ ဘိက္ခူ အာသနေန ပဋိဗာဟတိ နာမ. တသ္မိဉှိ တထာ နိသိန္နေ နဝါ ဘိက္ခူ ‘‘အမှာကံ နိသီဒိတုံ န ဒေတီ’’တိ ဥဇ္ဈာယန္တာ တိဋ္ဌန္တိ ဝါ အာသနံ ဝါ ပရိယေသန္တာ အာဟိဏ္ဍန္တိ. တသ္မာ အတ္တနော ပတ္တာသနေယေဝ နိသီဒိတဗ္ဗံ. ဧဝံ န ပဋိဗာဟတိ နာမ.

“Not pushing in” means not intruding, not entering. Therein, if a monk, when two great elders are seated on both sides, sits down without asking them, brushing against them with his robe or knee, this is called “sitting down by pushing in.” However, without doing so, one should stand near the seat allotted to one and sit down when told, “Sit, friend.” If they do not speak, one should ask, “Venerable sirs, I shall sit,” and then sit down. From the time of asking, it is proper to sit whether one is told “Sit” or not. As for “I will not obstruct”: herein, a monk who, passing over the seat allotted to him, sits in the place that junior monks should get, is said to “obstruct the junior monks by means of a seat.” For when he is seated thus, the junior monks complain, “He does not let us sit,” and they either stand or wander about searching for a seat. Therefore, one should sit only in the seat allotted to one. In this way, one is said “not to obstruct.”

အာဘိသမာစာရိကမ္ပိ ဓမ္မန္တိ အဘိသမာစာရိကံ ဝတ္တပဋိပတ္တိမတ္တမ္ပိ. နာတိကာလေနာတိ န အတိပါတော ပဝိသိတဗ္ဗံ, န အတိဒိဝါ ပဋိက္ကမိတဗ္ဗံ, ဘိက္ခုသံဃေန သဒ္ဓိံယေဝ ပဝိသိတဗ္ဗဉ္စ နိက္ခမိတဗ္ဗဉ္စ. အတိပါတော ပဝိသိတွာ အတိဒိဝါ နိက္ခမန္တဿ ဟိ စေတိယင်္ဂဏဗောဓိယင်္ဂဏဝတ္တာဒီနိ ပရိဟာယန္တိ. ကာလဿေဝ မုခံ ဓောဝိတွာ မက္ကဋကသုတ္တာနိ ဆိန္ဒန္တေန ဥဿာဝဗိန္ဒူ နိပါတေန္တေန ဂါမံ ပဝိသိတွာ ယာဂုံ ပရိယေသိတွာ ယာဝ ဘိက္ခာကာလာ အန္တောဂါမေယေဝ နာနပ္ပကာရံ တိရစ္ဆာနကထံ ကထေန္တေန နိသီဒိတွာ ဘတ္တကိစ္စံ ကတွာ ဒိဝါ နိက္ခမ္မ ဘိက္ခူနံ ပါဒဓောဝနဝေလာယ ဝိဟာရံ ပစ္စာဂန္တဗ္ဗံ ဟောတိ. န ပုရေဘတ္တံ ပစ္ဆာဘတ္တံ ကုလေသု စာရိတ္တံ အာပဇ္ဇိတဗ္ဗန္တိ ‘‘ယော ပန ဘိက္ခု နိမန္တိတော သဘတ္တော သမာနော သန္တံ ဘိက္ခုံ အနာပုစ္ဆာ ပုရေဘတ္တံ ဝါ ပစ္ဆာဘတ္တံ ဝါ ကုလေသု စာရိတ္တံ အာပဇ္ဇေယျ, အညတြ သမယာ ပါစိတ္တိယ’’န္တိ (ပါစိ. ၂၉၉) ဣမံ သိက္ခာပဒံ ရက္ခန္တေန တဿ [Pg.129] ဝိဘင်္ဂေ ဝုတ္တံ ပုရေဘတ္တဉ္စ ပစ္ဆာဘတ္တဉ္စ စာရိတ္တံ န အာပဇ္ဇိတဗ္ဗံ. ဥဒ္ဓတော ဟောတိ စပလောတိ ဥဒ္ဓစ္စပကတိကော စေဝ ဟောတိ စီဝရမဏ္ဍန-ပတ္တမဏ္ဍန-သေနာသနမဏ္ဍနာ ဣမဿ ဝါ ပူတိကာယဿ ကေလာယနာ မဏ္ဍနာတိ ဧဝံ ဝုတ္တေန စ တရုဏဒါရကာဝစာပလျေန သမန္နာဂတော.

'Even the teaching on proper conduct' means even the mere practice of the duties of proper conduct. 'Not at the wrong time' means one should not enter a village too early, and one should not return too late; one should enter and depart only together with the Saṅgha of monks. For one who enters too early and departs too late, the duties concerning the stupa courtyard, the Bodhi tree courtyard, and so on, are neglected. Having washed his face early in the morning, breaking spider-threads and shaking off dewdrops, he enters the village. Having sought rice-gruel, he sits right inside the village until the time for the alms round, speaking various kinds of worldly talk. Having taken his meal, he leaves during the day and has to return to the monastery at the time when the other monks are washing their feet. 'One should not engage in visiting families before or after the meal': observing this training rule—'Whatever monk, having been invited and having eaten a meal, should visit families before or after the meal without having informed a monk who is present, unless it is the proper time, it is an offense of expiation'—one should not engage in the conduct of visiting before the meal and after the meal, as stated in its analysis. 'He is restless and fickle' means he is of a restless nature and is endowed with the frivolity of a young boy, which is expressed as: the adorning of the robe, the adorning of the bowl, the adorning of the lodging, or the cherishing and adorning of this foul body.

ပညဝတာ ဘဝိတဗ္ဗန္တိ စီဝရကမ္မာဒီသု ဣတိကတ္တဗ္ဗေသု ဥပါယပညာယ သမန္နာဂတေန ဘဝိတဗ္ဗံ. အဘိဓမ္မေ အဘိဝိနယေတိ အဘိဓမ္မပိဋကေ စေဝ ဝိနယပိဋကေ စ ပါဠိဝသေန စေဝ အဋ္ဌကထာဝသေန စ ယောဂေါ ကရဏီယော. သဗ္ဗန္တိမေန ဟိ ပရိစ္ဆေဒေန အဘိဓမ္မေ ဒုကတိကမာတိကာဟိ သဒ္ဓိံ ဓမ္မဟဒယဝိဘင်္ဂံ ဝိနာ န ဝဋ္ဋတိ. ဝိနယေ ပန ကမ္မာကမ္မဝိနိစ္ဆယေန သဒ္ဓိံ သုဝိနိစ္ဆိတာနိ ဒွေ ပါတိမောက္ခာနိ ဝိနာ န ဝဋ္ဋတိ.

'One should be possessed of wisdom' means one should be endowed with the wisdom of means in duties that have to be done, such as the work of making robes. 'In the Abhidhamma and in the Vinaya' means effort should be made in the Abhidhamma Piṭaka and the Vinaya Piṭaka, both according to the Pāḷi and according to the commentary. For at the very least, in the Abhidhamma, it is not proper to live in the forest without knowing the Dhammahadayavibhaṅga together with the Duka and Tika mātikās. And in the Vinaya, it is not proper to live in the forest without knowing the two well-mastered Pātimokkhas together with the discrimination of what is and is not a formal act.

အာရုပ္ပာတိ ဧတ္တာဝတာ အဋ္ဌပိ သမာပတ္တိယော ဝုတ္တာ ဟောန္တိ. တာ ပန သဗ္ဗေန သဗ္ဗံ အသက္ကောန္တေန သတ္တသုပိ ယောဂေါ ကရဏီယော, ဆသုပိ…ပေ… ပဉ္စသုပိ. သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန ဧကံ ကသိဏေ ပရိကမ္မကမ္မဋ္ဌာနံ ပဂုဏံ ကတွာ အာဒါယ ဝိစရိတဗ္ဗံ, ဧတ္တကံ ဝိနာ န ဝဋ္ဋတိ. ဥတ္တရိမနုဿဓမ္မေတိ ဣမိနာ သဗ္ဗေပိ လောကုတ္တရဓမ္မေ ဒဿေတိ. တသ္မာ အရဟန္တေန ဟုတွာ ဝိဟာတဗ္ဗံ, အရဟတ္တံ အနဘိသမ္ဘုဏန္တေန အနာဂါမိဖလေ သကဒါဂါမိဖလေ သောတာပတ္တိဖလေ ဝါ ပတိဋ္ဌာတဗ္ဗံ. သဗ္ဗန္တိမေန ပရိယာယေန ဧကံ ဝိပဿနာမုခံ ယာဝ အရဟတ္တာ ပဂုဏံ ကတွာ အာဒါယ ဝိစရိတဗ္ဗံ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ. ဣမံ ပန ဒေသနံ အာယသ္မာ သာရိပုတ္တော နေယျပုဂ္ဂလဿ ဝသေန အာဘိသမာစာရိကဝတ္တတော ပဋ္ဌာယ အနုပုဗ္ဗေန အရဟတ္တံ ပါပေတွာ နိဋ္ဌာပေသီတိ.

'The formless attainments': by this, the eight attainments are also stated. However, by one who is unable to accomplish all of them, effort should be made in seven, or in six... or in five. At the very least, one should make proficient, take up, and practice one preliminary meditation subject on a kasiṇa; without this much, it is not proper. By 'a superior human state', he indicates all the supramundane states. Therefore, one should dwell having become an Arahant. One who does not attain Arahantship should be established in the fruit of non-returning, the fruit of once-returning, or the fruit of stream-entry. At the very least, one should make proficient, take up, and practice one entrance to insight up to Arahantship. The rest is clear everywhere. The Venerable Sāriputta concluded this teaching by leading a person capable of being guided, starting from the duties of proper conduct and sequentially causing him to reach Arahantship.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

ဂေါလိယာနိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Goliyāni Sutta is concluded.

၁၀. ကီဋာဂိရိသုတ္တဝဏ္ဏနာ

10. Commentary on the Kīṭāgiri Sutta

၁၇၄. ဧဝံ မေ သုတန္တိ ကီဋာဂိရိသုတ္တံ. တတ္ထ ကာသီသူတိ ဧဝံနာမကေ ဇနပဒေ. ဧထ တုမှေပိ, ဘိက္ခဝေတိ ဧထ တုမှေပိ, ဘိက္ခဝေ, ဣမေ ပဉ္စ အာနိသံသေ [Pg.130] သမ္ပဿမာနာ အညတြေဝ ရတ္တိဘောဇနာ ဘုဉ္ဇထ. ဣတိ ဘဂဝါ ရတ္တိံ ဝိကာလဘောဇနံ, ဒိဝါ ဝိကာလဘောဇနန္တိ ဣမာနိ ဒွေ ဘောဇနာနိ ဧကပ္ပဟာရေန အဇဟာပေတွာ ဧကသ္မိံ သမယေ ဒိဝါ ဝိကာလဘောဇနမေဝ ဇဟာပေသိ, ပုန ကာလံ အတိနာမေတွာ ရတ္တိံ ဝိကာလဘောဇနံ ဇဟာပေန္တော ဧဝမာဟ. ကသ္မာ? ဣမာနိ ဟိ ဒွေ ဘောဇနာနိ ဝတ္တမာနာနိ ဝဋ္ဋေ အာစိဏ္ဏာနိ သမာစိဏ္ဏာနိ နဒိံ ဩတိဏ္ဏဥဒကံ ဝိယ အနုပက္ခန္ဒာနိ, နိဝါတေသု စ ဃရေသု သုဘောဇနာနိ ဘုဉ္ဇိတွာ ဝဍ္ဎိတာ သုခုမာလာ ကုလပုတ္တာ ဒွေ ဘောဇနာနိ ဧကပ္ပဟာရေန ပဇဟန္တာ ကိလမန္တိ. တသ္မာ ဧကပ္ပဟာရေန အဇဟာပေတွာ ဘဒ္ဒါလိသုတ္တေ ဒိဝါ ဝိကာလဘောဇနံ ဇဟာပေသိ, ဣဓ ရတ္တိံ ဝိကာလဘောဇနံ. ဇဟာပေန္တော ပန န တဇ္ဇိတွာ ဝါ နိဂ္ဂဏှိတွာ ဝါ, တေသံ ပဟာနပစ္စယာ ပန အပ္ပာဗာဓတဉ္စ သဉ္ဇာနိဿထာတိ ဧဝံ အာနိသံသံ ဒဿေတွာဝ ဇဟာပေသိ. ကီဋာဂိရီတိ တဿ နိဂမဿ နာမံ.

174. The sutta beginning with 'Thus have I heard' is the Kīṭāgiri Sutta. Therein, 'in Kāsī' means in the country with that name. In the passage 'Come, you too, O bhikkhus,' the meaning should be understood thus: 'Come, you too, O bhikkhus, seeing these five benefits, eat refraining from the nighttime meal.' Thus the Blessed One, not causing the abandonment of these two meals—eating at the wrong time at night and eating at the wrong time during the day—at one stroke, on one occasion caused the abandonment of only eating at the wrong time during the day. Again, after letting time pass, wishing to cause the abandonment of eating at the wrong time at night, he spoke thus. Why? For these two meals, occurring in the round of existence, practiced, and repeatedly practiced, are things that beings rush into, like water that has flowed down into a river. Furthermore, delicate sons of good families, raised on fine food in windless houses, become weary when abandoning the two meals at one stroke. Therefore, not causing the abandonment at one stroke, in the Bhaddālisutta he caused the abandonment of eating at the wrong time during the day; here he causes the abandonment of eating at the wrong time at night. But in causing the abandonment, he did not do so by threatening or rebuking; rather, only after showing the benefit thus, 'On account of abandoning them, you will know freedom from illness,' did he cause the abandonment. 'Kīṭāgiri' is the name of that market town.

၁၇၅. အဿဇိပုနဗ္ဗသုကာတိ အဿဇိ စ ပုနဗ္ဗသုကော စ ဆသု ဆဗ္ဗဂ္ဂိယေသု ဒွေ ဂဏာစရိယာ. ပဏ္ဍုကော လောဟိတကော မေတ္တိယော ဘုမ္မဇကော အဿဇိ ပုနဗ္ဗသုကောတိ ဣမေ ဆ ဇနာ ဆဗ္ဗဂ္ဂိယာ နာမ. တေသု ပဏ္ဍုကလောဟိတကာ အတ္တနော ပရိသံ ဂဟေတွာ သာဝတ္ထိယံ ဝသန္တိ, မေတ္တိယဘုမ္မဇကာ ရာဇဂဟေ, ဣမေ ဒွေ ဇနာ ကီဋာဂိရိသ္မိံ အာဝါသိကာ ဟောန္တိ. အာဝါသိကာတိ နိဗဒ္ဓဝါသိနော, တံနိဗန္ဓာ အကတံ သေနာသနံ ကရောန္တိ, ဇိဏ္ဏံ ပဋိသင်္ခရောန္တိ, ကတေ ဣဿရာ ဟောန္တိ. ကာလိကန္တိ အနာဂတေ ကာလေ ပတ္တဗ္ဗံ အာနိသံသံ.

175. 'Assaji and Punabbasu' means Assaji and Punabbasu, who were two group teachers among the group of six bhikkhus. Paṇḍuka, Lohitaka, Mettiya, Bhummajaka, Assaji, and Punabbasu—these six persons are called the Group of Six. Among them, Paṇḍuka and Lohitaka, taking their own retinue, dwell at Sāvatthī; Mettiya and Bhummajaka dwell at Rājagaha; these two persons are residents in Kīṭāgiri. 'Residents' means those who dwell there regularly; being bound to that place, they build lodgings not previously built, repair old ones, and have authority over those that are built. 'Kālika' means a benefit to be attained in a future time.

၁၇၈. မယာ စေတံ, ဘိက္ခဝေတိ ဣဓ ကိံ ဒဿေတိ? ဘိက္ခဝေ, ဒိဝသဿ တယော ဝါရေ ဘုဉ္ဇိတွာ သုခဝေဒနံယေဝ ဥပ္ပာဒေန္တော န ဣမသ္မိံ သာသနေ ကိစ္စကာရီ နာမ ဟောတိ, ဧတ္တကာ ပန ဝေဒနာ သေဝိတဗ္ဗာ, ဧတ္တကာ န သေဝိတဗ္ဗာတိ ဧတမတ္ထံ ဒဿေတုံ ဣမံ ဒေသနံ အာရဘိ. ဧဝရူပံ သုခဝေဒနံ ပဇဟထာတိ ဣဒဉ္စ ဂေဟဿိတသောမနဿဝသေန ဝုတ္တံ, ဥပသမ္ပဇ္ဇ ဝိဟရထာတိ ဣဒဉ္စ နေက္ခမ္မသိတသောမနဿဝသေန. ဣတော ပရေသုပိ ဒွီသု ဝါရေသု ဂေဟဿိတနေက္ခမ္မသိတာနံယေဝ ဒေါမနဿာနဉ္စ ဥပေက္ခာနဉ္စ ဝသေန အတ္ထော ဝေဒိတဗ္ဗော.

178. By the phrase, 'And this by me, O bhikkhus'—what does he show here? 'Bhikkhus, one who, eating three times a day, produces only pleasant feeling, is not one called "a doer of what is to be done" in this Dispensation.' To show this meaning—that some feelings are to be cultivated, while others are not to be cultivated—he began this discourse. 'Abandon such a pleasant feeling'—this is said by way of joy connected with the household life. 'Attain and abide'—this is said by way of joy connected with renunciation. Henceforth, in the subsequent two sections as well, the meaning should be understood by way of displeasure and equanimity that are connected with the household life and with renunciation.

၁၈၁. ဧဝံ သေဝိတဗ္ဗာသေဝိတဗ္ဗဝေဒနံ ဒဿေတွာ ဣဒါနိ ယေသံ အပ္ပမာဒေန ကိစ္စံ ကတ္တဗ္ဗံ, ယေသဉ္စ န ကတ္တဗ္ဗံ, တေ ဒဿေတုံ နာဟံ, ဘိက္ခဝေ[Pg.131], သဗ္ဗေသံယေဝါတိအာဒိမာဟ. တတ္ထ ကတံ တေသံ အပ္ပမာဒေနာတိ တေသံ ယံ အပ္ပမာဒေန ကတ္တဗ္ဗံ, တံ ကတံ. အနုလောမိကာနီတိ ပဋိပတ္တိအနုလောမာနိ ကမ္မဋ္ဌာနသပ္ပာယာနိ, ယတ္ထ ဝသန္တေန သက္ကာ ဟောန္တိ မဂ္ဂဖလာနိ ပါပုဏိတုံ. ဣန္ဒြိယာနိ သမန္နာနယမာနာတိ သဒ္ဓါဒီနိ ဣန္ဒြိယာနိ သမာနံ ကုရုမာနာ.

181. Thus, having shown the feelings that are to be cultivated and not to be cultivated, now, to show those for whom a task must be done with diligence and those for whom it must not, he spoke the words beginning with, 'I do not say, O bhikkhus, for all...' Therein, 'For them, what was to be done with diligence has been done' means: for them, that task which was to be done with diligence has been done. 'Conformable' means: conformable to the practice, suitable for the meditation subject; a place wherein, while dwelling, it is possible to attain the paths and fruits. 'Balancing the faculties' means making the faculties, such as faith and so on, equal.

၁၈၂. သတ္တိမေ, ဘိက္ခဝေ, ပုဂ္ဂလာတိ ဣဓ ကိံ ဒဿေတိ? ယေသံ အပ္ပမာဒေန ကရဏီယံ နတ္ထိ, တေ ဒွေ ဟောန္တိ. ယေသံ အတ္ထိ, တေ ပဉ္စာတိ ဧဝံ သဗ္ဗေပိ ဣမေ သတ္တ ပုဂ္ဂလာ ဟောန္တီတိ ဣမမတ္ထံ ဒဿေတိ.

182. By 'These seven persons, O bhikkhus'—what does he show here? Those for whom there is nothing to be done with diligence are two. Those for whom there is are five. Thus, all these persons are seven—this is the meaning he shows.

တတ္ထ ဥဘတောဘာဂဝိမုတ္တောတိ ဒွီဟိ ဘာဂေဟိ ဝိမုတ္တော. အရူပသမာပတ္တိယာ ရူပကာယတော ဝိမုတ္တော, မဂ္ဂေန နာမကာယတော. သော စတုန္နံ အရူပသမာပတ္တီနံ ဧကေကတော ဝုဋ္ဌာယ သင်္ခါရေ သမ္မသိတွာ အရဟတ္တံ ပတ္တာနံ စတုန္နံ, နိရောဓာ ဝုဋ္ဌာယ အရဟတ္တံ ပတ္တအနာဂါမိနော စ ဝသေန ပဉ္စဝိဓော ဟောတိ. ပါဠိ ပနေတ္ထ – ‘‘ကတမော စ ပုဂ္ဂလော ဥဘတောဘာဂဝိမုတ္တော, ဣဓေကစ္စော ပုဂ္ဂလော အဋ္ဌ ဝိမောက္ခေ ကာယေန ဖုသိတွာ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ အာသဝါ ပရိက္ခီဏာ ဟောန္တီ’’တိ (ပု. ပ. ၂၀၈) ဧဝံ အဘိဓမ္မေ အဋ္ဌဝိမောက္ခလာဘိနော ဝသေန အာဂတာ.

Therein, 'liberated in both parts' means liberated from two parts. One is liberated from the form-body through the formless attainments, and from the name-body through the path. That person is of five kinds: by way of the four who, emerging from each of the four formless attainments, contemplate the formations and attain Arahantship, and by way of the non-returner who emerges from cessation and attains Arahantship. The Pāḷi here is: 'And what kind of person is liberated in both parts? Here, a certain person dwells having touched the eight liberations with the body, and for him, having seen with wisdom, the taints are destroyed.' Thus in the Abhidhamma it is presented by way of one who has obtained the eight liberations.

ပညာဝိမုတ္တောတိ ပညာယ ဝိမုတ္တော. သော သုက္ခဝိပဿကော, စတူဟိ ဈာနေဟိ ဝုဋ္ဌာယ အရဟတ္တံ ပတ္တာ စတ္တာရော စာတိ ဣမေသံ ဝသေန ပဉ္စဝိဓောဝ ဟောတိ. ပါဠိ ပနေတ္ထ အဋ္ဌဝိမောက္ခပဋိက္ခေပဝသေနေဝ အာဂတာ. ယထာဟ – ‘‘န ဟေဝ ခေါ အဋ္ဌ ဝိမောက္ခေ ကာယေန ဖုသိတွာ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ. အယံ ဝုစ္စတိ ပုဂ္ဂလော ပညာဝိမုတ္တော’’တိ.

'Wisdom-liberated' means liberated by wisdom. This person is of five kinds: the dry-insight meditator, and the four who, having emerged from the four jhānas, attain Arahantship. The Pāḷi here is presented by way of the exclusion of the eight liberations, as it is said: 'He does not indeed dwell having touched the eight liberations with the body, but for him, having seen with wisdom, the taints are destroyed. This person is called wisdom-liberated.'

ဖုဋ္ဌန္တံ သစ္ဆိကရောတီတိ ကာယသက္ခီ. ယော ဈာနဖဿံ ပဌမံ ဖုသတိ, ပစ္ဆာ နိရောဓံ နိဗ္ဗာနံ သစ္ဆိကရောတိ, သော သောတာပတ္တိဖလဋ္ဌံ အာဒိံ ကတွာ ယာဝ အရဟတ္တမဂ္ဂဋ္ဌာ ဆဗ္ဗိဓော ဟောန္တီတိ ဝေဒိတဗ္ဗော. တေနေဝါဟ – ‘‘ဣဓေကစ္စော ပုဂ္ဂလော အဋ္ဌ ဝိမောက္ခေ ကာယေန ဖုသိတွာ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ ဧကစ္စေ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ. အယံ ဝုစ္စတိ ပုဂ္ဂလော ကာယသက္ခီ’’တိ.

A 'body-witness' is one who realizes that which has been touched. The person who first touches the jhāna-contact, and afterwards realizes Nibbāna, which is cessation—that person should be understood as being of six kinds, beginning with the one established in the fruition of stream-entry up to the one established in the path of Arahantship. Therefore it is said: 'Here, a certain person dwells having touched the eight liberations with the body, and for him, having seen with wisdom, some taints are destroyed. This person is called a body-witness.'

ဒိဋ္ဌန္တံ [Pg.132] ပတ္တောတိ ဒိဋ္ဌိပ္ပတ္တော. တတြိဒံ သင်္ခေပလက္ခဏံ – ဒုက္ခာ သင်္ခါရာ, သုခေါ နိရောဓောတိ ဉာတံ ဟောတိ ဒိဋ္ဌံ ဝိဒိတံ သစ္ဆိကတံ ဖုသိတံ ပညာယာတိ ဒိဋ္ဌိပ္ပတ္တော. ဝိတ္ထာရတော ပနေသောပိ ကာယသက္ခိ ဝိယ ဆဗ္ဗိဓော ဟောတိ. တေနေဝါဟ – ‘‘ဣဓေကစ္စော ပုဂ္ဂလော ဣဒံ ဒုက္ခန္တိ ယထာဘူတံ ပဇာနာတိ…ပေ… အယံ ဒုက္ခနိရောဓဂါမိနီ ပဋိပဒါတိ ယထာဘူတံ ပဇာနာတိ, တထာဂတပ္ပဝေဒိတာ စဿ ဓမ္မာ ပညာယ ဝေါဒိဋ္ဌာ ဟောန္တိ ဝေါစရိတာ…ပေ… အယံ ဝုစ္စတိ ပုဂ္ဂလော ဒိဋ္ဌိပ္ပတ္တော’’တိ (ပု. ပ. ၂၀၈).

‘One who has attained vision’ (diṭṭhippatto) means one who has attained what is seen (diṭṭhaṃ patto). Herein, this is the concise characteristic: ‘Formations are suffering, cessation is bliss’—this is known, seen, understood, realized, and touched by wisdom; therefore, he is one who has attained vision. In detail, this person is also of six kinds, like the body-witness. Therefore, it is said: ‘Here, a certain person understands as it actually is: “This is suffering”... and so on... “This is the path leading to the cessation of suffering,” he understands as it actually is. And for him, the teachings proclaimed by the Tathāgata are well seen and well examined by wisdom... and so on... This person is called one who has attained vision.’

သဒ္ဓါဝိမုတ္တောတိ သဒ္ဓါယ ဝိမုတ္တော. သောပိ ဝုတ္တနယေနေဝ ဆဗ္ဗိဓော ဟောတိ. တေနေဝါဟ – ‘‘ဣဓေကစ္စော ပုဂ္ဂလော ဣဒံ ဒုက္ခန္တိ – ယထာဘူတံ ပဇာနာတိ…ပေ… အယံ ဒုက္ခနိရောဓဂါမိနီ ပဋိပဒါတိ ယထာဘူတံ ပဇာနာတိ. တထာဂတပ္ပဝေဒိတာ စဿ ဓမ္မာ ပညာယ ဝေါဒိဋ္ဌာ ဟောန္တိ ဝေါစရိတာ…ပေ… နော စ ခေါ ယထာ ဒိဋ္ဌိပ္ပတ္တဿ. အယံ ဝုစ္စတိ ပုဂ္ဂလော သဒ္ဓါဝိမုတ္တော’’တိ (ပု. ပ. ၂၀၈). ဧတေသု ဟိ သဒ္ဓါဝိမုတ္တဿ ပုဗ္ဗဘာဂမဂ္ဂက္ခဏေ သဒ္ဒဟန္တဿ ဝိယ ဩကပ္ပေန္တဿ ဝိယ အဓိမုစ္စန္တဿ ဝိယ စ ကိလေသက္ခယော ဟောတိ, ဒိဋ္ဌိပ္ပတ္တဿ ပုဗ္ဗဘာဂမဂ္ဂက္ခဏေ ကိလေသစ္ဆေဒကဉာဏံ အဒန္ဓံ တိခိဏံ သူရံ ဟုတွာ ဝဟတိ. တသ္မာ ယထာ နာမ နာတိတိခိဏေန အသိနာ ကဒလိံ ဆိန္ဒန္တဿ ဆိန္နဋ္ဌာနံ န မဋ္ဌံ ဟောတိ, အသိ န သီဃံ ဝဟတိ, သဒ္ဒေါ သုယျတိ, ဗလဝတရော ဝါယာမော ကာတဗ္ဗော ဟောတိ, ဧဝရူပါ သဒ္ဓါဝိမုတ္တဿ ပုဗ္ဗဘာဂမဂ္ဂဘာဝနာ. ယထာ ပန နိသိတအသိနာ ကဒလိံ ဆိန္ဒန္တဿ ဆိန္နဋ္ဌာနံ မဋ္ဌံ ဟောတိ, အသိ သီဃံ ဝဟတိ, သဒ္ဒေါ န သုယျတိ, ဗလဝဝါယာမကိစ္စံ န ဟောတိ, ဧဝရူပါ ပညာဝိမုတ္တဿ ပုဗ္ဗဘာဂမဂ္ဂဘာဝနာ ဝေဒိတဗ္ဗာ.

‘One liberated by faith’ is one liberated through faith. He too is of six kinds, in the way already stated. Therefore it is said: “Here, a certain person understands as it really is: ‘This is suffering’... and so on... ‘This is the path leading to the cessation of suffering.’ And the teachings proclaimed by the Tathāgata are well seen and well examined by his wisdom... and so on... but not in the same way as for one who has attained vision. This person is called one liberated by faith.” For among these, in the case of the one liberated by faith, at the moment of the preliminary path, the destruction of defilements is slow and not sharp, occurring as for one who is believing, accepting, and resolving. But for one who has attained vision, at the moment of the preliminary path, the knowledge that cuts off defilements proceeds without sluggishness, sharply, and valiantly. Therefore, just as when cutting a banana tree with a not-very-sharp sword, the cut is not smooth, the sword does not proceed swiftly, a sound is heard, and stronger effort must be made—such is the development of the preliminary path for one liberated by faith. But just as when cutting a banana tree with a sharpened sword, the cut is smooth, the sword proceeds swiftly, no sound is heard, and no great effort is needed—so should the development of the preliminary path for one liberated by wisdom be understood.

ဓမ္မံ အနုဿရတီတိ ဓမ္မာနုသာရီ. ဓမ္မောတိ ပညာ, ပညာပုဗ္ဗင်္ဂမံ မဂ္ဂံ ဘာဝေတီတိ အတ္ထော. သဒ္ဓါနုသာရိမှိ စ ဧသေဝ နယော. ဥဘော ပနေတေ သောတာပတ္တိမဂ္ဂဋ္ဌာယေဝ. ဝုတ္တမ္ပိ စေတံ – ‘‘ယဿ ပုဂ္ဂလဿ သောတာပတ္တိဖလသစ္ဆိကိရိယာယ ပဋိပန္နဿ ပညိန္ဒြိယံ အဓိမတ္တံ ဟောတိ, ပညာဝါဟိံ ပညာပုဗ္ဗင်္ဂမံ အရိယမဂ္ဂံ ဘာဝေတိ. အယံ ဝုစ္စတိ ပုဂ္ဂလော ဓမ္မာနုသာရီ’’တိ (ပု. ပ. ၂၀၈). တထာ – ‘‘ယဿ ပုဂ္ဂလဿ သောတာပတ္တိဖလသစ္ဆိကိရိယာယ ပဋိပန္နဿ သဒ္ဓိန္ဒြိယံ အဓိမတ္တံ ဟောတိ, သဒ္ဓါဝါဟိံ သဒ္ဓါပုဗ္ဗင်္ဂမံ အရိယမဂ္ဂံ ဘာဝေတိ. အယံ ဝုစ္စတိ ပုဂ္ဂလော သဒ္ဓါနုသာရီ’’တိ. အယမေတ္ထ သင်္ခေပေါ. ဝိတ္ထာရတော [Pg.133] ပနေသာ ဥဘတောဘာဂဝိမုတ္တာဒိကထာ ဝိသုဒ္ဓိမဂ္ဂေ ပညာဘာဝနာဓိကာရေ ဝုတ္တာ. တသ္မာ တတ္ထ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာ. ယာ ပနေသာ ဧတေသံ ဝိဘာဂဒဿနတ္ထံ ဣဓ ပါဠိ အာဂတာ, တတ္ထ ယသ္မာ ရူပသမာပတ္တိယာ ဝိနာ အရူပသမာပတ္တိယော နာမ နတ္ထိ, တသ္မာ အာရုပ္ပာတိ ဝုတ္တေပိ အဋ္ဌ ဝိမောက္ခာ ဝုတ္တာဝ ဟောန္တီတိ ဝေဒိတဗ္ဗာ.

One who follows after the Dhamma is a Dhamma-follower (dhammānusārī). ‘Dhamma’ here is wisdom (paññā); the meaning is that one develops the path that has wisdom as its forerunner. The same method applies in the case of the faith-follower (saddhānusārī). Both of these, however, stand only on the stream-entry path. And this was said: “In the case of a person who is practicing for the realization of the fruit of stream-entry, for whom the faculty of wisdom is predominant, they develop the noble path that is carried by wisdom and has wisdom as its forerunner. This person is called a Dhamma-follower.” Similarly: “In the case of a person who is practicing for the realization of the fruit of stream-entry, for whom the faculty of faith is predominant, they develop the noble path that is carried by faith and has faith as its forerunner. This person is called a faith-follower.” This is the summary here. In detail, however, this discussion on the one liberated in both ways and so forth is stated in the Visuddhimagga, in the section on the development of wisdom. Therefore, it should be understood according to the method explained there. Now, as for the Pāḷi passage that is cited here to show the distinction among these individuals, since there are no formless attainments without the form attainments, it should be understood that even when ‘formless’ is mentioned, the eight liberations are in fact stated.

ကာယေန ဖုသိတွာတိ သဟဇာတနာမကာယေန ဖုသိတွာ. ပညာယ စဿ ဒိသွာတိ ပညာယ စ ဧတဿ အရိယသစ္စဓမ္မေ ဒိသွာ. ဧကစ္စေ အာသဝါတိ ပဌမမဂ္ဂါဒီဟိ ပဟာတဗ္ဗာ ဧကဒေသအာသဝါ. တထာဂတပ္ပဝေဒိတာတိ တထာဂတေန ပဝေဒိတာ စတုသစ္စဓမ္မာ. ပညာယ ဝေါဒိဋ္ဌာ ဟောန္တီတိ ဣမသ္မိံ ဌာနေ သီလံ ကထိတံ, ဣမသ္မိံ သမာဓိ, ဣမသ္မိံ ဝိပဿနာ, ဣမသ္မိံ မဂ္ဂေါ, ဣမသ္မိံ ဖလန္တိ ဧဝံ အတ္ထေန အတ္ထေ ကာရဏေန ကာရဏေ စိဏ္ဏစရိတတ္တာ မဂ္ဂပညာယ သုဒိဋ္ဌာ ဟောန္တိ. ဝေါစရိတာတိ ဝိစရိတာ. သဒ္ဓါ နိဝိဋ္ဌာ ဟောတီတိ ဩကပ္ပနသဒ္ဓါ ပတိဋ္ဌိတာ ဟောတိ. မတ္တသော နိဇ္ဈာနံ ခမန္တီတိ မတ္တာယ ဩလောကနံ ခမန္တိ. သဒ္ဓါမတ္တန္တိ သဒ္ဓါယေဝ, ဣတရံ တဿေဝ ဝေဝစနံ

‘Having touched with the body’ means having touched with the co-arisen mental body. ‘And having seen with wisdom’ means having seen the Dhammas of the Noble Truths with wisdom. ‘Some cankers’ means a portion of the cankers that are to be abandoned by the first path and so on. ‘Proclaimed by the Tathāgata’ means the Dhammas of the Four Truths proclaimed by the Tathāgata. ‘They are well seen by wisdom’ means that because of having practiced the conduct in accordance with the meaning and the reason, they are well seen by the wisdom of the path, as in: ‘In this place, virtue is taught; in this place, concentration; in this place, insight; in this place, the path; in this place, the fruit.’ ‘Well examined’ (vocaritā) means investigated (vicaritā). ‘Faith is established’ means the faith of conviction is established. ‘They endure moderate reflection’ means they endure observation to a certain measure. ‘Mere faith’ (saddhāmattanti) means faith itself; the other term (pemamattaṃ) is a synonym for it.

ဣတိ ဣမေသု အပ္ပမာဒေန ကရဏီယေသု ပုဂ္ဂလေသု တယော ပဋိဝိဒ္ဓမဂ္ဂဖလာ သေခါ. တေသု အနုလောမသေနာသနံ သေဝမာနာ ကလျာဏမိတ္တေ ဘဇမာနာ ဣန္ဒြိယာနိ သမန္နာနယမာနာ အနုပုဗ္ဗေန အရဟတ္တံ ဂဏှန္တိ. တသ္မာ တေသံ ယထာဌိတောဝ ပါဠိအတ္ထော. အဝသာနေ ပန ဒွေ သောတာပတ္တိမဂ္ဂသမင်္ဂိနော. တေဟိ တဿ မဂ္ဂဿ အနုလောမသေနာသနံ သေဝိတံ, ကလျာဏမိတ္တာ ဘဇိတာ, ဣန္ဒြိယာနိ သမန္နာနီတာနိ. ဥပရိ ပန တိဏ္ဏံ မဂ္ဂါနံ အတ္ထာယ သေဝမာနာ ဘဇမာနာ သမန္နာနယမာနာ အနုပုဗ္ဗေန အရဟတ္တံ ပါပုဏိဿန္တီတိ အယမေတ္ထ ပါဠိအတ္ထော.

Thus, among these individuals who have a task to be accomplished with diligence, three—the body-witness, the one attained-to-view, and the one liberated by faith—are learners who have penetrated the path and fruit. They, by frequenting suitable lodgings, associating with good friends, and harmonizing their faculties, gradually attain Arahantship. Therefore, for them, the meaning of the Pāḷi is just as it stands. At the end, however, are two—the Dhamma-follower and the faith-follower—who are endowed with the stream-entry path. For the sake of that path, suitable lodgings have been frequented by them, good friends have been associated with, and the faculties have been harmonized. Furthermore, for the sake of the three higher paths, by frequenting suitable lodgings, associating with good friends, and harmonizing their faculties, they will gradually attain Arahantship. This is the meaning of the Pāḷi here.

ဝိတဏ္ဍဝါဒီ ပန ဣမမေဝ ပါဠိံ ဂဟေတွာ – ‘‘လောကုတ္တရမဂ္ဂေါ န ဧကစိတ္တက္ခဏိကော, ဗဟုစိတ္တက္ခဏိကော’’တိ ဝဒတိ. သော ဝတ္တဗ္ဗော – ‘‘ယဒိ အညေန စိတ္တေန သေနာသနံ ပဋိသေဝတိ, အညေန ကလျာဏမိတ္တေ ဘဇတိ, အညေန ဣန္ဒြိယာနိ သမန္နာနေတိ, အညံ မဂ္ဂစိတ္တန္တိ သန္ဓာယ တွံ ‘န ဧကစိတ္တက္ခဏိကော မဂ္ဂေါ, ဗဟုစိတ္တက္ခဏိကော’တိ ဝဒသိ, ဧဝံ သန္တေ သေနာသနံ သေဝမာနော နီလောဘာသံ ပဗ္ဗတံ ပဿတိ, ဝနံ ပဿတိ, မိဂပက္ခီနံ [Pg.134] သဒ္ဒံ သုဏာတိ, ပုပ္ဖဖလာနံ ဂန္ဓံ ဃာယတိ, ပါနီယံ ပိဝန္တော ရသံ သာယတိ, နိသီဒန္တော နိပဇ္ဇန္တော ဖဿံ ဖုသတိ. ဧဝံ တေ ပဉ္စဝိညာဏသမင်္ဂီပိ လောကုတ္တရဓမ္မသမင်္ဂီယေဝ ဘဝိဿတိ. သစေ ပနေတံ သမ္ပဋိစ္ဆသိ, သတ္ထာရာ သဒ္ဓိံ ပဋိဝိရုဇ္ဈသိ. သတ္ထာရာ ဟိ ပဉ္စဝိညာဏကာယာ ဧကန္တံ အဗျာကတာဝ ဝုတ္တာ, တံသမင်္ဂိဿ ကုသလာကုသလံ ပဋိက္ခိတ္တံ, လောကုတ္တရမဂ္ဂေါ စ ဧကန္တကုသလော. တသ္မာ ပဇဟေတံ ဝါဒ’’န္တိ ပညပေတဗ္ဗော. သစေ ပညတ္တိံ န ဥပဂစ္ဆတိ, ‘‘ဂစ္ဆ ပါတောဝ ဝိဟာရံ ပဝိသိတွာ ယာဂုံ ပိဝါဟီ’’တိ ဥယျောဇေတဗ္ဗော.

However, a sophist, taking this very Pāḷi text, says: 'The supramundane path is not of a single mind-moment; it is of many mind-moments.' He should be told: 'If, with reference to the idea that with one mind one resorts to a dwelling, with another one associates with good friends, with another one brings the faculties into harmony, and the path-mind is yet another, you say, "The path is not of a single mind-moment; it is of many mind-moments," this being so, a person resorting to a dwelling sees a mountain of blue color, sees a forest, hears the sound of beasts and birds, smells the scent of flowers and fruits, tastes the flavor while drinking water, and experiences contact while sitting or lying down. Thus, one endowed with the five consciousnesses would also be endowed with the supramundane Dhamma. If you accept this, you contradict the Teacher. For the Teacher has declared the five consciousness-bodies to be exclusively indeterminate; for one endowed with them, the wholesome and unwholesome are rejected, whereas the supramundane path is exclusively wholesome. Therefore, abandon this view.' If he does not come to this understanding, he should be dismissed with the words: 'Go! Having entered the monastery early, drink your gruel.'

၁၈၃. နာဟံ, ဘိက္ခဝေ, အာဒိကေနေဝါတိ အဟံ, ဘိက္ခဝေ, ပဌမမေဝ မဏ္ဍူကဿ ဥပ္ပတိတွာ ဂမနံ ဝိယ အညာရာဓနံ အရဟတ္တေ ပတိဋ္ဌာနံ န ဝဒါမိ. အနုပုဗ္ဗသိက္ခာတိ ကရဏတ္ထေ ပစ္စတ္တဝစနံ. ပရတော ပဒဒွယေပိ ဧသေဝ နယော. သဒ္ဓါဇာတောတိ ဩကပ္ပနိယသဒ္ဓါယ ဇာတသဒ္ဓေါ. ဥပသင်္ကမတီတိ ဂရူနံ သမီပံ ဂစ္ဆတိ. ပယိရုပါသတီတိ သန္တိကေ နိသီဒတိ. ဓာရေတီတိ သာဓုကံ ကတွာ ဓာရေတိ. ဆန္ဒော ဇာယတီတိ ကတ္တုကမျတာကုသလစ္ဆန္ဒော ဇာယတိ. ဥဿဟတီတိ ဝီရိယံ ကရောတိ. တုလေတီတိ အနိစ္စံ ဒုက္ခံ အနတ္တာတိ တုလယတိ. တုလယိတွာ ပဒဟတီတိ ဧဝံ တီရဏဝိပဿနာယ တုလယန္တော မဂ္ဂပဓာနံ ပဒဟတိ. ပဟိတတ္တောတိ ပေသိတစိတ္တော. ကာယေန စေဝ ပရမသစ္စန္တိ နာမကာယေန နိဗ္ဗာနသစ္စံ သစ္ဆိကရောတိ. ပညာယ စာတိ နာမကာယသမ္ပယုတ္တာယ မဂ္ဂပညာယ ပဋိဝိဇ္ဈတိ ပဿတိ.

183. Regarding 'Monks, not at the very beginning...': Monks, I do not declare that the attainment, the establishment in Arahantship, is at the very beginning, like the leaping movement of a frog. 'Anupubbasikkhā' (gradual training) is a nominative word used in the instrumental sense. In the two subsequent phrases, this same method should be understood. 'Saddhājāto' (one in whom faith is born) means one in whom faith is born through confident faith. 'Upasaṅkamati' (he approaches) means he goes near the noble teachers. 'Payirupāsati' (he attends on) means he sits in their presence. 'Dhāreti' (he bears in mind) means he bears it in mind well. 'Chando jāyati' (desire arises) means wholesome desire, which is the wish to act, arises. 'Ussahati' (he strives) means he makes an effort. 'Tuleti' (he weighs) means he weighs thus: 'impermanent, suffering, not-self.' 'Tulayitvā padahati' (having weighed, he strives) means: thus weighing with investigative insight, he strives with the striving for the path. 'Pahitatto' (one with a dispatched self) means one whose mind is sent forth towards Nibbāna. 'Kāyena ceva paramasaccaṃ' (with the body, the ultimate truth) means he realizes with the mental body the truth of Nibbāna. 'Paññāya ca' (and with wisdom) means with the wisdom of the path associated with the mental body, he penetrates and sees.

ဣဒါနိ ယသ္မာ တေ သတ္ထု အာဂမနံ သုတွာ ပစ္စုဂ္ဂမနမတ္တမ္ပိ န အကံသု, တသ္မာ တေသံ စရိယံ ဂရဟန္တော သာပိ နာမ, ဘိက္ခဝေ, သဒ္ဓါ နာဟောသီတိအာဒိမာဟ. တတ္ထ ကီဝဒူရေဝိမေတိ ကိတ္တကံ ဒူရေ ဌာနေ. ယောဇနသတမ္ပိ ယောဇနသဟဿမ္ပိ အပက္ကန္တာတိ ဝတ္တုံ ဝဋ္ဋတိ, န ပန ကိဉ္စိ အာဟ. စတုပ္ပဒံ ဝေယျာကရဏန္တိ စတုသစ္စဗျာကရဏံ သန္ဓာယ ဝုတ္တံ.

Now, because those monks, Assaji and Punabbasu, having heard of the Teacher's arrival, did not even go out to meet him, the Teacher, wishing to censure their conduct, said: 'Sāpi nāma, bhikkhave, saddhā nāhosi' ('Monks, even that much faith was not there'), and so on. Therein, 'Kīva dūre vime' ('How far away?') means: in how distant a place? It would be fitting to say that they had departed a hundred yojanas or a thousand yojanas, but he said nothing. 'Catuppadaṃ veyyākaraṇaṃ' (a four-line exposition) was said with reference to the exposition of the Four Truths.

၁၈၄. ယဿုဒ္ဒိဋ္ဌဿာတိ ယဿ ဥဒ္ဒိဋ္ဌဿ. ယောပိ သော, ဘိက္ခဝေ, သတ္ထာတိ ဗာဟိရကသတ္ထာရံ ဒဿေတိ. ဧဝရူပီတိ ဧဝံဇာတိကာ. ပဏောပဏဝိယာတိ ပဏဝိယာ စ ဩပဏဝိယာ စ. န ဥပေတီတိ န ဟောတိ. ကယဝိက္ကယကာလေ ဝိယ အဂ္ဃဝဍ္ဎနဟာပနံ န ဟောတီတိ အတ္ထော. အယံ ဂေါဏော [Pg.135] ကိံ အဂ္ဃတိ, ဝီသတိ အဂ္ဃတီတိ ဘဏန္တော ပဏတိ နာမ. န ဝီသတိ အဂ္ဃတိ, ဒသ အဂ္ဃတီတိ ဘဏန္တော ဩပဏတိ နာမ. ဣဒံ ပဋိသေဓေန္တော အာဟ ‘‘ပဏောပဏဝိယာ န ဥပေတီ’’တိ. ဣဒါနိ တံ ပဏောပဏဝိယံ ဒဿေတုံ ဧဝဉ္စ နော အဿ, အထ နံ ကရေယျာမ, န စ နော ဧဝမဿ, န နံ ကရေယျာမာတိ အာဟ.

184. 'Yassuddiṭṭhassa' means 'of which teaching pointed out.' By 'Yopi so, bhikkhave, satthā,' He indicates a teacher outside the Dispensation. 'Evarūpī' means 'of such a kind.' 'Paṇopaṇaviyā' means both buying (`paṇaviyā`) and selling (`opaṇaviyā`). 'Na upeti' means 'it is not.' The meaning is: just as at the time of buying and selling, there is no increasing or decreasing of the price. One who says, 'This ox, what is it worth? It is worth twenty,' is called `paṇati`. One who says, 'It is not worth twenty; it is worth ten,' is called `opaṇati`. The Blessed One, wishing to reject this, said, 'There is no buying and selling.' Now, to show that buying and selling, He said: 'If it were to be thus for us, then we would do it; but if it were not thus for us, we would not do it.'

ကိံ ပန, ဘိက္ခဝေတိ, ဘိက္ခဝေ, ယံ တထာဂတော သဗ္ဗသော အာမိသေဟိ ဝိသံသဋ္ဌော ဝိဟရတိ, ဧဝံ ဝိသံသဋ္ဌဿ သတ္ထုနော ဧဝရူပါ ပဏောပဏဝိယာ ကိံ ယုဇ္ဇိဿတိ? ပရိယောဂါဟိယ ဝတ္တတောတိ ပရိယောဂါဟိတွာ ဥက္ခိပိတွာ ဂဟေတွာ ဝတ္တန္တဿ. အယမနုဓမ္မောတိ အယံ သဘာဝေါ. ဇာနာတိ ဘဂဝါ, နာဟံ ဇာနာမီတိ ဘဂဝါ ဧကာသနဘောဇနေ အာနိသံသံ ဇာနာတိ, အဟံ န ဇာနာမီတိ မယိ သဒ္ဓါယ ဒိဝသဿ တယော ဝါရေ ဘောဇနံ ပဟာယ ဧကာသနဘောဇနံ ဘုဉ္ဇတိ. ရုဠဟနီယန္တိ ရောဟနီယံ. ဩဇဝန္တန္တိ သိနေဟဝန္တံ. ကာမံ တစော စာတိ ဣမိနာ စတုရင်္ဂဝီရိယံ ဒဿေတိ. ဧတ္ထ ဟိ တစော ဧကံ အင်္ဂံ, နှာရု ဧကံ, အဋ္ဌိ ဧကံ, မံသလောဟိတံ ဧကန္တိ ဧဝံ စတုရင်္ဂသမန္နာဂတံ ဝီရိယံ အဓိဋ္ဌဟိတွာ အရဟတ္တံ အပ္ပတွာ န ဝုဋ္ဌဟိဿာမီတိ ဧဝံ ပဋိပဇ္ဇတီတိ ဒဿေတိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ. ဒေသနံ ပန ဘဂဝါ နေယျပုဂ္ဂလဿ ဝသေန အရဟတ္တနိကူဋေန နိဋ္ဌာပေသီတိ.

'Kiṃ pana, bhikkhave': Monks, since the Tathāgata dwells in every way unmixed with worldly things, for such a Teacher who is unmixed, how could such buying and selling be suitable? 'Pariyogāhiya vattato' means for a disciple who practices having penetrated, borne on the head, and grasped. 'Ayamanudhammo' means this is the suitable nature. 'Jānāti bhagavā, nāhaṃ jānāmi' means: 'The Blessed One knows the benefit of eating in one session; I do not know.' Thus, with faith in me, having abandoned eating three times a day, he eats in one session. 'Ruḷhanīyaṃ' means conducive to growth. 'Ojavantaṃ' means having nutritive essence. By 'Kāmaṃ taco ca,' He shows the four-factored energy. Herein, skin is one factor, sinew is one, bone is one, and flesh and blood is one. Thus He shows that one practices by resolving upon energy endowed with these four factors, thinking: 'Without attaining Arahantship, I will not arise.' The rest is clear everywhere. The Blessed One concluded the discourse, by way of a person to be guided, with Arahantship as its pinnacle.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

ကီဋာဂိရိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Kīṭāgiri Sutta is concluded.

ဒုတိယဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Second Chapter is concluded.

၃. ပရိဗ္ဗာဇကဝဂ္ဂေါ

3. The Chapter on Wanderers

၁. တေဝိဇ္ဇဝစ္ဆသုတ္တဝဏ္ဏနာ

1. The Commentary on the Tevijjavacchasutta

၁၈၅. ဧဝံ [Pg.136] မေ သုတန္တိ တေဝိဇ္ဇဝစ္ဆသုတ္တံ. တတ္ထ ဧကပုဏ္ဍရီကေတိ ပုဏ္ဍရီကော ဝုစ္စတိ သေတမ္ဗရုက္ခော, သော တသ္မိံ အာရာမေ ဧကော ပုဏ္ဍရီကော အတ္ထီတိ ဧကပုဏ္ဍရီကော. ဧတဒဟောသီတိ တတ္ထ ပဝိသိတုကာမတာယ အဟောသိ. စိရဿံ ခေါ, ဘန္တေတိ ပကတိယာ အာဂတပုဗ္ဗတံ ဥပါဒါယ. ဓမ္မဿ စာနုဓမ္မန္တိ ဣဓ သဗ္ဗညုတညာဏံ ဓမ္မော နာမ, မဟာဇနဿ ဗျာကရဏံ အနုဓမ္မော နာမ. သေသံ ဇီဝကသုတ္တေ (မ. နိ. ၂.၅၁ အာဒယော) ဝုတ္တနယမေဝ. န မေ တေတိ အနနုညာယ ဌတွာ အနုညမ္ပိ ပဋိက္ခိပတိ. ‘‘သဗ္ဗညူ သဗ္ဗဒဿာဝီ အပရိသေသံ ဉာဏဒဿနံ ပဋိဇာနာတီ’’တိ ဟိ ဣဒံ အနုဇာနိတဗ္ဗံ သိယာ, – ‘‘စရတော စ မေ…ပေ… ပစ္စုပဋ္ဌိတ’’န္တိ ဣဒံ ပန နာနုဇာနိတဗ္ဗံ. သဗ္ဗညုတညာဏေန ဟိ အာဝဇ္ဇိတွာ ပဇာနာတိ. တသ္မာ အနနုညာယ ဌတွာ အနုညမ္ပိ ပဋိက္ခိပန္တော ဧဝမာဟ.

185. The sutta beginning with 'Evaṃ me sutaṃ' is the Tevijjavacchasutta. Therein, as for 'ekapuṇḍarīke', a white mango tree is called 'puṇḍarīka'. Since there was one such white mango tree in that park, it is called 'Ekapuṇḍarīka'. As for 'Etadahosi', this arose from the desire to enter there. As for 'Cirassaṃ kho, bhante', it was said thus with reference to his having come before as a matter of course. In the phrase 'Dhammassa cānudhammaṃ', the knowledge of omniscience is called 'dhamma', and the explanation to the great multitude is called 'anudhamma'. The rest is in the same manner as stated in the Jīvaka Sutta. By the phrase 'Na me te', standing in the position of not granting permission, he rejects even what should be permitted. Indeed, this statement, “He claims to be all-knowing, all-seeing, to possess knowledge and vision without remainder,” should be permitted. But this statement, “While I am walking… it is present,” should not be permitted. Indeed, he knows by reflecting with the knowledge of omniscience. Therefore, standing in the position of not permitting and rejecting even what should be permitted, he spoke thus.

၁၈၆. အာသဝါနံ ခယာတိ ဧတ္ထ သကိံ ခီဏာနံ အာသဝါနံ ပုန ခေပေတဗ္ဗာဘာဝါ ယာဝဒေဝါတိ န ဝုတ္တံ. ပုဗ္ဗေနိဝါသဉာဏေန စေတ္ထ ဘဂဝါ အတီတဇာနနဂုဏံ ဒဿေတိ, ဒိဗ္ဗစက္ခုဉာဏေန ပစ္စုပ္ပန္နဇာနနဂုဏံ, အာသဝက္ခယဉာဏေန လောကုတ္တရဂုဏန္တိ. ဣတိ ဣမာဟိ တီဟိ ဝိဇ္ဇာဟိ သကလဗုဒ္ဓဂုဏေ သံခိပိတွာ ကထေသိ.

186. In the phrase 'Āsavānaṃ khayā', 'yāvade' was not said because the taints, having been destroyed once, do not have the nature of needing to be destroyed again. Herein, with the knowledge of previous existences, the Blessed One shows the quality of knowing the past; with the knowledge of the divine eye, the quality of knowing the present; and with the knowledge of the destruction of the taints, the supramundane quality. Thus, with these three kinds of knowledge, having summarized all the qualities of a Buddha, he spoke.

ဂိဟိသံယောဇနန္တိ ဂိဟိဗန္ဓနံ ဂိဟိပရိက္ခာရေသု နိကန္တိံ. နတ္ထိ ခေါ ဝစ္ဆာတိ ဂိဟိသံယောဇနံ အပ္ပဟာယ ဒုက္ခဿန္တကရော နာမ နတ္ထိ. ယေပိ ဟိ သန္တတိမဟာမတ္တော ဥဂ္ဂသေနော သေဋ္ဌိပုတ္တော ဝီတသောကဒါရကောတိ ဂိဟိလိင်္ဂေ ဌိတာဝ အရဟတ္တံ ပတ္တာ, တေပိ မဂ္ဂေန သဗ္ဗသင်္ခါရေသု နိကန္တိံ သုက္ခာပေတွာ ပတ္တာ. တံ ပတွာ ပန န တေန လိင်္ဂေန အဋ္ဌံသု, ဂိဟိလိင်္ဂံ နာမေတံ ဟီနံ, ဥတ္တမဂုဏံ ဓာရေတုံ န သက္ကောတိ. တသ္မာ တတ္ထ ဌိတော အရဟတ္တံ ပတွာ တံဒိဝသမေဝ ပဗ္ဗဇတိ ဝါ ပရိနိဗ္ဗာတိ ဝါ. ဘူမဒေဝတာ ပန တိဋ္ဌန္တိ. ကသ္မာ? နိလီယနောကာသဿ အတ္ထိတာယ. သေသကာမဘဝေ မနုဿေသု သောတာပန္နာဒယော တယော တိဋ္ဌန္တိ, ကာမာဝစရဒေဝေသု [Pg.137] သောတာပန္နာ သကဒါဂါမိနော စ, အနာဂါမိခီဏာသဝါ ပနေတ္ထ န တိဋ္ဌန္တိ. ကသ္မာ? တဉှိ ဌာနံ လဠိတဇနဿ အာဝါသော, နတ္ထိ တတ္ထ တေသံ ပဝိဝေကာရဟံ ပဋိစ္ဆန္နဋ္ဌာနဉ္စ. ဣတိ တတ္ထ ခီဏာသဝေါ ပရိနိဗ္ဗာတိ, အနာဂါမီ စဝိတွာ သုဒ္ဓါဝါသေ နိဗ္ဗတ္တတိ. ကာမာဝစရဒေဝတော ဥပရိ ပန စတ္တာရောပိ အရိယာ တိဋ္ဌန္တိ.

‘Gihisaṃyojanaṃ’ means the householder’s fetter, which is craving for a householder's requisites. As for ‘Natthi kho, Vaccha’, it means there is no one called a maker of an end to suffering without having abandoned the householder's fetter. Even those such as Santati the great minister, Uggasena the merchant’s son, and the boy Vītasoka, who attained Arahantship while remaining in the guise of a householder, they too attained it by having dried up craving for all conditioned things by means of the path. However, having attained it, they did not remain in that guise. This guise of a householder is inferior; it is not able to bear the supreme quality. Therefore, one established therein, having attained Arahantship, on that very day either goes forth or attains Parinibbāna. Earth-deities, however, can remain. Why? Because there is a place for concealment. In the remaining sense-sphere existences, among humans, the three types of noble ones, beginning with the Stream-enterer, can remain. Among the sense-sphere devas, Stream-enterers and Once-returners can remain, but Non-returners and Arahants do not remain there. Why? Because that place is the abode of those who delight in sensual pleasures, and there is no suitable place for seclusion and concealment for them there. Thus, therein an Arahant attains Parinibbāna; a Non-returner, having passed away, is reborn in the Pure Abodes. However, above the sense-sphere devas, all four types of noble ones can remain.

သောပါသိ ကမ္မဝါဒီတိ သောပိ ကမ္မဝါဒီ အဟောသိ, ကိရိယမ္ပိ န ပဋိဗာဟိတ္ထ. တဉှိ ဧကနဝုတိကပ္ပမတ္ထကေ အတ္တာနံယေဝ ဂဟေတွာ ကထေတိ. တဒါ ကိရ မဟာသတ္တော ပါသဏ္ဍပရိဂ္ဂဏှနတ္ထံ ပဗ္ဗဇိတော တဿပိ ပါသဏ္ဍဿ နိပ္ဖလဘာဝံ ဇာနိတွာ ဝီရိယံ န ဟာပေသိ, ကိရိယဝါဒီ ဟုတွာ သဂ္ဂေ နိဗ္ဗတ္တတိ. တသ္မာ ဧဝမာဟ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

As for 'So'pāsi kammavādī', it means 'he too was a proponent of kamma'. He did not reject the doctrine of action either. For he spoke taking himself as an example from ninety-one aeons ago. It is said that at that time the Great Being went forth to master the views of the sectarians. And though he knew the fruitlessness of that sectarianism, he did not abandon his effort, and becoming a proponent of action, he was reborn in heaven. Therefore, he spoke thus. The rest is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

တေဝိဇ္ဇဝစ္ဆသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Tevijjavacchasutta is concluded.

၂. အဂ္ဂိဝစ္ဆသုတ္တဝဏ္ဏနာ

2. The Commentary on the Aggivacchasutta

၁၈၇. ဧဝံ မေ သုတန္တိ အဂ္ဂိဝစ္ဆသုတ္တံ. တတ္ထ န ခေါ အဟန္တိ ပဌမဝါရေ နာဟံ သဿတဒိဋ္ဌိကောတိ ဝဒတိ, ဒုတိယေ နာဟံ ဥစ္ဆေဒဒိဋ္ဌိကောတိ. ဧဝံ အန္တာနန္တိကာဒိဝသေန သဗ္ဗဝါရေသု ပဋိက္ခေပေါ ဝေဒိတဗ္ဗော. ဟောတိ စ န စ ဟောတီတိ အယံ ပနေတ္ထ ဧကစ္စသဿတဝါဒေါ. နေဝ ဟောတိ န န ဟောတီတိ အယံ အမရာဝိက္ခေပေါတိ ဝေဒိတဗ္ဗော.

187. “Thus I have heard”—this is the Aggivaccha Sutta. Therein, regarding ‘na kho ahaṃ,’ in the first instance, He says, “I am not one with an eternalist view”; in the second, “I am not one with an annihilationist view.” Thus, in all instances that proceed by way of finitude, infinitude, and so on, the rejection should be understood. Among these, the view “it is and it is not” is partial eternalism. The view “it neither is nor is not” should be understood as evasive equivocation.

၁၈၉. သဒုက္ခန္တိ ကိလေသဒုက္ခေန စေဝ ဝိပါကဒုက္ခေန စ သဒုက္ခံ. သဝိဃာတန္တိ တေသံယေဝ ဒွိန္နံ ဝသေန သဥပဃာတကံ. သဥပါယာသန္တိ တေသံယေဝ ဝသေန သဥပါယာသံ. သပရိဠာဟန္တိ တေသံယေဝ ဝသေန သပရိဠာဟံ.

189. `Sadukkhaṃ` means with suffering, that is, with the suffering of defilements and the suffering of results. `Savighātaṃ` means with vexation, that is, with oppression by means of those very two. `Saupāyāsaṃ` means with despair, that is, with tribulation by means of those very two. `Sapariḷāhaṃ` means with torment, that is, with anguish by means of those very two.

ကိဉ္စိ ဒိဋ္ဌိဂတန္တိ ကာစိ ဧကာ ဒိဋ္ဌိပိ ရုစ္စိတွာ ခမာပေတွာ ဂဟိတာ အတ္ထီတိ ပုစ္ဆတိ. အပနီတန္တိ နီဟဋံ အပဝိဒ္ဓံ. ဒိဋ္ဌန္တိ ပညာယ ဒိဋ္ဌံ. တသ္မာတိ ယသ္မာ ပဉ္စန္နံ ခန္ဓာနံ ဥဒယဝယံ အဒ္ဒသ, တသ္မာ. သဗ္ဗမညိတာနန္တိ သဗ္ဗေသံ တိဏ္ဏမ္ပိ တဏှာဒိဋ္ဌိမာနမညိတာနံ. မထိတာနန္တိ တေသံယေဝ ဝေဝစနံ. ဣဒါနိ တာနိ ဝိဘဇိတွာ ဒဿေန္တော သဗ္ဗအဟံကာရ-မမံကာရ-မာနာနုသယာနန္တိ အာဟ. ဧတ္ထ [Pg.138] ဟိ အဟံကာရော ဒိဋ္ဌိ, မမံကာရော တဏှာ, မာနာနုသယော မာနော. အနုပါဒါ ဝိမုတ္တောတိ စတူဟိ ဥပါဒါနေဟိ ကဉ္စိ ဓမ္မံ အနုပါဒိယိတွာ ဝိမုတ္တော.

`Kiñci diṭṭhigataṃ`: he asks, “Is there any single view whatsoever that has been held, having been approved of and consented to?” `Apanītaṃ` means removed, discarded. `Diṭṭhaṃ` means seen by wisdom. `Tasmā`: because he saw the arising and passing away of the five aggregates, therefore. `Sabbamaññitānaṃ` means of all three conceivings: the conceiving of craving, views, and conceit. `Mathitānaṃ` is a synonym for those very same terms. Now, showing them by way of analysis, He said: `sabbaahaṃkāra-mamaṃkāra-mānānusayānaṃ`. Herein, `ahaṃkāra` (I-making) is view, `mamaṃkāra` (mine-making) is craving, and `mānānusayo` (the underlying tendency to conceit) is conceit. `Anupādā vimutto` means liberated through not clinging to any phenomenon by means of the four kinds of clinging.

၁၉၀. န ဥပေတီတိ န ယုဇ္ဇတိ. ဧတ္ထ စ ‘‘န ဥပပဇ္ဇတီ’’တိ ဣဒံ အနုဇာနိတဗ္ဗံ သိယာ. ယသ္မာ ပန ဧဝံ ဝုတ္တေ သော ပရိဗ္ဗာဇကော ဥစ္ဆေဒံ ဂဏှေယျ, ဥပပဇ္ဇတီတိ ပန သဿတမေဝ, ဥပပဇ္ဇတိ စ န စ ဥပပဇ္ဇတီတိ ဧကစ္စသဿတံ, နေဝ ဥပပဇ္ဇတိ န န ဥပပဇ္ဇတီတိ အမရာဝိက္ခေပံ, တသ္မာ ဘဂဝါ – ‘‘အယံ အပ္ပတိဋ္ဌော အနာလမ္ဗော ဟောတု, သုခပဝေသနဋ္ဌာနံ မာ လဘတူ’’တိ အနနုညာယ ဌတွာ အနုညမ္ပိ ပဋိက္ခိပိ. အလန္တိ သမတ္ထံ ပရိယတ္တံ. ဓမ္မောတိ ပစ္စယာကာရဓမ္မော. အညတြယောဂေနာတိ အညတ္ထ ပယောဂေန. အညတြာစရိယကေနာတိ ပစ္စယာကာရံ အဇာနန္တာနံ အညေသံ အာစရိယာနံ သန္တိကေ ဝသန္တေန.

190. `Na upeti` means it is not fitting. And here, this statement “does not arise” (`na upapajjati`) should have been permitted. However, because if it were said thus, that wanderer would grasp the annihilationist view; and if “arises” were said, he would grasp eternalism; if “arises and does not arise” were said, he would grasp partial eternalism; and if “neither arises nor does not arise” were said, he would grasp evasive equivocation; therefore the Blessed One, having considered, “Let this wanderer be without a foothold, without support; may he not obtain a place of easy entry,” stood without giving permission and rejected even what should have been permitted. `Alaṃ` means sufficient, adequate. `Dhamma` means the teaching of the causal structure. `Aññatrayogena` means by one who is making an effort elsewhere. `Aññatrācariyakeṇa` means it is difficult to know for one dwelling in the presence of other teachers who do not know the causal structure.

၁၉၁. တေန ဟိ ဝစ္ဆာတိ ယသ္မာ တွံ သမ္မောဟမာပါဒိန္တိ ဝဒသိ, တသ္မာ တံယေဝေတ္ထ ပဋိပုစ္ဆိဿာမိ. အနာဟာရော နိဗ္ဗုတောတိ အပ္ပစ္စယော နိဗ္ဗုတော.

191. “Then, Vaccha”—because you say, “I have fallen into confusion,” therefore I shall question you in return on this very matter. `Anāhāro nibbuto` means, having become without a condition, it is extinguished.

၁၉၂. ယေန ရူပေနာတိ ယေန ရူပေန သတ္တသင်္ခါတံ တထာဂတံ ရူပီတိ ပညာပေယျ. ဂမ္ဘီရောတိ ဂုဏဂမ္ဘီရော. အပ္ပမေယျောတိ ပမာဏံ ဂဏှိတုံ န သက္ကုဏေယျော. ဒုပ္ပရိယောဂါဠှောတိ ဒုဩဂါဟော ဒုဇ္ဇာနော. သေယျထာပိ မဟာသမုဒ္ဒေါတိ ယထာ မဟာသမုဒ္ဒေါ ဂမ္ဘီရော အပ္ပမေယျော ဒုဇ္ဇာနော, ဧဝမေဝ ခီဏာသဝေါပိ. တံ အာရဗ္ဘ ဥပပဇ္ဇတီတိအာဒိ သဗ္ဗံ န ယုဇ္ဇတိ. ကထံ? ယထာ ပရိနိဗ္ဗုတံ အဂ္ဂိံ အာရဗ္ဘ ပုရတ္ထိမံ ဒိသံ ဂတောတိအာဒိ သဗ္ဗံ န ယုဇ္ဇတိ, ဧဝံ.

192. `Yena rūpena`: by whatever form one might designate the Tathagata, who is reckoned as a being, as ‘possessing form.’ `Gambhīro` means profound in virtue. `Appameyyo` means one is not able to take his measure. `Duppariyogāḷho` means difficult to penetrate, difficult to know. `Seyyathāpi mahāsamuddo`: just as the great ocean is profound, immeasurable, and difficult to know, so too is one whose taints are destroyed. With reference to him, all such statements as “he arises,” and so on, are not fitting. How so? Just as, with reference to an extinguished fire, all such statements as “the fire has gone to the eastern direction” are not fitting, so too it is not fitting here.

အနိစ္စတာတိ အနိစ္စတာယ. သာရေ ပတိဋ္ဌိတန္တိ လောကုတ္တရဓမ္မသာရေ ပတိဋ္ဌိတံ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

`Aniccatā` is said because of impermanence. `Sāre patiṭṭhitaṃ` means established in the essence of the supramundane Dhamma. The remainder is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

အဂ္ဂိဝစ္ဆသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Exposition of the Aggivaccha Sutta is concluded.

၃. မဟာဝစ္ဆသုတ္တဝဏ္ဏနာ

Commentary on the Mahāvaccha Sutta

၁၉၃. ဧဝံ [Pg.139] မေ သုတန္တိ မဟာဝစ္ဆသုတ္တံ. တတ္ထ သဟကထီတိ သဒ္ဓိံဝါဒေါ, ဗဟုံ မယာ တုမှေဟိ သဒ္ဓိံ ကထိတပုဗ္ဗန္တိ ကထံ သာရေတိ မေတ္တိံ ဃဋေတိ. ပုရိမာနိ ဟိ ဒွေ သုတ္တာနိ ဧတဿေဝ ကထိတာနိ, သံယုတ္တကေ အဗျာကတသံယုတ္တံ (သံ. နိ. ၄.၄၁၆ အာဒယော) နာမ ဧတဿေဝ ကထိတံ – ‘‘ကိံ နု ခေါ, ဘော ဂေါတမ, သဿတော လောကော ဣဒမေဝ သစ္စံ မောဃမညန္တိ အဗျာကတမေတ’’န္တိ ဧဝံ ဧကုတ္တရနိကာယေပိ ဣမိနာ သဒ္ဓိံ ကထိတံ အတ္ထိယေဝ. တသ္မာ ဧဝမာဟ. သမ္မာသမ္ဗုဒ္ဓေါပိ တဿ အာဂတာဂတဿ သင်္ဂဟံ ကတွာ ဩကာသမကာသိယေဝ. ကသ္မာ? အယဉှိ သဿတဒိဋ္ဌိကော, သဿတဒိဋ္ဌိကာ စ သီဃံ လဒ္ဓိံ န ဝိဿဇ္ဇေန္တိ, ဝသာတေလမက္ခိတပိလောတိကာ ဝိယ စိရေန သုဇ္ဈန္တိ. ပဿတိ စ ဘဂဝါ – ‘‘အယံ ပရိဗ္ဗာဇကော ကာလေ ဂစ္ဆန္တေ ဂစ္ဆန္တေ လဒ္ဓိံ ဝိဿဇ္ဇေတွာ မမ သန္တိကေ ပဗ္ဗဇိတွာ ဆ အဘိညာယော သစ္ဆိကတွာ အဘိညာတသာဝကော ဘဝိဿတီ’’တိ. တသ္မာ တဿ အာဂတာဂတဿ သင်္ဂဟံ ကတွာ ဩကာသမကာသိယေဝ. ဣဒံ ပနဿ ပစ္ဆိမဂမနံ. သော ဟိ ဣမသ္မိံ သုတ္တေ တရဏံ ဝါ ဟောတု အတရဏံ ဝါ, ယဋ္ဌိံ ဩတရိတွာ ဥဒကေ ပတမာနော ဝိယ သမဏဿ ဂေါတမဿ သန္တိကံ ဂန္တွာ ပဗ္ဗဇိဿာမီတိ သန္နိဋ္ဌာနံ ကတွာ အာဂတော. တသ္မာ ဓမ္မဒေသနံ ယာစန္တော သာဓု မေ ဘဝံ ဂေါတမောတိအာဒိမာဟ. တဿ ဘဂဝါ မူလဝသေန သံခိတ္တဒေသနံ, ကမ္မပထဝသေန ဝိတ္ထာရဒေသနံ ဒေသေသိ. မူလဝသေန စေတ္ထ အတိသံခိတ္တာ ဒေသနာ, ကမ္မပထဝသေန သံခိတ္တာ ဝိတ္ထာရသဒိသာ. ဗုဒ္ဓါနံ ပန နိပ္ပရိယာယေန ဝိတ္ထာရဒေသနာ နာမ နတ္ထိ. စတုဝီသတိသမန္တပဋ္ဌာနမ္ပိ ဟိ သတ္တပကရဏေ အဘိဓမ္မပိဋကေ စ သဗ္ဗံ သံခိတ္တမေဝ. တသ္မာ မူလဝသေနာပိ ကမ္မပထဝသေနာပိ သံခိတ္တမေဝ ဒေသေသီတိ ဝေဒိတဗ္ဗော.

3. “Thus have I heard” begins the Mahāvaccha Sutta. Herein, “having spoken together” means a conversation. “Much have I spoken with you before” is said to recall past conversation and establish friendliness. Indeed, the two previous suttas were spoken to him, and in the Saṃyutta Nikāya, the section called the Abyākatasaṃyutta was spoken to him, beginning: “Venerable Gotama, is the world eternal? Is this alone the truth and anything else foolish?” Thus, in the Aṅguttara Nikāya as well, there is indeed conversation with him. Therefore, he spoke thus. The Perfectly Enlightened One, too, having shown kindness to him on his repeated visits, granted him an opportunity. Why? Because this wanderer held the view of eternalism, and those with eternalist views do not quickly relinquish their beliefs; like a worn cloth smeared with fat and oil, they become clean only after a long time. And the Blessed One saw: “As time passes, this wanderer will relinquish his belief, go forth in my presence, realize the six higher knowledges, and become a renowned disciple.” Therefore, having shown kindness to him on his repeated visits, he granted him an opportunity. This, however, was his final visit. For in this sutta, whether he would cross over or not, like one planting his staff and descending into the water, he came having made the resolution: “I will go to the presence of the ascetic Gotama and go forth.” Therefore, requesting a Dhamma teaching, he said, “It would be good, Venerable Gotama,” and so on. The Blessed One taught him a brief discourse by way of the roots and a detailed discourse by way of the courses of action. Herein, the discourse by way of the roots is extremely brief, and the concise discourse by way of the courses of action resembles a detailed one. For the Buddhas, however, there is no such thing as a detailed discourse in an absolute sense. For even the twenty-fourfold Samantapaṭṭhāna in the seven treatises of the Abhidhamma Piṭaka is all concise. Therefore, it should be understood that he taught concisely both by way of the roots and by way of the courses of action.

၁၉၄. တတ္ထ ပါဏာတိပါတာ ဝေရမဏီ ကုသလန္တိအာဒီသု ပဋိပါဋိယာ သတ္တဓမ္မာ ကာမာဝစရာ, အနဘိဇ္ဈာဒယော တယော စတုဘူမိကာပိ ဝဋ္ဋန္တိ.

193. Therein, in the passages beginning with “abstinence from the destruction of life is wholesome,” the seven dhammas in sequence are of the sense-sphere, while non-covetousness and the other two may also pertain to the four planes.

ယတော ခေါ, ဝစ္ဆ, ဘိက္ခုနောတိ ကိဉ္စာပိ အနိယမေတွာ ဝုတ္တံ, ယထာ ပန ဇီဝကသုတ္တေ စ စင်္ကီသုတ္တေ စ, ဧဝံ ဣမသ္မိံ သုတ္တေ စ အတ္တာနမေဝ သန္ဓာယေတံ ဘဂဝတာ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ.

Regarding “When, Vaccha, a monk...”: although this was spoken without specification, it should be understood that, just as in the Jīvaka Sutta and the Caṅkī Sutta, so too in this sutta the Blessed One spoke referring to himself.

၁၉၅. အတ္ထိ [Pg.140] ပနာတိ ကိံ ပုစ္ဆာမီတိ ပုစ္ဆတိ? အယံ ကိရဿ လဒ္ဓိ – ‘‘တသ္မိံ တသ္မိံ သာသနေ သတ္ထာဝ အရဟာ ဟောတိ, သာဝကော ပန အရဟတ္တံ ပတ္တုံ သမတ္ထော နတ္ထိ. သမဏော စ ဂေါတမော ‘ယတော ခေါ, ဝစ္ဆ, ဘိက္ခုနော’တိ ဧကံ ဘိက္ခုံ ကထေန္တော ဝိယ ကထေတိ, အတ္ထိ နု ခေါ သမဏဿ ဂေါတမဿ သာဝကော အရဟတ္တပ္ပတ္တော’’တိ. ဧတမတ္ထံ ပုစ္ဆိဿာမီတိ ပုစ္ဆတိ. တတ္ထ တိဋ္ဌတူတိ ဘဝံ တာဝ ဂေါတမော တိဋ္ဌတု, ဘဝဉှိ လောကေ ပါကဋော အရဟာတိ အတ္ထော. တသ္မိံ ဗျာကတေ ဥတ္တရိ ဘိက္ခုနီအာဒီနံ ဝသေန ပဉှံ ပုစ္ဆိ, ဘဂဝါပိဿ ဗျာကာသိ.

195. With “But is there...?” what does he ask? This, it seems, was his belief: “In any given teaching, only the teacher is an arahant; a disciple is not capable of attaining arahantship. And the ascetic Gotama, in saying, ‘When, Vaccha, a monk...’ speaks as if of a single monk. Is there, I wonder, any disciple of the ascetic Gotama who has attained arahantship?” He asks intending to ask this. Therein, `tiṭṭhatu` (let that be) means, “Let the Venerable Gotama be for now; for you, venerable sir, are indeed renowned in the world as an arahant.” When that was explained, he further asked questions concerning bhikkhunīs and so on, and the Blessed One also explained it to him.

၁၉၆. အာရာဓကောတိ သမ္ပာဒကော ပရိပူရကော.

196. “One who succeeds” means one who accomplishes, one who fulfills.

၁၉၇. သေခါယ ဝိဇ္ဇာယ ပတ္တဗ္ဗန္တိ ဟေဋ္ဌိမဖလတ္တယံ ပတ္တဗ္ဗံ. တံ သဗ္ဗံ မယာ အနုပ္ပတ္တန္တိ ဝဒတိ. ဝိတဏ္ဍဝါဒီ ပနာဟ – ‘‘ကတမေ ဓမ္မာ သေက္ခာ? စတ္တာရော မဂ္ဂါ အပရိယာပန္နာ ဟေဋ္ဌိမာနိ စ တီဏိ သာမညဖလာနီ’’တိ (ဓ. သ. ၁၀၂၃) ဝစနတော အရဟတ္တမဂ္ဂေါပိ အနေန ပတ္တောယေဝ. ဖလံ ပန အပတ္တံ, တဿ ပတ္တိယာ ဥတ္တရိ ယောဂံ ကထာပေတီတိ. သော ဧဝံ သညာပေတဗ္ဗော –

197. “To be attained by the trainee’s knowledge” means the three lower fruits are to be attained. He says, “All of that has been attained by me.” A sophist, however, says: “Based on the statement, ‘What are the states of a trainee? The four paths that are supramundane and the three lower fruits of recluseship’ (Dhs §1023), the path of arahantship has also been attained by him. The fruit, however, has not been attained, and for its attainment, he has him speak of further effort.” That person should be made to understand thus:

‘‘ယော ဝေ ကိလေသာနိ ပဟာယ ပဉ္စ,ပရိပုဏ္ဏသေခေါ အပရိဟာနဓမ္မော;

စေတောဝသိပ္ပတ္တော သမာဟိတိန္ဒြိယော,သ ဝေ ဌိတတ္တောတိ နရော ပဝုစ္စတီ’’တိ. (အ. နိ. ၄.၅);

“That person who, having abandoned the five defilements, is a perfected trainee, not subject to decline, has attained mastery of mind, and has composed faculties—he, indeed, is called one of steadfast self.”

အနာဂါမိပုဂ္ဂလော ဟိ ဧကန္တပရိပုဏ္ဏသေခေါ. တံ သန္ဓာယ ‘‘သေခါယ ဝိဇ္ဇာယ ပတ္တဗ္ဗ’’န္တိ အာဟ. မဂ္ဂဿ ပန ဧကစိတ္တက္ခဏိကတ္တာ တတ္ထ ဌိတဿ ပုစ္ဆာ နာမ နတ္ထိ. ဣမိနာ သုတ္တေန မဂ္ဂေါပိ ဗဟုစိတ္တက္ခဏိကော ဟောတူတိ စေ. ဧတံ န ဗုဒ္ဓဝစနံ, ဝုတ္တဂါထာယ စ အတ္ထော ဝိရုဇ္ဈတိ. တသ္မာ အနာဂါမိဖလေ ဌတွာ အရဟတ္တမဂ္ဂဿ ဝိပဿနံ ကထာပေတီတိ ဝေဒိတဗ္ဗော. ယသ္မာ ပနဿ န ကေဝလံ သုဒ္ဓအရဟတ္တဿေဝ ဥပနိဿယော, ဆန္နမ္ပိ အဘိညာနံ ဥပနိဿယော အတ္ထိ, တသ္မာ ဘဂဝါ – ‘‘ဧဝမယံ သမထေ ကမ္မံ ကတွာ ပဉ္စ အဘိညာ နိဗ္ဗတ္တေဿတိ, ဝိပဿနာယ ကမ္မံ ကတွာ အရဟတ္တံ ပါပုဏိဿတိ. ဧဝံ ဆဠဘိညော မဟာသာဝကော ဘဝိဿတီ’’တိ ဝိပဿနာမတ္တံ အကထေတွာ သမထဝိပဿနာ အာစိက္ခိ.

For a non-returner is a completely perfected trainee. It was with reference to him that the Blessed One said, “to be attained by the trainee’s knowledge.” But since the path is of a single mind-moment, for one established therein, there is no possibility of questioning. If it is said that, according to this sutta, the path must also have many mind-moments, that is not the word of the Buddha, and the meaning would conflict with the verse cited. Therefore, it should be understood that while he was established in the fruit of non-returning, the Blessed One taught him insight for the path of arahantship. For he had the supporting condition not only for pure arahantship, but also the supporting condition for the six higher knowledges. Therefore, the Blessed One, thinking, “Thus, by undertaking the practice of tranquility, he will produce the five higher knowledges; by undertaking the practice of insight, he will attain arahantship. In this way, he will become a great disciple possessing the six higher knowledges,” did not speak of insight alone, but pointed out both tranquility and insight.

၁၉၈. သတိ [Pg.141] သတိအာယတနေတိ သတိ သတိကာရဏေ. ကိဉ္စေတ္ထ ကာရဏံ? အဘိညာ ဝါ အဘိညာပါဒကဇ္ဈာနံ ဝါ အဝသာနေ ပန အရဟတ္တံ ဝါ ကာရဏံ အရဟတ္တဿ ဝိပဿနာ ဝါတိ ဝေဒိတဗ္ဗံ.

198. The phrase `sati sati āyatane` means 'when there is a cause'. And what here is the cause? It should be understood that the cause is either the higher knowledges, or the jhāna that is the basis for the higher knowledges, or, at the end, arahantship, or the insight for arahantship.

၂၀၀. ပရိစိဏ္ဏော မေ ဘဂဝါတိ သတ္တ ဟိ သေခါ ဘဂဝန္တံ ပရိစရန္တိ နာမ, ခီဏာသဝေန ဘဂဝါ ပရိစိဏ္ဏော ဟောတိ. ဣတိ သင်္ခေပေန အရဟတ္တံ ဗျာကရောန္တော ထေရော ဧဝမာဟ. တေ ပန ဘိက္ခူ တမတ္ထံ န ဇာနိံသု, အဇာနန္တာဝ တဿ ဝစနံ သမ္ပဋိစ္ဆိတွာ. ဘဂဝတော အာရောစေသုံ. ဒေဝတာတိ တေသံ ဂုဏာနံ လာဘီ ဒေဝတာ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

200. Regarding “The Blessed One has been served by me”: indeed, the seven kinds of trainees are said to attend upon the Blessed One, but it is by one whose cankers are destroyed that the Blessed One is truly served. Thus, briefly declaring arahantship, the Elder spoke in this way. Those monks, however, did not know that meaning, and without knowing it, they accepted his words and reported them to the Blessed One. “A deity” means a deity who is a recipient of those qualities. The rest is clear in all instances.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

မဟာဝစ္ဆသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Exposition of the Mahāvacchasutta is concluded.

၄. ဒီဃနခသုတ္တဝဏ္ဏနာ

The Exposition of the Dīghanakha Sutta

၂၀၁. ဧဝံ မေ သုတန္တိ ဒီဃနခသုတ္တံ. တတ္ထ သူကရခတာယန္တိ သူကရခတာတိ ဧဝံနာမကေ လေဏေ. ကဿပဗုဒ္ဓကာလေ ကိရ တံ လေဏံ ဧကသ္မိံ ဗုဒ္ဓန္တရေ ပထဝိယာ ဝဍ္ဎမာနာယ အန္တောဘူမိဂတံ ဇာတံ. အထေကဒိဝသံ ဧကော သူကရော တဿ ဆဒနပရိယန္တသမီပေ ပံသုံ ခဏိ. ဒေဝေ ဝုဋ္ဋေ ပံသုဓောတော ဆဒနပရိယန္တော ပါကဋော အဟောသိ. ဧကော ဝနစရကော ဒိသွာ – ‘‘ပုဗ္ဗေ သီလဝန္တေဟိ ပရိဘုတ္တလေဏေန ဘဝိတဗ္ဗံ, ပဋိဇဂ္ဂိဿာမိ န’’န္တိ သမန္တတော ပံသုံ အပနေတွာ လေဏံ သောဓေတွာ ကုဋ္ဋပရိက္ခေပံ ကတွာ ဒွါရဝါတပါနံ ယောဇေတွာ သုပရိနိဋ္ဌိတ-သုဓာကမ္မစိတ္တကမ္မရဇတပဋ္ဋသဒိသာယ ဝါလုကာယ သန္ထတပရိဝေဏံ လေဏံ ကတွာ မဉ္စပီဌံ ပညာပေတွာ ဘဂဝတော ဝသနတ္ထာယ အဒါသိ. လေဏံ ဂမ္ဘီရံ အဟောသိ ဩတရိတွာ အဘိရုဟိတဗ္ဗံ. တံ သန္ဓာယေတံ ဝုတ္တံ.

4. “Thus have I heard”—this is the Dīghanakha Sutta. Therein, “at Sūkarakhatā” means in a cave named Sūkarakhatā. It is said that in the time of the Buddha Kassapa, during one interval between Buddhas when the earth was expanding, that cave became situated inside the earth. Then one day, a boar dug the earth near the edge of the cave’s roof. When it rained, the edge of the roof, with the earth washed away, became manifest. A forest-dweller saw it and thought, “This must be a cave used by virtuous ones in the past. I will restore it.” Having removed the earth from all around, he cleaned the cave, made a wall enclosure, fitted a door and a window, did well-finished plaster work and painting, made the enclosure spread with sand that was like a silver plate, prepared a bed and a seat, and gave it to the Blessed One for his residence. The cave was deep; one had to ascend after descending. This was said in reference to that.

ဒီဃနခေါတိ တဿ ပရိဗ္ဗာဇကဿ နာမံ. ဥပသင်္ကမီတိ ကသ္မာ ဥပသင်္ကမိ? သော ကိရ ထေရေ အဍ္ဎမာသပဗ္ဗဇိတေ စိန္တေသိ – ‘‘မယှံ မာတုလော အညံ ပါသဏ္ဍံ ဂန္တွာ န စိရံ တိဋ္ဌတိ, ဣဒါနိ ပနဿ သမဏဿ ဂေါတမဿ သန္တိကံ ဂတဿ အဍ္ဎမာသော ဇာတော. ပဝတ္တိမ္ပိဿ န သုဏာမိ, ဩဇဝန္တံ [Pg.142] နု ခေါ သာသနံ, ဇာနိဿာမိ န’’န္တိ ဂန္တုကာမော ဇာတော. တသ္မာ ဥပသင်္ကမိ. ဧကမန္တံ ဌိတောတိ တသ္မိံ ကိရ သမယေ ထေရော ဘဂဝန္တံ ဗီဇယမာနော ဌိတော ဟောတိ, ပရိဗ္ဗာဇကော မာတုလေ ဟိရောတ္တပ္ပေန ဌိတကောဝ ပဉှံ ပုစ္ဆိ. တေန ဝုတ္တံ ‘‘ဧကမန္တံ ဌိတော’’တိ.

201. Dīghanakha was the name of that wanderer. “He approached”: why did he approach? It is said that when the Elder had been ordained for half a month, he (Dīghanakha) thought: “My maternal uncle does not stay long after going to another sect. But now, half a month has passed since he went to the ascetic Gotama. I do not hear any news of him. Is the teaching potent, I wonder? I will find out.” He became desirous of going. Therefore, he approached. “Stood to one side”: it is said that at that time, the Elder was standing, fanning the Blessed One. The wanderer, due to shame and fear of wrongdoing in front of his uncle, asked the question while standing. Therefore, it was said, “stood to one side.”

သဗ္ဗံ မေ နက္ခမတီတိ သဗ္ဗာ မေ ဥပပတ္တိယော နက္ခမန္တိ, ပဋိသန္ဓိယော နက္ခမန္တီတိ အဓိပ္ပာယေန ဝဒတိ. ဧတ္တာဝတာနေန ‘‘ဥစ္ဆေဒဝါဒေါဟမသ္မီ’’တိ ဒီပိတံ ဟောတိ. ဘဂဝါ ပနဿ အဓိပ္ပာယံ မုဉ္စိတွာ အက္ခရေ တာဝ ဒေါသံ ဒဿေန္တော ယာပိ ခေါ တေတိအာဒိမာဟ. တတ္ထ ဧသာပိ တေ ဒိဋ္ဌိ နက္ခမတီတိ ဧသာပိ တေ ပဌမံ ရုစ္စိတွာ ခမာပေတွာ ဂဟိတဒိဋ္ဌိ နက္ခမတီတိ. ဧသာ စေ မေ, ဘော ဂေါတမ, ဒိဋ္ဌိ ခမေယျာတိ မယှဉှိ သဗ္ဗံ နက္ခမတီတိ ဒိဋ္ဌိ, တဿ မယှံ ယာ ဧသာ သဗ္ဗံ မေ နက္ခမတီတိ ဒိဋ္ဌိ, ဧသာ မေ ခမေယျ. ယံ တံ ‘‘သဗ္ဗံ မေ နက္ခမတီ’’တိ ဝုတ္တံ, တမ္ပိဿ တာဒိသမေဝ. ယထာ သဗ္ဗဂဟဏေန ဂဟိတာပိ အယံ ဒိဋ္ဌိ ခမတိ, ဧဝမေဝံ တမ္ပိ ခမေယျ. ဧဝံ အတ္တနော ဝါဒေ အာရောပိတံ ဒေါသံ ဉတွာ တံ ပရိဟရာမီတိ သညာယ ဝဒတိ, အတ္ထတော ပနဿ ‘‘ဧသာ ဒိဋ္ဌိ န မေ ခမတီ’’တိ အာပဇ္ဇတိ. ယဿ ပနေသာ န ခမတိ န ရုစ္စတိ, တဿာယံ တာယ ဒိဋ္ဌိယာ သဗ္ဗံ မေ န ခမတီတိ ဒိဋ္ဌိ ရုစိတံ. တေန ဟိ ဒိဋ္ဌိအက္ခမေန အရုစိတေန ဘဝိတဗ္ဗန္တိ သဗ္ဗံ ခမတီတိ ရုစ္စတီတိ အာပဇ္ဇတိ. န ပနေသ တံ သမ္ပဋိစ္ဆတိ, ကေဝလံ တဿာပိ ဥစ္ဆေဒဒိဋ္ဌိယာ ဥစ္ဆေဒမေဝ ဂဏှာတိ. တေနာဟ ဘဂဝါ အတော ခေါ တေ, အဂ္ဂိဝေဿန,…ပေ… အညဉ္စ ဒိဋ္ဌိံ ဥပါဒိယန္တီတိ. တတ္ထ အတောတိ ပဇဟနကေသု နိဿက္ကံ, ယေ ပဇဟန္တိ, တေဟိ ယေ နပ္ပဇဟန္တီတိ ဝုစ္စိယန္တိ, တေဝ ဗဟုတရာတိ အတ္ထော. ဗဟူ ဟိ ဗဟုတရာတိ ဧတ္ထ ဟိကာရော နိပါတမတ္တံ, ဗဟူ ဗဟုတရာတိ အတ္ထော. ပရတော တနူ ဟိ တနုတရာတိ ပဒေပိ ဧသေဝ နယော. ယေ ဧဝမာဟံသူတိ ယေ ဧဝံ ဝဒန္တိ. တဉ္စေဝ ဒိဋ္ဌိံ နပ္ပဇဟန္တိ, အညဉ္စ ဒိဋ္ဌိံ ဥပါဒိယန္တီတိ မူလဒဿနံ နပ္ပဇဟန္တိ, အပရဒဿနံ ဥပါဒိယန္တိ.

“Nothing is agreeable to me”: he speaks with the intention, “All future existences are not agreeable to me; rebirths are not agreeable to me.” By this much, it is revealed by him: “I am an annihilationist.” But the Blessed One, setting aside his intention, and wishing first to show the fault in the very words, said the passage beginning, “Yāpi kho te...” Therein, “This view of yours is also not agreeable to you” means: “This view, which was first approved by you and then adopted, is also not agreeable to you.” Regarding the statement, 'If this view of mine were agreeable to me, venerable Gotama...': For me, there is the view 'Nothing is agreeable to me.' For me who holds this, that very view, 'Nothing is agreeable to me,' should be agreeable. What was said, “Nothing is agreeable to me,” for him that too is of the same sort. Just as this view, though encompassed by the word “all,” is agreeable, in the same way that too should be agreeable. Thus, knowing the fault attributed by the Blessed One to his own statement, he speaks with the perception, “I will refute it.” But in meaning, the fault arises for him: “This view is not agreeable to me.” For whom this is not agreeable or approved, for him this view, “Nothing is agreeable to me,” is approved. Therefore, by the non-agreeableness of the view, it should be disapproved. Thus the fault arises that “Everything is agreeable” is approved. But he does not accept that; he only grasps annihilation from that annihilationist view. Therefore the Blessed One said: “In that case, Aggivessana... they adopt another view.” Therein, ‘ato’ is an ablative of comparison with those who abandon. The meaning is: compared to those who abandon, those who are said not to abandon are far more numerous. In “many indeed are more numerous” (bahū hi bahutarā), the particle ‘hi’ is a mere particle; the meaning is “many are more numerous.” Further on, in the phrase “few indeed are fewer” (tanū hi tanutarā), this same method should be understood. “Those who spoke thus” means those who speak thus. “They do not abandon that very view, and they adopt another view” means: they do not abandon the root view; they cling to another view.

ဧတ္ထ စ သဿတံ ဂဟေတွာ တမ္ပိ အပ္ပဟာယ ဥစ္ဆေဒံ ဝါ ဧကစ္စသဿတံ ဝါ ဂဟေတုံ န သက္ကာ, ဥစ္ဆေဒမ္ပိ ဂဟေတွာ တံ အပ္ပဟာယ သဿတံ ဝါ ဧကစ္စသဿတံ ဝါ န သက္ကာ ဂဟေတုံ, ဧကစ္စသဿတမ္ပိ ဂဟေတွာ တံ အပ္ပဟာယ သဿတံ ဝါ ဥစ္ဆေဒံ ဝါ န သက္ကာ ဂဟေတုံ. မူလသဿတံ ပန အပ္ပဟာယ [Pg.143] အညံ သဿတမေဝ သက္ကာ ဂဟေတုံ. ကထံ? ဧကသ္မိဉှိ သမယေ ‘‘ရူပံ သဿတ’’န္တိ ဂဟေတွာ အပရသ္မိံ သမယေ ‘‘န သုဒ္ဓရူပမေဝ သဿတံ, ဝေဒနာပိ သဿတာ, ဝိညာဏမ္ပိ သဿတ’’န္တိ ဂဏှာတိ. ဥစ္ဆေဒေပိ ဧကစ္စသဿတေပိ ဧသေဝ နယော. ယထာ စ ခန္ဓေသု, ဧဝံ အာယတနေသုပိ ယောဇေတဗ္ဗံ. ဣဒံ သန္ဓာယ ဝုတ္တံ – ‘‘တဉ္စေဝ ဒိဋ္ဌိံ နပ္ပဇဟန္တိ, အညဉ္စ ဒိဋ္ဌိံ ဥပါဒိယန္တီ’’တိ.

Here, having taken up the view of eternalism, without abandoning it, it is not possible to take up the view of annihilation or partial eternalism. Having taken up the view of annihilation, without abandoning it, it is not possible to take up the view of eternalism or partial eternalism. Having taken up the view of partial eternalism, without abandoning it, it is not possible to take up the view of eternalism or annihilation. However, without abandoning a root eternalist view, it is possible to take up another eternalist view. How so? At one time, having taken up the view “form is eternal,” at another time one takes up the view “not only mere form is eternal, feeling also is eternal... consciousness also is eternal.” In the case of annihilationism and partial eternalism too, this same method should be understood. And just as it should be applied to the aggregates, so too should it be applied to the sense bases. With reference to this, it was said: “They do not abandon that very view, and they adopt another view.”

ဒုတိယဝါရေ အတောတိ အပ္ပဇဟနကေသု နိဿက္ကံ, ယေ နပ္ပဇဟန္တိ, တေဟိ, ယေ ပဇဟန္တီတိ ဝုစ္စိယန္တိ, တေဝ တနုတရာ အပ္ပတရာတိ အတ္ထော. တဉ္စေဝ ဒိဋ္ဌိံ ပဇဟန္တိ, အညဉ္စ ဒိဋ္ဌိံ န ဥပါဒိယန္တီတိ တဉ္စ မူလဒဿနံ ပဇဟန္တိ, အညဉ္စ ဒဿနံ န ဂဏှန္တိ. ကထံ? ဧကသ္မိဉှိ သမယေ ‘‘ရူပံ သဿတ’’န္တိ ဂဟေတွာ အပရသ္မိံ သမယေ တတ္ထ အာဒီနဝံ ဒိသွာ ‘‘ဩဠာရိကမေတံ မယှံ ဒဿန’’န္တိ ပဇဟတိ ‘‘န ကေဝလဉ္စ ရူပံ သဿတန္တိ ဒဿနမေဝ ဩဠာရိကံ, ဝေဒနာပိ သဿတာ…ပေ… ဝိညာဏမ္ပိ သဿတန္တိ ဒဿနံ ဩဠာရိကမေဝါ’’တိ ဝိဿဇ္ဇေတိ. ဥစ္ဆေဒေပိ ဧကစ္စသဿတေပိ ဧသေဝ နယော. ယထာ စ ခန္ဓေသု, ဧဝံ အာယတနေသုပိ ယောဇေတဗ္ဗံ. ဧဝံ တဉ္စ မူလဒဿနံ ပဇဟန္တိ, အညဉ္စ ဒဿနံ န ဂဏှန္တိ.

In the second instance, the word 'ato' is in the ablative case, referring to those who do not abandon. The meaning is that those who are said to abandon are fewer and lesser than those who do not abandon. 'They abandon that very view and do not take up another view' means they abandon that root view and do not grasp another view. How? At one time, having grasped the view "form is eternal," at another time, seeing the danger in it, one abandons it, thinking, "This view of mine is coarse." One rejects it, thinking, "Not only is the view 'form is eternal' coarse, but the view 'feeling is eternal... consciousness is eternal' is also coarse." This same method should be understood for the view of annihilationism and the view of partial eternalism. And as it should be applied to the aggregates, so too should it be applied to the sense bases. In this way, they abandon that root view and do not grasp another view.

သန္တဂ္ဂိဝေဿနာတိ ကသ္မာ အာရဘိ? အယံ ဥစ္ဆေဒလဒ္ဓိကော အတ္တနော လဒ္ဓိံ နိဂူဟတိ, တဿာ ပန လဒ္ဓိယာ ဝဏ္ဏေ ဝုစ္စမာနေ အတ္တနော လဒ္ဓိံ ပါတုကရိဿတီတိ တိဿော လဒ္ဓိယော ဧကတော ဒဿေတွာ ဝိဘဇိတုံ ဣမံ ဒေသနံ အာရဘိ.

Why did the Blessed One begin the discourse starting with 'Santi, Aggivessana...'? This annihilationist hides his own view. The Blessed One thought, "When the virtues of that view are spoken of, he will reveal his own view." Thus, in order to show the three views together and then analyze them, He began this discourse.

သာရာဂါယ သန္တိကေတိအာဒီသု ရာဂဝသေန ဝဋ္ဋေ ရဇ္ဇနဿ အာသန္နာ တဏှာဒိဋ္ဌိသံယောဇနေန ဝဋ္ဋသံယောဇနဿ သန္တိကေ. အဘိနန္ဒနာယာတိ တဏှာဒိဋ္ဌိဝသေနေဝ ဂိလိတွာ ပရိယာဒိယနဿ ဂဟဏဿ စ အာသန္နာတိ အတ္ထော. အသာရာဂါယ သန္တိကေတိအာဒီသု ဝဋ္ဋေ အရဇ္ဇနဿ အာသန္နာတိအာဒိနာ နယေန အတ္ထော ဝေဒိတဗ္ဗော.

In the phrase 'near to passion' and so on, it means near to attachment in the cycle of rebirth through the power of passion; it is near to being fettered to the cycle by the fetters of craving and views. 'For delighting' means it is near to swallowing, completely seizing, and grasping through the power of craving and views. In the phrase 'not near to passion' and so on, the meaning should be understood by the method of 'near to non-attachment in the cycle of rebirth,' and so on.

ဧတ္ထ စ သဿတဒဿနံ အပ္ပသာဝဇ္ဇံ ဒန္ဓဝိရာဂံ, ဥစ္ဆေဒဒဿနံ မဟာသာဝဇ္ဇံ ခိပ္ပဝိရာဂံ. ကထံ? သဿတဝါဒီ ဟိ ဣဓလောကံ ပရလောကဉ္စ အတ္ထီတိ ဇာနာတိ, သုကတဒုက္ကဋာနံ ဖလံ အတ္ထီတိ ဇာနာတိ, ကုသလံ ကရောတိ, အကုသလံ ကရောန္တော ဘာယတိ, ဝဋ္ဋံ အဿာဒေတိ, အဘိနန္ဒတိ. ဗုဒ္ဓါနံ [Pg.144] ဝါ ဗုဒ္ဓသာဝကာနံ ဝါ သမ္မုခီဘူတော သီဃံ လဒ္ဓိံ ဇဟိတုံ န သက္ကောတိ. တသ္မာ တံ သဿတဒဿနံ အပ္ပသာဝဇ္ဇံ ဒန္ဓဝိရာဂန္တိ ဝုစ္စတိ. ဥစ္ဆေဒဝါဒီ ပန ဣဓလောကပရလောကံ အတ္ထီတိ ဇာနာတိ, သုကတဒုက္ကဋာနံ ဖလံ အတ္ထီတိ ဇာနာတိ, ကုသလံ န ကရောတိ, အကုသလံ ကရောန္တော န ဘာယတိ, ဝဋ္ဋံ န အဿာဒေတိ, နာဘိနန္ဒတိ, ဗုဒ္ဓါနံ ဝါ ဗုဒ္ဓသာဝကာနံ ဝါ သမ္မုခီဘာဝေ သီဃံ ဒဿနံ ပဇဟတိ. ပါရမိယော ပူရေတုံ သက္ကောန္တော ဗုဒ္ဓေါ ဟုတွာ, အသက္ကောန္တော အဘိနီဟာရံ ကတွာ သာဝကော ဟုတွာ ပရိနိဗ္ဗာယတိ. တသ္မာ ဥစ္ဆေဒဒဿနံ မဟာသာဝဇ္ဇံ ခိပ္ပဝိရာဂန္တိ ဝုစ္စတိ.

And here, the view of eternalism has little fault and is slow to fade, while the view of annihilationism has great fault and is quick to fade. How so? An eternalist knows that this world and the next exist, and knows that there is a result of good and bad deeds. He does what is wholesome and fears doing what is unwholesome; he delights in and rejoices in the cycle of rebirth. When he comes face to face with Buddhas or their disciples, he is not able to quickly abandon his view. Therefore, the view of eternalism is said to have little fault and be slow to fade. An annihilationist, on the other hand, knows that this world and the next exist, and knows that there is a result of good and bad deeds. He does not do what is wholesome and does not fear doing what is unwholesome; he does not delight in or rejoice in the cycle of rebirth. When in the presence of Buddhas or their disciples, he quickly abandons his view. One who is able to fulfill the perfections becomes a Buddha and attains parinibbāna; one who is unable, having made an aspiration, becomes a disciple and attains parinibbāna. Therefore, the view of annihilationism is said to have great fault and be quick to fade.

၂၀၂. သော ပန ပရိဗ္ဗာဇကော ဧတမတ္ထံ အသလ္လက္ခေတွာ – ‘‘မယှံ ဒဿနံ သံဝဏ္ဏေတိ ပသံသတိ, အဒ္ဓါ မေ သုန္ဒရံ ဒဿန’’န္တိ သလ္လက္ခေတွာ ဥက္ကံသေတိ မေ ဘဝန္တိအာဒိမာဟ.

202. But that wanderer, not discerning this meaning, thought, "The Blessed One praises and commends my view; surely my view is excellent!" And so thinking, he said the words beginning with, "The venerable one extols me..."

ဣဒါနိ ယသ္မာ အယံ ပရိဗ္ဗာဇကော ကဉ္ဇိယေနေဝ တိတ္တကာလာဗု, ဥစ္ဆေဒဒဿနေနေဝ ပူရိတော, သော ယထာ ကဉ္ဇိယံ အပ္ပဟာယ န သက္ကာ လာဗုမှိ တေလဖာဏိတာဒီနိ ပက္ခိပိတုံ, ပက္ခိတ္တာနိပိ န ဂဏှာတိ, ဧဝမေဝံ တံ လဒ္ဓိံ အပ္ပဟာယ အဘဗ္ဗော မဂ္ဂဖလာနံ လာဘာယ, တသ္မာ လဒ္ဓိံ ဇဟာပနတ္ထံ တတြဂ္ဂိဝေဿနာတိအာဒိ အာရဒ္ဓံ. ဝိဂ္ဂဟောတိ ကလဟော. ဧဝမေတာသံ ဒိဋ္ဌီနံ ပဟာနံ ဟောတီတိ ဧဝံ ဝိဂ္ဂဟာဒိအာဒီနဝံ ဒိသွာ တာသံ ဒိဋ္ဌီနံ ပဟာနံ ဟောတိ. သော ဟိ ပရိဗ္ဗာဇကော ‘‘ကိံ မေ ဣမိနာ ဝိဂ္ဂဟာဒိနာ’’တိ တံ ဥစ္ဆေဒဒဿနံ ပဇဟတိ.

Now, since this wanderer is like a bitter gourd filled with sour gruel, filled with the view of annihilation, and just as it is not possible to put oil, molasses, and so on, into a gourd without having removed the sour gruel—and even if they were put in, they would not be taken up—so too, without abandoning that view, he is incapable of attaining the path and its fruits. Therefore, in order to have him abandon that view, the passage beginning 'Tatra, Aggivessana...' was commenced. 'Dispute' means quarrel. 'Thus there is the abandoning of these views' means that by seeing the danger in dispute and so on, the abandoning of those views comes about. For that wanderer, thinking, 'What use to me is this dispute and so on?' abandons that view of annihilationism.

၂၀၅. အထဿ ဘဂဝါ ဝမိတကဉ္ဇိယေ လာဗုမှိ သပ္ပိဖာဏိတာဒီနိ ပက္ခိပန္တော ဝိယ ဟဒယေ အမတောသဓံ ပူရေဿာမီတိ ဝိပဿနံ အာစိက္ခန္တော အယံ ခေါ ပန, အဂ္ဂိဝေဿန, ကာယောတိအာဒိမာဟ. တဿတ္ထော ဝမ္မိကသုတ္တေ ဝုတ္တော. အနိစ္စတောတိအာဒီနိပိ ဟေဋ္ဌာ ဝိတ္ထာရိတာနေဝ. ယော ကာယသ္မိံ ကာယဆန္ဒောတိ ယာ ကာယသ္မိံ တဏှာ. သ္နေဟောတိ တဏှာသ္နေဟောဝ. ကာယနွယတာတိ ကာယာနုဂမနဘာဝေါ, ကာယံ အနုဂစ္ဆနကကိလေသောတိ အတ္ထော.

205. Then the Blessed One, as if putting ghee, molasses, and so on, into a gourd from which the sour gruel had been poured out, thought, "I will fill his heart with the medicine of the deathless." Teaching insight, He said the words beginning with, "Now, Aggivessana, this body..." Its meaning is stated in the Vammika Sutta. The terms 'impermanent' and so on have also been elaborated upon below. 'Desire for the body' means the craving in the body. 'Affection' means the very stickiness of craving. 'Subservience to the body' is the state of following the body; the meaning is the defilement that follows the body.

ဧဝံ ရူပကမ္မဋ္ဌာနံ ဒဿေတွာ ဣဒါနိ အရူပကမ္မဋ္ဌာနံ ဒဿေန္တော တိဿော ခေါတိအာဒိမာဟ. ပုန တာသံယေဝ ဝေဒနာနံ အသမ္မိဿဘာဝံ ဒဿေန္တော ယသ္မိံ, အဂ္ဂိဝေဿန, သမယေတိအာဒိမာဟ. တတြာယံ သင်္ခေပတ္ထော [Pg.145] – ယသ္မိံ သမယေ သုခါဒီသု ဧကံ ဝေဒနံ ဝေဒယတိ, တသ္မိံ သမယေ အညာ ဝေဒနာ အတ္တနော ဝါရံ ဝါ ဩကာသံ ဝါ ဩလောကယမာနာ နိသိန္နာ နာမ နတ္ထိ, အထ ခေါ အနုပ္ပန္နာဝ ဟောန္တိ ဘိန္နဥဒကပုပ္ဖုဠာ ဝိယ စ အန္တရဟိတာ ဝါ. သုခါပိ ခေါတိအာဒိ တာသံ ဝေဒနာနံ စုဏ္ဏဝိစုဏ္ဏဘာဝဒဿနတ္ထံ ဝုတ္တံ.

Having thus shown the meditation subject of material form, now, showing the meditation subject of immaterial form, the Blessed One said the words beginning with, "There are three..." Again, to show the unmixed nature of those very feelings, He said the words beginning with, "At whatever time, Aggivessana..." Here is the summary meaning: at a time when one experiences one feeling among the pleasant and so on, at that time the other feelings are not what is called 'sitting and watching for their turn or opportunity.' Rather, they are simply unarisen, or they have vanished like burst water bubbles. The phrase beginning "Pleasant feeling also..." was spoken to show the crushed and pulverized nature of those feelings.

န ကေနစိ သံဝဒတီတိ တဿတံ ဂဟေတွာ ‘‘သဿတဝါဒီ အဟ’’န္တိ ဥစ္ဆေဒဝါဒိနာပိ သဒ္ဓိံ န သံဝဒတိ, တမေဝ ဂဟေတွာ ‘‘သဿတဝါဒီ အဟ’’န္တိ ဧကစ္စသဿတဝါဒိနာ သဒ္ဓိံ န ဝိဝဒတိ. ဧဝံ တယောပိ ဝါဒါ ပရိဝတ္တေတွာ ယောဇေတဗ္ဗာ. ယဉ္စ လောကေ ဝုတ္တန္တိ ယံ လောကေ ကထိတံ ဝေါဟရိတံ, တေန ဝေါဟရတိ အပရာမသန္တော ကိဉ္စိ ဓမ္မံ ပရာမာသဂ္ဂါဟေန အဂ္ဂဏှန္တော. ဝုတ္တမ္ပိ စေတံ –

'He does not converse with anyone' means that, having grasped the view of eternalism, he does not converse even with an annihilationist, saying, "I am an eternalist." Grasping that very same view, he does not dispute with a partial-eternalist, saying, "I am an eternalist." In this way, all three positions should be interchanged and applied. 'And what is said in the world' means that he makes use of what is spoken and conventionally used in the world without misapprehending it, not grasping any phenomenon with the grasp of misapprehension. And this too has been said:

‘‘ယော ဟောတိ ဘိက္ခု အရဟံ ကတာဝီ,ခီဏာသဝေါ အန္တိမဒေဟဓာရီ;

အဟံ ဝဒါမီတိပိ သော ဝဒေယျ,မမံ ဝဒန္တီတိပိ သော ဝဒေယျ;

လောကေ သမညံ ကုသလော ဝိဒိတွာ,ဝေါဟာရမတ္တေန သော ဝေါဟရေယျာ’’တိ. (သံ. နိ. ၁.၂၅);

A monk who is an Arahant, one who has done what is to be done, one whose taints are destroyed, bearing his final body; he might say, 'I speak,' and he might say, 'They speak of me.' Being skilled in worldly convention, having understood it, he would speak only by way of conventional expression.

အပရမ္ပိ ဝုတ္တံ – ‘‘ဣမာ ခေါ စိတ္တ လောကသမညာ လောကနိရုတ္တိယော လောကဝေါဟာရာ လောကပညတ္တိယော, ယာဟိ တထာဂတော ဝေါဟရတိ အပရာမသ’’န္တိ (ဒီ. နိ. ၁.၄၄၀).

Furthermore, it is said: 'These, Citta, are worldly designations, worldly expressions, worldly usages, worldly concepts, with which the Tathāgata speaks without misapprehending them.'

၂၀၆. အဘိညာပဟာနမာဟာတိ သဿတာဒီသု တေသံ တေသံ ဓမ္မာနံ သဿတံ အဘိညာယ ဇာနိတွာ သဿတဿ ပဟာနမာဟ, ဥစ္ဆေဒံ, ဧကစ္စသဿတံ အဘိညာယ ဧကစ္စသဿတဿ ပဟာနံ ဝဒတိ. ရူပံ အဘိညာယ ရူပဿ ပဟာနံ ဝဒတီတိအာဒိနာ နယေနေတ္ထ အတ္ထော ဝေဒိတဗ္ဗော.

206. As to 'He speaks of abandonment through direct knowledge': among views such as eternalism, regarding those various doctrines, having directly known the view of eternalism, He speaks for the abandonment of the view of eternalism. Having directly known the view of annihilation, He speaks of the abandonment of the view of annihilation. Having directly known the view of partial eternalism, He speaks of the abandonment of the view of partial eternalism. Having directly known form, He speaks of the abandonment of form. In this way and so forth, the meaning here should be understood.

ပဋိသဉ္စိက္ခတောတိ ပစ္စဝေက္ခန္တဿ. အနုပါဒါယ အာသဝေဟိ စိတ္တံ ဝိမုစ္စီတိ အနုပ္ပာဒနိရောဓေန နိရုဒ္ဓေဟိ အာသဝေဟိ အဂ္ဂဟေတွာဝ စိတ္တံ ဝိမုစ္စိ. ဧတ္တာဝတာ စေသ ပရဿ ဝဍ္ဎိတံ ဘတ္တံ ဘုဉ္ဇိတွာ ခုဒံ ဝိနောဒေန္တော ဝိယ ပရဿ [Pg.146] အာရဒ္ဓါယ ဓမ္မဒေသနာယ ဉာဏံ ပေသေတွာ ဝိပဿနံ ဝဍ္ဎေတွာ အရဟတ္တဉ္စေဝ ပတ္တော, သာဝကပါရမီဉာဏဿ စ မတ္ထကံ, သောဠသ စ ပညာ ပဋိဝိဇ္ဈိတွာ ဌိတော. ဒီဃနခေါ ပန သောတာပတ္တိဖလံ ပတွာ သရဏေသု ပတိဋ္ဌိတော.

'Reflecting' means for one who contemplates. 'The mind is liberated from the taints without clinging' means: the mind was liberated by not grasping the taints that had ceased through the cessation of non-re-arising. And by this much, just as one dispels hunger by eating food served for another, so this Elder Sāriputta, by sending forth his wisdom into the Dhamma discourse delivered for the sake of another and developing insight, attained Arahantship, reached the pinnacle of the knowledge of a disciple's perfections, and stood, having penetrated the sixteen kinds of wisdom. As for Dīghanakha, having attained the fruit of stream-entry, he became established in the refuges.

ဘဂဝါ ပန ဣမံ ဒေသနံ သူရိယေ ဓရမာနေယေဝ နိဋ္ဌာပေတွာ ဂိဇ္ဈကူဋာ ဩရုယှ ဝေဠုဝနံ ဂန္တွာ သာဝကသန္နိပါတမကာသိ, စတုရင်္ဂသမန္နာဂတော သန္နိပါတော အဟောသိ. တတြိမာနိ အင်္ဂါနိ – မာဃနက္ခတ္တေန ယုတ္တော ပုဏ္ဏမဥပေါသထဒိဝသော, ကေနစိ အနာမန္တိတာနိ ဟုတွာ အတ္တနောယေဝ ဓမ္မတာယ သန္နိပတိတာနိ အဍ္ဎတေလသာနိ ဘိက္ခုသတာနိ, တေသု ဧကောပိ ပုထုဇ္ဇနော ဝါ သောတာပန္န-သကဒါဂါမိ-အနာဂါမိ-သုက္ခဝိပဿက-အရဟန္တေသု ဝါ အညတရော နတ္ထိ, သဗ္ဗေ ဆဠဘိညာဝ, ဧကောပိ စေတ္ထ သတ္ထကေန ကေသေ ဆိန္ဒိတွာ ပဗ္ဗဇိတော နာမ နတ္ထိ, သဗ္ဗေ ဧဟိဘိက္ခုနောယေဝါတိ.

The Blessed One, having concluded this discourse while the sun was still shining, descended from Vulture Peak, went to the Bamboo Grove, and held an assembly of the disciples. The assembly was one endowed with four factors. Herein, these are the factors: it was the full-moon Uposatha day in conjunction with the Māgha constellation; one thousand two hundred and fifty monks had gathered by their own natural disposition, uninvited by anyone; among them there was not a single ordinary person, nor a stream-enterer, once-returner, non-returner, or any Arahant who was a dry-insight practitioner—all were possessors of the six higher knowledges; and not even one among them was a monk who had gone forth by having his hair cut with a razor—all were 'Come, monk' bhikkhus.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

ဒီဃနခသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Dīghanakha Sutta is concluded.

၅. မာဂဏ္ဍိယသုတ္တဝဏ္ဏနာ

5. The Explanation of the Māgaṇḍiya Sutta.

၂၀၇. ဧဝံ မေ သုတန္တိ မာဂဏ္ဍိယသုတ္တံ. တတ္ထ အဂျာဂါရေတိ အဂ္ဂိဟောမသာလယံ. တိဏသန္ထာရကေတိ ဒွေ မာဂဏ္ဍိယာ မာတုလော စ ဘာဂိနေယျော စ. တေသု မာတုလော ပဗ္ဗဇိတွာ အရဟတ္တံ ပတ္တော, ဘာဂိနေယျောပိ သဥပနိဿယော နစိရဿေဝ ပဗ္ဗဇိတွာ အရဟတ္တံ ပါပုဏိဿတိ. အထဿ ဘဂဝါ ဥပနိဿယံ ဒိသွာ ရမဏီယံ ဒေဝဂဗ္ဘသဒိသံ ဂန္ဓကုဋိံ ပဟာယ တတ္ထ ဆာရိကတိဏကစဝရာဒီဟိ ဥက္လာပေ အဂျာဂါရေ တိဏသန္ထာရကံ ပညာပေတွာ ပရသင်္ဂဟကရဏတ္ထံ ကတိပါဟံ ဝသိတ္ထ. တံ သန္ဓာယေတံ ဝုတ္တံ. တေနုပသင်္ကမီတိ န ကေဝလံ တံဒိဝသမေဝ, ယသ္မာ ပန တံ အဂျာဂါရံ ဂါမူပစာရေ ဒါရကဒါရိကာဟိ ဩကိဏ္ဏံ အဝိဝိတ္တံ, တသ္မာ ဘဂဝါ နိစ္စကာလမ္ပိ ဒိဝသဘာဂံ တသ္မိံ ဝနသဏ္ဍေ ဝီတိနာမေတွာ သာယံ ဝါသတ္ထာယ တတ္ထ ဥပဂစ္ဆတိ.

207. Thus have I heard—the Māgaṇḍiya Sutta. Therein, 'in the fire-offering hut' refers to a hall for fire sacrifices. Regarding 'on a grass mat': there were two Māgaṇḍiyas, an uncle and his nephew. Among them, the uncle went forth and attained Arahantship, and the nephew too, having the requisite supporting conditions, would soon go forth and attain Arahantship. Then the Blessed One, seeing his potential, left the delightful and godlike perfumed chamber and for the sake of helping another, stayed for a few days there in the fire-offering hut, which was messy with ashes, grass, and rubbish, having a grass mat spread out. In reference to this, it was said. 'He approached'—not only on that day alone, but because that fire-offering hut was near the village, crowded with boys and girls, and unsecluded, the Blessed One would regularly spend part of the day in that nearby wood and go there in the evening for his dwelling.

အဒ္ဒသာ [Pg.147] ခေါ…ပေ… တိဏသန္ထာရကံ ပညတ္တန္တိ ဘဂဝါ အညေသု ဒိဝသေသု တိဏသန္ထာရကံ သံဃရိတွာ သညာဏံ ကတွာ ဂစ္ဆတိ, တံဒိဝသံ ပန ပညပေတွာဝ အဂမာသိ. ကသ္မာ? တဒါ ဟိ ပစ္စူသသမယေ လောကံ ဩလောကေတွာဝ အဒ္ဒသ – ‘‘အဇ္ဇ မာဂဏ္ဍိယော ဣဓာဂန္တွာ ဣမံ တိဏသန္ထာရကံ ဒိသွာ ဘာရဒွါဇေန သဒ္ဓိံ တိဏသန္ထာရကံ အာရဗ္ဘ ကထာသလ္လာပံ ကရိဿတိ, အထာဟံ အာဂန္တွာ ဓမ္မံ ဒေသေဿာမိ, သော ဓမ္မံ သုတွာ မမ သန္တိကေ ပဗ္ဗဇိတွာ အရဟတ္တံ ပါပုဏိဿတိ. ပရေသံ သင်္ဂဟကရဏတ္ထမေဝ ဟိ မယာ ပါရမိယော ပူရိတာ’’တိ တိဏသန္ထာရကံ ပညပေတွာဝ အဂမာသိ.

Then the Blessed One saw… and so on… the grass mat was spread out. On other days, the Blessed One would gather the grass mat, make a sign, and leave. But on that day, having it prepared, he left. Why? Because at dawn, having surveyed the world, he saw: 'Today Māgaṇḍiya will come here, see this grass mat, and engage in conversation with Bhāradvāja about the grass mat. Then I will arrive and teach the Dhamma. Hearing the Dhamma, he will go forth in my presence and attain Arahantship. For it was solely for the purpose of benefiting others that I fulfilled the perfections.' Thus, having had the grass mat prepared, he left.

သမဏသေယျာနုရူပံ မညေတိ ဣမံ တိဏသန္ထာရကံ ‘‘သမဏဿ အနုစ္ဆဝိကာ သေယျာ’’တိ မညာမိ. န စ အသညတသမဏဿ နိဝုတ္ထဋ္ဌာနမေတံ. တထာဟေတ္ထ ဟတ္ထေန အာကဍ္ဎိတဋ္ဌာနံ ဝါ ပါဒေန အာကဍ္ဎိတဋ္ဌာနံ ဝါ သီသေန ပဟဋဋ္ဌာနံ ဝါ န ပညာယတိ, အနာကုလော အနာကိဏ္ဏော အဘိန္နော ဆေကေန စိတ္တကာရေန တူလိကာယ ပရိစ္ဆိန္ဒိတွာ ပညတ္တော ဝိယ. သညတသမဏဿ ဝသိတဋ္ဌာနံ, ကဿ ဘော ဝသိတဋ္ဌာနန္တိ ပုစ္ဆတိ. ဘူနဟုနောတိ ဟတဝဍ္ဎိနော မရိယာဒကာရကဿ. ကသ္မာ ဧဝမာဟ? ဆသု ဒွါရေသု ဝဍ္ဎိပညာပနလဒ္ဓိကတ္တာ. အယဉှိ တဿ လဒ္ဓိ – စက္ခု ဗြူဟေတဗ္ဗံ ဝဍ္ဎေတဗ္ဗံ, အဒိဋ္ဌံ ဒက္ခိတဗ္ဗံ, ဒိဋ္ဌံ သမတိက္ကမိတဗ္ဗံ. သောတံ ဗြူဟေတဗ္ဗံ ဝဍ္ဎေတဗ္ဗံ, အသုတံ သောတဗ္ဗံ, သုတံ သမတိက္ကမိတဗ္ဗံ. ဃာနံ ဗြူဟေတဗ္ဗံ ဝဍ္ဎေတဗ္ဗံ, အဃာယိတံ ဃာယိတဗ္ဗံ, ဃာယိတံ သမတိက္ကမိတဗ္ဗံ. ဇိဝှာ ဗြူဟေတဗ္ဗာ ဝဍ္ဎေတဗ္ဗာ, အဿာယိတံ သာယိတဗ္ဗံ, သာယိတံ သမတိက္ကမိတဗ္ဗံ. ကာယော ဗြူဟေတဗ္ဗော ဝဍ္ဎေတဗ္ဗော, အဖုဋ္ဌံ ဖုသိတဗ္ဗံ, ဖုဋ္ဌံ သမတိက္ကမိတဗ္ဗံ. မနော ဗြူဟေတဗ္ဗော ဝဍ္ဎေတဗ္ဗော, အဝိညာတံ ဝိဇာနိတဗ္ဗံ, ဝိညာတံ သမတိက္ကမိတဗ္ဗံ. ဧဝံ သော ဆသု ဒွါရေသု ဝဍ္ဎိံ ပညပေတိ. ဘဂဝါ ပန –

Regarding 'I think it is a bed suitable for an ascetic': this means, 'I consider this grass mat to be a fitting bed for an ascetic.' And it is not the dwelling place of an unrestrained ascetic. For here, no place is apparent that has been pulled by hand, dragged by foot, or struck by the head; it is undisturbed, uncluttered, and unbroken, as if demarcated and prepared by a skilled painter with a brush. He says, 'It is the dwelling place of a restrained ascetic. Sir, whose dwelling place is it?' thus he asks. 'Bhūnahuno' means of the one who destroys growth, the one who sets boundaries. Why did he say this? Because he holds the doctrine of proclaiming growth at the six sense doors. For this is his doctrine: The eye must be cultivated and developed—the unseen must be seen, and the seen must be transcended. The ear must be cultivated and developed—the unheard must be heard, and the heard must be transcended. The nose must be cultivated and developed—the unsmelled must be smelled, and the smelled must be transcended. The tongue must be cultivated and developed—the untasted must be tasted, and the tasted must be transcended. The body must be cultivated and developed—the untouched must be touched, and the touched must be transcended. The mind must be cultivated and developed—the unknown must be known, and the known must be transcended. Thus, he proclaims growth at the six sense doors. But the Blessed One—

‘‘စက္ခုနာ သံဝရော သာဓု, သာဓု သောတေန သံဝရော;

ဃာနေန သံဝရော သာဓု, သာဓု ဇိဝှာယ သံဝရော.

Good is restraint in the eye, good is restraint in the ear; good is restraint in the nose, good is restraint in the tongue.

ကာယေန သံဝရော သာဓု, သာဓု ဝါစာယ သံဝရော;

မနသာ သံဝရော သာဓု, သာဓု သဗ္ဗတ္ထ သံဝရော;

သဗ္ဗတ္ထ သံဝုတော ဘိက္ခု, သဗ္ဗဒုက္ခာ ပမုစ္စတီ’’တိ. (ဓ. ပ. ၃၆၀-၃၆၁) –

Good is restraint in body, good is restraint in speech; good is restraint in mind, good is restraint in all ways. A monk restrained in every way is freed from all suffering.

ဆသု [Pg.148] ဒွါရေသု သံဝရံ ပညပေတိ. တသ္မာ သော ‘‘ဝဍ္ဎိဟတော သမဏော ဂေါတမော မရိယာဒကာရကော’’တိ မညမာနော ‘‘ဘူနဟုနော’’တိ အာဟ.

He teaches restraint at the six sense doors. Therefore, thinking, 'The ascetic Gotama is a destroyer of increase, a maker of limits,' he called him 'Bhūnahuno.'

အရိယေ ဉာယေ ဓမ္မေ ကုသလေတိ ပရိသုဒ္ဓေ ကာရဏဓမ္မေ အနဝဇ္ဇေ. ဣမိနာ ကိံ ဒဿေတိ? ဧဝရူပဿ နာမ ဥဂ္ဂတဿ ပညာတဿ ယသဿိနော ဥပရိ ဝါစံ ဘာသမာနေန ဝီမံသိတွာ ဥပဓာရေတွာ မုခေ အာရက္ခံ ဌပေတွာ ဘာသိတဗ္ဗော ဟောတိ. တသ္မာ မာ သဟသာ အဘာသိ, မုခေ အာရက္ခံ ဌပေဟီတိ ဒဿေတိ. ဧဝဉှိ နော သုတ္တေ ဩစရတီတိ ယသ္မာ အမှာကံ သုတ္တေ ဧဝံ အာဂစ္ဆတိ, န မယံ မုခါရုဠှိစ္ဆာမတ္တံ ဝဒါမ, သုတ္တေ စ နာမ အာဂတံ ဝဒမာနာ ကဿ ဘာယေယျာမ, တသ္မာ သမ္မုခါပိ နံ ဝဒေယျာမာတိ အတ္ထော. အပ္ပောဿုက္ကောတိ မမ ရက္ခနတ္ထာယ အနုဿုက္ကော အဝါဝဋော ဟုတွာတိ အတ္ထော. ဝုတ္တောဝ နံ ဝဒေယျာတိ မယာ ဝုတ္တောဝ ဟုတွာ အပုစ္ဆိတောဝ ကထံ သမုဋ္ဌာပေတွာ အမ္ဗဇမ္ဗူအာဒီနိ ဂဟေတွာ ဝိယ အပူရယမာနော မယာ ကထိတနိယာမေန ဘဝံ ဘာရဒွါဇော ဝဒေယျ, ဝဒဿူတိ အတ္ထော.

Regarding 'skilled in the noble principle, in the Dhamma': this means in the pure, blameless, causal Dhamma. What does this indicate? That when speaking about such a renowned, famous, and respected person, one should speak only after investigating, reflecting, and placing a guard over one's mouth. Therefore, it shows: 'Do not speak rashly; place a guard over your mouth.' Regarding 'For thus it is found in our scripture': Because it is stated thus in our scripture, we do not speak merely what we feel like saying. And when speaking what is found in the scripture, whom should we fear? Therefore, we would say it even to his face—this is the meaning. 'Unconcerned' means: being without exertion and without worry for the sake of protecting me. This is the meaning. 'Let him speak just as told' means: 'Having been told by me, without being asked, without elaborating on the conversation, let the venerable Bhāradvāja speak according to the method I have stated. Speak!' This is the meaning.

၂၀၈. အဿောသိ ခေါတိ သတ္ထာ အာလောကံ ဝဍ္ဎေတွာ ဒိဗ္ဗစက္ခုနာ မာဂဏ္ဍိယံ တတ္ထ အာဂတံ အဒ္ဒသ, ဒွိန္နံ ဇနာနံ ဘာသမာနာနံ ဒိဗ္ဗသောတေန သဒ္ဒမ္ပိ အဿောသိ. ပဋိသလ္လာနာ ဝုဋ္ဌိတောတိ ဖလသမာပတ္တိယာ ဝုဋ္ဌိတော. သံဝိဂ္ဂေါတိ ပီတိသံဝေဂေန သံဝိဂ္ဂေါ စလိတော ကမ္ပိတော. တဿ ကိရ ဧတဒဟောသိ – ‘‘နေဝ မာဂဏ္ဍိယေန သမဏဿ ဂေါတမဿ အာရောစိတံ, န မယာ. အမှေ မုဉ္စိတွာ အညော ဧတ္ထ တတိယောပိ နတ္ထိ, သုတော ဘဝိဿတိ အမှာကံ သဒ္ဒေါ တိခိဏသောတေန ပုရိသေနာ’’တိ. အထဿ အဗ္ဘန္တရေ ပီတိ ဥပ္ပဇ္ဇိတွာ နဝနဝုတိလောမကူပသဟဿာနိ ဥဒ္ဓဂ္ဂါနိ အကာသိ. တေန ဝုတ္တံ ‘‘သံဝိဂ္ဂေါ လောမဟဋ္ဌဇာတော’’တိ. အထ ခေါ မာဂဏ္ဍိယော ပရိဗ္ဗာဇကောတိ ပရိဗ္ဗာဇကဿ ပဘိန္နမုခံ ဝိယ ဗီဇံ ပရိပါကဂတံ ဉာဏံ, တသ္မာ သန္နိသီဒိတုံ အသက္ကောန္တော အာဟိဏ္ဍမာနော ပုန သတ္ထု သန္တိကံ အာဂန္တွာ ဧကမန္တံ နိသီဒိ. တံ ဒဿေတုံ ‘‘အထ ခေါ မာဂဏ္ဍိယော’’တိအာဒိ ဝုတ္တံ.

208. Regarding 'He heard': The Teacher, having extended the light-kasiṇa, saw with the divine eye Māgaṇḍiya arriving there. With the divine ear, he also heard the sound of the two people speaking. 'Having emerged from seclusion' means having emerged from the attainment of fruition. 'Agitated' means agitated, stirred, and shaken by the agitation accompanied by rapture. It is said that this thought occurred to him: 'Neither has Māgaṇḍiya informed the ascetic Gotama, nor have I. Besides us, there is no third person here; our sound must have been heard by the man with a keen ear.' Then, within him, rapture arose, causing the ninety-nine thousand hair follicles to stand on end. Therefore it is said, 'agitated, with hair standing on end.' Regarding 'Then the wanderer Māgaṇḍiya': for the wanderer, his knowledge had reached maturity, like a seed that has split open. Therefore, being unable to sit still, he wandered about and then, returning to the Teacher's presence, sat down to one side. To show this, it was said, 'Then the wanderer Māgaṇḍiya,' and so on.

၂၀၉. သတ္ထာ – ‘‘ဧဝံ ကိရ တွံ, မာဂဏ္ဍိယ, မံ အဝစာ’’တိ အဝတွာဝ စက္ခုံ ခေါ, မာဂဏ္ဍိယာတိ ပရိဗ္ဗာဇကဿ ဓမ္မဒေသနံ အာရဘိ. တတ္ထ ဝသနဋ္ဌာနဋ္ဌေန [Pg.149] ရူပံ စက္ခုဿ အာရာမောတိ စက္ခု ရူပါရာမံ. ရူပေ ရတန္တိ ရူပရတံ. ရူပေန စက္ခု အာမောဒိတံ ပမောဒိတန္တိ ရူပသမုဒိတံ. ဒန္တန္တိ နိဗ္ဗိသေဝနံ. ဂုတ္တန္တိ ဂေါပိတံ. ရက္ခိတန္တိ ဌပိတရက္ခံ. သံဝုတန္တိ ပိဟိတံ. သံဝရာယာတိ ပိဓာနတ္ထာယ.

209. The Teacher, without saying, 'So it seems, Māgaṇḍiya, you spoke of me in this way,' began to deliver a Dhamma discourse to the wanderer, saying: 'The eye, Māgaṇḍiya…' Therein, because form is the dwelling place for the eye, the eye has form as its pleasure-garden; therefore, it is called `rūpārāma`. Because it delights in form, it is called `rūparata`. Because the eye is gladdened and delighted by form, it is called `rūpasamudita`. 'Tamed' (`dantaṃ`) means without attachment. 'Guarded' (`guttaṃ`) means secured. 'Protected' (`rakkhitaṃ`) means having a guard set. 'Restrained' (`saṃvutaṃ`) means closed. 'For restraint' (`saṃvarāya`) means for the purpose of closing.

၂၁၀. ပရိစာရိတပုဗ္ဗောတိ အဘိရမိတပုဗ္ဗော. ရူပပရိဠာဟန္တိ ရူပံ အာရဗ္ဘ ဥပ္ပဇ္ဇနပရိဠာဟံ. ဣမဿ ပန တေ, မာဂဏ္ဍိယ, ကိမဿ ဝစနီယန္တိ ဣမဿ ရူပံ ပရိဂ္ဂဏှိတွာ အရဟတ္တပ္ပတ္တဿ ခီဏာသဝဿ တယာ ကိံ ဝစနံ ဝတ္တဗ္ဗံ အဿ, ဝုဍ္ဎိဟတော မရိယာဒကာရကောတိ ဣဒံ ဝတ္တဗ္ဗံ, န ဝတ္တဗ္ဗန္တိ ပုစ္ဆတိ. န ကိဉ္စိ, ဘော ဂေါတမာတိ, ဘော ဂေါတမ, ကိဉ္စိ ဝတ္တဗ္ဗံ နတ္ထိ. သေသဒွါရေသုပိ ဧသေဝ နယော.

210. 'One who has formerly indulged' (`paricāritapubbo`) means one who has formerly delighted (`abhiramitapubbo`). 'The torment of form' (`rūpapariḷāhaṃ`) means the torment that is to arise on account of form. Regarding 'But for this one, Māgaṇḍiya, what is there for you to say?': For this one—an Arahant whose taints are destroyed, who has attained Arahantship by comprehending form—what could be said by you? Should the words 'a destroyer of growth, a maker of limits' be said, or should they not be said? Thus he asks. 'Nothing at all, Venerable Gotama' means: 'Venerable Gotama, there is nothing at all to be said.' This same method should be understood for the remaining sense-doors as well.

၂၁၁. ဣဒါနိ ယသ္မာ တယာ ပဉ္စက္ခန္ဓေ ပရိဂ္ဂဟေတွာ အရဟတ္တပ္ပတ္တဿ ခီဏာသဝဿ ကိဉ္စိ ဝတ္တဗ္ဗံ နတ္ထိ, အဟဉ္စ ပဉ္စက္ခန္ဓေ ပရိဂ္ဂဟေတွာ သဗ္ဗညုတံ ပတ္တော, တသ္မာ အဟမ္ပိ တေ န ကိဉ္စိ ဝတ္တဗ္ဗောတိ ဒဿေတုံ အဟံ ခေါ ပနာတိအာဒိမာဟ. တဿ မယှံ မာဂဏ္ဍိယာတိ ဂိဟိကာလေ အတ္တနော သမ္ပတ္တိံ ဒဿေန္တော အာဟ. တတ္ထ ဝဿိကောတိအာဒီသု ယတ္ထ သုခံ ဟောတိ ဝဿကာလေ ဝသိတုံ, အယံ ဝဿိကော. ဣတရေသုပိ ဧသေဝ နယော. အယံ ပနေတ္ထ ဝစနတ္ထော – ဝဿံ ဝါသော ဝဿံ, ဝဿံ အရဟတီတိ ဝဿိကော. ဣတရေသုပိ ဧသေဝ နယော.

211. Now, since there is nothing to be said by you to an Arahant whose taints are destroyed, who has attained Arahantship by comprehending the five aggregates, and since I too have attained omniscience by comprehending the five aggregates, therefore, to show that there is nothing for you to say to me either, he said, 'But I…' and so on. Regarding 'For me, Māgaṇḍiya…': he said this to show his own prosperity during his time as a layman. Therein, regarding terms such as `vassika` (for the rainy season): that in which it is pleasant to dwell during the rainy season is `vassika`. This same method applies to the others as well. Herein, this is the word-analysis: `vassaṃ vāso` means a dwelling for the rainy season. Because it is suitable for the rainy season (`vassaṃ arahati`), it is called `vassiko`. This same method applies to the others as well.

တတ္ထ ဝဿိကော ပါသာဒေါ နာတိဥစ္စော ဟောတိ နာတိနီစော, ဒွါရဝါတပါနာနိပိဿ နာတိတနူနိ နာတိဗဟူနိ, ဘူမတ္ထရဏပစ္စတ္ထရဏခဇ္ဇဘောဇ္ဇာနိပေတ္ထ မိဿကာနေဝ ဝဋ္ဋန္တိ. ဟေမန္တိကေ ထမ္ဘာပိ ဘိတ္တိယောပိ နီစာ ဟောန္တိ, ဒွါရဝါတပါနာနိ တနုကာနိ သုခုမစ္ဆိဒ္ဒါနိ. ဥဏှပဝေသနတ္ထာယ ဘိတ္တိနိယူဟာနိ နီဟရီယန္တိ. ဘူမတ္ထရဏပစ္စတ္ထရဏနိဝါသနပါရုပနာနိ ပနေတ္ထ ဥဏှဝီရိယာနိ ကမ္ဗလာဒီနိ ဝဋ္ဋန္တိ. ခဇ္ဇဘောဇ္ဇံ သိနိဒ္ဓံ ကဋုကသန္နိဿိတဉ္စ. ဂိမှိကေ ထမ္ဘာပိ ဘိတ္တိယောပိ ဥစ္စာ ဟောန္တိ. ဒွါရဝါတပါနာနိ ပနေတ္ထ ဗဟူနိ ဝိပုလဇာလာနိ ဘဝန္တိ. ဘူမတ္ထရဏာဒီနိ ဒုကူလမယာနိ ဝဋ္ဋန္တိ, ခဇ္ဇဘောဇ္ဇာနိ မဓုရရသသီတဝီရိယာနိ. ဝါတပါနသမီပေသု စေတ္ထ နဝ စာဋိယော ဌပေတွာ ဥဒကဿ ပူရေတွာ နီလုပ္ပလာဒီဟိ သဉ္ဆာဒေန္တိ. တေသု တေသု ပဒေသေသု ဥဒကယန္တာနိ [Pg.150] ကရောန္တိ, ယေဟိ ဒေဝေ ဝဿန္တေ ဝိယ ဥဒကဓာရာ နိက္ခမန္တိ.

Therein, the rainy-season palace is neither too high nor too low. Its doors and windows are neither too few nor too many. The floor coverings, seat coverings, and food there are of a mixed nature. In the winter palace, the pillars and walls are low, and the doors and windows are narrow with fine apertures. Wall projections are extended to let in warmth. The floor coverings, seat coverings, undergarments, and cloaks there are of warm potency, such as woolen blankets. The food is rich and based on pungent tastes. In the summer palace, the pillars and walls are high. The doors and windows there are numerous, with wide lattices. Floor coverings and so on made of fine linen are suitable, and food of sweet taste and cool potency. Near the windows, they place new jars, fill them with water, and cover them with blue lotuses and the like. In various places, they set up water-machines from which streams of water flow as if a cloud were raining.

ဗောဓိသတ္တဿ ပန အဋ္ဌသတသုဝဏ္ဏဃဋေ စ ရဇတဃဋေ စ ဂန္ဓောဒကဿ ပူရေတွာ နီလုပ္ပလဂစ္ဆကေ ကတွာ သယနံ ပရိဝါရေတွာ ဌပယိံသု. မဟန္တေသု လောဟကဋာဟေသု ဂန္ဓကလလံ ပူရေတွာ နီလုပ္ပလပဒုမပုဏ္ဍရီကာနိ ရောပေတွာ ဥတုဂ္ဂဟဏတ္ထာယ တတ္ထ တတ္ထ ဌပေသုံ. သူရိယရသ္မီဟိ ပုပ္ဖာနိ ပုပ္ဖန္တိ. နာနာဝိဓာ ဘမရဂဏာ ပါသာဒံ ပဝိသိတွာ ပုပ္ဖေသု ရသံ ဂဏှန္တာ ဝိစရန္တိ. ပါသာဒေါ အတိသုဂန္ဓော ဟောတိ. ယမကဘိတ္တိယာ အန္တရေ လောဟနာဠိံ ဌပေတွာ နဝဘူမိကပါသာဒဿ ဥပရိ အာကာသင်္ဂဏေ ရတနမဏ္ဍပမတ္ထကေ သုခုမစ္ဆိဒ္ဒကံ ဇာလံ ဗဒ္ဓံ အဟောသိ. ဧကသ္မိံ ဌာနေ သုက္ခမဟိံသစမ္မံ ပသာရေတိ. ဗောဓိသတ္တဿ ဥဒကကီဠနဝေလာယ မဟိံသစမ္မေ ပါသာဏဂုဠေ ခိပန္တိ, မေဃထနိတသဒ္ဒေါ ဝိယ ဟောတိ. ဟေဋ္ဌာ ယန္တံ ပရိဝတ္တေန္တိ, ဥဒကံ အဘိရုဟိတွာ ဇာလမတ္ထကေ ပတတိ, ဝဿပတနသလိလံ ဝိယ ဟောတိ. တဒါ ဗောဓိသတ္တော နီလပဋံ နိဝါသေတိ, နီလပဋံ ပါရုပတိ, နီလပသာဓနံ ပသာဓေတိ. ပရိဝါရာပိဿ စတ္တာလီသနာဋကသဟဿာနိ နီလဝတ္ထာဘရဏာနေဝ နီလဝိလေပနာနိ ဟုတွာ မဟာပုရိသံ ပရိဝါရေတွာ ရတနမဏ္ဍပံ ဂစ္ဆန္တိ. ဒိဝသဘာဂံ ဥဒကကီဠံ ကီဠန္တော သီတလံ ဥတုသုခံ အနုဘောတိ.

Furthermore, for the Bodhisatta, they filled one hundred and eight golden jars and one hundred and eight silver jars with fragrant water, arranged them as thickets of blue lotuses, and placed them surrounding his bed. In large bronze cauldrons, they filled fragrant paste, planted blue lotuses, red lotuses, and white lotuses, and placed them here and there to create a suitable atmosphere. The flowers bloomed in the sun’s rays. Various swarms of bees entered the palace and moved among the flowers, gathering nectar. The palace became exceedingly fragrant. Between the double walls, they placed a bronze pipe, and above the nine-storied palace, a fine-meshed net was fastened. In one place, they spread a dry buffalo hide. When the Bodhisatta was playing in the water, they would throw stone balls onto the buffalo hide, and it would sound like the roar of a thundercloud. Below, they turned a machine, and water, having ascended, would fall upon the top of the net, becoming like falling rainwater. At that time, the Bodhisatta would wear a blue lower garment, drape himself in a blue upper garment, and adorn himself with blue ornaments. His retinue of forty thousand female dancers, wearing blue clothes and ornaments, would surround the Great Being and proceed to the jeweled pavilion. Playing in the water for part of the day, he experienced the cool pleasure of the season.

ပါသာဒဿ စတူသု ဒိသာသု စတ္တာရော သရာ ဟောန္တိ. ဒိဝါကာလေ နာနာဝဏ္ဏသကုဏဂဏာ ပါစီနသရတော ဝုဋ္ဌာယ ဝိရဝမာနာ ပါသာဒမတ္ထကေန ပစ္ဆိမသရံ ဂစ္ဆန္တိ. ပစ္ဆိမသရတော ဝုဋ္ဌာယ ပါစီနသရံ, ဥတ္တရသရတော ဒက္ခိဏသရံ, ဒက္ခိဏသရတော ဥတ္တရသရံ ဂစ္ဆန္တိ, အန္တရဝဿသမယော ဝိယ ဟောတိ. ဟေမန္တိကပါသာဒေါ ပန ပဉ္စဘူမိကော အဟောသိ, ဝဿိကပါသာဒေါ သတ္တဘူမိကော.

In the four directions of the palace, there are four lakes. During the day, flocks of birds of various colors, rising from the eastern lake and singing joyfully, fly over the top of the palace to the western lake. Rising from the western lake, they fly to the eastern lake; from the northern lake to the southern lake; and from the southern lake to the northern lake. It is like the middle of the rainy season. The winter palace, however, was five-storied, and the rainy-season palace was seven-storied.

နိပ္ပုရိသေဟီတိ ပုရိသဝိရဟိတေဟိ. န ကေဝလဉ္စေတ္ထ တူရိယာနေဝ နိပ္ပုရိသာနိ, သဗ္ဗဋ္ဌာနာနိပိ နိပ္ပုရိသာနေဝ. ဒေါဝါရိကာပိ ဣတ္ထိယောဝ, နှာပနာဒိပရိကမ္မကရာပိ ဣတ္ထိယောဝ. ရာဇာ ကိရ – ‘‘တထာရူပံ ဣဿရိယသုခသမ္ပတ္တိံ အနုဘဝမာနဿ ပုရိသံ ဒိသွာ ပရိသင်္ကာ ဥပ္ပဇ္ဇတိ, သာ မေ ပုတ္တဿ [Pg.151] မာ အဟောသီ’’တိ သဗ္ဗကိစ္စေသု ဣတ္ထိယောဝ ဌပေသိ. တာယ ရတိယာ ရမမာနောတိ ဣဒံ စတုတ္ထဇ္ဈာနိကဖလသမာပတ္တိရတိံ သန္ဓာယ ဝုတ္တံ.

‘Without men’ means devoid of men. Not only were the musical ensembles here without men, but all places were also without men. The doorkeepers were also women, and those who performed services such as bathing were also women. The king, it is said, thought: ‘For one enjoying such sovereign and blissful prosperity, seeing a man might give rise to apprehension; may that not happen to my son.’ Thus, in all matters, he appointed only women. The phrase ‘delighting in that delight’ was said in reference to the delight in the fruition attainment based on the fourth jhāna.

၂၁၂. ဂဟပတိ ဝါ ဂဟပတိပုတ္တော ဝါတိ ဧတ္ထ ယသ္မာ ခတ္တိယာနံ သေတစ္ဆတ္တသ္မိံယေဝ ပတ္ထနာ ဟောတိ, မဟာ စ နေသံ ပပဉ္စော, ဗြာဟ္မဏာ မန္တေဟိ အတိတ္တာ မန္တေ ဂဝေသန္တာ ဝိစရန္တိ, ဂဟပတိနော ပန မုဒ္ဒါဂဏနမတ္တံ ဥဂ္ဂဟိတကာလတော ပဋ္ဌာယ သမ္ပတ္တိံယေဝ အနုဘဝန္တိ, တသ္မာ ခတ္တိယဗြာဟ္မဏေ အဂ္ဂဟေတွာ ‘‘ဂဟပတိ ဝါ ဂဟပတိပုတ္တော ဝါ’’တိ အာဟ. အာဝဋ္ဋေယျာတိ မာနုသကကာမဟေတု အာဝဋ္ဋော ဘဝေယျာတိ အတ္ထော. အဘိက္ကန္တတရာတိ ဝိသိဋ္ဌတရာ. ပဏီတတရာတိ အတပ္ပကတရာ. ဝုတ္တမ္ပိ စေတံ –

212. Regarding ‘a householder or a householder’s son’: here, because khattiyas aspire only to the white parasol and their path is long and complex, and brahmins, unsatisfied with their mantras, wander seeking more mantras, whereas householders, from the time they learn mere calculation, enjoy prosperity alone. Therefore, leaving aside khattiyas and brahmins, he said, ‘a householder or a householder’s son.’ ‘Would he turn back?’ means: would there be a turning back on account of human sensual pleasures? ‘More excellent’ means more distinguished. ‘More exquisite’ means more insatiable. And this was said:

‘‘ကုသဂ္ဂေနုဒကမာဒါယ, သမုဒ္ဒေ ဥဒကံ မိနေ;

ဧဝံ မာနုသကာ ကာမာ, ဒိဗ္ဗကာမာန သန္တိကေ’’တိ. (ဇာ. ၂.၂၁.၃၈၉) –

‘Taking water with the tip of a kusa grass blade, one might measure the water in the ocean; even so are human sensual pleasures when compared to divine sensual pleasures.’

သမဓိဂယှ တိဋ္ဌတီတိ ဒိဗ္ဗသုခံ ဂဏှိတွာ တတော ဝိသိဋ္ဌတရာ ဟုတွာ တိဋ္ဌတိ.

‘Stands having surpassed’ means, having taken hold of divine happiness, he stands having become superior to that.

ဩပမ္မသံသန္ဒနံ ပနေတ္ထ ဧဝံ ဝေဒိတဗ္ဗံ – ဂဟပတိဿ ပဉ္စဟိ ကာမဂုဏေဟိ သမင်္ဂီဘူတကာလော ဝိယ ဗောဓိသတ္တဿ တီသု ပါသာဒေသု စတ္တာလီသသဟဿဣတ္ထိမဇ္ဈေ မောဒနကာလော, တဿ သုစရိတံ ပူရေတွာ သဂ္ဂေ နိဗ္ဗတ္တကာလော ဝိယ ဗောဓိသတ္တဿ အဘိနိက္ခမနံ ကတွာ ဗောဓိပလ္လင်္ကေ သဗ္ဗညုတံ ပဋိဝိဒ္ဓကာလော, တဿ နန္ဒနဝနေ သမ္ပတ္တိံ အနုဘဝနကာလော ဝိယ တထာဂတဿ စတုတ္ထဇ္ဈာနိကဖလသမာပတ္တိရတိယာ ဝီတိဝတ္တနကာလော, တဿ မာနုသကာနံ ပဉ္စန္နံ ကာမဂုဏာနံ အပတ္ထနကာလော ဝိယ တထာဂတဿ စတုတ္ထဇ္ဈာနိကဖလသမာပတ္တိရတိယာ ဝီတိနာမေန္တဿ ဟီနဇနသုခဿ အပတ္ထနကာလောတိ.

Here, the connection of the simile should be understood thus: The time when the householder was endowed with the five strands of sensual pleasure is like the time when the Bodhisatta delighted among forty thousand women in the three palaces. The time when that householder, having fulfilled good conduct, was reborn in heaven is like the time when the Bodhisatta, having gone forth in the great renunciation, penetrated to omniscience on the seat of enlightenment. The time when that householder experienced prosperity in the Nandana Grove is like the time when the Tathāgata passed the time in the delight of the fruition attainment based on the fourth jhāna. The time when that householder no longer desired the five strands of human sensual pleasure is like the time when the Tathāgata, while passing the time in the delight of the fruition attainment based on the fourth jhāna, no longer desired the happiness of lowly people.

၂၁၃. သုခီတိ ပဌမံ ဒုက္ခိတော ပစ္ဆာ သုခိတော အဿ. သေရီတိ ပဌမံ ဝေဇ္ဇဒုတိယကော ပစ္ဆာ သေရီ ဧကကော ဘဝေယျ. သယံဝသီတိ ပဌမံ ဝေဇ္ဇဿ ဝသေ ဝတ္တမာနော ဝေဇ္ဇေန နိသီဒါတိ ဝုတ္တေ နိသီဒိ, နိပဇ္ဇာတိ ဝုတ္တေ နိပဇ္ဇိ, ဘုဉ္ဇာတိ ဝုတ္တေ ဘုဉ္ဇိ, ပိဝါတိ ဝုတ္တေ ပိဝိ, ပစ္ဆာ သယံဝသီ ဇာတော. ယေန ကာမံ [Pg.152] ဂမောတိ ပဌမံ ဣစ္ဆိတိစ္ဆိတဋ္ဌာနံ ဂန္တုံ နာလတ္ထ, ပစ္ဆာ ရောဂေ ဝူပသန္တေ ဝနဒဿန-ဂိရိဒဿန-ပဗ္ဗတဒဿနာဒီသုပိ ယေနကာမံ ဂမော ဇာတော, ယတ္ထ ယတ္ထေဝ ဂန္တုံ ဣစ္ဆတိ, တတ္ထ တတ္ထေဝ ဂစ္ဆေယျ.

213. ‘Happy’ means: first he was afflicted with suffering, then he would become happy. ‘Independent’ means: first he had a physician as his companion, then he would become independent and alone. ‘Self-mastered’ means: first he lived under the physician’s control—when the physician said, ‘Sit,’ he sat; when he said, ‘Lie down,’ he lay down; when he said, ‘Eat,’ he ate; when he said, ‘Drink,’ he drank. Later, he became self-mastered. ‘One who goes where he wishes’ means: first he was unable to go to any place he desired, but after the illness subsided, he became one who could go where he wished, even to see forests, hills, and mountains. Wherever he wished to go, there he could go.

ဧတ္ထာပိ ဣဒံ ဩပမ္မသံသန္ဒနံ – ပုရိသဿ ကုဋ္ဌိကာလော ဝိယ ဟိ ဗောဓိသတ္တဿ အဂါရမဇ္ဈေ ဝသနကာလော, အင်္ဂါရကပလ္လံ ဝိယ ဧကံ ကာမဝတ္ထု, ဒွေ ကပလ္လာနိ ဝိယ ဒွေ ဝတ္ထူနိ, သက္ကဿ ပန ဒေဝရညော အဍ္ဎတေယျကောဋိယာနိ အင်္ဂါရကပလ္လာနိ ဝိယ အဍ္ဎတိယနာဋကကောဋိယော, နခေဟိ ဝဏမုခါနိ တစ္ဆေတွာ အင်္ဂါရကပလ္လေ ပရိတာပနံ ဝိယ ဝတ္ထုပဋိသေဝနံ, ဘေသဇ္ဇံ အာဂမ္မ အရောဂကာလော ဝိယ ကာမေသု အာဒီနဝံ နေက္ခမ္မေ စ အာနိသံသံ ဒိသွာ နိက္ခမ္မ ဗုဒ္ဓဘူတကာလေ စတုတ္ထဇ္ဈာနိကဖလသမာပတ္တိရတိယာ ဝီတိဝတ္တနကာလော, အညံ ကုဋ္ဌိပုရိသံ ဒိသွာ အပတ္ထနကာလော ဝိယ တာယ ရတိယာ ဝီတိနာမေန္တဿ ဟီနဇနရတိယာ အပတ္ထနကာလောတိ.

Here too, this is the connection of the simile: the time the man had leprosy is like the time the Bodhisatta lived in the household; a charcoal pit is like one object of sensual pleasure; two pits are like two objects; for Sakka, king of the devas, two and a half crores of charcoal pits are like two and a half crores of celestial dancers; scraping the openings of the wounds with his nails and heating them over the charcoal pit is like indulging in sensual objects; the time of being free from disease after relying on medicine is like the time when, having seen the danger in sensual pleasures and the benefit in renunciation, he went forth and, upon becoming a Buddha, passed the time in the delight of the fruition attainment based on the fourth jhāna; the time of not desiring it upon seeing another man with leprosy is like the time when, while passing the time in that delight, he did not desire the delight of lowly people.

၂၁၄. ဥပဟတိန္ဒြိယောတိ ကိမိရကုဋ္ဌေန နာမ ဥပဟတကာယပ္ပသာဒေါ. ဥပဟတိန္ဒြိယာတိ ဥပဟတပညိန္ဒြိယာ. တေ ယထာ သော ဥပဟတကာယိန္ဒြိယော ကုဋ္ဌီ ဒုက္ခသမ္ဖဿသ္မိံယေဝ အဂ္ဂိသ္မိံ သုခမိတိ ဝိပရီတသညံ ပစ္စလတ္ထ, ဧဝံ ပညိန္ဒြိယဿ ဥပဟတတ္တာ ဒုက္ခသမ္ဖဿေသွေဝ ကာမေသု သုခမိတိ ဝိပရီတသညံ ပစ္စလတ္ထုံ.

214. ‘One with impaired faculties’ means one whose bodily sensitivity is impaired by what is called worm-leprosy. ‘Those with impaired faculties’ means those with an impaired wisdom faculty. Just as that leper with an impaired bodily faculty acquired a perverted perception of pleasure in a fire that is in fact a painful contact, so too, due to the impairment of their wisdom faculty, they have acquired a perverted perception of pleasure in sensual desires that are in fact painful contacts.

၂၁၅. အသုစိတရာနိ စေဝါတိအာဒီသု ပကတိယာဝ တာနိ အသုစီနိ စ ဒုဂ္ဂန္ဓာနိ စ ပူတီနိ စ, ဣဒါနိ ပန အသုစိတရာနိ စေဝ ဒုဂ္ဂန္ဓတရာနိ စ ပူတိတရာနိ စ ဟောန္တိ. ကာစီတိ တဿ ဟိ ပရိတာပေန္တဿ စ ကဏ္ဍူဝန္တဿ စ ပါဏကာ အန္တော ပဝိသန္တိ, ဒုဋ္ဌလောဟိတဒုဋ္ဌပုဗ္ဗာ ပဂ္ဃရန္တိ. ဧဝမဿ ကာစိ အဿာဒမတ္တာ ဟောတိ.

215. Regarding ‘and more impure,’ etc.: by nature, those sores are impure, foul-smelling, and putrid; but now they become even more impure, more foul-smelling, and more putrid. Regarding ‘a certain...’: for him, while heating and scratching it, small creatures enter inside, and corrupted blood and corrupted pus ooze out. In this way, there is for him a certain mere taste of pleasure.

အာရောဂျပရမာတိ ဂါထာယ ယေ ကေစိ ဓနလာဘာ ဝါ ယသလာဘာ ဝါ ပုတ္တလာဘာ ဝါ အတ္ထိ, အာရောဂျံ တေသံ ပရမံ ဥတ္တမံ, နတ္ထိ တတော ဥတ္တရိတရော လာဘောတိ, အာရောဂျပရမာ လာဘာ. ယံကိဉ္စိ ဈာနသုခံ ဝါ မဂ္ဂသုခံ ဝါ ဖလသုခံ ဝါ အတ္ထိ, နိဗ္ဗာနံ တတ္ထ ပရမံ, နတ္ထိ တတော ဥတ္တရိတရံ သုခန္တိ နိဗ္ဗာနံ ပရမံ သုခံ. အဋ္ဌင်္ဂိကော မဂ္ဂါနန္တိ ပုဗ္ဗဘာဂမဂ္ဂါနံ ပုဗ္ဗဘာဂဂမနေနေဝ အမတဂါမီနံ အဋ္ဌင်္ဂိကော ခေမော, နတ္ထိ တတော ခေမတရော [Pg.153] အညော မဂ္ဂေါ. အထ ဝါ ခေမံ အမတဂါမိနန္တိ ဧတ္ထ ခေမန္တိပိ အမတန္တိပိ နိဗ္ဗာနဿေဝ နာမံ. ယာဝတာ ပုထုသမဏဗြာဟ္မဏာ ပရပ္ပဝါဒါ ခေမဂါမိနော စ အမတဂါမိနော စာတိ လဒ္ဓိဝသေန ဂဟိတာ, သဗ္ဗေသံ တေသံ ခေမအမတဂါမီနံ မဂ္ဂါနံ အဋ္ဌင်္ဂိကော ပရမော ဥတ္တမောတိ အယမေတ္ထ အတ္ထော.

Regarding the verse beginning with 'Ārogyaparamā': Of whatever gains of wealth, gains of fame, or gains of sons there are, health is supreme, the best among them. There is no gain higher than that; therefore, 'health is the supreme gain.' Of whatever bliss of absorption, bliss of the path, or bliss of fruition there is, Nibbāna is supreme among them. There is no bliss higher than that; therefore, 'Nibbāna is the supreme bliss.' Regarding 'Aṭṭhaṅgiko maggānaṃ': Among the preliminary-part paths that lead to the Deathless by way of the preliminary-part journey, the Eightfold Path is safe. There is no other path safer than that. Alternatively, in the phrase 'khemaṃ amatagāminiṃ', both 'khemaṃ' and 'amataṃ' are names for Nibbāna itself. Insofar as there are many ascetics and brahmins of other doctrines who are held, according to their own tenets, to be followers of paths leading to safety and the Deathless, the Eightfold Path is supreme and the best among all those paths leading to safety and the Deathless. This is the meaning here.

၂၁၆. အာစရိယပါစရိယာနန္တိ အာစရိယာနဉ္စေဝ အာစရိယာစရိယာနဉ္စ. သမေတီတိ ဧကနာဠိယာ မိတံ ဝိယ ဧကတုလာယ တုလိတံ ဝိယ သဒိသံ ဟောတိ နိန္နာနာကရဏံ. အနောမဇ္ဇတီတိ ပါဏိံ ဟေဋ္ဌာ ဩတာရေန္တော မဇ္ဇတိ – ‘‘ဣဒံ တံ, ဘော ဂေါတမ, အာရောဂျံ, ဣဒံ တံ နိဗ္ဗာန’’န္တိ ကာလေန သီသံ ကာလေန ဥရံ ပရိမဇ္ဇန္တော ဧဝမာဟ.

216. Regarding 'ācariyapācariyānaṃ': of the teachers and of the teachers of the teachers. Regarding 'sameti': it is similar, like something measured with a single 'nāḷi' or weighed with a single scale; it is without difference. Regarding 'anomajjati': lowering his hand, he strokes, and at times stroking his head, at times stroking his chest, he speaks thus: 'This, venerable Gotama, is health; this is Nibbāna.'

၂၁၇. ဆေကန္တိ သမ္ပန္နံ. သာဟုဠိစီရေနာတိ ကာဠကေဟိ ဧဠကလောမေဟိ ကတထူလစီရေန. သင်္ကာရစောဠကေနာတိပိ ဝဒန္တိ. ဝါစံ နိစ္ဆာရေယျာတိ ကာလေန ဒသာယ ကာလေန အန္တေ ကာလေန မဇ္ဈေ ပရိမဇ္ဇန္တော နိစ္ဆာရေယျ, ဝဒေယျာတိ အတ္ထော. ပုဗ္ဗကေဟေသာတိ ပုဗ္ဗကေဟိ ဧသာ. ဝိပဿီပိ ဟိ ဘဂဝါ…ပေ… ကဿပေါပိ ဘဂဝါ စတုပရိသမဇ္ဈေ နိသိန္နော ဣမံ ဂါထံ အဘာသိ, ‘‘အတ္ထနိဿိတဂါထာ’’တိ မဟာဇနော ဥဂ္ဂဏှိ. သတ္ထရိ ပရိနိဗ္ဗုတေ အပရဘာဂေ ပရိဗ္ဗာဇကာနံ အန္တရံ ပဝိဋ္ဌာ. တေ ပေါတ္ထကဂတံ ကတွာ ပဒဒွယမေဝ ရက္ခိတုံ သက္ခိံသု. တေနာဟ – သာ ဧတရဟိ အနုပုဗ္ဗေန ပုထုဇ္ဇနဂါထာတိ.

217. Regarding 'chekaṃ': accomplished. Regarding 'sāhuḷicīrena': with a coarse garment made of black sheep's wool. Some also say 'saṅkāracoḷakena' (with a rag from a rubbish heap). Regarding 'vācaṃ nicchāreyya': stroking at times the fringe, at times the edge, at times the middle, one should utter it, one should speak; this is the meaning. Regarding 'pubbakehesā': the word division should be made as 'pubbakehi esā'. This verse was spoken by the previous Buddhas. Indeed, the Blessed One Vipassī... and the Blessed One Kassapa, seated amidst the fourfold assembly, spoke this verse. The great populace learned it, thinking, 'This is a verse connected with what is beneficial.' After the Teacher attained Parinibbāna, in a later period, it passed into the possession of the wanderers. They, having committed it to books, were able to preserve only two lines. Therefore, He said: 'Now, it has gradually become a verse of the common folk.'

၂၁၈. ရောဂေါဝ ဘူတောတိ ရောဂဘူတော. သေသပဒေသုပိ ဧသေဝ နယော. အရိယံ စက္ခုန္တိ ပရိသုဒ္ဓံ ဝိပဿနာဉာဏဉ္စေဝ မဂ္ဂဉာဏဉ္စ. ပဟောတီတိ သမတ္ထော. ဘေသဇ္ဇံ ကရေယျာတိ ဥဒ္ဓံဝိရေစနံ အဓောဝိရေစနံ အဉ္ဇနဉ္စာတိ ဘေသဇ္ဇံ ကရေယျ.

218. Regarding 'rogova bhūto': disease itself has become manifest; therefore, it is called 'rogabhūto'. This same method should be understood for the remaining terms as well. Regarding 'ariyaṃ cakkhuṃ': the purified insight-knowledge and path-knowledge. Regarding 'pahoti': is capable. Regarding 'bhesajjaṃ kareyya': one should administer medical treatment, such as emetics, purgatives, and eye-salves.

၂၁၉. န စက္ခူနိ ဥပ္ပာဒေယျာတိ ယဿ ဟိ အန္တရာ ပိတ္တသေမှာဒိပလိဝေဌေန စက္ခုပသာဒေါ ဥပဟတော ဟောတိ, သော ဆေကံ ဝေဇ္ဇံ အာဂမ္မ သပ္ပာယဘေသဇ္ဇံ သေဝန္တော စက္ခူနိ ဥပ္ပာဒေတိ နာမ. ဇစ္စန္ဓဿ ပန [Pg.154] မာတုကုစ္ဆိယံယေဝ ဝိနဋ္ဌာနိ, တသ္မာ သော န လဘတိ. တေန ဝုတ္တံ ‘‘န စက္ခူနိ ဥပ္ပာဒေယျာ’’တိ.

219. Regarding 'na cakkhūni uppādeyya': Indeed, for a person whose eye-sensitivity has been damaged in the interim by an envelopment of bile, phlegm, and so on, it is said that by resorting to a skilled physician and using suitable medicine, he produces the eyes. For one blind from birth, however, they were destroyed in the mother's womb itself; therefore, he does not obtain them. For that reason, it was said, 'na cakkhūni uppādeyya'.

၂၂၀. ဒုတိယဝါရေ ဇစ္စန္ဓောတိ ဇာတကာလတော ပဋ္ဌာယ ပိတ္တာဒိပလိဝေဌေန အန္ဓော. အမုသ္မိန္တိ တသ္မိံ ပုဗ္ဗေ ဝုတ္တေ. အမိတ္တတောပိ ဒဟေယျာတိ အမိတ္တော မေ အယန္တိ ဧဝံ အမိတ္တတော ဌပေယျ. ဒုတိယပဒေပိ ဧသေဝ နယော. ဣမိနာ စိတ္တေနာတိ ဝဋ္ဋေ အနုဂတစိတ္တေန. တဿ မေ ဥပါဒါနပစ္စယာတိ ဧကသန္ဓိ ဒွိသင်္ခေပေါ ပစ္စယာကာရော ကထိတော, ဝဋ္ဋံ ဝိဘာဝိတံ.

220. In the second instance, regarding 'jaccandho': blind from the time of birth due to being enveloped by bile and so on. Regarding 'amusmiṃ': in that previously mentioned coarse garment made of black sheep's wool. Regarding 'amittato vidaheyyā': one should regard him as an enemy, thinking, 'This one is my enemy.' This same method should be understood for the second term as well. Regarding 'iminā cittena': with a mind that follows along in the round of existence. Regarding 'tassa me upādānapaccayā': the structure of conditionality with one connection and two sections was taught; the round of existence was made manifest.

၂၂၁. ဓမ္မာနုဓမ္မန္တိ ဓမ္မဿ အနုဓမ္မံ အနုစ္ဆဝိကံ ပဋိပဒံ. ဣမေ ရောဂါ ဂဏ္ဍာ သလ္လာတိ ပဉ္စက္ခန္ဓေ ဒဿေတိ. ဥပါဒါနနိရောဓာတိ ဝိဝဋ္ဋံ ဒဿေန္တော အာဟ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

221. Regarding 'dhammānudhammaṃ': the practice that is suitable for and in conformity with the Dhamma, the practice that is the way of escape from the round of existence. With the phrase 'ime rogā gaṇḍā sallā', He indicates the five aggregates of clinging. Regarding the phrase 'upādānanirodhā': wishing to show that which is free from the round of existence, He spoke. The rest is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

The Papañcasūdanī, the Commentary on the Majjhima Nikāya.

မာဂဏ္ဍိယသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Māgaṇḍiya Sutta is finished.

၆. သန္ဒကသုတ္တဝဏ္ဏနာ

6. The Commentary on the Sandaka Sutta

၂၂၃. ဧဝံ မေ သုတန္တိ သန္ဒကသုတ္တံ. တတ္ထ ပိလက္ခဂုဟာယန္တိ တဿာ ဂုဟာယ ဒွါရေ ပိလက္ခရုက္ခော အဟောသိ, တသ္မာ ပိလက္ခဂုဟာတွေဝ သင်္ခံ ဂတာ. ပဋိသလ္လာနာ ဝုဋ္ဌိတောတိ ဝိဝေကတော ဝုဋ္ဌိတော. ဒေဝကတသောဗ္ဘောတိ ဝဿောဒကေနေဝ တိန္နဋ္ဌာနေ ဇာတော မဟာဥဒကရဟဒေါ. ဂုဟာဒဿနာယာတိ ဧတ္ထ ဂုဟာတိ ပံသုဂုဟာ. သာ ဥန္နမေ ဥဒကမုတ္တဋ္ဌာနေ အဟောသိ, ဧကတော ဥမင်္ဂံ ကတွာ ခါဏုကေ စ ပံသုဉ္စ နီဟရိတွာ အန္တော ထမ္ဘေ ဥဿာပေတွာ မတ္ထကေ ပဒရစ္ဆန္နဂေဟသင်္ခေပေန ကတာ, တတ္ထ တေ ပရိဗ္ဗာဇကာ ဝသန္တိ. သာ ဝဿာနေ ဥဒကပုဏ္ဏာ တိဋ္ဌတိ, နိဒါဃေ တတ္ထ ဝသန္တိ. တံ သန္ဓာယ ‘‘ဂုဟာဒဿနာယာ’’တိ အာဟ. ဝိဟာရဒဿနတ္ထဉှိ အနမတဂ္ဂိယံ ပစ္စဝေက္ခိတွာ သမုဒ္ဒပဗ္ဗတဒဿနတ္ထံ ဝါပိ ဂန္တုံ ဝဋ္ဋတီတိ.

223. Thus have I heard—the Sandaka Sutta. There, 'at the Pilakkha cave'—at the entrance of that cave stood a Pilakkha tree; therefore, it was known as the Pilakkha cave. 'Having emerged from seclusion'—having arisen from a secluded place. 'Devakata's pool'—a large water reservoir formed in a place broken open by rainwater. 'To see the cave'—here, 'cave' refers to an earthen cave. It was located on high ground, in a place where the water had receded. Having made a tunnel from one side, having removed stumps and soil, and inside, having erected pillars, it was made on top in the manner of a plank-roofed house. There, those wanderers dwelled. It remains full of water during the rains, and in the hot season, they live there. Referring to this, the Elder Ānanda said, 'to see the cave.' Indeed, for the purpose of seeing a monastery, after reflecting on the beginningless saṃsāra, it is fitting to go even to see the ocean or a mountain.

ဥန္နာဒိနိယာတိ [Pg.155] ဥစ္စံ နဒမာနာယ. ဧဝံ နဒမာနာယ စဿာ ဥဒ္ဓင်္ဂမနဝသေန ဥစ္စော, ဒိသာသု ပတ္ထဋဝသေန မဟာသဒ္ဒေါတိ ဥစ္စာသဒ္ဒမဟာသဒ္ဒေါ, တာယ ဥစ္စာသဒ္ဒမဟာသဒ္ဒါယ. တေသံ ပရိဗ္ဗာဇကာနံ ပါတောဝ ဥဋ္ဌာယ ကတ္တဗ္ဗံ နာမ စေတိယဝတ္တံ ဝါ ဗောဓိဝတ္တံ ဝါ အာစရိယုပဇ္ဈာယဝတ္တံ ဝါ ယောနိသောမနသိကာရော ဝါ နတ္ထိ. တေန တေ ပါတောဝ ဥဋ္ဌာယ ဗာလာတပေ နိသိန္နာ, သာယံ ဝါ ကထာယ ဖာသုကတ္ထာယ သန္နိပတိတာ ‘‘ဣမဿ ဟတ္ထော သောဘဏော ဣမဿ ပါဒေါ’’တိ ဧဝံ အညမညဿ ဟတ္ထပါဒါဒီနိ ဝါ အာရဗ္ဘ ဣတ္ထိပုရိသဒါရကဒါရိကာဝဏ္ဏေ ဝါ အညံ ဝါ ကာမဿာဒဘဝဿာဒါဒိဝတ္ထုံ အာရဗ္ဘ ကထံ ပဋ္ဌပေတွာ အနုပုဗ္ဗေန ရာဇကထာဒိအနေကဝိဓံ တိရစ္ဆာနကထံ ကထေန္တိ. သာ ဟိ အနိယျာနိကတ္တာ သဂ္ဂမောက္ခမဂ္ဂါနံ တိရစ္ဆာနဘူတာ ကထာတိ တိရစ္ဆာနကထာ. တတ္ထ ရာဇာနံ အာရဗ္ဘ ‘‘မဟာသမ္မတော မန္ဓာတာ ဓမ္မာသောကော ဧဝံမဟာနုဘာဝေါ’’တိအာဒိနာ နယေန ပဝတ္တာ ကထာ ရာဇကထာ. ဧသ နယော စောရကထာဒီသု.

With a noisy crowd (unnādiniyā): that is, with one making a loud sound (uccaṃ nadamānāya). For such a noisy assembly, the sound is high (ucco) due to its upward movement and great (mahāsaddo) due to its spreading in all directions; thus it is called 'a high and great sound' (uccāsaddamahāsaddo). For those wanderers, there is nothing to be done upon rising early, such as the duty at a shrine, the duty at the Bodhi tree, the duty towards teachers and preceptors, or wise reflection. Therefore, having risen early, they sit in the morning sun, or in the evening, having gathered for the comfort of conversation, they initiate a discussion concerning one another's hands, feet, and so on, saying, 'This one's hand is beautiful, this one's foot is beautiful,' or concerning the qualities of women, men, boys, and girls, or concerning other topics such as the pleasure of sensual desires and the pleasure of existence. Gradually, they speak various kinds of unprofitable talk, such as talk of kings. Because it does not lead out of saṃsāra, that talk is contrary to the paths to heaven and liberation; therefore, it is called 'unprofitable talk' (tiracchānakathā). Therein, talk that proceeds in the manner of 'Mahāsammata, Mandhātā, and Dhammāsoka were so mighty,' etc., concerning a king, is talk of kings. This same method applies to talk of thieves, and so on.

တေသု ‘‘အသုကော ရာဇာ အဘိရူပေါ ဒဿနီယော’’တိအာဒိနာ နယေန ဂေဟဿိတကထာဝ တိရစ္ဆာနကထာ ဟောတိ. ‘‘သောပိ နာမ ဧဝံ မဟာနုဘာဝေါ ခယံ ဂတော’’တိ ဧဝံ ပဝတ္တာ ပန ကမ္မဋ္ဌာနဘာဝေ တိဋ္ဌတိ. စောရေသုပိ ‘‘မူလဒေဝေါ ဧဝံမဟာနုဘာဝေါ, မေဃမာလော ဧဝံမဟာနုဘာဝေါ’’တိ တေသံ ကမ္မံ ပဋိစ္စ အဟော သူရာတိ ဂေဟဿိတကထာဝ တိရစ္ဆာနကထာ. ယုဒ္ဓေပိ ဘာရတယုဒ္ဓါဒီသု ‘‘အသုကေန အသုကော ဧဝံ မာရိတော ဧဝံ ဝိဒ္ဓေါ’’တိ ကာမဿာဒဝသေနေဝ ကထာ တိရစ္ဆာနကထာ. ‘‘တေပိ နာမ ခယံ ဂတာ’’တိ ဧဝံ ပဝတ္တာ ပန သဗ္ဗတ္ထ ကထာ ကမ္မဋ္ဌာနမေဝ ဟောတိ. အပိစ အန္နာဒီသု ‘‘ဧဝံ ဝဏ္ဏဝန္တံ ဂန္ဓဝန္တံ ရသဝန္တံ ဖဿသမ္ပန္နံ ခါဒိမှ ဘုဉ္ဇိမှ ပိဝိမှ ပရိဘုဉ္ဇိမှာ’’တိ ကာမဿာဒဝသေန ကထေတုံ န ဝဋ္ဋတိ, သာတ္ထကံ ပန ကတွာ – ‘‘ပုဗ္ဗေ ဧဝံ ဝဏ္ဏာဒိသမ္ပန္နံ အန္နံ ပါနံ ဝတ္ထံ သယနံ မာလံ ဂန္ဓံ သီလဝန္တာနံ အဒမှ, စေတိယေ ပူဇံ အကရိမှာ’’တိ ကထေတုံ ဝဋ္ဋတိ.

Among them, talk in the manner of 'Such-and-such a king is handsome and pleasant to look at,' and so on, is worldly talk, which is unprofitable talk. But talk that proceeds like, 'Even he, so mighty, has come to destruction,' stands as a meditation subject. Regarding thieves too, based on their deeds, saying 'Mūladeva was so mighty, Meghamāla was so mighty,' or 'Oh, how brave!' is worldly talk, which is unprofitable talk. In battles too, such as the Bhārata war, talk that proceeds by way of sensual delight, such as 'So-and-so was killed by so-and-so in this way, was pierced in this way,' is unprofitable talk. But talk that proceeds like, 'Even they have come to destruction,' is everywhere just a meditation subject. Furthermore, regarding food and so on, it is not proper to speak by way of sensual delight, saying, 'We have eaten, consumed, drunk, and enjoyed things with such color, scent, taste, and touch.' But, making it meaningful, it is proper to speak thus: 'In the past, we gave food, drink, clothing, bedding, garlands, and scents with such qualities to the virtuous, and we made offerings at shrines.'

ဉာတိကထာဒီသုပိ ‘‘အမှာကံ ဉာတကာ သူရာ သမတ္ထာ’’တိ ဝါ ‘‘ပုဗ္ဗေ မယံ ဧဝံ ဝိစိတြေဟိ ယာနေဟိ စရိမှာ’’တိ ဝါ အဿာဒဝသေန ဝတ္တုံ န ဝဋ္ဋတိ, သာတ္ထကံ ပန ကတွာ ‘‘တေပိ နော ဉာတကာ ခယံ ဂတာ’’တိ ဝါ ‘‘ပုဗ္ဗေ မယံ ဧဝရူပါ ဥပါဟနာ သံဃဿ အဒမှာ’’တိ ဝါ ကထေတဗ္ဗာ. ဂါမကထာပိ သုနိဝိဋ္ဌဒုန္နိဝိဋ္ဌသုဘိက္ခဒုဗ္ဘိက္ခာဒိဝသေန ဝါ ‘‘အသုကဂါမဝါသိနော သူရာ သမတ္ထာ’’တိ ဝါ ဧဝံ အဿာဒဝသေန န ဝဋ္ဋတိ, သာတ္ထကံ ပန ကတွာ သဒ္ဓါ ပသန္နာတိ [Pg.156] ဝါ ခယဝယံ ဂတာတိ ဝါ ဝတ္တုံ ဝဋ္ဋတိ. နိဂမနဂရဇနပဒကထာသုပိ ဧသေဝ နယော. ဣတ္ထိကထာပိ ဝဏ္ဏသဏ္ဌာနာဒီနိ ပဋိစ္စ အဿာဒဝသေန န ဝဋ္ဋတိ, သဒ္ဓါ ပသန္နာ ခယံ ဂတာတိ ဧဝမေဝ ဝဋ္ဋတိ. သူရကထာပိ နန္ဒိမိတ္တော နာမ ယောဓော သူရော အဟောသီတိ အဿာဒဝသေနေဝ န ဝဋ္ဋတိ, သဒ္ဓေါ ပသန္နော အဟောသိ ခယံ ဂတောတိ ဧဝမေဝ ဝဋ္ဋတိ. ဝိသိခါကထာပိ အသုကာ ဝိသိခါ သုနိဝိဋ္ဌာ ဒုန္နိဝိဋ္ဌာ သူရာ သမတ္ထာတိ အဿာဒဝသေနေဝ န ဝဋ္ဋတိ, သဒ္ဓါ ပသန္နာ ခယံ ဂတာ ဣစ္စေဝံ ဝဋ္ဋတိ.

In discussions about relatives and so on, it is not proper to speak with delight, saying, “Our relatives are brave and capable,” or “In the past, we traveled in such splendid vehicles.” Instead, making it meaningful, one should speak thus: “Those relatives of ours have also passed away,” or “In the past, we offered such sandals to the Saṅgha.” Similarly, in village talk, it is not proper to speak with delight about whether a village is well-established or poorly established, prosperous or famine-stricken, or to say, “The residents of such-and-such village are brave and capable.” Instead, making it meaningful, it is proper to say, “They were faithful and devout,” or “They have come to ruin and destruction.” The same principle applies to discussions about towns, cities, and districts. In talk about women, it is not proper to speak with delight regarding their beauty, appearance, and so on. It is proper only to say, “She was faithful and devout,” or “She has passed away.” In talk about heroes, it is not proper to speak only with delight, saying, “There was a warrior named Nandimitta who was brave.” It is proper only to say, “He was faithful and devout,” or “He has passed away.” Likewise, in talk about streets, it is not proper to speak only with delight, saying, “Such-and-such street is well-established or poorly established, and its people are brave and capable.” It is proper to speak thus: “They were faithful and devout,” or “They have passed away.”

ကုမ္ဘဋ္ဌာနကထာတိ ကုမ္ဘဋ္ဌာနဥဒကတိတ္ထကထာ ဝါ ဝုစ္စတိ ကုမ္ဘဒါသိကထာ ဝါ. သာပိ ‘‘ပါသာဒိကာ နစ္စိတုံ ဂါယိတုံ ဆေကာ’’တိ အဿာဒဝသေန န ဝဋ္ဋတိ, သဒ္ဓါ ပသန္နာတိအာဒိနာ နယေနေဝ ဝဋ္ဋတိ. ပုဗ္ဗပေတကထာတိ အတီတဉာတိကထာ. တတ္ထ ဝတ္တမာနဉာတိကထာသဒိသောဝ ဝိနိစ္ဆယော.

Talk about potters' places (kumbhaṭṭhānakathā) refers to talk about potters' places and water-fords, or talk about potters' female slaves. Regarding her too, it is not proper to speak with delight, saying, 'She is charming, skilled in dancing and singing'; it is proper to speak only in the manner of 'She was faithful and devout,' and so on. Talk about former departed ones (pubbapetakathā) is talk about deceased relatives. Therein, the judgment is just like that for talk about present relatives.

နာနတ္တကထာတိ ပုရိမပစ္ဆိမကထာဝိမုတ္တာ အဝသေသာ နာနာသဘာဝါ နိရတ္ထကကထာ. လောကက္ခာယိကာတိ အယံ လောကော ကေန နိမ္မိတော, အသုကေန နာမ နိမ္မိတော, ကာကာ သေတာ အဋ္ဌီနံ သေတတ္တာ, ဗကာ ရတ္တာ လောဟိတဿ ရတ္တတ္တာတိ ဧဝမာဒိကာ လောကာယတဝိတဏ္ဍသလ္လာပကထာ.

Talk about diversity (nānattakathā) is the remaining meaningless talk of various natures, apart from the preceding and subsequent talks. Talk about worldly matters (lokakkhāyikā) is like this: 'By whom was this world created? It was created by so-and-so. Crows are white because of the whiteness of their bones. Herons are red because of the redness of their blood.' Such talk as this is the sophistical chatter of the materialists.

သမုဒ္ဒက္ခာယိကာ နာမ ကသ္မာ သမုဒ္ဒေါ သာဂရော, သာဂရဒေဝေန ခဏိတတ္တာ သာဂရော, ခတော မေတိ ဟတ္ထမုဒ္ဒါယ နိဝေဒိတတ္တာ သမုဒ္ဒေါတိ ဧဝမာဒိကာ နိရတ္ထကာ သမုဒ္ဒက္ခာယိကကထာ. ဣတိ ဘဝေါ, ဣတိ အဘဝေါတိ ယံ ဝါ တံ ဝါ နိရတ္ထကကာရဏံ ဝတွာ ပဝတ္တိတကထာ ဣတိဘဝါဘဝကထာ. ဧတ္ထ စ ဘဝေါတိ သဿတံ, အဘဝေါတိ ဥစ္ဆေဒံ. ဘဝေါတိ ဝဍ္ဎိ, အဘဝေါတိ ဟာနိ. ဘဝေါတိ ကာမသုခံ, အဘဝေါတိ အတ္တကိလမထော. ဣတိ ဣမာယ ဆဗ္ဗိဓာယ ဣတိဘဝါဘဝကထာယ သဒ္ဓိံ ဗာတ္တိံသတိရစ္ဆာနကထာ နာမ ဟောတိ. ဧဝရူပိံ တိရစ္ဆာနကထံ ကထေန္တိယာ နိသိန္နော ဟောတိ.

Talk called 'discourse on the sea' (samuddakkhāyikā) is such meaningless talk as: 'Why is the ocean called sāgara? It is called sāgara because it was dug by Prince Sāgara. It is called samudda because it was announced with a hand gesture, saying, "It was dug by me (khato me)!"' Talk that proceeds by stating some meaningless reason, such as 'Thus there is being,' 'thus there is non-being,' is called 'talk of being and non-being' (itibhavābhavakathā). Herein, 'being' is eternalism; 'non-being' is annihilationism. 'Being' is increase; 'non-being' is decrease. 'Being' is indulgence in sensual pleasure; 'non-being' is self-mortification. Thus, together with this six-fold talk of being and non-being, there are thirty-two kinds of unprofitable talk. He is seated in an assembly that is speaking such unprofitable talk.

တတော သန္ဒကော ပရိဗ္ဗာဇကော တေ ပရိဗ္ဗာဇကေ ဩလောကေတွာ – ‘‘ဣမေ ပရိဗ္ဗာဇကာ အတိဝိယ အညမညံ အဂါရဝါ အပ္ပတိဿာ, မယဉ္စ သမဏဿ [Pg.157] ဂေါတမဿ ပါတုဘာဝတော ပဋ္ဌာယ သူရိယုဂ္ဂမနေ ခဇ္ဇောပနကူပမာ ဇာတာ, လာဘသက္ကာရောပိ နော ပရိဟီနော. သစေ ပန ဣမံ ဌာနံ သမဏော ဂေါတမော ဂေါတမသာဝကော ဝါ ဂိဟိဥပဋ္ဌာကောပိ ဝါဿ အာဂစ္ဆေယျ, အတိဝိယ လဇ္ဇနီယံ ဘဝိဿတိ. ပရိသဒေါသော ခေါ ပန ပရိသဇေဋ္ဌကဿေဝ ဥပရိ အာရောဟတီ’’တိ ဣတော စိတော စ ဝိလောကေန္တော ထေရံ အဒ္ဒသ. တေန ဝုတ္တံ အဒ္ဒသာ ခေါ သန္ဒကော ပရိဗ္ဗာဇကော…ပေ… တုဏှီ အဟေသုန္တိ.

Then the wanderer Sandaka, observing those wanderers, thought: “These wanderers are extremely disrespectful and lacking deference toward one another. And we, since the appearance of the ascetic Gotama, have become like fireflies at sunrise; our gains and honor have also declined. But if the ascetic Gotama, a disciple of Gotama, or even a lay supporter of his were to come to this place, it would be extremely shameful. Indeed, the fault of an assembly falls upon its elder.” Looking this way and that, he saw the Elder. Therefore it was said: “Sandaka the wanderer saw… they became silent.”

တတ္ထ သဏ္ဌပေသီတိ သိက္ခာပေသိ, ဝဇ္ဇမဿာ ပဋိစ္ဆာဒေသိ. ယထာ သုဋ္ဌပိတာ ဟောတိ, တထာ နံ ဌပေသိ. ယထာ နာမ ပရိသမဇ္ဈံ ပဝိသန္တော ပုရိသော ဝဇ္ဇပဋိစ္ဆာဒနတ္ထံ နိဝါသနံ သဏ္ဌပေတိ, ပါရုပနံ သဏ္ဌပေတိ, ရဇောကိဏ္ဏဋ္ဌာနံ ပုဉ္ဆတိ, ဧဝမဿာ ဝဇ္ဇပဋိစ္ဆာဒနတ္ထံ ‘‘အပ္ပသဒ္ဒါ ဘောန္တော’’တိ သိက္ခာပေန္တော ယထာ သုဋ္ဌပိတာ ဟောတိ, တထာ နံ ဌပေသီတိ အတ္ထော. အပ္ပသဒ္ဒကာမာတိ အပ္ပသဒ္ဒံ ဣစ္ဆန္တိ, ဧကကာ နိသီဒန္တိ, ဧကကာ တိဋ္ဌန္တိ, န ဂဏသင်္ဂဏိကာယ ယာပေန္တိ. အပ္ပသဒ္ဒဝိနီတာတိ အပ္ပသဒ္ဒေန နိရဝေန ဗုဒ္ဓေန ဝိနီတာ. အပ္ပသဒ္ဒဿ ဝဏ္ဏဝါဒိနောတိ ယံ ဌာနံ အပ္ပသဒ္ဒံ နိဿဒ္ဒံ. တဿ ဝဏ္ဏဝါဒိနော. ဥပသင်္ကမိတဗ္ဗံ မညေယျာတိ ဣဓာဂန္တဗ္ဗံ မညေယျ.

Herein, 'he set them in order' means he instructed them; he concealed the fault of the assembly. He established them in such a way that they were well-established. Just as a man entering an assembly, in order to conceal a flaw, sets his lower garment in order, sets his upper robe in order, and wipes a dusty spot, so too, in order to conceal the fault of this assembly, instructing them, “Be of little sound, sirs,” he established them in such a way that they were well-established; this is the meaning. 'Desiring little sound' means they desire little sound; they sit alone, they stand alone, they do not pass the time in group association. 'Disciplined in little sound' means they were disciplined by the Buddha, who is of little sound, without clamor. 'Praisers of little sound' means they are praisers of a place that has little sound, that is silent. 'They might think it should be approached' means they might think, “One should come here.”

ကသ္မာ ပနေသ ထေရဿ ဥပသင်္ကမနံ ပစ္စာသီသတီတိ. အတ္တနော ဝုဒ္ဓိံ ပတ္ထယမာနော. ပရိဗ္ဗာဇကာ ကိရ ဗုဒ္ဓေသု ဝါ ဗုဒ္ဓသာဝကေသု ဝါ အတ္တနော သန္တိကံ အာဂတေသု – ‘‘အဇ္ဇ အမှာကံ သန္တိကံ သမဏော ဂေါတမော အာဂတော, သာရိပုတ္တော အာဂတော, န ခေါ ပနေတေ ယဿ ဝါ တဿ ဝါ သန္တိကံ ဂစ္ဆန္တိ, ပဿထ အမှာကံ ဥတ္တမဘာဝ’’န္တိ အတ္တနော ဥပဋ္ဌာကာနံ သန္တိကေ အတ္တာနံ ဥက္ခိပန္တိ ဥစ္စေ ဌာနေ ဌပေန္တိ. ဘဂဝတောပိ ဥပဋ္ဌာကေ ဂဏှိတုံ ဝါယမန္တိ. တေ ကိရ ဘဂဝတော ဥပဋ္ဌာကေ ဒိသွာ ဧဝံ ဝဒန္တိ – ‘‘တုမှာကံ သတ္ထာ ဘဝံ ဂေါတမောပိ ဂေါတမဿ သာဝကာပိ အမှာကံ သန္တိကံ အာဂစ္ဆန္တိ, မယံ အညမညံ သမဂ္ဂါ. တုမှေ ပန အမှေ အက္ခီဟိ ပဿိတုံ န ဣစ္ဆထ, သာမီစိကမ္မံ န ကရောထ, ကိံ ဝေါ အမှေဟိ အပရဒ္ဓ’’န္တိ. အပ္ပေကစ္စေ မနုဿာ – ‘‘ဗုဒ္ဓါပိ ဧတေသံ သန္တိကံ ဂစ္ဆန္တိ, ကိံ အမှာက’’န္တိ တတော ပဋ္ဌာယ တေ ဒိသွာ နပ္ပမဇ္ဇန္တိ. တုဏှီ အဟေသုန္တိ သန္ဒကံ ပရိဝါရေတွာ နိဿဒ္ဒါ နိသီဒိံသု.

But why did he hope for the Elder's approach? Because he was aspiring for his own advancement. It is said that when the Buddha or the Buddha's disciples come to their presence, wanderers boast to their supporters: 'Today, the ascetic Gotama has come to us; Sāriputta has come. Indeed, these ones do not go to just anyone—behold our supreme state!' They elevate themselves in the eyes of their attendants, placing themselves in a high position. They even strive to win over the Blessed One’s supporters. Seeing the Blessed One's attendants, they say: 'Your teacher, the venerable Gotama, and Gotama’s disciples come to us. We are harmonious among ourselves, but you do not wish to even look at us with your eyes or perform respectful duties. What wrong have we done to you?' Some people think: 'Even the Buddhas go to them, what is there for us to say?' From then on, upon seeing them, they are not heedless. 'They became silent' means that surrounding Sandaka, they sat down without a sound.

၂၂၄. သွာဂတံ ဘောတော အာနန္ဒဿာတိ သုအာဂမနံ ဘောတော အာနန္ဒဿ. ဘဝန္တေ ဟိ နော အာဂတေ အာနန္ဒော ဟောတိ, ဂတေ သောကောတိ [Pg.158] ဒီပေတိ. စိရဿံ ခေါတိ ပိယသမုဒါစာရဝစနမေတံ. ထေရော ပန ကာလေန ကာလံ ပရိဗ္ဗာဇကာရာမံ စာရိကတ္ထာယ ဂစ္ဆတီတိ ပုရိမဂမနံ ဂဟေတွာ ဧဝမာဟ. ဧဝဉ္စ ပန ဝတွာ န မာနတ္ထဒ္ဓေါ ဟုတွာ နိသီဒိ, အတ္တနော ပန အာသနာ ဝုဋ္ဌာယ တံ အာသနံ ပပ္ဖောဋေတွာ ထေရံ အာသနေန နိမန္တေန္တော နိသီဒတု ဘဝံ အာနန္ဒော, ဣဒမာသနံ ပညတ္တန္တိ အာဟ.

224. “Welcome to the venerable Ānanda” means the coming of the venerable Ānanda is a good coming. It indicates: “Indeed, when the venerable one comes, there is joy for us; when he goes, there is sorrow.” “It has been a long time” is a term of affectionate address. The Elder, from time to time, goes to the wanderers' park for the sake of his tour; recalling a previous visit, he spoke thus. And having said this, he did not sit down, being stiff with pride, but rising from his own seat, he dusted off that seat and, inviting the Elder with a seat, said, “Let the venerable Ānanda sit down; this seat is prepared.”

အန္တရာကထာ ဝိပ္ပကတာတိ နိသိန္နာနံ ဝေါ အာရမ္ဘတော ပဋ္ဌာယ ယာဝ မမာဂမနံ ဧတသ္မိံ အန္တရေ ကာ နာမ ကထာ ဝိပ္ပကတာ, မမာဂမနပစ္စယာ ကတမာ ကထာ ပရိယန္တံ န ဂတာတိ ပုစ္ဆတိ.

“The talk was interrupted” means he asks: “For you who were seated, from the beginning until my arrival, in this interval, what talk was left unfinished? On account of my arrival, what talk did not reach its conclusion?”

အထ ပရိဗ္ဗာဇကော ‘‘နိရတ္ထကကထာဝ ဧသာ နိဿာရာ ဝဋ္ဋသန္နိဿိတာ, န တုမှာကံ ပုရတော ဝတ္တဗ္ဗတံ အရဟတီ’’တိ ဒီပေန္တော တိဋ္ဌတေသာ, ဘောတိအာဒိမာဟ. နေသာ ဘောတောတိ သစေ ဘဝံ သောတုကာမော ဘဝိဿတိ, ပစ္ဆာပေသာ ကထာ န ဒုလ္လဘာ ဘဝိဿတိ, အမှာကံ ပနိမာယ အတ္ထော နတ္ထိ. ဘောတော ပန အာဂမနံ လဘိတွာ အညဒေဝ သုကာရဏံ ကထံ သောတုကာမမှာတိ ဒီပေတိ. တတော ဓမ္မဒေသနံ ယာစန္တော သာဓု ဝတ ဘဝန္တံ ယေ ဝါတိအာဒိမာဟ. တတ္ထ အာစရိယကေတိ အာစရိယသမယေ. အနဿာသိကာနီတိ အဿာသဝိရဟိတာနိ. သသက္ကန္တိ ဧကံသတ္ထေ နိပါတော, ဝိညူ ပုရိသော ဧကံသေနေဝ န ဝသေယျာတိ အတ္ထော. ဝသန္တော စ နာရာဓေယျာတိ န သမ္ပာဒေယျ, န ပရိပူရေယျာတိ ဝုတ္တံ ဟောတိ. ဉာယံ ဓမ္မံ ကုသလန္တိ ကာရဏဘူတံ အနဝဇ္ဇဋ္ဌေန ကုသလံ ဓမ္မံ.

Then the wanderer, indicating, 'This talk is indeed meaningless, without essence, dependent on the round of rebirth; it is not fit to be spoken in your presence,' said, 'Let that be, sir,' and so on. 'That is not for you, sir' means: if the venerable one wishes to hear, this talk will not be difficult to hear later. But for us, there is no benefit in this. It indicates: 'Having had the venerable one's arrival, we desire to hear another well-reasoned talk.' Then, requesting a Dhamma discourse, he said, 'It would be good, venerable sir...' and so on. Therein, `ācariyake` means in the teacher's doctrine. `Anassāsikāni` means devoid of solace. `Sasakkaṃ` is a particle in the sense of certainty; the meaning is that a wise person should not commit to it with certainty. 'And abiding, he would not accomplish' means he would not achieve, would not fulfill; this is what is said. `Ñāyaṃ dhammaṃ kusalaṃ` means the Dhamma that is the cause and is wholesome in the sense of being blameless.

၂၂၅. ဣဓာတိ ဣမသ္မိံ လောကေ. နတ္ထိ ဒိန္နန္တိအာဒီနိ သာလေယျကသုတ္တေ (မ. နိ. ၁.၄၄၀) ဝုတ္တာနိ. စာတုမဟာဘူတိကောတိ စတုမဟာဘူတမယော. ပထဝီ ပထဝီကာယန္တိ အဇ္ဈတ္တိကာ ပထဝီဓာတု ဗာဟိရပထဝီဓာတုံ. အနုပေတီတိ အနုယာတိ. အနုပဂစ္ဆတီတိ တဿေဝ ဝေဝစနံ, အနုဂစ္ဆတီတိပိ အတ္ထော, ဥဘယေနာပိ ဥပေတိ ဥပဂစ္ဆတီတိ ဒဿေတိ. အာပါဒီသုပိ ဧသေဝ နယော. ဣန္ဒြိယာနီတိ မနစ္ဆဋ္ဌာနိ ဣန္ဒြိယာနိ အာကာသံ ပက္ခန္ဒန္တိ. အာသန္ဒိပဉ္စမာတိ နိပန္နမဉ္စေန ပဉ္စမာ, မဉ္စော စေဝ, စတ္တာရော မဉ္စပါဒေ ဂဟေတွာ ဌိတာ စတ္တာရော ပုရိသာ စာတိ အတ္ထော. ယာဝါဠာဟနာတိ ယာဝ သုသာနာ. ပဒါနီတိ အယံ ဧဝံ သီလဝါ အဟောသိ, ဧဝံ ဒုဿီလောတိအာဒိနာ နယေန ပဝတ္တာနိ [Pg.159] ဂုဏပဒါနိ. သရီရမေဝ ဝါ ဧတ္ထ ပဒါနီတိ အဓိပ္ပေတံ. ကာပေါတကာနီတိ ကပေါတကဝဏ္ဏာနိ, ပါရာဝတပက္ခဝဏ္ဏာနီတိ အတ္ထော.

225. “Here” means in this world. “There is no giving,” and so on, have been stated by me in the Sāleyyaka Sutta. “Composed of the four great elements” means made of the four great elements. “Earth to the earth-body” means the internal earth element follows upon the external earth element. “Follows upon” means it goes after. “Goes along with” is a synonym for that very word; the meaning is also “it follows after.” By both, it shows this meaning: “it approaches,” “it goes to.” The same method applies to water and the other elements. “The faculties” means the faculties with the mind as the sixth leap forth into space. “With the couch as the fifth” means five with the couch for the deceased; the meaning is the couch itself and the four men standing holding the four legs of the couch. “As far as the charnel ground” means as far as the cemetery. “Traces” refers to accounts of qualities that have occurred, in the manner of, “he was virtuous in this way,” or “he was immoral in that way.” Or, here “traces” is intended to mean the body itself. “Pigeon-colored” means having the color of a pigeon; the meaning is having the color of a dove's wings.

ဘဿန္တာတိ ဘသ္မန္တာ, အယမေဝ ဝါ ပါဠိ. အာဟုတိယောတိ ယံ ပဟေဏကသက္ကာရာဒိဘေဒံ ဒိန္နဒါနံ, သဗ္ဗံ တံ ဆာရိကာဝသာနမေဝ ဟောတိ, န တတော ပရံ ဖလဒါယကံ ဟုတွာ ဂစ္ဆတီတိ အတ္ထော. ဒတ္တုပညတ္တန္တိ ဒတ္တူဟိ ဗာလမနုဿေဟိ ပညတ္တံ. ဣဒံ ဝုတ္တံ ဟောတိ – ဗာလေဟိ အဗုဒ္ဓီဟိ ပညတ္တမိဒံ ဒါနံ, န ပဏ္ဍိတေဟိ. ဗာလာ ဒေန္တိ, ပဏ္ဍိတာ ဂဏှန္တီတိ ဒဿေတိ. အတ္ထိကဝါဒန္တိ အတ္ထိ ဒိန္နံ ဒိန္နဖလန္တိ ဣမံ အတ္ထိကဝါဒံယေဝ ဝဒန္တိ တေသံ တုစ္ဆံ ဝစနံ မုသာဝိလာပေါ. ဗာလေ စ ပဏ္ဍိတေ စာတိ ဗာလာ စ ပဏ္ဍိတာ စ.

"Ending in ashes" means having ash as the end; or this is the reading itself. Regarding "offerings": whatever gift is given, with its various forms such as hospitality gifts and tokens of respect, all of that gift-giving just ends in ashes. The meaning is that it does not proceed beyond that to become fruit-bearing. "Declared by fools" means declared by foolish people. This is what is said: this giving is declared by the foolish, by those without wisdom, not by the wise. It shows that the foolish give and the wise receive. Regarding "the affirmationist view": the speech of those who say, "There is what is given and there is the fruit of what is given," is empty, false, and mere lamentation. "Both the foolish and the wise" means the foolish and the wise.

အကတေန မေ ဧတ္ထ ကတန္တိ မယှံ အကတေနေဝ သမဏကမ္မေန ဧတ္ထ ဧတဿ သမယေ ကမ္မံ ကတံ နာမ ဟောတိ, အဝုသိတေနေဝ ဗြဟ္မစရိယေန ဝုသိတံ နာမ ဟောတိ. ဧတ္ထာတိ ဧတသ္မိံ သမဏဓမ္မေ. သမသမာတိ အတိဝိယ သမာ, သမေန ဝါ ဂုဏေန သမာ. သာမညံ ပတ္တာတိ သမာနဘာဝံ ပတ္တာ.

"By the undone, for me here it is done" means: by my ascetic duty that has not been done, in this doctrine, the duty is called "done"; and by the holy life that has not been lived, it is called "lived." "Here" means in this ascetic teaching. "Perfectly equal" means exceedingly equal, or equal in quality. "Attained to a state of sameness" means they have reached a state of sameness.

၂၂၆. ကရတောတိအာဒီနိ အပဏ္ဏကသုတ္တေ ဝုတ္တာနိ. တထာ နတ္ထိ ဟေတူတိအာဒီနိ.

226. "Of one who does..." and so on have been stated in the Apaṇṇaka Sutta. Likewise, "There is no cause..." and so on.

၂၂၈. စတုတ္ထဗြဟ္မစရိယဝါသေ အကဋာတိ အကတာ. အကဋဝိဓာတိ အကတဝိဓာနာ, ဧဝံ ကရောဟီတိ ကေနစိ ကာရာပိတာ န ဟောန္တီတိ အတ္ထော. အနိမ္မိတာတိ ဣဒ္ဓိယာပိ န နိမ္မိတာ. အနိမ္မာတာတိ အနိမ္မာပိတာ. ကေစိ အနိမ္မိတဗ္ဗာတိ ပဒံ ဝဒန္တိ, တံ နေဝ ပါဠိယံ, န အဋ္ဌကထာယံ သန္ဒိဿတိ. ဝဉ္ဈာတိ ဝဉ္ဈပသုဝဉ္ဈတာလာဒယော ဝိယ အဖလာ, ကဿစိ အဇနကာတိ အတ္ထော. ဧတေန ပထဝီကာယာဒီနံ ရူပါဒိဇနကဘာဝံ ပဋိက္ခိပတိ. ပဗ္ဗတကူဋာ ဝိယ ဌိတာတိ ကူဋဋ္ဌာ. ဤသိကဋ္ဌာယိဋ္ဌိတာတိ မုဉ္ဇေ ဤသိကာ ဝိယ ဌိတာ. တတြာယမဓိပ္ပာယော – ယမိဒံ ဇာယတီတိ ဝုစ္စတိ, တံ မုဉ္ဇတော ဤသိကာ ဝိယ ဝိဇ္ဇမာနမေဝ နိက္ခမတီတိ. ‘‘ဧသိကဋ္ဌာယိဋ္ဌိတာ’’တိပိ ပါဌော, သုနိခါတော ဧသိကတ္ထမ္ဘော နိစ္စလော တိဋ္ဌတိ, ဧဝံ ဌိတာတိ အတ္ထော. ဥဘယေနပိ တေသံ ဝိနာသာဘာဝံ ဒီပေတိ. န ဣဉ္ဇန္တီတိ ဧသိကတ္ထမ္ဘော ဝိယ ဌိတတ္တာ န စလန္တိ. န ဝိပရိဏာမေန္တီတိ ပကတိံ န ဇဟန္တိ. န အညမညံ ဗျာဗာဓေန္တီတိ အညမညံ န ဥပဟနန္တိ. နာလန္တိ န သမတ္ထာ.

228. In the fourth holy life-abode, "unmade" means not made. "Of unmade arrangement" means having an unmade arrangement; the meaning is that they are not caused to be made by anyone saying, "Do it thus." "Uncreated" means not created even by psychic power. "Not caused to be created" means not made to be created. Some say the word is "uncreatable," but this is not found in the Pāli nor in the commentary. "Barren" means fruitless, like a barren animal or a fruitless palm tree; the meaning is that they do not generate anything. By this, it rejects the state of being a generator of form, etc., for the earth-body and so on. "Standing like a mountain peak" means they are "peak-standing." "Standing firm like a reed" means standing like the shoot on a muñja grass. Herein, this is the intention: that which is said to be "born" emerges already existing, just like the shoot from the muñja grass. There is also the reading "standing firm like a door-post"; the meaning is that they stand like a well-dug-in, immovable door-post. By both, it shows their state of being without destruction. "They do not stir" means they do not move because they stand like a door-post. "They do not change" means they do not abandon their nature. "They do not obstruct one another" means they do not strike one another. "Not able" means they are not capable.

ပထဝီကာယောတိအာဒီသု [Pg.160] ပထဝီယေဝ ပထဝီကာယော, ပထဝီသမူဟော ဝါ. တတ္ထာတိ တေသု ဇီဝသတ္တမေသု ကာယေသု. နတ္ထိ ဟန္တာ ဝါတိ ဟန္တုံ ဝါ ဃာတေတုံ ဝါ သောတုံ ဝါ သာဝေတုံ ဝါ ဇာနိတုံ ဝါ ဇာနာပေတုံ ဝါ သမတ္ထော နာမ နတ္ထီတိ ဒီပေတိ. သတ္တန္နံတွေဝ ကာယာနန္တိ ယထာ မုဂ္ဂရာသိအာဒီသု ပဟဋံ သတ္ထံ မုဂ္ဂရာသိအာဒီနံ အန္တရေန ပဝိသတိ, ဧဝံ သတ္တန္နံ ကာယာနံ အန္တရေန ဆိဒ္ဒေန ဝိဝရေန သတ္ထံ ပဝိသတိ. တတ္ထ ‘‘အဟံ ဣမံ ဇီဝိတာ ဝေါရောပေမီ’’တိ ကေဝလံ သညာမတ္တမေဝ ဟောတီတိ ဒဿေတိ. ယောနိပမုခသတသဟဿာနီတိ ပမုခယောနီနံ ဥတ္တမယောနီနံ စုဒ္ဒသသတသဟဿာနိ အညာနိ စ သဋ္ဌိသတာနိ အညာနိ စ ဆသတာနိ. ပဉ္စ စ ကမ္မုနော သတာနီတိ ပဉ္စ ကမ္မသတာနိ စ, ကေဝလံ တက္ကမတ္တကေန နိရတ္ထကံ ဒိဋ္ဌိံ ဒီပေတိ. ပဉ္စ စ ကမ္မာနိ တီဏိ စ ကမ္မာနီတိအာဒီသုပိ ဧသေဝ နယော. ကေစိ ပနာဟု ပဉ္စ ကမ္မာနီတိ ပဉ္စိန္ဒြိယဝသေန ဘဏတိ. တီဏီတိ ကာယကမ္မာဒိဝသေနာတိ. ကမ္မေ စ အဍ္ဎကမ္မေ စာတိ ဧတ္ထ ပနဿ ကာယကမ္မဉ္စ ဝစီကမ္မဉ္စ ကမ္မန္တိ လဒ္ဓိ, မနောကမ္မံ ဥပဍ္ဎကမ္မန္တိ. ဒွဋ္ဌိပဋိပဒါတိ ဒွါသဋ္ဌိ ပဋိပဒါတိ ဝဒတိ. ဒွဋ္ဌန္တရကပ္ပာတိ ဧကသ္မိံ ကပ္ပေ စတုသဋ္ဌိ အန္တရကပ္ပာ နာမ ဟောန္တိ, အယံ ပန အညေ ဒွေ အဇာနန္တော ဧဝမာဟ. ဆဠာဘိဇာတိယော အပဏ္ဏကသုတ္တေ ဝိတ္ထာရိတာ.

Regarding "earth-body" and so on: "earth-body" is the earth element itself, or a collection of the earth element. "Therein" means among those bodies which have the soul as the seventh. "There is no killer..." indicates that there is no one so-called who is able to kill or cause to be killed, to hear or cause to be heard, or to know or cause to be known. "Among the seven bodies": just as a weapon struck into a heap of beans, etc., enters through the middle of the heap of beans, etc., so a weapon enters through the interval, the gap, the opening between the seven bodies. Therein, it shows that "I deprive this one of life" is merely a perception. "One million four hundred thousand principal wombs..." refers to one million four hundred thousand principal and superior wombs, and another sixty hundreds, and another six hundreds. "And five hundred actions" means five hundred actions; it shows a useless view based on mere speculation. In "and five actions and three actions," etc., the method is the same. But some say: "five actions" is said in terms of the five faculties; "three" is said in terms of bodily action, etc. Regarding "in an action and in a half-action": here his doctrine is that bodily action and verbal action are "action," and mental action is "half-action." "Sixty-two paths" means he speaks of sixty-two paths. "Sixty-two intermediate eons": in one eon there are sixty-four intermediate eons, but this one, not knowing the other two, says this. The six classes of birth have been explained in detail by me in the Apaṇṇaka Sutta.

အဋ္ဌ ပုရိသဘူမိယောတိ မန္ဒဘူမိ ခိဍ္ဍာဘူမိ ဝီမံသကဘူမိ ဥဇုဂတဘူမိ သေက္ခဘူမိ သမဏဘူမိ ဇိနဘူမိ ပန္နဘူမီတိ ဣမာ အဋ္ဌ ပုရိသဘူမိယောတိ ဝဒတိ. တတ္ထ ဇာတဒိဝသတော ပဋ္ဌာယ သတ္တဒိဝသေ သမ္ဗာဓဋ္ဌာနတော နိက္ခန္တတ္တာ သတ္တာ မန္ဒာ ဟောန္တိ မောမူဟာ. အယံ မန္ဒဘူမီတိ ဝဒတိ. ယေ ပန ဒုဂ္ဂတိတော အာဂတာ ဟောန္တိ, တေ အဘိဏှံ ရောဒန္တိ စေဝ ဝိရဝန္တိ စ. သုဂတိတော အာဂတာ တံ အနုဿရိတွာ အနုဿရိတွာ ဟသန္တိ. အယံ ခိဍ္ဍာဘူမိ နာမ. မာတာပိတူနံ ဟတ္ထံ ဝါ ပါဒံ ဝါ မဉ္စံ ဝါ ပီဌံ ဝါ ဂဟေတွာ ဘူမိယံ ပဒနိက္ခိပနံ ဝီမံသကဘူမိ နာမ. ပဒသာဝ ဂန္တုံ သမတ္ထကာလော ဥဇုဂတဘူမိ နာမ. သိပ္ပာနံ သိက္ခနကာလော သေက္ခဘူမိ နာမ. ဃရာ နိက္ခမ္မ ပဗ္ဗဇနကာလော သမဏဘူမိ နာမ. အာစရိယံ သေဝိတွာ ဇာနနကာလော ဇိနဘူမိ နာမ. ဘိက္ခု စ ပန္နကော ဇိနော န ကိဉ္စိ အာဟာတိ ဧဝံ အလာဘိံ သမဏံ ပန္နဘူမီတိ ဝဒတိ.

"The eight stages of a person": He speaks of these as the eight stages of a person: the dull stage, the playing stage, the investigating stage, the upright-going stage, the learner's stage, the ascetic's stage, the conqueror's stage, and the fallen stage. Among them, from the day of birth for seven days, beings are dull and greatly bewildered because they have come out from a confined place. The heretics call this the dull stage. Furthermore, those who have come from a woeful state constantly weep and wail. Those who have come from a happy state, remembering it again and again, laugh. This is called the playing stage. Taking hold of the mother's or father's hand or foot, or a bed or a chair, and placing a foot on the ground is called the investigating stage. The time when one is able to go by foot alone is called the upright-going stage. The time of learning skills is called the learner's stage. The time of going forth from the home is called the ascetic's stage. The time of knowing after having attended upon a teacher is called the conqueror's stage. He calls the state of a heretical ascetic who receives no alms, as in the saying, “The bhikkhu is fallen, the conqueror takes nothing,” the fallen stage.

ဧကူနပညာသ [Pg.161] အာဇီဝသတေတိ ဧကူနပညာသ အာဇီဝဝုတ္တိသတာနိ. ပရိဗ္ဗာဇကသတေတိ ပရိဗ္ဗာဇကပဗ္ဗဇ္ဇသတာနိ. နာဂါဝါသသတေတိ နာဂမဏ္ဍလသတာနိ. ဝီသေ ဣန္ဒြိယသတေတိ ဝီသ ဣန္ဒြိယသတာနိ. တိံသေ နိရယသတေတိ တိံသ နိရယသတာနိ. ရဇောဓာတုယောတိ ရဇဩကိရဏဋ္ဌာနာနိ. ဟတ္ထပိဋ္ဌိပါဒပိဋ္ဌာဒီနိ သန္ဓာယ ဝဒတိ. သတ္တ သညီဂဗ္ဘာတိ ဩဋ္ဌဂေါဏဂဒြဘအဇပသုမိဂမဟိံသေ သန္ဓာယ ဝဒတိ. အသညီဂဗ္ဘာတိ သာလိယဝဂေါဓုမမုဂ္ဂကင်္ဂုဝရကကုဒြူသကေ သန္ဓာယ ဝဒတိ. နိဂဏ္ဌိဂဗ္ဘာတိ နိဂဏ္ဌိမှိ ဇာတဂဗ္ဘာ, ဥစ္ဆုဝေဠုနဠာဒယော သန္ဓာယ ဝဒတိ. သတ္တ ဒေဝါတိ ဗဟူ ဒေဝါ, သော ပန သတ္တာတိ ဝဒတိ. မာနုသာပိ အနန္တာ, သော သတ္တာတိ ဝဒတိ. သတ္တ ပိသာစာတိ ပိသာစာ မဟန္တာ, သတ္တာတိ ဝဒတိ.

‘One hundred and forty-nine livelihoods’ means one hundred and forty-nine means of livelihood. ‘One hundred kinds of wandering asceticism’ means one hundred kinds of wandering asceticism. ‘One hundred Nāga-abodes’ means one hundred Nāgas and one hundred herds of elephants. ‘One hundred and twenty faculties’ means one hundred and twenty faculties. ‘One hundred and thirty hells’ means one hundred and thirty hells. ‘The dust elements’ means places where dust is scattered; he speaks with reference to the backs of the hands, the backs of the feet, and so on. ‘Seven conscious wombs’ refers to camels, cattle, donkeys, goats, sheep, deer, and buffalo. ‘Seven unconscious wombs’ refers to rice, barley, wheat, mung beans, millet, panic grass, and kudrūsaka. ‘Seven joint-wombs’ means seeds that grow in a joint; he speaks referring to sugarcane, bamboo, reeds, and so on. ‘Seven devas’: There are many devas, but that person says ‘seven.’ Humans too are countless, but that person says ‘seven.’ ‘Seven pisācas’: Pisācas are numerous, but that person says ‘seven.’

သရာတိ မဟာသရာ. ကဏ္ဏမုဏ္ဍ-ရထကာရ-အနောတတ္တ-သီဟပပါတကုဠိရ-မုစလိန္ဒ-ကုဏာလဒဟေ ဂဟေတွာ ဝဒတိ. ပဝုဋာတိ ဂဏ္ဌိကာ. ပပါတာတိ မဟာပပါတာ. ပပါတသတာနီတိ ခုဒ္ဒကပပါတသတာနိ. သုပိနာတိ မဟာသုပိနာ. သုပိနသတာနီတိ ခုဒ္ဒကသုပိနသတာနိ. မဟာကပ္ပိနောတိ မဟာကပ္ပာနံ. ဧတ္ထ ဧကမှာ သရာ ဝဿသတေ ဝဿသတေ ကုသဂ္ဂေန ဧကံ ဥဒကဗိန္ဒုံ နီဟရိတွာ နီဟရိတွာ သတ္တက္ခတ္တုံ တမှိ သရေ နိရုဒကေ ကတေ ဧကော မဟာကပ္ပောတိ ဝဒတိ. ဧဝရူပါနံ မဟာကပ္ပာနံ စတုရာသီတိသတသဟဿာနိ ခေပေတွာ ဗာလာ စ ပဏ္ဍိတာ စ ဒုက္ခဿန္တံ ကရောန္တီတိ အယမဿ လဒ္ဓိ. ပဏ္ဍိတောပိ ကိရ အန္တရာ သုဇ္ဈိတုံ န သက္ကောတိ, ဗာလောပိ တတော ဥဒ္ဓံ န ဂစ္ဆတိ.

‘Lakes’ means great lakes. He speaks by taking the lakes Kaṇṇamuṇḍa, Rathakāra, Anotatta, Sīhapapāta, Kuḷira, Mucalinda, and Kuṇālada. ‘Pavuṭā’ means the knots or joints of a mountain. ‘Precipices’ means great precipices. ‘Hundreds of precipices’ means hundreds of small precipices. ‘Dreams’ means great dreams. ‘Hundreds of dreams’ means hundreds of small dreams. ‘Great eons’ refers to the great eons. Here, he says that one great eon is when, from one lake, every hundred years, a single drop of water is taken out with the tip of a kusa grass blade, and after that lake has been emptied seven times by doing this. His doctrine is that both fools and the wise make an end of suffering after having passed through 8,400,000 such great eons. Indeed, even the wise person is not able to be purified in the interim, nor does the fool go beyond that.

သီလေနာတိ အစေလကသီလေန ဝါ အညေန ဝါ ယေန ကေနစိ. ဝတေနာတိ တာဒိသေန ဝတေန. တပေနာတိ တပေါကမ္မေန. အပရိပက္ကံ ပရိပါစေတိ နာမ ယော ‘‘အဟံ ပဏ္ဍိတော’’တိ အန္တရာ ဝိသုဇ္ဈတိ. ပရိပက္ကံ ဖုဿ ဖုဿ ဗျန္တိံ ကရောတိ နာမ ယော ‘‘အဟံ ဗာလော’’တိ ဝုတ္တပရိမာဏံ ကာလံ အတိက္ကမိတွာ ယာတိ. ဟေဝံ နတ္ထီတိ ဧဝံ နတ္ထိ. တဉှိ ဥဘယမ္ပိ န သက္ကာ ကာတုန္တိ ဒီပေတိ. ဒေါဏမိတေတိ ဒေါဏေန မိတံ ဝိယ. သုခဒုက္ခေတိ သုခဒုက္ခံ. ပရိယန္တကတေတိ ဝုတ္တပရိမာဏေန ကာလေန ကတပရိယန္တော. နတ္ထိ ဟာယနဝဍ္ဎနေတိ နတ္ထိ ဟာယနဝဍ္ဎနာနိ. န သံသာရော ပဏ္ဍိတဿ ဟာယတိ, န ဗာလဿ ဝဍ္ဎတီတိ အတ္ထော. ဥက္ကံသာဝကံသေတိ ဥက္ကံသာဝကံသာ, ဟာပနဝဍ္ဎနာနမေဝေတံ ဝေဝစနံ. ဣဒါနိ တမတ္ထံ ဥပမာယ သာဓေန္တော [Pg.162] သေယျထာပိ နာမာတိအာဒိမာဟ. တတ္ထ သုတ္တဂုဠေတိ ဝေဌေတွာ ကတသုတ္တဂုဠံ. နိဗ္ဗေဌိယမာနမေဝ ပလေတီတိ ပဗ္ဗတေ ဝါ ရုက္ခဂ္ဂေ ဝါ ဌတွာ ခိတ္တံ သုတ္တပမာဏေန နိဗ္ဗေဌိယမာနံ ဂစ္ဆတိ, သုတ္တေ ခီဏေ တတ္ထ တိဋ္ဌတိ န ဂစ္ဆတိ. ဧဝမေဝံ ဝုတ္တကာလတော ဥဒ္ဓံ န ဂစ္ဆတီတိ ဒဿေတိ.

‘By virtue’ means by the virtue of the naked ascetics or by any other indiscriminate virtue. ‘By observance’ means by such an observance. ‘By austerity’ means by the act of austerity. He who, thinking ‘I am wise,’ is purified in the interim, is called one who ‘ripens the unripe.’ He who, thinking ‘I am a fool,’ goes on, having exceeded the stated period of time, is called one who ‘makes an end of the ripe, having experienced it again and again.’ ‘It is not so’ means it is not so. This shows that indeed both of these cannot be done. ‘Measured by a doṇa’ means as if measured by a doṇa-basket. ‘Pleasure and pain’ means pleasure and pain. ‘Having a limited end’ means having an end made by the stated period of time. ‘There is no decrease or increase’ means there are no decreases and increases. The meaning is: saṃsāra does not decrease for the wise, nor does it increase for the fool. ‘Excellence and inferiority’ means excellence and inferiority; this is just a synonym for decrease and increase. Now, to establish that meaning with a simile, he says, ‘Just as…’ and so on. Here, ‘a ball of thread’ means a ball of thread made by winding. ‘Unwinding, it just runs out’ means: when a ball of thread is thrown while standing on a mountain or a treetop, it goes, unwinding according to the amount of thread, and when the thread is exhausted, it stops there and does not go further. In just this way, it shows that one does not go beyond the stated period of time.

၂၂၉. ကိမိဒန္တိ ကိမိဒံ တဝ အညာဏံ, ကိံ သဗ္ဗညု နာမ တွန္တိ ဧဝံ ပုဋ္ဌော သမာနော နိယတိဝါဒေ ပက္ခိပန္တော သုညံ မေ အဂါရန္တိအာဒိမာဟ.

229. ‘What is this?’: When asked thus, ‘What is this ignorance of yours? Are you called omniscient?’, he, placing it within the doctrine of determinism, said the words beginning with, ‘Empty is my house...’

၂၃၀. အနုဿဝိကော ဟောတီတိ အနုဿဝနိဿိတော ဟောတိ. အနုဿဝသစ္စောတိ သဝနံ သစ္စတော ဂဟေတွာ ဌိတော. ပိဋကသမ္ပဒါယာတိ ဝဂ္ဂပဏ္ဏာသကာယ ပိဋကဂန္ထသမ္ပတ္တိယာ.

230. ‘He is one who relies on oral tradition’ means he is dependent on oral tradition. ‘Truth from oral tradition’ means one who stands firm, having taken what has been heard as true. ‘By the transmission of the Piṭaka’ means by the accomplishment of the Piṭaka texts, which consist of groups of fifty chapters.

၂၃၂. မန္ဒောတိ မန္ဒပညော. မောမူဟောတိ အတိမူဠှော. ဝါစာဝိက္ခေပံ အာပဇ္ဇတီတိ ဝါစာယ ဝိက္ခေပံ အာပဇ္ဇတိ. ကီဒိသံ? အမရာဝိက္ခေပံ, အပရိယန္တဝိက္ခေပန္တိ အတ္ထော. အထ ဝါ အမရာ နာမ မစ္ဆဇာတိ. သာ ဥမ္မုဇ္ဇနနိမ္မုဇ္ဇနာဒိဝသေန ဥဒကေ သန္ဓာဝမာနာ ဂဟေတုံ န သက္ကာတိ ဧဝမေဝ အယမ္ပိ ဝါဒေါ ဣတော စိတော စ သန္ဓာဝတိ, ဂါဟံ န ဥပဂစ္ဆတီတိ အမရာဝိက္ခေပေါတိ ဝုစ္စတိ. တံ အမရာဝိက္ခေပံ.

232. ‘Dull’ means of dull wisdom. ‘Bewildered’ means extremely bewildered. ‘He engages in verbal equivocation’ means he arrives at distraction by way of speech. Of what kind? Amarā-equivocation, the meaning of which is limitless equivocation. Alternatively, there is a species of fish called Amarā. Just as that fish, by means of surfacing and diving in the water, darts about and cannot be caught, in the same way this doctrine also runs here and there and cannot be grasped. Thus it is called Amarā-equivocation. He engages in that Amarā-equivocation.

ဧဝန္တိပိ မေ နောတိအာဒီသု ဣဒံ ကုသလန္တိ ပုဋ္ဌော ‘‘ဧဝန္တိပိ မေ နော’’တိ ဝဒတိ, တတော ကိံ အကုသလန္တိ ဝုတ္တေ ‘‘တထာတိပိ မေ နော’’တိ ဝဒတိ, ကိံ ဥဘယတော အညထာတိ ဝုတ္တေ ‘‘အညထာတိပိ မေ နော’’တိ ဝဒတိ, တတော တိဝိဓေနာပိ န ဟောတီတိ တေ လဒ္ဓီတိ ဝုတ္တေ ‘‘နောတိပိ မေ နော’’တိ ဝဒတိ, တတော ကိံ နော နောတိ တေ လဒ္ဓီတိ ဝုတ္တေ ‘‘နော နောတိပိ မေ နော’’တိ ဝိက္ခေပမာပဇ္ဇတိ, ဧကသ္မိမ္ပိ ပက္ခေ န တိဋ္ဌတိ. နိဗ္ဗိဇ္ဇ ပက္ကမတီတိ အတ္တနောပိ ဧသ သတ္ထာ အဝဿယော ဘဝိတုံ န သက္ကောတိ, မယှံ ကိံ သက္ခိဿတီတိ နိဗ္ဗိန္ဒိတွာ ပက္ကမတိ. ပုရိမေသုပိ အနဿာသိကေသု ဧသေဝ နယော.

In the phrases beginning with “My view is not ‘it is thus’,” when asked, “Is this wholesome?”, he says, “My view is not ‘it is thus’.” Then, when it is said, “Is it unwholesome?”, he says, “My view is not ‘it is like that’ either.” When it is said, “Is it otherwise than both?”, he says, “My view is not ‘it is otherwise’ either.” Then, when it is said, “Is your view that it is not in any of the three ways?”, he says, “My view is not ‘it is not’ either.” Then, when asked, “Is your view ‘it is not not’?”, he says, “My view is not ‘it is not not’ either,” and falls into equivocation, not taking a stand on any single position. As for “disillusioned, he departs”: this teacher is not able to be a refuge even for himself; thinking, “How will he be able to be a refuge for me?”, he becomes disillusioned and departs. In the previous cases of the uncomforting holy lives, this is the same method.

၂၃၄. သန္နိဓိကာရကံ ကာမေ ပရိဘုဉ္ဇိတုန္တိ ယထာ ပုဗ္ဗေ ဂိဟိဘူတော သန္နိဓိံ ကတွာ ဝတ္ထုကာမေ ပရိဘုဉ္ဇတိ, ဧဝံ တိလတဏ္ဍုလသပ္ပိနဝနီတာဒီနိ သန္နိဓိံ ကတွာ ဣဒါနိ ပရိဘုဉ္ဇိတုံ အဘဗ္ဗောတိ အတ္ထော. နနု စ ခီဏာသဝဿ ဝသနဋ္ဌာနေ [Pg.163] တိလတဏ္ဍုလာဒယော ပညာယန္တီတိ. နော န ပညာယန္တိ, န ပနေသ တေ အတ္တနော အတ္ထာယ ဌပေတိ, အဖာသုကပဗ္ဗဇိတာဒီနံ အတ္ထာယ ဌပေတိ. အနာဂါမိဿ ကထန္တိ. တဿာပိ ပဉ္စ ကာမဂုဏာ သဗ္ဗသောဝ ပဟီနာ, ဓမ္မေန ပန လဒ္ဓံ ဝိစာရေတွာ ပရိဘုဉ္ဇတိ.

234. As for “enjoys sensual pleasures by storing them up”: the meaning is this: just as formerly, having been a householder, one enjoys material sensual pleasures after having stored them, in the same way, he is now unfit to enjoy sesame, rice, ghee, fresh butter, and so on, after having stored them. “But are not sesame, rice, and so on, found in the dwelling place of one whose taints are destroyed?” It is not that they are not found; they are indeed found. However, this one whose taints are destroyed does not keep them for his own sake; he keeps them for the sake of ill monastics and others. “How is it for a non-returner?” For him too, the five strands of sensual pleasure are abandoned in every way. However, he enjoys what has been obtained righteously and properly, after having investigated it.

၂၃၆. ပုတ္တမတာယ ပုတ္တာတိ သော ကိရ ဣမံ ဓမ္မံ သုတွာ အာဇီဝကာ မတာ နာမာတိ သညီ ဟုတွာ ဧဝမာဟ. အယဉှေတ္ထ အတ္ထော – အာဇီဝကာ မတာ နာမ, တေသံ မာတာ ပုတ္တမတာ ဟောတိ, ဣတိ အာဇီဝကာ ပုတ္တမတာယ ပုတ္တာ နာမ ဟောန္တိ. သမဏေ ဂေါတမေတိ သမဏေ ဂေါတမေ ဗြဟ္မစရိယဝါသော အတ္ထိ, အညတ္ထ နတ္ထီတိ ဒီပေတိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

236. As for 'sons of a mother whose sons are dead': it is said that he, having heard this Dhamma and perceiving 'the Ājīvakas are as good as dead,' spoke thus. This is the meaning here: the Ājīvakas are as good as dead; their mother is one whose sons are dead. Thus, the Ājīvakas are called sons of a mother whose sons are dead. As for 'in the ascetic Gotama': it shows that the holy life exists in the ascetic Gotama, and does not exist elsewhere. The remainder is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

Of the Papañcasūdanī, the Commentary on the Middle-Length Discourses.

သန္ဒကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Sandaka Sutta is finished.

၇. မဟာသကုလုဒါယိသုတ္တဝဏ္ဏနာ

7. The Explanation of the Mahāsakuludāyi Sutta

၂၃၇. ဧဝံ မေ သုတန္တိ မဟာသကုလုဒါယိသုတ္တံ. တတ္ထ မောရနိဝါပေတိ တသ္မိံ ဌာနေ မောရာနံ အဘယံ ဃောသေတွာ ဘောဇနံ အဒံသု. တသ္မာ တံ ဌာနံ မောရနိဝါပေါတိ သင်္ခံ ဂတံ. အန္နဘာရောတိ ဧကဿ ပရိဗ္ဗာဇကဿ နာမံ. တထာ ဝရဓရောတိ. အညေ စာတိ န ကေဝလံ ဣမေ တယော, အညေပိ အဘိညာတာ ဗဟူ ပရိဗ္ဗာဇကာ. အပ္ပသဒ္ဒဿ ဝဏ္ဏဝါဒီတိ ဣဓ အပ္ပသဒ္ဒဝိနီတောတိ အဝတွာဝ ဣဒံ ဝုတ္တံ. ကသ္မာ? န ဟိ ဘဂဝါ အညေန ဝိနီတောတိ.

237. “Thus have I heard” is the Mahāsakuludāyi Sutta. Therein, as for “Moranivāpa” (the Peacocks' Feeding Ground): at that place, having proclaimed safety for the peacocks, they gave them food. Therefore, that place came to be known as Moranivāpa. “Annabhāra” is the name of one wanderer. Likewise for “Varadhara.” As for “and others”: not only these three, but also many other well-known wanderers. As for “a proclaimer of the virtue of little sound”: here, this was said without saying “trained to little sound.” Why? Because the Blessed One was not trained by another.

၂၃၈. ပုရိမာနီတိ ဟိယျောဒိဝသံ ဥပါဒါယ ပုရိမာနိ နာမ ဟောန္တိ, တတော ပရံ ပုရိမတရာနိ. ကုတူဟလသာလာယန္တိ ကုတူဟလသာလာ နာမ ပစ္စေကသာလာ နတ္ထိ, ယတ္ထ ပန နာနာတိတ္ထိယာ သမဏဗြာဟ္မဏာ နာနာဝိဓံ ကထံ ပဝတ္တေန္တိ, သာ ဗဟူနံ – ‘‘အယံ ကိံ ဝဒတိ, အယံ ကိံ ဝဒတီ’’တိ ကုတူဟလုပ္ပတ္တိဋ္ဌာနတော ‘‘ကုတူဟလသာလာ’’တိ ဝုစ္စတိ. ‘‘ကောတူဟလသာလာ’’တိပိ ပါဌော. လာဘာတိ ယေ ဧဝရူပေ သမဏဗြာဟ္မဏေ ဒဋ္ဌုံ ပဉှံ ပုစ္ဆိတုံ [Pg.164] ဓမ္မကထံ ဝါ နေသံ သောတုံ လဘန္တိ, တေသံ အင်္ဂမဂဓာနံ ဣမေ လာဘာတိ အတ္ထော.

238. As for `purimāni` (previous): beginning from yesterday, they are called `purimāni`; after that, they are `purimatarāni` (even earlier). As for `Kutūhalasālā` (the Hall of Curiosity): there is no separate hall called Kutūhalasālā. But where various ascetics and brahmins of different sects cause diverse talk to arise, that hall is called the “Hall of Curiosity” because it is a place for the arising of curiosity for many, who think, “What does this one say? What does that one say?” There is also the reading `Kotūhalasālā`. As for `lābhā` (gains): the meaning is that for those people of Aṅga and Magadha who get to see such ascetics and brahmins, to ask them questions, or to hear their Dhamma talk, these teachers are a gain.

သံဃိနောတိအာဒီသု ပဗ္ဗဇိတသမူဟသင်္ခါတော သံဃော ဧတေသံ အတ္ထီတိ သံဃိနော. သွေဝ ဂဏော ဧတေသံ အတ္ထီတိ ဂဏိနော. အာစာရသိက္ခာပနဝသေန တဿ ဂဏဿ အာစရိယာတိ ဂဏာစရိယာ. ဉာတာတိ ပညာတာ ပါကဋာ. ယထာဘုစ္စဂုဏေဟိ စေဝ အယထာဘူတဂုဏေဟိ စ သမုဂ္ဂတော ယသော ဧတေသံ အတ္ထီတိ ယသဿိနော. ပူရဏာဒီနဉှိ ‘‘အပ္ပိစ္ဆော သန္တုဋ္ဌော, အပ္ပိစ္ဆတာယ ဝတ္ထမ္ပိ န နိဝါသေတီ’’တိအာဒိနာ နယေန ယသော သမုဂ္ဂတော, တထာဂတဿ ‘‘ဣတိပိ သော ဘဂဝါ’’တိအာဒီဟိ ယထာဘူတဂုဏေဟိ. တိတ္ထကရာတိ လဒ္ဓိကရာ. သာဓုသမ္မတာတိ ဣမေ သာဓူ သုန္ဒရာ သပ္ပုရိသာတိ ဧဝံ သမ္မတာ. ဗဟုဇနဿာတိ အဿုတဝတော စေဝ အန္ဓဗာလပုထုဇ္ဇနဿ ဝိဘာဝိနော စ ပဏ္ဍိတဇနဿ. တတ္ထ တိတ္ထိယာ ဗာလဇနဿ ဧဝံ သမ္မတာ, တထာဂတော ပဏ္ဍိတဇနဿ. ဣမိနာ နယေန ပူရဏော ကဿပေါ သံဃီတိအာဒီသု အတ္ထော ဝေဒိတဗ္ဗော. ဘဂဝါ ပန ယသ္မာ အဋ္ဌတိံသ အာရမ္မဏာနိ ဝိဘဇန္တော ဗဟူနိ နိဗ္ဗာနဩတရဏတိတ္ထာနိ အကာသိ, တသ္မာ ‘‘တိတ္ထကရော’’တိ ဝတ္တုံ ဝဋ္ဋတိ.

In the phrases beginning with `saṅghino`: they are `saṅghino` because they have a `saṅgha`, which is known as an assembly of renunciants. They are `gaṇino` because they have a group (`gaṇa`). They are `gaṇācariyā` because they are teachers of that group by way of instructing in conduct. `Ñātā` means known, manifest. They are `yasassino` because they have fame that has arisen from both true qualities and untrue qualities. For Pūraṇa and others, fame arose by the method of “He has few wishes, is content; due to his fewness of wishes, he does not even wear a cloth,” and so on, whereas for the Tathāgata, fame arose only from true qualities, such as “He is the Blessed One...” `Titthakarā` means creators of a doctrine. `Sādhusammatā` means they are esteemed thus: “These are good, excellent, true persons.” As for `bahujanassa`: of the uninstructed, blind, foolish common person, and of the discerning, wise person. Therein, the sectarians are esteemed thus by the foolish person, while the Tathāgata is esteemed thus by the wise person. By this method, the meaning in phrases like “Pūraṇa Kassapa is a `saṅghī`” should be understood. However, because the Blessed One, by analyzing the thirty-eight meditation objects, created many fords for entering Nibbāna, it is fitting to call him `titthakaro`.

ကသ္မာ ပနေတေ သဗ္ဗေပိ တတ္ထ ဩသဋာတိ? ဥပဋ္ဌာကရက္ခဏတ္ထဉ္စေဝ လာဘသက္ကာရတ္ထဉ္စ. တေသဉှိ ဧဝံ ဟောတိ – ‘‘အမှာကံ ဥပဋ္ဌာကာ သမဏံ ဂေါတမံ သရဏံ ဂစ္ဆေယျုံ, တေ စ ရက္ခိဿာမ. သမဏဿ စ ဂေါတမဿ ဥပဋ္ဌာကေ သက္ကာရံ ကရောန္တေ ဒိသွာ အမှာကမ္ပိ ဥပဋ္ဌာကာ အမှာကံ သက္ကာရံ ကရိဿန္တီ’’တိ. တသ္မာ ယတ္ထ ယတ္ထ ဘဂဝါ ဩသရတိ, တတ္ထ တတ္ထ သဗ္ဗေ ဩသရန္တိ.

But why did all of them enter and stay there? For the sake of protecting their supporters and for the sake of gain and honor. For this thought occurs to them: “Our supporters might go for refuge to the ascetic Gotama, and we must protect them. And when our supporters see the supporters of the ascetic Gotama paying him respect, they too will pay respect to us.” Therefore, wherever the Blessed One enters and stays, they all enter and stay there.

၂၃၉. ဝါဒံ အာရောပေတွာတိ ဝါဒေ ဒေါသံ အာရောပေတွာ. အပက္ကန္တာတိ, အပဂတာ, ကေစိ ဒိသံ ပက္ကန္တာ, ကေစိ ဂိဟိဘာဝံ ပတ္တာ, ကေစိ ဣမံ သာသနံ အာဂတာ. သဟိတံ မေတိ မယှံ ဝစနံ သဟိတံ သိလိဋ္ဌံ, အတ္ထယုတ္တံ ကာရဏယုတ္တန္တိ အတ္ထော. အသဟိတံ တေတိ တုယှံ ဝစနံ အသဟိတံ. အဓိစိဏ္ဏံ တေ ဝိပရာဝတ္တန္တိ ယံ တုယှံ ဒီဃရတ္တာစိဏ္ဏဝသေန သုပ္ပဂုဏံ, တံ မယှံ ဧကဝစနေနေဝ ဝိပရာဝတ္တံ ဝိပရိဝတ္တိတွာ ဌိတံ, န ကိဉ္စိ ဇာတန္တိ အတ္ထော. အာရောပိတော တေ ဝါဒေါတိ မယာ တဝ ဝါဒေ ဒေါသော [Pg.165] အာရောပိတော. စရ ဝါဒပ္ပမောက္ခာယာတိ ဒေါသမောစနတ္ထံ စရ ဝိစရ, တတ္ထ တတ္ထ ဂန္တွာ သိက္ခာတိ အတ္ထော. နိဗ္ဗေဌေဟိ ဝါ သစေ ပဟောသီတိ အထ သယံ ပဟောသိ, ဣဒါနေဝ နိဗ္ဗေဌေဟိ. ဓမ္မက္ကောသေနာတိ သဘာဝက္ကောသေန.

239. “Vādaṃ āropetvā” means: having ascribed a fault to the doctrine. “Apakkantā” means: they departed—some went to another direction, some attained the household life, some came to this Dispensation. “Sahitaṃ me” means: my statement is beneficial, smooth, connected with the goal, and connected with reason; this is the meaning. “Asahitaṃ te” means: your statement is not beneficial. “Adhiciṇṇaṃ te viparāvattaṃ” means: that statement of yours, which was well-practiced through long-term habituation, has been overturned by just a single statement of mine; having been overturned, it has come to naught; this is the meaning. “Āropito te vādo” means: by me, a fault has been ascribed to your doctrine. “Cara vādappamokkhāya” means: for the sake of freedom from fault, go, wander; going here and there, learn; this is the meaning. “Nibbeṭhehi vā sace pahosi” means: if you yourself are able, unravel it right now. “Dhammakkosena” means: by a natural reproach.

၂၄၀. တံ နော သောဿာမာတိ တံ အမှာကံ ဒေသိတံ ဓမ္မံ သုဏိဿာမ. ခုဒ္ဒမဓုန္တိ ခုဒ္ဒကမက္ခိကာဟိ ကတံ ဒဏ္ဍကမဓုံ. အနေလကန္တိ နိဒ္ဒေါသံ အပဂတမစ္ဆိကဏ္ဍကံ. ပီဠေယျာတိ ဒဒေယျ. ပစ္စာသီသမာနရူပေါတိ ပူရေတွာ နု ခေါ နော ဘောဇနံ ဒဿတီတိ ဘာဇနဟတ္ထော ပစ္စာသီသမာနော ပစ္စုပဋ္ဌိတော အဿ. သမ္ပယောဇေတွာတိ အပ္ပမတ္တကံ ဝိဝါဒံ ကတွာ.

240. “Taṃ no sossāma” means: we shall listen to that Dhamma taught to us. “Khuddamadhu” means: honey on a stick made by small bees. “Anelakaṃ” means: faultless, free from bee eggs. “Pīḷeyya” means: he should squeeze it out and give it. “Paccāsīsamānarūpo” means: he would be standing by with a bowl in hand, hoping, “I wonder if he will fill our bowl and give it to us.” “Sampayojetvā” means: having engaged in a small dispute.

၂၄၁. ဣတရီတရေနာတိ လာမကလာမကေန. ပဝိဝိတ္တောတိ ဣဒံ ပရိဗ္ဗာဇကော ကာယဝိဝေကမတ္တံ သန္ဓာယ ဝဒတိ, ဘဂဝါ ပန တီဟိ ဝိဝေကေဟိ ဝိဝိတ္တောဝ.

241. “Itarītarena” means: with a very inferior one. Regarding “Pavivitto,” the wanderer says this with reference only to bodily seclusion, but the Blessed One is secluded by the three kinds of seclusion.

၂၄၂. ကောသကာဟာရာပီတိ ဒါနပတီနံ ဃရေ အဂ္ဂဘိက္ခာဌပနတ္ထံ ခုဒ္ဒကသရာဝါ ဟောန္တိ, ဒါနပတိနော အဂ္ဂဘတ္တံ ဝါ တတ္ထ ဌပေတွာ ဘုဉ္ဇန္တိ, ပဗ္ဗဇိတေ သမ္ပတ္တေ တံ ဘတ္တံ တဿ ဒေန္တိ. တံ သရာဝကံ ကောသကောတိ ဝုစ္စတိ. တသ္မာ ယေ စ ဧကေနေဝ ဘတ္တကောသကေန ယာပေန္တိ, တေ ကောသကာဟာရာတိ. ဗေလုဝါဟာရာတိ ဗေလုဝမတ္တဘတ္တာဟာရာ. သမတိတ္တိကန္တိ ဩဋ္ဌဝဋ္ဋိယာ ဟေဋ္ဌိမလေခါသမံ. ဣမိနာ ဓမ္မေနာတိ ဣမိနာ အပ္ပာဟာရတာဓမ္မေန. ဧတ္ထ ပန သဗ္ဗာကာရေနေဝ ဘဂဝါ အနပ္ပာဟာရောတိ န ဝတ္တဗ္ဗော. ပဓာနဘူမိယံ ဆဗ္ဗဿာနိ အပ္ပာဟာရောဝ အဟောသိ, ဝေရဉ္ဇာယံ တယော မာသေ ပတ္ထောဒနေနေဝ ယာပေသိ ပါလိလေယျကဝနသဏ္ဍေ တယော မာသေ ဘိသမုဠာလေဟေဝ ယာပေသိ. ဣဓ ပန ဧတမတ္ထံ ဒဿေတိ – ‘‘အဟံ ဧကသ္မိံ ကာလေ အပ္ပာဟာရော အဟောသိံ, မယှံ ပန သာဝကာ ဓုတင်္ဂသမာဒါနတော ပဋ္ဌာယ ယာဝဇီဝံ ဓုတင်္ဂံ န ဘိန္ဒန္တီ’’တိ. တသ္မာ ယဒိ တေ ဣမိနာ ဓမ္မေန သက္ကရေယျုံ, မယာ ဟိ တေ ဝိသေသတရာ. အညော စေဝ ပန ဓမ္မော အတ္ထိ, ယေန မံ တေ သက္ကရောန္တီတိ ဒဿေတိ. ဣမိနာ နယေန သဗ္ဗဝါရေသု ယောဇနာ ဝေဒိတဗ္ဗာ.

242. Kosakāhārā means: in the houses of donors, there are small bowls for placing the first portion of the meal. The donors place the first portion of the meal in it and then eat. When a renunciate arrives, they give him that food. That small bowl is called a 'kosaka.' Therefore, those who subsist on just one meal from a kosaka are called 'kosakāhārā' (kosaka-eaters). Beluvāhārā means: those who have food amounting to the size of a beluva fruit. Samatittikaṃ means: level with the lower line of the bowl's rim. Iminā dhammena means: by this principle of being one who has little food. However, in this context, it should not be said that the Blessed One is one of little food in all circumstances. During the period of his striving, he was indeed one of little food for six years. In Verañjā, he subsisted for three months on just horse-fodder. In the Pārileyyaka forest grove, he subsisted for three months on just lotus roots and stalks. But here he shows this meaning: 'I was one of little food at a certain time, but my disciples, from the time they undertake the ascetic practices, do not break them for as long as they live.' Therefore, if they were to honor me for this principle, they are indeed more distinguished than I. He shows that there is, however, another principle by which they honor me. In this way, the application should be understood in all sections.

ပံသုကူလိကာတိ [Pg.166] သမာဒိန္နပံသုကူလိကင်္ဂါ. လူခစီဝရဓရာတိ သတ္ထသုတ္တလူခါနိ စီဝရာနိ ဓာရယမာနာ. နန္တကာနီတိ အန္တဝိရဟိတာနိ ဝတ္ထခဏ္ဍာနိ, ယဒိ ဟိ နေသံ အန္တော ဘဝေယျ, ပိလောတိကာတိ သင်္ခံ ဂစ္ဆေယျုံ. ဥစ္စိနိတွာတိ ဖာလေတွာ ဒုဗ္ဗလဋ္ဌာနံ ပဟာယ ထိရဋ္ဌာနမေဝ ဂဟေတွာ. အလာဗုလောမသာနီတိ အလာဗုလောမသဒိသသုတ္တာနိ သုခုမာနီတိ ဒီပေတိ. ဧတ္တာဝတာ စ သတ္ထာ စီဝရသန္တောသေန အသန္တုဋ္ဌောတိ န ဝတ္တဗ္ဗော. အတိမုတ္တကသုသာနတော ဟိဿ ပုဏ္ဏဒါသိယာ ပါရုပိတွာ ပါတိတသာဏပံသုကူလံ ဂဟဏဒိဝသေ ဥဒကပရိယန္တံ ကတွာ မဟာပထဝီ အကမ္ပိ. ဣဓ ပန ဧတမတ္ထံ ဒဿေတိ – ‘‘အဟံ ဧကသ္မိံယေဝ ကာလေ ပံသုကူလံ ဂဏှိံ, မယှံ ပန သာဝကာ ဓုတင်္ဂသမာဒါနတော ပဋ္ဌာယ ယာဝဇီဝံ ဓုတင်္ဂံ န ဘိန္ဒန္တီ’’တိ.

Paṃsukūlikā means: those who have undertaken the ascetic practice of the rag-robe wearer. Lūkhacīvaradharā means: those who wear coarse robes. Nantakāni means: pieces of cloth devoid of a border; for indeed, if they had a border, they would be designated as 'old rags'. Uccinitvā means: having split it, discarded the weak part, and taken only the firm part. Alābulomasāni clarifies: fine robes with threads like the hairs of a gourd leaf. And by this much, it should not be said that the Teacher is discontent with regard to contentment with robes. Indeed, on the day he took the hemp rag-robe that had been used to wrap the slave-woman Puṇṇā and was then discarded at the Atimuttaka charnel ground, the great earth shook up to its water-boundary. But here he shows this meaning: 'I took a rag-robe on only one occasion, but my disciples, from the time they undertake the ascetic practices, do not break them for as long as they live.'

ပိဏ္ဍပါတိကာတိ အတိရေကလာဘံ ပဋိက္ခိပိတွာ သမာဒိန္နပိဏ္ဍပါတိကင်္ဂါ. သပဒါနစာရိနောတိ လောလုပ္ပစာရံ ပဋိက္ခိပိတွာ သမာဒိန္နသပဒါနစာရာ. ဥဉ္ဆာသကေ ဝတေ ရတာတိ ဥဉ္ဆာစရိယသင်္ခါတေ ဘိက္ခူနံ ပကတိဝတေ ရတာ, ဥစ္စနီစဃရဒွါရဋ္ဌာယိနော ဟုတွာ ကဗရမိဿကံ ဘတ္တံ သံဟရိတွာ ပရိဘုဉ္ဇန္တီတိ အတ္ထော. အန္တရဃရန္တိ ဗြဟ္မာယုသုတ္တေ ဥမ္မာရတော ပဋ္ဌာယ အန္တရဃရံ, ဣဓ ဣန္ဒခီလတော ပဋ္ဌာယ အဓိပ္ပေတံ. ဧတ္တာဝတာ စ သတ္ထာ ပိဏ္ဍပါတသန္တောသေန အသန္တုဋ္ဌောတိ န ဝတ္တဗ္ဗော, အပ္ပာဟာရတာယ ဝုတ္တနိယာမေနေဝ ပန သဗ္ဗံ ဝိတ္ထာရေတဗ္ဗံ. ဣဓ ပန ဧတမတ္ထံ ဒဿေတိ – ‘‘အဟံ ဧကသ္မိံယေဝ ကာလေ နိမန္တနံ န သာဒယိံ, မယှံ ပန သာဝကာ ဓုတင်္ဂသမာဒါနတော ပဋ္ဌာယ ယာဝဇီဝံ ဓုတင်္ဂံ န ဘိန္ဒန္တီ’’တိ.

Piṇḍapātikā means: those who have undertaken the ascetic practice of eating only almsfood, having rejected extra gain. Sapadānacārino means: those who have undertaken the ascetic practice of going for alms systematically, having rejected greedy wandering. Uñchāsake vate ratā means: they delight in the normal practice of monks known as 'gleaning'; that is, standing at the doors of high and low houses, they collect mixed morsels of food and consume them. Antaragharaṃ: in the Brahmāyu Sutta, 'within the village' is from the threshold onwards; here, it is intended as from the city-post onwards. And by this much, it should not be said that the Teacher is discontent with regard to contentment with almsfood; rather, everything should be elaborated according to the principle already stated for being one of little food. But here he shows this meaning: 'I did not consent to an invitation on only one occasion, but my disciples, from the time they undertake the ascetic practices, do not break them for as long as they live.'

ရုက္ခမူလိကာတိ ဆန္နံ ပဋိက္ခိပိတွာ သမာဒိန္နရုက္ခမူလိကင်္ဂါ. အဗ္ဘောကာသိကာတိ ဆန္နဉ္စ ရုက္ခမူလဉ္စ ပဋိက္ခိပိတွာ သမာဒိန္နအဗ္ဘောကာသိကင်္ဂါ. အဋ္ဌမာသေတိ ဟေမန္တဂိမှိကေ မာသေ. အန္တောဝဿေ ပန စီဝရာနုဂ္ဂဟတ္ထံ ဆန္နံ ပဝိသန္တိ. ဧတ္တာဝတာ စ သတ္ထာ သေနာသနသန္တောသေန အသန္တုဋ္ဌောတိ န ဝတ္တဗ္ဗော, သေနာသနသန္တောသော ပနဿ ဆဗ္ဗဿိကမဟာပဓာနေန စ ပါလိလေယျကဝနသဏ္ဍေန စ ဒီပေတဗ္ဗော. ဣဓ ပန ဧတမတ္ထံ ဒဿေတိ – ‘‘အဟံ ဧကသ္မိံယေဝ ကာလေ ဆန္နံ န ပါဝိသိံ, မယှံ ပန သာဝကာ ဓုတင်္ဂသမာဒါနတော ပဋ္ဌာယ ယာဝဇီဝံ ဓုတင်္ဂံ န ဘိန္ဒန္တီ’’တိ.

Rukkhamūlikā means: those who have undertaken the ascetic practice of the tree-root dweller, having rejected a roof. Abbhokāsikā means: those who have undertaken the ascetic practice of the open-air dweller, having rejected both a roof and the root of a tree. This is for eight months, that is, during the winter and summer seasons. But during the rains, for the sake of maintaining their robes, they enter a roofed dwelling. And by this much, it should not be said that the Teacher is discontent with regard to contentment with lodging. His contentment with lodging should be illustrated by the six years of great striving and by his time in the Pārileyyaka forest grove. But here he shows this meaning: 'I did not enter a roofed dwelling on only one occasion, but my disciples, from the time they undertake the ascetic practices, do not break them for as long as they live.'

အာရညိကာတိ [Pg.167] ဂါမန္တသေနာသနံ ပဋိက္ခိပိတွာ သမာဒိန္နအာရညိကင်္ဂါ. သံဃမဇ္ဈေ ဩသရန္တီတိ အဗဒ္ဓသီမာယ ကထိတံ, ဗဒ္ဓသီမာယံ ပန ဝသန္တာ အတ္တနော ဝသနဋ္ဌာနေယေဝ ဥပေါသထံ ကရောန္တိ. ဧတ္တာဝတာ စ သတ္ထာ နော ပဝိဝိတ္တောတိ န ဝတ္တဗ္ဗော, ‘‘ဣစ္ဆာမဟံ, ဘိက္ခဝေ, အဍ္ဎမာသံ ပဋိသလ္လိယိတု’’န္တိ (ပါရာ. ၁၆၂; ၅၆၅) ဧဝဉှိဿ ပဝိဝေကော ပညာယတိ. ဣဓ ပန ဧတမတ္ထံ ဒဿေတိ ‘‘အဟံ ဧကသ္မိံယေဝ တထာရူပေ ကာလေ ပဋိသလ္လိယိံ, မယှံ ပန သာဝကာ ဓုတင်္ဂသမာဒါနတော ပဋ္ဌာယ ယာဝဇီဝံ ဓုတင်္ဂံ န ဘိန္ဒန္တီ’’တိ. မမံ သာဝကာတိ မံ သာဝကာ.

‘Forest-dweller’ means one who has undertaken the ascetic practice of a forest-dweller, having rejected a dwelling near a village. ‘They enter the midst of the Saṅgha’: this is said regarding an unbounded boundary; but those dwelling in a bounded boundary perform the Uposatha in their own dwelling place. And by this much, it should not be said that the Teacher was not secluded; for his seclusion is apparent from his saying, “Bhikkhus, I wish to go into seclusion for half a month.” Here, however, this meaning is shown: “I went into seclusion on only one such occasion, but my disciples, from the time they undertook the ascetic practices, do not break them for as long as they live.” The phrase `Mamaṃ sāvakā` means 'my disciples'.

၂၄၄. သနိဒါနန္တိ သပ္ပစ္စယံ. ကိံ ပန အပ္ပစ္စယံ နိဗ္ဗာနံ န ဒေသေတီတိ. နော န ဒေသေတိ, သဟေတုကံ ပန တံ ဒေသနံ ကတွာ ဒေသေတိ, နော အဟေတုကန္တိ. သပ္ပာဋိဟာရိယန္တိ ပုရိမဿေဝေတံ ဝေဝစနံ, သကာရဏန္တိ အတ္ထော. တံ ဝတာတိ ဧတ္ထ ဝတာတိ နိပါတမတ္တံ.

244. ‘With a basis’ means ‘with a condition’. What then, does he not teach the unconditioned Nibbāna? It is not that he does not teach it; he certainly does teach it. However, he teaches it by presenting that teaching with a cause, not without a cause. ‘With a convincing demonstration’: this is a synonym for the former term; the meaning is ‘with a reason’. In the phrase ‘That indeed,’ the word ‘indeed’ is merely a particle.

၂၄၅. အနာဂတံ ဝါဒပထန္တိ အဇ္ဇ ဌပေတွာ သွေ ဝါ ပုနဒိဝသေ ဝါ အဍ္ဎမာသေ ဝါ မာသေ ဝါ သံဝစ္ဆရေ ဝါ တဿ တဿ ပဉှဿ ဥပရိ အာဂမနဝါဒပထံ. န ဒက္ခတီတိ ယထာ သစ္စကော နိဂဏ္ဌော အတ္တနော နိဂ္ဂဟဏတ္ထံ အာဂတကာရဏံ ဝိသေသေတွာ ဝဒန္တော န အဒ္ဒသ, ဧဝံ န ဒက္ခတီတိ နေတံ ဌာနံ ဝိဇ္ဇတိ. သဟဓမ္မေနာတိ သကာရဏေန. အန္တရန္တရာ ကထံ ဩပါတေယျုန္တိ မမ ကထာဝါရံ ပစ္ဆိန္ဒိတွာ အန္တရန္တရေ အတ္တနော ကထံ ပဝေသေယျုန္တိ အတ္ထော. န ခေါ ပနာဟံ, ဥဒါယီတိ, ဥဒါယိ, အဟံ အမ္ဗဋ္ဌသောဏဒဏ္ဍကူဋဒန္တသစ္စကနိဂဏ္ဌာဒီဟိ သဒ္ဓိံ မဟာဝါဒေ ဝတ္တမာနေပိ – ‘‘အဟော ဝတ မေ ဧကသာဝကောပိ ဥပမံ ဝါ ကာရဏံ ဝါ အာဟရိတွာ ဒဒေယျာ’’တိ ဧဝံ သာဝကေသု အနုသာသနိံ န ပစ္စာသီသာမိ. မမယေဝါတိ ဧဝရူပေသု ဌာနေသု သာဝကာ မမယေဝ အနုသာသနိံ ဩဝါဒံ ပစ္စာသီသန္တိ.

245. ‘Future paths of speech’ refers to the path of speech concerning the coming of this or that question tomorrow, or the next day, or in half a month, or in a month, or in a year, setting aside today. ‘He does not see’: just as Saccaka the Nigaṇṭha, speaking after specifying the reason for his coming for the sake of his own refutation, did not see, so the ascetic Gotama does not see—such a situation does not exist. ‘With the Dhamma’ means ‘with a reason’. ‘How would they interject their talk intermittently?’ The meaning is: how would they, cutting off my turn to speak, insert their own talk in the intervals? ‘But I, Udāyī’: Udāyī, even when engaged in great debates with Ambaṭṭha, Soṇadaṇḍa, Kūṭadanta, Saccaka the Nigaṇṭha, and others, I do not expect any instruction from disciples, thinking, “Oh, if only even one disciple would bring and offer me a simile or a reason.” ‘From me alone’: in such situations, disciples expect instruction and advice from me alone.

၂၄၆. တေသာဟံ စိတ္တံ အာရာဓေမီတိ တေသံ အဟံ တဿ ပဉှဿ ဝေယျာကရဏေန စိတ္တံ ဂဏှာမိ သမ္ပာဒေမိ ပရိပူရေမိ, အညံ ပုဋ္ဌော အညံ န ဗျာကရောမိ, အမ္ဗံ ပုဋ္ဌော လဗုဇံ ဝိယ လဗုဇံ ဝါ ပုဋ္ဌော အမ္ဗံ ဝိယ. ဧတ္ထ စ ‘‘အဓိသီလေ သမ္ဘာဝေန္တီ’’တိ ဝုတ္တဋ္ဌာနေ ဗုဒ္ဓသီလံ နာမ ကထိတံ, ‘‘အဘိက္ကန္တေ ဉာဏဒဿနေ [Pg.168] သမ္ဘာဝေန္တီ’’တိ ဝုတ္တဋ္ဌာနေ သဗ္ဗညုတညာဏံ, ‘‘အဓိပညာယ သမ္ဘာဝေန္တီ’’တိ ဝုတ္တဋ္ဌာနေ ဌာနုပ္ပတ္တိကပညာ, ‘‘ယေန ဒုက္ခေနာ’’တိ ဝုတ္တဋ္ဌာနေ သစ္စဗျာကရဏပညာ. တတ္ထ သဗ္ဗညုတညာဏဉ္စ သစ္စဗျာကရဏပညဉ္စ ဌပေတွာ အဝသေသာ ပညာ အဓိပညံ ဘဇတိ.

246. ‘I please their minds’: By means of the explanation of that question, I capture, satisfy, and fulfill their minds. When asked one thing, I do not explain another, like one who, when asked about a mango, explains about a breadfruit, or when asked about a breadfruit, explains about a mango. And here, in the place where it is said, “they hold him in high esteem for his higher morality,” the morality of a Buddha is spoken of. In the place where it is said, “they hold him in high esteem for his surpassing knowledge and vision,” omniscient knowledge is spoken of. In the place where it is said, “they hold him in high esteem for his higher wisdom,” situational wisdom is spoken of. In the place where it is said, “by which suffering…,” the wisdom of expounding the truths is spoken of. Therein, setting aside omniscient knowledge and the wisdom of expounding the truths, the remaining wisdom is included under higher wisdom.

၂၄၇. ဣဒါနိ တေသံ တေသံ ဝိသေသာဓိဂမာနံ ပဋိပဒံ အာစိက္ခန္တော ပုန စပရံ ဥဒါယီတိအာဒိမာဟ. တတ္ထ အဘိညာဝေါသာနပါရမိပ္ပတ္တာတိ အဘိညာဝေါသာနသင်္ခါတဉ္စေဝ အဘိညာပါရမီသင်္ခါတဉ္စ အရဟတ္တံ ပတ္တာ.

247. Now, wishing to explain the path for attaining those various distinctions, he said, “Furthermore, Udāyī,” and so on. Therein, ‘having reached the perfection that culminates in direct knowledge’ means having attained Arahantship, which is reckoned as both the culmination of direct knowledge and the perfection of direct knowledge.

သမ္မပ္ပဓာနေတိ ဥပါယပဓာနေ. ဆန္ဒံ ဇနေတီတိ ကတ္တုကမျတာကုသလစ္ဆန္ဒံ ဇနေတိ. ဝါယမတီတိ ဝါယာမံ ကရောတိ. ဝီရိယံ အာရဘတီတိ ဝီရိယံ ပဝတ္တေတိ. စိတ္တံ ပဂ္ဂဏှာတီတိ စိတ္တံ ဥက္ခိပတိ. ပဒဟတီတိ ဥပါယပဓာနံ ကရောတိ. ဘာဝနာယ ပါရိပူရိယာတိ ဝဍ္ဎိယာ ပရိပူရဏတ္ထံ. အပိစေတ္ထ – ‘‘ယာ ဌိတိ, သော အသမ္မောသော…ပေ… ယံ ဝေပုလ္လံ, သာ ဘာဝနာပါရိပူရီ’’တိ (ဝိဘ. ၄၀၆) ဧဝံ ပုရိမံ ပုရိမဿ ပစ္ဆိမံ ပစ္ဆိမဿ အတ္ထောတိပိ ဝေဒိတဗ္ဗံ.

‘In the right effort’ means in the effort that is the means. ‘He generates desire’ means he generates wholesome desire, which is the wish to act. ‘He exerts’ means he makes an effort. ‘He initiates energy’ means he brings forth energy. ‘He uplifts the mind’ means he raises the mind. ‘He strives’ means he makes the effort that is the means. ‘For the fulfillment of development’ means for the purpose of completing the growth. Furthermore, here it should also be understood thus: from the passage, “Whatever is stability, that is non-confusion… whatever is abundance, that is the fulfillment of development,” the meaning of the first term corresponds to the first, and the meaning of the last term corresponds to the last.

ဣမေဟိ ပန သမ္မပ္ပဓာနေဟိ ကိံ ကထိတံ? ကဿပသံယုတ္တပရိယာယေန သာဝကဿ ပုဗ္ဗဘာဂပဋိပဒါ ကထိတာ. ဝုတ္တဉှေတံ တတ္ထ –

But what has been said by these right efforts? By way of the discourse in the Kassapa Saṃyutta, the preliminary-stage practice of a disciple has been described. For it has been said there:

‘‘စတ္တာရောမေ, အာဝုသော, သမ္မပ္ပဓာနာ. ကတမေ စတ္တာရော? ဣဓာဝုသော, ဘိက္ခု, အနုပ္ပန္နာ မေ ပါပကာ အကုသလာ ဓမ္မာ ဥပ္ပဇ္ဇမာနာ အနတ္ထာယ သံဝတ္တေယျုန္တိ အာတပ္ပံ ကရောတိ. ဥပ္ပန္နာ မေ ပါပကာ အကုသလာ ဓမ္မာ အပ္ပဟီယမာနာ အနတ္ထာယ သံဝတ္တေယျုန္တိ အာတပ္ပံ ကရောတိ. အနုပ္ပန္နာ မေ ကုသလာ ဓမ္မာ အနုပ္ပဇ္ဇမာနာ အနတ္ထာယ သံဝတ္တေယျုန္တိ အာတပ္ပံ ကရောတိ. ဥပ္ပန္နာ မေ ကုသလာ ဓမ္မာ နိရုဇ္ဈမာနာ အနတ္ထာယ သံဝတ္တေယျုန္တိ အာတပ္ပံ ကရောတီ’’တိ (သံ. နိ. ၂.၁၄၅).

“Friends, there are these four right efforts. What four? Here, friends, a bhikkhu makes an ardent effort, reflecting: ‘If unarisen evil, unwholesome states were to arise in me, it would lead to my harm.’ He makes an ardent effort, reflecting: ‘If arisen evil, unwholesome states in me were not abandoned, it would lead to my harm.’ He makes an ardent effort, reflecting: ‘If unarisen wholesome states were not to arise in me, it would lead to my harm.’ He makes an ardent effort, reflecting: ‘If arisen wholesome states in me were to cease, it would lead to my harm.’”

ဧတ္ထ စ ပါပကာ အကုသလာတိ လောဘာဒယော ဝေဒိတဗ္ဗာ. အနုပ္ပန္နာ ကုသလာ ဓမ္မာတိ သမထဝိပဿနာ စေဝ မဂ္ဂေါ စ, ဥပ္ပန္နာ ကုသလာ နာမ သမထဝိပဿနာဝ. မဂ္ဂေါ ပန သကိံ ဥပ္ပဇ္ဇိတွာ နိရုဇ္ဈမာနော အနတ္ထာယ သံဝတ္တနကော [Pg.169] နာမ နတ္ထိ. သော ဟိ ဖလဿ ပစ္စယံ ဒတွာဝ နိရုဇ္ဈတိ. ပုရိမသ္မိမ္ပိ ဝါ သမထဝိပဿနာဝ ဂဟေတဗ္ဗာတိ ဝုတ္တံ, တံ ပန န ယုတ္တံ.

And here, by ‘evil, unwholesome states,’ greed and so on should be understood. By ‘unarisen wholesome states,’ serenity, insight, and the path are to be understood. ‘Arisen wholesome states’ refers to serenity and insight. But the path, having arisen once, is not something that leads to harm when it ceases, for it ceases only after having given the condition for its fruit. Alternatively, it has been said that in the former case too, only serenity and insight should be taken; but that is not correct.

တတ္ထ ‘‘ဥပ္ပန္နာ သမထဝိပဿနာ နိရုဇ္ဈမာနာ အနတ္ထာယ သံဝတ္တန္တီ’’တိ အတ္ထဿ အာဝိဘာဝတ္ထမိဒံ ဝတ္ထု – ဧကော ကိရ ခီဏာသဝတ္ထေရော ‘‘မဟာစေတိယဉ္စ မဟာဗောဓိဉ္စ ဝန္ဒိဿာမီ’’တိ သမာပတ္တိလာဘိနာ ဘဏ္ဍဂါဟကသာမဏေရေန သဒ္ဓိံ ဇနပဒတော မဟာဝိဟာရံ အာဂန္တွာ ဝိဟာရပရိဝေဏံ ပါဝိသိ. သာယနှသမယေ မဟာဘိက္ခုသံဃေ စေတိယံ ဝန္ဒမာနေ စေတိယံ ဝန္ဒနတ္ထာယ န နိက္ခမိ. ကသ္မာ? ခီဏာသဝါနဉှိ တီသု ရတနေသု မဟန္တံ ဂါရဝံ ဟောတိ. တသ္မာ ဘိက္ခုသံဃေ ဝန္ဒိတွာ ပဋိက္ကမန္တေ မနုဿာနံ သာယမာသဘုတ္တဝေလာယံ သာမဏေရမ္ပိ အဇာနာပေတွာ ‘‘စေတိယံ ဝန္ဒိဿာမီ’’တိ ဧကကောဝ နိက္ခမိ. သာမဏေရော – ‘‘ကိံ နု ခေါ ထေရော အဝေလာယ ဧကကောဝ ဂစ္ဆတိ, ဇာနိဿာမီ’’တိ ဥပဇ္ဈာယဿ ပဒါနုပဒိကော နိက္ခမိ. ထေရော အနာဝဇ္ဇနေန တဿ အာဂမနံ အဇာနန္တော ဒက္ခိဏဒွါရေန စေတိယင်္ဂဏံ အာရုဟိ. သာမဏေရောပိ အနုပဒံယေဝ အာရုဠှော.

Herein, to clarify the meaning of the phrase 'arisen tranquility and insight, in ceasing, conduce to what is not of benefit,' this story is told: A certain elder, one whose taints were destroyed, intending to pay homage to the Great Cetiya and the Great Bodhi Tree, arrived at the Great Monastery from the countryside accompanied by an attendant novice who had attained meditative absorptions. Upon entering a monastic residence, when the great assembly of monks was venerating the cetiya in the evening, he did not go out to pay homage to the cetiya. Why? Because those whose taints are destroyed have great reverence for the Three Jewels. Therefore, after the assembly of monks had paid homage and departed, at the time of the evening meal for the people, without informing the novice, he went out alone to pay homage to the cetiya. The novice thought, 'Why is the elder going out alone at an improper time? I will find out,' and followed in his preceptor's footsteps. The elder, through inattention, was unaware of his arrival and ascended to the cetiya courtyard by the southern gate. The novice also ascended right behind him.

မဟာထေရော မဟာစေတိယံ ဥလ္လောကေတွာ ဗုဒ္ဓါရမ္မဏံ ပီတိံ ဂဟေတွာ သဗ္ဗံ စေတသော သမန္နာဟရိတွာ ဟဋ္ဌပဟဋ္ဌော စေတိယံ ဝန္ဒတိ. သာမဏေရော ထေရဿ ဝန္ဒနာကာရံ ဒိသွာ ‘‘ဥပဇ္ဈာယော မေ အတိဝိယ ပသန္နစိတ္တော ဝန္ဒတိ, ကိံ နု ခေါ ပုပ္ဖာနိ လဘိတွာ ပူဇံ ကရေယျာ’’တိ စိန္တေသိ. ထေရော ဝန္ဒိတွာ ဥဋ္ဌာယ သိရသိ အဉ္ဇလိံ ဌပေတွာ မဟာစေတိယံ ဥလ္လောကေတွာ ဌိတော. သာမဏေရော ဥက္ကာသိတွာ အတ္တနော အာဂတဘာဝံ ဇာနာပေသိ. ထေရော ပရိဝတ္တေတွာ ဩလောကေန္တော ‘‘ကဒါ အာဂတောသီ’’တိ ပုစ္ဆိ. တုမှာကံ စေတိယံ ဝန္ဒနကာလေ, ဘန္တေ. အတိဝိယ ပသန္နာ စေတိယံ ဝန္ဒိတ္ထ ကိံ နု ခေါ ပုပ္ဖာနိ လဘိတွာ ပူဇေယျာထာတိ? အာမ သာမဏေရ ဣမသ္မိံ စေတိယေ ဝိယ အညတြ ဧတ္တကံ ဓာတူနံ နိဓာနံ နာမ နတ္ထိ, ဧဝရူပံ အသဒိသံ မဟာထူပံ ပုပ္ဖာနိ လဘိတွာ ကော န ပူဇေယျာတိ. တေန ဟိ, ဘန္တေ, အဓိဝါသေထ, အာဟရိဿာမီတိ တာဝဒေဝ ဈာနံ သမာပဇ္ဇိတွာ ဣဒ္ဓိယာ ဟိမဝန္တံ ဂန္တွာ ဝဏ္ဏဂန္ဓသမ္ပန္နပုပ္ဖာနိ ပရိဿာဝနံ ပူရေတွာ မဟာထေရေ ဒက္ခိဏမုခတော ပစ္ဆိမံ မုခံ အသမ္ပတ္တေယေဝ အာဂန္တွာ ပုပ္ဖပရိဿာဝနံ ဟတ္ထေ ဌပေတွာ ‘‘ပူဇေထ, ဘန္တေ,’’တိ အာဟ. ထေရော ‘‘အတိမန္ဒာနိ နော သာမဏေရ ပုပ္ဖာနီ’’တိ အာဟ. ဂစ္ဆထ, ဘန္တေ, ဘဂဝတော ဂုဏေ အာဝဇ္ဇိတွာ ပူဇေထာတိ.

The great elder, gazing upon the Great Cetiya, took up joy with the Buddha as its object, brought his whole mind to bear, and, greatly delighted, paid homage to the cetiya. Seeing the manner in which the elder paid homage, the novice thought, 'My preceptor is paying homage with an exceedingly serene mind. What if I were to obtain flowers and make an offering?' After paying homage, the elder rose, placed his hands in reverential salutation upon his head, gazed at the Great Cetiya, and stood there. The novice cleared his throat to make his presence known. The elder turned around and, looking at him, asked, 'When did you arrive?' 'At the time you were paying homage to the cetiya, venerable sir. You paid homage with such great serenity of mind—what if you were to obtain flowers and make an offering?' 'Yes, novice. In no other place is there such an enshrinement of relics as in this cetiya. Having obtained flowers, who would not make an offering to such an incomparable Great Stupa?' 'In that case, venerable sir, please consent. I will bring them.' So saying, he immediately entered meditative absorption, traveled by psychic power to the Himalayas, filled a water-strainer with flowers of excellent color and fragrance, and returned before the great elder had passed from the southern face to the western face. Placing the water-strainer of flowers in his hands, he said, 'Please make the offering, venerable sir.' The elder said, 'Novice, our flowers are too few.' 'Go on, venerable sir. Reflect on the virtues of the Blessed One and make the offering,' he said.

ထေရော [Pg.170] ပစ္ဆိမမုခနိဿိတေန သောပါဏေန အာရုယှ ကုစ္ဆိဝေဒိကာဘူမိယံ ပုပ္ဖပူဇံ ကာတုံ အာရဒ္ဓေါ. ဝေဒိကာဘူမိယံ ပရိပုဏ္ဏာနိ ပုပ္ဖာနိ ပတိတွာ ဒုတိယဘူမိယံ ဇဏ္ဏုပမာဏေန ဩဓိနာ ပူရယိံသု. တတော ဩတရိတွာ ပါဒပိဋ္ဌိကပန္တိံ ပူဇေသိ. သာပိ ပရိပူရိ. ပရိပုဏ္ဏဘာဝံ ဉတွာ ဟေဋ္ဌိမတလေ ဝိကိရန္တော အဂမာသိ. သဗ္ဗံ စေတိယင်္ဂဏံ ပရိပူရိ. တသ္မိံ ပရိပုဏ္ဏေ ‘‘သာမဏေရ ပုပ္ဖာနိ န ခီယန္တီ’’တိ အာဟ. ပရိဿာဝနံ, ဘန္တေ, အဓောမုခံ ကရောထာတိ. အဓောမုခံ ကတွာ စာလေသိ, တဒါ ပုပ္ဖာနိ ခီဏာနိ. ပရိဿာဝနံ သာမဏေရဿ ဒတွာ သဒ္ဓိံ ဟတ္ထိပါကာရေန စေတိယံ တိက္ခတ္တုံ ပဒက္ခိဏံ ကတွာ စတူသု ဌာနေသု ဝန္ဒိတွာ ပရိဝေဏံ ဂစ္ဆန္တော စိန္တေသိ – ‘‘ယာဝ မဟိဒ္ဓိကော ဝတာယံ သာမဏေရော, သက္ခိဿတိ နု ခေါ ဣမံ ဣဒ္ဓါနုဘာဝံ ရက္ခိတု’’န္တိ. တတော ‘‘န သက္ခိဿတီ’’တိ ဒိသွာ သာမဏေရမာဟ – ‘‘သာမဏေရ တွံ ဣဒါနိ မဟိဒ္ဓိကော, ဧဝရူပံ ပန ဣဒ္ဓိံ နာသေတွာ ပစ္ဆိမကာလေ ကာဏပေသကာရိယာ ဟတ္ထေန မဒ္ဒိတကဉ္ဇိယံ ပိဝိဿသီ’’တိ. ဒဟရကဘာဝဿ နာမေသ ဒေါသောယံ, သော ဥပဇ္ဈာယဿ ကထာယံ သံဝိဇ္ဇိတွာ – ‘‘ကမ္မဋ္ဌာနံ မေ, ဘန္တေ, အာစိက္ခထာ’’တိ န ယာစိ, အမှာကံ ဥပဇ္ဈာယော ကိံ ဝဒတီတိ တံ ပန အသုဏန္တော ဝိယ အဂမာသိ.

The elder ascended by the stairway connected to the western face and began to make the flower offering on the level of the inner railing. The flowers, having filled the railing level, fell and filled the second level to the measure of a knee's height. Then, descending, he made an offering on the row of the base platform. That too became full. Knowing it was full, he went on, scattering them on the lower ground. The entire cetiya courtyard became full. When it was full, he said, 'Novice, the flowers are not running out.' 'Venerable sir, turn the water-strainer upside down,' said the novice. Having turned it upside down, he shook it; then the flowers were exhausted. Giving the water-strainer to the novice, he circumambulated the cetiya three times together with the elephant-wall, paid homage at the four places, and while going to the monastic dwelling, he thought: 'How very great is the psychic power of this novice! Will he, I wonder, be able to protect this power of iddhi?' Then, seeing 'He will not be able,' he said to the novice: 'Novice, you now have great psychic power. But having destroyed such iddhi, in a later time you will drink rice-gruel kneaded by the hand of a blind weaver woman.' This, indeed, is the fault of youthfulness; though alarmed by his preceptor's words, he did not ask, 'Venerable sir, please teach me a meditation subject.' Instead, thinking, 'What is our preceptor saying?' he went on as if not hearing his words.

ထေရော မဟာစေတိယဉ္စ မဟာဗောဓိဉ္စ ဝန္ဒိတွာ သာမဏေရံ ပတ္တစီဝရံ ဂါဟာပေတွာ အနုပုဗ္ဗေန ကုဋေဠိတိဿမဟာဝိဟာရံ အဂမာသိ. သာမဏေရော ဥပဇ္ဈာယဿ ပဒါနုပဒိကော ဟုတွာ ဘိက္ခာစာရံ န ဂစ္ဆတိ, ‘‘ကတရံ ဂါမံ ပဝိသထ, ဘန္တေ,’’တိ ပုစ္ဆိတွာ ပန ‘‘ဣဒါနိ မေ ဥပဇ္ဈာယော ဂါမဒွါရံ ပတ္တော ဘဝိဿတီ’’တိ ဉတွာ အတ္တနော စ ဥပဇ္ဈာယဿ စ ပတ္တစီဝရံ ဂဟေတွာ အာကာသေန ဂန္တွာ ထေရဿ ပတ္တစီဝရံ ဒတွာ ပိဏ္ဍာယ ပဝိသတိ. ထေရော သဗ္ဗကာလံ ဩဝဒတိ – ‘‘သာမဏေရ မာ ဧဝမကာသိ, ပုထုဇ္ဇနိဒ္ဓိ နာမ စလာ အနိဗဒ္ဓါ, အသပ္ပာယံ ရူပါဒိအာရမ္မဏံ လဘိတွာ အပ္ပမတ္တကေနေဝ ဘိဇ္ဇတိ, သန္တာယ သမာပတ္တိယာ ပရိဟီနာယ ဗြဟ္မစရိယဝါသော သန္ထမ္ဘိတုံ န သက္ကောတီ’’တိ. သာမဏေရော ‘‘ကိံ ကထေတိ မယှံ ဥပဇ္ဈာယော’’တိ သောတုံ န ဣစ္ဆတိ, တထေဝ ကရောတိ. ထေရော အနုပုဗ္ဗေန စေတိယဝန္ဒနံ ကရောန္တော ကမ္မုဗိန္ဒုဝိဟာရံ နာမ ဂတော. တတ္ထ ဝသန္တေပိ ထေရေ သာမဏေရော တထေဝ ကရောတိ.

The elder, having paid homage to the Great Cetiya and the Great Bodhi Tree, had the novice take his bowl and robe, and gradually proceeded to the Kuṭeḷitissa Great Monastery. The novice, following in his preceptor's footsteps, did not go on the alms-round. Instead, after asking, 'Which village will you enter, venerable sir?', and knowing, 'Now my preceptor will have reached the village gate,' he would take both his own and his preceptor's bowl and robe, go through the air, give the elder his bowl and robe, and enter the village for alms. The elder constantly admonished him: 'Novice, do not do so. The psychic power of a worldling is shaky and unstable. Upon encountering an unsuitable object, such as a form, it is broken by a mere trifle. When one has declined from an existing attainment, the holy life cannot be sustained.' The novice, not wishing to hear, thinking, 'What is my preceptor saying?', acted in the very same way. The elder, while gradually making his pilgrimage to the cetiyas, went to a monastery named Kammubinduvihāra. Even while the elder was staying there, the novice acted in the very same way.

အထေကဒိဝသံ [Pg.171] ဧကာ ပေသကာရဓီတာ အဘိရူပါ ပဌမဝယေ ဌိတာ ကမ္မဗိန္ဒုဂါမတော နိက္ခမိတွာ ပဒုမဿရံ ဩရုယှ ဂါယမာနာ ပုပ္ဖာနိ ဘဉ္ဇတိ. တသ္မိံ သမယေ သာမဏေရော ပဒုမဿရမတ္ထကေန ဂစ္ဆတိ, ဂစ္ဆန္တော ပန သိလေသိကာယ ကာဏမစ္ဆိကာ ဝိယ တဿာ ဂီတသဒ္ဒေ ဗဇ္ဈိ. တာဝဒေဝဿ ဣဒ္ဓိ အန္တရဟိတာ, ဆိန္နပက္ခကာကော ဝိယ အဟောသိ. သန္တသမာပတ္တိဗလေန ပန တတ္ထေဝ ဥဒကပိဋ္ဌေ အပတိတွာ သိမ္ဗလိတူလံ ဝိယ ပတမာနံ အနုပုဗ္ဗေန ပဒုမသရတီရေ အဋ္ဌာသိ. သော ဝေဂေန ဂန္တွာ ဥပဇ္ဈာယဿ ပတ္တစီဝရံ ဒတွာ နိဝတ္တိ. မဟာထေရော ‘‘ပဂေဝေတံ မယာ ဒိဋ္ဌံ, နိဝါရိယမာနောပိ န နိဝတ္တိဿတီ’’တိ ကိဉ္စိ အဝတွာ ပိဏ္ဍာယ ပါဝိသိ.

Then one day, a weaver's daughter, very beautiful and in her first youth, went out from the village of Kammabindu, descended into the lotus pond, and while singing, plucked flowers. At that time, the novice was passing over the lotus pond, and as he went, like a blind fish caught in a sticky substance, he was ensnared by the sound of her song. At that very moment, his psychic power vanished, and he became like a crow with clipped wings. However, by the power of his existing attainment, he did not fall right there on the surface of the water but, descending like a falling tuft of silk-cotton, he gradually came to stand on the shore of the lotus pond. He went quickly, gave the bowl and robe to his preceptor, and turned back. The great elder, thinking, 'I saw this beforehand. Even if prevented, he will not turn back,' said nothing and entered the village for alms-food.

သာမဏေရော ဂန္တွာ ပဒုမသရတီရေ အဋ္ဌာသိ တဿာ ပစ္စုတ္တရဏံ အာဂမယမာနော. သာပိ သာမဏေရံ အာကာသေန ဂစ္ဆန္တဉ္စ ပုန အာဂန္တွာ ဌိတဉ္စ ဒိသွာ ‘‘အဒ္ဓါ ဧသ မံ နိဿာယ ဥက္ကဏ္ဌိတော’’တိ ဉတွာ ‘‘ပဋိက္ကမ သာမဏေရာ’’တိ အာဟ. သော ပဋိက္ကမိ. ဣတရာ ပစ္စုတ္တရိတွာ သာဋကံ နိဝါသေတွာ တံ ဥပသင်္ကမိတွာ ‘‘ကိံ, ဘန္တေ,’’တိ ပုစ္ဆိ. သော တမတ္ထံ အာရောစေသိ. သာ ဗဟူဟိ ကာရဏေဟိ ဃရာဝါသေ အာဒီနဝံ ဗြဟ္မစရိယဝါသေ အာနိသံသဉ္စ ဒဿေတွာ ဩဝဒမာနာပိ တဿ ဥက္ကဏ္ဌံ ဝိနောဒေတုံ အသက္ကောန္တီ – ‘‘အယံ မမ ကာရဏာ ဧဝရူပါယ ဣဒ္ဓိယာ ပရိဟီနော, န ဒါနိ ယုတ္တံ ပရိစ္စဇိတု’’န္တိ ဣဓေဝ တိဋ္ဌာတိ ဝတွာ ဃရံ ဂန္တွာ မာတာပိတူနံ တံ ပဝတ္တိံ အာရောစေသိ. တေပိ အာဂန္တွာ နာနပ္ပကာရံ ဩဝဒမာနာ ဝစနံ အဂ္ဂဏှန္တံ အာဟံသု – ‘‘တွံ အမှေ ဥစ္စကုလာတိ သလ္လက္ခေသိ, မယံ ပေသကာရာ. သက္ခိဿသိ ပေသကာရကမ္မံ ကာတု’’န္တိ သာမဏေရော အာဟ – ‘‘ဥပါသက ဂိဟိဘူတော နာမ ပေသကာရကမ္မံ ဝါ ကရေယျ နဠကာရကမ္မံ ဝါ, ကိံ ဣမိနာ သာဋကမတ္တေန လောဘံ ကရောထာ’’တိ. ပေသကာရော ဥဒရေ ဗဒ္ဓသာဋကံ ဒတွာ ဃရံ နေတွာ ဓီတရံ အဒါသိ.

The novice went and stood on the shore of the lotus pond, waiting for her to ascend. She, seeing the novice both going through the sky and then returning to stand there, and knowing, 'Surely this one is distressed on account of me,' said, 'Step back, novice.' He stepped back. The other came up from the water, put on her garment, approached him, and asked, 'What is it, venerable sir?' He told her the matter. Although she advised him, showing in many ways the drawbacks of the household life and the benefits of the holy life, she was unable to dispel his distress. Thinking, 'On my account, this man has lost such psychic power; it is not right to abandon him now,' she said, 'Stay right here,' and went home to inform her mother and father of the matter. They too came and, while advising him in various ways, said to him when he would not accept their words, 'Do you perceive us to be of a high clan? We are weavers. Will you be able to do the work of a weaver?' The novice said, 'Lay supporter, one who has become a householder might do the work of a weaver or the work of a reed-worker. Why do you show greed for this mere cloth?' The weaver, giving him a cloth to be bound at the waist, took him home and gave him his daughter.

သော ပေသကာရကမ္မံ ဥဂ္ဂဏှိတွာ ပေသကာရေဟိ သဒ္ဓိံ သာလာယ ကမ္မံ ကရောတိ. အညေသံ ဣတ္ထိယော ပါတောဝ ဘတ္တံ သမ္ပာဒေတွာ အာဟရိံသု, တဿ ဘရိယာ န တာဝ အာဂစ္ဆတိ. သော ဣတရေသု ကမ္မံ ဝိဿဇ္ဇေတွာ ဘုဉ္ဇမာနေသု တသရံ ဝဋ္ဋေန္တော နိသီဒိ. သာ ပစ္ဆာ အဂမာသိ. အထ နံ သော ‘‘အတိစိရေန [Pg.172] အာဂတာသီ’’တိ တဇ္ဇေသိ. မာတုဂါမော စ နာမ အပိ စက္ကဝတ္တိရာဇာနံ အတ္တနိ ပဋိဗဒ္ဓစိတ္တံ ဉတွာ ဒါသံ ဝိယ သလ္လက္ခေတိ. တသ္မာ သာ ဧဝမာဟ – ‘‘အညေသံ ဃရေ ဒါရုပဏ္ဏလောဏာဒီနိ သန္နိဟိတာနိ, ဗာဟိရတော အာဟရိတွာ ဒါယကာ ပေသနတကာရကာပိ အတ္ထိ, အဟံ ပန ဧကိကာဝ, တွမ္ပိ မယှံ ဃရေ ဣဒံ အတ္ထိ ဣဒံ နတ္ထီတိ န ဇာနာသိ. သစေ ဣစ္ဆသိ, ဘုဉ္ဇ, နော စေ ဣစ္ဆသိ, မာ ဘုဉ္ဇာ’’တိ. သော ‘‘န ကေဝလဉ္စ ဥဿူရေ ဘတ္တံ အာဟရသိ, ဝါစာယပိ မံ ဃဋ္ဋေသီ’’တိ ကုဇ္ဈိတွာ အညံ ပဟရဏံ အပဿန္တော တမေဝ တသရဒဏ္ဍကံ တသရတော လုဉ္စိတွာ ခိပိ. သာ တံ အာဂစ္ဆန္တံ ဒိသွာ ဤသကံ ပရိဝတ္တိ. တသရဒဏ္ဍကဿ စ ကောဋိ နာမ တိခိဏာ ဟောတိ, သာ တဿာ ပရိဝတ္တမာနာယ အက္ခိကောဋိယံ ပဝိသိတွာ အဋ္ဌာသိ. သာ ဥဘောဟိ ဟတ္ထေဟိ ဝေဂေန အက္ခိံ အဂ္ဂဟေသိ, ဘိန္နဋ္ဌာနတော လောဟိတံ ပဂ္ဃရတိ. သော တသ္မိံ ကာလေ ဥပဇ္ဈာယဿ ဝစနံ အနုဿရိ – ‘‘ဣဒံ သန္ဓာယ မံ ဥပဇ္ဈာယော ‘အနာဂတေ ကာလေ ကာဏပေသကာရိယာ ဟတ္ထေဟိ မဒ္ဒိတကဉ္ဇိယံ ပိဝိဿသီ’တိ အာဟ, ဣဒံ ထေရေန ဒိဋ္ဌံ ဘဝိဿတိ, အဟော ဒီဃဒဿီ အယျော’’တိ မဟာသဒ္ဒေန ရောဒိတုံ အာရဘိ. တမေနံ အညေ – ‘‘အလံ, အာဝုသော, မာ ရောဒိ, အက္ခိ နာမ ဘိန္နံ န သက္ကာ ရောဒနေန ပဋိပါကတိကံ ကာတု’’န္တိ အာဟံသု. သော ‘‘နာဟမေတမတ္ထံ ရောဒါမိ, အပိစ ခေါ ဣမံ သန္ဓာယ ရောဒါမီ’’တိ သဗ္ဗံ ပဋိပါဋိယာ ကထေသိ. ဧဝံ ဥပ္ပန္နာ သမထဝိပဿနာ နိရုဇ္ဈမာနာ အနတ္ထာယ သံဝတ္တန္တိ.

He learned the work of a weaver and worked in the workshop with the weavers. The wives of the others prepared their meal early and brought it, but his wife had not yet come. While the others, having set aside their work, were eating, he sat spinning the shuttle. She came later. Then he threatened her, saying, 'You have come very late!' Now, a woman, it is said, knowing a universal monarch is devoted to her, regards him as a mere slave. Therefore, she said this: 'In the homes of others, firewood, greens, salt, and so on are stored up; there are also people to bring things from outside, givers and messengers. But I am all alone, and you do not know what is in my house and what is not. If you wish to eat, eat. If you do not wish to eat, do not eat.' He, becoming angry, said, 'Not only do you bring the meal late, but you also assault me with words!' Not seeing any other weapon, he plucked the shuttle-stick from the shuttle and threw it. Seeing it coming towards her, she turned slightly. The tip of a shuttle-stick is sharp, and as she was turning, it entered the corner of her eye and lodged there. She quickly covered her eye with both hands, and blood flowed from the pierced spot. At that moment, he recalled the words of his preceptor: 'It was with reference to this that my preceptor said, "In the future, you will drink rice-gruel squeezed by the hands of a one-eyed weaver woman." This must have been foreseen by the Elder. Oh, how far-seeing is the noble one!' And he began to weep with a loud voice. The others said to him, 'Enough, friend, do not weep. A pierced eye cannot be made as it was before by weeping.' He said, 'I am not weeping for this matter, but rather I am weeping with reference to this,' and he related the entire story in order. Thus, tranquility and insight, having arisen, when they cease, lead to what is not beneficial.

အပရမ္ပိ ဝတ္ထု – တိံသမတ္တာ ဘိက္ခူ ကလျာဏိမဟာစေတိယံ ဝန္ဒိတွာ အဋဝိမဂ္ဂေန မဟာမဂ္ဂံ ဩတရမာနာ အန္တရာမဂ္ဂေ ဈာမခေတ္တေ ကမ္မံ ကတွာ အာဂစ္ဆန္တံ ဧကံ မနုဿံ အဒ္ဒသံသု. တဿ သရီရံ မသိမက္ခိတံ ဝိယ အဟောသိ. မသိမက္ခိတံယေဝ ဧကံ ကာသာဝံ ကစ္ဆံ ပီဠေတွာ နိဝတ္ထံ, ဩလောကိယမာနော ဈာမခါဏုကော ဝိယ ခါယတိ. သော ဒိဝသဘာဂေ ကမ္မံ ကတွာ ဥပဍ္ဎဇ္ဈာယမာနာနံ ဒါရူနံ ကလာပံ ဥက္ခိပိတွာ ပိဋ္ဌိယံ ဝိပ္ပကိဏ္ဏေဟိ ကေသေဟိ ကုမ္မဂ္ဂေန အာဂန္တွာ ဘိက္ခူနံ သမ္မုခေ အဋ္ဌာသိ. သာမဏေရာ ဒိသွာ အညမညံ ဩလောကယမာနာ, – ‘‘အာဝုသော, တုယှံ ပိတာ တုယှံ မဟာပိတာ တုယှံ မာတုလော’’တိ ဟသမာနာ ဂန္တွာ ‘‘ကောနာမော တွံ ဥပါသကာ’’တိ နာမံ ပုစ္ဆိံသု. သော နာမံ ပုစ္ဆိတော ဝိပ္ပဋိသာရီ ဟုတွာ ဒါရုကလာပံ ဆဍ္ဍေတွာ [Pg.173] ဝတ္ထံ သံဝိဓာယ နိဝါသေတွာ မဟာထေရေ ဝန္ဒိတွာ ‘‘တိဋ္ဌထ တာဝ, ဘန္တေ,’’တိ အာဟ. မဟာထေရာ အဋ္ဌံသု.

Another story. About thirty monks, having paid homage at the Kalyāṇī Mahācetiya, were descending by the forest path to the main road when, on the way, they saw a man coming who had been working in a burnt field. His body was as if smeared with soot. He wore a single saffron robe, also smeared with soot, tucked up tightly. When looked at, he appeared like a burnt stump. Having worked during the day, hoisting a bundle of half-burnt firewood, with his hair scattered on his back, he came by a side-path and stood before the monks. The novices, seeing him, looked at one another and, laughing, said, 'Friend, your father, your grandfather, your uncle!' Then they went and asked his name, 'What is your name, lay supporter?' Being asked his name, he became remorseful, threw down the bundle of firewood, arranged his cloth and wore it properly, paid homage to the great elders, and said, 'Please wait a moment, venerable sirs.' The great elders stood still.

ဒဟရသာမဏေရာ အာဂန္တွာ မဟာထေရာနံ သမ္မုခါပိ ပရိဟာသံ ကရောန္တိ. ဥပါသကော အာဟ – ‘‘ဘန္တေ, တုမှေ မံ ပဿိတွာ ပရိဟသထ, ဧတ္တကေနေဝ မတ္ထကံ ပတ္တမှာတိ မာ သလ္လက္ခေထ. အဟမ္ပိ ပုဗ္ဗေ တုမှာဒိသောဝ သမဏော အဟောသိံ. တုမှာကံ ပန စိတ္တေကဂ္ဂတာမတ္တကမ္ပိ နတ္ထိ, အဟံ ဣမသ္မိံ သာသနေ မဟိဒ္ဓိကော မဟာနုဘာဝေါ အဟောသိံ, အာကာသံ ဂဟေတွာ ပထဝိံ ကရောမိ, ပထဝိံ အာကာသံ. ဒူရံ ဂဏှိတွာ သန္တိကံ ကရောမိ, သန္တိကံ ဒူရံ. စက္ကဝါဠသတသဟဿံ ခဏေန ဝိနိဝိဇ္ဈာမိ. ဟတ္ထေ မေ ပဿထ, ဣဒါနိ မက္ကဋဟတ္ထသဒိသာ, အဟံ ဣမေဟေဝ ဟတ္ထေဟိ ဣဓ နိသိန္နောဝ စန္ဒိမသူရိယေ ပရာမသိံ. ဣမေသံယေဝ ပါဒါနံ စန္ဒိမသူရိယေ ပါဒကထလိကံ ကတွာ နိသီဒိံ. ဧဝရူပါ မေ ဣဒ္ဓိ ပမာဒေန အန္တရဟိတာ, တုမှေ မာ ပမဇ္ဇိတ္ထ. ပမာဒေန ဟိ ဧဝရူပံ ဗျသနံ ပါပုဏန္တိ. အပ္ပမတ္တာ ဝိဟရန္တာ ဇာတိဇရာမရဏဿ အန္တံ ကရောန္တိ. တသ္မာ တုမှေ မညေဝ အာရမ္မဏံ ကရိတွာ အပ္ပမတ္တာ ဟောထ, ဘန္တေ,’’တိ တဇ္ဇေတွာ ဩဝါဒမဒါသိ. တေ တဿ ကထေန္တဿေဝ သံဝေဂံ အာပဇ္ဇိတွာ ဝိပဿမာနာ တိံသဇနာ တတ္ထေဝ အရဟတ္တံ ပါပုဏိံသူတိ. ဧဝမ္ပိ ဥပ္ပန္နာ သမထဝိပဿနာ နိရုဇ္ဈမာနာ အနတ္ထာယ သံဝတ္တန္တီတိ ဝေဒိတဗ္ဗာ.

Young novices came and made jokes even in the presence of the senior monks. The lay follower said: “Venerable sirs, seeing me, you jest. Do not think, ‘We have reached the pinnacle with just this much.’ I, too, was formerly a monk like you. But you do not have even a measure of one-pointedness of mind. In this Dispensation, I was of great psychic power, of great might. I could take the sky and make it the earth, and the earth the sky. I could take what is distant and make it near, and what is near, distant. In an instant, I could pierce a hundred thousand world-systems. Look at my hands; now they are like a monkey’s hands. But with these very hands, while sitting right here, I touched the sun and moon. Having made the sun and moon a footstool for these very feet, I sat. Psychic power of such a kind disappeared for me through heedlessness. Do not you be heedless. For through heedlessness, one encounters such a disaster. Dwelling heedfully, they make an end of birth, aging, and death. Therefore, venerable sirs, taking me as your object of reflection, be heedful.” Having thus rebuked them, he gave them this advice. While he was still speaking, thirty of them, feeling a sense of spiritual urgency and developing insight, attained Arahantship right there. Thus, it should be understood that even tranquility and insight, having arisen, if they cease, conduce to what is not for one's welfare.

အနုပ္ပန္နာနံ ပါပကာနန္တိ စေတ္ထ ‘‘အနုပ္ပန္နော ဝါ ကာမာသဝေါ န ဥပ္ပဇ္ဇတီ’’တိအာဒီသု ဝုတ္တနယေန အတ္ထော ဝေဒိတဗ္ဗော. ဥပ္ပန္နာနံ ပါပကာနန္တိ ဧတ္ထ ပန စတုဗ္ဗိဓံ ဥပ္ပန္နံ ဝတ္တမာနုပ္ပန္နံ ဘုတွာဝိဂတုပ္ပန္နံ, ဩကာသကတုပ္ပန္နံ, ဘူမိလဒ္ဓုပ္ပန္နန္တိ. တတ္ထ ယေ ကိလေသာ ဝိဇ္ဇမာနာ ဥပ္ပာဒါဒိသမင်္ဂိနော, ဣဒံ ဝတ္တမာနုပ္ပန္နံ နာမ. ကမ္မေ ပန ဇဝိတေ အာရမ္မဏရသံ အနုဘဝိတွာ နိရုဒ္ဓဝိပါကော ဘုတွာ ဝိဂတံ နာမ. ကမ္မံ ဥပ္ပဇ္ဇိတွာ နိရုဒ္ဓံ ဘဝိတွာ ဝိဂတံ နာမ. တဒုဘယမ္ပိ ဘုတွာဝိဂတုပ္ပန္နန္တိ သင်္ခံ ဂစ္ဆတိ. ကုသလာကုသလံ ကမ္မံ အညဿ ကမ္မဿ ဝိပါကံ ပဋိဗာဟိတွာ အတ္တနော ဝိပါကဿ ဩကာသံ ကရောတိ, ဧဝံ ကတေ ဩကာသေ ဝိပါကော ဥပ္ပဇ္ဇမာနော ဩကာသကရဏတော ပဋ္ဌာယ ဥပ္ပန္နောတိ သင်္ခံ ဂစ္ဆတိ. ဣဒံ ဩကာသကတုပ္ပန္နံ နာမ. ပဉ္စက္ခန္ဓာ ပန ဝိပဿနာယ ဘူမိ နာမ. တေ အတီတာဒိဘေဒါ ဟောန္တိ. တေသု အနုသယိတကိလေသာ ပန အတီတာ ဝါ အနာဂတာ ဝါ ပစ္စုပ္ပန္နာ ဝါတိ န ဝတ္တဗ္ဗာ. အတီတခန္ဓေသု အနုသယိတာပိ ဟိ အပ္ပဟီနာဝ ဟောန္တိ, အနာဂတခန္ဓေသု, ပစ္စုပ္ပန္နခန္ဓေသု [Pg.174] အနုသယိတာပိ အပ္ပဟီနာဝ ဟောန္တိ. ဣဒံ ဘူမိလဒ္ဓုပ္ပန္နံ နာမ. တေနာဟု ပေါရာဏာ – ‘‘တာသု တာသု ဘူမီသု အသမုဂ္ဃာတိတကိလေသာ ဘူမိလဒ္ဓုပ္ပန္နာတိ သင်္ခံ ဂစ္ဆန္တီ’’တိ.

Herein, regarding ‘of unarisen evil states,’ the meaning should be understood according to the method stated in such passages as, ‘the unarisen canker of sensual desire does not arise.’ Regarding ‘of arisen evil states,’ however, the ‘arisen’ is fourfold: (1) presently arisen, (2) arisen as having been experienced and passed away, (3) arisen by gaining an opportunity, and (4) arisen by obtaining a ground. Therein, those defilements that are existing and endowed with arising, etc., are called ‘presently arisen.’ As for kamma, when the impulsion has run its course, the resultant consciousness that has ceased after having experienced the taste of the object is called ‘having experienced and passed away.’ The kamma that has arisen and ceased is called ‘having been and passed away.’ Both of these are reckoned as ‘arisen as having been experienced and passed away.’ Wholesome or unwholesome kamma, having obstructed the result of another kamma, creates an opportunity for its own result. When this opportunity is thus made, the resultant that is arising is, from the moment of the opportunity's creation, reckoned as ‘arisen.’ This is called ‘arisen by gaining an opportunity.’ The five aggregates are called the ‘ground’ for insight. They are of different kinds, such as past, and so on. The latent defilements within them, however, cannot be said to be past, future, or present. For the latent defilements in past aggregates are indeed unabandoned, and those latent in future aggregates and present aggregates are also unabandoned. This is called ‘arisen by obtaining a ground.’ Therefore, the ancients said: ‘The defilements not eradicated in those various grounds are reckoned as “arisen by obtaining a ground.”’

အပရမ္ပိ စတုဗ္ဗိဓံ ဥပ္ပန္နံ သမုဒါစာရုပ္ပန္နံ, အာရမ္မဏာဓိဂဟိတုပ္ပန္နံ, အဝိက္ခမ္ဘိတုပ္ပန္နံ အသမုဂ္ဃာတိတုပ္ပန္နန္တိ. တတ္ထ သမ္ပတိ ဝတ္တမာနံယေဝ သမုဒါစာရုပ္ပန္နံ နာမ. သကိံ စက္ခူနိ ဥမ္မီလေတွာ အာရမ္မဏေ နိမိတ္တေ ဂဟိတေ အနုဿရိတာနုဿရိတက္ခဏေ ကိလေသာ နုပ္ပဇ္ဇိဿန္တီတိ န ဝတ္တဗ္ဗာ. ကသ္မာ? အာရမ္မဏဿ အဓိဂဟိတတ္တာ. ယထာ ကိံ? ယထာ ခီရရုက္ခဿ ကုဌာရိယာ အာဟတာဟတဋ္ဌာနေ ခီရံ န နိက္ခမိဿတီတိ န ဝတ္တဗ္ဗံ, ဧဝံ. ဣဒံ အာရမ္မဏာဓိဂဟိတုပ္ပန္နံ နာမ. သမာပတ္တိယာ အဝိက္ခမ္ဘိတာ ကိလေသာ ပန ဣမသ္မိံ နာမ ဌာနေ နုပ္ပဇ္ဇိဿန္တီတိ န ဝတ္တဗ္ဗာ. ကသ္မာ? အဝိက္ခမ္ဘိတတ္တာ. ယထာ ကိံ? ယထာ သစေ ခီရရုက္ခေ ကုဌာရိယာ အာဟနေယျုံ, ဣမသ္မိံ နာမ ဌာနေ ခီရံ န နိက္ခမေယျာတိ န ဝတ္တဗ္ဗံ, ဧဝံ. ဣဒံ အဝိက္ခမ္ဘိတုပ္ပန္နံ နာမ. မဂ္ဂေန အသမုဂ္ဃာတိတကိလေသာ ပန ဘဝဂ္ဂေ နိဗ္ဗတ္တဿာပိ ဥပ္ပဇ္ဇန္တီတိ ပုရိမနယေနေဝ ဝိတ္ထာရေတဗ္ဗံ. ဣဒံ အသမုဂ္ဃာတိတုပ္ပန္နံ နာမ.

Furthermore, the ‘arisen’ is fourfold: (1) arisen as active manifestation, (2) arisen by having grasped the object, (3) arisen as unsuppressed, and (4) arisen as uneradicated. Therein, that which is presently occurring is called ‘arisen as active manifestation.’ After opening the eyes once and grasping the sign in an object, it cannot be said that defilements will not arise at every moment of recollection. Why? Because the object has been grasped. Just as it cannot be said that sap will not flow from a milkwood tree at every spot struck by an axe, so it is. This is called ‘arisen by having grasped the object.’ As for defilements not suppressed by meditative attainment, it cannot be said that they will not arise in this or that situation. Why? Because they are unsuppressed. Just as it cannot be said that if one were to strike a milkwood tree with an axe, sap would not flow from this or that spot, so it is. This is called ‘arisen as unsuppressed.’ As for defilements not eradicated by the path, they arise even for one reborn at the peak of existence; this should be elaborated in the same way as before. This is called ‘arisen as uneradicated.’

ဣမေသု ဥပ္ပန္နေသု ဝတ္တမာနုပ္ပန္နံ ဘုတွာဝိဂတုပ္ပန္နံ ဩကာသကတုပ္ပန္နံ သမုဒါစာရုပ္ပန္နန္တိ စတုဗ္ဗိဓံ ဥပ္ပန္နံ န မဂ္ဂဝဇ္ဈံ, ဘူမိလဒ္ဓုပ္ပန္နံ အာရမ္မဏာဓိဂဟိတုပ္ပန္နံ အဝိက္ခမ္ဘိတုပ္ပန္နံ အသမုဂ္ဃာတိတုပ္ပန္နန္တိ စတုဗ္ဗိဓံ မဂ္ဂဝဇ္ဈံ. မဂ္ဂေါ ဟိ ဥပ္ပဇ္ဇမာနော ဧတေ ကိလေသေ ပဇဟတိ. သော ယေ ကိလေသေ ပဇဟတိ, တေ အတီတာ ဝါ အနာဂတာ ဝါ ပစ္စုပ္ပန္နာ ဝါတိ န ဝတ္တဗ္ဗာ. ဝုတ္တမ္ပိ စေတံ –

Among these arisen states, the four kinds—(1) presently arisen, (2) arisen as having been experienced and passed away, (3) arisen by gaining an opportunity, and (4) arisen as active manifestation—are not to be destroyed by the path. The four kinds—(1) arisen by obtaining a ground, (2) arisen by having grasped the object, (3) arisen as unsuppressed, and (4) arisen as uneradicated—are to be destroyed by the path. For the path, when arising, abandons these defilements. The defilements that it abandons cannot be said to be past, future, or present. And this has been stated:

‘‘ဟဉ္စိ အတီတေ ကိလေသေ ပဇဟတိ, တေန ဟိ ခီဏံ ခေပေတိ, နိရုဒ္ဓံ နိရောဓေတိ, ဝိဂတံ ဝိဂမေတိ အတ္ထင်္ဂတံ အတ္ထင်္ဂမေတိ. အတီတံ ယံ နတ္ထိ, တံ ပဇဟတိ. ဟဉ္စိ အနာဂတေ ကိလေသေ ပဇဟတိ, တေန ဟိ အဇာတံ ပဇဟတိ, အနိဗ္ဗတ္တံ, အနုပ္ပန္နံ, အပါတုဘူတံ ပဇဟတိ. အနာဂတံ ယံ နတ္ထိ, တံ ပဇဟတိ, ဟဉ္စိ ပစ္စုပ္ပန္နေ ကိလေသေ ပဇဟတိ, တေန ဟိ ရတ္တော ရာဂံ ပဇဟတိ, ဒုဋ္ဌော ဒေါသံ, မူဠှော မောဟံ, ဝိနိဗဒ္ဓေါ မာနံ, ပရာမဋ္ဌော ဒိဋ္ဌိံ, ဝိက္ခေပဂတော ဥဒ္ဓစ္စံ, အနိဋ္ဌင်္ဂတော ဝိစိကိစ္ဆံ, ထာမဂတော အနုသယံ ပဇဟတိ. ကဏှသုက္ကဓမ္မာ ယုဂနဒ္ဓါ သမမေဝ ဝတ္တန္တိ. သံကိလေသိကာ မဂ္ဂဘာဝနာ ဟောတိ…ပေ… တေန ဟိ နတ္ထိ မဂ္ဂဘာဝနာ, နတ္ထိ ဖလသစ္ဆိကိရိယာ, နတ္ထိ ကိလေသပ္ပဟာနံ, နတ္ထိ ဓမ္မာဘိသမယောတိ. အတ္ထိ [Pg.175] မဂ္ဂဘာဝနာ…ပေ… အတ္ထိ ဓမ္မာဘိသမယောတိ. ယထာ ကထံ ဝိယ, သေယျထာပိ တရုဏော ရုက္ခော အဇာတဖလော…ပေ… အပါတုဘူတာယေဝ န ပါတုဘဝန္တီ’’တိ.

“If one were to abandon defilements in the past, then one would be exhausting what is exhausted, causing to cease what has ceased, removing what is removed, and causing to disappear what has disappeared. One would be abandoning the past, which does not exist. If one were to abandon defilements in the future, then one would be abandoning what is unborn, unproduced, unarisen, and unmanifested. One would be abandoning the future, which does not exist. If one were to abandon defilements in the present, then one who is lustful would be abandoning lust; one who is hateful, hatred; one who is deluded, delusion; one who is bound, conceit; one who grasps, wrong view; one who is distracted, restlessness; one who is undecided, doubt; one who is strong in defilements, latent tendencies. Dark and bright qualities would proceed yoked together. The development of the path would be defiling... Therefore, is there no development of the path, no realization of the fruit, no abandoning of defilements, and no comprehension of the Dhamma? There is development of the path... there is comprehension of the Dhamma. How so? It is like a young tree that has not yet borne fruit... what has not yet manifested simply does not manifest.”

ဣတိ ပါဠိယံ အဇာတဖလရုက္ခော အာဂတော, ဇာတဖလရုက္ခေန ပန ဒီပေတဗ္ဗံ. ယထာ ဟိ သဖလော တရုဏမ္ဗရုက္ခော, တဿ ဖလာနိ မနုဿာ ပရိဘုဉ္ဇေယျုံ, သေသာနိ ပါတေတွာ ပစ္ဆိယော ပူရေယျုံ. အထညော ပုရိသော တံ ဖရသုနာ ဆိန္ဒေယျ, တေနဿ နေဝ အတီတာနိ ဖလာနိ နာသိတာနိ ဟောန္တိ, န အနာဂတပစ္စုပ္ပန္နာနိ နာသိတာနိ. အတီတာနိ ဟိ မနုဿေဟိ ပရိဘုတ္တာနိ, အနာဂတာနိ အနိဗ္ဗတ္တာနိ, န သက္ကာ နာသေတုံ. ယသ္မိံ ပန သမယေ သော ဆိန္နော, တဒါ ဖလာနိယေဝ နတ္ထီတိ ပစ္စုပ္ပန္နာနိပိ အနာသိတာနိ. သစေ ပန ရုက္ခော အစ္ဆိန္နော, အထဿ ပထဝီရသဉ္စ အာပေါရသဉ္စ အာဂမ္မ ယာနိ ဖလာနိ နိဗ္ဗတ္တေယျုံ, တာနိ နာသိတာနိ ဟောန္တိ. တာနိ ဟိ အဇာတာနေဝ န ဇာယန္တိ, အနိဗ္ဗတ္တာနေဝ န နိဗ္ဗတ္တန္တိ, အပါတုဘူတာနေဝ န ပါတုဘဝန္တိ, ဧဝမေဝ မဂ္ဂေါ နာပိ အတီတာဒိဘေဒေ ကိလေသေ ပဇဟတိ, နာပိ န ပဇဟတိ. ယေသဉှိ ကိလေသာနံ မဂ္ဂေန ခန္ဓေသု အပရိညာတေသု ဥပ္ပတ္တိ သိယာ, မဂ္ဂေန ဥပ္ပဇ္ဇိတွာ ခန္ဓာနံ ပရိညာတတ္တာ တေ ကိလေသာ အဇာတာဝ န ဇာယန္တိ, အနိဗ္ဗတ္တာဝ န နိဗ္ဗတ္တန္တိ, အပါတုဘူတာဝ န ပါတုဘဝန္တိ, တရုဏပုတ္တာယ ဣတ္ထိယာ ပုန အဝိဇာယနတ္ထံ, ဗျာဓိတာနံ ရောဂဝူပသမနတ္ထံ ပီတဘေသဇ္ဇေဟိ စာပိ အယမတ္ထော ဝိဘာဝေတဗ္ဗော. ဧဝံ မဂ္ဂေါ ယေ ကိလေသေ ပဇဟတိ, တေ အတီတာ ဝါ အနာဂတာ ဝါ ပစ္စုပ္ပန္နာ ဝါတိ န ဝတ္တဗ္ဗာ, န စ မဂ္ဂေါ ကိလေသေ န ပဇဟတိ. ယေ ပန မဂ္ဂေါ ကိလေသေ ပဇဟတိ, တေ သန္ဓာယ ‘‘ဥပ္ပန္နာနံ ပါပကာန’’န္တိအာဒိ ဝုတ္တံ.

Thus, in the Pāḷi, the simile of the tree that has not yet borne fruit is given, but it should be illustrated with a tree that has borne fruit. For instance, there might be a young, fruit-bearing mango tree. People might enjoy its fruits, and having shaken down the rest, they might fill their baskets. Then another person might cut it down with an axe. By this, neither its past fruits are destroyed, nor are its future and present fruits destroyed. For the past fruits have been consumed by people, and the future fruits are unproduced; they cannot be destroyed. And at the time it is cut, there are simply no fruits, so the present fruits are also not destroyed. But if the tree were not cut, then depending on the nutrients of the earth and water, whatever fruits would have been produced, those fruits are destroyed. For those fruits, being unborn, do not arise; being unproduced, they do not come into being; being unmanifested, they do not manifest. In the very same way, the path neither abandons defilements distinguished as past, future, or present, nor does it not abandon them. For those defilements that would arise if the aggregates were not fully understood by the path—once the path has arisen and the aggregates are fully understood, those defilements, being unborn, do not arise; being unproduced, they do not come into being; being unmanifested, they do not manifest. This meaning should also be clarified by the examples of a woman with a young son for the purpose of not giving birth again, and of medicine drunk by the sick for the calming of disease. Thus, the defilements that the path abandons cannot be said to be past, future, or present. And yet, it is not that the path does not abandon defilements. It is with reference to the defilements that the path does abandon that it is said, ‘of arisen evil states,’ and so on.

န ကေဝလဉ္စ မဂ္ဂေါ ကိလေသေယေဝ ပဇဟတိ, ကိလေသာနံ ပန အပ္ပဟီနတ္တာ ယေ စ ဥပ္ပဇ္ဇေယျုံ ဥပါဒိန္နကက္ခန္ဓာ, တေပိ ပဇဟတိယေဝ. ဝုတ္တမ္ပိ စေတံ – ‘‘သောတာပတ္တိမဂ္ဂဉာဏေန အဘိသင်္ခါရဝိညာဏဿ နိရောဓေန သတ္တ ဘဝေ ဌပေတွာ အနမတဂ္ဂေ သံသာရေ ယေ ဥပ္ပဇ္ဇေယျုံ နာမဉ္စ ရူပဉ္စ, ဧတ္ထေတေ နိရုဇ္ဈန္တီ’’တိ (စူဠနိ. ၆) ဝိတ္ထာရော. ဣတိ မဂ္ဂေါ ဥပါဒိန္နအနုပါဒိန္နတော ဝုဋ္ဌာတိ. ဘဝဝသေန ပန သောတာပတ္တိမဂ္ဂေါ အပါယဘဝတော ဝုဋ္ဌာတိ, သကဒါဂါမိမဂ္ဂေါ သုဂတိဘဝေကဒေသတော, အနာဂါမိမဂ္ဂေါ သုဂတိကာမဘဝတော, အရဟတ္တမဂ္ဂေါ [Pg.176] ရူပါရူပဘဝတော ဝုဋ္ဌာတိ. သဗ္ဗဘဝေဟိ ဝုဋ္ဌာတိယေဝါတိပိ ဝဒန္တိ.

And not only does the path abandon the defilements, but because the defilements have not been abandoned, it also abandons whatever appropriated aggregates would arise. And this has been stated: ‘Through the knowledge of the stream-entry path, with the cessation of karmically formative consciousness, setting aside seven existences, whatever name and form would arise in beginningless saṃsāra, they cease right here.’ This is the detailed explanation. Thus, the path emerges from the appropriated aggregates. In terms of existence, the stream-entry path emerges from existence in the plane of misery; the once-returner path emerges from a part of existence in the happy destinations; the non-returner path emerges from sensual existence in the happy destinations; and the Arahant path emerges from form and formless existence. Some also say that it emerges from all existences whatsoever.

အထ မဂ္ဂက္ခဏေ ကထံ အနုပ္ပန္နာနံ ဥပ္ပာဒါယ ဘာဝနာ ဟောတိ, ကထံ ဝါ ဥပ္ပန္နာနံ ဌိတိယာတိ. မဂ္ဂပ္ပဝတ္တိယာယေဝ. မဂ္ဂေါ ဟိ ပဝတ္တမာနော ပုဗ္ဗေ အနုပ္ပန္နပုဗ္ဗတ္တာ အနုပ္ပန္နော နာမ ဝုစ္စတိ. အနာဂတပုဗ္ဗဉှိ ဌာနံ အာဂန္တွာ အနနုဘူတပုဗ္ဗံ ဝါ အာရမ္မဏံ အနုဘဝိတွာ ဝတ္တာရော ဘဝန္တိ ‘‘အနာဂတဋ္ဌာနံ အာဂတမှာ, အနနုဘူတံ အာရမ္မဏံ အနုဘဝါမာ’’တိ. ယာ စဿ ပဝတ္တိ, အယမေဝ ဌိတိ နာမာတိ ဌိတိယာ ဘာဝေတီတိပိ ဝတ္တုံ ဝဋ္ဋတိ.

Then, at the moment of the path, how is there development for the arising of what is unarisen? And how is there development for the stability of what has arisen? It is through the very occurrence of the path. For the path, as it occurs, is called ‘unarisen’ because it has never arisen before. Indeed, having come to a place not come to before, or having experienced an object not experienced before, people say, ‘We have come to a place not come to before; we are experiencing an object not experienced before.’ And whatever occurrence the path has, this very occurrence is called ‘stability.’ Thus, it is also fitting to say that one develops for the sake of stability.

ဣဒ္ဓိပါဒေသု သင်္ခေပကထာ စေတောခိလသုတ္တေ (မ. နိ. ၁.၁၈၅ အာဒယော) ဝုတ္တာ. ဥပသမမာနံ ဂစ္ဆတိ, ကိလေသူပသမတ္ထံ ဝါ ဂစ္ဆတီတိ ဥပသမဂါမီ. သမ္ဗုဇ္ဈမာနာ ဂစ္ဆတိ, မဂ္ဂသမ္ဗောဓတ္ထာယ ဝါ ဂစ္ဆတီတိ သမ္ဗောဓဂါမီ.

A brief discussion on the bases of spiritual power is given in the Cetokhila Sutta. It goes while bringing calm, or it goes for the purpose of calming the defilements; therefore, it is called ‘leading to calm.’ It goes while awakening, or it goes for the purpose of awakening to the path; therefore, it is called ‘leading to awakening.’

ဝိဝေကနိဿိတာဒီနိ သဗ္ဗာသဝသံဝရေ ဝုတ္တာနိ. အယမေတ္ထ သင်္ခေပေါ, ဝိတ္ထာရတော ပနာယံ ဗောဓိပက္ခိယကထာ ဝိသုဒ္ဓိမဂ္ဂေ ဝုတ္တာ.

‘Based on seclusion,’ and so on, are mentioned in the discourse on the restraint of all taints. This here is the summary. But in detail, this discussion on the requisites of enlightenment is given in the Visuddhimagga.

၂၄၈. ဝိမောက္ခကထာယံ ဝိမောက္ခေတိ ကေနဋ္ဌေန ဝိမောက္ခာ, အဓိမုစ္စနဋ္ဌေန. ကော ပနာယံ အဓိမုစ္စနဋ္ဌော နာမ? ပစ္စနီကဓမ္မေဟိ စ သုဋ္ဌု မုစ္စနဋ္ဌော, အာရမ္မဏေ စ အဘိရတိဝသေန သုဋ္ဌု မုစ္စနဋ္ဌော, ပိတုအင်္ကေ ဝိဿဋ္ဌင်္ဂပစ္စင်္ဂဿ ဒါရကဿ သယနံ ဝိယ အနိဂ္ဂဟိတဘာဝေန နိရာသင်္ကတာယ အာရမ္မဏေ ပဝတ္တီတိ ဝုတ္တံ ဟောတိ. အယံ ပနတ္ထော ပစ္ဆိမဝိမောက္ခေ နတ္ထိ, ပုရိမေသု သဗ္ဗေသု အတ္ထိ. ရူပီ ရူပါနိ ပဿတီတိ ဧတ္ထ အဇ္ဈတ္တကေသာဒီသု နီလကသိဏာဒိဝသေန ဥပ္ပာဒိတံ ရူပဇ္ဈာနံ ရူပံ, တဒဿ အတ္ထီတိ ရူပီ. ဗဟိဒ္ဓါ ရူပါနိ ပဿတီတိ ဗဟိဒ္ဓါပိ နီလကသိဏာဒီနိ ရူပါနိ ဈာနစက္ခုနာ ပဿတိ. ဣမိနာ အဇ္ဈတ္တ ဗဟိဒ္ဓါဝတ္ထုကေသု ကသိဏေသု ဥပ္ပာဒိတဇ္ဈာနဿ ပုဂ္ဂလဿ စတ္တာရိပိ ရူပါဝစရဇ္ဈာနာနိ ဒဿိတာနိ.

248. In the discourse on liberations, by what meaning are they 'liberations'? By the meaning of being especially released. And what is this meaning of being especially released? It is the meaning of being thoroughly released from opposing states, and the meaning of being thoroughly inclined towards the object by way of extreme delight. Like the lying down of a child with its major and minor limbs relaxed on its father's lap, it is said that the jhāna proceeds in the object through the absence of suppressed opposing states and through fearlessness. This meaning, however, is not present in the final liberation, but it is present in all the preceding ones. 'One who has form sees forms': here, the form-sphere jhāna produced by means of the blue kasiṇa, etc., on internal objects such as hair, is 'form'. That person has that form; therefore, they are called rūpī (one who has form). 'Sees forms' means one sees external forms, such as the blue kasiṇa, etc., with the eye of jhāna. By this, the four form-sphere jhānas of a person who has produced jhāna in kasiṇas based on internal and external objects are shown.

အဇ္ဈတ္တံ အရူပသညီတိ အဇ္ဈတ္တံ န ရူပသညီ, အတ္တနော ကေသာဒီသု အနုပ္ပာဒိတရူပါဝစရဇ္ဈာနောတိ အတ္ထော. ဣမိနာ ဗဟိဒ္ဓါ ပရိကမ္မံ ကတွာ ဗဟိဒ္ဓါဝ ဥပ္ပာဒိတဇ္ဈာနဿ ရူပါဝစရဇ္ဈာနာနိ ဒဿိတာနိ. သုဘန္တေဝ အဓိမုတ္တော ဟောတီတိ ဣမိနာ သုဝိသုဒ္ဓေသု နီလာဒီသု ဝဏ္ဏကသိဏေသု ဈာနာနိ ဒဿိတာနိ. တတ္ထ ကိဉ္စာပိ အန္တောအပ္ပနာယံ သုဘန္တိ [Pg.177] အာဘောဂေါ နတ္ထိ, ယော ပန သုဝိသုဒ္ဓံ သုဘကသိဏံ အာရမ္မဏံ ကတွာ ဝိဟရတိ, သော ယသ္မာ သုဘန္တိ အဓိမုတ္တော ဟောတီတိ ဝတ္တဗ္ဗတံ အာပဇ္ဇတိ, တသ္မာ ဧဝံ ဒေသနာ ကတာ. ပဋိသမ္ဘိဒါမဂ္ဂေ ပန ‘‘ကထံ သုဘန္တေဝ အဓိမုတ္တော ဟောတီတိ ဝိမောက္ခော. ဣဓ ဘိက္ခု မေတ္တာသဟဂတေန စေတသာ ဧကံ ဒိသံ ဖရိတွာ ဝိဟရတိ…ပေ… မေတ္တာယ ဘာဝိတတ္တာ သတ္တာ အပ္ပဋိကူလာ ဟောန္တိ. ကရုဏာသဟဂတေန, မုဒိတာသဟဂတေန, ဥပေက္ခာသဟဂတေန စေတသာ ဧကံ ဒိသံ ဖရိတွာ ဝိဟရတိ…ပေ… ဥပေက္ခာယ ဘာဝိတတ္တာ သတ္တာ အပ္ပဋိကူလာ ဟောန္တိ. ဧဝံ သုဘန္တေဝ အဓိမုတ္တော ဟောတီတိ ဝိမောက္ခော’’တိ (ပဋိ. မ. ၁.၂၁၂) ဝုတ္တံ.

'Internally not percipient of form' means: internally, one is not percipient of form; the meaning is, a person who has not produced a form-sphere jhāna in one's own hair, and so on. By this, the form-sphere jhānas of a person who has produced jhāna externally, having done the preliminary meditation on external objects, are shown. 'One is intent only on the beautiful': by this, the jhānas that have arisen in the very pure color kasiṇas, such as blue, etc., are shown. Therein, although within absorption there is no advertence 'beautiful,' yet since a person who dwells having made a very pure, beautiful kasiṇa the object is intent on 'beautiful,' they come to be spoken of thus. Therefore, the teaching was given in this way. In the Paṭisambhidāmagga, however, it is said: 'How is it a liberation that "one is intent only on the beautiful"? Here, a bhikkhu dwells pervading one direction with a mind accompanied by loving-kindness… because loving-kindness is developed, beings are not repulsive. With a mind accompanied by compassion, with a mind accompanied by altruistic joy, with a mind accompanied by equanimity, one dwells pervading one direction… because equanimity is developed, beings are not repulsive. Thus, one is intent only on the beautiful—this is a liberation.'

သဗ္ဗသော ရူပသညာနန္တိအာဒီသု ယံ ဝတ္တဗ္ဗံ, တံ သဗ္ဗံ ဝိသုဒ္ဓိမဂ္ဂေ ဝုတ္တမေဝ. အယံ အဋ္ဌမော ဝိမောက္ခောတိ အယံ စတုန္နံ ခန္ဓာနံ သဗ္ဗသော ဝိဿဋ္ဌတ္တာ ဝိမုတ္တတ္တာ အဋ္ဌမော ဥတ္တမော ဝိမောက္ခော နာမ.

Regarding the phrases beginning with 'by the complete overcoming of perceptions of form,' whatever should be said, all of that has already been said in the Visuddhimagga. 'This is the eighth liberation' means: because of the complete relinquishing of and liberation from the four aggregates, this is called the eighth, supreme liberation.

၂၄၉. အဘိဘာယတနကထာယံ အဘိဘာယတနာနီတိ အဘိဘဝနကာရဏာနိ. ကိံ အဘိဘဝန္တိ? ပစ္စနီကဓမ္မေပိ အာရမ္မဏာနိပိ. တာနိ ဟိ ပဋိပက္ခဘာဝေန ပစ္စနီကဓမ္မေ အဘိဘဝန္တိ, ပုဂ္ဂလဿ ဉာဏုတ္တရိတာယ အာရမ္မဏာနိ. အဇ္ဈတ္တံ ရူပသညီတိအာဒီသု ပန အဇ္ဈတ္တရူပေ ပရိကမ္မဝသေန အဇ္ဈတ္တံ ရူပသညီ နာမ ဟောတိ. အဇ္ဈတ္တဉ္စ နီလပရိကမ္မံ ကရောန္တော ကေသေ ဝါ ပိတ္တေ ဝါ အက္ခိတာရကာယ ဝါ ကရောတိ, ပီတပရိကမ္မံ ကရောန္တော မေဒေ ဝါ ဆဝိယာ ဝါ ဟတ္ထတလပါဒတလေသု ဝါ အက္ခီနံ ပီတဋ္ဌာနေ ဝါ ကရောတိ, လောဟိတပရိကမ္မံ ကရောန္တော မံသေ ဝါ လောဟိတေ ဝါ ဇိဝှာယ ဝါ အက္ခီနံ ရတ္တဋ္ဌာနေ ဝါ ကရောတိ, ဩဒါတပရိကမ္မံ ကရောန္တော အဋ္ဌိမှိ ဝါ ဒန္တေ ဝါ နခေ ဝါ အက္ခီနံ သေတဋ္ဌာနေ ဝါ ကရောတိ. တံ ပန သုနီလံ သုပီတကံ သုလောဟိတကံ သုဩဒါတံ န ဟောတိ, အသုဝိသုဒ္ဓမေဝ ဟောတိ.

249. In the discourse on the bases of mastery, 'bases of mastery' are the causes of overcoming. What do they overcome? Opposing states and also objects. For they overcome opposing states by being their opposites, and they overcome objects because of the person's superior knowledge. In phrases such as 'internally percipient of form,' one is called 'internally percipient of form' by means of preliminary meditation on internal forms. And when one undertakes the preliminary meditation on blue internally, one does so on the hair, bile, or the pupils of the eyes. When one undertakes the preliminary meditation on yellow, one does so on the fat, skin, palms of the hands and soles of the feet, or the yellow parts of the eyes. When one undertakes the preliminary meditation on red, one does so on the flesh, blood, tongue, or the red parts of the eyes. When one undertakes the preliminary meditation on white, one does so on the bones, teeth, nails, or the white parts of the eyes. However, that is not perfectly blue, perfectly yellow, perfectly red, or perfectly white; it is just impure.

ဧကော ဗဟိဒ္ဓါ ရူပါနိ ပဿတီတိ ယဿေတံ ပရိကမ္မံ အဇ္ဈတ္တံ ဥပ္ပန္နံ ဟောတိ, နိမိတ္တံ ပန ဗဟိဒ္ဓါ, သော ဧဝံ အဇ္ဈတ္တံ ပရိကမ္မဿ ဗဟိဒ္ဓါ စ အပ္ပနာယ ဝသေန – ‘‘အဇ္ဈတ္တံ ရူပသညီ ဧကော ဗဟိဒ္ဓါ ရူပါနိ ပဿတီ’’တိ ဝုစ္စတိ. ပရိတ္တာနီတိ အဝဍ္ဎိတာနိ. သုဝဏ္ဏဒုဗ္ဗဏ္ဏာနီတိ သုဝဏ္ဏာနိ ဝါ ဟောန္တု ဒုဗ္ဗဏ္ဏာနိ ဝါ, ပရိတ္တဝသေနေဝ ဣဒမဘိဘာယတနံ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ. တာနိ [Pg.178] အဘိဘုယျာတိ ယထာ နာမ သမ္ပန္နဂဟဏိကော ကဋစ္ဆုမတ္တံ ဘတ္တံ လဘိတွာ ‘‘ကိမေတ္ထ ဘုဉ္ဇိတဗ္ဗံ အတ္ထီ’’တိ သင်္ကဍ္ဎိတွာ ဧကကဗဠမေဝ ကရောတိ, ဧဝမေဝံ ဉာဏုတ္တရိကော ပုဂ္ဂလော ဝိသဒဉာဏော – ‘‘ကိမေတ္ထ ပရိတ္တကေ အာရမ္မဏေ သမာပဇ္ဇိတဗ္ဗံ အတ္ထိ, နာယံ မမ ဘာရော’’တိ တာနိ ရူပါနိ အဘိဘဝိတွာ သမာပဇ္ဇတိ, သဟ နိမိတ္တုပ္ပာဒေနေဝေတ္ထ အပ္ပနံ ပါပေတီတိ အတ္ထော. ဇာနာမိ ပဿာမီတိ ဣမိနာ ပနဿ အာဘောဂေါ ကထိတော, သော စ ခေါ သမာပတ္တိတော ဝုဋ္ဌိတဿ, န အန္တောသမာပတ္တိယံ. ဧဝံသညီ ဟောတီတိ အာဘောဂသညာယပိ ဈာနသညာယပိ ဧဝံသညီ ဟောတိ. အဘိဘဝသညာ ဟိဿ အန္တောသမာပတ္တိယံ အတ္ထိ, အာဘောဂသညာ ပန သမာပတ္တိတော ဝုဋ္ဌိတဿေဝ.

'One sees forms externally': for a person for whom this preliminary meditation has arisen internally, but the counterpart sign has arisen externally, that person, by means of internal preliminary meditation and external absorption, is called 'one who, being percipient of form internally, sees forms externally.' 'Limited' means undeveloped. 'Of beautiful or ugly color' means: whether they are of beautiful color or of ugly color, it should be understood that this base of mastery is spoken of solely by way of the limited sign. 'Mastering them': just as a person with a large storehouse, having obtained a mere ladleful of food, thinks, 'What is there to eat here?' and gathers it into a single mouthful, so too a person of superior knowledge, of clear knowledge, thinks, 'What is there to attain absorption in, in this limited object? This is no burden for me.' Thinking thus, one masters those forms and attains absorption. The meaning is: one causes the mind to reach absorption here simultaneously with the arising of the sign. 'I know, I see': by this, their advertence is described. And that is described for one who has emerged from the attainment, not while within the attainment. 'Is one of such perception' means: one is of such perception both by the perception of advertence and by the perception of jhāna. Indeed, for them, the perception of mastery exists even within the attainment, but the perception of advertence exists only for one who has emerged from the attainment.

အပ္ပမာဏာနီတိ ဝဍ္ဎိတပ္ပမာဏာနိ, မဟန္တာနီတိ အတ္ထော. အဘိဘုယျာတိ ဧတ္ထ ပန ယထာ မဟဂ္ဃသော ပုရိသော ဧကံ ဘတ္တဝဍ္ဎိတကံ လဘိတွာ ‘‘အညာပိ ဟောတု, အညာပိ ဟောတု, ကိမေသာ မယှံ ကရိဿတီ’’တိ တံ န မဟန္တတော ပဿတိ, ဧဝမေဝ ဉာဏုတ္တရော ပုဂ္ဂလော ဝိသဒဉာဏော ‘‘ကိမေတ္ထ သမာပဇ္ဇိတဗ္ဗံ, နယိဒံ အပ္ပမာဏံ, န မယှံ စိတ္တေကဂ္ဂတာကရဏေ ဘာရော အတ္ထီ’’တိ တာနိ အဘိဘဝိတွာ သမာပဇ္ဇတိ, သဟ နိမိတ္တုပ္ပာဒေနေဝေတ္ထ အပ္ပနံ ပါပေတီတိ အတ္ထော.

'Immeasurable' means of developed measure, that is, vast; this is the meaning. Here, in 'mastering': just as a big eater, having received one serving of food, says, 'Let there be another, and another! What will this do for me?' and so does not regard it as much, in the same way, a person of superior knowledge, of clear knowledge, thinks: 'What is there to attain absorption in here? This is not immeasurable. There is no burden for me in producing one-pointedness of mind.' Thinking thus, one masters those forms and attains absorption. The meaning is: one causes the mind to reach absorption here simultaneously with the arising of the sign.

အဇ္ဈတ္တံ အရူပသညီတိ အလာဘိတာယ ဝါ အနတ္ထိကတာယ ဝါ အဇ္ဈတ္တရူပေ ပရိကမ္မသညာဝိရဟိတော. ဧကော ဗဟိဒ္ဓါ ရူပါနိ ပဿတီတိ ယဿ ပရိကမ္မမ္ပိ နိမိတ္တမ္ပိ ဗဟိဒ္ဓါဝ ဥပ္ပန္နံ, သော ဧဝံ ဗဟိဒ္ဓါ ပရိကမ္မဿ စေဝ အပ္ပနာယ စ ဝသေန – ‘‘အဇ္ဈတ္တံ အရူပသညီ ဧကော ဗဟိဒ္ဓါ ရူပါနိ ပဿတီ’’တိ ဝုစ္စတိ. သေသမေတ္ထ စတုတ္ထာဘိဘာယတနေ ဝုတ္တနယမေဝ. ဣမေသု ပန စတူသု ပရိတ္တံ ဝိတက္ကစရိတဝသေန အာဂတံ, အပ္ပမာဏံ မောဟစရိတဝသေန, သုဝဏ္ဏံ ဒေါသစရိတဝသေန, ဒုဗ္ဗဏ္ဏံ ရာဂစရိတဝသေန. ဧတေသဉှိ ဧတာနိ သပ္ပာယာနိ. သာ စ နေသံ သပ္ပာယတာ ဝိတ္ထာရတော ဝိသုဒ္ဓိမဂ္ဂေစရိယနိဒ္ဒေသေ ဝုတ္တာ.

One not perceiving form internally means being devoid of the perception of preliminary work regarding internal form, either due to not having obtained the counterpart sign or due to not desiring it. One sees forms externally refers to one for whom both the preliminary work and the sign have arisen only externally. Thus, by means of both the preliminary work and the absorption that have arisen externally, one is called 'one not perceiving form internally, who sees forms externally.' The remainder here is according to the method stated in the fourth base of mastery. Furthermore, among these four, the limited comes by way of one with a discursive temperament; the immeasurable, by way of one with a deluded temperament; the beautiful-colored, by way of one with a hateful temperament; and the ugly-colored, by way of one with a lustful temperament. Indeed, for these persons, these respective objects are suitable. And their suitability is explained in detail in the Visuddhimagga, in the Exposition of Temperaments.

ပဉ္စမအဘိဘာယတနာဒီသု နီလာနီတိ သဗ္ဗသင်္ဂါဟိကဝသေန ဝုတ္တံ. နီလဝဏ္ဏာနီတိ ဝဏ္ဏဝသေန. နီလနိဒဿနာနီတိ နိဒဿနဝသေန. အပညာယမာနဝိဝရာနိ အသမ္ဘိန္နဝဏ္ဏာနိ ဧကနီလာနေဝ ဟုတွာ ဒိဿန္တီတိ ဝုတ္တံ [Pg.179] ဟောတိ. နီလနိဘာသာနီတိ ဣဒံ ပန ဩဘာသဝသေန ဝုတ္တံ, နီလောဘာသာနိ နီလပဘာယုတ္တာနီတိ အတ္ထော. ဧတေန နေသံ သုဝိသုဒ္ဓတံ ဒဿေတိ. ဝိသုဒ္ဓဝဏ္ဏဝသေနေဝ ဟိ ဣမာနိ စတ္တာရိ အဘိဘာယတနာနိ ဝုတ္တာနိ. ဥမာပုပ္ဖန္တိ ဧတဉှိ ပုပ္ဖံ သိနိဒ္ဓံ မုဒုံ ဒိဿမာနမ္ပိ နီလမေဝ ဟောတိ. ဂိရိကဏ္ဏိကပုပ္ဖာဒီနိ ပန ဒိဿမာနာနိ သေတဓာတုကာနိ ဟောန္တိ. တသ္မာ ဣဒမေဝ ဂဟိတံ, န တာနိ. ဗာရာဏသေယျကန္တိ ဗာရာဏသိယံ ဘဝံ. တတ္ထ ကိရ ကပ္ပာသောပိ မုဒု, သုတ္တကန္တိကာယောပိ တန္တဝါယာပိ ဆေကာ, ဥဒကမ္ပိ သုစိ သိနိဒ္ဓံ, တသ္မာ ဝတ္ထံ ဥဘတောဘာဂဝိမဋ္ဌံ ဟောတိ, ဒွီသု ပဿေသု မဋ္ဌံ မုဒု သိနိဒ္ဓံ ခါယတိ. ပီတာနီတိအာဒီသု ဣမိနာဝ နယေန အတ္ထော ဝေဒိတဗ္ဗော. ‘‘နီလကသိဏံ ဥဂ္ဂဏှန္တော နီလသ္မိံ နိမိတ္တံ ဂဏှာတိ ပုပ္ဖသ္မိံ ဝါ ဝတ္ထသ္မိံ ဝါ ဝဏ္ဏဓာတုယာ ဝါ’’တိအာဒိကံ ပနေတ္ထ ကသိဏကရဏဉ္စေဝ ပရိကမ္မဉ္စ အပ္ပနာဝိဓာနဉ္စ သဗ္ဗံ ဝိသုဒ္ဓိမဂ္ဂေ ဝိတ္ထာရတော ဝုတ္တမေဝ.

In the fifth base of mastery and so forth, nīlāni (blue ones) is said in a comprehensive sense. Nīlavaṇṇāni (blue in color) is said in the sense of color. Nīlanidassanāni (blue in appearance) is said in the sense of appearance. This means that they appear without any discernible gaps, of unmixed color, being purely blue. Nīlanibhāsāni (blue in radiance), however, is said in the sense of luminosity; the meaning is that they have a blue radiance, being endowed with a blue luster. By this, it shows their extreme purity. Indeed, these four bases of mastery are described solely by way of pure color. The umā flower, for instance, though it appears smooth and soft, is purely blue. Flowers like the girikaṇṇikā, however, while appearing blue, have a white element. Therefore, only the former is taken, not the latter. Bārāṇaseyyakaṃ means that which is from Bārāṇasī. There, it is said, the cotton is soft, the spinners and weavers are skilled, and the water is pure and smooth; therefore, the cloth is polished on both sides, appearing smooth, soft, and glossy on both sides. In the case of pītāni (yellow ones) and so forth, the meaning should be understood in this same way. Here, all that pertains to the making of the kasiṇa, the preliminary work, and the method of absorption—such as, 'One apprehending the blue kasiṇa takes the sign in something blue, whether in a flower, a cloth, or a color element'—is explained in detail in the Visuddhimagga.

အဘိညာဝေါသာနပါရမိပ္ပတ္တာတိ ဣတော ပုဗ္ဗေသု သတိပဋ္ဌာနာဒီသု တေ ဓမ္မေ ဘာဝေတွာ အရဟတ္တပ္ပတ္တာဝ အဘိညာဝေါသာနပါရမိပ္ပတ္တာ နာမ ဟောန္တိ, ဣမေသု ပန အဋ္ဌသု အဘိဘာယတနေသု စိဏ္ဏဝသီဘာဝါယေဝ အဘိညာဝေါသာနပါရမိပ္ပတ္တာ နာမ.

Those who have reached the perfection culminating in direct knowledge: In contexts prior to this, such as the foundations of mindfulness, only those who have developed those dhammas and attained Arahantship are called 'those who have reached the perfection culminating in direct knowledge.' In the context of these eight bases of mastery, however, they are so called simply through the state of having practiced mastery.

၂၅၀. ကသိဏကထာယံ သကလဋ္ဌေန ကသိဏာနိ, တဒါရမ္မဏာနံ ဓမ္မာနံ ခေတ္တဋ္ဌေန အဓိဋ္ဌာနဋ္ဌေန ဝါ အာယတနာနိ. ဥဒ္ဓန္တိ ဥပရိ ဂဂနတလာဘိမုခံ. အဓောတိ ဟေဋ္ဌာ ဘူမိတလာဘိမုခံ. တိရိယန္တိ ခေတ္တမဏ္ဍလမိဝ သမန္တာ ပရိစ္ဆိန္ဒိတွာ. ဧကစ္စော ဟိ ဥဒ္ဓမေဝ ကသိဏံ ဝဍ္ဎေတိ, ဧကစ္စော အဓော, ဧကစ္စော သမန္တတော. တေန တေန ကာရဏေန ဧဝံ ပသာရေတိ အာလောကမိဝ ရူပဒဿနကာမော. တေန ဝုတ္တံ – ‘‘ပထဝီကသိဏမေကော သဉ္ဇာနာတိ ဥဒ္ဓံအဓောတိရိယ’’န္တိ. အဒွယန္တိ ဒိသာအနုဒိသာသု အဒွယံ. ဣဒံ ပန ဧကဿ အညဘာဝါနုပဂမနတ္ထံ ဝုတ္တံ. ယထာ ဟိ ဥဒကံ ပဝိဋ္ဌဿ သဗ္ဗဒိသာသု ဥဒကမေဝ ဟောတိ အနညံ, ဧဝမေဝံ ပထဝီကသိဏံ ပထဝီကသိဏမေဝ ဟောတိ, နတ္ထိ တဿ အညော ကသိဏသမ္ဘေဒေါတိ. ဧသ နယော သဗ္ဗတ္ထ. အပ္ပမာဏန္တိ ဣဒံ တဿ တဿ ဖရဏအပ္ပမာဏဝသေန ဝုတ္တံ. တဉှိ စေတသာ ဖရန္တော သကလမေဝ ဖရတိ, အယမဿ အာဒိ, ဣဒံ မဇ္ဈန္တိ ပမာဏံ ဂဏှာတီတိ. ဝိညာဏကသိဏန္တိ စေတ္ထ [Pg.180] ကသိဏုဂ္ဃာဋိမာကာသေ ပဝတ္တံ ဝိညာဏံ. တတ္ထ ကသိဏဝသေန ကသိဏုဂ္ဃာဋိမာကာသေ, ကသိဏုဂ္ဃာဋိမာကာသဝသေန တတ္ထ ပဝတ္တဝိညာဏေ ဥဒ္ဓံအဓောတိရိယတာ ဝေဒိတဗ္ဗာ. အယမေတ္ထ သင်္ခေပေါ. ကမ္မဋ္ဌာနဘာဝနာနယေန ပနေတာနိ ပထဝီကသိဏာဒီနိ ဝိတ္ထာရတော ဝိသုဒ္ဓိမဂ္ဂေ ဝုတ္တာနေဝ. ဣဓာပိ စိဏ္ဏဝသိဘာဝေနေဝ အဘိညာဝေါသာနပါရမိပ္ပတ္တာ ဟောန္တီတိ ဝေဒိတဗ္ဗာ. တထာ ဣတော အနန္တရေသု စတူသု ဈာနေသု. ယံ ပနေတ္ထ ဝတ္တဗ္ဗံ, တံ မဟာအဿပုရသုတ္တေ ဝုတ္တမေဝ.

250. In the discussion on kasiṇas, they are called kasiṇas in the sense of 'whole' or 'entire.' They are called āyatanas (bases) in the sense of being a 'field' or a 'foundation' for the mental states that take them as an object. Uddhaṃ (upward) means above, toward the expanse of the sky. Adho (downward) means below, toward the surface of the earth. Tiriyaṃ (across) means having demarcated all around, like a circular field. For one person expands the kasiṇa only upward, another downward, and another all around. For this or that reason, one expands it thus, like one desiring to see forms with the divine eye spreads light. Therefore it is said: 'One perceives the earth kasiṇa upward, downward, and across.' Advayaṃ (non-dual) means it is not two in the cardinal and intermediate directions. This, however, is said to show that one kasiṇa does not pass into the state of another. For just as for one who has entered water, there is only water and nothing else in all directions, so too, the earth kasiṇa is only the earth kasiṇa; there is no admixture of another kasiṇa for it. This is the method in all cases. Appamāṇaṃ (immeasurable) is said by way of the immeasurability of the pervasion of each respective kasiṇa. For when pervading it with the mind, one pervades it entirely; one does not grasp a measure, thinking, 'This is its beginning, this is its middle.' Regarding viññāṇakasiṇa (consciousness kasiṇa), this is the consciousness that occurs in the space from which the kasiṇa has been removed. Therein, the state of being upward, downward, and across should be understood in the space from which the kasiṇa has been removed (by way of the kasiṇa), and in the consciousness that occurs there (by way of the space from which the kasiṇa has been removed). This is the summary here. However, these meditation subjects, the earth kasiṇa and so on, are explained in detail in the Visuddhimagga according to the method of developing meditation subjects. Here too, it should be understood that through practiced mastery, they are 'those who have reached the perfection culminating in direct knowledge.' The same applies to the four jhānas that follow this. Whatever should be said here has already been stated in the Mahāassapura Sutta.

၂၅၂. ဝိပဿနာဉာဏေ ပန ရူပီတိအာဒီနမတ္ထော ဝုတ္တောယေဝ. ဧတ္ထ သိတမေတ္ထ ပဋိဗဒ္ဓန္တိ ဧတ္ထ စာတုမဟာဘူတိကေ ကာယေ နိဿိတဉ္စ ပဋိဗဒ္ဓဉ္စ. သုဘောတိ သုန္ဒရော. ဇာတိမာတိ သုပရိသုဒ္ဓအာကရသမုဋ္ဌိတော. သုပရိကမ္မကတောတိ သုဋ္ဌု ကတပရိကမ္မော အပနီတပါသာဏသက္ခရော. အစ္ဆောတိ တနုစ္ဆဝိ. ဝိပ္ပသန္နောတိ သုဋ္ဌု ဝိပ္ပသန္နော. သဗ္ဗာကာရသမ္ပန္နောတိ ဓောဝန ဝေဓနာဒီဟိ သဗ္ဗေဟိ အာကာရေဟိ သမ္ပန္နော. နီလန္တိအာဒီဟိ ဝဏ္ဏသမ္ပတ္တိံ ဒဿေတိ. တာဒိသဉှိ အာဝုတံ ပါကဋံ ဟောတိ.

252. Regarding insight knowledge, the meaning of rūpī and so on has already been stated. Here, sitamettha paṭibaddhaṃ (dependent here, bound here) means it is both dependent on and bound to this body composed of the four great elements. Subho means beautiful. Jātimā means arisen from a perfectly pure source. Suparikammakato means well-worked, with stones and gravel removed. Accho means of thin skin. Vippasanno means very clear. Sabbākārasampanno means endowed with all aspects, such as polishing, boring, and so on. By terms like nīlaṃ (blue) and so on, it shows the perfection of the thread's color. Indeed, such a strung thread becomes manifest.

ဧဝမေဝ ခေါတိ ဧတ္ထ ဧဝံ ဥပမာသံသန္ဒနံ ဝေဒိတဗ္ဗံ – မဏိ ဝိယ ဟိ ကရဇကာယော. အာဝုတသုတ္တံ ဝိယ ဝိပဿနာဉာဏံ. စက္ခုမာ ပုရိသော ဝိယ ဝိပဿနာလာဘီ ဘိက္ခု. ဟတ္ထေ ကရိတွာ ပစ္စဝေက္ခတော ‘‘အယံ ခေါ မဏီ’’တိ မဏိနော အာဝိဘူတကာလော ဝိယ ဝိပဿနာဉာဏံ အဘိနီဟရိတွာ နိသိန္နဿ ဘိက္ခုနော စာတုမဟာဘူတိကကာယဿ အာဝိဘူတကာလော. ‘‘တတြိဒံ သုတ္တံ အာဝုတ’’န္တိ သုတ္တဿ အာဝိဘူတကာလော ဝိယ ဝိပဿနာဉာဏံ အဘိနီဟရိတွာ နိသိန္နဿ ဘိက္ခုနော တဒါရမ္မဏာနံ ဖဿပဉ္စမကာနံ ဝါ သဗ္ဗစိတ္တစေတသိကာနံ ဝါ ဝိပဿနာဉာဏဿေဝ ဝါ အာဝိဘူတကာလောတိ.

Just so, here the connection of the simile should be understood thus: the physical body is like the gem. Insight-knowledge is like the threaded string. The monk who has obtained insight is like the man with sight. Just as the time of the gem's manifestation to one who, having placed it in his hand, reflects, 'This is indeed a gem,' so too is the time of the manifestation of the physical body composed of the four great elements to the monk seated, having directed insight-knowledge. Just as the time of the thread's manifestation is understood in the phrase 'Herein this thread is threaded through it,' so too is the time of the manifestation of either the states which have that as their object, with contact as the fifth, or of all consciousness and mental factors, or of insight-knowledge itself, to the monk seated, having directed insight-knowledge.

ကိံ ပနေတံ ဉာဏဿ အာဝိဘူတံ, ပုဂ္ဂလဿာတိ. ဉာဏဿ, တဿ ပန အာဝိဘာဝတ္တာ ပုဂ္ဂလဿ အာဝိဘူတာဝ ဟောန္တိ. ဣဒဉ္စ ဝိပဿနာဉာဏံ မဂ္ဂဿ အနန္တရံ, ဧဝံ သန္တေပိ ယသ္မာ အဘိညာဝါရေ အာရဒ္ဓေ ဧတဿ အန္တရာဝါရော နတ္ထိ, တသ္မာ ဣဓေဝ ဒဿိတံ. ယသ္မာ စ အနိစ္စာဒိဝသေန အကတသမ္မသနဿ ဒိဗ္ဗာယ သောတဓာတုယာ ဘေရဝသဒ္ဒံ သုဏန္တော ပုဗ္ဗေနိဝါသာနုဿတိယာ ဘေရဝေ ခန္ဓေ အနုဿရတော ဒိဗ္ဗေန စက္ခုနာ ဘေရဝရူပံ [Pg.181] ပဿတော ဘယသန္တာသော ဥပ္ပဇ္ဇတိ, န အနိစ္စာဒိဝသေန ကတသမ္မသနဿ, တသ္မာ အဘိညာပတ္တဿ ဘယဝိနောဒကဟေတုသမ္ပာဒနတ္ထမ္ပိ ဣဒံ ဣဓေဝ ဒဿိတံ. ဣဓာပိ အရဟတ္တဝသေနေဝ အဘိညာဝေါသာနပါရမိပ္ပတ္တတာ ဝေဒိတဗ္ဗာ.

But is this manifest to knowledge, or to the person? To knowledge. But because of its manifestation to that knowledge, things are indeed manifest to the person. And this insight-knowledge is immediately after the path. Even so, because when the section on supernormal knowledge is undertaken, there is no intervening turn for this, therefore it is shown right here. And because for one who has not performed comprehension by way of impermanence, etc., fear and terror arise when hearing a terrifying sound with the divine ear-element, or recollecting terrifying aggregates with the recollection of past lives, or seeing a terrifying form with the divine eye, but not for one who has performed comprehension by way of impermanence, etc.; therefore, also for the purpose of accomplishing the cause for dispelling fear for one who has attained supernormal knowledge, this is shown right here. Here too, the attainment of the perfection of the culmination of supernormal knowledge should be known as being by way of Arahantship.

၂၅၃. မနောမယိဒ္ဓိယံ စိဏ္ဏဝသိတာယ. တတ္ထ မနောမယန္တိ မနေန နိဗ္ဗတ္တံ. သဗ္ဗင်္ဂပစ္စင်္ဂိန္တိ သဗ္ဗေဟိ အင်္ဂေဟိ စ ပစ္စင်္ဂေဟိ စ သမန္နာဂတံ. အဟီနိန္ဒြိယန္တိ သဏ္ဌာနဝသေန အဝိကလိန္ဒြိယံ. ဣဒ္ဓိမတာ နိမ္မိတရူပဉှိ သစေ ဣဒ္ဓိမာ ဩဒါတော, တမ္ပိ ဩဒါတံ. သစေ အဝိဒ္ဓကဏ္ဏော, တမ္ပိ အဝိဒ္ဓကဏ္ဏန္တိ ဧဝံ သဗ္ဗာကာရေဟိ တေန သဒိသမေဝ ဟောတိ. မုဉ္ဇမှာ ဤသိကန္တိအာဒိ ဥပမတ္တယမ္ပိ တံ သဒိသဘာဝဒဿနတ္ထမေဝ ဝုတ္တံ. မုဉ္ဇသဒိသာ ဧဝ ဟိ တဿ အန္တော ဤသိကာ ဟောတိ. ကောသသဒိသောယေဝ အသိ, ဝဋ္ဋာယ ကောသိယာ ဝဋ္ဋံ အသိမေဝ ပက္ခိပန္တိ, ပတ္ထဋာယ ပတ္ထဋံ.

253. In the discourse on mind-made psychic power, this is attained through practiced mastery. Herein, 'mind-made' means produced by the mind. 'Complete in all its major and minor limbs' means endowed with all major limbs and minor limbs. 'With faculties unimpaired' means with faculties unimpaired by way of its form. For a form created by one with psychic power, if the one with psychic power is fair, that form is also fair. If he has unpierced ears, that form also has unpierced ears. Thus, in all aspects, it is just like him. The three similes beginning with 'a reed from muñja grass' are spoken only to show this state of being alike. For the reed within it is just like the muñja grass. The sword is just like the scabbard; into a round scabbard they insert only a round sword, into a flat one, a flat one.

ကရဏ္ဍာတိ ဣဒမ္ပိ အဟိကဉ္စုကဿ နာမံ, န ဝိလီဝကရဏ္ဍကဿ. အဟိကဉ္စုကော ဟိ အဟိနာ သဒိသောဝ ဟောတိ. တတ္ထ ကိဉ္စာပိ ‘‘ပုရိသော အဟိံ ကရဏ္ဍာ ဥဒ္ဓရေယျာ’’တိ ဟတ္ထေန ဥဒ္ဓရမာနော ဝိယ ဒဿိတော, အထ ခေါ စိတ္တေနေဝဿ ဥဒ္ဓရဏံ ဝေဒိတဗ္ဗံ. အယဉှိ အဟိ နာမ သဇာတိယံ ဌိတော, ကဋ္ဌန္တရံ ဝါ ရုက္ခန္တရံ ဝါ နိဿာယ, တစတော သရီရနိက္ကဍ္ဎနပယောဂသင်္ခါတေန ထာမေန, သရီရံ ခါဒမာနံ ဝိယ ပုရာဏတစံ ဇိဂုစ္ဆန္တောတိ ဣမေဟိ စတူဟိ ကာရဏေဟိ သယမေဝ ကဉ္စုကံ ဇဟာတိ, န သက္ကာ တတော အညေန ဥဒ္ဓရိတုံ. တသ္မာ စိတ္တေန ဥဒ္ဓရဏံ သန္ဓာယ ဣဒံ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ. ဣတိ မုဉ္ဇာဒိသဒိသံ ဣမဿ ဘိက္ခုနော သရီရံ, ဤသိကာဒိသဒိသံ နိမ္မိတရူပန္တိ ဣဒမေတ္ထ ဩပမ္မသံသန္ဒနံ. နိမ္မာနဝိဓာနံ ပနေတ္ထ ပရတော စ ဣဒ္ဓိဝိဓာဒိပဉ္စအဘိညာကထာ သဗ္ဗာကာရေန ဝိသုဒ္ဓိမဂ္ဂေ ဝိတ္ထာရိတာတိ တတ္ထ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာ. ဥပမာမတ္တမေဝ ဟိ ဣဓ အဓိကံ.

The word 'karaṇḍa' is also a name for a snake’s slough, not for a bamboo basket. For a snake’s slough is just like the snake. Herein, although it is shown as if a man were drawing a snake from its slough with his hand, yet its drawing out should be known as being by the mind. For this snake, being established among its own kind, relying on the space between logs or trees, by the strength called the effort of pulling the body from the skin, and being disgusted with the old skin as if it were biting its body—by these four causes, it sheds the slough by itself. It cannot be drawn out by any means other than these. Therefore, it should be known that this was said in reference to drawing it out with the mind. Thus: 'This monk’s body is like the muñja grass, etc.; the created form is like the reed, etc.'—this is the connection of the simile and its object here. The method of creation, and hereafter the discourse on the five supernormal knowledges beginning with the kinds of psychic power, are elaborated in all aspects in the Visuddhimagga; thus, they should be known by the method stated there. For only the simile is additional here.

တတ္ထ ဆေကကုမ္ဘကာရာဒယော ဝိယ ဣဒ္ဓိဝိဓဉာဏလာဘီ ဘိက္ခု ဒဋ္ဌဗ္ဗော. သုပရိကမ္မကတမတ္တိကာဒယော ဝိယ ဣဒ္ဓိဝိဓဉာဏံ ဒဋ္ဌဗ္ဗံ. ဣစ္ဆိတိစ္ဆိတဘာဇနဝိကတိအာဒိကရဏံ ဝိယ တဿ ဘိက္ခုနော ဝိကုဗ္ဗနံ ဒဋ္ဌဗ္ဗံ. ဣဓာပိ စိဏ္ဏဝသိတာဝသေနေဝ အဘိညာဝေါသာနပါရမိပ္ပတ္တတာ ဝေဒိတဗ္ဗာ. တထာ ဣတော ပရာသု စတူသု အဘိညာသု.

Herein, the monk who has obtained the knowledge of the kinds of psychic power should be regarded as like a skilled potter, etc. The knowledge of the kinds of psychic power should be regarded as like well-prepared clay, etc. That monk's transformation should be regarded as like the making of various vessels, etc., as desired. Here too, the attainment of the perfection of the culmination of supernormal knowledge should be known as being only by way of practiced mastery. Likewise in the four subsequent supernormal knowledges.

၂၅၅. တတ္ထ [Pg.182] ဒိဗ္ဗသောတဓာတုဥပမာယံ သင်္ခဓမောတိ သင်္ခဓမကော. အပ္ပကသိရေနေဝါတိ နိဒ္ဒုက္ခေနေဝ. ဝိညာပေယျာတိ ဇာနာပေယျ. တတ္ထ ဧဝံ စာတုဒ္ဒိသာ ဝိညာပေန္တေ သင်္ခဓမကေ ‘‘သင်္ခသဒ္ဒေါ အယ’’န္တိ ဝဝတ္ထာပေန္တာနံ သတ္တာနံ တဿ သင်္ခသဒ္ဒဿ အာဝိဘူတကာလော ဝိယ ယောဂိနော ဒူရသန္တိကဘေဒါနံ ဒိဗ္ဗာနဉ္စေဝ မာနုသကာနဉ္စ သဒ္ဒါနံ အာဝိဘူတကာလော ဒဋ္ဌဗ္ဗော.

255. Therein, in the simile of the divine ear-element, 'saṅkhadhamo' means a conch-blower. 'Appakasireneva' means without difficulty. 'Viññāpeyya' means would cause to know. Therein, just as for beings who determine, 'This is the sound of a conch,' it is the time of the manifestation of that conch sound when the conch-blower thus makes it known in the four directions, so too, for the yogī, the time of the manifestation of sounds, divine and human, distinguished as far and near, should be regarded.

၂၅၆. စေတောပရိယဉာဏ-ဥပမာယံ ဒဟရောတိ တရုဏော. ယုဝါတိ ယောဗ္ဗနေန သမန္နာဂတော. မဏ္ဍနကဇာတိကောတိ ယုဝါပိ သမာနော န အလသိယော ကိလိဋ္ဌဝတ္ထသရီရော, အထ ခေါ မဏ္ဍနကပကတိကော, ဒိဝသဿ ဒွေ တယော ဝါရေ နှာယိတွာ သုဒ္ဓဝတ္ထ-ပရိဒဟန-အလင်္ကာရကရဏသီလောတိ အတ္ထော. သကဏိကန္တိ ကာဠတိလကဝင်္က-မုခဒူသိပီဠကာဒီနံ အညတရေန သဒေါသံ. တတ္ထ ယထာ တဿ မုခနိမိတ္တံ ပစ္စဝေက္ခတော မုခဒေါသော ပါကဋော ဟောတိ, ဧဝံ စေတောပရိယဉာဏာယ စိတ္တံ အဘိနီဟရိတွာ နိသိန္နဿ ဘိက္ခုနော ပရေသံ သောဠသဝိဓံ စိတ္တံ ပါကဋံ ဟောတီတိ ဝေဒိတဗ္ဗံ. ပုဗ္ဗေနိဝါသဥပမာဒီသု ယံ ဝတ္တဗ္ဗံ, တံ သဗ္ဗံ မဟာအဿပုရေ ဝုတ္တမေဝ.

256. In the simile of the knowledge of encompassing minds, 'daharo' means young. 'Yuvā' means endowed with youth. 'Maṇḍanakajātiko' means: though being a youth, he is not lazy with a body clad in soiled garments, but rather is of a decorative nature, having the habit of bathing two or three times a day, wearing clean clothes, and adorning himself—this is the meaning. 'Sakaṇikaṃ' means having a defect with one or another of things like a black mole, a white mole, a freckle, or a pimple. Therein, just as for him, when reflecting on the image of his face, any defect on the face becomes manifest, so too, it should be known that for the monk seated, having directed his mind for the knowledge of encompassing minds, the sixteen-fold mind of others becomes manifest. Whatever is to be said on the similes of recollection of past lives, etc., all that has been said in the Mahā-assapura Sutta.

၂၅၉. အယံ ခေါ ဥဒါယိ ပဉ္စမော ဓမ္မောတိ ဧကူနဝီသတိ ပဗ္ဗာနိ ပဋိပဒါဝသေန ဧကံ ဓမ္မံ ကတွာ ပဉ္စမော ဓမ္မောတိ ဝုတ္တော. ယထာ ဟိ အဋ္ဌကနာဂရသုတ္တေ (မ. နိ. ၂.၁၇ အာဒယော) ဧကာဒသ ပဗ္ဗာနိ ပုစ္ဆာဝသေန ဧကဓမ္မော ကတော, ဧဝမိဓ ဧကူနဝီသတိ ပဗ္ဗာနိ ပဋိပဒါဝသေန ဧကော ဓမ္မော ကတောတိ ဝေဒိတဗ္ဗာနိ. ဣမေသု စ ပန ဧကူနဝီသတိယာ ပဗ္ဗေသု ပဋိပါဋိယာ အဋ္ဌသု ကောဋ္ဌာသေသု ဝိပဿနာဉာဏေ စ အာသဝက္ခယဉာဏေ စ အရဟတ္တဝသေန အဘိညာဝေါသာနပါရမိပ္ပတ္တတာ ဝေဒိတဗ္ဗာ, သေသေသု စိဏ္ဏဝသိဘာဝဝသေန. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

259. This, Udāyi, is the fifth teaching—thus, the nineteen sections, by way of practice, having been made into a single teaching, are called the fifth teaching. For just as in the Aṭṭhakanāgara Sutta, eleven sections were made into a single teaching by way of questions, so here, the nineteen sections are made into a single teaching by way of practice—this should be understood. And among these nineteen sections, in the eight portions in sequence, the state of having reached the ultimate perfection of direct knowledge should be understood in insight knowledge and in the knowledge of the destruction of the taints by way of the fruit of Arahantship; in the remaining sections, it should be understood by way of the state of cultivated mastery. The rest is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

Of the Papañcasūdanī, the Commentary to the Majjhima Nikāya.

မဟာသကုလုဒါယိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Mahāsakuludāyi Sutta is concluded.

၈. သမဏမုဏ္ဍိကသုတ္တဝဏ္ဏနာ

8. The Commentary on the Samaṇamuṇḍika Sutta

၂၆၀. ဧဝံ [Pg.183] မေ သုတန္တိ သမဏမုဏ္ဍိကသုတ္တံ. တတ္ထ ဥဂ္ဂါဟမာနောတိ တဿ ပရိဗ္ဗာဇကဿ နာမံ. သုမနောတိ ပကတိနာမံ. ကိဉ္စိ ကိဉ္စိ ပန ဥဂ္ဂဟိတုံ ဥဂ္ဂါဟေတုံ သမတ္ထတာယ ဥဂ္ဂါဟမာနောတိ နံ သဉ္ဇာနန္တိ. သမယံ ပဝဒန္တိ ဧတ္ထာတိ သမယပ္ပဝါဒကံ. တသ္မိံ ကိရ ဌာနေ စင်္ကီတာရုက္ခပေါက္ခရသာတိပ္ပဘုတယော ဗြာဟ္မဏာ နိဂဏ္ဌာစေလကပရိဗ္ဗာဇကာဒယော စ ပဗ္ဗဇိတာ သန္နိပတိတွာ အတ္တနော အတ္တနော သမယံ ပဝဒန္တိ ကထေန္တိ ဒီပေန္တိ, တသ္မာ သော အာရာမော သမယပ္ပဝါဒကောတိ ဝုစ္စတိ. သွေဝ တိန္ဒုကာစီရသင်္ခါတာယ တိမ္ဗရူသကရုက္ခပန္တိယာ ပရိက္ခိတ္တတ္တာ တိန္ဒုကာစီရံ. ယသ္မာ ပနေတ္ထ ပဌမံ ဧကာ သာလာ အဟောသိ, ပစ္ဆာ မဟာပုညံ ပေါဋ္ဌပါဒပရိဗ္ဗာဇကံ နိဿာယ ဗဟူ သာလာ ကတာ, တသ္မာ တမေဝ ဧကံ သာလံ ဥပါဒါယ လဒ္ဓနာမဝသေန ဧကသာလကောတိ ဝုစ္စတိ. မလ္လိကာယ ပန ပသေနဒိရညော ဒေဝိယာ ဥယျာနဘူတော သော ပုပ္ဖဖလသဉ္ဆန္နော အာရာမောတိ ကတွာ မလ္လိကာယ အာရာမောတိ သင်္ခံ ဂတော. တသ္မိံ သမယပ္ပဝါဒကေ တိန္ဒုကာစီရေ ဧကသာလကေ မလ္လိကာယ အာရာမေ. ပဋိဝသတီတိ ဝါသဖာသုတာယ ဝသတိ. ဒိဝါ ဒိဝဿာတိ ဒိဝသဿ ဒိဝါ နာမ မဇ္ဈနှာတိက္ကမော, တသ္မိံ ဒိဝသဿပိ ဒိဝါဘူတေ အတိက္ကန္တမတ္တေ မဇ္ဈနှိကေ နိက္ခမီတိ အတ္ထော. ပဋိသလ္လီနောတိ တတော တတော ရူပါဒိဂေါစရတော စိတ္တံ ပဋိသံဟရိတွာ လီနော, ဈာနရတိသေဝနဝသေန ဧကီဘာဝံ ဂတော. မနောဘာဝနီယာနန္တိ မနဝဍ္ဎနကာနံ, ယေ အာဝဇ္ဇတော မနသိကရောတော စိတ္တံ ဝိနီဝရဏံ ဟောတိ ဥန္နမတိ ဝဍ္ဎတိ. ယာဝတာတိ ယတ္တကာ. အယံ တေသံ အညတရောတိ အယံ တေသံ အဗ္ဘန္တရော ဧကော သာဝကော. အပ္ပေဝ နာမာတိ တဿ ဥပသင်္ကမနံ ပတ္ထယမာနော အာဟ. ပတ္ထနာကာရဏံ ပန သန္ဒကသုတ္တေ ဝုတ္တမေဝ.

260. Thus have I heard—this is the Samaṇamuṇḍika Sutta. Therein, 'Uggāhamāna' is the name of that wanderer. 'Sumana' is his ordinary name. But because he was capable of learning and teaching whatever little thing, they knew him as Uggāhamāna. 'They proclaim their doctrines there'—hence it is called 'Samayappavādaka' (the Proclamation of Doctrines). At that place, it is said, brahmins such as Caṅkī, Tārukkha, and Pokkharasāti, and renunciants such as Nigaṇṭhas and cloth-wearing wanderers, would gather and each would proclaim, discuss, and explain their own doctrines. Therefore, that park was called 'Samayappavādaka'. That same park, because it was enclosed by a row of Timbarūsaka trees known as Tindukācīra, was also called Tindukācīra. Because at first there was only one hall there, and later, relying on the greatly meritorious wanderer Poṭṭhapāda, many halls were built, it is called 'Ekasālaka' (the Single Hall) by way of the name it received based on that one hall. And because it was a park belonging to Queen Mallikā, the consort of King Pasenadi, a park covered with flowers and fruits, it came to be known as 'Mallikā’s Park'. At that Samayappavādaka, Tindukācīra, Ekasālaka, in Mallikā’s Park. 'He dwells' means he resides there comfortably. 'By day, in the day' means the day's day, that is, the passing of midday. Thus, the meaning is that he would emerge after the midday period had just passed. 'Secluded' means having withdrawn his mind from sense objects such as forms, he remains absorbed, having attained oneness by way of cultivating delight in jhāna. 'Mind-developing' means causing the mind to grow; by attending to which and considering which, the mind becomes free from hindrances, is uplifted, and increases. 'As far as' means to whatever extent. 'This is one of them' means this is one of their inner disciples. 'Perhaps' means he spoke while desiring his approach. The reason for this desire, moreover, is as explained in the Sandaka Sutta.

၂၆၁. ဧတဒဝေါစာတိ ဒန္ဒပညော အယံ ဂဟပတိ, ဓမ္မကထာယ နံ သင်္ဂဏှိတွာ အတ္တနော သာဝကံ ကရိဿာမီတိ မညမာနော ဧတံ ‘‘စတူဟိ ခေါ’’တိအာဒိဝစနံ အဝေါစ. တတ္ထ ပညပေမီတိ ဒဿေမိ ဌပေမိ. သမ္ပန္နကုသလန္တိ ပရိပုဏ္ဏကုသလံ. ပရမကုသလန္တိ ဥတ္တမကုသလံ. အယောဇ္ဈန္တိ ဝါဒယုဒ္ဓေန ယုဇ္ဈိတွာ စာလေတုံ အသက္ကုဏေယျံ အစလံ နိက္ကမ္ပံ ထိရံ. န [Pg.184] ကရောတီတိ အကရဏမတ္တမေဝ ဝဒတိ, ဧတ္ထ ပန သံဝရပ္ပဟာနံ ဝါ ပဋိသေဝနပ္ပဟာနံ ဝါ န ဝဒတိ. သေသပဒေသုပိ ဧသေဝ နယော.

261. 'He said this'—thinking, 'This householder is of slow wisdom; I will win him over with a Dhamma discourse and make him my disciple,' he spoke these words beginning with 'By four things...'. Therein, 'I declare' means 'I show' or 'I establish'. 'Perfect in the wholesome' means a person completely perfect in the wholesome. 'Supremely wholesome' means a person of ultimate wholesomeness. 'Unassailable' means one who cannot be shaken by engaging in argumentative debate—immovable, unwavering, firm. 'He does not do' means he speaks only of not doing; here, however, he does not speak of abandonment through restraint or abandonment through use. The same method applies to the remaining phrases.

နေဝ အဘိနန္ဒီတိ တိတ္ထိယာ နာမ ဇာနိတွာပိ အဇာနိတွာပိ ယံ ဝါ တံ ဝါ ဝဒန္တီတိ မညမာနော နာဘိနန္ဒိ. န ပဋိက္ကောသီတိ သာသနဿ အနုလောမံ ဝိယ ပသန္နာကာရံ ဝိယ ဝဒတီတိ မညမာနော န ပဋိသေဓေတိ.

'He neither approved'—thinking, 'Sectarians, whether knowing or not, say whatever they please,' he did not approve. 'Nor did he reject'—thinking, 'He speaks as if in conformity with the Teaching, as if with a clear manner,' he did not oppose.

၂၆၂. ယထာ ဥဂ္ဂါဟမာနဿာတိ ယထာ တဿ ဝစနံ, ဧဝံ သန္တေ ဥတ္တာနသေယျကော ကုမာရော အယောဇ္ဈသမဏော ထိရသမဏော ဘဝိဿတိ, မယံ ပန ဧဝံ န ဝဒါမာတိ ဒီပေတိ. ကာယောတိပိ န ဟောတီတိ သကကာယော ပရကာယောတိပိ ဝိသေသဉာဏံ န ဟောတိ. အညတြ ဖန္ဒိတမတ္တာတိ ပစ္စတ္ထရဏေ ဝလိသမ္ဖဿေန ဝါ မင်္ဂုလဒဋ္ဌေန ဝါ ကာယဖန္ဒနမတ္တံ နာမ ဟောတိ. တံ ဌပေတွာ အညံ ကာယေန ကရဏကမ္မံ နာမ နတ္ထိ. တမ္ပိ စ ကိလေသသဟဂတစိတ္တေနေဝ ဟောတိ. ဝါစာတိပိ န ဟောတီတိ မိစ္ဆာဝါစာ သမ္မာဝါစာတိပိ နာနတ္တံ န ဟောတိ. ရောဒိတမတ္တာတိ ဇိဃစ္ဆာပိပါသာပရေတဿ ပန ရောဒိတမတ္တံ ဟောတိ. တမ္ပိ ကိလေသသဟဂတစိတ္တေနေဝ. သင်္ကပ္ပောတိ မိစ္ဆာသင်္ကပ္ပော သမ္မာသင်္ကပ္ပောတိပိ နာနတ္တံ န ဟောတိ. ဝိကူဇိတမတ္တာတိ ဝိကူဇိတမတ္တံ ရောဒနဟသိတမတ္တံ ဟောတိ. ဒဟရကုမာရကာနဉှိ စိတ္တံ အတီတာရမ္မဏံ ပဝတ္တတိ, နိရယတော အာဂတာ နိရယဒုက္ခံ သရိတွာ ရောဒန္တိ, ဒေဝလောကတော အာဂတာ ဟသန္တိ, တမ္ပိ ကိလေသသဟဂတစိတ္တေနေဝ ဟောတိ. အာဇီဝေါတိ မိစ္ဆာဇီဝေါ သမ္မာဇီဝေါတိပိ နာနတ္တံ န ဟောတိ. အညတြ မာတုထညာတိ ထညစောရဒါရကာ နာမ ဟောန္တိ, မာတရိ ခီရံ ပါယန္တိယာ အပိဝိတွာ အညဝိဟိတကာလေ ပိဋ္ဌိပဿေန အာဂန္တွာ ထညံ ပိဝန္တိ. ဧတ္တကံ မုဉ္စိတွာ အညော မိစ္ဆာဇီဝေါ နတ္ထိ. အယမ္ပိ ကိလေသသဟဂတစိတ္တေနေဝ ဟောတီတိ ဒဿေတိ.

262. 'According to Uggāhamāna' means: according to his word, if that were so, an infant lying on its back would be an unassailable ascetic, a steadfast ascetic. But we, however, do not speak thus—this is what he clarifies. 'There is no body either' means there is no discriminating knowledge of 'own body' and 'other's body'. 'Except for mere movement' means there is only the movement of the body due to contact with the folds of the bedding or a bedbug's bite. Apart from that, there is no action to be done by the body. And that too occurs only with a mind accompanied by defilements. 'There is no speech either' means there is no distinction such as 'wrong speech' and 'right speech'. 'Only crying' means for one afflicted by hunger and thirst, there is only crying. That too is only with a mind accompanied by defilements. 'Intention' means there is no distinction such as 'wrong intention' and 'right intention'. 'Only whimpering' means there is only crying and laughing. For the minds of young children operate on past objects: those who have come from hell cry remembering the suffering of hell; those who have come from the heavenly world laugh remembering divine bliss. That too occurs only with a mind accompanied by defilements. 'Livelihood' means there is no distinction such as 'wrong livelihood' and 'right livelihood'. 'Except for mother's milk' means there are children who are milk-thieves: when their mother is giving milk, they do not drink, but when she is otherwise engaged, they come from behind and drink the milk. Apart from this much, there is no other wrong livelihood. This too occurs only with a mind accompanied by defilements—this is shown.

၂၆၃. ဧဝံ ပရိဗ္ဗာဇကဝါဒံ ပဋိက္ခိပိတွာ ဣဒါနိ သယံ သေက္ခဘူမိယံ မာတိကံ ဌပေန္တော စတူဟိ ခေါ အဟန္တိအာဒိမာဟ. တတ္ထ သမဓိဂယှ တိဋ္ဌတီတိ ဝိသေသေတွာ တိဋ္ဌတိ. န ကာယေန ပါပ ကမ္မန္တိအာဒီသု န ကေဝလံ အကရဏမတ္တမေဝ, ဘဂဝါ ပန ဧတ္ထ သံဝရပ္ပဟာနပဋိသင်္ခါ ပညပေတိ. တံ [Pg.185] သန္ဓာယေဝမာဟ. န စေဝ သမ္ပန္နကုသလန္တိအာဒိ ပန ခီဏာသဝံ သန္ဓာယ ဝုတ္တံ.

263. Thus, having refuted the wanderer's doctrine, now, wishing to establish the matrix in the learner's stage, He Himself said the words beginning with, 'By four things...' Therein, 'stands having comprehended' means 'stands having distinguished.' In 'does no evil deed with the body,' etc., it is not merely a matter of not doing; but indeed, the Blessed One here lays down restraint, abandoning, and reflection. Referring to this, He spoke thus. But the words beginning with 'not accomplished in wholesome qualities' were spoken with reference to one whose taints are destroyed.

ဣဒါနိ အသေက္ခဘူမိယံ မာတိကံ ဌပေန္တော ဒသဟိ ခေါ အဟန္တိအာဒိမာဟ. တတ္ထ တီဏိ ပဒါနိ နိဿာယ ဒွေ ပဌမစတုက္ကာ ဌပိတာ, ဧကံ ပဒံ နိဿာယ ဒွေ ပစ္ဆိမစတုက္ကာ. အယံ သေက္ခဘူမိယံ မာတိကာ.

Now, wishing to establish the matrix in the non-learner's stage, He said the words beginning with, 'By ten things...' Therein, based on three terms, two first tetrads were established; based on one term, two last tetrads were established. This is the matrix that came in the learner's stage.

၂၆၄. ဣဒါနိ တံ ဝိဘဇန္တော ကတမေ စ ထပတိ အကုသလသီလာတိအာဒိမာဟ. တတ္ထ သရာဂန္တိ အဋ္ဌဝိဓံ လောဘသဟဂတစိတ္တံ. သဒေါသန္တိ ပဋိဃသမ္ပယုတ္တစိတ္တဒွယံ. သမောဟန္တိ ဝိစိကိစ္ဆုဒ္ဓစ္စသဟဂတစိတ္တဒွယမ္ပိ ဝဋ္ဋတိ, သဗ္ဗာကုသလစိတ္တာနိပိ. မောဟော သဗ္ဗာကုသလေ ဥပ္ပဇ္ဇတီတိ ဟိ ဝုတ္တံ. ဣတောသမုဋ္ဌာနာတိ ဣတော သရာဂါဒိစိတ္တတော သမုဋ္ဌာနံ ဥပ္ပတ္တိ ဧတေသန္တိ ဣတောသမုဋ္ဌာနာ.

264. Now, wishing to analyze it, the Blessed One said the words beginning with, 'And what, householder, are the unwholesome moral disciplines?' Therein, 'with lust' is the eightfold consciousness accompanied by greed. 'With hate' is the pair of consciousnesses associated with aversion. 'With delusion' can mean the pair of consciousnesses accompanied by doubt and restlessness, and it is also suitable for all unwholesome consciousnesses. For indeed, it is said: 'Delusion arises in all that is unwholesome.' As for 'arising from this': because for these unwholesome states, the origin is from this consciousness accompanied by lust, etc., they are called 'arising from this'.

ကုဟိန္တိ ကတရံ ဌာနံ ပါပုဏိတွာ အပရိသေသာ နိရုဇ္ဈန္တိ. ဧတ္ထေတေတိ သောတာပတ္တိဖလေ ဘုမ္မံ. ပါတိမောက္ခသံဝရသီလဉှိ သောတာပတ္တိဖလေ ပရိပုဏ္ဏံ ဟောတိ, တံ ဌာနံ ပတွာ အကုသလသီလံ အသေသံ နိရုဇ္ဈတိ. အကုသလသီလန္တိ စ ဒုဿီလဿေတံ အဓိဝစနန္တိ ဝေဒိတဗ္ဗံ.

As for 'where?': 'Having reached what state do they cease without remainder?' As for 'here': this is the locative case used in the sense of the fruit of stream-entry. For indeed, the moral discipline of Pātimokkha restraint is perfected in the fruit of stream-entry; having reached that state, unwholesome moral discipline ceases without remainder. And it should be known that 'unwholesome moral discipline' is a designation for one of immoral conduct.

အကုသလာနံ သီလာနံ နိရောဓာယ ပဋိပန္နောတိ ဧတ္ထ ယာဝ သောတာပတ္တိမဂ္ဂါ နိရောဓာယ ပဋိပန္နော နာမ ဟောတိ, ဖလပတ္တေ ပန တေ နိရောဓိတာ နာမ ဟောန္တိ.

Herein, in the phrase 'practicing for the cessation of unwholesome moral disciplines': up to the path of stream-entry, one is called 'one practicing for cessation'; but upon attainment of the fruit, they are called 'ceased'.

၂၆၅. ဝီတရာဂန္တိအာဒီဟိ အဋ္ဌဝိဓံ ကာမာဝစရကုသလစိတ္တမေဝ ဝုတ္တံ. ဧတေန ဟိ ကုသလသီလံ သမုဋ္ဌာတိ.

265. By the words beginning with 'free from lust,' only the eightfold wholesome sense-sphere consciousness is spoken of. For by this, wholesome moral discipline arises.

သီလဝါ ဟောတီတိ သီလသမ္ပန္နော ဟောတိ ဂုဏသမ္ပန္နော စ. နော စ သီလမယောတိ အလမေတ္တာဝတာ, နတ္ထိ ဣတော ကိဉ္စိ ဥတ္တရိ ကရဏီယန္တိ ဧဝံ သီလမယော န ဟောတိ. ယတ္ထဿ တေတိ အရဟတ္တဖလေ ဘုမ္မံ. အရဟတ္တဖလဉှိ ပတွာ အကုသလသီလံ အသေသံ နိရုဇ္ဈတိ.

'He is virtuous' means he is endowed with virtue and endowed with good qualities. And he is not 'one made of virtue' in the sense of thinking, 'This much is enough; there is nothing further to be done.' As for 'where they...': this is the locative case used in the sense of the fruit of Arahantship. For indeed, having attained the fruit of Arahantship, unwholesome moral discipline ceases without remainder.

နိရောဓာယ ပဋိပန္နောတိ ဧတ္ထ ယာဝ အရဟတ္တမဂ္ဂါ နိရောဓာယ ပဋိပန္နော နာမ ဟောတိ, ဖလပတ္တေ ပန တေ နိရောဓိတာ နာမ ဟောန္တိ.

Herein, in the phrase 'practicing for cessation': up to the path of Arahantship, one is called 'one practicing for cessation'; but upon attainment of the fruit, they are called 'ceased'.

၂၆၆. ကာမသညာဒီသု ကာမသညာ အဋ္ဌလောဘသဟဂတစိတ္တသဟဇာတာ, ဣတရာ ဒွေ ဒေါမနဿသဟဂတစိတ္တဒွယေန သဟဇာတာ.

266. Among the perceptions beginning with sensual perception, sensual perception is co-nascent with the eight types of consciousness accompanied by greed; the other two are co-nascent with the pair of consciousnesses accompanied by displeasure.

ပဌမံ [Pg.186] ဈာနန္တိ အနာဂါမိဖလပဌမဇ္ဈာနံ. ဧတ္ထေတေတိ အနာဂါမိဖလေ ဘုမ္မံ. အနာဂါမိဖလဉှိ ပတွာ အကုသလသင်္ကပ္ပာ အပရိသေသာ နိရုဇ္ဈန္တိ.

'The first jhāna' means the first jhāna associated with the fruit of non-returning. As for 'here': this is the locative case used in the sense of the fruit of non-returning. For indeed, having attained the fruit of non-returning, unwholesome intentions cease without remainder.

နိရောဓာယ ပဋိပန္နောတိ ဧတ္ထ ယာဝ အနာဂါမိမဂ္ဂါ နိရောဓာယ ပဋိပန္နော နာမ ဟောတိ, ဖလပတ္တေ ပန တေ နိရောဓိတာ နာမ ဟောန္တိ. နေက္ခမ္မသညာဒယော ဟိ တိဿောပိ အဋ္ဌကာမာဝစရကုသလသဟဇာတသညာဝ.

Herein, in the phrase 'practicing for cessation': up to the path of non-returning, one is called 'one practicing for cessation'; but upon attainment of the fruit, they are called 'ceased.' For indeed, the three perceptions beginning with the perception of renunciation are themselves perceptions co-nascent with the eight wholesome sense-sphere consciousnesses.

၂၆၇. ဧတ္ထေတေတိ အရဟတ္တဖလေ ဘုမ္မံ. ဒုတိယဇ္ဈာနိကံ အရဟတ္တဖလဉှိ ပါပုဏိတွာ ကုသလသင်္ကပ္ပာ အပရိသေသာ နိရုဇ္ဈန္တိ. နိရောဓာယ ပဋိပန္နောတိ ဧတ္ထ ယာဝ အရဟတ္တမဂ္ဂါ နိရောဓာယ ပဋိပန္နော နာမ ဟောတိ, ဖလပတ္တေ ပန တေ နိရောဓိတာ နာမ ဟောန္တိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

267. As for 'here': this is the locative case used in the sense of the fruit of Arahantship. For indeed, having reached the fruit of Arahantship associated with the second jhāna, wholesome intentions cease without remainder. Herein, in the phrase 'practicing for cessation': up to the path of Arahantship, one is called 'one practicing for cessation'; but upon attainment of the fruit, they are called 'ceased.' The rest is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary to the Majjhima Nikāya.

သမဏမုဏ္ဍိကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Samaṇamuṇḍika Sutta is concluded.

၉. စူဠသကုလုဒါယိသုတ္တဝဏ္ဏနာ

9. The Commentary on the Cūḷasakuludāyi Sutta

၂၇၀. ဧဝံ မေ သုတန္တိ စူဠသကုလုဒါယိသုတ္တံ. တတ္ထ ယဒါ ပန, ဘန္တေ, ဘဂဝါတိ ဣဒံ ပရိဗ္ဗာဇကော ဓမ္မကထံ သောတုကာမော ဘဂဝတော ဓမ္မဒေသနာယ သာလယဘာဝံ ဒဿေန္တော အာဟ.

270. 'Thus have I heard'—this is the Cūḷasakuludāyi Sutta. Therein, the wanderer, desiring to hear a Dhamma talk and showing his fondness for the Blessed One's Dhamma exposition, said the words, 'When, venerable sir, the Blessed One...'

၂၇၁. တံယေဝေတ္ထ ပဋိဘာတူတိ သစေ ဓမ္မံ သောတုကာမော, တုယှေဝေတ္ထ ဧကော ပဉှော ဧကံ ကာရဏံ ဥပဋ္ဌာတု. ယထာ မံ ပဋိဘာသေယျာတိ ယေန ကာရဏေန မမ ဓမ္မဒေသနာ ဥပဋ္ဌဟေယျ, ဧတေန ဟိ ကာရဏေန ကထာယ သမုဋ္ဌိတာယ သုခံ ဓမ္မံ ဒေသေတုန္တိ ဒီပေတိ. တဿ မယှံ, ဘန္တေတိ သော ကိရ တံ ဒိသွာ – ‘‘သစေ ဘဂဝါ ဣဓ အဘဝိဿာ, အယမေတဿ ဘာသိတဿ အတ္ထောတိ ဒီပသဟဿံ ဝိယ ဥဇ္ဇလာပေတွာ အဇ္ဇ မေ ပါကဋံ အကရိဿာ’’တိ ဒသဗလံယေဝ အနုဿရိ. တသ္မာ တဿ မယှံ, ဘန္တေတိအာဒိမာဟ. တတ္ထ အဟော နူနာတိ အနုဿရဏတ္ထေ နိပါတဒွယံ. တေန တဿ ဘဂဝန္တံ အနုဿရန္တဿ ဧတဒဟောသိ ‘‘အဟော နူန ဘဂဝါ အဟော နူန သုဂတော’’တိ. ယော ဣမေသန္တိ ယော ဣမေသံ ဓမ္မာနံ. သုကုသလောတိ သုဋ္ဌု [Pg.187] ကုသလော နိပုဏော ဆေကော. သော ဘဂဝါ အဟော နူန ကထေယျ, သော သုဂတော အဟော နူန ကထေယျ, တဿ ဟိ ဘဂဝတော ပုဗ္ဗေနိဝါသဉာဏဿ အနေကာနိ ကပ္ပကောဋိသဟဿာနိ ဧကင်္ဂဏာနိ ပါကဋာနီတိ, အယမေတ္ထ အဓိပ္ပာယော.

271. The phrase 'Let that itself become clear here' means: 'If you desire to hear the Dhamma, let a single question, a single reason, occur to you in this matter.' The phrase 'So that it may become clear to me' indicates: 'By whatever reason my Dhamma exposition might arise, for indeed, when a talk has arisen from a reason, it is easy for me to teach the Dhamma.' As for 'To me, venerable sir...': it is said that he constantly recollected the Ten-Powered One, thinking: 'If the Blessed One were here, he would illuminate the meaning of this statement like a thousand lamps, making it manifest to me today.' Therefore, he spoke the words beginning with 'To me, venerable sir...' Therein, 'aho nūna' is a pair of particles in the sense of recollection. Through this, as he was recollecting the Blessed One, this thought occurred to him: 'Oh, if only the Blessed One... Oh, if only the Sugata...' As for 'He who among these...': this means 'He who, among these dhammas...' 'Highly skilled' means exceedingly skilled, subtle, expert. 'Oh, if only that Blessed One would speak! Oh, if only that Sugata would speak! For to the knowledge of past abodes of that Blessed One, many thousands of koṭis of kappas are manifest as if in a single courtyard.' This is the intended meaning here.

တဿ ဝါဟံ ပုဗ္ဗန္တံ အာရဗ္ဘာတိ ယော ဟိ လာဘီ ဟောတိ, သော ‘‘ပုဗ္ဗေ တွံ ခတ္တိယော အဟောသိ, ဗြာဟ္မဏော အဟောသီ’’တိ ဝုတ္တေ ဇာနန္တော သက္ကစ္စံ သုဿူသတိ. အလာဘီ ပန – ‘‘ဧဝံ ဘဝိဿတိ ဧဝံ ဘဝိဿတီ’’တိ သီသကမ္ပမေတ္တမေဝ ဒဿေတိ. တသ္မာ ဧဝမာဟ – ‘‘တဿ ဝါဟံ ပုဗ္ဗန္တံ အာရဗ္ဘ ပဉှဿ ဝေယျာကရဏေန စိတ္တံ အာရာဓေယျ’’န္တိ.

As for 'Or I, concerning the past...': For a person who has obtained this knowledge, when it is said, 'Formerly, you were a khattiya; you were a brahmin,' he, knowing this, listens respectfully. But a person who has not obtained it, thinking, 'It might be so, it might be so,' shows only a mere shaking of the head. Therefore, he said: 'I could satisfy his mind with an explanation to a question concerning the past.'

သော ဝါ မံ အပရန္တန္တိ ဒိဗ္ဗစက္ခုလာဘိနော ဟိ အနာဂတံသဉာဏံ ဣဇ္ဈတိ, တသ္မာ ဧဝမာဟ. ဣတရံ ပုဗ္ဗေ ဝုတ္တနယမေဝ.

As for 'Or he, concerning the future...': For one who has obtained the divine eye, knowledge of the future is accomplished; therefore, he spoke thus. The other part is according to the method already stated previously.

ဓမ္မံ တေ ဒေသေဿာမီတိ အယံ ကိရ အတီတေ ဒေသိယမာနေပိ န ဗုဇ္ဈိဿတိ, အနာဂတေ ဒေသိယမာနေပိ န ဗုဇ္ဈိဿတိ. အထဿ ဘဂဝါ သဏှသုခုမံ ပစ္စယာကာရံ ဒေသေတုကာမော ဧဝမာဟ. ကိံ ပန တံ ဗုဇ္ဈိဿတီတိ? ဧတံ ပဂေဝ န ဗုဇ္ဈိဿတိ, အနာဂတေ ပနဿ ဝါသနာယ ပစ္စယော ဘဝိဿတီတိ ဒိသွာ ဘဂဝါ ဧဝမာဟ.

Regarding the statement, 'I will teach you the Dhamma': Indeed, this person will not understand even when taught about the past, nor will he understand when taught about the future. Then the Blessed One, desiring to teach him the gentle and subtle doctrine of dependent origination, spoke thus. But will he understand it? What need is there to say? He will not understand it. Nevertheless, seeing that in a future existence it will become a condition for his latent tendencies, the Blessed One spoke thus.

ပံသုပိသာစကန္တိ အသုစိဋ္ဌာနေ နိဗ္ဗတ္တပိသာစံ. သော ဟိ ဧကံ မူလံ ဂဟေတွာ အဒိဿမာနကာယော ဟောတိ. တတြိဒံ ဝတ္ထု – ဧကာ ကိရ ယက္ခိနီ ဒွေ ဒါရကေ ထူပါရာမဒွါရေ နိသီဒါပေတွာ အာဟာရပရိယေသနတ္ထံ နဂရံ ဂတာ. ဒါရကာ ဧကံ ပိဏ္ဍပါတိကတ္ထေရံ ဒိသွာ အာဟံသု, – ‘‘ဘန္တေ, အမှာကံ မာတာ အန္တော နဂရံ ပဝိဋ္ဌာ, တဿာ ဝဒေယျာထ ‘ယံ ဝါ တံ ဝါ လဒ္ဓကံ, ဂဟေတွာ သီဃံ ဂစ္ဆ, ဒါရကာ တေ ဇိဃစ္ဆိတံ သန္ဓာရေတုံ န သက္ကောန္တီ’’’တိ. တမဟံ ကထံ ပဿိဿာမီတိ? ဣဒံ, ဘန္တေ, ဂဏှထာတိ ဧကံ မူလခဏ္ဍံ အဒံသု. ထေရဿ အနေကာနိ ယက္ခသဟဿာနိ ပညာယိံသု, သော ဒါရကေဟိ ဒိန္နသညာဏေန တံ ယက္ခိနိံ အဒ္ဒသ ဝိရူပံ ဗီဘစ္ဆံ ကေဝလံ ဝီထိယံ ဂဗ္ဘမလံ ပစ္စာသီသမာနံ. ဒိသွာ တမတ္ထံ ကထေသိ. ကထံ မံ တွံ ပဿသီတိ ဝုတ္တေ မူလခဏ္ဍံ ဒဿေသိ, သာ အစ္ဆိန္ဒိတွာ ဂဏှိ. ဧဝံ ပံသုပိသာစကာ ဧကံ မူလံ ဂဟေတွာ အဒိဿမာနကာယာ ဟောန္တိ. တံ သန္ဓာယေသ ‘‘ပံသုပိသာစကမ္ပိ [Pg.188] န ပဿာမီ’’တိ အာဟ. န ပက္ခာယတီတိ န ဒိဿတိ န ဥပဋ္ဌာတိ.

The term 'paṃsupisācakaṃ' refers to an earth-demon, a demon born in an impure place. For by taking hold of a certain medicinal root, its body becomes invisible. Herein is the story: A certain female yakkha, having seated her two children at the gate of the Thūpārāma, went into the city to search for food. The children, seeing an alms-faring elder, said, 'Venerable sir, our mother has entered the city. Please tell her: "Whatever you have obtained, take it and come quickly. Your children are afflicted by hunger and cannot endure it."' 'How shall I see her?' he asked. 'Venerable sir, take this,' they said, and gave him a piece of a medicinal root. To the elder, many thousands of yakkhas appeared. By the sign given by the children, he saw that female yakkha—deformed, hideous, in the street merely longing for the impurities of the womb. Seeing her, he told her their message. When she asked, 'How do you see me?' he showed her the piece of the root. She snatched it away from him. In this way, earth-demons, by taking hold of a certain root, become invisible. It is with reference to this that he said, 'I do not even see an earth-demon.' 'Na pakkhāyati' means it is not seen, it does not appear.

၂၇၂. ဒီဃာပိ ခေါ တေ ဧသာတိ ဥဒါယိ ဧသာ တဝ ဝါစာ ဒီဃာပိ ဘဝေယျ, ဧဝံ ဝဒန္တဿ ဝဿသတမ္ပိ ဝဿသဟဿမ္ပိ ပဝတ္တေယျ, န စ အတ္ထံ ဒီပေယျာတိ အဓိပ္ပာယော. အပ္ပာဋိဟီရကတန္တိ အနိယျာနိကံ အမူလကံ နိရတ္ထကံ သမ္ပဇ္ဇတီတိ အတ္ထော.

272. Regarding 'Dīghāpi kho te esā': Udāyi, this speech of yours could be long. One could go on speaking like this for a hundred years or even a hundred thousand years and still not illuminate the meaning. This is the intention. 'Appāṭihīrakataṃ' means it becomes unleading, baseless, and fruitless. This is the meaning.

ဣဒါနိ တံ ဝဏ္ဏံ ဒဿေန္တော သေယျထာပိ, ဘန္တေတိအာဒိမာဟ. တတ္ထ ပဏ္ဍုကမ္ဗလေ နိက္ခိတ္တောတိ ဝိသဘာဂဝဏ္ဏေ ရတ္တကမ္ဗလေ ဌပိတော. ဧဝံဝဏ္ဏော အတ္တာ ဟောတီတိ ဣဒံ သော သုဘကိဏှဒေဝလောကေ နိဗ္ဗတ္တက္ခန္ဓေ သန္ဓာယ – ‘‘အမှာကံ မတကာလေ အတ္တာ သုဘကိဏှဒေဝလောကေ ခန္ဓာ ဝိယ ဇောတေတီ’’တိ ဝဒတိ.

Now, wishing to show that appearance, he spoke the words beginning with 'Seyyathāpi, bhante...' Therein, 'placed on a pale woolen blanket' means placed on a red blanket of a contrasting color. As for the words 'Of such an appearance is the self,' he says this with reference to the aggregates that have arisen in the Subhakiṇha deva-world: 'At the time of our death, the self shines just as the aggregates in the Subhakiṇha deva-world shine.'

၂၇၃. အယံ ဣမေသံ ဥဘိန္နန္တိ သော ကိရ ယသ္မာ မဏိဿ ဗဟိ အာဘာ န နိစ္ဆရတိ, ခဇ္ဇောပနကဿ အင်္ဂုလဒွင်္ဂုလစတုရင်္ဂုလမတ္တံ နိစ္ဆရတိ, မဟာခဇ္ဇောပနကဿ ပန ခဠမဏ္ဍလမတ္တမ္ပိ နိစ္ဆရတိယေဝ, တသ္မာ ဧဝမာဟ.

273. Regarding 'Ayaṃ imesaṃ ubhinnaṃ': It is said that because the radiance of a jewel does not exit outwards, while the radiance of a firefly exits to the measure of one, two, or four finger-breadths, and the radiance of a large firefly indeed exits to the measure of a threshing floor, therefore he spoke thus.

ဝိဒ္ဓေတိ ဥဗ္ဗိဒ္ဓေ, မေဃဝိဂမေန ဒူရီဘူတေတိ အတ္ထော. ဝိဂတဝလာဟကေတိ အပဂတမေဃေ. ဒေဝေတိ အာကာသေ. ဩသဓိတာရကာတိ သုက္ကတာရကာ. သာ ဟိ ယသ္မာ တဿာ ဥဒယတော ပဋ္ဌာယ တေန သညာဏေန ဩသဓာနိ ဂဏှန္တိပိ ပိဝန္တိပိ, တသ္မာ ‘‘ဩသဓိတာရကာ’’တိ ဝုစ္စတိ. အဘိဒေါ အဍ္ဎရတ္တသမယန္တိ အဘိန္နေ အဍ္ဎရတ္တသမယေ. ဣမိနာ ဂဂနမဇ္ဈေ ဌိတစန္ဒံ ဒဿေတိ. အဘိဒေါ မဇ္ဈနှိကေပိ ဧသေဝ နယော.

The word 'viddhe' means 'pierced through'; the meaning is 'become distant due to the dispersal of clouds.' 'Vigatavalāhake' means 'with clouds departed.' 'Deve' means in the sky. 'Osadhitārakā' is the morning star. For it is said that because, from its rising, they gather and drink medicinal herbs by that sign, it is called the 'herb star.' 'Abhido aḍḍharattasamayaṃ' means at the undivided time of midnight. By this is shown the moon standing in the middle of the sky. This same method should be understood for 'abhido majjhanhike' as well.

အတော ခေါတိ ယေ အနုဘောန္တိ, တေဟိ ဗဟုတရာ, ဗဟူ စေဝ ဗဟုတရာ စာတိ အတ္ထော. အာဘာ နာနုဘောန္တီတိ ဩဘာသံ န ဝဠဉ္ဇန္တိ, အတ္တနော သရီရောဘာသေနေဝ အာလောကံ ဖရိတွာ ဝိဟရန္တိ.

Regarding 'Ato kho,' the meaning is: they are more numerous than those who make use of the light; they are many, and they are very many. 'Ābhā nānubhonti' means they do not make use of that radiance; they dwell pervading the space with light solely by means of their own bodily radiance.

၂၇၄. ဣဒါနိ ယသ္မာ သော ‘‘ဧကန္တသုခံ လောကံ ပုစ္ဆိဿာမီ’’တိ နိသိန္နော, ပုစ္ဆာမူဠှော ပန ဇာတော, တသ္မာ နံ ဘဂဝါ တံ ပုစ္ဆံ သရာပေန္တော ကိံ ပန, ဥဒါယိ, အတ္ထိ ဧကန္တသုခေါ လောကောတိအာဒိမာဟ. တတ္ထ [Pg.189] အာကာရဝတီတိ ကာရဏဝတီ. အညတရံ ဝါ ပန တပေါဂုဏန္တိ အစေလကပါဠိံ သန္ဓာယာဟ, သုရာပါနဝိရတီတိ အတ္ထော.

274. Now, because he sat down thinking, 'I will ask about the world of exclusive happiness,' but then became confused in his questioning, the Blessed One, reminding him of that question, spoke the words beginning with, 'But, Udāyin, is there a world of exclusive happiness?' Herein, 'ākāravatī' means 'kāraṇavatī,' that is, a practice possessing a cause. The phrase 'or some other ascetic quality' is said with reference to the passage on naked ascetics; the meaning is 'abstinence from intoxicants.'

၂၇၅. ကတမာ ပန သာ, ဘန္တေ, အာကာရဝတီ ပဋိပဒါ ဧကန္တသုခဿာတိ ကသ္မာ ပုစ္ဆတိ? ဧဝံ ကိရဿ အဟောသိ – ‘‘မယံ သတ္တာနံ ဧကန္တသုခံ ဝဒါမ, ပဋိပဒံ ပန ကာလေန သုခံ ကာလေန ဒုက္ခံ ဝဒါမ. ဧကန္တသုခဿ ခေါ ပန အတ္တနော ပဋိပဒါယပိ ဧကန္တသုခါယ ဘဝိတဗ္ဗံ. အမှာကံ ကထာ အနိယျာနိကာ, သတ္ထု ကထာဝ နိယျာနိကာ’’တိ. ဣဒါနိ သတ္ထာရံယေဝ ပုစ္ဆိတွာ ဇာနိဿာမီတိ တသ္မာ ပုစ္ဆတိ.

275. Why does he ask, 'Venerable sir, what is that practice with its cause for the world of exclusive happiness?' It is said that this occurred to him: 'We speak of exclusive happiness for beings, but as for the practice, we say it is at times pleasant and at times painful. Surely, for that which is exclusively happiness, its practice should also be exclusively for happiness. Our teaching is not a way of escape, whereas the Teacher's teaching is a way of escape.' Thinking, 'Now I will ask the Teacher himself and I will know,' he therefore asks.

ဧတ္ထ မယံ အနဿာမာတိ ဧတသ္မိံ ကာရဏေ မယံ အနဿာမ. ကသ္မာ ပန ဧဝမာဟံသု? တေ ကိရ ပုဗ္ဗေ ပဉ္စသု ဓမ္မေသု ပတိဋ္ဌာယ ကသိဏပရိကမ္မံ ကတွာ တတိယဇ္ဈာနံ နိဗ္ဗတ္တေတွာ အပရိဟီနဇ္ဈာနာ ကာလံ ကတွာ သုဘကိဏှေသု နိဗ္ဗတ္တန္တီတိ ဇာနန္တိ, ဂစ္ဆန္တေ ဂစ္ဆန္တေ ပန ကာလေ ကသိဏပရိကမ္မမ္ပိ န ဇာနိံသု, တတိယဇ္ဈာနမ္ပိ နိဗ္ဗတ္တေတုံ နာသက္ခိံသု. ပဉ္စ ပုဗ္ဗဘာဂဓမ္မေ ပန ‘‘အာကာရဝတီ ပဋိပဒါ’’တိ ဥဂ္ဂဟေတွာ တတိယဇ္ဈာနံ ‘‘ဧကန္တသုခေါ လောကော’’တိ ဥဂ္ဂဏှိံသု. တသ္မာ ဧဝမာဟံသု. ဥတ္တရိတရန္တိ ဣတော ပဉ္စဟိ ဓမ္မေဟိ ဥတ္တရိတရံ ပဋိပဒံ ဝါ တတိယဇ္ဈာနတော ဥတ္တရိတရံ ဧကန္တသုခံ လောကံ ဝါ န ဇာနာမာတိ ဝုတ္တံ ဟောတိ. အပ္ပသဒ္ဒေ ကတွာတိ ဧကပ္ပဟာရေနေဝ မဟာသဒ္ဒံ ကာတုံ အာရဒ္ဓေ နိဿဒ္ဒေ ကတွာ.

'Herein we are not satisfied' means 'In this matter, we are not satisfied.' But why did they say so? It is said that they know that formerly, having established themselves in the five qualities and done the preliminary kasiṇa practice, having generated the third jhāna, and having died without falling from that jhāna, they are reborn in the Subhakiṇha realm. But as time went on, they no longer knew even the preliminary kasiṇa practice, nor were they able to generate the third jhāna. However, having learned the five preliminary factors as 'the practice with its cause,' they learned that the third jhāna is 'the world of exclusive happiness.' Therefore, they spoke thus. 'More excellent' means: 'We do not know a practice more excellent than these five qualities, or a world of exclusive happiness more excellent than the third jhāna.' 'Having made them quiet' means: having silenced the assembly that had started to make a great noise all at once.

၂၇၆. သစ္ဆိကိရိယာဟေတူတိ ဧတ္ထ ဒွေ သစ္ဆိကိရိယာ ပဋိလာဘသစ္ဆိကိရိယာ စ ပစ္စက္ခသစ္ဆိကိရိယာ စ. တတ္ထ တတိယဇ္ဈာနံ နိဗ္ဗတ္တေတွာ အပရိဟီနဇ္ဈာနော ကာလံ ကတွာ သုဘကိဏှလောကေ တေသံ ဒေဝါနံ သမာနာယုဝဏ္ဏော ဟုတွာ နိဗ္ဗတ္တတိ, အယံ ပဋိလာဘသစ္ဆိကိရိယာ နာမ. စတုတ္ထဇ္ဈာနံ နိဗ္ဗတ္တေတွာ ဣဒ္ဓိဝိကုဗ္ဗနေန သုဘကိဏှလောကံ ဂန္တွာ တေဟိ ဒေဝေဟိ သဒ္ဓိံ သန္တိဋ္ဌတိ သလ္လပတိ သာကစ္ဆံ အာပဇ္ဇတိ, အယံ ပစ္စက္ခသစ္ဆိကိရိယာ နာမ. တာသံ ဒွိန္နမ္ပိ တတိယဇ္ဈာနံ အာကာရဝတီ ပဋိပဒါ နာမ. တဉှိ အနုပ္ပာဒေတွာ နေဝ သက္ကာ သုဘကိဏှလောကေ နိဗ္ဗတ္တိတုံ, န စတုတ္ထဇ္ဈာနံ ဥပ္ပာဒေတုံ. ဣတိ ဒုဝိဓမ္ပေတံ သစ္ဆိကိရိယံ သန္ဓာယ – ‘‘ဧတဿ နူန, ဘန္တေ, ဧကန္တသုခဿ လောကဿ သစ္ဆိကိရိယာဟေတူ’’တိ အာဟ.

276. Herein, regarding 'for the sake of realization,' there are two kinds of realization: realization by attainment and realization by direct perception. Of these, when one generates the third jhāna and, without falling away from that jhāna, passes away and is reborn in the Subhakiṇha world with the same lifespan and appearance as those devas, this is called realization by attainment. When one generates the fourth jhāna and, by means of psychic transformation, goes to the Subhakiṇha world and stands, converses, and enters into discussion with those devas, this is called realization by direct perception. For both of these, the third jhāna is called the practice possessing the mode. For without having generated it, it is not possible to be reborn in the Subhakiṇha world, nor is it possible to generate the fourth jhāna. Thus, with reference to both these kinds of realization, it was said: 'Surely, venerable sir, this is for the sake of realizing this world of exclusive happiness.'

၂၇၇. ဥဒဉ္စနိကောတိ [Pg.190] ဥဒကဝါရကော. အန္တရာယမကာသီတိ ယထာ ပဗ္ဗဇ္ဇံ န လဘတိ, ဧဝံ ဥပဒ္ဒုတမကာသိ ယထာ တံ ဥပနိဿယဝိပန္နံ. အယံ ကိရ ကဿပဗုဒ္ဓကာလေ ပဗ္ဗဇိတွာ သမဏဓမ္မမကာသိ. အထဿ ဧကော သဟာယကော ဘိက္ခု သာသနေ အနဘိရတော, ‘‘အာဝုသော, ဝိဗ္ဘမိဿာမီ’’တိ အာရောစေသိ. သော တဿ ပတ္တစီဝရေ လောဘံ ဥပ္ပာဒေတွာ ဂိဟိဘာဝါယ ဝဏ္ဏံ အဘာသိ. ဣတရော တဿ ပတ္တစီဝရံ ဒတွာ ဝိဗ္ဘမိ. တေနဿ ကမ္မုနာ ဣဒါနိ ဘဂဝတော သမ္မုခါ ပဗ္ဗဇ္ဇာယ အန္တရာယော ဇာတော. ဘဂဝတာ ပနဿ ပုရိမသုတ္တံ အတိရေကဘာဏဝါရမတ္တံ, ဣဒံ ဘာဏဝါရမတ္တန္တိ ဧတ္တကာယ တန္တိယာ ဓမ္မော ကထိတော, ဧကဒေသနာယပိ မဂ္ဂဖလပဋိဝေဓော န ဇာတော, အနာဂတေ ပနဿ ပစ္စယော ဘဝိဿတီတိ ဘဂဝါ ဓမ္မံ ဒေသေတိ. အနာဂတေ ပစ္စယဘာဝဉ္စဿ ဒိသွာ ဘဂဝါ ဓရမာနော ဧကံ ဘိက္ခုမ္ပိ မေတ္တာဝိဟာရိမှိ ဧတဒဂ္ဂေ န ဌပေသိ. ပဿတိ ဟိ ဘဂဝါ – ‘‘အနာဂတေ အယံ မမ သာသနေ ပဗ္ဗဇိတွာ မေတ္တာဝိဟာရီနံ အဂ္ဂေါ ဘဝိဿတီ’’တိ.

277. 'A small water pot' means a water-vessel. 'He made an obstacle' means he created a danger such that he would not receive ordination; he acted in such a way that his supporting condition was destroyed. It is said that this person went forth during the time of the Buddha Kassapa and practiced the ascetic's duties. Then a certain companion monk of his became dissatisfied with the Dispensation and announced, 'Friend, I will disrobe.' Having developed greed for that monk's bowl and robes, he spoke in praise of the lay life. The other monk gave him his bowl and robes and disrobed. Because of that kamma, an obstacle to his ordination has now arisen in the presence of the Blessed One. However, the Dhamma was taught to him by the Blessed One with a text of this much length: the previous sutta being more than a recitation-portion long, and this one being a recitation-portion long. Yet even with a single discourse, the penetration of path and fruit did not occur. But thinking, 'In the future, there will be a condition for him,' the Blessed One taught the Dhamma. And seeing that there would be a condition for him in the future, the Blessed One, while he was living, did not place even a single monk as foremost among those who dwell in loving-kindness. For the Blessed One sees: 'In the future, this one will go forth in my Dispensation and will become the foremost of those who dwell in loving-kindness.'

သော ဘဂဝတိ ပရိနိဗ္ဗုတေ ဓမ္မာသောကရာဇကာလေ ပါဋလိပုတ္တေ နိဗ္ဗတ္တိတွာ ပဗ္ဗဇိတွာ အရဟတ္တပ္ပတ္တော အဿဂုတ္တတ္ထေရော နာမ ဟုတွာ မေတ္တာဝိဟာရီနံ အဂ္ဂေါ အဟောသိ. ထေရဿ မေတ္တာနုဘာဝေန တိရစ္ဆာနဂတာပိ မေတ္တစိတ္တံ ပဋိလဘိံသု, ထေရော သကလဇမ္ဗုဒီပေ ဘိက္ခုသံဃဿ ဩဝါဒါစရိယော ဟုတွာ ဝတ္တနိသေနာသနေ အာဝသိ, တိံသယောဇနမတ္တာ အဋဝီ ဧကံ ပဓာနဃရံ အဟောသိ. ထေရော အာကာသေ စမ္မခဏ္ဍံ ပတ္ထရိတွာ တတ္ထ နိသိန္နော ကမ္မဋ္ဌာနံ ကထေသိ. ဂစ္ဆန္တေ ဂစ္ဆန္တေ ကာလေ ဘိက္ခာစာရမ္ပိ အဂန္တွာ ဝိဟာရေ နိသိန္နော ကမ္မဋ္ဌာနံ ကထေသိ, မနုဿာ ဝိဟာရမေဝ ဂန္တွာ ဒါနမဒံသု. ဓမ္မာသောကရာဇာ ထေရဿ ဂုဏံ သုတွာ ဒဋ္ဌုကာမော တိက္ခတ္တုံ ပဟိဏိ. ထေရော ဘိက္ခုသံဃဿ ဩဝါဒံ ဒမ္မီတိ ဧကဝါရမ္ပိ န ဂတောတိ.

After the Blessed One had attained Parinibbāna, during the time of King Dhammāsoka, he was reborn in Pāṭaliputta. Having gone forth, he attained arahantship, became known as the Elder Assagutta, and was the foremost of those who dwell in loving-kindness. Through the Elder's power of loving-kindness, even animals gained a mind of loving-kindness. The Elder became the instructing teacher for the Saṅgha of monks in all of Jambudīpa and dwelt in the Vattani monastery. A forest of about thirty yojanas became as a single meditation hall. The Elder would spread a piece of leather in the sky, and sitting there, he taught the meditation subject. As time went on, without even going for alms, he would sit in the monastery and teach the meditation subject. People would go to the monastery itself to give offerings. King Dhammāsoka, hearing of the Elder's virtue and wishing to see him, sent for him three times. The Elder, saying, 'I am giving instruction to the Saṅgha of monks,' did not go even once.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

The Papañcasūdanī, the Commentary on the Majjhima Nikāya.

စူဠသကုလုဒါယိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Cūḷasakuludāyi Sutta is concluded.

၁၀. ဝေခနသသုတ္တဝဏ္ဏနာ

10. Commentary on the Vekhanasa Sutta

၂၇၈. ဧဝံ [Pg.191] မေ သုတန္တိ ဝေခနသသုတ္တံ. တတ္ထ ဝေခနသောတိ အယံ ကိရ သကုလုဒါယိဿ အာစရိယော, သော ‘‘သကုလုဒါယီ ပရိဗ္ဗာဇကော ပရမဝဏ္ဏပဉှေ ပရာဇိတော’’တိ သုတွာ ‘‘မယာ သော သာဓုကံ ဥဂ္ဂဟာပိတော, တေနာပိ သာဓုကံ ဥဂ္ဂဟိတံ, ကထံ နု ခေါ ပရာဇိတော, ဟန္ဒာဟံ သယံ ဂန္တွာ သမဏံ ဂေါတမံ ပရမဝဏ္ဏပဉှံ ပုစ္ဆိတွာ ဇာနိဿာမီ’’တိ ရာဇဂဟတော ပဉ္စစတ္တာလီသယောဇနံ သာဝတ္ထိံ ဂန္တွာ ယေန ဘဂဝါ, တေနုပသင်္ကမိ, ဥပသင်္ကမိတွာ ပန ဌိတကောဝ ဘဂဝတော သန္တိကေ ဥဒါနံ ဥဒါနေသိ. တတ္ထ ပုရိမသဒိသံ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ.

278. The Vekhanasa Sutta begins with 'Thus have I heard.' Therein, as to 'Vekhanasa,' he, it is said, was the teacher of Sakuludāyi. Having heard that 'the wanderer Sakuludāyi was defeated in the question concerning the supreme complexion,' he thought: 'He was well taught by me, and he too learned well. How then was he defeated? Come now, I shall go myself, ask the ascetic Gotama the question concerning the supreme complexion, and find out.' So he traveled from Rājagaha, a distance of forty-five yojanas, to Sāvatthi, and approached the Blessed One. Having approached, while still standing in the Blessed One's presence, he uttered an inspired utterance. Therein, what is similar to the previous sutta should be understood in the same way as was stated.

၂၈၀. ပဉ္စ ခေါ ဣမေတိ ကသ္မာ အာရဘိ? အဂါရိယောပိ ဧကစ္စော ကာမဂရုကော ကာမာဓိမုတ္တော ဟောတိ, ဧကစ္စော နေက္ခမ္မဂရုကော နေက္ခမ္မာဓိမုတ္တော ဟောတိ. ပဗ္ဗဇိတောပိ စ ဧကစ္စော ကာမဂရုကော ကာမာဓိမုတ္တော ဟောတိ, ဧကစ္စော နေက္ခမ္မဂရုကော နေက္ခမ္မာဓိမုတ္တော ဟောတိ. အယံ ပန ကာမဂရုကော ကာမာဓိမုတ္တော ဟောတိ. သော ဣမာယ ကထာယ ကထိယမာနာယ အတ္တနော ကာမာဓိမုတ္တတ္တံ သလ္လက္ခေဿတိ, ဧဝမဿာယံ ဒေသနာ သပ္ပာယာ ဘဝိဿတီတိ ဣမံ ဒေသနံ အာရဘိ. ကာမဂ္ဂသုခန္တိ နိဗ္ဗာနံ အဓိပ္ပေတံ.

280. Why was [the teaching] 'These five...' begun? Among householders, some are devoted to sensual pleasures, intent on sensual pleasures, while others are devoted to renunciation, intent on renunciation. And among those who have gone forth, some are devoted to sensual pleasures, intent on sensual pleasures, while others are devoted to renunciation, intent on renunciation. This one, however, is devoted to sensual pleasures, intent on sensual pleasures. While this discourse is being spoken, he will recognize his own intentness on sensual pleasures, and thus this teaching will be suitable for him. Thinking thus, the Blessed One began this teaching. By the term 'the ultimate sensual happiness' (kāmaggasukhaṃ), Nibbāna is intended.

၂၈၁. ပါပိတော ဘဝိဿတီတိ အဇာနနဘာဝံ ပါပိတော ဘဝိဿတိ. နာမကံယေဝ သမ္ပဇ္ဇတီတိ နိရတ္ထကဝစနမတ္တမေဝ သမ္ပဇ္ဇတိ. တိဋ္ဌတု ပုဗ္ဗန္တော တိဋ္ဌတု အပရန္တောတိ ယသ္မာ တုယှံ အတီတကထာယ အနုစ္ဆဝိကံ ပုဗ္ဗေနိဝါသဉာဏံ နတ္ထိ, အနာဂတကထာယ အနုစ္ဆဝိကံ ဒိဗ္ဗစက္ခုဉာဏံ နတ္ထိ, တသ္မာ ဥဘယမ္ပေတံ တိဋ္ဌတူတိ အာဟ. သုတ္တဗန္ဓနေဟီတိ သုတ္တမယဗန္ဓနေဟိ. တဿ ဟိ အာရက္ခတ္ထာယ ဟတ္ထပါဒေသု စေဝ ဂီဝါယ စ သုတ္တကာနိ ဗန္ဓန္တိ. တာနိ သန္ဓာယေတံ ဝုတ္တံ. မဟလ္လကကာလေ ပနဿ တာနိ သယံ ဝါ ပူတီနိ ဟုတွာ မုဉ္စန္တိ, ဆိန္ဒိတွာ ဝါ ဟရန္တိ.

281. By 'he will be brought' (pāpito bhavissati) is meant that he will be brought to a state of not knowing. By 'it becomes a mere name' (nāmakaṃyeva sampajjati) is meant that it becomes merely meaningless words. By 'let the past stand, let the future stand' (tiṭṭhatu pubbanto tiṭṭhatu aparanto) is meant: since you have no knowledge of past lives suitable for speaking of the past, nor the divine eye knowledge suitable for speaking of the future, therefore he says, 'Let both of these stand.' By 'with bonds of thread' (suttabandhanehi) is meant with bonds made of thread. For that child's protection, they bind small threads on his hands and feet, and also on his neck. This was said with reference to those. But when he is older, those threads either become rotten and are released by themselves, or they are cut off and removed.

ဧဝမေဝ ခေါတိ ဣမိနာ ဣဒံ ဒဿေတိ – ဒဟရဿ ကုမာရဿ သုတ္တဗန္ဓနာနံ အဇာနနကာလော ဝိယ အဝိဇ္ဇာယ ပုရိမာယ ကောဋိယာ အဇာနနံ, န ဟိ သက္ကာ အဝိဇ္ဇာယ ပုရိမကောဋိ ဉာတုံ, မောစနကာလေ ဇာနနသဒိသံ ပန [Pg.192] အရဟတ္တမဂ္ဂေန အဝိဇ္ဇာဗန္ဓနဿ ပမောက္ခော ဇာတောတိ ဇာနနံ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

By 'just so' this is shown: just as for a young boy there is a time of not knowing about his bonds of thread, so too is the not knowing of the prior end of ignorance; for it is not possible to know the prior end of ignorance. At the time of release, however, it is like knowing: 'Through the path of arahantship, release from the bond of ignorance has occurred.' The rest is clear in every case.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

ဝေခနသသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Vekhanasa Sutta is concluded.

တတိယဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Third Chapter is concluded.

၄. ရာဇဝဂ္ဂေါ

4. The Chapter on Kings

၁. ဃဋိကာရသုတ္တဝဏ္ဏနာ

1. The Commentary on the Ghaṭikāra Sutta

၂၈၂. ဧဝံ [Pg.193] မေ သုတန္တိ ဃဋိကာရသုတ္တံ. တတ္ထ သိတံ ပါတွာကာသီတိ မဟာမဂ္ဂေန ဂစ္ဆန္တော အညတရံ ဘူမိပ္ပဒေသံ ဩလောကေတွာ – ‘‘အတ္ထိ နု ခေါ မယာ စရိယံ စရမာနေန ဣမသ္မိံ ဌာနေ နိဝုတ္ထပုဗ္ဗ’’န္တိ အာဝဇ္ဇန္တော အဒ္ဒသ – ‘‘ကဿပဗုဒ္ဓကာလေ ဣမသ္မိံ ဌာနေ ဝေဂဠိင်္ဂံ နာမ ဂါမနိဂမော အဟောသိ, အဟံ တဒါ ဇောတိပါလော နာမ မာဏဝေါ အဟောသိံ, မယှံ သဟာယော ဃဋိကာရော နာမ ကုမ္ဘကာရော အဟောသိ, တေန သဒ္ဓိံ မယာ ဣဓ ဧကံ သုကာရဏံ ကတံ, တံ ဘိက္ခုသံဃဿ အပါကဋံ ပဋိစ္ဆန္နံ, ဟန္ဒ နံ ဘိက္ခုသံဃဿ ပါကဋံ ကရောမီ’’တိ မဂ္ဂါ ဩက္ကမ္မ အညတရသ္မိံ ပဒေသေ ဌိတကောဝ သိတပါတုကမ္မမကာသိ, အဂ္ဂဂ္ဂဒန္တေ ဒဿေတွာ မန္ဒဟသိတံ ဟသိ. ယထာ ဟိ လောကိယမနုဿာ ဥရံ ပဟရန္တာ – ‘‘ကုဟံ ကုဟ’’န္တိ ဟသန္တိ, န ဧဝံ ဗုဒ္ဓါ, ဗုဒ္ဓါနံ ပန ဟသိတံ ဟဋ္ဌပဟဋ္ဌာကာရမတ္တမေဝ ဟောတိ.

282. Thus have I heard. This is the Ghaṭikāra Sutta. Herein, by 'manifested a smile' is meant that while proceeding along the great road, he surveyed a certain region of land and reflected: 'While I was practicing the conduct, have I ever dwelt in this place before?' Then he saw: 'During the time of the Buddha Kassapa, there was a village-town named Vegaḷiṅga here. At that time, I was a young man named Jotipāla, and my companion was a potter named Ghaṭikāra. Together with him, a good deed was done by me here. That is not manifest, is concealed, from the Sangha of bhikkhus. Well then, I shall make it manifest to the Sangha of bhikkhus.' Having thus reflected, he stepped off the road, and standing in a certain place, he performed the act of manifesting a smile; he smiled a gentle smile, showing the very tips of his teeth. For just as worldly people laugh, striking their chests and saying, 'Kuhaṃ, kuhaṃ,' Buddhas do not laugh in that way. Rather, the smile of the Buddhas is merely an expression of joy and delight.

ဟသိတဉ္စ နာမေတံ တေရသဟိ သောမနဿသဟဂတစိတ္တေဟိ ဟောတိ. တတ္ထ လောကိယမဟာဇနော အကုသလတော စတူဟိ, ကာမာဝစရကုသလတော စတူဟီတိ အဋ္ဌဟိ စိတ္တေဟိ ဟသတိ, သေက္ခာ အကုသလတော ဒိဋ္ဌိသမ္ပယုတ္တာနိ ဒွေ အပနေတွာ ဆဟိ စိတ္တေဟိ ဟသန္တိ, ခီဏာသဝါ စတူဟိ သဟေတုကကိရိယစိတ္တေဟိ ဧကေန အဟေတုကကိရိယစိတ္တေနာတိ ပဉ္စဟိ စိတ္တေဟိ ဟသန္တိ. တေသုပိ ဗလဝါရမ္မဏေ အာပါထဂတေ ဒွီဟိ ဉာဏသမ္ပယုတ္တစိတ္တေဟိ ဟသန္တိ, ဒုဗ္ဗလာရမ္မဏေ ဒုဟေတုကစိတ္တဒွယေန စ အဟေတုကစိတ္တေန စာတိ တီဟိ စိတ္တေဟိ ဟသန္တိ. ဣမသ္မိံ ပန ဌာနေ ကိရိယာဟေတုကမနောဝိညာဏဓာတုသောမနဿသဟဂတစိတ္တံ ဘဂဝတော ဟဋ္ဌပဟဋ္ဌာကာရမတ္တံ ဟသိတံ ဥပ္ပာဒေသိ.

And this act of smiling arises with thirteen types of consciousness accompanied by joy. Herein, the great mass of worldly people laugh with eight types of consciousness: four from the unwholesome and four from the sense-sphere wholesome. Trainees, having removed the two associated with wrong view from the unwholesome, laugh with six types of consciousness. Those whose cankers are destroyed laugh with five types of consciousness: four rooted functional consciousnesses and one rootless functional consciousness. Among these, when a strong object has come into range, they smile with two types of consciousness associated with knowledge; when a weak object has come into range, they smile with three types of consciousness: the pair of two-rooted consciousnesses and the rootless consciousness. In this instance, however, the functional, rootless, mind-consciousness-element accompanied by joy produced the Blessed One's smile, which is merely an expression of delight.

တံ ပနေတံ ဟသိတံ ဧဝံ အပ္ပမတ္တကမ္ပိ ထေရဿ ပါကဋံ အဟောသိ. ကထံ? တထာရူပေ ဟိ ကာလေ တထာဂတဿ စတူဟိ ဒါဌာဟိ စတုဒ္ဒီပိကမဟာမေဃမုခတော သတေရတာဝိဇ္ဇုလတာ ဝိယ ဝိရောစမာနာ မဟာတာလက္ခန္ဓပမာဏာ ရသ္မိဝဋ္ဋိယော ဥဋ္ဌဟိတွာ တိက္ခတ္တုံ သီသဝရံ ပဒက္ခိဏံ ကတွာ [Pg.194] ဒါဌဂ္ဂေသုယေဝ အန္တရဓာယန္တိ. တေန သညာဏေန အာယသ္မာ အာနန္ဒော ဘဂဝတော ပစ္ဆတော ဂစ္ဆမာနောပိ သိတပါတုဘာဝံ ဇာနာတိ.

But that smile, even though so slight, became manifest to the Elder. How? For at such a time, from the four canine teeth of the Tathāgata, shining like a sateratā lightning-vine from the mouth of a great cloud covering the four continents, bands of rays the size of a great palmyra trunk arise, circumambulate the excellent head three times to the right, and vanish right at the tips of the canine teeth. By that sign, the Venerable Ānanda, even while walking behind the Blessed One, knows of the smile's manifestation.

ဘဂဝန္တံ ဧတဒဝေါစာတိ – ‘‘ဧတ္ထ ကိရ ကဿပေါ ဘဂဝါ ဘိက္ခုသံဃံ ဩဝဒိ, စတုသစ္စပ္ပကာသနံ အကာသိ, ဘဂဝတောပိ ဧတ္ထ နိသီဒိတုံ ရုစိံ ဥပ္ပာဒေဿာမိ, ဧဝမယံ ဘူမိဘာဂေါ ဒွီဟိ ဗုဒ္ဓေဟိ ပရိဘုတ္တော ဘဝိဿတိ, မဟာဇနော ဂန္ဓမာလာဒီဟိ ပူဇေတွာ စေတိယဋ္ဌာနံ ကတွာ ပရိစရန္တော သဂ္ဂမဂ္ဂပရာယဏော ဘဝိဿတီ’’တိ စိန္တေတွာ ဧတံ ‘‘တေန ဟိ, ဘန္တေ,’’တိအာဒိဝစနံ အဝေါစ.

As for 'he said this to the Blessed One': having thought, 'Here, it is said, the Blessed One Kassapa instructed the Sangha of bhikkhus and made the proclamation of the Four Truths. I will cause an inclination to arise in our Blessed One also to sit here. Thus, this portion of the earth will have been used by two Buddhas. The great populace, having made offerings with perfumes, garlands, and so on, and having made it a place for a cetiya, while attending to it, will have the path to heaven as their destination,' he spoke those words beginning with, 'Well then, venerable sir.'

၂၈၃. မုဏ္ဍကေန သမဏကေနာတိ မုဏ္ဍံ မုဏ္ဍောတိ, သမဏံ ဝါ သမဏောတိ ဝတ္တုံ ဝဋ္ဋတိ, အယံ ပန အပရိပက္ကဉာဏတ္တာ ဗြာဟ္မဏကုလေ ဥဂ္ဂဟိတဝေါဟာရဝသေနေဝ ဟီဠေန္တော ဧဝမာဟ. သောတ္တိသိနာနိန္တိ သိနာနတ္ထာယ ကတသောတ္တိံ. သောတ္တိ နာမ ကုရုဝိန္ဒပါသာဏစုဏ္ဏာနိ လာခါယ ဗန္ဓိတွာ ကတဂုဠိကကလာပကာ ဝုစ္စတိ, ယံ သန္ဓာယ – ‘‘တေန ခေါ ပန သမယေန ဆဗ္ဗဂ္ဂိယာ ဘိက္ခူ ကုရုဝိန္ဒကသုတ္တိယာ နဟာယန္တီ’’တိ (စူဠဝ. ၂၄၃) ဝုတ္တံ. တံ ဥဘောသု အန္တေသု ဂဟေတွာ သရီရံ ဃံသန္တိ. ဧဝံ သမ္မာတိ ယထာ ဧတရဟိပိ မနုဿာ ‘‘စေတိယဝန္ဒနာယ ဂစ္ဆာမ, ဓမ္မဿဝနတ္ထာယ ဂစ္ဆာမာ’’တိ ဝုတ္တာ ဥဿာဟံ န ကရောန္တိ, ‘‘နဋသမဇ္ဇာဒိဒဿနတ္ထာယ ဂစ္ဆာမာ’’တိ ဝုတ္တာ ပန ဧကဝစနေနေဝ သမ္ပဋိစ္ဆန္တိ, တထေဝ သိနှာယိတုန္တိ ဝုတ္တေ ဧကဝစနေန သမ္ပဋိစ္ဆန္တော ဧဝမာဟ.

283. As for 'by this shaveling ascetic': it is fitting to call a shaven person 'shaven' or an ascetic 'ascetic,' but this one, due to his immature knowledge and solely by the power of the speech he had learned in a brahmin family, spoke thus, wishing to show contempt. As for 'for a bath with a scrubbing-ball': a sotti made for the purpose of bathing. Sotti is the name for balls or bundles made by binding powder of kuruvinda stone with lac, with reference to which it is said: 'At that time, it is said, the group-of-six bhikkhus were bathing with a kuruvinda-string' (Cv.V.29.4). Holding that at both ends, they rub the body. As for 'So it is, friend': just as even now people, when told, 'Let us go to pay homage at a cetiya; let us go to listen to the Dhamma,' do not make an effort, but when told, 'Let us go to see a show of dancers,' they accept with a single word, just so, when 'Let us go bathe' was said, wishing to accept with a single word, he spoke thus.

၂၈၄. ဇောတိပါလံ မာဏဝံ အာမန္တေသီတိ ဧကပဿေ အရိယပရိဟာရေန ပဌမတရံ နှာယိတွာ ပစ္စုတ္တရိတွာ ဌိတော တဿ မဟန္တေန ဣဿရိယပရိဟာရေန နှာယန္တဿ နှာနပရိယောသာနံ အာဂမေတွာ တံ နိဝတ္ထနိဝါသနံ ကေသေ ဝေါဒကေ ကုရုမာနံ အာမန္တေသိ. အယန္တိ အာသန္နတ္တာ ဒဿေန္တော အာဟ. ဩဝဋ္ဋိကံ ဝိနိဝဋ္ဌေတွာတိ နာဂဗလော ဗောဓိသတ္တော ‘‘အပေဟိ သမ္မာ’’တိ ဤသကံ ပရိဝတ္တမာနောဝ တေန ဂဟိတဂဟဏံ ဝိဿဇ္ဇာပေတွာတိ အတ္ထော. ကေသေသု ပရာမသိတွာ ဧတဒဝေါစာတိ သော ကိရ စိန္တေသိ – ‘‘အယံ ဇောတိပါလော ပညဝါ, သကိံ ဒဿနံ လဘမာနော တထာဂတဿ ဒဿနေပိ ပသီဒိဿတိ, ဓမ္မကထာယပိ ပသီဒိဿတိ, ပသန္နော စ ပသန္နာကာရံ ကာတုံ သက္ခိဿတိ, မိတ္တာ နာမ ဧတဒတ္ထံ ဟောန္တိ, ယံကိဉ္စိ ကတွာ မမ သဟာယံ ဂဟေတွာ ဒသဗလဿ သန္တိကံ ဂမိဿာမီ’’တိ. တသ္မာ နံ ကေသေသု ပရာမသိတွာ ဧတဒဝေါစ.

284. As for 'he addressed the young man Jotipāla': having first bathed on one side with the attendance befitting a noble one, he came out of the water and stood waiting for the end of the bathing of that one who was bathing with great lordly attendance. He addressed him as he was putting on his lower garment and making his hair free of water. As for 'This': he said this showing that the monastery was near. As for 'having shaken off his grip on the fold of his garment': the meaning is that the Bodhisatta, who had the strength of a royal elephant, saying, 'Away, friend!', while turning slightly, made him release his grip. As for 'having seized him by the hair, he said this': he, it is said, thought: 'This Jotipāla is wise. If he gets to see him once, he will gain confidence in the sight of the Tathāgata and also in the Dhamma talk. And having gained confidence, he will be able to show his confidence. It is for this purpose that friends exist. Having done whatever is necessary, I will take my companion and go to the presence of the Ten-Powered One.' Therefore, having seized him by the hair, he said this.

ဣတ္တရဇစ္စောတိ [Pg.195] အညဇာတိကော, မယာ သဒ္ဓိံ အသမာနဇာတိကော, လာမကဇာတိကောတိ အတ္ထော. န ဝတိဒန္တိ ဣဒံ အမှာကံ ဂမနံ န ဝတ ဩရကံ ဘဝိဿတိ န ခုဒ္ဒကံ, မဟန္တံ ဘဝိဿတိ. အယဉှိ န အတ္တနော ထာမေန ဂဏှိ, သတ္ထု ထာမေန ဂဏှီတိ ဂဟဏသ္မိံယေဝ နိဋ္ဌံ အဂမာသိ. ယာဝတာဒေါဟိပီတိ ဧတ္ထ ဒေါကာရဟိကာရပိကာရာ နိပါတာ, ယာဝတုပရိမန္တိ အတ္ထော. ဣဒံ ဝုတ္တံ ဟောတိ – ‘‘ဝါစာယ အာလပနံ ဩဝဋ္ဋိကာယ ဂဟဏဉ္စ အတိက္ကမိတွာ ယာဝ ကေသဂ္ဂဟဏမ္ပိ တတ္ထ ဂမနတ္ထံ ပယောဂေါ ကတ္တဗ္ဗော’’တိ.

As for 'of common birth' (ittarajacco): the meaning is of another birth, of a birth not equal with me, of a low birth. As for 'Surely this...' (na vata idaṃ): This going of ours will surely not be inferior, will not be small; it will be great. Truly, this one did not seize by his own strength; he seized by the Teacher's strength. Thus, he came to this conclusion right at the moment of the seizing. As for 'yāvatā do hi pi': here, the syllables 'do,' 'hi,' and 'pi' are particles. The meaning is 'as far as the utmost.' This is what is meant to be said: 'Having gone beyond calling with the voice and grasping the tucked-in hem of the lower garment, an effort must be made to go there, even up to the point of seizing the hair.'

၂၈၅. ဓမ္မိယာ ကထာယာတိ ဣဓ သတိပဋိလာဘတ္ထာယ ပုဗ္ဗေနိဝါသပဋိသံယုတ္တာ ဓမ္မီ ကထာ ဝေဒိတဗ္ဗာ. တဿ ဟိ ဘဂဝါ, – ‘‘ဇောတိပါလ, တွံ န လာမကဋ္ဌာနံ ဩတိဏ္ဏသတ္တော, မဟာဗောဓိပလ္လင်္ကေ ပန သဗ္ဗညုတညာဏံ ပတ္ထေတွာ ဩတိဏ္ဏောသိ, တာဒိသဿ နာမ ပမာဒဝိဟာရော န ယုတ္တော’’တိအာဒိနာ နယေန သတိပဋိလာဘာယ ဓမ္မံ ကထေသိ. ပရသမုဒ္ဒဝါသီထေရာ ပန ဝဒန္တိ – ‘‘ဇောတိပါလ, ယထာ အဟံ ဒသပါရမိယော ပူရေတွာ သဗ္ဗညုတညာဏံ ပဋိဝိဇ္ဈိတွာ ဝီသတိသဟဿဘိက္ခုပရိဝါရော လောကေ ဝိစရာမိ, ဧဝမေဝံ တွမ္ပိ ဒသပါရမိယော ပူရေတွာ သဗ္ဗညုတညာဏံ ပဋိဝိဇ္ဈိတွာ သမဏဂဏပရိဝါရော လောကေ ဝိစရိဿသိ. ဧဝရူပေန နာမ တယာ ပမာဒံ အာပဇ္ဇိတုံ န ယုတ္တ’’န္တိ ယထာဿ ပဗ္ဗဇ္ဇာယ စိတ္တံ နမတိ, ဧဝံ ကာမေသု အာဒီနဝံ နေက္ခမ္မေ စ အာနိသံသံ ကထေသီတိ.

285. By 'a talk on the Dhamma' is meant: here, a Dhamma talk connected with previous existences for the purpose of gaining mindfulness should be understood. For the Blessed One taught him the Dhamma for the gaining of mindfulness by this method: 'Jotipāla, you are not a being who has descended to a low state; rather, you are one who has descended having aspired to the knowledge of omniscience at the great Bodhi-seat. For one such as you, heedless living is not suitable.' The elders dwelling beyond the sea, however, say: 'Jotipāla, just as I, having fulfilled the ten perfections and penetrated the knowledge of omniscience, wander the world surrounded by twenty thousand monks, so too will you, having fulfilled the ten perfections and penetrated the knowledge of omniscience, wander the world surrounded by a community of ascetics. It is not suitable for one such as you to fall into heedlessness.' Thus, He spoke of the danger in sensual pleasures and the benefit in renunciation in such a way that his mind inclined towards ordination.

၂၈၆. အလတ္ထ ခေါ, အာနန္ဒ,…ပေ… ပဗ္ဗဇ္ဇံ အလတ္ထ ဥပသမ္ပဒန္တိ ပဗ္ဗဇိတွာ ကိမကာသိ? ယံ ဗောဓိသတ္တေဟိ ကတ္တဗ္ဗံ. ဗောဓိသတ္တာ ဟိ ဗုဒ္ဓါနံ သမ္မုခေ ပဗ္ဗဇန္တိ. ပဗ္ဗဇိတွာ စ ပန ဣတ္တရသတ္တာ ဝိယ ပတိတသိင်္ဂါ န ဟောန္တိ, စတုပါရိသုဒ္ဓိသီလေ ပန သုပတိဋ္ဌာယ တေပိဋကံ ဗုဒ္ဓဝစနံ ဥဂ္ဂဏှိတွာ တေရသ ဓုတင်္ဂါနိ သမာဒါယ အရညံ ပဝိသိတွာ ဂတပစ္စာဂတဝတ္တံ ပူရယမာနာ သမဏဓမ္မံ ကရောန္တာ ဝိပဿနံ ဝဍ္ဎေတွာ ယာဝ အနုလောမဉာဏံ အာဟစ္စ တိဋ္ဌန္တိ, မဂ္ဂဖလတ္ထံ ဝါယာမံ န ကရောန္တိ. ဇောတိပါလောပိ တထေဝ အကာသိ.

286. Regarding 'He obtained, Ānanda… he obtained the going forth, he obtained the higher ordination': Having gone forth, what did he do? He did that which is to be done by Bodhisattas. For Bodhisattas go forth in the presence of Buddhas. And having gone forth, they do not become like inferior beings with fallen horns; rather, being well-established in the fourfold purity of virtue, having learned the Tipiṭaka, the word of the Buddha, having undertaken the thirteen ascetic practices, having entered the forest, fulfilling the duty of going and returning, practicing the ascetic's duties, and developing insight, they reach and stand at the point of conformity-knowledge. They do not strive for the sake of the path and fruition. Jotipāla also did likewise.

၂၈၇. အဍ္ဎမာသုပသမ္ပန္နေတိ ကုလဒါရကဉှိ ပဗ္ဗာဇေတွာ အဍ္ဎမာသမ္ပိ အဝသိတွာ ဂတေ မာတာပိတူနံ သောကော န ဝူပသမ္မတိ, သောပိ ပတ္တစီဝရဂ္ဂဟဏံ [Pg.196] န ဇာနာတိ, ဒဟရဘိက္ခုသာမဏေရေဟိ သဒ္ဓိံ ဝိဿာသော န ဥပ္ပဇ္ဇတိ, ထေရေဟိ သဒ္ဓိံ သိနေဟော န ပတိဋ္ဌာတိ, ဂတဂတဋ္ဌာနေ အနဘိရတိ ဥပ္ပဇ္ဇတိ. ဧတ္တကံ ပန ကာလံ နိဝါသေ သတိ မာတာပိတရော ပဿိတုံ လဘန္တိ. တေန တေသံ သောကော တနုဘာဝံ ဂစ္ဆတိ, ပတ္တစီဝရဂ္ဂဟဏံ ဇာနာတိ, သာမဏေရဒဟရဘိက္ခူဟိ သဒ္ဓိံ ဝိဿာသော ဇာယတိ, ထေရေဟိ သဒ္ဓိံ သိနေဟော ပတိဋ္ဌာတိ, ဂတဂတဋ္ဌာနေ အဘိရမတိ, န ဥက္ကဏ္ဌတိ. တသ္မာ ဧတ္တကံ ဝသိတုံ ဝဋ္ဋတီတိ အဍ္ဎမာသံ ဝသိတွာ ပက္ကာမိ.

287. Regarding 'having been ordained for half a month': For when a young man of good family is ordained and departs without having stayed for even half a month, the grief of his parents does not subside. He too does not know how to handle the bowl and robe; familiarity with the young monks and novices does not arise; affection with the elders is not established; and discontent arises in whatever place he goes. But when he resides for this much time, his parents get to see him. Because of that, their grief lessens. He learns how to handle the bowl and robe. Familiarity with the novices and young monks arises. Affection with the elders is established. He delights in whatever place he goes and is not dissatisfied. Therefore, thinking, 'It is proper to stay for this long,' he stayed for half a month and then departed.

ပဏ္ဍုပုဋကဿ သာလိနောတိ ပုဋကေ ကတွာ သုက္ခာပိတဿ ရတ္တသာလိနော. တဿ ကိရ သာလိနော ဝပ္ပကာလတော ပဋ္ဌာယ အယံ ပရိဟာရော – ကေဒါရာ သုပရိကမ္မကတာ ဟောန္တိ, တတ္ထ ဗီဇာနိ ပတိဋ္ဌာပေတွာ ဂန္ဓောဒကေန သိဉ္စိံသု, ဝပ္ပကာလေ ဝိတာနံ ဝိယ ဥပရိ ဝတ္ထကိလဉ္ဇံ ဗန္ဓိတွာ ပရိပက္ကကာလေ ဝီဟိသီသာနိ ဆိန္ဒိတွာ မုဋ္ဌိမတ္တေ ပုဋကေ ကတွာ ယောတ္တဗဒ္ဓေ ဝေဟာသံယေဝ သုက္ခာပေတွာ ဂန္ဓစုဏ္ဏာနိ အတ္ထရိတွာ ကောဋ္ဌကေသု ပူရေတွာ တတိယေ ဝဿေ ဝိဝရိံသု. ဧဝံ တိဝဿံ ပရိဝုတ္ထဿ သုဂန္ဓရတ္တသာလိနော အပဂတကာဠကေ သုပရိသုဒ္ဓေ တဏ္ဍုလေ ဂဟေတွာ ခဇ္ဇကဝိကတိမ္ပိ ဘတ္တမ္ပိ ပဋိယာဒိယိံသု. တံ သန္ဓာယ ဝုတ္တံ ပဏီတံ ခါဒနီယံ ဘောဇနီယံ…ပေ… ကာလံ အာရောစာပေသီတိ.

Regarding 'of sālī rice in pale bundles': This refers to red sālī rice that has been made into bundles and dried. It is said that from the time of sowing, this sālī rice received this care: the fields were well-prepared, and having established the seeds there, they sprinkled them with fragrant water. At the time of sowing, they tied a cloth mat above like a canopy. When it was ripe, they cut the heads of grain, made them into fist-sized bundles, tied them with cords, and dried them in the open air. Then, having sprinkled them with fragrant powders, they filled them into granaries and opened them in the third year. Thus, taking the perfectly pure grains, free from dark specks, of the fragrant red sālī rice that had been stored for three years, they prepared special hard foods and also boiled rice. Referring to this, it was said: 'excellent hard and soft food... he had the time announced.'

၂၈၈. အဓိဝုဋ္ဌော မေတိ ကိံ သန္ဓာယ ဝဒတိ? ဝေဂဠိင်္ဂတော နိက္ခမနကာလေ ဃဋိကာရော အတ္တနော သန္တိကေ ဝဿာဝါသံ ဝသနတ္ထာယ ပဋိညံ အဂ္ဂဟေသိ, တံ သန္ဓာယ ဝဒတိ. အဟုဒေဝ အညထတ္တံ အဟု ဒေါမနဿန္တိ တေမာသံ ဒါနံ ဒါတုံ, ဓမ္မဉ္စ သောတုံ, ဣမိနာ စ နိယာမေန ဝီသတိ ဘိက္ခုသဟဿာနိ ပဋိဇဂ္ဂိတုံ နာလတ္ထန္တိ အလာဘံ အာရဗ္ဘ စိတ္တညထတ္တံ စိတ္တဒေါမနဿံ အဟောသိ, န တထာဂတံ အာရဗ္ဘ. ကသ္မာ? သောတာပန္နတ္တာ. သော ကိရ ပုဗ္ဗေ ဗြာဟ္မဏဘတ္တော အဟောသိ. အထေကသ္မိံ သမယေ ပစ္စန္တေ ကုပိတေ ဝူပသမနတ္ထံ ဂစ္ဆန္တော ဥရစ္ဆဒံ နာမ ဓီတရမာဟ – ‘‘အမ္မ အမှာကံ ဒေဝေ မာ ပမဇ္ဇီ’’တိ. ဗြာဟ္မဏာ တံ ရာဇဓီတရံ ဒိသွာ ဝိသညိနော အဟေသုံ. ကေ ဣမေ စာတိ ဝုတ္တေ တုမှာကံ ဘူမိဒေဝါတိ. ဘူမိဒေဝါ နာမ ဧဝရူပါ ဟောန္တီတိ နိဋ္ဌုဘိတွာ ပါသာဒံ အဘိရုဟိ. သာ ဧကဒိဝသံ ဝီထိံ ဩလောကေန္တီ ဌိတာ ကဿပဿ ဘဂဝတော အဂ္ဂသာဝကံ ဒိသွာ ပက္ကောသာပေတွာ [Pg.197] ပိဏ္ဍပါတံ ဒတွာ အနုမောဒနံ သုဏမာနာယေဝ သောတာပန္နာ ဟုတွာ ‘‘အညေပိ ဘိက္ခူ အတ္ထီ’’တိ ပုစ္ဆိတွာ ‘‘သတ္ထာ ဝီသတိယာ ဘိက္ခုသဟဿေဟိ သဒ္ဓိံ ဣသိပတနေ ဝသတီ’’တိ စ သုတွာ နိမန္တေတွာ ဒါနံ အဒါသိ.

288. With reference to what does he say, 'I have consented'? At the time of his departure from Vegaḷiṅga, Ghaṭikāra obtained a promise from him to dwell for the rains-residence in his presence. He says it with reference to that. Regarding 'There was indeed an alteration, there was dejection': Because he did not get to give alms for the three months, to hear the Dhamma, and in this way to serve twenty thousand monks, on account of this non-acquisition, there was an alteration of mind and mental dejection. It was not on account of the Tathāgata. Why? Because of his being a stream-enterer. It is said that he was formerly a supporter of brahmins. Then, on one occasion, while going to pacify an uprising on the border, he said to his daughter named Uracchadā, 'Dear, do not be heedless regarding our gods.' The brahmins, seeing the royal daughter, became senseless. When she asked, 'Who are these?' it was said, 'Your earth-gods.' Thinking, 'So, earth-gods are of such a kind!', she spat and ascended to the palace. One day, while standing looking out onto the street, she saw the chief disciple of the Blessed One Kassapa, had him summoned, gave him almsfood, and while listening to the words of appreciation, she became a stream-enterer. Having asked, 'Are there other monks?' and having heard, 'The Teacher is dwelling at Isipatana with twenty thousand monks,' she invited them and gave alms.

ရာဇာ ပစ္စန္တံ ဝူပသမေတွာ အာဂတော. အထ နံ ပဌမတရမေဝ ဗြာဟ္မဏာ အာဂန္တွာ ဓီတု အဝဏ္ဏံ ဝတွာ ပရိဘိန္ဒိံသု. ရာဇာ ပန ဓီတု ဇာတကာလေယေဝ ဝရံ အဒါသိ. တဿာ ‘‘သတ္တ ဒိဝသာနိ ရဇ္ဇံ ဒါတဗ္ဗ’’န္တိ ဝရံ ဂဏှိံသု. အထဿာ ရာဇာ သတ္တ ဒိဝသာနိ ရဇ္ဇံ နိယျာတေသိ. သာ သတ္ထာရံ ဘောဇယမာနာ ရာဇာနံ ပက္ကောသာပေတွာ ဗဟိသာဏိယံ နိသီဒါပေသိ. ရာဇာ သတ္ထု အနုမောဒနံ သုတွာဝ သောတာပန္နော ဇာတော. သောတာပန္နဿ စ နာမ တထာဂတံ အာရဗ္ဘ အာဃာတော နတ္ထိ. တေန ဝုတ္တံ – ‘‘န တထာဂတံ အာရဗ္ဘာ’’တိ.

The king, having pacified the border region, returned. Then the brahmins came to him first and, speaking dispraise of his daughter, alienated him from her. The king, however, had given a boon at the very time of his daughter's birth. The relatives had accepted the boon that 'the kingdom is to be given to her for seven days.' Then the king handed over the kingdom to her for seven days. She, while feeding the Teacher, had the king summoned and made him sit outside the curtain. The king became a stream-enterer just on hearing the Teacher's words of appreciation. And for a stream-enterer, there is indeed no malice on account of the Tathāgata. Therefore, it was said: 'not on account of the Tathāgata.'

ယံ ဣစ္ဆတိ တံ ဟရတူတိ သော ကိရ ဘာဇနာနိ ပစိတွာ ကယဝိက္ကယံ န ကရောတိ, ဧဝံ ပန ဝတွာ ဒါရုတ္ထာယ ဝါ မတ္တိကတ္ထာယ ဝါ ပလာလတ္ထာယ ဝါ အရညံ ဂစ္ဆတိ. မဟာဇနာ ‘‘ဃဋိကာရေန ဘာဇနာနိ ပက္ကာနီ’’တိ သုတွာ ပရိသုဒ္ဓတဏ္ဍုလလောဏဒဓိတေလဖာဏိတာဒီနိ ဂဟေတွာ အာဂစ္ဆန္တိ. သစေ ဘာဇနံ မဟဂ္ဃံ ဟောတိ, မူလံ အပ္ပံ, ယံ ဝါ တံ ဝါ ဒတွာ ဂဏှာမာတိ တံ န ဂဏှန္တိ. ဓမ္မိကော ဝါဏိဇော မာတာပိတရော ပဋိဇဂ္ဂတိ, သမ္မာသမ္ဗုဒ္ဓံ ဥပဋ္ဌဟတိ, ဗဟု နော အကုသလံ ဘဝိဿတီတိ ပုန ဂန္တွာ မူလံ အာဟရန္တိ. သစေ ပန ဘာဇနံ အပ္ပဂ္ဃံ ဟောတိ, အာဘတံ မူလံ ဗဟု, ဓမ္မိကော ဝါဏိဇော, အမှာကံ ပုညံ ဘဝိဿတီတိ ယထာဘတံ ဃရသာမိကာ ဝိယ သာဓုကံ ပဋိသာမေတွာ ဂစ္ဆန္တိ. ဧဝံဂုဏော ပန ကသ္မာ န ပဗ္ဗဇတီတိ. ရညော ဝစနပထံ ပစ္ဆိန္ဒန္တော အန္ဓေ ဇိဏ္ဏေ မာတာပိတရော ပေါသေတီတိ အာဟ.

As for 'Let him take what he desires,' it is said that after baking the pots, he does not engage in buying and selling. Instead, having said this, he goes to the forest for firewood, clay, or straw. The people, hearing that 'Ghaṭikāra has baked the pots,' come bringing purified rice, salt, yogurt, oil, molasses, and so on. If a pot is of great value and the price brought is small, they do not take it, thinking, 'Let us take it by giving just any price.' Instead, thinking, 'He is a righteous merchant, he supports his parents, and he attends to the Sammāsambuddha; much demerit will accrue to us,' they go back again and bring the full price. If, however, a pot is of little value and the price brought is much, thinking, 'He is a righteous merchant; merit will accrue to us,' they carefully set aside the full price as brought, as if they were the owners of the house, and depart. Cutting off the king's line of questioning, 'But why does one with such virtues not go forth?', He said: 'He supports his blind and aged parents.'

၂၈၉. ကော နု ခေါတိ ကုဟိံ နု ခေါ. ကုမ္ဘိယာတိ ဥက္ခလိတော. ပရိယောဂါတိ သူပဘာဇနတော. ပရိဘုဉ္ဇာတိ ဘုဉ္ဇ. ကသ္မာ ပနေတေ ဧဝံ ဝဒန္တိ? ဃဋိကာရော ကိရ ဘတ္တံ ပစိတွာ သူပံ သမ္ပာဒေတွာ မာတာပိတရော ဘောဇေတွာ သယမ္ပိ ဘုဉ္ဇိတွာ ဘဂဝတော ဝဍ္ဎမာနကံ ဘတ္တသူပံ ပဋ္ဌပေတွာ အာသနံ ပညပေတွာ အာဓာရကံ ဥပဋ္ဌပေတွာ ဥဒကံ ပစ္စုပဋ္ဌပေတွာ မာတာပိတူနံ သညံ ဒတွာ အရညံ ဂစ္ဆတိ. တသ္မာ ဧဝံ ဝဒန္တိ. အဘိဝိဿတ္ထောတိ [Pg.198] အတိဝိဿတ္ထော. ပီတိသုခံ န ဝိဇဟတီတိ န နိရန္တရံ ဝိဇဟတိ, အထ ခေါ ရတ္တိဘာဂေ ဝါ ဒိဝသဘာဂေ ဝါ ဂါမေ ဝါ အရညေ ဝါ ယသ္မိံ ယသ္မိံ ခဏေ – ‘‘သဒေဝကေ နာမ လောကေ အဂ္ဂပုဂ္ဂလော မယှံ ဂေဟံ ပဝိသိတွာ သဟတ္ထေန အာမိသံ ဂဟေတွာ ပရိဘုဉ္ဇတိ, လာဘာ ဝတ မေ’’တိ အနုဿရတိ, တသ္မိံ တသ္မိံ ခဏေ ပဉ္စဝဏ္ဏာ ပီတိ ဥပ္ပဇ္ဇတိ. တံ သန္ဓာယ ဧဝံ ဝုတ္တံ.

289. 'Ko nu kho' means 'Where indeed has he gone?' 'Kumbhiyā' means from the rice pot. 'Pariyogā' means from the curry pot. 'Paribhuñja' means 'Partake.' But why do they speak thus? It is said that Ghaṭikāra, having cooked rice and prepared curry, fed his parents and then ate himself. Then, having set aside a serving of rice and curry for the Blessed One, prepared a seat, placed a bowl-stand, and set out water, he would give a sign to his parents and go to the forest. Therefore, they speak thus. 'Abhivissaṭṭho' means exceedingly familiar. 'Pītisukhaṃ na vijahati' means that joy and happiness do not leave him; rather, whether by night or by day, in the village or in the forest, at any moment he recollects: 'The foremost person in the world with its devas has entered my home and, taking the almsfood with his own hand, partakes of it. What a gain for me!' At that very moment of recollection, five-colored joy arises. With reference to this, it was said thus.

၂၉၀. ကဠောပိယာတိ ပစ္ဆိတော. ကိံ ပန ဘဂဝါ ဧဝမကာသီတိ. ပစ္စယော ဓမ္မိကော, ဘိက္ခူနံ ပတ္တေ ဘတ္တသဒိသော, တသ္မာ ဧဝမကာသိ. သိက္ခာပဒပညတ္တိပိ စ သာဝကာနံယေဝ ဟောတိ, ဗုဒ္ဓါနံ သိက္ခာပဒဝေလာ နာမ နတ္ထိ. ယထာ ဟိ ရညော ဥယျာနေ ပုပ္ဖဖလာနိ ဟောန္တိ, အညေသံ တာနိ ဂဏှန္တာနံ နိဂ္ဂဟံ ကရောန္တိ, ရာဇာ ယထာရုစိယာ ပရိဘုဉ္ဇတိ, ဧဝံသမ္ပဒမေတံ. ပရသမုဒ္ဒဝါသီထေရာ ပန ‘‘ဒေဝတာ ကိရ ပဋိဂ္ဂဟေတွာ အဒံသူ’’တိ ဝဒန္တိ.

290. 'Kaḷopiyā' means from the basket. But why did the Blessed One act thus? There is a righteous reason: it is like food that is in a bhikkhu's bowl; therefore, He acted thus. Moreover, the laying down of training rules is for the disciples only; for Buddhas, there is no such thing as a boundary of training rules. For instance, in a king's park there are flowers and fruits. They punish others who take them, but the king enjoys them as he pleases. This analogy should be understood in the same way. The elders dwelling across the ocean, however, say: 'It is said that devas received it and then offered it.'

၂၉၁. ဟရထ, ဘန္တေ, ဟရထ ဘဒြမုခါတိ အမှာကံ ပုတ္တော ‘‘ကုဟိံ ဂတောသီ’’တိ ဝုတ္တေ – ‘‘ဒသဗလဿ သန္တိက’’န္တိ ဝဒတိ, ကုဟိံ နု ခေါ ဂစ္ဆတိ, သတ္ထု ဝသနဋ္ဌာနဿ ဩဝဿကဘာဝမ္ပိ န ဇာနာတီတိ ပုတ္တေ အပရာဓသညိနော ဂဟဏေ တုဋ္ဌစိတ္တာ ဧဝမာဟံသု.

291. As for 'Take, venerable sir, take, O auspicious one!': When their son was asked, 'Where have you been?', he would reply, 'To the presence of the Ten-Powered One.' Thinking, 'Where indeed does our son go? He does not even know that the Teacher's dwelling place is exposed to the rain,' they perceived their son to be at fault. Yet, with minds pleased at the taking of the thatch, they spoke thus.

တေမာသံ အာကာသစ္ဆဒနံ အဋ္ဌာသီတိ ဘဂဝါ ကိရ စတုန္နံ ဝဿိကာနံ မာသာနံ ဧကံ မာသံ အတိက္ကမိတွာ တိဏံ အာဟရာပေသိ, တသ္မာ ဧဝမာဟ. အယံ ပနေတ္ထ ပဒတ္ထော – အာကာသံ ဆဒနမဿာတိ အာကာသစ္ဆဒနံ. န ဒေဝေါတိဝဿီတိ ကေဝလံ နာတိဝဿိ, ယထာ ပနေတ္ထ ပကတိယာ စ နိဗ္ဗကောသဿ ဥဒကပါတဋ္ဌာနဗ္ဘန္တရေ ဧကမ္ပိ ဥဒကဗိန္ဒု နာတိဝဿိ, ဧဝံ ဃနဆဒနဂေဟဗ္ဘန္တရေ ဝိယ န ဝါတာတပါပိ အာဗာဓံ အကံသု, ပကတိယာ ဥတုဖရဏမေဝ အဟောသိ. အပရဘာဂေ တသ္မိံ နိဂမေ ဆဍ္ဍိတေပိ တံ ဌာနံ အနောဝဿကမေဝ အဟောသိ. မနုဿာ ကမ္မံ ကရောန္တာ ဒေဝေ ဝဿန္တေ တတ္ထ သာဋကေ ဌပေတွာ ကမ္မံ ကရောန္တိ. ယာဝ ကပ္ပုဋ္ဌာနာ တံ ဌာနံ တာဒိသမေဝ ဘဝိဿတိ. တဉ္စ ခေါ ပန န တထာဂတဿ ဣဒ္ဓါနုဘာဝေန, တေသံယေဝ ပန ဂုဏသမ္ပတ္တိယာ. တေသဉှိ – ‘‘သမ္မာသမ္ဗုဒ္ဓေါ ကတ္ထ န လဘေယျ, အမှာကံ နာမ ဒွိန္နံ အန္ဓကာနံ နိဝေသနံ ဥတ္တိဏံ ကာရေသီ’’တိ န တပ္ပစ္စယာ ဒေါမနဿံ ဥဒပါဒိ – ‘‘သဒေဝကေ လောကေ အဂ္ဂပုဂ္ဂလော အမှာကံ [Pg.199] နိဝေသနာ တိဏံ အာဟရာပေတွာ ဂန္ဓကုဋိံ ဆာဒါပေသီ’’တိ ပန တေသံ အနပ္ပကံ ဗလဝသောမနဿံ ဥဒပါဒိ. ဣတိ တေသံယေဝ ဂုဏသမ္ပတ္တိယာ ဣဒံ ပါဋိဟာရိယံ ဇာတန္တိ ဝေဒိတဗ္ဗံ.

As for 'For three months it had the sky as its roof': it is said that the Blessed One had the thatch brought after one of the four rainy months had passed; therefore, He said 'for three months.' Herein, this is the meaning of the words: 'It has the sky as its roof,' therefore it is called 'ākāsacchadanaṃ.' As for 'The deva did not rain on it': it was not merely that it did not get wet from rain. Rather, just as by nature not a single drop of water fell within the area of the eavesdrop, so too, as if inside a house with a thick roof, wind and sun caused no affliction; by nature, there was only the pleasant influence of the season. In a later time, even when that market town was abandoned, that place remained unrained upon. People doing their work, when it rained, would place their cloaks there and continue their work. Until the end of the aeon, that place will remain just so. And this was not through the Tathāgata's psychic power, but rather due to their own virtuous accomplishment. Indeed, sorrow did not arise in them on that account, thinking, 'Where could the Sammāsambuddha not obtain thatch? He has caused the dwelling of us two blind people to be unthatched!' Rather, immeasurable, powerful joy arose in them, thinking, 'The foremost person in the world with its devas had thatch brought from our dwelling and had the Perfumed Chamber roofed!' Thus, it should be understood that this marvel arose due to their own virtuous accomplishment.

၂၉၂. တဏ္ဍုလဝါဟသတာနီတိ ဧတ္ထ ဒွေ သကဋာနိ ဧကော ဝါဟောတိ ဝေဒိတဗ္ဗော. တဒုပိယဉ္စ သူပေယျန္တိ သူပတ္ထာယ တဒနုရူပံ တေလဖာဏိတာဒိံ. ဝီသတိဘိက္ခုသဟဿဿ တေမာသတ္ထာယ ဘတ္တံ ဘဝိဿတီတိ ကိရ သညာယ ရာဇာ ဧတ္တကံ ပေသေသိ. အလံ မေ ရညောဝ ဟောတူတိ ကသ္မာ ပဋိက္ခိပိ? အဓိဂတအပ္ပိစ္ဆတာယ. ဧဝံ ကိရဿ အဟောသိ – ‘‘နာဟံ ရညာ ဒိဋ္ဌပုဗ္ဗော, ကထံ နု ခေါ ပေသေသီ’’တိ. တတော စိန္တေသိ – ‘‘သတ္ထာ ဗာရာဏသိံ ဂတော, အဒ္ဓါ သော ရညော ဝဿာဝါသံ ယာစိယမာနော မယှံ ပဋိညာတဘာဝံ အာရောစေတွာ မမ ဂုဏကထံ ကထေသိ, ဂုဏကထာယ လဒ္ဓလာဘော ပန နဋေန နစ္စိတွာ လဒ္ဓံ ဝိယ ဂါယကေန ဂါယိတွာ လဒ္ဓံ ဝိယ စ ဟောတိ. ကိံ မယှံ ဣမိနာ, ကမ္မံ ကတွာ ဥပ္ပန္နေန မာတာပိတူနမ္ပိ သမ္မာသမ္ဗုဒ္ဓဿပိ ဥပဋ္ဌာနံ သက္ကာ ကာတု’’န္တိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

292. Herein, regarding 'hundreds of vāhas of rice,' it should be understood that one vāha is two cartloads. 'And suitable curry ingredients' means oil, molasses, and so on, suitable for that, for the purpose of curry. It is said that the king sent this much, with the thought, 'This will be enough food for twenty thousand bhikkhus for the three months.' Regarding the words, 'Let what is the king's be enough for him,' why did he reject it? Because of his attained quality of having few wishes. It is said this thought occurred to him: 'I have not been seen by the king before. For what reason could he have sent this?' Then he reflected: 'The Teacher has gone to Bārāṇasī. Surely, when being requested by the king for the rains-residence, He must have informed him of His commitment to me and spoken of my virtues. But gain obtained through the speaking of one's virtues is like that obtained by a dancer through dancing or by a singer through singing. What is this to me? It is possible to support my parents and the Sammāsambuddha with what is produced by doing my own work.' The rest is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

ဃဋိကာရသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Ghaṭikāra Sutta is concluded.

၂. ရဋ္ဌပါလသုတ္တဝဏ္ဏနာ

2. The Commentary on the Raṭṭhapāla Sutta

၂၉၃. ဧဝံ မေ သုတန္တိ ရဋ္ဌပါလသုတ္တံ. တတ္ထ ထုလ္လကောဋ္ဌိကန္တိ ထုလ္လကောဋ္ဌံ ပရိပုဏ္ဏကောဋ္ဌာဂါရံ. သော ကိရ ဇနပဒေါ နိစ္စသဿော သဒါ ဗီဇဘဏ္ဍံ နိက္ခမတိ, ခလဘဏ္ဍံ ပဝိသတိ. တေန တသ္မိံ နိဂမေ ကောဋ္ဌာ နိစ္စပူရာဝ ဟောန္တိ. တသ္မာ သော ထုလ္လကောဋ္ဌိကန္တေဝ သင်္ခံ ဂတော.

293. Thus have I heard: the Raṭṭhapāla Sutta. Therein, 'Thullakoṭṭhika' means a large granary, a completely full granary. It is said that in that country, there was a constant harvest; the commodity of seeds was always going out, and the commodity of grain from the threshing floor was coming in. Therefore, in that market town, the granaries were always full. Hence, it came to be known as 'Thullakoṭṭhika'.

၂၉၄. ရဋ္ဌပါလောတိ ကသ္မာ ရဋ္ဌပါလော? ဘိန္နံ ရဋ္ဌံ သန္ဓာရေတုံ ပါလေတုံ သမတ္ထောတိ ရဋ္ဌပါလော. ကဒါ ပနဿေတံ နာမံ ဥပ္ပန္နန္တိ. ပဒုမုတ္တရသမ္မာသမ္ဗုဒ္ဓကာလေ. ဣတော ဟိ ပုဗ္ဗေ သတသဟဿကပ္ပမတ္ထကေ ဝဿသတသဟဿာယုကေသု မနုဿေသု ပဒုမုတ္တရော နာမ သတ္ထာ ဥပ္ပဇ္ဇိတွာ ဘိက္ခုသတသဟဿပရိဝါရော [Pg.200] လောကဟိတာယ စာရိကံ စရိ, ယံ သန္ဓာယ ဝုတ္တံ –

294. Why is he called Raṭṭhapāla? Because he was capable of restoring and protecting a broken kingdom, he is called Raṭṭhapāla. But when did this name arise for him? During the time of the Perfectly Enlightened Buddha Padumuttara. For, a hundred thousand aeons ago from this present aeon, among humans whose lifespan was one hundred thousand years, a Teacher named Padumuttara arose and, surrounded by a hundred thousand bhikkhus, wandered for the welfare of the world. It is in reference to him that it was said:

‘‘နဂရံ ဟံသဝတီ နာမ, အာနန္ဒော နာမ ခတ္တိယော;

သုဇာတာ နာမ ဇနိကာ, ပဒုမုတ္တရဿ သတ္ထုနော’’တိ. (ဗု. ဝံ. ၁၂.၁၉);

'The city was named Haṃsavatī, the khattiya was named Ānanda; the mother was named Sujātā, of the Teacher Padumuttara.'

ပဒုမုတ္တရေ ပန အနုပ္ပန္နေ ဧဝ ဟံသဝတိယာ ဒွေ ကုဋုမ္ဗိကာ သဒ္ဓါ ပသန္နာ ကပဏဒ္ဓိကယာစကာဒီနံ ဒါနံ ပဋ္ဌပယိံသု. တဒါ ပဗ္ဗတဝါသိနော ပဉ္စသတာ တာပသာ ဟံသဝတိံ အနုပ္ပတ္တာ. တေ ဒွေပိ ဇနာ တာပသဂဏံ မဇ္ဈေ ဘိန္ဒိတွာ ဥပဋ္ဌဟိံသု. တာပသာ ကိဉ္စိကာလံ ဝသိတွာ ပဗ္ဗတပါဒမေဝ ဂတာ. ဒွေ သံဃတ္ထေရာ ဩဟီယိံသု. တဒါ တေသံ တေ ယာဝဇီဝံ ဥပဋ္ဌာနံ အကံသု. တာပသေသု ဘုဉ္ဇိတွာ အနုမောဒနံ ကရောန္တေသု ဧကော သက္ကဘဝနဿ ဝဏ္ဏံ ကထေသိ, ဧကော ဘူမိန္ဓရနာဂရာဇဘဝနဿ.

But even before the arising of Padumuttara, two householders in Haṃsavatī, being faithful and devout, established almsgiving for the poor, travelers, beggars, and so on. At that time, five hundred ascetics dwelling in the mountains arrived in Haṃsavatī. Those two people divided the group of ascetics in the middle and attended to them. The ascetics, having stayed for some time, went back to the foot of the mountain. Two elder ascetics remained behind. Then, those two attended to them for as long as they lived. When the ascetics, after eating, were giving their blessings, one spoke of the splendor of Sakka’s abode, and one spoke of the splendor of the abode of the earth-bearing nāga king.

ကုဋုမ္ဗိကေသု ဧကော သက္ကဘဝနံ ပတ္ထနံ ကတွာ သက္ကော ဟုတွာ နိဗ္ဗတ္တော, ဧကော နာဂဘဝနေ ပါလိတနာဂရာဇာ နာမ. တံ သက္ကော အတ္တနော ဥပဋ္ဌာနံ အာဂတံ ဒိသွာ နာဂယောနိယံ အဘိရမသီတိ ပုစ္ဆိ. သော နာဘိရမာမီတိ အာဟ. တေန ဟိ ပဒုမုတ္တရဿ ဘဂဝတော ဒါနံ ဒတွာ ဣမသ္မိံ ဌာနေ ပတ္ထနံ ကရောဟိ, ဥဘော သုခံ ဝသိဿာမာတိ. နာဂရာဇာ သတ္ထာရံ နိမန္တေတွာ ဘိက္ခုသတသဟဿပရိဝါရဿ ဘဂဝတော သတ္တာဟံ မဟာဒါနံ ဒဒမာနော ပဒုမုတ္တရဿ ဒသဗလဿ ပုတ္တံ ဥပရေဝတံ နာမ သာမဏေရံ ဒိသွာ သတ္တမေ ဒိဝသေ ဗုဒ္ဓပ္ပမုခဿ သံဃဿ ဒိဗ္ဗဝတ္ထာနိ ဒတွာ သာမဏေရဿ ဌာနန္တရံ ပတ္ထေသိ. ဘဂဝါ အနာဂတံ ဩလောကေတွာ – ‘‘အနာဂတေ ဂေါတမဿ နာမ ဗုဒ္ဓဿ ပုတ္တော ရာဟုလကုမာရော ဘဝိဿတီ’’တိ ဒိသွာ ‘‘သမိဇ္ဈိဿတိ တေ ပတ္ထနာ’’တိ ကထေသိ. နာဂရာဇာ တမတ္ထံ သက္ကဿ ကထေသိ. သက္ကော တဿ ဝစနံ သုတွာ တထေဝ သတ္တာဟံ ဒါနံ ဒတွာ ဘိန္နံ ရဋ္ဌံ သန္ဓာရေတုံ ပါလေတုံ သမတ္ထကုလေ နိဗ္ဗတ္တိတွာ သဒ္ဓါပဗ္ဗဇိတံ ရဋ္ဌပါလံ နာမ ကုလပုတ္တံ ဒိသွာ – ‘‘အဟမ္ပိ အနာဂတေ လောကသ္မိံ တုမှာဒိသေ ဗုဒ္ဓေ ဥပ္ပန္နေ ဘိန္နံ ရဋ္ဌံ သန္ဓာရေတုံ ပါလေတုံ သမတ္ထကုလေ နိဗ္ဗတ္တိတွာ အယံ ကုလပုတ္တော ဝိယ သဒ္ဓါပဗ္ဗဇိတော ရဋ္ဌပါလော နာမ ဘဝေယျ’’န္တိ ပတ္ထနမကာသိ. သတ္ထာ သမိဇ္ဈနကဘာဝံ ဉတွာ ဣမံ ဂါထမာဟ –

Among the householders, one made an aspiration for Sakka's abode and was reborn as Sakka; the other was reborn in the nāga realm as the nāga king named Pālita. Sakka, seeing that nāga king come to attend upon him, asked, 'Do you delight in the nāga birth?' He replied, 'I do not delight.' 'In that case, give alms to the Blessed One Padumuttara and make an aspiration in this place. We shall both live happily.' The nāga king invited the Teacher and, while giving a great offering for seven days to the Blessed One who was surrounded by a hundred thousand bhikkhus, he saw the novice named Uparevata, the son of Padumuttara, the one with Ten Powers. On the seventh day, he gave divine cloths to the Saṅgha with the Buddha at its head and aspired for the special position of the novice. The Blessed One, looking into the future and seeing, 'In the future, there will be the son of the Buddha named Gotama, Prince Rāhula,' said, 'Your aspiration will be fulfilled.' The nāga king related this matter to Sakka. Sakka, hearing his words, likewise gave alms for seven days and, seeing the clansman named Raṭṭhapāla who had gone forth out of faith after being reborn in a family capable of restoring and protecting a broken kingdom, made this aspiration: 'I too, in the future, when a Buddha like you arises in the world, may I be reborn in a family capable of restoring and protecting a broken kingdom and, like this clansman, become one named Raṭṭhapāla who has gone forth out of faith.' The Teacher, knowing that this would be fulfilled, spoke this verse:

‘‘သရာဇိကံ [Pg.201] စာတုဝဏ္ဏံ, ပေါသေတုံ ယံ ပဟောဿတိ;

ရဋ္ဌပါလကုလံ နာမ, တတ္ထ ဇာယိဿတေ အယ’’န္တိ. –

In that family named Raṭṭhapāla, which will be able to nourish the four classes along with the king, there this one will be born.

ဧဝံ ပဒုမုတ္တရသမ္မာသမ္ဗုဒ္ဓကာလေ တဿေတံ နာမံ ဥပ္ပန္နန္တိ ဝေဒိတဗ္ဗံ.

Thus, it should be understood that this name arose for him in the time of the Perfectly Enlightened One Padumuttara.

ဧတဒဟောသီတိ ကိံ အဟောသိ? ယထာ ယထာ ခေါတိအာဒိ. တတြာယံ သင်္ခေပကထာ – အဟံ ခေါ ယေန ယေန ကာရဏေန ဘဂဝတာ ဓမ္မံ ဒေသိတံ အာဇာနာမိ, တေန တေန မေ ဥပပရိက္ခတော ဧဝံ ဟောတိ – ‘‘ယဒေတံ သိက္ခတ္တယဗြဟ္မစရိယံ ဧကဒိဝသမ္ပိ အခဏ္ဍံ ကတွာ စရိမကစိတ္တံ ပါပေတဗ္ဗတာယ ဧကန္တပရိပုဏ္ဏံ စရိတဗ္ဗံ, ဧကဒိဝသမ္ပိ စ ကိလေသမလေန အမလီနံ ကတွာ စရိမကစိတ္တံ ပါပေတဗ္ဗတာယ ဧကန္တပရိသုဒ္ဓံ, သင်္ခလိခိတံ ဝိလိခိတသင်္ခသဒိသံ ဓောတသင်္ခသပ္ပဋိဘာဂံ ကတွာ စရိတဗ္ဗံ, နယိဒံ သုကရံ အဂါရံ အဇ္ဈာဝသတာ အဂါရမဇ္ဈေ ဝသန္တေန ဧကန္တပရိပုဏ္ဏံ…ပေ… စရိတုံ, ယံနူနာဟံ ကေသဉ္စ မဿုဉ္စ ဩဟာရေတွာ ကာသာယရသပီတတာယ ကာသာယာနိ ဗြဟ္မစရိယံ စရန္တာနံ အနုစ္ဆဝိကာနိ ဝတ္ထာနိ အစ္ဆာဒေတွာ အဂါရသ္မာ နိက္ခမိတွာ အနဂါရိယံ ပဗ္ဗဇေယျ’’န္တိ.

As for 'This thought occurred to him,' what thought was it? It is as stated in the passage beginning 'In whatever way...' Here is the summary explanation: In whatever way I understand the Dhamma taught by the Blessed One, as I examine it in that same way, it occurs to me thus: 'This holy life of the threefold training must be practiced completely perfectly, making it unbroken even for a single day, because it must be brought to the final consciousness. It must be practiced completely pure, making it unstained by the defilements even for a single day, because it must be brought to the final consciousness. It must be practiced like a scraped and washed conch shell, like a polished conch shell. It is not easy for one dwelling at home, living in the midst of a household, to practice this holy life completely perfectly... What if I were to shave off my hair and beard, put on the ochre robes—which are suitable for those practicing the holy life—and go forth from the household life into homelessness?'

အစိရပက္ကန္တေသု ထုလ္လကောဋ္ဌိကေသု ဗြာဟ္မဏဂဟပတိကေသု ယေန ဘဂဝါ တေနုပသင်္ကမီတိ ရဋ္ဌပါလော အနုဋ္ဌိတေသု တေသု န ဘဂဝန္တံ ပဗ္ဗဇ္ဇံ ယာစိ. ကသ္မာ? တတ္ထဿ ဗဟူ ဉာတိသာလောဟိတာ မိတ္တာမစ္စာ သန္တိ, တေ – ‘‘တွံ မာတာပိတူနံ ဧကပုတ္တကော, န လဗ္ဘာ တယာ ပဗ္ဗဇိတု’’န္တိ ဗာဟာယမ္ပိ ဂဟေတွာ အာကဍ္ဎေယျုံ, တတော ပဗ္ဗဇ္ဇာယ အန္တရာယော ဘဝိဿတီတိ သဟေဝ ပရိသာယ ဥဋ္ဌဟိတွာ ထောကံ ဂန္တွာ ပုန ကေနစိ သရီရကိစ္စလေသေန နိဝတ္တိတွာ ဘဂဝန္တံ ဥပသင်္ကမ္မ ပဗ္ဗဇ္ဇံ ယာစိ. တေန ဝုတ္တံ – ‘‘အထ ခေါ ရဋ္ဌပါလော ကုလပုတ္တော အစိရပက္ကန္တေသု ထုလ္လကောဋ္ဌိကေသု…ပေ… ပဗ္ဗာဇေတု မံ ဘဂဝါ’’တိ. ဘဂဝါ ပန ယသ္မာ ရာဟုလကုမာရဿ ပဗ္ဗဇိတတော ပဘုတိ မာတာပိတူဟိ အနနုညာတံ ပုတ္တံ န ပဗ္ဗာဇေတိ, တသ္မာ နံ ပုစ္ဆိ အနုညာတောသိ ပန တွံ, ရဋ္ဌပါလ, မာတာပိတူဟိ…ပေ… ပဗ္ဗဇ္ဇာယာတိ.

Raṭṭhapāla did not ask the Blessed One for ordination while the brahmins and householders of Thullakoṭṭhika were still present. Why? Because he thought: 'There are many relatives, kinsmen, friends, and companions of mine here, and they will say, "You are your parents’ only son; it is not permitted for you to go forth!" They might even grab me by the arm and drag me away, and that would be an obstacle to my ordination.' So, rising together with the assembly and going a short distance, he then turned back on some pretext of a bodily need, approached the Blessed One, and asked for ordination. Therefore it is said: 'Then Raṭṭhapāla the clansman, not long after the brahmins and householders of Thullakoṭṭhika had departed... "May the Blessed One ordain me."' But the Blessed One, since the time of Prince Rāhula’s ordination, does not ordain a son who has not been permitted by his parents. Therefore he asked him: 'But have you been permitted by your parents, Raṭṭhapāla, for the going forth?'

၂၉၅. အမ္မတာတာတိ ဧတ္ထ အမ္မာတိ မာတရံ အာလပတိ, တာတာတိ ပိတရံ. ဧကပုတ္တကောတိ ဧကောဝ ပုတ္တကော, အညော ကောစိ ဇေဋ္ဌော ဝါ ကနိဋ္ဌော ဝါ နတ္ထိ. ဧတ္ထ စ ဧကပုတ္တောတိ ဝတ္တဗ္ဗေ အနုကမ္ပာဝသေန ဧကပုတ္တကောတိ ဝုတ္တံ. ပိယောတိ ပီတိဇနကော. မနာပေါတိ မနဝဍ္ဎနကော. သုခေဓိတောတိ [Pg.202] သုခေန ဧဓိတော, သုခသံဝဍ္ဎိတောတိ အတ္ထော. သုခပရိဘတောတိ သုခေန ပရိဘတော, ဇာတကာလတော ပဘုတိ ဓာတီဟိ အင်္ကတော အင်္ကံ အာဟရိတွာ ဓာရိယမာနော အဿကရထကာဒီဟိ ဗာလကီဠနကေဟိ ကီဠယမာနော သာဒုရသဘောဇနံ ဘောဇယမာနော သုခေန ပရိဟဋော. န တွံ, တာတ ရဋ္ဌပါလ, ကဿစိ ဒုက္ခဿ ဇာနာသီတိ တွံ, တာတ ရဋ္ဌပါလ အပ္ပမတ္တကမ္ပိ ကလဘာဂံ ဒုက္ခဿ န ဇာနာသိ န သရသီတိ အတ္ထော. မရဏေနပိ တေ မယံ အကာမကာ ဝိနာ ဘဝိဿာမာတိ သစေပိ တဝ အမှေသု ဇီဝမာနေသု မရဏံ ဘဝေယျ, တေန တေ မရဏေနပိ မယံ အကာမကာ အနိစ္ဆကာ န အတ္တနော ရုစိယာ ဝိနာ ဘဝိဿာမ, တယာ ဝိယောဂံ ပါပုဏိဿာမာတိ အတ္ထော. ကိံ ပန မယံ တန္တိ ဧဝံ သန္တေ ကိံ ပန ကိံ နာမ တံ ကာရဏံ, ယေန မယံ တံ ဇီဝန္တံ အနုဇာနိဿာမ. အထ ဝါ ကိံ ပန မယံ တန္တိ ကေန ပန ကာရဏေန မယံ တံ ဇီဝန္တံ အနုဇာနိဿာမာတိ ဧဝမေတ္ထ အတ္ထော ဒဋ္ဌဗ္ဗော.

295. 'Ammatātā': Here, 'ammā' addresses the mother, and 'tātā' addresses the father. 'Ekaputtako' means the only son; there is no other, either elder or younger. And here, although 'ekaputto' should be said, out of compassion, 'ekaputtako' is said. 'Piyo' means joy-producing. 'Manāpo' means affection-increasing. 'Sukhedhito' means brought up in happiness; the meaning is grown up in happiness. 'Sukhaparibhato' means nurtured in comfort; from the time of birth, carried from lap to lap by nurses, entertained with toys like toy horses and chariots, and fed delicious food—thus he was nurtured in comfort. 'Na tvaṃ, tāta Raṭṭhapāla, kassaci dukkhassa jānāsī'ti: You, dear Raṭṭhapāla, do not know, do not see even the slightest fraction of suffering. This is the meaning. 'Maraṇenapi te mayaṃ akāmakā vinā bhavissāmā'ti: If your death were to occur while we are living, then by that death of yours, we, unwilling and undesiring, not of our own wish, would be separated from you; we would attain separation from you. This is the meaning. 'Kiṃ pana mayaṃ tan'ti: This being so, what reason is there that we should give permission to you while you are living? Alternatively, 'Kiṃ pana mayaṃ tan'ti: For what reason should we give permission to you while you are living? Thus, the meaning here should be understood.

၂၉၆. တတ္ထေဝါတိ ယတ္ထ နံ ဌိတံ မာတာပိတရော နာနုဇာနိံသု, တတ္ထေဝ ဌာနေ. အနန္တရဟိတာယာတိ ကေနစိ အတ္ထရဏေန အနတ္ထတာယ. ပရိစာရေဟီတိ ဂန္ဓဗ္ဗနဋနာဋကာဒီနိ ပစ္စုပဋ္ဌပေတွာ တတ္ထ သဟာယကေဟိ သဒ္ဓိံ ယထာသုခံ ဣန္ဒြိယာနိ စာရေဟိ သဉ္စာရေဟိ, ဣတော စိတော စ ဥပနေဟီတိ ဝုတ္တံ ဟောတိ. အထ ဝါ ပရိစာရေဟီတိ ဂန္ဓဗ္ဗနဋနာဋကာဒီနိ ပစ္စုပဋ္ဌပေတွာ သဟာယကေဟိ သဒ္ဓိံ လဠ ဥပလဠ ရမ, ကီဠဿူတိပိ ဝုတ္တံ ဟောတိ. ကာမေ ပရိဘုဉ္ဇန္တောတိ အတ္တနော ပုတ္တဒါရေဟိ သဒ္ဓိံ ဘောဂေ ဘုဉ္ဇန္တော. ပုညာနိ ကရောန္တောတိ ဗုဒ္ဓဉ္စ ဓမ္မဉ္စ သံဃဉ္စ အာရဗ္ဘ ဒါနပ္ပဒါနာဒီနိ သုဂတိမဂ္ဂသံသောဓကာနိ ကုသလကမ္မာနိ ကရောန္တော. တုဏှီ အဟောသီတိ ကထာနုပ္ပဗန္ဓဝိစ္ဆေဒနတ္ထံ နိရာလာပသလ္လာပေါ အဟောသိ.

296. 'Tattheva' means in that very place where his parents did not give him permission. 'Anantarahitāya' means on ground without any covering. 'Paricārehi' means: having arranged for musicians, dancers, and actors, gratify your senses with your companions as you please, summoning them from here and there. This is what is meant. Alternatively, 'Paricārehi' also means: having arranged for musicians, dancers, and actors, enjoy yourself, frolic, delight, and play with your companions. This is what is meant. 'Kāme paribhuñjanto' means enjoying possessions together with his own wives and children. 'Puññāni karonto' means performing wholesome actions such as giving, which purify the path to a good destination, taking the Buddha, the Dhamma, and the Saṅgha as object. 'Tuṇhī ahosī'ti means he became one without speech or reply in order to cut off the sequence of conversation.

အထဿ မာတာပိတရော တိက္ခတ္တုံ ဝတွာ ပဋိဝစနမ္ပိ အလဘမာနာ သဟာယကေ ပက္ကောသာပေတွာ ‘‘ဧသ ဝေါ သဟာယကော ပဗ္ဗဇိတုကာမော, နိဝါရေထ န’’န္တိ အာဟံသု. တေပိ တံ ဥပသင်္ကမိတွာ တိက္ခတ္တုံ အဝေါစုံ, တေသမ္ပိ တုဏှီ အဟောသိ. တေန ဝုတ္တံ – အထ ခေါ ရဋ္ဌပါလဿ ကုလပုတ္တဿ သဟာယကာ…ပေ… တုဏှီ အဟောသီတိ. အထဿ သဟာယကာနံ တိက္ခတ္တုံ ဝတွာ ဧတဒဟောသိ – ‘‘သစေ အယံ ပဗ္ဗဇ္ဇံ အလဘမာနော မရိဿတိ, န ကောစိ ဂုဏော [Pg.203] လဗ္ဘတိ. ပဗ္ဗဇိတံ ပန နံ မာတာပိတရောပိ ကာလေန ကာလံ ပဿိဿန္တိ, မယမ္ပိ ပဿိဿာမ, ပဗ္ဗဇ္ဇာပိ စ နာမေသာ ဘာရိယာ, ဒိဝသေ ဒိဝသေ မတ္တိကာပတ္တံ ဂဟေတွာ ပိဏ္ဍာယ စရိတဗ္ဗံ, ဧကသေယျံ ဧကဘတ္တံ ဗြဟ္မစရိယံ အတိဒုက္ကရံ, အယဉ္စ သုခုမာလော နာဂရိကဇာတိယော, သော တံ စရိတုံ အသက္ကောန္တော ပုန ဣဓေဝ အာဂမိဿတိ, ဟန္ဒဿ မာတာပိတရော အနုဇာနာပေဿာမာ’’တိ. တေ တထာ အကံသု. မာတာပိတရောပိ နံ ‘‘ပဗ္ဗဇိတေန စ ပန တေ မာတာပိတရော ဥဒ္ဒဿေတဗ္ဗာ’’တိ ဣမံ ကတိကံ ကတွာ အနုဇာနိံသု. တေန ဝုတ္တံ – ‘‘အထ ခေါ ရဋ္ဌပါလဿ ကုလပုတ္တဿ သဟာယကာ ယေန ရဋ္ဌပါလဿ ကုလပုတ္တဿ မာတာပိတရော…ပေ… အနုညာတောသိ မာတာပိတူဟိ…ပေ… ဥဒ္ဒဿေတဗ္ဗာ’’တိ. တတ္ထ ဥဒ္ဒဿေတဗ္ဗာတိ ဥဒ္ဓံ ဒဿေတဗ္ဗာ, ယထာ တံ ကာလေန ကာလံ ပဿန္တိ, ဧဝံ အာဂန္တွာ အတ္တာနံ ဒဿေတဗ္ဗာ.

Then his parents, having spoken three times and receiving no reply, summoned his friends and said, 'This friend of yours wishes to go forth; restrain him.' They too approached him and spoke three times, but he remained silent. Hence it is said: 'Then the friends of the clansman Raṭṭhapāla… remained silent.' Then his friends, having spoken three times, thought: 'If he does not get to go forth, he may die, and no good will be gained. But if he goes forth, his parents will see him from time to time, and so will we. Moreover, this going forth is burdensome—going for alms each day with a clay bowl, sleeping alone, eating one meal a day, and the holy life are extremely difficult. And he is delicate, of a refined, city-bred family—unable to sustain it, he will return here. Come, let us get his parents to give him permission.' They did so. His parents also set this condition: 'But having gone forth, you must show yourself to your parents.' They gave their consent. Hence it is said: 'Then the friends of the clansman Raṭṭhapāla went to his parents… you are permitted by your parents… you must show yourself.' Here, 'uddassetabbā' means they must be shown up, that is, he should return and make himself seen so that they might see him from time to time.

၂၉၉. ဗလံ ဂဟေတွာတိ သပ္ပာယဘောဇနာနိ ဘုဉ္ဇန္တော ဥစ္ဆာဒနာဒီဟိ စ ကာယံ ပရိဟရန္တော ကာယဗလံ ဇနေတွာ မာတာပိတရော ဝန္ဒိတွာ အဿုမုခံ ဉာတိပရိဝဋ္ဋံ ပဟာယ ယေန ဘဂဝါ တေနုပသင်္ကမိ…ပေ… ပဗ္ဗာဇေတု မံ, ဘန္တေ, ဘဂဝါတိ. ဘဂဝါ သမီပေ ဌိတံ အညတရံ ဘိက္ခုံ အာမန္တေသိ – ‘‘တေန ဟိ ဘိက္ခု ရဋ္ဌပါလံ ပဗ္ဗာဇေဟိ စေဝ ဥပသမ္ပာဒေဟိ စာ’’တိ. သာဓု, ဘန္တေတိ ခေါ သော ဘိက္ခု ဘဂဝတော ပဋိဿုတွာ ရဋ္ဌပါလံ ကုလပုတ္တံ ဇိနဒတ္တိယံ သဒ္ဓိဝိဟာရိကံ လဒ္ဓါ ပဗ္ဗာဇေသိ စေဝ ဥပသမ္ပာဒေသိ စ. တေန ဝုတ္တံ – ‘‘အလတ္ထ ခေါ ရဋ္ဌပါလော ကုလပုတ္တော ဘဂဝတော သန္တိကေ ပဗ္ဗဇ္ဇံ, အလတ္ထ ဥပသမ္ပဒ’’န္တိ.

299. ‘Having gained strength’: eating suitable food and maintaining his body with anointing and so forth, thereby generating bodily strength, he paid respects to his parents, left his tearful circle of relatives, and approached the Blessed One… “Venerable sir, may the Blessed One give me the going forth.” The Blessed One addressed a certain monk standing nearby: “Well then, monk, give Raṭṭhapāla the going forth and also the full admission.” “Very well, venerable sir,” that monk replied to the Blessed One. Having obtained the clansman Raṭṭhapāla as a co-resident pupil given by the Jina, he gave him the going forth and also the full admission. Thus it is said: “The clansman Raṭṭhapāla obtained the going forth in the presence of the Blessed One; he obtained the full admission.”

ပဟိတတ္တော ဝိဟရန္တောတိ ဒွါဒသ သံဝစ္ဆရာနိ ဧဝံ ဝိဟရန္တော. နေယျပုဂ္ဂလော ဟိ အယမာယသ္မာ, တသ္မာ ပုညဝါ အဘိနီဟာရသမ္ပန္နောပိ သမာနော ‘‘အဇ္ဇ အဇ္ဇေဝ အရဟတ္တ’’န္တိ သမဏဓမ္မံ ကရောန္တောပိ ဒွါဒသမေ ဝဿေ အရဟတ္တံ ပါပုဏိ.

‘He dwells with a resolute mind’: thus he dwelt for twelve years. Indeed, this venerable one was a person to be trained. Therefore, though endowed with merit and a past aspiration, even while practicing the ascetic's duties, thinking, “I will attain Arahantship this very day,” he attained Arahantship in the twelfth year.

ယေန ဘဂဝါ တေနုပသင်္ကမီတိ မယှံ မာတာပိတရော ပဗ္ဗဇ္ဇံ အနုဇာနမာနာ – ‘‘တယာ ကာလေန ကာလံ အာဂန္တွာ အမှာကံ ဒဿနံ ဒါတဗ္ဗ’’န္တိ ဝတွာ အနုဇာနိံသု, ဒုက္ကရကာရိကာ ခေါ ပန မာတာပိတရော, အဟဉ္စ ယေနဇ္ဈာသယေန ပဗ္ဗဇိတော, သော မေ မတ္ထကံ ပတ္တော, ဣဒါနိ ဘဂဝန္တံ အာပုစ္ဆိတွာ အတ္တာနံ [Pg.204] မာတာပိတူနံ ဒဿေဿာမီတိ စိန္တေတွာ အာပုစ္ဆိတုကာမော ဥပသင်္ကမိ. မနသာကာသီတိ ‘‘ကိံ နု ခေါ ရဋ္ဌပါလေ ဂတေ ကောစိ ဥပဒ္ဒဝေါ ဘဝိဿတီ’’တိ မနသိ အကာသိ. တတော ‘‘ဘဝိဿတီ’’တိ ဉတွာ ‘‘သက္ခိဿတိ နု ခေါ ရဋ္ဌပါလော တံ မဒ္ဒိတု’’န္တိ ဩလောကေန္တော တဿ အရဟတ္တသမ္ပတ္တိံ ဒိသွာ ‘‘သက္ခိဿတီ’’တိ အညာသိ. တေန ဝုတ္တံ – ယထာ ဘဂဝါ အညာသိ…ပေ… ကာလံ မညသီတိ.

‘He approached the Blessed One’: My parents, in permitting me to go forth, said, “You must come from time to time and let us see you,” and then they permitted me. Parents are indeed those who have done what is difficult, and I went forth according to my aspiration, and that has reached its goal. I thought, “I will take leave of the Blessed One and show myself to my parents,” and so, wishing to take leave, I approached him. ‘He turned his mind to it’: He turned his mind to it, thinking, “Will there be any trouble when Raṭṭhapāla is gone?” Then, knowing that there would be, he wondered, “Will Raṭṭhapāla be able to suppress it?” Observing his attainment of arahantship, he understood, “He will be able.” Therefore, it is said: “As the Blessed One understood… you may consider it the right time.”

မိဂစီရေတိ ဧဝံနာမကေ ဥယျာနေ. တဉှိ ရညာ – ‘‘အကာလေ သမ္ပတ္တပဗ္ဗဇိတာနံ ဒိန္နမေဝ ဣဒံ, ယထာသုခံ ပရိဘုဉ္ဇန္တူ’’တိ ဧဝမနုညာတမေဝ အဟောသိ, တသ္မာ ထေရော – ‘‘မမ အာဂတဘာဝံ မာတာပိတူနံ အာရောစေဿာမိ, တေ မေ ပါဒဓောဝနဥဏှောဒကပါဒမက္ခနတေလာဒီနိ ပေသိဿန္တီ’’တိ စိတ္တမ္ပိ အနုပ္ပာဒေတွာ ဥယျာနမေဝ ပါဝိသိ. ပိဏ္ဍာယ ပါဝိသီတိ ဒုတိယဒိဝသေ ပါဝိသိ.

‘In Migacīra’: in a park of that name. For it had been granted by the king thus: “This is given for monastics who have arrived at an unseasonable time; let them enjoy it as they please.” Therefore, the elder, without even the thought arising, “I will inform my parents of my arrival, and they will send me water for washing my feet, warm water, oil for anointing my feet, and so forth,” entered the park. ‘He entered for alms’: on the second day, he entered for alms.

မဇ္ဈိမာယာတိ သတ္တဒွါရကောဋ္ဌကဿ ဃရဿ မဇ္ဈိမေ ဒွါရကောဋ္ဌကေ. ဥလ္လိခါပေတီတိ ကပ္ပကေန ကေသေ ပဟရာပေတိ. ဧတဒဝေါစာတိ – ‘‘ဣမေ သမဏကာ အမှာကံ ပိယပုတ္တကံ ပဗ္ဗာဇေတွာ စောရာနံ ဟတ္ထေ နိက္ခိပိတွာ ဝိယ ဧကဒိဝသမ္ပိ န ဒဿာပေန္တိ, ဧဝံ ဖရုသကာရကာ ဧတေ ပုန ဣမံ ဌာနံ ဥပသင်္ကမိတဗ္ဗံ မညန္တိ, ဧတ္တောဝ နိကဍ္ဎိတဗ္ဗာ ဧတေ’’တိ စိန္တေတွာ ဧတံ ‘‘ဣမေဟိ မုဏ္ဍကေဟီ’’တိအာဒိဝစနံ အဝေါစ. ဉာတိဒါသီတိ ဉာတကာနံ ဒါသီ. အာဘိဒေါသိကန္တိ ပါရိဝါသိကံ ဧကရတ္တာတိက္ကန္တံ ပူတိဘူတံ. တတ္ထာယံ ပဒတ္ထော – ပူတိဘာဝဒေါသေန အဘိဘူတောတိ အဘိဒေါသော, အဘိဒေါသောဝ အာဘိဒေါသိကော. ဧကရတ္တာတိက္ကန္တဿေဝ နာမသညာ ဧသာ ယဒိဒံ အာဘိဒေါသိကောတိ, တံ အာဘိဒေါသိကံ. ကုမ္မာသန္တိ ယဝကုမ္မာသံ. ဆဍ္ဍေတုကာမာ ဟောတီတိ ယသ္မာ အန္တမသော ဒါသကမ္မကာရာနံ ဂေါရူပါနမ္ပိ အပရိဘောဂါရဟော, တသ္မာ နံ ကစဝရံ ဝိယ ဗဟိ ဆဍ္ဍေတုကာမာ ဟောတိ. သစေတန္တိ သစေ ဧတံ. ဘဂိနီတိ အရိယဝေါဟာရေန အတ္တနော ဓာတိံ ဉာတိဒါသိံ အာလပတိ. ဆဍ္ဍနီယဓမ္မန္တိ ဆဍ္ဍေတဗ္ဗသဘာဝံ. ဣဒံ ဝုတ္တံ ဟောတိ – ‘‘ဘဂိနိ ဧတံ သစေ ဗဟိ ဆဍ္ဍနီယဓမ္မံ နိဿဋ္ဌပရိဂ္ဂဟံ, ဣဓ မေ ပတ္တေ အာကိရာဟီ’’တိ. ကိံ ပန ဧဝံ ဝတ္တုံ လဗ္ဘတိ, ဝိညတ္တိ ဝါ ပယုတ္တဝါစာ ဝါ န ဟောတီတိ. န ဟောတိ. ကသ္မာ? နိဿဋ္ဌပရိဂ္ဂဟတ္တာ. ယဉှိ ဆဍ္ဍနီယဓမ္မံ နိဿဋ္ဌပရိဂ္ဂဟံ, ယတ္ထ သာမိကာ အနာလယာ ဟောန္တိ, တံ သဗ္ဗံ ‘‘ဒေထ အာဟရထ [Pg.205] အာကိရထာ’’တိ ဝတ္တုံ ဝဋ္ဋတိ. တေနေဝ ဟိ အယမာယသ္မာ အဂ္ဂအရိယဝံသိကော သမာနောပိ ဧဝမာဟ.

‘The middle’: the middle gateway of a house with seven gateways. ‘Had it shaved’: he had his hair cut by a barber. ‘He said this’: thinking, “These wretched recluses, after making our dear son go forth, have handed him over to thieves, as it were, not showing him even for a single day. They are so harsh! Yet they think they can come back to this place again. They should be dragged away right here,” he spoke these words beginning with “These bald-headed ones…” ‘A slave-girl of the relatives’: a slave belonging to the relatives. ‘Stale overnight’: stale, having passed one night, and become putrid. Here is the meaning of the term: ‘spoiled’ (abhidoso) means overcome by the fault of becoming putrid; that which is spoiled is itself ‘stale overnight’ (ābhidosiko). This is a term for what has been left overnight, that is, ‘stale overnight.’ ‘Gruel’: barley gruel. ‘Wished to throw it away’: since it was not fit for consumption even by slaves, workers, or cattle, she wanted to discard it outside like rubbish. ‘If’: if this. ‘Sister’: he addresses his nurse, the slave-girl of the relatives, with noble speech. ‘Fit to be discarded’: of a nature to be thrown away. This is what is meant: “Sister, if this is fit to be discarded outside, being a relinquished possession, then pour it into my bowl here.” But is it proper to speak thus? Is it not a hint or speech connected to it? No, it is not. Why? Because it is a relinquished possession. Whatever is fit to be discarded and is a relinquished possession—for which the owners have no attachment—it is proper to say of it, “Give, bring, pour.” For that very reason, this venerable one, though of foremost noble lineage, spoke thus.

ဟတ္ထာနန္တိ ဘိက္ခာဂဟဏတ္ထံ ပတ္တံ ဥပနာမယတော မဏိဗန္ဓတော ပဘုတိ ဒွိန္နမ္ပိ ဟတ္ထာနံ. ပါဒါနန္တိ နိဝါသနန္တတော ပဋ္ဌာယ ဒွိန္နမ္ပိ ပါဒါနံ. သရဿာတိ သစေ တံ ဘဂိနီတိ ဝါစံ နိစ္ဆာရယတော သရဿ စ. နိမိတ္တံ အဂ္ဂဟေသီတိ ဟတ္ထပိဋ္ဌိအာဒီနိ ဩလောကယမာနာ – ‘‘ပုတ္တဿ မေ ရဋ္ဌပါလဿ ဝိယ သုဝဏ္ဏကစ္ဆပပိဋ္ဌိသဒိသာ ဣမာ ဟတ္ထပါဒပိဋ္ဌိယော, ဟရိတာလဝဋ္ဋိယော ဝိယ သုဝဋ္ဋိတာ အင်္ဂုလိယော, မဓုရော သရော’’တိ ဂိဟိကာလေ သလ္လက္ခိတပုဗ္ဗံ အာကာရံ အဂ္ဂဟေသိ သဉ္ဇာနိ သလ္လက္ခေသိ. တဿ ဟာယသ္မတော ဒွါဒသဝဿာနိ အရညာဝါသဉ္စေဝ ပိဏ္ဍိယာလောပဘောဇနဉ္စ ပရိဘုဉ္ဇန္တဿ အညာဒိသော သရီရဝဏ္ဏော အဟောသိ, တေန နံ သာ ဉာတိဒါသီ ဒိသွာဝ န သဉ္ဇာနိ, နိမိတ္တံ ပန အဂ္ဂဟေသီတိ.

‘Of the hands’: refers to both hands from the wrists onward, as he was presenting the bowl to receive alms. ‘Of the feet’: refers to both feet from the hem of the lower garment downward. ‘Of the voice’: refers to his voice when uttering the words, “If, sister…” ‘She took note of the signs’: while observing the backs of his hands and other features, she grasped the characteristics she had noticed during his household life, thinking, “The backs of his hands and feet are like those of my son Raṭṭhapāla, resembling the shells of golden tortoises; his fingers are well-rounded like sticks of yellow orpiment; his voice is sweet.” She grasped, recognized, and marked the signs. For that venerable one had spent twelve years dwelling in the forest and eating food from alms-gathering, and his complexion was different; therefore, that slave-girl did not recognize him upon seeing him, but she did take note of the signs.

၃၀၀. ရဋ္ဌပါလဿ မာတရံ ဧတဒဝေါစာတိ ထေရဿ အင်္ဂပစ္စင်္ဂါနိ သဏ္ဌာပေတွာ ထညံ ပါယေတွာ သံဝဍ္ဎိတဓာတီပိ သမာနာ ပဗ္ဗဇိတွာ မဟာခီဏာသဝဘာဝပ္ပတ္တေန သာမိပုတ္တေန သဒ္ဓိံ – ‘‘တွံ နု ခေါ, မေ ဘန္တေ, ပုတ္တော ရဋ္ဌပါလော’’တိအာဒိဝစနံ ဝတ္တုံ အဝိသဟန္တီ ဝေဂေန ဃရံ ပဝိသိတွာ ရဋ္ဌပါလဿ မာတရံ ဧတဒဝေါစ. ယဂ္ဃေတိ အာရောစနတ္ထေ နိပါတော. သစေ ဇေ သစ္စန္တိ ဧတ္ထ ဇေတိ အာလပနေ နိပါတော. ဧဝဉှိ တသ္မိံ ဒေသေ ဒါသိဇနံ အာလပန္တိ, တသ္မာ ‘‘တွဉှိ, ဘောတိ ဒါသိ, သစေ သစ္စံ ဘဏသီ’’တိ ဧဝမေတ္ထ အတ္ထော ဒဋ္ဌဗ္ဗော.

300. ‘She spoke thus to Raṭṭhapāla’s mother’: Although she was the nurse who had settled the elder’s limbs, given him milk to drink, and nurtured him, she was unable to speak words like “Are you, venerable sir, my son Raṭṭhapāla?” with her master’s son, who had gone forth and attained the state of a great Arahant. She quickly entered the house and spoke thus to Raṭṭhapāla’s mother. ‘Yagghe’: a particle used for announcing. ‘Sace je saccaṃ’: here ‘je’ is a particle used in addressing. For in that region, they address a slave-woman thus; therefore, the meaning here should be understood as, “O good slave-woman, if you speak the truth.”

ဥပသင်္ကမီတိ ကသ္မာ ဥပသင်္ကမိ? မဟာကုလေ ဣတ္ထိယော ဗဟိ နိက္ခမန္တာ ဂရဟံ ပါပုဏန္တိ, ဣဒဉ္စ အစ္စာယိကကိစ္စံ, သေဋ္ဌိဿ နံ အာရောစေဿာမီတိ စိန္တေတိ. တသ္မာ ဥပသင်္ကမိ. အညတရံ ကုဋ္ဋမူလန္တိ တသ္မိံ ကိရ ဒေသေ ဒါနပတီနံ ဃရေသု သာလာ ဟောန္တိ, အာသနာနိ စေတ္ထ ပညတ္တာနိ ဟောန္တိ, ဥပဋ္ဌာပိတံ ဥဒကကဉ္ဇိယံ. တတ္ထ ပဗ္ဗဇိတာ ပိဏ္ဍာယ စရိတွာ နိသီဒိတွာ ဘုဉ္ဇန္တိ. သစေ ဣစ္ဆန္တိ, ဒါနပတီနမ္ပိ သန္တကံ ဂဏှန္တိ. တသ္မာ တမ္ပိ အညတရဿ ကုလဿ ဤဒိသာယ သာလာယ အညတရံ ကုဋ္ဋမူလန္တိ ဝေဒိတဗ္ဗံ. န ဟိ ပဗ္ဗဇိတာ ကပဏမနုဿာ ဝိယ အသာရုပ္ပေ ဌာနေ နိသီဒိတွာ ဘုဉ္ဇန္တီတိ.

‘She approached’: Why did she approach? Women from great families receive blame when they go outside, and this was an urgent matter; she thought, “I will inform the master.” Therefore, she approached. ‘At the foot of a certain wall’: in that region, it seems, donors’ houses have halls, where seats are arranged, and water and gruel are set out. There, after wandering for alms, monastics sit and eat. If they wish, they may also take what belongs to the donors. Therefore, that place should be understood as ‘at the foot of a certain wall’ of such a hall belonging to a certain family. For monastics do not sit and eat in unseemly places like destitute people.

အတ္ထိ [Pg.206] နာမ တာတာတိ ဧတ္ထ အတ္ထီတိ ဝိဇ္ဇမာနတ္ထေ, နာမာတိ ပုစ္ဆနတ္ထေ မညနတ္ထေ ဝါ နိပါတော. ဣဒဉှိ ဝုတ္တံ ဟောတိ – အတ္ထိ နု ခေါ, တာတ ရဋ္ဌပါလ, အမှာကံ ဓနံ, နနု မယံ နိဒ္ဓနာတိ ဝတ္တဗ္ဗာ, ယေသံ နော တွံ ဤဒိသေ ဌာနေ နိသီဒိတွာ အာဘိဒေါသိကံ ကုမ္မာသံ ပရိဘုဉ္ဇိဿသိ. တထာ အတ္ထိ နု ခေါ, တာတ ရဋ္ဌပါလ, အမှာကံ ဇီဝိတံ, နနု မယံ မတာတိ ဝတ္တဗ္ဗာ, ယေသံ နော တွံ ဤဒိသေ ဌာနေ နိသီဒိတွာ အာဘိဒေါသိကံ ကုမ္မာသံ ပရိဘုဉ္ဇိဿသိ. တထာ အတ္ထိ မညေ, တာတ ရဋ္ဌပါလ, တဝ အဗ္ဘန္တရေ သာသနံ နိဿာယ ပဋိလဒ္ဓေါ သမဏဂုဏော, ယံ တွံ သုဘောဇနရသသံဝဍ္ဎိတောပိ ဣမံ ဇိဂုစ္ဆနေယျံ အာဘိဒေါသိကံ ကုမ္မာသံ အမတမိဝ နိဗ္ဗိကာရော ပရိဘုဉ္ဇိဿသီတိ. သော ပန ဂဟပတိ ဒုက္ခာဘိတုန္နတာယ ဧတမတ္ထံ ပရိပုဏ္ဏံ ကတွာ ဝတ္တုမသက္ကောန္တော – ‘‘အတ္ထိ နာမ, တာတ ရဋ္ဌပါလ, အာဘိဒေါသိကံ ကုမ္မာသံ ပရိဘုဉ္ဇိဿသီ’’တိ ဧတ္တကမေဝ အဝစ. အက္ခရစိန္တကာ ပနေတ္ထ ဣဒံ လက္ခဏံ ဝဒန္တိ – အနောကပ္ပနာမရိသနတ္ထဝသေနေတံ အတ္ထိသဒ္ဒေ ဥပပဒေ ‘‘ပရိဘုဉ္ဇိဿသီ’’တိ အနာဂတဝစနံ ကတံ. တဿာယမတ္ထော – ‘‘အတ္ထိ နာမ…ပေ… ပရိဘုဉ္ဇိဿသိ, ဣဒံ ပစ္စက္ခမ္ပိ အဟံ န သဒ္ဒဟာမိ န မရိသယာမီ’’တိ. ဣဒံ ဧတ္တကံ ဝစနံ ဂဟပတိ ထေရဿ ပတ္တမုခဝဋ္ဋိယံ ဂဟေတွာ ဌိတကောဝ ကထေသိ. ထေရောပိ ပိတရိ ပတ္တမုခဝဋ္ဋိယံ ဂဟေတွာ ဌိတေယေဝ တံ ပူတိကုမ္မာသံ ပရိဘုဉ္ဇိ သုနခဝန္တသဒိသံ ပူတိကုက္ကုဋဏ္ဍမိဝ ဘိန္နဋ္ဌာနေ ပူတိကံ ဝါယန္တံ. ပုထုဇ္ဇနေန ကိရ တထာရူပံ ကုမ္မာသံ ပရိဘုဉ္ဇိတုံ န သက္ကာ. ထေရော ပန အရိယိဒ္ဓိယံ ဌတွာ ဒိဗ္ဗောဇံ အမတရသံ ပရိဘုဉ္ဇမာနော ဝိယ ပရိဘုဉ္ဇိတွာ ဓမကရဏေန ဥဒကံ ဂဟေတွာ ပတ္တဉ္စ မုခဉ္စ ဟတ္ထပါဒေ စ ဓောဝိတွာ ကုတော နော ဂဟပတီတိအာဒိမာဟ.

Herein, regarding “Atthi nāma, tāta,” the particle “atthi” is in the sense of existence, and the particle “nāma” is in the sense of questioning or, alternatively, supposition. For this is what is meant: “Is it not so, dear Raṭṭhapāla, that we have wealth? Should we not then be called destitute, if you, our son, sitting in such a place, are to eat this stale, putrid barley-meal?” Likewise: “Is it not so, dear Raṭṭhapāla, that we are still alive? Should we not then be called dead, if you, our son, sitting in such a place, are to eat this stale, putrid barley-meal?” And likewise: “I suppose, dear Raṭṭhapāla, that there is within you a quality of a recluse, attained by relying on the Teaching, that you, though raised on fine, flavorful food, are to eat this repulsive, stale, putrid barley-meal without any change in expression, as if it were the deathless nectar.” However, that householder, being overwhelmed by sorrow and unable to express this meaning in full, said only this much: “Is it really so, dear Raṭṭhapāla, that you will eat stale, putrid barley-meal?” Herein, grammarians state this rule: due to the sense of disbelief and unacceptance, with the word “atthi” present, the future tense verb “paribhuñjissasi” is used. This is its meaning: “That you will eat… this, even seeing it with my own eyes, I do not believe, I cannot accept.” The householder spoke just this much while standing there holding the rim of the Elder’s bowl. The Elder, even while his father stood holding the rim of the bowl, consumed that putrid barley-meal, which was like a dog’s vomit and like a rotten chicken egg emitting a putrid smell from where it is broken. It is said that an ordinary person would be unable to eat such barley-meal. The Elder, however, abiding in noble power, consumed it as if consuming divine nutriment, the deathless nectar. Having consumed it, he took water with a water-strainer, washed his bowl, his mouth, and his hands and feet, and then said, “From where, householder…?” and so on.

တတ္ထ ကုတော နောတိ ကုတော နု. နေဝ ဒါနန္တိ ဒေယျဓမ္မဝသေန နေဝ ဒါနံ အလတ္ထမှ. န ပစ္စက္ခာနန္တိ ‘‘ကိံ, တာတ ရဋ္ဌပါလ, ကစ္စိ တေ ခမနီယံ, ကစ္စိသိ အပ္ပကိလမထေန အာဂတော, န တာဝ တာတ ဂေဟေ ဘတ္တံ သမ္ပာဒိယတီ’’တိ ဧဝံ ပဋိသန္ထာရဝသေန ပစ္စက္ခာနမ္ပိ န အလတ္ထမှ. ကသ္မာ ပန ထေရော ဧဝမာဟ? ပိတု အနုဂ္ဂဟေန. ဧဝံ ကိရဿ အဟောသိ – ‘‘ယထာ ဧသ မံ ဝဒတိ, အညေပိ ပဗ္ဗဇိတေ ဧဝံ ဝဒတိ မညေ. ဗုဒ္ဓသာသနေ စ ပတ္တန္တရေ ပဒုမံ ဝိယ ဘသ္မာဆန္နော အဂ္ဂိ ဝိယ ဖေဂ္ဂုပဋိစ္ဆန္နော စန္ဒနသာရော ဝိယ သုတ္တိကာပဋိစ္ဆန္နံ မုတ္တရတနံ ဝိယ ဝလာဟကပဋိစ္ဆန္နော စန္ဒိမာ ဝိယ မာဒိသာနံ [Pg.207] ပဋိစ္ဆန္နဂုဏာနံ ဘိက္ခူနံ အန္တော နတ္ထိ, တေသုပိ န ဧဝရူပံ ဝစနံ ပဝတ္တေဿတိ, သံဝရေ ဌဿတီ’’တိ အနုဂ္ဂဟေန ဧဝမာဟ.

Herein, “kuto no” means “kuto nu” (from where indeed?). “Neva dānaṃ” means: in terms of things to be given, we received no gift. “Na paccakkhānaṃ” means: we did not even receive a polite refusal by way of a friendly greeting, such as: “What, dear Raṭṭhapāla, are you well? Did you arrive without much fatigue? Dear son, the meal is not yet ready in the house.” But why did the Elder speak thus? For the benefit of his father. For it occurred to him thus: “Just as he speaks to me, so too, I suppose, he speaks to other monastics. And in the Dispensation of the Buddha, there is no end of monks like me whose virtues are concealed—like a lotus among leaves, like a fire covered by ashes, like sandalwood heartwood concealed by sapwood, like a pearl concealed in an oyster shell, like the moon concealed by a cloud. Towards them also, he will not utter such words; he will abide in restraint.” For his father's benefit, he spoke thus.

ဧဟိ တာတာတိ တာတ တုယှံ ဃရံ မာ ဟောတု, ဧဟိ ဃရံ ဂမိဿာမာတိ ဝဒတိ. အလန္တိ ထေရော ဥက္ကဋ္ဌဧကာသနိကတာယ ပဋိက္ခိပန္တော ဧဝမာဟ. အဓိဝါသေသီတိ ထေရော ပန ပကတိယာ ဥက္ကဋ္ဌသပဒါနစာရိကော သွာတနာယဘိက္ခံ နာမ နာဓိဝါသေတိ, မာတု အနုဂ္ဂဟေန ပန အဓိဝါသေသိ. မာတု ကိရဿ ထေရံ အနုဿရိတွာ မဟာသောကော ဥပ္ပဇ္ဇိ, ရောဒနေနေဝ ပက္ကက္ခိ ဝိယ ဇာတာ, တသ္မာ ထေရော ‘‘သစာဟံ တံ အပဿိတွာ ဂမိဿာမိ, ဟဒယမ္ပိဿာ ဖာလေယျာ’’တိ အနုဂ္ဂဟေန အဓိဝါသေသိ. ကာရာပေတွာတိ ဧကံ ဟိရညဿ, ဧကံ သုဝဏ္ဏဿာတိ ဒွေ ပုဉ္ဇေ ကာရာပေတွာ. ကီဝမဟန္တာ ပန ပုဉ္ဇာ အဟေသုန္တိ. ယထာ ဩရတော ဌိတော ပုရိသော ပါရတော ဌိတံ မဇ္ဈိမပ္ပမာဏံ ပုရိသံ န ပဿတိ, ဧဝံမဟန္တာ.

“Ehi, tāta” means the father says: “Dear son, let this not be your home. Come, let us go to our home.” “Alaṃ” (Enough!): the Elder, refusing on account of his strict practice of eating in one session, spoke thus. “Adhivāsesi” (He consented): The Elder, being by nature a strict practitioner of the alms-round without omission, does not normally accept an invitation for the next day's meal. However, for the benefit of his mother, he consented. For it is said that great sorrow arose in his mother as she constantly remembered the Elder, and from weeping her eyes had become as if inflamed. Therefore, the Elder, thinking, “If I go without seeing her, her heart might even break,” consented for her benefit. “Kārāpetvā” (Having had made): Having had two piles made, one of silver and one of gold. And how large were the piles? They were so large that a person standing on this side could not see a person of medium height standing on the other side.

၃၀၁. ဣဒံ တေ တာတာတိ ကဟာပဏပုဉ္ဇဉ္စ သုဝဏ္ဏပုဉ္ဇဉ္စ ဒဿေန္တော အာဟ. မတ္တိကန္တိ မာတိတော အာဂတံ, ဣဒံ တေ မာတာမဟိယာ မာတု ဣမံ ဂေဟံ အာဂစ္ဆန္တိယာ ဂန္ဓမာလာဒီနံ အတ္ထာယ ဒိန္နံ ဓနန္တိ အတ္ထော. အညံ ပေတ္တိကံ အညံ ပိတာမဟန္တိ ယံ ပန တေ ပိတု စ ပိတာမဟာနဉ္စ သန္တကံ, တံ အညံယေဝ, နိဟိတဉ္စ ပယုတ္တဉ္စ အတိဝိယ ဗဟု. ဧတ္ထ စ ‘‘ပိတာမဟ’’န္တိ တဒ္ဓိတလောပံ ကတွာ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ. ‘‘ပေတာမဟ’’န္တိ ဝါ ပါဌော. သက္ကာ တတောနိဒါနန္တိ ဓနဟေတု ဓနပစ္စယာ. တံ တံ ဓနံ ရက္ခန္တဿ စ ရာဇာဒီနံ ဝသေန ဓနပရိက္ခယံ ပါပုဏန္တဿ ကဿစိ ဥပ္ပဇ္ဇမာနသောကာဒယော သန္ဓာယ ဧဝမာဟ. ဧဝံ ဝုတ္တေ သေဋ္ဌိ ဂဟပတိ – ‘‘အဟံ ဣမံ ဥပ္ပဗ္ဗာဇေဿာမီတိ အာနေသိံ, သော ဒါနိ မေ ဓမ္မကထံ ကာတုံ အာရဒ္ဓေါ, အယံ န မေ ဝစနံ ကရိဿတီ’’တိ ဥဋ္ဌာယ ဂန္တွာ အဿ ဩရောဓာနံ ဒွါရံ ဝိဝရာပေတွာ – ‘‘အယံ ဝေါ သာမိကော, ဂစ္ဆထ ယံ ကိဉ္စိ ကတွာ နံ ဂဏှိတုံ ဝါယမထာ’’တိ ဥယျောဇေသိ. သုဝယေ ဌိတာ နာဋကိတ္ထိယော နိက္ခမိတွာ ထေရံ ပရိဝါရယိံသု[Pg.208], တာသု ဒွေ ဇေဋ္ဌကိတ္ထိယော သန္ဓာယ ပုရာဏဒုတိယိကာတိအာဒိ ဝုတ္တံ. ပစ္စေကံ ပါဒေသု ဂဟေတွာတိ ဧကေကမှိ ပါဒေ နံ ဂဟေတွာ.

301. “Idaṃ te, tāta” (This is for you, dear son): He spoke while showing the pile of coins and the pile of gold. “Mattikaṃ” (maternal inheritance) means what came from the mother's side. The meaning is: “This is the wealth given to your mother by your maternal grandmother for the purpose of perfumes, garlands, and so on, when she came to this house.” “Aññaṃ pettikaṃ, aññaṃ pitāmahaṃ” (The paternal is separate, the grandparental is separate) means: “That which belongs to your father and your grandfathers is entirely separate; the wealth that is buried and that which is loaned out is also exceedingly abundant.” And here, it should be understood that “pitāmahaṃ” is stated with the elision of a Taddhita suffix. Or, the reading is “petāmahaṃ.” Regarding the phrase 'It is possible, based on that...': he spoke thus in reference to the sorrow and so on that arises for someone on account of wealth, both while protecting that wealth and when one experiences the destruction of wealth due to kings and so on. When this was said, the merchant householder thought: “I brought him here to make him disrobe, but now he has begun to give me a Dhamma talk; he will not do as I say.” Getting up and going, he had the door to the women's quarters opened and dispatched them, saying: “This is your master. Go and try to win him over by whatever means you can.” The dancing girls, standing in their youth, came out and surrounded the Elder. In reference to the two senior women among them, the words “former wives,” and so on, were said. “Paccekaṃ pādesu gahetvā” (Taking hold of each foot) means taking hold of him at each foot.

ကီဒိသာ နာမ တာ အယျပုတ္တ အစ္ဆရာယောတိ ကသ္မာ ဧဝမာဟံသု? တဒါ ကိရ သမ္ဗဟုလေ ခတ္တိယကုမာရေပိ ဗြာဟ္မဏကုမာရေပိ သေဋ္ဌိပုတ္တေပိ မဟာသမ္ပတ္တိယော ပဟာယ ပဗ္ဗဇန္တေ ဒိသွာ ပဗ္ဗဇ္ဇာဂုဏံ အဇာနန္တာ ကထံ သမုဋ္ဌာပေန္တိ ‘‘ကသ္မာ ဧတေ ပဗ္ဗဇန္တီ’’တိ. အထညေ ဝဒန္တိ ‘‘ဒေဝစ္ဆရာဒေဝနာဋကာနံ ကာရဏာ’’တိ. သာ ကထာ ဝိတ္ထာရိကာ အဟောသိ. တံ ဂဟေတွာ သဗ္ဗာ ဧဝမာဟံသု. အထ ထေရော ပဋိက္ခိပန္တော န ခေါ မယံ ဘဂိနီတိအာဒိမာဟ. သမုဒါစရတီတိ ဝေါဟရတိ ဝဒတိ. တတ္ထေဝ မုစ္ဆိတာ ပပတိံသူတိ တံ ဘဂိနိဝါဒေန သမုဒါစရန္တံ ဒိသွာ ‘‘မယံ အဇ္ဇ အာဂမိဿတိ, အဇ္ဇ အာဂမိဿတီ’’တိ ဒွါဒသ ဝဿာနိ ဗဟိ န နိက္ခန္တာ, ဧတံ နိဿာယ နော ဒါရကာ န လဒ္ဓါ, ယေသံ အာနုဘာဝေန ဇီဝေယျာမ, ဣတော စမှာ ပရိဟီနာ အညတော စ. အယံ လောကော နာမ အတ္တနောဝ စိန္တေသိ, တသ္မာ တာပိ ‘‘ဣဒါနိ မယံ အနာထာ ဇာတာ’’တိ အတ္တနောဝ စိန္တယမာနာ – ‘‘အနတ္ထိကော ဒါနိ အမှေဟိ အယံ, သော အမှေ ပဇာပတိယော သမာနာ အတ္တနာ သဒ္ဓိံ ဧကမာတုကုစ္ဆိယာ သယိတဒါရိကာ ဝိယ မညတီ’’တိ သမုပ္ပန္နဗလဝသောကာ ဟုတွာ တသ္မိံယေဝ ပဒေသေ မုစ္ဆိတာ ပပတိံသု, ပတိတာတိ အတ္ထော.

“Noble son, what kind of celestial nymphs are these?” Why did they say this? At that time, it is said, upon seeing many young nobles, young brahmins, and sons of merchants renounce great fortunes and go forth into homelessness, those who did not know the benefit of going forth raised the topic: ‘Why do these men go forth?’ Then others would say, ‘It is for the sake of celestial nymphs, the divine attendants.’ This talk became widespread. Taking up this talk, all of his former wives spoke thus. Then the Elder, rejecting this, said the words beginning with, ‘Indeed, sisters…’ ‘He addressed’ (samudācarati) means he spoke to, he called. ‘There they fainted and fell down’ means that upon seeing him address them with the term ‘sisters,’ they—who for twelve years had not gone outside, thinking, ‘Today he will come, today he will come,’ and who, relying on him, had not obtained children by whose power they might live—thought, ‘We are bereft both here and elsewhere. This world thinks only of its own interest.’ Therefore, they too, thinking only of themselves—‘Now we have become helpless. This man now has no need of us. Though we are his wives, he regards us as if we were young girls who had slept in the same mother’s womb as himself’—being overcome by intense sorrow, fainted and fell down in that very place. ‘Fell down’ is the meaning.

မာ နော ဝိဟေဌေထာတိ မာ အမှေ ဓနံ ဒဿေတွာ မာတုဂါမေ စ ဥယျောဇေတွာ ဝိဟေဌယိတ္ထ, ဝိဟေသာ ဟေသာ ပဗ္ဗဇိတာနန္တိ. ကသ္မာ ဧဝမာဟ? မာတာပိတူနံ အနုဂ္ဂဟေန. သော ကိရ သေဋ္ဌိ – ‘‘ပဗ္ဗဇိတလိင်္ဂံ နာမ ကိလိဋ္ဌံ, ပဗ္ဗဇ္ဇာဝေသံ ဟာရေတွာ နှာယိတွာ တယော ဇနာ ဧကတော ဘုဉ္ဇိဿာမာ’’တိ မညမာနော ထေရဿ ဘိက္ခံ န ဒေတိ. ထေရော – ‘‘မာဒိသဿ ခီဏာသဝဿ အာဟာရန္တရာယံ ကတွာ ဧတေ ဗဟုံ အပုညံ ပသဝေယျု’’န္တိ တေသံ အနုဂ္ဂဟေန ဧဝမာဟ.

‘Do not harass us’ means: do not harass us by displaying wealth and by presenting women. This is a harassment for renunciants. Why did he say this? For the benefit of his parents. It is said that the merchant, thinking, ‘The sign of a renunciant is impure; having him discard the renunciant’s attire and bathe, the three of us shall eat together,’ did not give almsfood to the Elder. The Elder, for their benefit, spoke thus, thinking, ‘By creating an obstacle to the meal of a canker-free one like myself, they would produce much demerit.’

၃၀၂. ဂါထာ အဘာသီတိ ဂါထာယော အဘာသိ. တတ္ထ ပဿာတိ သန္တိကေ ဌိတဇနံ သန္ဓာယ ဝဒတိ. စိတ္တန္တိ စိတ္တဝိစိတ္တံ. ဗိမ္ဗန္တိ အတ္တဘာဝံ. အရုကာယန္တိ နဝန္နံ ဝဏမုခါနံ ဝသေန ဝဏကာယံ. သမုဿိတန္တိ တီဏိ အဋ္ဌိသတာနိ နဝဟိ နှာရုသတေဟိ ဗန္ဓိတွာ နဝဟိ မံသပေသိသတေဟိ လိမ္ပိတွာ သမန္တတော ဥဿိတံ. အာတုရန္တိ ဇရာတုရတာယ ရောဂါတုရတာယ ကိလေသာတုရတာယ စ နိစ္စာတုရံ. ဗဟုသင်္ကပ္ပန္တိ ပရေသံ ဥပ္ပန္နပတ္ထနာသင်္ကပ္ပေဟိ ဗဟုသင်္ကပ္ပံ[Pg.209]. ဣတ္ထီနဉှိ ကာယေ ပုရိသာနံ သင်္ကပ္ပာ ဥပ္ပဇ္ဇန္တိ, တေသံ ကာယေ ဣတ္ထီနံ. သုသာနေ ဆဍ္ဍိတကဠေဝရဘူတမ္ပိ စေတံ ကာကကုလလာဒယော ပတ္ထယန္တိယေဝါတိ ဗဟုသင်္ကပ္ပော နာမ ဟောတိ. ယဿ နတ္ထိ ဓုဝံ ဌိတီတိ ယဿ ကာယဿ မာယာမရီစိဖေဏပိဏ္ဍ ဥဒကပုပ္ဖုဠာဒီနံ ဝိယ ဧကံသေနေဝ ဌိတိ နာမ နတ္ထိ, ဘိဇ္ဇနဓမ္မတာဝ နိယတာ.

302. ‘He spoke verses’ (gāthā abhāsi) means he uttered stanzas. Therein, ‘Behold’ (passa) is said in reference to the people standing nearby. ‘Decorated’ (cittaṃ) means variegated and adorned. ‘Image’ (bimbaṃ) means this individual existence. ‘A body of sores’ (arukāyaṃ) means a body of wounds, by way of the nine wound-like orifices. ‘Built up’ (samussitaṃ) means erected all around, being constructed of three hundred bones bound by nine hundred sinews and plastered with nine hundred pieces of flesh. ‘Afflicted’ (āturaṃ) means constantly afflicted by the affliction of aging, the affliction of disease, and the affliction of defilements. ‘Much-thought-of’ (bahusaṅkappaṃ) means it is the object of many thoughts due to the thoughts of longing and desire that arise in others. For in a woman’s body, thoughts of lust arise in men; and in their bodies, thoughts of lust arise in women. And even when this body has become a corpse discarded in the charnel ground, crows, vultures, and the like still desire it; thus it is called ‘much-thought-of.’ ‘For which there is no lasting stability’ (yassa natthi dhuvaṃ ṭhiti) means that for this body, just as for a magical illusion, a mirage, a lump of foam, a water bubble, and so on, there is absolutely no such thing as stability; its nature is certain to break apart.

တစေန ဩနဒ္ဓန္တိ အလ္လမနုဿစမ္မေန ဩနဒ္ဓံ. သဟ ဝတ္ထေဘိ သောဘတီတိ ဂန္ဓာဒီဟိ မဏိကုဏ္ဍလေဟိ စ စိတ္တကတမ္ပိ ရူပံ ဝတ္ထေဟိ သဟေဝ သောဘတိ, ဝိနာ ဝတ္ထေဟိ ဇေဂုစ္ဆံ ဟောတိ အနောလောကနက္ခမံ.

‘Enveloped in skin’ (tacena onaddhaṃ) means it is covered with moist human skin. ‘It shines with its garments’ (saha vatthebhi sobhati) means that this form, though adorned with perfumes and so on, and with jeweled earrings, shines only together with its clothes. Without clothes, it is repulsive, unfit to be looked at.

အလတ္တကကတာတိ အလတ္တကေန ရဉ္ဇိတာ. စုဏ္ဏကမက္ခိတန္တိ သာသပကက္ကေန မုခပီဠကာဒီနိ နီဟရိတွာ လောဏမတ္တိကာယ ဒုဋ္ဌလောဟိတံ ဝိလိယာပေတွာ တိလပိဋ္ဌေန လောဟိတံ ပသာဒေတွာ ဟလိဒ္ဒိယာ ဝဏ္ဏံ သမ္ပာဒေတွာ စုဏ္ဏကဂဏ္ဍိကာယ မုခံ ပဟရန္တိ, တေနေသ အတိဝိယ ဝိရောစတိ. တံ သန္ဓာယေတံ ဝုတ္တံ.

‘Dyed with lac’ (alattakakatā) means the feet are colored with lac-dye. ‘Smeared with powder’ (cuṇṇakamakkhitaṃ) refers to when they remove facial blemishes like pimples with mustard paste, dissolve impure blood with salt-earth, clarify the blood with sesame powder, perfect the complexion with turmeric, and then rub the face with fragrant powder, by which it shines exceedingly. This was said in reference to that.

အဋ္ဌာပဒကတာတိ ရသောဒကေန မက္ခိတွာ နလာဋပရိယန္တေ အာဝတ္တနပရိဝတ္တေ ကတွာ အဋ္ဌပဒကရစနာယ ရစိတာ. အဉ္ဇနီတိ အဉ္ဇနနာဠိကာ.

‘Styled in a checkerboard pattern’ (aṭṭhāpadakatā) means the hair is arranged in a checkerboard design, made by smearing it with water mixed with resin, creating forward and surrounding curls at the edge of the forehead. ‘With kohl’ (añjanī) refers to the kohl-tube.

ဩဒဟီတိ ဌပေသိ. ပါသန္တိ ဝါကရာဇာလံ. နာသဒါတိ န ဃဋ္ဋယိ. နိဝါပန္တိ နိဝါပသုတ္တေ ဝုတ္တနိဝါပတိဏသဒိသဘောဇနံ. ကန္ဒန္တေတိ ဝိရဝမာနေ ပရိဒေဝမာနေ. ဣမာယ ဟိ ဂါထာယ ထေရော မာတာပိတရော မိဂလုဒ္ဒကေ ဝိယ ကတွာ ဒဿေသိ, အဝသေသဉာတကေ မိဂလုဒ္ဒကပရိသံ ဝိယ, ဟိရညသုဝဏ္ဏံ ဝါကရာဇာလံ ဝိယ, အတ္တနာ ဘုတ္တဘောဇနံ နိဝါပတိဏံ ဝိယ, အတ္တာနံ မဟာမိဂံ ဝိယ ကတွာ ဒဿေသိ. ယထာ ဟိ မဟာမိဂေါ ယာဝဒတ္ထံ နိဝါပတိဏံ ခါဒိတွာ ပါနီယံ ပိဝိတွာ ဂီဝံ ဥက္ခိပိတွာ ဒိသံ ဩလောကေတွာ ‘‘ဣမံ နာမ ဌာနံ ဂတဿ သောတ္ထိ ဘဝိဿတီ’’တိ မိဂလုဒ္ဒကာနံ ပရိဒေဝန္တာနံယေဝ ဝါကရံ အဃဋ္ဋယမာနောဝ ဥပ္ပတိတွာ အရညံ ပဝိသိတွာ ဃနစ္ဆာယဿ ဆတ္တဿ ဝိယ ဂုမ္ဗဿ ဟေဋ္ဌာ မန္ဒမန္ဒေန ဝါတေန ဗီဇယမာနော အာဂတမဂ္ဂံ ဩလောကေန္တော တိဋ္ဌတိ, ဧဝမေဝ ထေရော ဣမာ ဂါထာ ဘာသိတွာ အာကာသေနေဝ ဂန္တွာ မိဂစီရေ ပစ္စုပဋ္ဌာသိ.

‘He set’ (odahi) means he placed. ‘The snare’ (pāsaṃ) means a deer-net. ‘I was not caught’ (nāsadaṃ) means I was not ensnared. ‘The bait’ (nivāpaṃ) means food similar to the bait-grass mentioned in the Nivāpa Sutta. ‘As they wept’ (kandante) means while they were crying out and lamenting. Indeed, with this verse, the Elder showed his parents as deer hunters, his remaining relatives as the hunters’ party, the gold and silver as the deer-net, the food he had eaten as the bait-grass, and himself as a great deer. For just as a great deer, having eaten its fill of bait-grass and drunk water, lifts its neck, looks to the directions, and thinks, ‘Going to such-and-such a place will be safe for me,’ and then, while the deer hunters are still lamenting, without getting caught in the net, leaps up, enters the forest, and stands under a dense thicket that is like an umbrella, being fanned by a gentle breeze while looking back at the path he came from; even so, the Elder, after reciting these verses, went through the sky and appeared in the Migacīra park.

ကသ္မာ ပန ထေရော အာကာသေန ဂတောတိ. ပိတာ ကိရဿ သေဋ္ဌိ သတ္တသု ဒွါရကောဋ္ဌကေသု အဂ္ဂဠံ ဒါပေတွာ မလ္လေ အာဏာပေသိ – ‘‘သစေ နိက္ခမိတွာ [Pg.210] ဂစ္ဆတိ, ဟတ္ထပါဒေသု နံ ဂဟေတွာ ကာသာယာနိ ဟရိတွာ ဂိဟိဝေသံ ဂဏှာပေထာ’’တိ. တသ္မာ ထေရော – ‘‘ဧတေ မာဒိသံ မဟာခီဏာသဝံ ဟတ္ထေ ဝါ ပါဒေ ဝါ ဂဟေတွာ အပုညံ ပသဝေယျုံ, တံ နေသံ မာ အဟောသီ’’တိ စိန္တေတွာ အာကာသေန အဂမာသိ. ပရသမုဒ္ဒဝါသိတ္ထေရာနံ ပန – ‘‘ဌိတကောဝ ဣမာ ဂါထာ ဘာသိတွာ ဝေဟာသံ အဗ္ဘုဂ္ဂန္တွာ ရညော ကောရဗျဿ မိဂစီရေ ပစ္စုပဋ္ဌာသီ’’တိ အယံ ဝါစနာမဂ္ဂေါယေဝ.

But why did the Elder go through the sky? It is said that his father, the merchant, had bolts placed on the seven gatehouses and commanded his wrestlers, saying, ‘If he tries to leave, seize him by his hands and feet, strip him of his saffron robes, and make him assume the layman’s attire.’ Therefore the Elder, thinking, ‘If these men were to seize a great canker-free one like myself by the hand or foot, they would produce much demerit; may that not happen to them,’ departed through the sky. However, according to the Elders from across the sea, this is simply the line of recitation: ‘Standing right there, he recited these verses, rose up into the air, and appeared in King Korabya’s Migacīra park.’

၃၀၃. မိဂဝေါတိ တဿ ဥယျာနပါလဿ နာမံ. သောဓေန္တောတိ ဥယျာနမဂ္ဂံ သမံ ကာရေတွာ အန္တောဥယျာနေ တစ္ဆိတဗ္ဗယုတ္တဋ္ဌာနာနိ တစ္ဆာပေန္တော သမ္မဇ္ဇိတဗ္ဗယုတ္တာနိ ဌာနာနိ သမ္မဇ္ဇာပေန္တော ဝါလုကာဩကိရဏ-ပုပ္ဖဝိကိရဏ-ပုဏ္ဏဃဋဋ္ဌပန-ကဒလိက္ခန္ဓဌပနာဒီနိ စ ကရောန္တောတိ အတ္ထော. ယေန ရာဇာ ကောရဗျော တေနုပသင်္ကမီတိ အမှာကံ ရာဇာ သဒါ ဣမဿ ကုလပုတ္တဿ ဝဏ္ဏံ ကထေသိ, ပဿိတုကာမော ဧတံ, အာဂတဘာဝံ ပနဿ န ဇာနာတိ, မဟာ ခေါ ပနာယံ ပဏ္ဏာကာရော, ဂန္တွာ ရညော အာရောစေဿာမီတိ စိန္တေတွာ ယေန ရာဇာ ကောရဗျော တေနုပသင်္ကမိ.

303. 'Migava' is the name of that park keeper. 'Sodhento' means: having caused the park path to be made level, and inside the park, causing places that should be planed to be planed, causing places that should be swept to be swept, and doing things such as scattering sand, strewing flowers, placing full water pots, and setting up banana tree trunks—this is the meaning. 'Yena rājā Korabyo tenupasaṅkami' means: having thought, 'Our king always spoke of the virtues of this clansman. He is desirous of seeing him, but he does not know of his arrival. Indeed, this is a great gift. I will go and inform the king,' he approached the place where King Korabya was.

ကိတ္တယမာနော အဟောသီတိ သော ကိရ ရာဇာ ထေရံ အနုဿရိတွာ ဗလမဇ္ဈေပိ နာဋကမဇ္ဈေပိ – ‘‘ဒုက္ကရံ ကတံ ကုလပုတ္တေန တာဝ မဟန္တံ သမ္ပတ္တိံ ပဟာယ ပဗ္ဗဇိတွာ ပုနနိဝတ္တိတွာ အနပလောကေန္တေနာ’’တိ ဂုဏံ ကထေသိ, တံ ဂဟေတွာ အယံ ဧဝမာဟ. ဝိဿဇ္ဇေထာတိ ဝတွာတိ ဩရောဓမဟာမတ္တဗလကာယာဒီသု ယဿ ယံ အနုစ္ဆဝိကံ, တဿ တံ ဒါပေတွာတိ အတ္ထော. ဥဿဋာယ ဥဿဋာယာတိ ဥဿိတာယ ဥဿိတာယ, မဟာမတ္တမဟာရဋ္ဌိကာဒီနံ ဝသေန ဥဂ္ဂတုဂ္ဂတမေဝ ပရိသံ ဂဟေတွာ ဥပသင်္ကမီတိ အတ္ထော. ဣဓ ဘဝံ ရဋ္ဌပါလော ဟတ္ထတ္ထရေ နိသီဒတူတိ ဟတ္ထတ္ထရော တနုကော ဗဟလပုပ္ဖာဒိဂုဏံ ကတွာ အတ္ထတော အဘိလက္ခိတော ဟောတိ, တာဒိသေ အနာပုစ္ဆိတွာ နိသီဒိတုံ န ယုတ္တန္တိ မညမာနော ဧဝမာဟ.

'Kittayamāno ahosi' means: it is said that the king, constantly remembering the Elder, spoke of his virtue both in the midst of his army and in the midst of his court ladies, saying, 'A difficult thing was done by the clansman, who went forth after abandoning such great fortune, not returning again, and without looking back.' Taking these words, this park keeper spoke thus. 'Vissajjetha' means: having caused to be given to whomever among the court ladies, great ministers, troops, and so on, whatever was appropriate for them—this is the meaning. 'Ussaṭāya ussaṭāya' means: by way of those who were renowned and distinguished, such as great ministers and great provincial governors, he approached, taking only that assembly which had become prominent—this is the meaning. 'Idha bhavaṃ Raṭṭhapālo hatthatthare nisīdatu' means: the king, thinking, 'The elephant saddle-cloth is soft; having been made with qualities such as thick flowers, it is laid out and marked as excellent. It is not proper to sit on such a thing without being invited,' spoke thus.

၃၀၄. ပါရိဇုညာနီတိ ပါရိဇုညဘာဝါ ပရိက္ခယာ. ဇိဏ္ဏောတိ ဇရာဇိဏ္ဏော. ဝုဍ္ဎောတိ ဝယောဝုဍ္ဎော. မဟလ္လကောတိ ဇာတိမဟလ္လကော. အဒ္ဓဂတောတိ အဒ္ဓါနံ အတိက္ကန္တော. ဝယောအနုပ္ပတ္တောတိ ပစ္ဆိမဝယံ အနုပ္ပတ္တော. ပဗ္ဗဇတီတိ ဓုရဝိဟာရံ ဂန္တွာ ဘိက္ခူ ဝန္ဒိတွာ, – ‘‘ဘန္တေ, မယာ ဒဟရကာလေ [Pg.211] ဗဟုံ ကုသလံ ကတံ, ဣဒါနိ မဟလ္လကောမှိ, မဟလ္လကဿ စေသာ ပဗ္ဗဇ္ဇာ နာမ, စေတိယင်္ဂဏံ သမ္မဇ္ဇိတွာ အပ္ပဟရိတံ ကတွာ ဇီဝိဿာမိ, ပဗ္ဗာဇေထ မံ, ဘန္တေ,’’တိ ကာရုညံ ဥပ္ပာဒေန္တော ယာစတိ, ထေရာ အနုကမ္ပာယ ပဗ္ဗာဇေန္တိ. တံ သန္ဓာယေတံ ဝုတ္တံ. ဒုတိယဝါရေပိ ဧသေဝ နယော.

304. 'Pārijuññāni' means the states of being worn out, the states of exhaustion. 'Jiṇṇo' means one aged by old age. 'Vuḍḍho' means one senior in age. 'Mahallako' means one senior by birth. 'Addhagato' means one who has passed a long time. 'Vayoanuppatto' means one who has reached the final age. 'Pabbajati' means: having gone to the main monastery and paid homage to the monks, he requests, arousing compassion, saying, 'Venerable sirs, I did much that was meritorious in my youth. Now I have become old. For an old person, this is what is called "going forth": I will make a living by sweeping the stupa courtyard and making it free of green things. Venerable sirs, please give me, an old man, the going forth.' The elder monks, out of compassion, give the going forth. This was said in reference to that. In the second instance, this is the same method.

အပ္ပာဗာဓောတိ အရောဂေါ. အပ္ပာတင်္ကောတိ နိဒ္ဒုက္ခော. သမဝေပါကိနိယာတိ သမဝိပါစနိယာ. ဂဟဏိယာတိ ကမ္မဇတေဇောဓာတုယာ. တတ္ထ ယဿ ဘုတ္တဘုတ္တော အာဟာရော ဇီရတိ, ယဿ ဝါ ပန ပုဋဘတ္တံ ဝိယ တထေဝ တိဋ္ဌတိ, ဥဘောပေတေ န သမဝေပါကိနိယာ ဂဟဏိယာ သမန္နာဂတာ. ယဿ ပန ဘုတ္တကာလေ ဘတ္တစ္ဆန္ဒော ဥပ္ပဇ္ဇတေဝ, အယံ သမဝေပါကိနိယာ သမန္နာဂတော. နာတိသီတာယ နစ္စုဏှာယာတိ တေနေဝ ကာရဏေန နာတိသီတာယ နစ္စုဏှာယ. အနုပုဗ္ဗေနာတိ ရာဇာနော ဝါ ဟရန္တီတိအာဒိနာ အနုက္ကမေန. ဒုတိယဝါရေ ရာဇဘယစောရဘယဆာတကဘယာဒိနာ အနုက္ကမေန.

'Appābādho' means without illness. 'Appātaṅko' means without suffering. 'Samavepākiniyā' means with even digestion. 'Gahaṇiyā' means with a digestive faculty born of kamma. Therein, one for whom food, whenever eaten, is digested, or one for whom it remains just so, like food placed in a bundle—both these two are not endowed with a digestive faculty that digests evenly. But one for whom the desire for food arises at mealtime, this one is endowed with a digestive faculty that digests evenly. 'Nātisītāya naccuṇhāya' means: for that very reason, it is neither too cold nor too hot. 'Anupubbena' means by the sequence beginning with 'kings carry away.' In the second instance, it means by the sequence of fear of kings, fear of thieves, fear of hunger, and so on.

၃၀၅. ဓမ္မုဒ္ဒေသာ ဥဒ္ဒိဋ္ဌာတိ ဓမ္မနိဒ္ဒေသာ ဥဒ္ဒိဋ္ဌာ. ဥပနိယျတီတိ ဇရာမရဏသန္တိကံ ဂစ္ဆတိ, အာယုက္ခယေန ဝါ တတ္ထ နိယျတိ. အဒ္ဓုဝေါတိ ဓုဝဋ္ဌာနဝိရဟိတော. အတာဏောတိ တာယိတုံ သမတ္ထေန ဝိရဟိတော. အနဘိဿရောတိ အသရဏော အဘိသရိတွာ အဘိဂန္တွာ အဿာသေတုံ သမတ္ထေန ဝိရဟိတော. အဿကောတိ နိဿကော သကဘဏ္ဍဝိရဟိတော. သဗ္ဗံ ပဟာယ ဂမနီယန္တိ သကဘဏ္ဍန္တိ သလ္လက္ခိတံ သဗ္ဗံ ပဟာယ လောကေန ဂန္တဗ္ဗံ. တဏှာဒါသောတိ တဏှာယ ဒါသော.

305. 'The summaries of the Dhamma have been pointed out' means the detailed expositions of the Dhamma have been pointed out. 'It is led near' means it goes to the vicinity of old age and death, or it is led there by the exhaustion of the lifespan. 'Not permanent' means devoid of a permanent state. 'Without protection' means devoid of one who is capable of protecting. 'Without a master' means without a refuge, devoid of one who is capable of giving comfort by being approached and gone to. 'Without ownership' means not one's own, devoid of one's own property. 'One must go, abandoning everything' means having abandoned all that is considered 'one's own property', the world must go on. 'A slave to craving' means a slave of craving.

၃၀၆. ဟတ္ထိသ္မိန္တိ ဟတ္ထိသိပ္ပေ. ကတာဝီတိ ကတကရဏီယော, သိက္ခိတသိက္ခော ပဂုဏသိပ္ပောတိ အတ္ထော. ဧသ နယော သဗ္ဗတ္ထ. ဦရုဗလီတိ ဦရုဗလသမ္ပန္နော. ယဿ ဟိ ဖလကဉ္စ အာဝုဓဉ္စ ဂဟေတွာ ပရသေနံ ပဝိသိတွာ အဘိန္နံ ဘိန္ဒတော ဘိန္နံ သန္ဓာရယတော ပရဟတ္ထဂတံ ရဇ္ဇံ အာဟရိတုံ ဦရုဗလံ အတ္ထိ, အယံ ဦရုဗလီ နာမ. ဗာဟုဗလီတိ ဗာဟုဗလသမ္ပန္နော. သေသံ ပုရိမသဒိသမေဝ. အလမတ္တောတိ သမတ္ထအတ္တဘာဝေါ.

306. 'In elephants' means in the art of elephants. 'Accomplished' means one who has done what should be done, one who has learned what should be learned, one who has mastered the skill—this is the meaning. This is the method everywhere. 'Strong-thighed' means endowed with thigh-strength. Indeed, one who, taking shield and weapon, enters the enemy's army, breaking the unbroken and rallying the broken, and has the thigh-strength to bring back a kingdom that has fallen into the hands of another—such a one is called 'strong-thighed.' 'Strong-armed' means endowed with arm-strength. The rest is just like the preceding. 'Sufficient' means a capable physical frame.

ပရိယောဓာယ ဝတ္တိဿန္တီတိ ဥပ္ပန္နံ ဥပ္ပဒ္ဒဝံ ဩဓာယ အဝတ္ထရိတွာ ဝတ္တိဿန္တီတိ သလ္လက္ခေတွာ ဂဟိတာ.

'They will live, having set a boundary' means: they were chosen with the consideration that 'they will live by guarding against and overcoming any danger that arises.'

သံဝိဇ္ဇတိ [Pg.212] ခေါ, ဘော ရဋ္ဌပါလ, ဣမသ္မိံ ရာဇကုလေ ပဟူတံ ဟိရညသုဝဏ္ဏန္တိ ဣဒံ သော ရာဇာ ဥပရိ ဓမ္မုဒ္ဒေသဿ ကာရဏံ အာဟရန္တော အာဟ.

The king said this statement—'Indeed, friend Raṭṭhapāla, in this royal family there is much gold and silver'—as he was bringing forth a reason for the summary of the Dhamma above.

အထာပရံ ဧတဒဝေါစာတိ ဧတံ ‘‘ပဿာမိ လောကေ’’တိအာဒိနာ နယေန စတုန္နံ ဓမ္မုဒ္ဒေသာနံ အနုဂီတိံ အဝေါစ.

'Then he further said this' means: he spoke this recitation corresponding to the four summaries of the Dhamma, in the manner beginning with 'I see in the world...'

၃၀၇. တတ္ထ ဘိယျောဝ ကာမေ အဘိပတ္ထယန္တီတိ ဧကံ လဘိတွာ ဒွေ ပတ္ထယန္တိ, ဒွေ လဘိတွာ စတ္တာရောတိ ဧဝံ ဥတ္တရုတ္တရိ ဝတ္ထုကာမကိလေသကာမေ ပတ္ထယန္တိယေဝ.

307. Therein, 'they desire sensual pleasures even more' means: having obtained one, they desire two; having obtained two, they desire four. Thus, ever higher and higher, they just keep desiring material sensual pleasures and defilement-sensual pleasures.

ပသယှာတိ သပတ္တဂဏံ အဘိဘဝိတွာ. သသာဂရန္တန္တိ သဒ္ဓိံ သာဂရန္တေန. ဩရံ သမုဒ္ဒဿာတိ ယံ သမုဒ္ဒဿ ဩရတော သကရဋ္ဌံ, တေန အတိတ္တရူပေါတိ အတ္ထော. န ဟတ္ထီတိ န ဟိ အတ္ထိ.

'By force' means having overcome the host of enemies. 'Up to the ocean's end' means together with the ocean's boundary. 'The near shore of the ocean' means: he is of a nature not satisfied with his own kingdom which is on this side of the ocean—this is the meaning. In the phrase 'na hatthi', the division of words is 'na hi atthi' (indeed, there is not).

အဟော ဝတာ နောတိ အဟော ဝတ နု, အယမေဝ ဝါ ပါဌော. အမရာတိ စာဟူတိ အမရံ ဣတိ စ အာဟု. ဣဒံ ဝုတ္တံ ဟောတိ – ယံ မတံ ဉာတီ ပရိဝါရေတွာ ကန္ဒန္တိ, တံ – ‘‘အဟော ဝတ အမှာကံ ဘာတာ မတော, ပုတ္တော မတော’’တိအာဒီနိပိ ဝဒန္တိ.

'Aho vatā no' means 'aho vata nu', or this itself is the reading. 'Amarāti cāhu' means 'amaraṃ iti ca āhu' (and they say 'immortal'). This is what is meant: when relatives, having surrounded a dead person, weep, they also say of him such things as, 'Alas, our brother is dead,' 'our son is dead.'

ဖုသန္တိ ဖဿန္တိ မရဏဖဿံ ဖုသန္တိ. တထေဝ ဖုဋ္ဌောတိ ယထာ ဗာလော, ဓီရောပိ တထေဝ မရဏဖဿေန ဖုဋ္ဌော, အဖုဋ္ဌော နာမ နတ္ထိ, အယံ ပန ဝိသေသော. ဗာလော စ ဗာလျာ ဝဓိတောဝ သေတီတိ ဗာလော ဗာလဘာဝေန မရဏဖဿံ အာဂမ္မ ဝဓိတောဝ သေတိ အဘိဟတောဝ သယတိ. အကတံ ဝတ မေ ကလျာဏန္တိအာဒိဝိပ္ပဋိသာရဝသေန စလတိ ဝေဓတိ ဝိပ္ဖန္ဒတိ. ဓီရော စ န ဝေဓတီတိ ဓီရော သုဂတိနိမိတ္တံ ပဿန္တော န ဝေဓတိ န စလတိ.

“They experience” means they are touched, they experience the touch of death. “Just as he is touched” means just as the fool, so too the wise one is touched by the touch of death; there is no one called ‘untouched.’ But this is the difference: “And the fool, because of foolishness, lies as if struck down” means the fool, because of his foolishness, on account of the touch of death, lies as if afflicted, lies as if greatly afflicted. By way of regret, such as, “Alas, I have not done good!” he moves, trembles, and quivers. “But the wise one does not tremble” means the wise one, seeing the sign of a good destiny, does not tremble, does not waver.

ယာယ ဝေါသာနံ ဣဓာဓိဂစ္ဆတီတိ ယာယ ပညာယ ဣမသ္မိံ လောကေ သဗ္ဗကိစ္စဝေါသာနံ အရဟတ္တံ အဓိဂစ္ဆတိ, သာဝ ဓနတော ဥတ္တမတရာ. အဗျောသိတတ္တာတိ အပရိယောသိတတ္တာ, အရဟတ္တပတ္တိယာ, အဘာဝေနာတိ အတ္ထော. ဘဝါဘဝေသူတိ ဟီနပ္ပဏီတေသု ဘဝေသု.

“By which one here attains completion” means by which wisdom one in this world attains Arahantship, the completion of all duties; that very wisdom is a wealth more excellent than any other. “Due to not being completed” means because of not having reached the end, due to the absence of the attainment of Arahantship—this is the meaning. “In various existences” means in inferior and superior existences.

ဥပေတိ ဂဗ္ဘဉ္စ ပရဉ္စ လောကန္တိ တေသု ပါပံ ကရောန္တေသု ယော ကောစိ သတ္တော ပရမ္ပရာယ သံသာရံ အာပဇ္ဇိတွာ ဂဗ္ဘဉ္စ ပရဉ္စ လောကံ ဥပေတိ. တဿပ္ပပညောတိ တဿ တာဒိသဿ အပ္ပပညဿ အညော အပ္ပပညော အဘိသဒ္ဒဟန္တော.

“He approaches the womb and the next world” means: among those who do evil, any being who, having reached saṃsāra through a succession of existences, approaches the womb and another world, the next world. “Of one with little wisdom” means: another person of little wisdom who, having heard the words of such a one with little wisdom, believes.

သကမ္မုနာ [Pg.213] ဟညတီတိ အတ္တနာ ကတကမ္မဝသေန ‘‘ကသာဟိပိ တာလေတီ’’တိအာဒီဟိ ကမ္မကာရဏာဟိ ဟညတိ. ပေစ္စ ပရမှိ လောကေတိ ဣတော ဂန္တွာ ပရမှိ အပါယလောကေ.

“By one’s own deed one is tormented” means one is tormented by the power of the deed done by oneself, by the instruments of kamma, such as “he strikes with whips,” and so on. “After departing, in the next world” means having gone from this state of existence, in the next world, the plane of misery.

ဝိရူပရူပေနာတိ ဝိဝိဓရူပေန, နာနာသဘာဝေနာတိ အတ္ထော. ကာမဂုဏေသူတိ ဒိဋ္ဌဓမ္မိကသမ္ပရာယိကေသု သဗ္ဗကာမဂုဏေသု အာဒီနဝံ ဒိသွာ. ဒဟရာတိ အန္တမသော ကလလမတ္တဘာဝံ ဥပါဒါယ တရုဏာ. ဝုဍ္ဎာတိ ဝဿသတာတိက္ကန္တာ. အပဏ္ဏကံ သာမညမေဝ သေယျောတိ အဝိရုဒ္ဓံ အဒွဇ္ဈဂါမိံ ဧကန္တနိယျာနိကံ သာမညမေဝ ‘‘သေယျော, ဥတ္တရိတရဉ္စ ပဏီတတရဉ္စာ’’တိ ဥပဓာရေတွာ ပဗ္ဗဇိတောသ္မိ မဟာရာဇာတိ. တသ္မာ ယံ တွံ ဝဒသိ – ‘‘ကိံ ဒိသွာ ဝါ သုတွာ ဝါ’’တိ, ဣဒံ ဒိသွာ စ သုတွာ စ ပဗ္ဗဇိတောသ္မီတိ မံ ဓာရေဟီတိ ဒေသနံ နိဋ္ဌာပေသီတိ.

“By a diverse form” means by various forms, by various natures—this is the meaning. “In the strands of sensual pleasure” means having seen the danger in all the five strands of sensual pleasure, both in the present existence and in the next. “The young” means, at the very least, taking into account the state of being a mere embryo, they are called young. “The old” means those who have passed one hundred years. “The certain ascetic life is indeed better” means having investigated and reflected that the ascetic life itself—which is unopposed, unambiguous, and certainly a means of release from the suffering of the cycle—is indeed “better, more excellent, and more sublime.” [He said,] “I have gone forth, great king.” Therefore, regarding what you ask, “Having seen what, or having heard what?”—[he said,] “Remember me as one who has gone forth having seen and heard this.” Thus he concluded the discourse.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Middle Length Discourses.

ရဋ္ဌပါလသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The exposition of the Raṭṭhapāla Sutta is finished.

၃. မဃဒေဝသုတ္တဝဏ္ဏနာ

3. The Commentary on the Maghadeva Sutta

၃၀၈. ဧဝံ မေ သုတန္တိ မဃဒေဝသုတ္တံ. တတ္ထ မဃဒေဝအမ္ဗဝနေတိ ပုဗ္ဗေ မဃဒေဝေါ နာမ ရာဇာ တံ အမ္ဗဝနံ ရောပေသိ. တေသု ရုက္ခေသု ပလုဇ္ဇမာနေသု အပရဘာဂေ အညေပိ ရာဇာနော ရောပေသုံယေဝ. တံ ပန ပဌမဝေါဟာရဝသေန မဃဒေဝမ္ဗဝနန္တေဝ သင်္ခံ ဂတံ. သိတံ ပါတွာကာသီတိ သာယနှသမယေ ဝိဟာရစာရိကံ စရမာနော ရမဏီယံ ဘူမိဘာဂံ ဒိသွာ – ‘‘ဝသိတပုဗ္ဗံ နု ခေါ မေ ဣမသ္မိံ ဩကာသေ’’တိ အာဝဇ္ဇန္တော – ‘‘ပုဗ္ဗေ အဟံ မဃဒေဝေါ နာမ ရာဇာ ဟုတွာ ဣမံ အမ္ဗဝနံ ရောပေသိံ, ဧတ္ထေဝ ပဗ္ဗဇိတွာ စတ္တာရော ဗြဟ္မဝိဟာရေ ဘာဝေတွာ ဗြဟ္မလောကေ နိဗ္ဗတ္တိံ. တံ ခေါ ပနေတံ ကာရဏံ ဘိက္ခုသံဃဿ အပါကဋံ, ပါကဋံ ကရိဿာမီ’’တိ အဂ္ဂဂ္ဂဒန္တေ ဒဿေန္တော သိတံ ပါတု အကာသိ.

308. Thus have I heard—this is the Maghadeva Sutta. Therein, regarding 'in Maghadeva's mango grove': In the past, a king named Maghadeva had that mango grove planted. When those trees were decaying, in a later period, other kings also had them planted. However, by the power of its first designation, that mango grove came to be known only as 'Maghadeva's mango grove.' As for 'He manifested a smile': While walking around the monastery in the evening, seeing a delightful portion of land, and reflecting, 'Have I lived in this place before?', he recalled: 'In the past, having been a king named Maghadeva, I planted this mango grove. Right here, having gone forth, I developed the four divine abidings and was reborn in the Brahma world. Indeed, this matter is not manifest to the community of bhikkhus. I shall make it manifest.' Thus resolving, while showing the very tips of his teeth, he made a smile manifest.

ဓမ္မော အဿ အတ္ထီတိ ဓမ္မိကော. ဓမ္မေန ရာဇာ ဇာတောတိ ဓမ္မရာဇာ. ဓမ္မေ ဌိတောတိ ဒသကုသလကမ္မပထဓမ္မေ ဌိတော. ဓမ္မံ စရတီတိ သမံ စရတိ[Pg.214]. တတြ ဗြာဟ္မဏဂဟပတိကေသူတိ ယောပိ သော ပုဗ္ဗရာဇူဟိ ဗြာဟ္မဏာနံ ဒိန္နပရိဟာရော, တံ အဟာပေတွာ ပကတိနိယာမေနေဝ အဒါသိ, တထာ ဂဟပတိကာနံ. တံ သန္ဓာယေတံ ဝုတ္တံ. ပက္ခဿာတိ ဣမိနာ ပါဋိဟာရိကပက္ခောပိ သင်္ဂဟိတော. အဋ္ဌမီဥပေါသထဿ ဟိ ပစ္စုဂ္ဂမနာနုဂ္ဂမနဝသေန သတ္တမိယဉ္စ နဝမိယဉ္စ, စာတုဒ္ဒသပန္နရသာနံ ပစ္စုဂ္ဂမနာနုဂ္ဂမနဝသေန တေရသိယဉ္စ ပါဋိပဒေ စာတိ ဣမေ ဒိဝသာ ပါဋိဟာရိကပက္ခာတိ ဝေဒိတဗ္ဗာ. တေသုပိ ဥပေါသထံ ဥပဝသိ.

“Righteous” (dhammiko) means he possesses righteousness (dhammo). “A righteous king” (dhammarājā) means he became a king through righteousness. “Established in righteousness” (dhamme ṭhito) means he was established in the Dhamma of the ten wholesome courses of action. “He practiced righteousness” (dhammaṃ carati) means he acted impartially. Therein, as for “among brahmins and householders”: Whatever provisions were given to brahmins by former kings, he gave them without diminishing them, according to the traditional rule, and likewise for householders. This was said with reference to that. By “of the fortnight” (pakkhassa), the “special observance fortnight” (pāṭihārikapakkha) is also included. For the eighth-day Uposatha, by way of the preceding and following days, the seventh and ninth days are included; and for the fourteenth and fifteenth days, by way of the preceding and following days, the thirteenth and the first day of the next fortnight are included. These days are to be known as the “special observance fortnight.” On these days too, he observed the Uposatha.

၃၀၉. ဒေဝဒူတာတိ ဒေဝေါတိ မစ္စု, တဿ ဒူတာတိ ဒေဝဒူတာ. သိရသ္မိဉှိ ပလိတေသု ပါတုဘူတေသု မစ္စုရာဇဿ သန္တိကေ ဌိတော ဝိယ ဟောတိ, တသ္မာ ပလိတာနိ မစ္စုဒေဝဿ ဒူတာတိ ဝုစ္စန္တိ. ဒေဝါ ဝိယ ဒူတာတိပိ ဒေဝဒူတာ. ယထာ ဟိ အလင်္ကတပဋိယတ္တာယ ဒေဝတာယ အာကာသေ ဌတွာ ‘‘အသုကဒိဝသေ မရိဿတီ’’တိ ဝုတ္တေ တံ တထေဝ ဟောတိ, ဧဝံ သိရသ္မိံ ပလိတေသု ပါတုဘူတေသု ဒေဝတာဗျာကရဏသဒိသမေဝ ဟောတိ. တသ္မာ ပလိတာနိ ဒေဝသဒိသာ ဒူတာတိ ဝုစ္စန္တိ. ဝိသုဒ္ဓိဒေဝါနံ ဒူတာတိပိ ဒေဝဒူတာ. သဗ္ဗဗောဓိသတ္တာ ဟိ ဇိဏ္ဏဗျာဓိတမတပဗ္ဗဇိတေ ဒိသွာဝ သံဝေဂမာပဇ္ဇိတွာ နိက္ခမ္မ ပဗ္ဗဇန္တိ. ယထာဟ –

309. “Divine messengers” (devadūtā): “Deva” is death (maccu), and “dūtā” are its messengers; therefore, they are called “devadūtā.” Indeed, when gray hairs have appeared on the head, it is as if one is standing in the presence of the King of Death. Therefore, gray hairs are called the messengers of the death-deva. Also, “messengers like devas” (devā viya dūtā) are “devadūtā.” Just as when a deity, adorned and prepared, stands in the sky and says, “On such-and-such a day, he will die,” and that comes to be true, so too, when gray hairs have appeared on the head, it is just like a pronouncement by a deity. Therefore, gray hairs are called messengers similar to devas. Also, “messengers of the pure deities” (visuddhidevānaṃ dūtā) are “devadūtā.” For all Bodhisattas, only upon seeing the aged, the sick, the dead, and one gone forth, do they attain a sense of urgency, leave home, and go forth. As it is said:

‘‘ဇိဏ္ဏဉ္စ ဒိသွာ ဒုခိတဉ္စ ဗျာဓိတံ,မတဉ္စ ဒိသွာ ဂတမာယုသင်္ခယံ;

ကာသာယဝတ္ထံ ပဗ္ဗဇိတဉ္စ ဒိသွာ,တသ္မာ အဟံ ပဗ္ဗဇိတောမှိ ရာဇာ’’တိ.

“Having seen the aged, and the sick and afflicted one, and having seen the dead who has reached the exhaustion of their life-span, and having seen one gone forth in ochre robes, therefore, O king, I have gone forth.”

ဣမိနာ ပရိယာယေန ပလိတာနိ ဝိသုဒ္ဓိဒေဝါနံ ဒူတတ္တာ ဒေဝဒူတာတိ ဝုစ္စန္တိ.

By this line of reasoning, gray hairs are called 'divine messengers' because of their being messengers of the pure deities.

ကပ္ပကဿ ဂါမဝရံ ဒတွာတိ သတသဟဿုဋ္ဌာနကံ ဇေဋ္ဌကဂါမံ ဒတွာ. ကသ္မာ အဒါသိ? သံဝိဂ္ဂမာနသတ္တာ. တဿ ဟိ အဉ္ဇလိသ္မိံ ဌပိတာနိ ပလိတာနိ ဒိသွာဝ သံဝေဂေါ ဥပ္ပဇ္ဇတိ. အညာနိ စတုရာသီတိဝဿသဟဿာနိ အာယု အတ္ထိ, ဧဝံ သန္တေပိ မစ္စုရာဇဿ သန္တိကေ ဌိတံ ဝိယ အတ္တာနံ မညမာနော သံဝိဂ္ဂေါ ပဗ္ဗဇ္ဇံ ရောစေတိ. တေန ဝုတ္တံ –

As for 'Having given the best village to the barber': It means having given the chief village that yields a revenue of one hundred thousand. Why did he give it? Because his mind was stirred with urgency. Indeed, for him, a sense of urgency arose just upon seeing the gray hairs placed in his cupped hands. Although another eighty-four thousand years of life remained, even so, considering himself as if standing in the presence of the King of Death, being stirred with urgency, he found delight in going forth. Therefore it was said:

‘‘သိရေ [Pg.215] ဒိသွာန ပလိတံ, မဃဒေဝေါ ဒိသမ္ပတိ;

သံဝေဂံ အလဘီ ဓီရော, ပဗ္ဗဇ္ဇံ သမရောစယီ’’တိ.

“Having seen a gray hair on his head, Maghadeva, lord of the realm, the wise one, attained a sense of urgency; he greatly delighted in going forth.”

အပရမ္ပိ ဝုတ္တံ –

And further it was said:

‘‘ဥတ္တမင်္ဂရုဟာ မယှံ, ဣမေ ဇာတာ ဝယောဟရာ;

ပါတုဘူတာ ဒေဝဒူတာ, ပဗ္ဗဇ္ဇာသမယော မမာ’’တိ.

“These hairs on my highest limb, stealers of youth, have grown for me. The divine messengers have appeared; it is the time for my going forth.”

ပုရိသယုဂေတိ ဝံသသမ္ဘဝေ ပုရိသေ. ကေသမဿုံ ဩဟာရေတွာတိ တာပသပဗ္ဗဇ္ဇံ ပဗ္ဗဇန္တာပိ ဟိ ပဌမံ ကေသမဿုံ ဩဟာရေတွာ ပဗ္ဗဇန္တိ, တတော ပဋ္ဌာယ ဝဍ္ဎိတေ ကေသေ ဗန္ဓိတွာ ဇဋာကလာပဓရာ ဟုတွာ ဝိစရန္တိ. ဗောဓိသတ္တောပိ တာပသပဗ္ဗဇ္ဇံ ပဗ္ဗဇိ. ပဗ္ဗဇိတော ပန အနေသနံ အနနုယုဉ္ဇိတွာ ရာဇဂေဟတော အာဟဋဘိက္ခာယ ယာပေန္တော ဗြဟ္မဝိဟာရံ ဘာဝေသိ. တသ္မာ သော မေတ္တာသဟဂတေနာတိအာဒိ ဝုတ္တံ.

As for ‘a generation of men’: it means a man born into the lineage. As for ‘having shaved off his hair and beard’: for even those who go forth into the ascetic life first shave off their hair and beard and then go forth. From that time onward, having tied up their grown hair, becoming wearers of matted locks, they wander about. The Bodhisatta also went forth into the ascetic life. However, having gone forth, without engaging in improper seeking, maintaining himself on almsfood brought from the royal palace, he developed the divine abidings. Therefore, the words beginning with ‘He, with a mind accompanied by loving-kindness…’ were spoken.

ကုမာရကီဠိတံ ကီဠီတိ အင်္ကေန အင်္ကံ ပရိဟရိယမာနော ကီဠိ. မာလာကလာပံ ဝိယ ဟိ နံ ဥက္ခိပိတွာဝ ဝိစရိံသု. ရညော မဃဒေဝဿ ပုတ္တော…ပေ… ပဗ္ဗဇီတိ ဣမဿ ပဗ္ဗဇိတဒိဝသေ ပဉ္စ မင်္ဂလာနိ အဟေသုံ. မဃဒေဝရညော မတကဘတ္တံ, တဿ ရညော ပဗ္ဗဇိတမင်္ဂလံ, တဿ ပုတ္တဿ ဆတ္တုဿာပနမင်္ဂလံ, တဿ ပုတ္တဿ ဥပရဇ္ဇမင်္ဂလံ, တဿ ပုတ္တဿ နာမကရဏမင်္ဂလန္တိ ဧကသ္မိံယေဝ သမယေ ပဉ္စ မင်္ဂလာနိ အဟေသုံ, သကလဇမ္ဗုဒီပတလေ ဥန္နင်္ဂလမဟောသိ.

As for ‘He played the child’s game’: it means he played while being carried from one lap to another. Indeed, they carried him about, lifting him up just like a garland of flowers. As for ‘The son of King Maghadeva… went forth’: on the day this king went forth, five auspicious ceremonies occurred. The funeral meal for King Maghadeva, the auspicious going forth of that king, the raising of the umbrella for his son, the appointment of his son as viceroy, and the naming ceremony for his son—thus, at one and the same time, five auspicious ceremonies occurred. Throughout the entire land of Jambudīpa, it became a time of festival.

၃၁၁. ပုတ္တပပုတ္တကာတိ ပုတ္တာ စ ပုတ္တပုတ္တာ စာတိ ဧဝံ ပဝတ္တာ တဿ ပရမ္ပရာ. ပစ္ဆိမကော အဟောသီတိ ပဗ္ဗဇ္ဇာပစ္ဆိမကော အဟောသိ. ဗောဓိသတ္တော ကိရ ဗြဟ္မလောကေ နိဗ္ဗတ္တော – ‘‘ပဝတ္တတိ နု ခေါ တံ မယာ မနုဿလောကေ နိဟတံ ကလျာဏဝတ္တ’’န္တိ အာဝဇ္ဇန္တော အဒ္ဒသ – ‘‘ဧတ္တကံ အဒ္ဓါနံ ပဝတ္တတိ, ဣဒါနိ န ပဝတ္တိဿတီ’’တိ. န ခေါ ပနာဟံ မယှံ ပဝေဏိယာ ဥစ္ဆိဇ္ဇိတုံ ဒဿာမီတိ အတ္တနော ဝံသေ ဇာတရညောယေဝ အဂ္ဂမဟေသိယာ ကုစ္ဆိသ္မိံ ပဋိသန္ဓိံ ဂဟေတွာ အတ္တနော ဝံသဿ နေမိံ ဃဋေန္တော ဝိယ နိဗ္ဗတ္တော, တေနေဝဿ နိမီတိ နာမံ အဟောသိ. ဣတိ သော ပဗ္ဗဇိတရာဇူနံ [Pg.216] သဗ္ဗပစ္ဆိမကော ဟုတွာ ပဗ္ဗဇိတောတိ ပဗ္ဗဇ္ဇာပစ္ဆိမကော အဟောသိ. ဂုဏေဟိ ပန အတိရေကတရော. တဿ ဟိ သဗ္ဗရာဇူဟိ အတိရေကတရာ ဒွေ ဂုဏာ အဟေသုံ. စတူသု ဒွါရေသု သတသဟဿံ သတသဟဿံ ဝိဿဇ္ဇေတွာ ဒေဝသိကံ ဒါနံ အဒါသိ, အနုပေါသထိကဿ စ ဒဿနံ နိဝါရေသိ. အနုပေါသထိကေသု ဟိ ရာဇာနံ ပဿိဿာမာတိ ဂတေသု ဒေါဝါရိကော ပုစ္ဆတိ ‘‘တုမှေ ဥပေါသထိကာ နော ဝါ’’တိ. ယေ အနုပေါသထိကာ ဟောန္တိ, တေ နိဝါရေတိ ‘‘အနုပေါသထိကာနံ ရာဇာ ဒဿနံ န ဒေတီ’’တိ. ‘‘မယံ ဇနပဒဝါသိနော ကာလေ ဘောဇနံ ကုဟိံ လဘိဿာမာ’’တိပိ တတ္ထ ဝစနောကာသော နတ္ထိ. စတူသု ဟိ ဒွါရေသု ရာဇင်္ဂဏေ စ အနေကာနိ ဘတ္တစာဋိသဟဿာနိ ပဋိယတ္တာနေဝ ဟောန္တိ. တသ္မာ မဟာဇနော ဣစ္ဆိတိစ္ဆိတဋ္ဌာနေ မဿုံ ကာရေတွာ နှာယိတွာ ဝတ္ထာနိ ပရိဝတ္တေတွာ ယထာရုစိတံ ဘောဇနံ ဘုဉ္ဇိတွာ ဥပေါသထင်္ဂါနိ အဓိဋ္ဌာယ ရညော ဂေဟဒွါရံ ဂစ္ဆတိ. ဒေါဝါရိကေန ‘‘ဥပေါသထိကာ တုမှေ’’တိ ပုစ္ဆိတပုစ္ဆိတာ ‘‘အာမ အာမာ’’တိ ဝဒန္တိ. တေန ဟိ အာဂစ္ဆထာတိ ပဝေသေတွာ ရညော ဒဿေတိ. ဣတိ ဣမေဟိ ဒွီဟိ ဂုဏေဟိ အတိရေကတရော အဟောသိ.

311. ‘Sons and grandsons’ means his lineage continued with sons, grandsons, and great-grandsons. ‘He was the last’ means he was the last among the kings who went forth. It is said that the Bodhisatta, having been reborn in the Brahma world, reflected, “Does that virtuous practice established by me in the human world still continue?” He saw, “It has continued for this long, but now it will cease.” “Indeed, I will not allow my lineage to be cut off.” Having thus resolved, taking conception in the womb of the chief queen of a king born in his own lineage, he was reborn as if joining the rim of his lineage. For that very reason, his name became Nimī. Thus, being the very last of the kings who went forth, he went forth; thus he was the last to go forth. Moreover, he was more exceedingly endowed with virtues. Indeed, he possessed two virtues that were more exceeding than all other kings: daily, he gave alms by distributing one hundred thousand at each of the four gates, and he prevented an audience for those who had not observed the Uposatha. For when those who had not observed the Uposatha went, thinking, “We will see the king,” the gatekeeper would ask, “Are you observers of the Uposatha or not?” Those who were not observers of the Uposatha were prevented with the words, “The king does not grant an audience to those who do not observe the Uposatha.” There was no opportunity even to say, “We are country-dwellers—where shall we get food at the proper time?” For at the four gates and in the royal courtyard, many thousands of large pots of rice were always prepared. Therefore, the great populace, at any place they wished, had their beards attended to, bathed, changed their clothes, ate food as they desired, undertook the Uposatha precepts, and then went to the king’s palace gate. When asked repeatedly by the gatekeeper, “Are you observers of the Uposatha?” they would reply, “Yes, yes.” Then he would say, “In that case, come,” and admitting them, would show them to the king. Thus, by these two virtues, he was more exceedingly endowed.

၃၁၂. ဒေဝါနံ တာဝတိံသာနန္တိ တာဝတိံသဘဝနေ နိဗ္ဗတ္တဒေဝါနံ. တေ ကိရ ဒေဝါ ဝိဒေဟရဋ္ဌေ မိထိလနဂရဝါသိနော ရညော ဩဝါဒေ ဌတွာ ပဉ္စ သီလာနိ ရက္ခိတွာ ဥပေါသထကမ္မံ ကတွာ တတ္ထ နိဗ္ဗတ္တာ ရညော ဂုဏကထံ ကထေန္တိ. တေ သန္ဓာယ ဝုတ္တံ ‘‘ဒေဝါနံ တာဝတိံသာန’’န္တိ.

312. ‘Of the Tāvatiṃsa devas’ refers to the devas born in the Tāvatiṃsa realm. It is said that these devas, having been residents of the city of Mithilā in the Videha country, having abided in the king’s exhortation, observed the five precepts, performed the Uposatha observance, and were reborn there. They then spoke of the king’s virtues. Referring to them, it was said, ‘of the Tāvatiṃsa devas’.

နိသိန္နော ဟောတီတိ ပါသာဒဝရဿ ဥပရိဂတော ဒါနဉ္စ သီလဉ္စ ဥပပရိက္ခမာနော နိသိန္နော ဟောတိ. ဧဝံ ကိရဿ အဟောသိ – ‘‘ဒါနံ နု ခေါ မဟန္တံ ဥဒါဟု သီလံ, ယဒိ ဒါနံ မဟန္တံ, အဇ္ဈောတ္ထရိတွာ ဒါနမေဝ ဒဿာမိ. အထ သီလံ, သီလမေဝ ပူရိဿာမီ’’တိ. တဿ ‘‘ဣဒံ မဟန္တံ ဣဒံ မဟန္တ’’န္တိ နိစ္ဆိတုံ အသက္ကောန္တဿေဝ သက္ကော ဂန္တွာ ပုရတော ပါတုရဟောသိ. တေန ဝုတ္တံ အထ ခေါ, အာနန္ဒ,…ပေ… သမ္မုခေ ပါတုရဟောသီတိ. ဧဝံ ကိရဿ အဟောသိ – ‘‘ရညော ကင်္ခါ ဥပ္ပန္နာ, တဿ ကင်္ခစ္ဆေဒနတ္ထံ ပဉှဉ္စ ကထေဿာမိ, ဣဓာဂမနတ္ထာယ ပဋိညဉ္စ ဂဏှိဿာမီ’’တိ. တသ္မာ ဂန္တွာ သမ္မုခေ ပါတုရဟောသိ. ရာဇာ အဒိဋ္ဌပုဗ္ဗံ ရူပံ ဒိသွာ ဘီတော အဟောသိ လောမဟဋ္ဌဇာတော. အထ နံ သက္ကော – ‘‘မာ ဘာယိ, မဟာရာဇ, ဝိဿတ္ထော ပဉှံ ပုစ္ဆ, ကင်္ခံ တေ ပဋိဝိနောဒေဿာမီ’’တိ အာဟ.

‘He was seated’ means that having gone to the upper part of his excellent palace, he was seated, investigating generosity and virtue. It is said that this occurred to him: “Which, I wonder, is greater: generosity or virtue? If generosity is greater, then overwhelming all else, I will give only generosity. But if it is virtue, I will fulfill only virtue.” While he was thus unable to decide, “This is great, this is great,” Sakka went and appeared before him. Therefore it was said: “Then, indeed, Ānanda… he appeared before him.” It is said that this occurred to Sakka: “A doubt has arisen for the king. For the sake of cutting off his doubt, I will both answer his question and take a promise for his coming here.” Therefore, he went and appeared before him. The king, seeing a form never seen before, was frightened, and his hair stood on end. Then Sakka said to him, “Do not be afraid, great king. Ask your question confidently. I will dispel your doubt.”

ရာဇာ [Pg.217] –

The king:

‘‘ပုစ္ဆာမိ တံ မဟာရာဇ, သဗ္ဗဘူတာနမိဿရ;

ဒါနံ ဝါ ဗြဟ္မစရိယံ ဝါ, ကတမံ သု မဟပ္ဖလ’’န္တိ. –

“I ask you, great king, lord of all beings: between generosity and the holy life, which indeed has great fruit?”

ပဉှံ ပုစ္ဆိ. သက္ကော – ‘‘ဒါနံ နာမ ကိံ, သီလမေဝ ဂုဏဝိသိဋ္ဌတာယ မဟန္တံ. အဟဉှိ ပုဗ္ဗေ, မဟာရာဇ, ဒသဝဿသဟဿာနိ ဒသန္နံ ဇဋိလသဟဿာနံ ဒါနံ ဒတွာ ပေတ္တိဝိသယတော န မုတ္တော, သီလဝန္တာ ပန မယှံ ဒါနံ ဘုဉ္ဇိတွာ ဗြဟ္မလောကေ နိဗ္ဗတ္တာ’’တိ ဝတွာ ဣမာ ဂါထာ အဝေါစ –

He asked the question. Sakka replied: “What is generosity? Virtue alone is great due to its superior quality. Indeed, great king, in a former existence, I, having given alms to ten thousand matted-hair ascetics for ten thousand years, was not freed from the realm of the petas. But the virtuous ones, having partaken of my alms, were reborn in the Brahma world.” Having said this, he spoke these verses:

‘‘ဟီနေန ဗြဟ္မစရိယေန, ခတ္တိယေ ဥပပဇ္ဇတိ;

မဇ္ဈိမေန စ ဒေဝတ္တံ, ဥတ္တမေန ဝိသုဇ္ဈတိ.

“With an inferior holy life, one is reborn among the Khattiyas; with a middling one, into the state of a deva; with the supreme, one is purified.

န ဟေတေ သုလဘာ ကာယာ, ယာစယောဂေန ကေနစိ;

ယေ ကာယေ ဥပပဇ္ဇန္တိ, အနာဂါရာ တပဿိနော’’တိ. (ဇာ. ၂.၂၂.၄၂၉-၄၃၀);

Indeed, these bodies are not easily obtained by any act of giving. Those who are reborn in these bodies are the homeless, the ascetics.”

ဧဝံ ရညော ကင်္ခံ ဝိနောဒေတွာ ဒေဝလောကဂမနာယ ပဋိညာဂဟဏတ္ထံ လာဘာ တေ မဟာရာဇာတိအာဒိမာဟ. တတ္ထ အဝိကမ္ပမာနောတိ အဘာယမာနော. အဓိဝါသေသီတိ အဟံ မဟာဇနံ ကုသလံ သမာဒပေမိ, ပုညဝန္တာနံ ပန ဝသနဋ္ဌာနံ ဒိသွာ အာဂတေန မနုဿပထေ သုခံ ကထေတုံ ဟောတီတိ အဓိဝါသေသိ.

Thus, having dispelled the king's doubt, in order to obtain his promise for the journey to the world of the devas, he spoke the words beginning with, 'It is a gain for you, great king.' Therein, 'unwavering' (avikampamāno) means not being afraid. 'He consented' (adhivāsesi) means he consented, thinking, 'I am causing the great populace to undertake wholesome deeds. Moreover, having seen the dwelling place of the meritorious and returned, it will be easy to speak of the fruit of merit on the human path.'

၃၁၃. ဧဝံ ဘဒ္ဒန္တဝါတိ ဧဝံ ဟောတု ဘဒ္ဒကံ တဝ ဝစနန္တိ ဝတွာ. ယောဇေတွာတိ ဧကသ္မိံယေဝ ယုဂေ သဟဿအဿာဇာနီယေ ယောဇေတွာ. တေသံ ပန ပါဋိယေက္ကံ ယောဇနကိစ္စံ နတ္ထိ, မနံ အာဂမ္မ ယုတ္တာယေဝ ဟောန္တိ. သော ပန ဒိဗ္ဗရထော ဒိယဍ္ဎယောဇနသတိကော ဟောတိ, နဒ္ဓိတော ပဋ္ဌာယ ရထသီသံ ပညာသယောဇနာနိ, အက္ခဗန္ဓော ပဏ္ဏာသယောဇနာနိ, အက္ခဗန္ဓတော ပဋ္ဌာယ ပစ္ဆာဘာဂေါ ပဏ္ဏာသယောဇနာနိ, သဗ္ဗော သတ္တဝဏ္ဏရတနမယော. ဒေဝလောကော နာမ ဥဒ္ဓံ, မနုဿလောကော အဓော, တသ္မာ ဟေဋ္ဌာမုခံ ရထံ ပေသေသီတိ န သလ္လက္ခေတဗ္ဗံ. ယထာ ပန ပကတိမဂ္ဂံ ပေသေတိ, ဧဝမေဝ မနုဿာနံ သာယမာသဘတ္တေ နိဋ္ဌိတေ စန္ဒေန သဒ္ဓိံ ယုဂနဒ္ဓံ ကတွာ ပေသေသိ, ယမကစန္ဒာ ဥဋ္ဌိတာ ဝိယ အဟေသုံ. မဟာဇနော ဒိသွာ ‘‘ယမကစန္ဒာ ဥဂ္ဂတာ’’တိ အာဟ. အာဂစ္ဆန္တေ အာဂစ္ဆန္တေ န ယမကစန္ဒာ, ဧကံ ဝိမာနံ, န ဝိမာနံ, ဧကော ရထောတိ. ရထောပိ အာဂစ္ဆန္တော အာဂစ္ဆန္တော [Pg.218] ပကတိရထပ္ပမာဏောဝ, အဿာပိ ပကတိအဿပ္ပမာဏာဝ အဟေသုံ. ဧဝံ ရထံ အာဟရိတွာ ရညော ပါသာဒံ ပဒက္ခိဏံ ကတွာ ပါစီနသီဟပဉ္ဇရဋ္ဌာနေ ရထံ နိဝတ္တေတွာ အာဂတမဂ္ဂါဘိမုခံ ကတွာ သီဟပဉ္ဇရေ ဌတွာဝ အာရောဟနသဇ္ဇံ ဌပေသိ.

313. “So be it, venerable sir” means, having said, “May your words be auspicious; so be it.” “Yoked” means having yoked a thousand thoroughbred horses to a single yoke. For them, however, there was no task of yoking each one individually; they become yoked simply by relying on the mind. That divine chariot was one hundred and fifty yojanas in dimension: from the base of the pole to the front of the chariot was fifty yojanas, the axle-span was fifty yojanas, and from the axle to the rear was fifty yojanas. The entire chariot was made of seven-colored gems. The world of the devas is above and the world of humans is below; therefore, it should not be assumed that he sent the chariot facing downwards. Just as one would send it along a normal path, so too, after the evening meal of the humans was finished, he sent it yoked together with the moon, so it was as if twin moons had risen. The great crowd, seeing this, said, “Twin moons have risen!” As it drew nearer and nearer, they said, “It is not twin moons, but a single celestial mansion,” and then, “It is not a celestial mansion, but a single chariot.” The chariot, too, as it came closer and closer, became the size of an ordinary chariot, and the horses also became the size of ordinary horses. Having brought the chariot thus, and having circumambulated the king's palace to the right, he turned the chariot at the place of the eastern lion-window, made it face the path by which it had come, and stopping right at the lion-window, he positioned it ready for mounting.

အဘိရုဟ မဟာရာဇာတိ ရာဇာ – ‘‘ဒိဗ္ဗယာနံ မေ လဒ္ဓ’’န္တိ န တာဝဒေဝ အဘိရုဟိ, နာဂရာနံ ပန ဩဝါဒံ အဒါသိ ‘‘ပဿထ တာတာ, ယံ မေ သက္ကေန ဒေဝရညာ ဒိဗ္ဗရထော ပေသိတော, သော စ ခေါ န ဇာတိဂေါတ္တံ ဝါ ကုလပ္ပဒေသံ ဝါ ပဋိစ္စ ပေသိတော, မယှံ ပန သီလာစာရဂုဏေ ပသီဒိတွာ ပေသိတော. သစေ တုမှေပိ သီလံ ရက္ခိဿထ, တုမှာကမ္ပိ ပေသေဿတိ, ဧဝံ ရက္ခိတုံ ယုတ္တံ နာမေတံ သီလံ. နာဟံ ဒေဝလောကံ ဂန္တွာ စိရာယိဿာမိ, အပ္ပမတ္တာ ဟောထာ’’တိ မဟာဇနံ ဩဝဒိတွာ ပဉ္စသု သီလေသု ပတိဋ္ဌာပေတွာ ရထံ အဘိရုဟိ. တတော မာတလိ သင်္ဂါဟကော ‘‘အဟမ္ပိ မဟာရာဇဿ မမာနုစ္ဆဝိကံ ကရိဿာမီ’’တိ အာကာသမှိ ဒွေ မဂ္ဂေ ဒဿေတွာ အပိစ မဟာရာဇာတိအာဒိမာဟ.

“Mount, great king,”—the king, thinking, “I have obtained a divine vehicle,” did not immediately mount. Instead, he first advised the townsfolk: “See, fathers, this divine chariot sent to me by Sakka, the king of gods. It was not sent on account of birth, lineage, or family origin, but sent because he was pleased with my virtue and good conduct. If you too maintain virtue, he will send one for you as well. Thus, this virtue is worth maintaining. I shall not remain in the world of the devas for long; be diligent.” After admonishing the great multitude and establishing them in the five precepts, he mounted the chariot. Then Mātali, the supporter, thinking, “I too shall perform what is fitting for the great king,” showed two paths in the sky and spoke the words beginning with, “Moreover, great king...”

တတ္ထ ကတမေနာတိ, မဟာရာဇ, ဣမေသု မဂ္ဂေသု ဧကော နိရယံ ဂစ္ဆတိ, ဧကော ဒေဝလောကံ, တေသု တံ ကတမေန နေမိ. ယေနာတိ ယေန မဂ္ဂေန ဂန္တွာ ယတ္ထ ပါပကမ္မန္တာ ပါပကာနံ ကမ္မာနံ ဝိပါကံ ပဋိသံဝေဒိယန္တိ, တံ ဌာနံ သက္ကာ ဟောတိ ပဿိတုန္တိ အတ္ထော. ဒုတိယပဒေပိ ဧသေဝ နယော. ဇာတကေပိ –

Therein, “By which” means, “Great king, of these paths, one leads to hell, the other to the world of the devas. By which of these shall I lead you?” “By which” means the path by which, having gone, one can see that place where evildoers experience the results of their evil deeds. This is the meaning. The same method applies to the second phrase. In the Jātaka also:

‘‘ကေန တံ နေမိ မဂ္ဂေန, ရာဇသေဋ္ဌ ဒိသမ္ပတိ;

ယေန ဝါ ပါပကမ္မန္တာ, ပုညကမ္မာ စ ယေ နရာ’’တိ. (ဇာ. ၂.၂၂.၄၅၀) –

“By which path shall I lead you, O best of kings, lord of the directions? The path of those who do evil deeds, or of those men who do meritorious deeds?”

ဂါထာယ အယမေဝတ္ထော. တေနေဝါဟ –

This is the meaning of the verse. Therefore, he said:

‘‘နိရယေ တာဝ ပဿာမိ, အာဝါသေ ပါပကမ္မိနံ;

ဌာနာနိ လုဒ္ဒကမ္မာနံ, ဒုဿီလာနဉ္စ ယာ ဂတီ’’တိ. (ဇာ. ၂.၂၂.၄၅၁);

“Let me first see hell, the abode of evildoers, the places of those who do cruel deeds, and the destination of the immoral.”

ဥဘယေနေဝ မံ မာတလိ နေဟီတိ မာတလိ ဒွီဟိ မဂ္ဂေဟိ မံ နေဟိ, အဟံ နိရယံ ပဿိတုကာမော ဒေဝလောကမ္ပီတိ. ပဌမံ ကတမေန နေမီတိ. ပဌမံ နိရယမဂ္ဂေန နေဟီတိ. တတော မာတလိ အတ္တနော အာနုဘာဝေန ရာဇာနံ ပဉ္စဒသ မဟာနိရယေ ဒဿေသိ. ဝိတ္ထာရကထာ ပနေတ္ထ –

“Lead me by both, Mātali,” means, “Mātali, lead me by both paths; I wish to see hell and the world of the devas as well.” When asked, “By which shall I lead you first?” the reply was, “First, lead me by the path to hell.” Then Mātali, by his own power, showed the king the fifteen great hells. The detailed account here is:

‘‘ဒဿေသိ [Pg.219] မာတလိ ရညော, ဒုဂ္ဂံ ဝေတရဏိံ နဒိံ;

ကုထိတံ ခါရသံယုတ္တံ, တတ္တံ အဂ္ဂိသိခူပမ’’န္တိ. (ဇာ. ၂.၂၂.၄၅၂) –

“Mātali showed the king the Vetaraṇī river, difficult to traverse, boiling, filled with caustic water, burning hot, and like a flame of fire.”

ဇာတကေ ဝုတ္တနယေန ဝေဒိတဗ္ဗာ. နိရယံ ဒဿေတွာ ရထံ နိဝတ္တေတွာ ဒေဝလောကာဘိမုခံ ဂန္တွာ ဗီရဏီဒေဝဓီတာယ သောဏဒိန္နဒေဝပုတ္တဿ ဂဏဒေဝပုတ္တာနဉ္စ ဝိမာနာနိ ဒဿေန္တော ဒေဝလောကံ နေသိ. တတြာပိ ဝိတ္ထာရကထာ –

This is to be understood in the manner stated in the Jātaka. Having shown hell, he turned the chariot around and, heading towards the world of the devas, he led him there while showing the celestial mansions of the deva-daughter Bīraṇī, the deva-son Soṇadinna, and the Gaṇa devas. There too, the detailed account is:

‘‘ယဒိ တေ သုတာ ဗီရဏီ ဇီဝလောကေ,အာမာယဒါသီ အဟု ဗြာဟ္မဏဿ;

သာ ပတ္တကာလေ အတိထိံ ဝိဒိတွာ,မာတာဝ ပုတ္တံ သကိမာဘိနန္ဒီ;

သံယမာ သံဝိဘာဂါ စ,သာ ဝိမာနသ္မိ မောဒတီ’’တိ. (ဇာ. ၂.၂၂.၅၀၇) –

“If you have heard of Bīraṇī: in the world of the living, she was a home-born slave girl of a brahmin. She, recognizing a guest at mealtime, rejoiced as a mother rejoices in her son. Through her restraint and sharing, she now delights in her celestial mansion.”

ဇာတကေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာ.

This is to be understood in the very manner stated in the Jātaka.

ဧဝံ ဂစ္ဆတော ပန တဿ ရထနေမိ ဝဋ္ဋိယာ စိတ္တကူဋဒွါရကောဋ္ဌကဿ ဥမ္မာရေ ပဟတမတ္တေဝ ဒေဝနဂရေ ကောလာဟလံ အဟောသိ. သက္ကံ ဒေဝရာဇာနံ ဧကကံယေဝ ဩဟာယ ဒေဝသံဃော မဟာသတ္တံ ပစ္စုဂ္ဂမနမကာသိ, တံ ဒေဝတာနံ အာဒရံ ဒိသွာ သက္ကော စိတ္တံ သန္ဓာရေတုံ အသက္ကောန္တော – ‘‘အဘိရမ, မဟာရာဇ, ဒေဝေသု ဒေဝါနုဘာဝေနာ’’တိ အာဟ. ဧဝံ ကိရဿ အဟောသိ – ‘‘အယံ ရာဇာ အဇ္ဇ အာဂန္တွာ ဧကဒိဝသေနေဝ ဒေဝဂဏံ အတ္တနော အဘိမုခမကာသိ. သစေ ဧကံ ဒွေ ဒိဝသေ ဝသိဿတိ, န မံ ဒေဝါ ဩလောကေဿန္တီ’’တိ. သော ဥသူယမာနော, ‘‘မဟာရာဇ, တုယှံ ဣမသ္မိံ ဒေဝလောကေ ဝသိတုံ ပုညံ နတ္ထိ, အညေသံ ပုညေန ဝသာဟီ’’တိ ဣမိနာ အဓိပ္ပာယေန ဧဝမာဟ. ဗောဓိသတ္တော – ‘‘နာသက္ခိ ဇရသက္ကော မနံ သန္ဓာရေတုံ, ပရံ နိဿာယ လဒ္ဓံ ခေါ ပန ယာစိတွာ လဒ္ဓဘဏ္ဍကံ ဝိယ ဟောတီ’’တိ ပဋိက္ခိပန္တော အလံ မာရိသာတိအာဒိမာဟ. ဇာတကေပိ ဝုတ္တံ –

As he was thus traveling, the rim of his chariot wheel had just struck the threshold of the gatehouse of Cittakūṭa when a great uproar arose in the city of the devas. Leaving Sakka, the king of the devas, all alone, the assembly of devas went forth to welcome the Great Being. Seeing this reverence from the deities, Sakka was unable to contain his mind and said, “Enjoy, O great king, among the devas by the power of the devas.” It is said that this thought occurred to him: “This king, having arrived today, has in a single day turned the host of devas to face him. If he stays for one or two days, the devas will no longer look at me.” So, being jealous, he spoke with this intention: “Great king, you have no merit of your own to dwell in this world of the devas; dwell here by the merit of others.” The Bodhisatta, thinking, “Old Sakka was unable to contain his mind. Indeed, what is obtained by depending on another is like borrowed goods,” rejected this, saying the words beginning with, “Enough, my friend...” In the Jātaka, it is also said:

‘‘ယထာ ယာစိတကံ ယာနံ, ယထာ ယာစိတကံ ဓနံ;

ဧဝံသမ္ပဒမေဝေ တံ, ယံ ပရတော ဒါနပစ္စယာ;

န စာဟမေတမိစ္ဆာမိ, ယံ ပရတော ဒါနပစ္စယာ’’တိ. (ဇာ. ၂.၂၂.၅၈၅-၅၈၆) –

“Just as a borrowed vehicle, just as borrowed wealth, so too is this success which is due to a gift from another. And I do not desire that which is due to a gift from another.”

သဗ္ဗံ [Pg.220] ဝတ္တဗ္ဗံ. ဗောဓိသတ္တော ပန မနုဿတ္တဘာဝေန ကတိဝါရေ ဒေဝလောကံ ဂတောတိ. စတ္တာရော – မန္ဓာတုရာဇကာလေ သာဓိနရာဇကာလေ ဂုတ္တိလဝီဏာဝါဒကကာလေ နိမိမဟာရာဇကာလေတိ. သော မန္ဓာတုကာလေ ဒေဝလောကေ အသင်္ချေယျံ ကာလံ ဝသိ, တသ္မိဉှိ ဝသမာနေယေဝ ဆတ္တိံသ သက္ကာ စဝိံသု. သာဓိနရာဇကာလေ သတ္တာဟံ ဝသိ, မနုဿဂဏနာယ သတ္တ ဝဿသတာနိ ဟောန္တိ. ဂုတ္တိလဝီဏာဝါဒကကာလေ စ နိမိရာဇကာလေ စ မုဟုတ္တမတ္တံ ဝသိ, မနုဿဂဏနာယ သတ္တ ဒိဝသာနိ ဟောန္တိ.

All that is to be said should be stated. However, it should be known thus: 'How many times did the Bodhisatta, in a human existence, go to the deva world?' Four times: during the time of King Mandhātu, during the time of King Sādhina, during the time of the lute-player Guttila, and during the time of King Nimi. During the time of Mandhātu, he dwelt in the deva world for an incalculable period. Indeed, while he was dwelling there, thirty-six Sakkas passed away. During the time of King Sādhina, he dwelt for seven days, which by human reckoning is seven hundred years. During the time of the lute-player Guttila and during the time of King Nimi, he dwelt for only a moment, which by human reckoning is seven days.

၃၁၄. တတ္ထေဝ မိထိလံ ပဋိနေသီတိ ပဋိနေတွာ ပကတိသိရိဂဗ္ဘေယေဝ ပတိဋ္ဌာပေသိ.

314. As for the phrase 'he brought him back to Mithilā right there,' it means: having brought him back, he established him in the very royal apartment of usual splendor.

၃၁၅. ကဠာရဇနကောတိ တဿ နာမံ. ကဠာရဒန္တတာယ ပန ကဠာရဇနကောတိ ဝုတ္တော. န သော အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇီတိ ဧတ္တကမတ္တမေဝ န အကာသိ, သေသံ သဗ္ဗံ ပါကတိကမေဝ အဟောသိ.

315. Kaḷārajanaka was his name. However, he was called Kaḷārajanaka because of his mottled teeth. He did not do even this much, that is, go forth from the household life into homelessness; all the remaining traditional practices of the good kings of the past were just as usual.

၃၁၆. သမုစ္ဆေဒေါ ဟောတီတိ ဧတ္ထ ကလျာဏဝတ္တံ ကော သမုစ္ဆိန္ဒတိ, ကေန သမုစ္ဆိန္နံ, ကော ပဝတ္တေတိ, ကေန ပဝတ္တိတံ နာမ ဟောတီတိ အယံ ဝိဘာဂေါ ဝေဒိတဗ္ဗော. တတ္ထ သီလဝါ ဘိက္ခု ‘‘န သက္ကာ မယာ အရဟတ္တံ လဒ္ဓု’’န္တိ ဝီရိယံ အကရောန္တော သမုစ္ဆိန္ဒတိ. ဒုဿီလေန သမုစ္ဆိန္နံ နာမ ဟောတိ. သတ္တ သေခါ ပဝတ္တေန္တိ. ခီဏာသဝေန ပဝတ္တိတံ နာမ ဟောတိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

316. In the passage 'There is a cutting off,' this analysis should be understood: who is cutting off the noble practice? By whom has it been cut off? Who is causing it to continue? By whom is it said to have been made to continue? Therein, a virtuous monk, not making an effort, thinking, 'I am not able to attain Arahantship,' is cutting it off. By an immoral person, it is said to have been cut off. The seven trainees cause it to continue. By one whose taints are destroyed, it is said to have been made to continue. The rest is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

Of the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

မဃဒေဝသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Maghadevasutta is finished.

၄. မဓုရသုတ္တဝဏ္ဏနာ

4. The Commentary on the Madhura Sutta

၃၁၇. ဧဝံ မေ သုတန္တိ မဓုရသုတ္တံ. တတ္ထ မဟာကစ္စာနောတိ ဂိဟိကာလေ ဥဇ္ဇေနိကရညော ပုရောဟိတပုတ္တော အဘိရူပေါ ဒဿနီယော ပါသာဒိကော သုဝဏ္ဏဝဏ္ဏော စ. မဓုရာယန္တိ ဧဝံနာမကေ နဂရေ. ဂုန္ဒာဝနေတိ ကဏှကဂုန္ဒာဝနေ[Pg.221]. အဝန္တိပုတ္တောတိ အဝန္တိရဋ္ဌေ ရညော ဓီတာယ ပုတ္တော. ဝုဒ္ဓေါ စေဝ အရဟာ စာတိ ဒဟရံ အရဟန္တမ္ပိ န တထာ သမ္ဘာဝေန္တိ ယထာ မဟလ္လကံ, ထေရော ပန ဝုဒ္ဓေါ စေဝ အဟောသိ အရဟာ စ. ဗြာဟ္မဏာ, ဘော ကစ္စာနာတိ သော ကိရ ရာဇာ ဗြာဟ္မဏလဒ္ဓိကော, တသ္မာ ဧဝမာဟ. ဗြာဟ္မဏောဝ သေဋ္ဌော ဝဏ္ဏောတိအာဒီသု ဇာတိဂေါတ္တာဒီနံ ပညာပနဋ္ဌာနေ ဗြာဟ္မဏာဝ သေဋ္ဌာတိ ဒဿေတိ. ဟီနော အညော ဝဏ္ဏောတိ ဣတရေ တယော ဝဏ္ဏာ ဟီနာ လာမကာတိ ဝဒတိ. သုက္ကောတိ ပဏ္ဍရော. ကဏှောတိ ကာဠကော. သုဇ္ဈန္တီတိ ဇာတိဂေါတ္တာဒိပညာပနဋ္ဌာနေသု သုဇ္ဈန္တိ. ဗြဟ္မုနော ပုတ္တာတိ မဟာဗြဟ္မုနော ပုတ္တာ. ဩရသာ မုခတော ဇာတာတိ ဥရေ ဝသိတွာ မုခတော နိက္ခန္တာ, ဥရေ ကတွာ သံဝဒ္ဓိတာတိ ဝါ ဩရသာ. ဗြဟ္မဇာတိ ဗြဟ္မတော နိဗ္ဗတ္တာ. ဗြဟ္မနိမ္မိတာတိ ဗြဟ္မုနာ နိမ္မိတာ. ဗြဟ္မဒါယာဒါတိ ဗြဟ္မုနော ဒါယာဒါ. ဃောသောယေဝ ခေါ ဧသောတိ ဝေါဟာရမတ္တမေဝေတံ.

317. ‘Thus have I heard’ begins the Madhurasutta. Therein, Mahākaccāna, during his lay life, was the son of the chaplain to the king of Ujjeni; he was handsome, pleasant to behold, inspiring confidence, and had a golden complexion. ‘In Madhurā’ means in the city of that name. ‘In Gundāvana’ means in the Kaṇhakagundā forest. ‘Avantiputta’ means the son of the daughter of the king in the Avanti country. As for ‘both elder and an Arahant’: they do not honor a young Arahant as they do an elder one, but the Thera was both elder and an Arahant. As for ‘Brahmin, good Kaccāna’: it seems that king held the brahmin doctrine, therefore he spoke thus. In ‘The brahmin is the highest caste,’ etc., it shows that in the matter of designating birth, lineage, and so on, brahmins are the highest. ‘The other caste is inferior’ means he says the other three castes are inferior and base. ‘White’ means pure. ‘Black’ means dark. ‘They are purified’ means they are purified in the matter of designating birth, lineage, and so on. ‘Sons of Brahmā’ means sons of the Great Brahmā. ‘Legitimate sons, born from the mouth’ means having dwelt in the chest, they came out from the mouth; or, having been placed in the chest, they were nurtured, therefore they are called legitimate sons. ‘Born of Brahmā’ means produced from Brahmā. ‘Created by Brahmā’ means fashioned by Brahmā. ‘Heirs of Brahmā’ means heirs of Brahmā. ‘This is merely a sound’ means this is just a matter of designation.

၃၁၈. ဣဇ္ဈေယျာတိ သမိဇ္ဈေယျ, ယတ္တကာနိ ဓနာဒီနိ ပတ္ထေယျ, တတ္တကေဟိဿ မနောရထော ပူရေယျာတိ အတ္ထော. ခတ္တိယောပိဿာဿာတိ ခတ္တိယောပိ အဿ ဣဿရိယသမ္ပတ္တဿ ပုဗ္ဗုဋ္ဌာယီ အဿ. နေသံ ဧတ္ထ ကိဉ္စီတိ န ဧတေသံ ဧတ္ထ ကိဉ္စိ.

318. ‘May he prosper’ means may he be successful. The meaning is this: by as much wealth and so on as he might desire, by that much his heart's desire would be fulfilled. As for ‘a khattiya also would be his’: another khattiya would be an early-riser for him who has attained sovereignty and prosperity. As for ‘among them in this,’ it means: ‘not among them in this, anything.’

၃၂၂. အာသနေန ဝါ နိမန္တေယျာမာတိ နိသိန္နာသနံ ပပ္ဖောဋေတွာ ဣဓ နိသီဒါတိ ဝဒေယျာမ. အဘိနိမန္တေယျာမပိ နန္တိ အဘိဟရိတွာ တံ နိမန္တေယျာမ. တတ္ထ ဒုဝိဓော အဘိဟာရော ဝါစာယ စေဝ ကာယေန စ. ‘‘တုမှာကံ ဣစ္ဆိတိစ္ဆိတက္ခဏေ မမံ စီဝရာဒီဟိ ဝဒေယျာထ ယေနတ္ထော’’တိ ဝဒန္တော ဟိ ဝါစာယ အဘိဟရိတွာ နိမန္တေတိ နာမ. စီဝရာဒိဝေကလ္လံ သလ္လက္ခေတွာ ‘‘ဣဒံ ဂဏှထာ’’တိ တာနိ ဒေန္တော ပန ကာယေန အဘိဟရိတွာ နိမန္တေတိ နာမ. တဒုဘယမ္ပိ သန္ဓာယ ‘‘အဘိနိမန္တေယျာမပိ န’’န္တိ အာဟ. ရက္ခာဝရဏဂုတ္တိန္တိ ရက္ခာသင်္ခါတဉ္စေဝ အာဝရဏသင်္ခါတဉ္စ ဂုတ္တိံ. ယာ ပနေသာ အာဝုဓဟတ္ထေ ပုရိသေ ဌပေန္တေန ရက္ခာ, သာ ဓမ္မိကာ နာမ သံဝိဟိတာ န ဟောတိ. ယထာ ပန အဝေလာယ ကဋ္ဌဟာရိကာပဏ္ဏဟာရိကာဒယော ဝိဟာရံ န ပဝိသန္တိ, မိဂလုဒ္ဒကာဒယော ဝိဟာရသီမာယ မိဂေ ဝါ မစ္ဆေ ဝါ န ဂဏှန္တိ, ဧဝံ သံဝိဒဟန္တေန ဓမ္မိကာ နာမ သံဝိဟိတာ ဟောတိ. တံ သန္ဓာယာဟ ‘‘ဓမ္မိက’’န္တိ.

322. ‘Or we might invite with a seat’ means, having dusted off the prepared seat, we would say, ‘Please sit here.’ As for ‘we would not even specially invite them,’ it means we would not invite them by making a special approach. Therein, the special approach is twofold: by speech and by body. One who says, ‘At any moment you desire, you may ask me for whatever requisite you need, such as robes,’ is said to invite by making a special approach with speech. But one who, having noticed a lack of robes or other requisites, says, ‘Please accept this,’ and gives them, is said to invite by making a special approach with the body. Referring to both of these, it is said, ‘we would not even specially invite them.’ ‘Protection, guarding, and security’ means security that is known as protection and guarding. But that protection which consists of stationing men with weapons in hand is not called protection that is righteously arranged. However, when it is arranged so that, for instance, female wood-gatherers, leaf-gatherers, and so on do not enter the monastery at an improper time, and hunters and so on do not catch deer or fish within the monastery boundary, in this way it is called protection that is righteously arranged. Referring to that, he said ‘righteous.’

ဧဝံ [Pg.222] သန္တေတိ ဧဝံ စတုန္နမ္ပိ ဝဏ္ဏာနံ ပဗ္ဗဇိတာနံ ပဗ္ဗဇိတသက္ကာရေန သမေ သမာနေ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

As for 'this being so': thus, when those who have gone forth from all four castes are equal with respect to the honor shown to one who has gone forth. The rest is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

Of the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

မဓုရသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Madhurasutta is finished.

၅. ဗောဓိရာဇကုမာရသုတ္တဝဏ္ဏနာ

5. The Commentary on the Bodhirājakumāra Sutta

၃၂၄. ဧဝံ မေ သုတန္တိ ဗောဓိရာဇကုမာရသုတ္တံ. တတ္ထ ကောကနဒေါတိ ကောကနဒံ ဝုစ္စတိ ပဒုမံ. သော စ မင်္ဂလပါသာဒေါ ဩလောကနကပဒုမံ ဒဿေတွာ ကတော, တသ္မာ ကောကနဒေါတိ သင်္ခံ လဘိ.

324. The sutta beginning with 'Thus have I heard' is the Bodhirājakumāra Sutta. Therein, as for 'Kokanada,' a lotus is called 'kokanada.' And that auspicious palace was made displaying a lotus for viewing; therefore, it received the designation 'Kokanada'.

၃၂၅. ယာဝ ပစ္ဆိမသောပါနကဠေဝရာတိ ဧတ္ထ ပစ္ဆိမသောပါနကဠေဝရန္တိ ပဌမံ သောပါနဖလကံ ဝုတ္တံ. အဒ္ဒသာ ခေါတိ ဩလောကနတ္ထံယေဝ ဒွါရကောဋ္ဌကေ ဌိတော အဒ္ဒသ. ဘဂဝါ တုဏှီ အဟောသီတိ ‘‘ကိဿ နု ခေါ အတ္ထာယ ရာဇကုမာရေန အယံ မဟာသက္ကာရော ကတော’’တိ အာဝဇ္ဇန္တော ပုတ္တပတ္ထနာယ ကတဘာဝံ အညာသိ. သော ဟိ ရာဇကုမာရော အပုတ္တကော, သုတဉ္စာနေန အဟောသိ – ‘‘ဗုဒ္ဓါနံ ကိရ အဓိကာရံ ကတွာ မနသာ ဣစ္ဆိတံ လဘန္တီ’’တိ. သော – ‘‘သစာဟံ ပုတ္တံ လဘိဿာမိ, သမ္မာသမ္ဗုဒ္ဓေါ မမ စေလပ္ပဋိကံ အက္ကမိဿတိ. နော စေ လဘိဿာမိ, န အက္ကမိဿတီ’’တိ ပတ္ထနံ ကတွာ သန္ထရာပေသိ. အထ ဘဂဝါ ‘‘နိဗ္ဗတ္တိဿတိ နု ခေါ ဧတဿ ပုတ္တော’’တိ အာဝဇ္ဇေတွာ ‘‘န နိဗ္ဗတ္တိဿတီ’’တိ အဒ္ဒသ.

325. Herein, in the phrase 'up to the frame of the last step,' by 'the frame of the last step' the first plank of the staircase is meant. 'He saw' means that he, standing at the gateway just for the sake of looking, saw. As for 'The Blessed One remained silent,' while reflecting, 'For what purpose has this great honor been done by the prince?' he understood that it was done out of a desire for a son. For that prince was childless, and he had heard: 'It is said that by making an aspiration to the Buddhas, one obtains what is desired in mind.' He, having made the aspiration, 'If I obtain a son, the Perfectly Enlightened One will step on my cloth. If I do not obtain one, he will not step on it,' had the cloth spread. Then the Blessed One, reflecting, 'Will a son be born to him?' saw, 'A son will not be born.'

ပုဗ္ဗေ ကိရ သော ဧကသ္မိံ ဒီပေ ဝသမာနော သမစ္ဆန္ဒေန သကုဏပေါတကေ ခါဒိ. သစဿ မာတုဂါမော အညောဝ ဘဝေယျ, ပုတ္တံ လဘေယျ. ဥဘောဟိ ပန သမာနစ္ဆန္ဒေဟိ ဟုတွာ ပါပကမ္မံ ကတံ, တေနဿ ပုတ္တော န နိဗ္ဗတ္တိဿတီတိ အညာသိ. ဒုဿေ ပန အက္ကန္တေ – ‘‘ဗုဒ္ဓါနံ အဓိကာရံ ကတွာ ပတ္ထိတပတ္ထိတံ လဘန္တီတိ လောကေ အနုဿဝေါ, မယာ စ မဟာအဘိနီဟာရော ကတော, န စ ပုတ္တံ လဘာမိ, တုစ္ဆံ ဣဒံ ဝစန’’န္တိ မိစ္ဆာဂဟဏံ ဂဏှေယျ. တိတ္ထိယာပိ – ‘‘နတ္ထိ သမဏာနံ အကတ္တဗ္ဗံ နာမ, စေလပ္ပဋိကံ မဒ္ဒန္တာ အာဟိဏ္ဍန္တီ’’တိ ဥဇ္ဈာယေယျုံ[Pg.223]. ဧတရဟိ စ အက္ကမန္တေသု ဗဟူ ဘိက္ခူ ပရစိတ္တဝိဒုနော, တေ ဘဗ္ဗံ ဇာနိတွာ အက္ကမိဿန္တိ, အဘဗ္ဗံ ဇာနိတွာ န အက္ကမိဿန္တိ. အနာဂတေ ပန ဥပနိဿယော မန္ဒော ဘဝိဿတိ, အနာဂတံ န ဇာနိဿန္တိ. တေသု အက္ကမန္တေသု သစေ ပတ္ထိတံ ဣဇ္ဈိဿတိ, ဣစ္စေတံ ကုသလံ. နော စေ ဣဇ္ဈိဿတိ, – ‘‘ပုဗ္ဗေ ဘိက္ခုသံဃဿ အဘိနီဟာရံ ကတွာ ဣစ္ဆိတိစ္ဆိတံ လဘန္တိ, တံ ဣဒါနိ န လဘန္တိ. တေယေဝ မညေ ဘိက္ခူ ပဋိပတ္တိပူရကာ အဟေသုံ, ဣမေ ပဋိပတ္တိံ ပူရေတုံ န သက္ကောန္တီ’’တိ မနုဿာ ဝိပ္ပဋိသာရိနော ဘဝိဿန္တီတိ ဣမေဟိ ကာရဏေဟိ ဘဂဝါ အက္ကမိတုံ အနိစ္ဆန္တော တုဏှီ အဟောသိ. သိက္ခာပဒံ ပညပေသိ ‘‘န, ဘိက္ခဝေ, စေလပ္ပဋိကာ အက္ကမိတဗ္ဗာ’’တိ (စူဠဝ. ၂၆၈). မင်္ဂလတ္ထာယ ပညတ္တံ အနက္ကမန္တေသု ပန အက္ကမနတ္ထာယ အနုပညတ္တိံ ဌပေသိ – ‘‘ဂိဟီ, ဘိက္ခဝေ, မင်္ဂလိကာ, အနုဇာနာမိ, ဘိက္ခဝေ, ဂိဟီနံ မင်္ဂလတ္ထာယာ’’တိ (စူဠဝ. ၂၆၈).

It is said that in a past life, while living on an island, he ate young birds with a woman of like desire. If his wife had been another, he would have obtained a son. But since both, having a like desire, committed an evil deed, the Buddha knew that a son would not be born to him. Furthermore, if He were to step on the cloth, the prince might take up the wrong view: 'There is a saying in the world that by making an aspiration to the Buddhas, one obtains what is wished for. I have made a great aspiration, yet I do not obtain a son. This saying is empty.' The sectarians, too, might censure them: 'There is nothing the ascetics will not do; they wander about trampling on cloths.' Also, at present, there are many monks who know the minds of others; they, knowing one who is worthy, will step, and knowing one who is not worthy, will not step. But in the future, the supporting condition will be weak, and they will not know the future. If those future monks step and the aspiration is fulfilled, that is good. If it is not fulfilled, people will become regretful, thinking: 'Formerly, by making an aspiration to the Sangha of monks, people obtained what they wished for, but now they do not. We think only those monks fulfilled the practice; these are unable to fulfill the practice.' For these reasons, the Blessed One, not wishing to step, remained silent. He laid down the training rule: 'Monks, a cloth is not to be stepped upon.' But when they did not step on a cloth laid out for auspiciousness, He established a supplementary allowance for the purpose of stepping: 'Monks, householders are fond of auspicious things. I allow it, monks, for the sake of the householders' auspiciousness.'

၃၂၆. ပစ္ဆိမံ ဇနတံ တထာဂတော အနုကမ္ပတီတိ ဣဒံ ထေရော ဝုတ္တေသု ကာရဏေသု တတိယံ ကာရဏံ သန္ဓာယာဟ. န ခေါ သုခေန သုခန္တိ ကသ္မာ အာဟ? ကာမသုခလ္လိကာနုယောဂသညီ ဟုတွာ သမ္မာသမ္ဗုဒ္ဓေါ န အက္ကမိ, တသ္မာ အဟမ္ပိ သတ္ထာရာ သမာနစ္ဆန္ဒော ဘဝိဿာမီတိ မညမာနော ဧဝမာဟ.

326. 'The Tathāgata has compassion for future generations'—this the Elder said, referring to the third of the reasons stated. Why did he say, 'Not through pleasure is pleasure attained'? The Perfectly Enlightened One, perceiving it as an indulgence in sensual pleasures, did not step; therefore, thinking, 'I too shall be of like desire with the Teacher,' he spoke thus.

၃၂၇. သော ခေါ အဟန္တိအာဒိ ‘‘ယာဝ ရတ္တိယာ ပစ္ဆိမေ ယာမေ’’တိ တာဝ မဟာသစ္စကေ (မ. နိ. ၁.၃၆၄ အာဒယော) ဝုတ္တနယေန ဝေဒိတဗ္ဗံ. တတော ပရံ ယာဝ ပဉ္စဝဂ္ဂိယာနံ အာသဝက္ခယာ ပါသရာသိသုတ္တေ (မ. နိ. ၁.၂၇၂ အာဒယော) ဝုတ္တနယေန ဝေဒိတဗ္ဗံ.

327. 'So kho ahaṃ' and so on, up to 'in the last watch of the night,' should be understood according to the method stated in the Mahāsaccaka Sutta (MN 1.364 ff.). After that, up to the destruction of the taints of the group of five, it should be understood according to the method stated in the Pāsarāsi Sutta (MN 1.272 ff.).

၃၄၃. အင်္ကုသဂယှေ သိပ္ပေတိ အင်္ကုသဂဟဏသိပ္ပေ. ကုသလော အဟန္တိ ဆေကော အဟံ. ကဿ ပနာယံ သန္တိကေ သိပ္ပံ ဥဂ္ဂဏှီတိ? ပိတု သန္တိကေ, ပိတာပိဿ ပိတု သန္တိကေဝ ဥဂ္ဂဏှိ. ကောသမ္ဗိယံ ကိရ ပရန္တပရာဇာ နာမ ရဇ္ဇံ ကာရေသိ. ရာဇမဟေသီ ဂရုဘာရာ အာကာသတလေ ရညာ သဒ္ဓိံ ဗာလာတပံ တပ္ပမာနာ ရတ္တကမ္ဗလံ ပါရုပိတွာ နိသိန္နာ ဟောတိ, ဧကော ဟတ္ထိလိင်္ဂသကုဏော ‘‘မံသပေသီ’’တိ မညမာနော ဂဟေတွာ အာကာသံ ပက္ခန္ဒိ. သာ ‘‘ဆဍ္ဍေယျ မ’’န္တိ ဘယေန နိဿဒ္ဒါ အဟောသိ, သော တံ ပဗ္ဗတပါဒေ ရုက္ခဝိဋပေ ဌပေသိ. သာ ပါဏိဿရံ ကရောန္တီ မဟာသဒ္ဒမကာသိ. သကုဏော [Pg.224] ပလာယိ, တဿာ တတ္ထေဝ ဂဗ္ဘဝုဋ္ဌာနံ အဟောသိ. တိယာမရတ္တိံ ဒေဝေ ဝဿန္တေ ကမ္ဗလံ ပါရုပိတွာ နိသီဒိ. တတော စ အဝိဒူရေ တာပသော ဝသတိ. သော တဿာ သဒ္ဒေန အရုဏေ ဥဂ္ဂတေ ရုက္ခမူလံ အာဂတော ဇာတိံ ပုစ္ဆိတွာ နိဿေဏိံ ဗန္ဓိတွာ ဩတာရေတွာ အတ္တနော ဝသနဋ္ဌာနံ နေတွာ ယာဂုံ ပါယေသိ. ဒါရကဿ မေဃဥတုဉ္စ ပဗ္ဗတဥတုဉ္စ ဂဟေတွာ ဇာတတ္တာ ဥဒေနောတိ နာမံ အကာသိ. တာပသော ဖလာဖလာနိ အာဟရိတွာ ဒွေပိ ဇနေ ပေါသေသိ.

343. 'Aṅkusagayhe sippe' means in the skill of handling the elephant goad. 'Kusalo ahaṃ' means 'I am skilled' or 'I am clever.' From whom did he learn this skill? From his father, and his father too learned it from his father. It is said that in Kosambī, a king named Parantapa ruled. His chief queen, heavy with child, was sitting with the king in the open air, warming herself in the morning sun, wrapped in a red blanket. A hatthiliṅga bird, thinking it was a piece of meat, seized her and flew into the sky. Fearing that it might drop her, she remained silent. The bird placed her on a tree branch at the foot of a mountain. Clapping her hands, she made a loud noise. The bird fled, and right there she gave birth. For the three watches of the night, while it rained, she sat wrapped in the blanket. Not far from there lived an ascetic. Hearing her sound at the break of dawn, he came to the foot of the tree, asked about her lineage, fashioned a ladder, helped her down, took her to his dwelling, and gave her rice-gruel to drink. Because the boy was born in connection with the rain-season and the mountain-season, he gave him the name Udena. The ascetic brought various fruits and nourished them both.

သာ ဧကဒိဝသံ တာပသဿ အာဂမနဝေလာယ ပစ္စုဂ္ဂမနံ ကတွာ ဣတ္ထိကုတ္တံ ဒဿေတွာ တာပသံ သီလဘေဒံ အာပါဒေသိ. တေသံ ဧကတော ဝသန္တာနံ ကာလေ ဂစ္ဆန္တေ ပရန္တပရာဇာ ကာလံ အကာသိ. တာပသော ရတ္တိဘာဂေ နက္ခတ္တံ ဩလောကေတွာ ရညော မတဘာဝံ ဉတွာ – ‘‘တုယှံ ရာဇာ မတော, ပုတ္တော တေ ကိံ ဣဓ ဝသိတုံ ဣစ္ဆတိ, ဥဒါဟု ပေတ္တိကေ ရဇ္ဇေ ဆတ္တံ ဥဿာပေတု’’န္တိ ပုစ္ဆိ. သာ ပုတ္တဿ အာဒိတော ပဋ္ဌာယ သဗ္ဗံ ပဝတ္တိံ အာစိက္ခိတွာ ဆတ္တံ ဥဿာပေတုကာမတဉ္စဿ ဉတွာ တာပသဿ အာရောစေသိ. တာပသော စ ဟတ္ထိဂန္ထသိပ္ပံ ဇာနာတိ, ကုတောနေန လဒ္ဓံ? သက္ကဿ သန္တိကာ. ပုဗ္ဗေ ကိရဿ သက္ကော ဥပဋ္ဌာနံ အာဂန္တွာ ‘‘ကေန ကိလမထာ’’တိ ပုစ္ဆိ. သော ‘‘ဟတ္ထိပရိဿယော အတ္ထီ’’တိ အာရောစေသိ. တဿ သက္ကော ဟတ္ထိဂန္ထဉ္စေဝ ဝီဏကဉ္စ ဒတွာ ‘‘ပလာပေတုကာမတာယ သတိ ဣမံ တန္တိံ ဝါဒေတွာ ဣမံ သိလောကံ ဝဒေယျာထ, ပက္ကောသိတုကာမတာယ သတိ ဣမံ သိလောကံ ဝဒေယျာထာ’’တိ အာဟ. တာပသော တံ သိပ္ပံ ကုမာရဿ အဒါသိ. သော ဧကံ ဝဋရုက္ခံ အဘိရုဟိတွာ ဟတ္ထီသု အာဂတေသု တန္တိံ ဝါဒေတွာ သိလောကံ ဝဒတိ, ဟတ္ထီ ဘီတာ ပလာယိံသု.

One day, at the time of the ascetic's arrival, she went out to meet him, displayed feminine wiles, and caused him to break his virtue. While they were living together, as time passed, King Parantapa died. The former ascetic, having observed the stars in the night and realized that the king had died, asked, 'Your king is dead. Does your son wish to stay here, or to raise the white parasol in his paternal kingdom?' She recounted the entire story of her son from the very beginning and, knowing his desire to raise the parasol, informed the former ascetic. Now, the ascetic knew the art of elephant lore; from where had he obtained it? From Sakka. It is said that formerly, Sakka had come to attend on him and asked, 'What causes you weariness?' He replied, 'There is danger from elephants.' Sakka gave him the art of elephant lore and a lute, saying, 'If you wish to drive them away, play this string and recite this verse. If you wish to summon them, recite this verse.' The ascetic gave this skill to the prince. Climbing a banyan tree, when the elephants came, he played the string and recited the verse, and the elephants fled in fear.

သော သိပ္ပဿ အာနုဘာဝံ ဉတွာ ပုနဒိဝသေ ပက္ကောသနသိပ္ပံ ပယောဇေသိ. ဇေဋ္ဌကဟတ္ထီ အာဂန္တွာ ခန္ဓံ ဥပနာမေသိ. သော တဿ ခန္ဓဂတော ယုဒ္ဓသမတ္ထေ တရုဏဟတ္ထီ ဥစ္စိနိတွာ ကမ္ဗလဉ္စ မုဒ္ဒိကဉ္စ ဂဟေတွာ မာတာပိတရော ဝန္ဒိတွာ နိက္ခန္တော အနုပုဗ္ဗေန တံ တံ ဂါမံ ပဝိသိတွာ – ‘‘အဟံ ရညော ပုတ္တော, သမ္ပတ္တိံ အတ္ထိကာ အာဂစ္ဆန္တူ’’တိ ဇနသင်္ဂဟံ ကတွာ နဂရံ ပရိဝါရေတွာ – ‘‘အဟံ ရညော ပုတ္တော, မယှံ ဆတ္တံ ဒေထာ’’တိ အသဒ္ဒဟန္တာနံ ကမ္ဗလဉ္စ မုဒ္ဒိကဉ္စ ဒဿေတွာ ဆတ္တံ ဥဿာပေသိ. သော ဟတ္ထိဝိတ္တကော ဟုတွာ ‘‘အသုကဋ္ဌာနေ သုန္ဒရော ဟတ္ထီ အတ္ထီ’’တိ ဝုတ္တေ ဂန္တွာ ဂဏှာတိ. စဏ္ဍပဇ္ဇောတော [Pg.225] ‘‘တဿ သန္တိကေ သိပ္ပံ ဂဏှိဿာမီ’’တိ ကဋ္ဌဟတ္ထိံ ပယောဇေတွာ တဿ အန္တော ယောဓေ နိသီဒါပေတွာ တံ ဟတ္ထိံ ဂဟဏတ္ထာယ အာဂတံ ဂဏှိတွာ တဿ သန္တိကေ သိပ္ပံ ဂဟဏတ္ထာယ ဓီတရံ ဥယျောဇေသိ. သော တာယ သဒ္ဓိံ သံဝါသံ ကပ္ပေတွာ တံ ဂဟေတွာ အတ္တနော နဂရံယေဝ အဂမာသိ. တဿာ ကုစ္ဆိယံ ဥပ္ပန္နော အယံ ဗောဓိရာဇကုမာရော အတ္တနော ပိတု သန္တိကေ သိပ္ပံ ဥဂ္ဂဏှိ.

Knowing the power of the skill, on the next day he employed the skill of summoning. The chief elephant came and lowered its neck. He, being situated on its neck, selected young elephants capable of battle, took the blanket and the ring, paid homage to his mother and father, and departed. Gradually entering various villages, he gathered the people, saying, 'I am the king’s son; let those who desire wealth come!' Having surrounded the city, he proclaimed, 'I am the king’s son; give me the white parasol!' To those who did not believe, he showed the blanket and the ring and had the white parasol raised. Having become fond of elephants, whenever it was said, 'In such-and-such a place there is a fine elephant,' he would go and capture it. Caṇḍapajjota, thinking, 'I will get the skill from him,' employed a wooden elephant, had soldiers sit inside it, and captured him when he came to seize that elephant. In order to learn the skill from him, he sent his daughter. He, having cohabited with her, took her and fled to his own city. This Prince Bodhi, who arose in her womb, learned the skill from his father.

၃၄၄. ပဓာနိယင်္ဂါနီတိ ပဓာနံ ဝုစ္စတိ ပဒဟနဘာဝေါ, ပဓာနမဿ အတ္ထီတိ ပဓာနိယော. ပဓာနိယဿ ဘိက္ခုနော အင်္ဂါနီတိ ပဓာနိယင်္ဂါနိ. သဒ္ဓေါတိ သဒ္ဓါယ သမန္နာဂတော. သာ ပနေသာ အာဂမနသဒ္ဓါ အဓိဂမသဒ္ဓါ ဩကပ္ပနသဒ္ဓါ ပသာဒသဒ္ဓါတိ စတုဗ္ဗိဓာ. တတ္ထ သဗ္ဗညုဗောဓိသတ္တာနံ သဒ္ဓါ အဘိနီဟာရတော ပဋ္ဌာယ အာဂတတ္တာ အာဂမနသဒ္ဓါ နာမ. အရိယသာဝကာနံ ပဋိဝေဓေန အဓိဂတတ္တာ အဓိဂမသဒ္ဓါ နာမ. ဗုဒ္ဓေါ ဓမ္မော သံဃောတိ ဝုတ္တေ အစလဘာဝေန ဩကပ္ပနံ ဩကပ္ပနသဒ္ဓါ နာမ. ပသာဒုပ္ပတ္တိ ပသာဒသဒ္ဓါ နာမ, ဣဓ ပန ဩကပ္ပနသဒ္ဓါ အဓိပ္ပေတာ. ဗောဓိန္တိ စတုမဂ္ဂဉာဏံ. တံ သုပ္ပဋိဝိဒ္ဓံ တထာဂတေနာတိ သဒ္ဒဟတိ, ဒေသနာသီသမေဝ စေတံ, ဣမိနာ ပန အင်္ဂေန တီသုပိ ရတနေသု သဒ္ဓါ အဓိပ္ပေတာ. ယဿ ဟိ ဗုဒ္ဓါဒီသု ပသာဒေါ ဗလဝါ, တဿ ပဓာနံ ဝီရိယံ ဣဇ္ဈတိ.

344. The factors of striving: 'Striving' is said to be the state of exertion; one who has striving is a 'striver'. The 'factors of a striver' are the 'factors of striving'. 'Faithful' means one endowed with faith. Furthermore, this faith is fourfold: faith of arrival, faith of attainment, faith of conviction, and faith of confidence. Therein, the faith of omniscient Bodhisattas is called 'faith of arrival' because it has come about starting from their aspiration. The faith of noble disciples is called 'faith of attainment' because it is attained through penetration. The unshaken conviction that arises when it is said, 'the Buddha, the Dhamma, the Saṅgha,' is called 'faith of conviction.' The arising of confidence is called 'faith of confidence.' Here, however, 'faith of conviction' is intended. 'Enlightenment' means the knowledge of the four paths. One has faith that 'It is well-penetrated by the Tathāgata.' And this is merely the heading of the discourse; in fact, by this factor, faith in the Three Jewels is intended. For one whose confidence in the Buddha and so forth is strong, their striving effort succeeds.

အပ္ပာဗာဓောတိ အရောဂေါ. အပ္ပာတင်္ကောတိ နိဒ္ဒုက္ခော. သမဝေပါကိနိယာတိ သမဝိပါစနိယာ. ဂဟဏိယာတိ ကမ္မဇတေဇောဓာတုယာ. နာတိသီတာယ နာစ္စုဏှာယာတိ အတိသီတဂဟဏိကော ဟိ သီတဘီရူ ဟောတိ, အစ္စုဏှဂဟဏိကော ဥဏှဘီရူ, တေသံ ပဓာနံ န ဣဇ္ဈတိ. မဇ္ဈိမဂဟဏိကဿ ဣဇ္ဈတိ. တေနာဟ ‘‘မဇ္ဈိမာယ ပဓာနက္ခမာယာ’’တိ. ယထာဘူတံ အတ္တာနံ အာဝိကတ္တာတိ ယထာဘူတံ အတ္တနော အဂုဏံ ပကာသေတာ. ဥဒယတ္ထဂါမိနိယာတိ ဥဒယဉ္စ အတ္ထဉ္စ ဂန္တုံ ပရိစ္ဆိန္ဒိတုံ သမတ္ထာယ, ဧတေန ပညာသလက္ခဏပရိဂ္ဂါဟိကံ ဥဒယဗ္ဗယဉာဏံ ဝုတ္တံ. အရိယာယာတိ ပရိသုဒ္ဓါယ. နိဗ္ဗေဓိကာယာတိ အနိဗ္ဗိဒ္ဓပုဗ္ဗေ လောဘက္ခန္ဓာဒယော နိဗ္ဗိဇ္ဈိတုံ သမတ္ထာယ. သမ္မာဒုက္ခက္ခယဂါမိနိယာတိ တဒင်္ဂဝသေန ကိလေသာနံ ပဟီနတ္တာ ယံ ဒုက္ခံ ခီယတိ, တဿ ဒုက္ခဿ ခယဂါမိနိယာ. ဣတိ သဗ္ဗေဟိပိ ဣမေဟိ ပဒေဟိ ဝိပဿနာပညာဝ ကထိတာ. ဒုပ္ပညဿ ဟိ ပဓာနံ န ဣဇ္ဈတိ. ဣမာနိ စ ပဉ္စ ပဓာနိယင်္ဂါနိ လောကိယာနေဝ ဝေဒိတဗ္ဗာနိ.

'With few illnesses' means free from sickness. 'With few afflictions' means free from suffering. 'With balanced digestion' means that which digests evenly. 'With a digestive faculty' refers to the fire element born of kamma. 'Not too cold, not too hot': indeed, one with a very cold digestive faculty is fearful of the cold, and one with a very hot digestive faculty is fearful of the heat; for them, striving does not succeed. It succeeds for one with a moderate digestive faculty. Therefore, it is said, 'moderate, conducive to striving.' 'One who reveals oneself as one truly is' means one who reveals one's own faults as they really are. 'Leading to arising and passing away' refers to wisdom capable of comprehending arising and passing away; by this is meant the knowledge of arising and passing away which comprehends the fifty characteristics. 'Noble' means purified. 'Penetrative' refers to wisdom capable of piercing the previously unpierced aggregates of greed and so on. 'Leading to the right destruction of suffering' refers to wisdom leading to the destruction of that suffering which is destroyed due to the abandonment of defilements by way of substitution. Thus, by all these terms, only insight wisdom is spoken of. Indeed, for one lacking wisdom, striving does not succeed. And these five factors of striving should be understood as being only mundane.

၃၄၅. သာယမနုသိဋ္ဌော [Pg.226] ပါတော ဝိသေသံ အဓိဂမိဿတီတိ အတ္ထင်္ဂတေ သူရိယေ အနုသိဋ္ဌော အရုဏုဂ္ဂမနေ ဝိသေသံ အဓိဂမိဿတိ. ပါတမနုသိဋ္ဌော သာယန္တိ အရုဏုဂ္ဂမနေ အနုသိဋ္ဌော သူရိယတ္ထင်္ဂမနဝေလာယံ. အယဉ္စ ပန ဒေသနာ နေယျပုဂ္ဂလဝသေန ဝုတ္တာ. ဒန္ဓပညော ဟိ နေယျပုဂ္ဂလော သတ္တဟိ ဒိဝသေဟိ အရဟတ္တံ ပါပုဏာတိ, တိက္ခပညော ဧကဒိဝသေန, သေသဒိဝသေ မဇ္ဈိမပညာဝသေန ဝေဒိတဗ္ဗံ. အဟော ဗုဒ္ဓေါ အဟော ဓမ္မော အဟော ဓမ္မဿ သွာက္ခာတတာတိ ယသ္မာ ဗုဒ္ဓဓမ္မာနံ ဥဠာရတာယ ဓမ္မဿ စ သွာက္ခာတတာယ ပါတော ကမ္မဋ္ဌာနံ ကထာပေတွာ သာယံ အရဟတ္တံ ပါပုဏာတိ, တသ္မာ ပသံသန္တော ဧဝမာဟ. ယတြ ဟိ နာမာတိ ဝိမှယတ္ထေ နိပါတော.

345. One who is instructed in the evening will attain distinction in the morning: this means one who is instructed when the sun has set will attain distinction at the rising of the dawn. One who is instructed in the morning will attain distinction in the evening: this means one who is instructed at the rising of the dawn will attain distinction at the time of sunset. This teaching, moreover, was given with reference to an individual who is to be guided. Indeed, a person to be guided who has dull wisdom attains arahantship in seven days; one of sharp wisdom attains it in a single day; for the remaining days, it should be understood in relation to those of medium wisdom. 'Ah, the Buddha! Ah, the Dhamma! Ah, the well-proclaimed nature of the Dhamma!': Since, due to the magnificence of the Buddha and the Dhamma, and due to the well-proclaimed nature of the Dhamma, one who has the meditation subject taught in the morning attains arahantship in the evening, therefore, praising, he spoke thus. The particle 'Yatra hi nāma' is used in the sense of astonishment.

၃၄၆. ကုစ္ဆိမတီတိ အာပန္နသတ္တာ. ယော မေ အယံ, ဘန္တေ, ကုစ္ဆိဂတောတိ ကိံ ပနေဝံ သရဏံ ဂဟိတံ ဟောတီတိ. န ဟောတိ. အစိတ္တကသရဏဂမနံ နာမ နတ္ထိ, အာရက္ခော ပနဿ ပစ္စုပဋ္ဌိတောဝ ဟောတိ. အထ နံ ယဒါ မဟလ္လကကာလေ မာတာပိတရော, – ‘‘တာတ, ကုစ္ဆိဂတမေဝ တံ သရဏံ ဂဏှာပယိမှာ’’တိ သာရေန္တိ, သော စ သလ္လက္ခေတွာ ‘‘အဟံ သရဏံ ဂတော ဥပါသကော’’တိ သတိံ ဥပ္ပာဒေတိ, တဒါ သရဏံ ဂဟိတံ နာမ ဟောတိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

346. 'Kucchimatī' means a pregnant woman. 'This one in my womb, venerable sir'—is refuge thus taken? It is not. There is no such thing as taking refuge without consciousness, but protection is indeed established for him. Then, when he is grown up, his parents remind him, saying, 'Dear son, we had you take the refuges while you were still in the womb.' And he, having noted this, generates the mindfulness, 'I am a lay follower who has gone for refuge.' At that time, it is called 'having taken refuge'. The rest is clear in all respects.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary to the Majjhima Nikāya.

ဗောဓိရာဇကုမာရသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Bodhirājakumāra Sutta is concluded.

၆. အင်္ဂုလိမာလသုတ္တဝဏ္ဏနာ

6. The Explanation of the Aṅgulimāla Sutta

၃၄၇. ဧဝံ မေ သုတန္တိ အင်္ဂုလိမာလသုတ္တံ. တတ္ထ အင်္ဂုလီနံ မာလံ ဓာရေတီတိ ကသ္မာ ဓာရေတိ? အာစရိယဝစနေန. တတြာယံ အနုပုဗ္ဗိကထာ –

347. The sutta beginning 'Thus have I heard' is the Aṅgulimāla Sutta. Therein, regarding 'he wears a garland of fingers': why does he wear it? Because of his teacher's word. Herein, this is the sequential story:

အယံ ကိရ ကောသလရညော ပုရောဟိတဿ မန္တာဏိယာ နာမ ဗြာဟ္မဏိယာ ကုစ္ဆိသ္မိံ ပဋိသန္ဓိံ အဂ္ဂဟေသိ. ဗြာဟ္မဏိယာ ရတ္တိဘာဂေ ဂဗ္ဘဝုဋ္ဌာနံ အဟောသိ. တဿ မာတုကုစ္ဆိတော နိက္ခမနကာလေ သကလနဂရေ အာဝုဓာနိ ပဇ္ဇလိံသု, ရညော မင်္ဂလသကုန္တောပိ သိရိသယနေ ဌပိတာ အသိလဋ္ဌိပိ [Pg.227] ပဇ္ဇလိ. ဗြာဟ္မဏော နိက္ခမိတွာ နက္ခတ္တံ ဩလောကေန္တော စောရနက္ခတ္တေန ဇာတောတိ ရညော သန္တိကံ ဂန္တွာ သုခသေယျဘာဝံ ပုစ္ဆိ.

It is said that this one took conception in the womb of the brahmin woman named Mantānī, the wife of the King of Kosala's chaplain. For the brahmin woman, labor occurred during the night. At the time of his emergence from his mother's womb, all the weapons in the entire city blazed. The king's auspicious small sword, placed on the glorious bed, also blazed. The brahmin, having gone out and observing the constellation, knew, 'He is born under the thief constellation,' and went to the king's presence and inquired about his comfortable sleep.

ရာဇာ ‘‘ကုတော, မေ အာစရိယ, သုခသေယျာ? မယှံ မင်္ဂလာဝုဓံ ပဇ္ဇလိ, ရဇ္ဇဿ ဝါ ဇီဝိတဿ ဝါ အန္တရာယော ဘဝိဿတိ မညေ’’တိ. မာ ဘာယိ, မဟာရာဇ, မယှံ ဃရေ ကုမာရော ဇာတော, တဿာနုဘာဝေန န ကေဝလံ တုယှံ နိဝေသနေ, သကလနဂရေပိ အာဝုဓာနိ ပဇ္ဇလိတာနီတိ. ကိံ ဘဝိဿတိ အာစရိယာတိ? စောရော ဘဝိဿတိ မဟာရာဇာတိ. ကိံ ဧကစောရကော, ဥဒါဟု ရဇ္ဇဒူသကော စောရောတိ? ဧကစောရကော ဒေဝါတိ. ဧဝံ ဝတွာ စ ပန ရညော မနံ ဂဏှိတုကာမော အာဟ – ‘‘မာရေထ နံ ဒေဝါ’’တိ. ဧကစောရကော သမာနော ကိံ ကရိဿတိ? ကရီသသဟဿခေတ္တေ ဧကသာလိသီသံ ဝိယ ဟောတိ, ပဋိဇဂ္ဂထ နန္တိ. တဿ နာမဂ္ဂဟဏံ ဂဏှန္တာ သယနေ ဌပိတမင်္ဂလအသိလဋ္ဌိ, ဆဒနေ ဌပိတာ သရာ, ကပ္ပာသပိစုမှိ ဌပိတံ တာလဝဏ္ဋကရဏသတ္ထကန္တိ ဧတေ ပဇ္ဇလန္တာ ကိဉ္စိ န ဟိံသိံသု, တသ္မာ အဟိံသကောတိ နာမံ အကံသု. တံ သိပ္ပုဂ္ဂဟဏကာလေ တက္ကသီလံ ပေသယိံသု.

The king said, 'Teacher, how could I have comfortable sleep? My auspicious weapon blazed; I think there will be danger to the kingdom or to my life.' 'Do not be afraid, great king. A boy has been born in my house. By his power, not only in your palace but throughout the entire city have the weapons blazed.' 'What will he become, teacher?' 'He will become a thief, great king.' 'Will he be a lone thief, or a thief who corrupts the kingdom?' 'A lone thief, Your Majesty.' Having said this, and wishing to win the king's favor, the chaplain said, 'Your Majesty, have him killed.' 'Being a lone thief, what can he do? He is like a single ear of paddy in a field of a thousand karīsas. You should raise him.' When giving him a name, they noted that the auspicious sword-stick placed on the bed, the arrows placed on the roof, and the small knife for making palm-leaf fans placed in a cotton ball—these, while blazing, harmed no one. Therefore, they gave him the name Ahiṃsaka. When it was time for him to learn a craft, they sent him to Takkasīla.

သော ဓမ္မန္တေဝါသိကော ဟုတွာ သိပ္ပံ ပဋ္ဌပေသိ. ဝတ္တသမ္ပန္နော ကိံကာရပဋိဿာဝီ မနာပစာရီ ပိယဝါဒီ အဟောသိ. သေသအန္တေဝါသိကာ ဗာဟိရကာ အဟေသုံ. တေ – ‘‘အဟိံသကမာဏဝကဿ အာဂတကာလတော ပဋ္ဌာယ မယံ န ပညာယာမ, ကထံ နံ ဘိန္ဒေယျာမာ’’တိ? နိသီဒိတွာ မန္တယန္တာ – ‘‘သဗ္ဗေဟိ အတိရေကပညတ္တာ ဒုပ္ပညောတိ. န သက္ကာ ဝတ္တုံ, ဝတ္တသမ္ပန္နတ္တာ ဒုဗ္ဗတ္တောတိ. န သက္ကာ ဝတ္တုံ, ဇာတိသမ္ပန္နတ္တာ ဒုဇ္ဇာတောတိ န သက္ကာ ဝတ္တုံ, ကိန္တိ ကရိဿာမာ’’တိ? တတော ဧကံ ခရမန္တံ မန္တယိံသု ‘‘အာစရိယဿ အန္တရံ ကတွာ နံ ဘိန္ဒိဿာမာ’’တိ တယော ရာသီ ဟုတွာ ပဌမံ ဧကစ္စေ အာစရိယံ ဥပသင်္ကမိတွာ ဝန္ဒိတွာ အဋ္ဌံသု. ကိံ တာတာတိ? ဣမသ္မိံ ဂေဟေ ဧကာ ကထာ သုယျတီတိ. ကိံ တာတာတိ? အဟိံသကမာဏဝေါ တုမှာကံ အန္တရေ ဒုဗ္ဘတီတိ မညာမာတိ. အာစရိယော သန္တဇ္ဇေတွာ – ‘‘ဂစ္ဆထ ဝသလာ, မာ မေ ပုတ္တံ မယှံ အန္တရေ ပရိဘိန္ဒထာ’’တိ နိဋ္ဌုဘိ. တတော ဣတရေ, အထ ဣတရေဟိ တယောပိ ကောဋ္ဌာသာ အာဂန္တွာ တထေဝ ဝတွာ – ‘‘အမှာကံ အသဒ္ဒဟန္တာ ဥပပရိက္ခိတွာ ဇာနာထာ’’တိ အာဟံသု.

Having become an inner disciple, he commenced his training in the craft. He was accomplished in his duties, responsive to requests, pleasing in conduct, and a speaker of kind words. The other disciples became outsiders. They, sitting and conspiring, said: 'Since the arrival of the youth Ahiṃsaka, we are not recognized. How can we create a rift with him?' 'Because he is of superior wisdom to all, it is not possible to say he is of dull wisdom. Because he is accomplished in his duties, it is not possible to say he is ill-behaved. Because he is of noble birth, it is not possible to say he is of low birth. What shall we do?' Then they devised a harsh plan: 'We will create a division with the teacher and cause him to be broken.' Having formed three groups, at first some of them approached the teacher, paid respects, and stood by. 'What is it, dear ones?' 'In this house, we hear a certain talk.' 'What is it, dear ones?' 'We think that the youth Ahiṃsaka is misbehaving in your inner circle.' The teacher, rebuking them, said, 'Go away, you wretches! Do not create a rift between me and my son!' and he spat. Then the others, and then the others after them—all three groups—came and spoke in the very same way, saying, 'If you do not believe us, investigate and find out.'

အာစရိယော [Pg.228] သိနေဟေန ဝဒန္တေ ဒိသွာ ‘‘အတ္ထိ မညေ သန္ထဝေါ’’တိ ပရိဘိဇ္ဇိတွာ စိန္တေသိ ‘‘ဃာတေမိ န’’န္တိ. တတော စိန္တေသိ – ‘‘သစေ ဃာတေဿာမိ ‘ဒိသာပါမောက္ခော အာစရိယော အတ္တနော သန္တိကံ သိပ္ပုဂ္ဂဟဏတ္ထံ အာဂတေ မာဏဝကေ ဒေါသံ ဥပ္ပာဒေတွာ ဇီဝိတာ ဝေါရောပေတီ’တိ. ပုန ကောစိ သိပ္ပုဂ္ဂဟဏတ္ထံ န အာဂမိဿတိ, ဧဝံ မေ လာဘော ပရိဟာယိဿတိ, အထ နံ သိပ္ပဿ ပရိယောသာနုပစာရောတိ ဝတွာ ဇင်္ဃသဟဿံ ဃာတေဟီတိ ဝက္ခာမိ. အဝဿံ ဧတ္ထ ဧကော ဥဋ္ဌာယ တံ ဃာတေဿတီ’’တိ.

The teacher, seeing them speaking as if with affection and becoming divided in his mind, thought, 'I suppose there is intimacy.' He thought, 'I will kill him.' Then he thought again: 'If I kill him, people will say, "The world-renowned teacher, having generated an offense towards a youth who came to him to learn a craft, deprived him of life." Hearing this, no one else will come to learn a craft, and thus my gain will diminish. Instead, saying to him, "This is the concluding rite of the craft," I will say, "Kill a thousand foot-travelers." Surely, among them, someone will rise up and kill him.'

အထ နံ အာဟ – ‘‘ဧဟိ တာတ ဇင်္ဃသဟဿံ ဃာတေဟိ, ဧဝံ တေ သိပ္ပဿ ဥပစာရော ကတော ဘဝိဿတီ’’တိ. မယံ အဟိံသကကုလေ ဇာတာ, န သက္ကာ အာစရိယာတိ. အလဒ္ဓုပစာရံ သိပ္ပံ ဖလံ န ဒေတိ တာတာတိ. သော ပဉ္စာဝုဓံ ဂဟေတွာ အာစရိယံ ဝန္ဒိတွာ အဋဝိံ ပဝိဋ္ဌော. အဋဝိံ ပဝိသနဋ္ဌာနေပိ အဋဝိမဇ္ဈေပိ အဋဝိတော နိက္ခမနဋ္ဌာနေပိ ဌတွာ မနုဿေ ဃာတေတိ. ဝတ္ထံ ဝါ ဝေဌနံ ဝါ န ဂဏှာတိ. ဧကော ဒွေတိ ဂဏိတမတ္တမေဝ ကရောန္တော ဂစ္ဆတိ, ဂဏနမ္ပိ န ဥဂ္ဂဏှာတိ. ပကတိယာပိ ပညဝါ ဧသ, ပါဏာတိပါတိနော ပန စိတ္တံ န ပတိဋ္ဌာတိ, တသ္မာ အနုက္ကမေန ဂဏနမ္ပိ န သလ္လက္ခေသိ, ဧကေကံ အင်္ဂုလိံ ဆိန္ဒိတွာ ဌပေတိ. ဌပိတဋ္ဌာနေ အင်္ဂုလိယော ဝိနဿန္တိ, တတော ဝိဇ္ဈိတွာ အင်္ဂုလီနံ မာလံ ကတွာ ဓာရေသိ, တေနေဝ စဿ အင်္ဂုလိမာလောတိ သင်္ခါ ဥဒပါဒိ. သော သဗ္ဗံ အရညံ နိဿဉ္စာရမကာသိ, ဒါရုအာဒီနံ အတ္ထာယ အရညံ ဂန္တုံ သမတ္ထော နာမ နတ္ထိ.

Then he said to him: 'Come, dear son, kill a thousand people; thus the homage to your craft will be performed.' 'Teacher, we are born in a non-violent family; it cannot be done.' 'Dear son, a craft for which the homage has not been performed does not bear fruit.' Taking the five weapons, he paid respects to his teacher and entered the forest. Standing at the entrance to the forest and at the exit from the forest, he killed people. He took nothing. He went about, just making a count, 'one,' 'two,' but he had not learned how to count. Though naturally intelligent, the mind of one who takes life is not steady; therefore, in due course, he did not even keep track of the count. He cut off each finger one by one and set them aside. In the place where they were set, the fingers perished. Therefore, he strung them, made a garland of fingers, and wore it. For that very reason, the designation 'Aṅgulimāla' arose for him. He made the entire forest devoid of human traffic; there was no one capable of entering the forest for the sake of wood or other things.

ရတ္တိဘာဂေ အန္တောဂါမမ္ပိ အာဂန္တွာ ပါဒေန ပဟရိတွာ ဒွါရံ ဥဂ္ဃာတေတိ. တတော သယိတေယေဝ မာရေတွာ ဧကော ဧကောတိ ဂဟေတွာ ဂစ္ဆတိ. ဂါမော ဩသရိတွာ နိဂမေ အဋ္ဌာသိ, နိဂမော နဂရေ. မနုဿာ တိယောဇနတော ပဋ္ဌာယ ဃရာနိ ပဟာယ ဒါရကေ ဟတ္ထေသု ဂဟေတွာ အာဂမ္မ သာဝတ္ထိံ ပရိဝါရေတွာ ခန္ဓာဝါရံ ဗန္ဓိတွာ ရာဇင်္ဂဏေ သန္နိပတိတွာ – ‘‘စောရော, တေ ဒေဝ, ဝိဇိတေ အင်္ဂုလိမာလော နာမာ’’တိအာဒီနိ ဝဒန္တာ ကန္ဒန္တိ. ဘဂ္ဂဝေါ ‘‘မယှံ ပုတ္တော ဘဝိဿတီ’’တိ ဉတွာ ဗြာဟ္မဏိံ အာဟ – ဘောတိ အင်္ဂုလိမာလော နာမ စောရော ဥပ္ပန္နော, သော န အညော, တဝ ပုတ္တော အဟိံသကကုမာရော. ဣဒါနိ ရာဇာ တံ ဂဏှိတုံ နိက္ခမိဿတိ, ကိံ ကတ္တဗ္ဗန္တိ? ဂစ္ဆ [Pg.229] သာမိ, ပုတ္တံ မေ ဂဟေတွာ ဧဟီတိ. နာဟံ ဘဒ္ဒေ ဥဿဟာမိ, စတူသု ဟိ ဇနေသု ဝိဿာသော နာမ နတ္ထိ, စောရော မေ ပုရာဏသဟာယောတိ အဝိဿာသနီယော, သာခါ မေ ပုရာဏသန္ထတာတိ အဝိဿာသနီယာ, ရာဇာ မံ ပူဇေတီတိ အဝိဿာသနီယော, ဣတ္ထီ မေ ဝသံ ဂတာတိ အဝိဿာသနီယာတိ. မာတု ဟဒယံ ပန မုဒုကံ ဟောတိ. တသ္မာ အဟံ ပန ဂန္တွာ မယှံ ပုတ္တံ အာနေဿာမီတိ နိက္ခန္တာ.

During the night, he would even enter a village, kick open the door with his foot, and then kill people while they were still asleep, taking them one by one as he went. The village fled and was re-established in a market town; the market town fled and was re-established in a city. People, starting from a distance of three yojanas, abandoned their homes, took their children in their arms, and came to Sāvatthī. Surrounding it, they set up an encampment, assembled in the royal courtyard, and cried out, saying: 'Your Majesty, in your kingdom there is a robber named Aṅgulimāla!' Bhaggava, knowing, 'This must be my son,' said to the brahmin woman: 'Madam, a robber named Aṅgulimāla has arisen. He is no other than your son, Ahiṃsaka-kumāra. Now the king will set out to capture him. What is to be done?' 'Go, my lord, take my son and come back.' 'I do not dare, good lady. For there is no trust to be placed in four kinds of beings: a robber is not to be trusted, even if he is an old companion of mine; a tree branch is not to be trusted, even if it was my old resting place; a king is not to be trusted, even if he honors me; a woman is not to be trusted, even if she is under my authority.' A mother's heart, however, is tender. Therefore, she set out, thinking, 'I will go and bring my son back.'

တံဒိဝသဉ္စ ဘဂဝါ ပစ္စူသသမယေ လောကံ ဝေါလောကေန္တော အင်္ဂုလိမာလံ ဒိသွာ – ‘‘မယိ ဂတေ ဧတဿ သောတ္ထိ ဘဝိဿတိ. အဂါမကေ အရညေ ဌိတော စတုပ္ပဒိကံ ဂါထံ သုတွာ မမ သန္တိကေ ပဗ္ဗဇိတွာ ဆ အဘိညာ သစ္ဆိကရိဿတိ. သစေ န ဂမိဿာမိ, မာတရိ အပရဇ္ဈိတွာ အနုဒ္ဓရဏီယော ဘဝိဿတိ, ကရိဿာမိဿ သင်္ဂဟ’’န္တိ ပုဗ္ဗဏှသမယံ နိဝါသေတွာ ပိဏ္ဍာယ ပဝိသိတွာ ကတဘတ္တကိစ္စော တံ သင်္ဂဏှိတုကာမော ဝိဟာရာ နိက္ခမိ. ဧတမတ္ထံ ဒဿေတုံ ‘‘အထ ခေါ ဘဂဝါ’’တိအာဒိ ဝုတ္တံ.

And on that day, the Blessed One, surveying the world at dawn, saw Aṅgulimāla and thought: 'If I go, there will be well-being for him. Standing in the villageless wilderness, upon hearing a four-line verse, he will go forth in my presence and realize the six higher knowledges. If I do not go, he will commit an offense against his mother and become irredeemable. I shall take him under my care.' In the morning, having dressed, entered for alms-food, and finished his meal, he departed from the monastery, desiring to extend his guidance to him. To show this meaning, the passage beginning 'Then the Blessed One...' was spoken.

၃၄၈. သင်္ကရိတွာ သင်္ကရိတွာတိ သင်္ကေတံ ကတွာ ဝဂ္ဂဝဂ္ဂါ ဟုတွာ. ဟတ္ထတ္ထံ ဂစ္ဆန္တီတိ ဟတ္ထေ အတ္ထံ ဝိနာသံ ဂစ္ဆန္တိ. ကိံ ပန တေ ဘဂဝန္တံ သဉ္ဇာနိတွာ ဧဝံ ဝဒန္တိ အသဉ္ဇာနိတွာတိ? အသဉ္ဇာနိတွာ. အညာတကဝေသေန ဟိ ဘဂဝါ ဧကကောဝ အဂမာသိ. စောရောပိ တသ္မိံ သမယေ ဒီဃရတ္တံ ဒုဗ္ဘောဇနေန စ ဒုက္ခသေယျာယ စ ဥက္ကဏ္ဌိတော ဟောတိ. ကိတ္တကာ ပနာနေန မနုဿာ မာရိတာတိ? ဧကေနူနသဟဿံ. သော ပန ဣဒါနိ ဧကံ လဘိတွာ သဟဿံ ပူရေဿတီတိ သညီ ဟုတွာ ယမေဝ ပဌမံ ပဿာမိ, တံ ဃာတေတွာ ဂဏနံ ပူရေတွာ သိပ္ပဿ ဥပစာရံ ကတွာ ကေသမဿုံ ဩဟာရေတွာ နှာယိတွာ ဝတ္ထာနိ ပရိဝတ္တေတွာ မာတာပိတရော ပဿိဿာမီတိ အဋဝိမဇ္ဈတော အဋဝိမုခံ အာဂန္တွာ ဧကမန္တံ ဌိတောဝ ဘဂဝန္တံ အဒ္ဒသ. ဧတမတ္ထံ ဒဿေတုံ ‘‘အဒ္ဒသာ ခေါ’’တိအာဒိ ဝုတ္တံ.

348. The phrase `Saṅkaritvā saṅkaritvā` means: having made a plan, they formed into groups. The phrase 'they fall into his hands' means they go to destruction in his hands. Did they speak thus recognizing the Blessed One, or not recognizing him? Not recognizing him. For the Blessed One went all alone in an unknown guise. The robber, too, at that time, was discontented from long-term poor food and uncomfortable lodging. But how many people had been killed by him? A thousand less one. He, having formed the intention, 'Whomever I see first, I will kill that person to complete the count of a thousand, perform the homage to my craft, and then, having shaved my hair and beard, bathed, and changed my clothes, I will see my parents,' came from the middle of the forest to the edge of the forest, and standing to one side, he saw the Blessed One. To show this meaning, the passage beginning 'He saw...' was spoken.

ဣဒ္ဓါဘိသင်္ခါရံ အဘိသင်္ခါသီတိ မဟာပထဝိံ ဥမ္မိယော ဥဋ္ဌပေန္တော ဝိယ သံဟရိတွာ အပရဘာဂေ အက္ကမတိ, ဩရဘာဂေ ဝလိယော နိက္ခမန္တိ, အင်္ဂုလိမာလော သရက္ခေပမတ္တံ မုဉ္စိတွာ ဂစ္ဆတိ. ဘဂဝါ ပုရတော မဟန္တံ အင်္ဂဏံ ဒဿေတွာ သယံ မဇ္ဈေ ဟောတိ, စောရော အန္တေ. သော ‘‘ဣဒါနိ နံ ပါပုဏိတွာ ဂဏှိဿာမီ’’တိ သဗ္ဗထာမေန ဓာဝတိ. ဘဂဝါ အင်္ဂဏဿ ပါရိမန္တေ [Pg.230] ဟောတိ, စောရော မဇ္ဈေ. သော ‘‘ဧတ္ထ နံ ပါပုဏိတွာ ဂဏှိဿာမီ’’တိ ဝေဂေန ဓာဝတိ. ဘဂဝါ တဿ ပုရတော မာတိကံ ဝါ ထလံ ဝါ ဒဿေတိ, ဧတေနုပါယေန တီဏိ ယောဇနာနိ ဂဟေတွာ အဂမာသိ. စောရော ကိလမိ, မုခေ ခေဠော သုဿိ, ကစ္ဆေဟိ သေဒါ မုစ္စိံသု. အထဿ ‘‘အစ္ဆရိယံ ဝတ ဘော’’တိ ဧတဒဟောသိ. မိဂမ္ပီတိ မိဂံ ကသ္မာ ဂဏှာတိ? ဆာတသမယေ အာဟာရတ္ထံ. သော ကိရ ဧကံ ဂုမ္ဗံ ဃဋ္ဋေတွာ မိဂေ ဥဋ္ဌာပေတိ. တတော စိတ္တရုစိယံ မိဂံ အနုဗန္ဓန္တော ဂဏှိတွာ ပစိတွာ ခါဒတိ. ပုစ္ဆေယျန္တိ ယေန ကာရဏေနာယံ ဂစ္ဆန္တောဝ ဌိတော နာမ, အဟဉ္စ ဌိတောဝ အဋ္ဌိတော နာမ, ယံနူနာဟံ ဣမံ သမဏံ တံ ကာရဏံ ပုစ္ဆေယျန္တိ အတ္ထော.

'He performed a feat of psychic power' means this: as if causing waves to rise on the great earth, he contracted it, stepping on the far side while folds of earth appeared on the near side. Aṅgulimāla, running, covered only the distance of a bow-shot. The Blessed One showed a large open space ahead and was in the middle, while the robber was at the edge. Thinking, 'Now I will overtake and catch him,' he ran with all his might. The Blessed One was at the far edge of the open space, while the robber was in the middle. Thinking, 'Here I will overtake and catch him,' he ran swiftly. The Blessed One showed him a water-course or high ground ahead; by this means, he led him for three yojanas. The robber grew weary, the saliva in his mouth dried up, and sweat poured from his armpits. Then this thought occurred to him: 'Oh, how astonishing!' This is to say, he was swift enough to catch a deer. How does one catch a deer? For food when hungry. It is said that he would strike a bush to startle the deer, then pursue one that pleased his eye, catch it, cook it, and eat it. The meaning of 'I should ask' is this: 'For what reason is this ascetic, though walking, said to be standing, while I, though standing still, am not standing? Indeed, I should ask this ascetic the reason for that.'

၃၄၉. နိဓာယာတိ ယော ဝိဟိံသနတ္ထံ ဘူတေသု ဒဏ္ဍော ပဝတ္တယိတဗ္ဗော သိယာ, တံ နိဓာယ အပနေတွာ မေတ္တာယ ခန္တိယာ ပဋိသင်္ခါယ အဝိဟိံသာယ သာရဏီယဓမ္မေသု စ ဌိတော အဟန္တိ အတ္ထော. တုဝမဋ္ဌိတောသီတိ ပါဏေသု အသညတတ္တာ ဧတ္တကာနိ ပါဏသဟဿာနိ ဃာတေန္တဿ တဝ မေတ္တာ ဝါ ခန္တိ ဝါ ပဋိသင်္ခါ ဝါ အဝိဟိံသာ ဝါ သာရဏီယဓမ္မော ဝါ နတ္ထိ, တသ္မာ တုဝံ အဋ္ဌိတောသိ, ဣဒါနိ ဣရိယာပထေန ဌိတောပိ နိရယေ ဓာဝိဿသိ, တိရစ္ဆာနယောနိယံ ပေတ္တိဝိသယေ အသုရကာယေ ဝါ ဓာဝိဿသီတိ ဝုတ္တံ ဟောတိ.

349. Nidhāya means: whatever rod should be wielded for the purpose of harming beings, having laid aside that rod, having removed it, I am established in loving-kindness, patience, reflection, non-harming, and in the six states of conciliation. This is the meaning. Tuvaṃ aṭṭhito si means: because of being unrestrained towards beings, for you who have killed so many thousands of beings, there is no loving-kindness, or patience, or reflection, or non-harming, or state of conciliation. Therefore, you are not established. Now, even while standing in posture, you will have to run in hell; you will have to run in the animal realm, the ghost realm, or the asura realm. Thus it is said.

တတော စောရော – ‘‘မဟာ အယံ သီဟနာဒေါ, မဟန္တံ ဂဇ္ဇိတံ, န ဣဒံ အညဿ ဘဝိဿတိ, မဟာမာယာယ ပုတ္တဿ သိဒ္ဓတ္ထဿ သမဏရညော ဧတံ ဂဇ္ဇိတံ, ဒိဋ္ဌော ဝတမှိ မညေ တိခိဏစက္ခုနာ သမ္မာသမ္ဗုဒ္ဓေန, သင်္ဂဟကရဏတ္ထံ မေ ဘဂဝါ အာဂတော’’တိ စိန္တေတွာ စိရဿံ ဝတ မေတိအာဒိမာဟ. တတ္ထ မဟိတောတိ ဒေဝမနုဿာဒီဟိ စတုပစ္စယပူဇာယ ပူဇိတော. ပစ္စုပါဒီတိ စိရဿံ ကာလဿ အစ္စယေန မယှံ သင်္ဂဟတ္ထာယ ဣမံ မဟာဝနံ ပဋိပဇ္ဇိ. ပဟာယ ပါပန္တိ ပဇဟိတွာ ပါပံ.

Then the robber thought: "This is a great lion's roar, a mighty roaring. This will not be of another; this is the roaring of the ascetic king Siddhattha, son of Mahāmāyā. Surely, I think I have been seen by the sharp-eyed Perfectly Self-Enlightened One. The Blessed One has come to bestow favor upon me." Thinking thus, he spoke the words beginning with, "After a long time indeed..." Therein, mahito means: honored by gods, humans, and others with the offering of the four requisites. Paṭipajji means: after a long time has passed, for the sake of bestowing favor upon me, he has come to this great forest. Pahāya pāpaṃ means: having abandoned evil.

ဣတွေဝါတိ ဧဝံ ဝတွာယေဝ. အာဝုဓန္တိ ပဉ္စာဝုဓံ. သောဗ္ဘေတိ သမန္တတော ဆိန္နေ. ပပါတေတိ ဧကတော ဆိန္နေ. နရကေတိ ဖလိတဋ္ဌာနေ. ဣဓ ပန တီဟိပိ ဣမေဟိ ပဒေဟိ အရညမေဝ ဝုတ္တံ. အကိရီတိ ခိပိ ဆဍ္ဍေသိ.

Itveva means: having spoken thus. Āvudhaṃ means: the five weapons. Sobbhe means: in a chasm cut off all around. Papāte means: in a precipice cut off on one side. Narake means: in a place that is split open. Here, however, by these three terms, only the forest is meant. Akiri means: he threw, he discarded.

တမေဟိ [Pg.231] ဘိက္ခူတိ တဒါ အဝေါစာတိ ဘဂဝတော ဣမံ ပဗ္ဗာဇေန္တော ကုဟိံ သတ္ထကံ လဘိဿာမိ, ကုဟိံ ပတ္တစီဝရန္တိ ပရိယေသနကိစ္စံ နတ္ထိ, ကမ္မံ ပန ဩလောကေသိ. အထဿ ပုဗ္ဗေ သီလဝန္တာနံ အဋ္ဌပရိက္ခာရဘဏ္ဍကဿ ဒိန္နဘာဝံ ဉတွာ ဒက္ခိဏဟတ္ထံ ပသာရေတွာ – ‘‘ဧဟိ ဘိက္ခု သွာက္ခာတော ဓမ္မော, စရ ဗြဟ္မစရိယံ သမ္မာ ဒုက္ခဿ အန္တကိရိယာယာ’’တိ အာဟ. သော သဟ ဝစနေနေဝ ဣဒ္ဓိမယပတ္တစီဝရံ ပဋိလဘိ. တာဝဒေဝဿ ဂိဟိလိင်္ဂံ အန္တရဓာယိ, သမဏလိင်္ဂံ ပါတုရဟောသိ.

Regarding the words, "To him, 'Come, bhikkhu,' He then said": For the Blessed One, while ordaining this man, there was no task of searching, thinking, "Where will I get a razor? Where will I get a bowl and robes?" But rather, He looked at his kamma. Then, having known that in the past he had given the eight requisites to virtuous persons, He extended His right hand and said: "Come, bhikkhu. The Dhamma is well-proclaimed. Practice the holy life for the right ending of suffering." Together with that very utterance, he obtained a bowl and robes created by psychic power. At that very moment, his lay appearance vanished, and the appearance of a monk manifested.

‘‘တိစီဝရဉ္စ ပတ္တော စ, ဝါသိ သူစိ စ ဗန္ဓနံ;

ပရိဿာဝနေန အဋ္ဌေတေ, ယုတ္တယောဂဿ ဘိက္ခုနော’’တိ. –

The three robes and the bowl, a razor, a needle, and a girdle; together with a water strainer—these eight are for a monk devoted to the practice.

ဧဝံ ဝုတ္တာ အဋ္ဌ ပရိက္ခာရာ သရီရပဋိဗဒ္ဓါဝ ဟုတွာ နိဗ္ဗတ္တိံသု. ဧသေဝ တဿ အဟု ဘိက္ခုဘာဝေါတိ ဧသ ဧဟိဘိက္ခုဘာဝေါ တဿ ဥပသမ္ပန္နဘိက္ခုဘာဝေါ အဟောသိ, န ဟိ ဧဟိဘိက္ခူနံ ဝိသုံ ဥပသမ္ပဒါ နာမ အတ္ထိ.

Thus, the eight requisites spoken of arose as if attached to his body. Regarding "This itself was his state as a bhikkhu": this "ehi bhikkhu" state became his state as a fully ordained bhikkhu. For indeed, for "ehi bhikkhus," there is no such thing as a separate ordination.

၃၅၀. ပစ္ဆာသမဏေနာတိ ဘဏ္ဍဂ္ဂါဟကေန ပစ္ဆာသမဏေန, တေနေဝ အတ္တနော ပတ္တစီဝရံ ဂါဟာပေတွာ တံ ပစ္ဆာသမဏံ ကတွာ ဂတောတိ အတ္ထော. မာတာပိဿ အဋ္ဌဥသဘမတ္တေန ဌာနေန အန္တရိတာ, – ‘‘တာတ, အဟိံသက ကတ္ထ ဌိတောသိ, ကတ္ထ နိသိန္နောသိ, ကုဟိံ ဂတောသိ? မယာ သဒ္ဓိံ န ကထေသိ တာတာ’’တိ ဝဒန္တီ အာဟိဏ္ဍိတွာ အပဿမာနာ ဧတ္တောဝ ဂတာ.

350. Pacchāsamaṇena means: with a following monk who carries the requisites. The meaning is: having had that very person carry His own bowl and robes, and having made him the following monk, He departed. His mother, being separated by a distance of about eight usabhas, wandered about, lamenting, "Dear Ahiṃsaka, where are you standing? Where are you sitting? Where have you gone? Dear one, you do not speak with me." Not seeing him, she departed from that very forest place.

ပဉ္စမတ္တေဟိ အဿသတေဟီတိ သစေ စောရဿ ပရာဇယော ဘဝိဿတိ, အနုဗန္ဓိတွာ နံ ဂဏှိဿာမိ. သစေ မယှံ ပရာဇယော ဘဝိဿတိ, ဝေဂေန ပလာယိဿာမီတိ သလ္လဟုကေန ဗလေန နိက္ခမိ. ယေန အာရာမောတိ ကသ္မာ အာရာမံ အဂမာသိ? သော ကိရ စောရဿ ဘာယတိ, စိတ္တေန ဂန္တုကာမော န ဂစ္ဆတိ, ဂရဟာဘယေန နိက္ခမိ. တေနဿ ဧတဒဟောသိ – ‘‘သမ္မာသမ္ဗုဒ္ဓံ ဝန္ဒိတွာ နိသီဒိဿာမိ, သော ပုစ္ဆိဿတိ ‘ကသ္မာ ဗလံ ဂဟေတွာ နိက္ခန္တောသီ’တိ. အထာဟံ အာရောစေဿာမိ, ဘဂဝါ ဟိ မံ န ကေဝလံ သမ္ပရာယိကေနေဝ အတ္ထေန သင်္ဂဏှာတိ, ဒိဋ္ဌဓမ္မိကေနပိ သင်္ဂဏှာတိယေဝ. သော သစေ မယှံ ဇယော ဘဝိဿတိ, အဓိဝါသေဿတိ. သစေ ပရာဇယော ဘဝိဿတိ ‘ကိံ တေ, မဟာရာဇ, ဧကံ စောရံ အာရဗ္ဘ ဂမနေနာ’တိ ဝက္ခတိ. တတော [Pg.232] မံ ဇနော ဧဝံ သဉ္ဇာနိဿတိ – ‘ရာဇာ စောရံ ဂဟေတုံ နိက္ခန္တော, သမ္မာသမ္ဗုဒ္ဓေန ပန နိဝတ္တိတော’တိ’’ ဂရဟမောက္ခံ သမ္ပဿမာနော အဂမာသိ.

Regarding "with about five hundred horsemen": thinking, "If the robber is defeated, I will pursue and capture him. If I am defeated, I will flee quickly," he set out with a light and swift force. Regarding "to where the monastery was": why did he go to the monastery? It is said that he feared the robber; though wishing to go in his mind, he did not. He went out due to fear of blame. For this reason, this thought occurred to him: "I will pay homage to the Perfectly Self-Enlightened One and sit down. He will ask, 'Why have you set out with a force?' Then I will inform him. Indeed, the Blessed One supports me not only with benefits pertaining to the next life, but also with benefits in this very life. If I am to be victorious, He will consent. If I am to be defeated, He will say, 'Great King, what is the use of going on account of a single robber?' Then the people will know of me thus: 'The king set out to capture the robber, but was turned back by the Perfectly Self-Enlightened One.'" Foreseeing this escape from blame, he went to the monastery.

ကုတော ပနဿာတိ ကသ္မာ အာဟ? အပိ နာမ ဘဂဝါ တဿ ဥပနိဿယံ ဩလောကေတွာ တံ အာနေတွာ ပဗ္ဗာဇေယျာတိ ဘဂဝတော ပရိဂဏှနတ္ထံ အာဟ. ရညောတိ န ကေဝလံ ရညောယေဝ ဘယံ အဟောသိ, အဝသေသောပိ မဟာဇနော ဘီတော ဖလကာဝုဓာနိ ဆဍ္ဍေတွာ သမ္မုခသမ္မုခဋ္ဌာနေဝ ပလာယိတွာ နဂရံ ပဝိသိတွာ ဒွါရံ ပိဓာယ အဋ္ဋာလကေ အာရုယှ ဩလောကေန္တော အဋ္ဌာသိ. ဧဝဉ္စ အဝေါစ – ‘‘အင်္ဂုလိမာလော ‘ရာဇာ မယှံ သန္တိကံ အာဂစ္ဆတီ’တိ ဉတွာ ပဌမတရံ အာဂန္တွာ ဇေတဝနေ နိသိန္နော, ရာဇာ တေန ဂဟိတော, မယံ ပန ပလာယိတွာ မုတ္တာ’’တိ. နတ္ထိ တေ ဣတော ဘယန္တိ အယဉှိ ဣဒါနိ ကုန္ထကိပိလ္လိကံ ဇီဝိတာ န ဝေါရောပေတိ, နတ္ထိ တေ ဣမဿ သန္တိကာ ဘယန္တိ အတ္ထော.

Why did he say, "But whence to him?" He said it to probe the Blessed One's intention, thinking, "Perhaps the Blessed One, having seen his potential for the path and fruit, might bring him and ordain him." Regarding "the king's": it was not only the king who was afraid. The rest of the populace, being afraid, discarded their shields and weapons, fled from wherever they were facing, entered the city, closed the gates, climbed up the watchtowers, and stood looking out. And they spoke thus: "Aṅgulimāla, knowing 'The king is coming to me,' came first and is sitting in Jetavana. The king has been captured by him, but we, having been able to flee, are saved." Regarding "There is no fear for you from here": for this one now does not deprive even a louse or an ant of life. The meaning is: "There is no fear for you from this one's presence."

ကထံ ဂေါတ္တောတိ? ကသ္မာ ပုစ္ဆတိ? ပဗ္ဗဇိတံ ဒါရုဏကမ္မေန ဥပ္ပန္နနာမံ ဂဟေတွာ ဝေါဟရိတုံ န ယုတ္တံ, မာတာပိတူနံ ဂေါတ္တဝသေန နံ သမုဒါစရိဿာမီတိ မညမာနော ပုစ္ဆိ. ပရိက္ခာရာနန္တိ ဧတေသံ အတ္ထာယ အဟံ ဥဿုက္ကံ ကရိဿာမီတိ အတ္ထော. ကထေန္တောယေဝ စ ဥဒရေ ဗဒ္ဓသာဋကံ မုဉ္စိတွာ ထေရဿ ပါဒမူလေ ဌပေသိ.

"Of what clan are you?" Why did he ask this? It is not proper to address one who has gone forth by a name that arose from a cruel deed. Thinking, "I will address him according to the clan of his mother and father," he asked. Regarding "for the requisites": the meaning is, "For the sake of these, I will make an effort." And while still speaking, he loosened the cloth tied at his waist and placed it at the elder's feet.

၃၅၁. အာရညိကောတိအာဒီနိ စတ္တာရိ ဓုတင်္ဂါနိ ပါဠိယံ အာဂတာနိ. ထေရေန ပန တေရသပိ သမာဒိန္နာနေဝ အဟေသုံ, တသ္မာ အလန္တိ အာဟ. ယဉှိ မယံ, ဘန္တေတိ ကိံ သန္ဓာယ ဝဒတိ? ‘‘ဟတ္ထိမ္ပိ ဓာဝန္တံ အနုဗန္ဓိတွာ ဂဏှာမီ’’တိ အာဂတဋ္ဌာနေ ရညာ ပေသိတဟတ္ထာဒယော သော ဧဝံ အဂ္ဂဟေသိ. ရာဇာပိ – ‘‘ဟတ္ထီဟိယေဝ နံ ပရိက္ခိပိတွာ ဂဏှထ, အဿေဟေဝ, ရထေဟေဝါ’’တိ ဧဝံ အနေကဝါရံ ဗဟူ ဟတ္ထာဒယော ပေသေသိ. ဧဝံ ဂတေသု ပန တေသု – ‘‘အဟံ အရေ အင်္ဂုလိမာလော’’တိ တသ္မိံ ဥဋ္ဌာယ သဒ္ဒံ ကရောန္တေ ဧကောပိ အာဝုဓံ ပရိဝတ္တေတုံ နာသက္ခိ, သဗ္ဗေဝ ကောဋ္ဋေတွာ မာရေသိ. ဟတ္ထီ အရညဟတ္ထီ, အဿာ အရညအဿာ, ရထာပိ တတ္ထေဝ ဘိဇ္ဇန္တီတိ ဣဒံ သန္ဓာယ ရာဇာ ဧဝံ ဝဒတိ.

351. The four ascetic practices, beginning with being a forest-dweller, are found in the Pāḷi Canon. However, the elder had indeed undertaken all thirteen, hence he said, 'It is enough.' With reference to what does the king say, 'Indeed, venerable sir, as for us...'? At the place where it is stated, 'I pursue and seize even a running elephant,' he seized in this way the elephant-riders and others sent by the king. The king also sent many elephant-riders and others many times, saying, 'Surround and seize him with elephants,' 'with horses,' 'with chariots.' However, when they had gone thus, and he stood up and made a sound, saying, 'Hey, I am Aṅgulimāla!' not even one was able to turn his weapon; he cut them all down and killed them. The elephants became wild elephants, the horses became wild horses, and the chariots also broke right there. It is with reference to this that the king speaks thus.

ပိဏ္ဍာယ ပါဝိသီတိ န ဣဒံ ပဌမံ ပါဝိသိ. ဣတ္ထိဒဿနဒိဝသံ သန္ဓာယ ပနေတံ ဝုတ္တံ. ဒေဝသိကမ္ပိ ပနေသ ပဝိသတေဝ, မနုဿာ စ နံ ဒိသွာ ဥတ္တသန္တိပိ ပလာယန္တိပိ ဒွါရမ္ပိ ထကေန္တိ, ဧကစ္စေ အင်္ဂုလိမာလောတိ သုတွာဝ ပလာယိတွာ အရညံ ဝါ ပဝိသန္တိ, ဃရံ ဝါ ပဝိသိတွာ ဒွါရံ ထကေန္တိ. ပလာယိတုံ [Pg.233] အသက္ကောန္တာ ပိဋ္ဌိံ ဒတွာ တိဋ္ဌန္တိ. ထေရော ဥဠုင်္ဂယာဂုမ္ပိ ကဋစ္ဆုဘိက္ခမ္ပိ န လဘတိ, ပိဏ္ဍပါတေန ကိလမတိ. ဗဟိ အလဘန္တော နဂရံ သဗ္ဗသာဓာရဏန္တိ နဂရံ ပဝိသတိ. ယေန ဒွါရေန ပဝိသတိ, တတ္ထ အင်္ဂုလိမာလော အာဂတောတိ ကူဋသဟဿာနံ ဘိဇ္ဇနကာရဏံ ဟောတိ. ဧတဒဟောသီတိ ကာရုညပ္ပတ္တိယာ အဟောသိ. ဧကေန ဦနမနုဿသဟဿံ ဃာတေန္တဿ ဧကဒိဝသမ္ပိ ကာရုညံ နာဟောသိ, ဂဗ္ဘမူဠှာယ ဣတ္ထိယာ ဒဿနမတ္တေနေဝ ကထံ ဥပ္ပန္နန္တိ? ပဗ္ဗဇ္ဇာဗလေန, ပဗ္ဗဇ္ဇာဗလဉှိ ဧတံ.

Regarding 'He entered for alms,' this was not the first time he entered. However, this was said with reference to the day he saw the woman. Moreover, he entered daily, and people, upon seeing him, were terrified, fled, and shut their doors. Some, just on hearing 'Aṅgulimāla,' would flee and enter the forest, or enter their homes and shut the door. Those unable to flee would stand with their backs turned. The elder did not receive even a mouthful of gruel or a ladleful of alms-food; he grew weary from seeking alms-food. Not obtaining anything outside, he entered the city, thinking, 'The city is common to all.' By whichever gate he entered, there, the cry 'Aṅgulimāla has come!' became the cause for the shattering of a thousand water pots. Regarding 'This occurred to him,' it occurred through the attainment of compassion. For him who was killing a thousand people less one, not even for a single day had there been compassion. How then did it arise merely by seeing a woman with an obstructed birth? It arose through the power of ordination; for this is indeed the power of ordination.

တေန ဟီတိ ယသ္မာ တေ ကာရုညံ ဥပ္ပန္နံ, တသ္မာတိ အတ္ထော. အရိယာယ ဇာတိယာတိ, အင်္ဂုလိမာလ, ဧတံ တွံ မာ ဂဏှိ, နေသာ တဝ ဇာတိ. ဂိဟိကာလော ဧသ, ဂိဟီ နာမ ပါဏမ္ပိ ဟနန္တိ, အဒိန္နာဒါနာဒီနိပိ ကရောန္တိ. ဣဒါနိ ပန တေ အရိယာ နာမ ဇာတိ. တသ္မာ တွံ ‘‘ယတော အဟံ, ဘဂိနိ, ဇာတော’’တိ သစေ ဧဝံ ဝတ္တုံ ကုက္ကုစ္စာယသိ, တေန ဟိ ‘‘အရိယာယ ဇာတိယာ’’တိ ဧဝံ ဝိသေသေတွာ ဝဒါဟီတိ ဥယျောဇေသိ.

'Therefore' means: because compassion has arisen in you, therefore. Regarding 'by the noble birth': Aṅgulimāla, do not take that to be your birth; that is not your birth. That was the time of being a householder. Householders, by name, kill living beings and commit theft and other such things. But now, your birth is called the noble birth. Therefore, if you are scrupulous about saying, 'Sister, since I was born,' then, this being so, specify it thus, saying, 'by the noble birth.' Having said this, He sent him.

တံ ဣတ္ထိံ ဧတဒဝေါစာတိ ဣတ္ထီနံ ဂဗ္ဘဝုဋ္ဌာနဋ္ဌာနံ နာမ န သက္ကာ ပုရိသေန ဥပသင်္ကမိတုံ. ထေရော ကိံ ကရောသီတိ? အင်္ဂုလိမာလတ္ထေရော သစ္စကိရိယံ ကတွာ သောတ္ထိကရဏတ္ထာယ အာဂတောတိ အာရောစာပေသိ. တတော တေ သာဏိယာ ပရိက္ခိပိတွာ ထေရဿ ဗဟိသာဏိယံ ပီဌကံ ပညာပေသုံ. ထေရော တတ္ထ နိသီဒိတွာ – ‘‘ယတော အဟံ ဘဂိနိ သဗ္ဗညုဗုဒ္ဓဿ အရိယာယ ဇာတိယာ ဇာတော’’တိ သစ္စကိရိယံ အကာသိ, သဟ သစ္စဝစနေနေဝ ဓမကရဏတော မုတ္တဥဒကံ ဝိယ ဒါရကော နိက္ခမိ. မာတာပုတ္တာနံ သောတ္ထိ အဟောသိ. ဣမဉ္စ ပန ပရိတ္တံ န ကိဉ္စိ ပရိဿယံ န မဒ္ဒတိ, မဟာပရိတ္တံ နာမေတန္တိ ဝုတ္တံ. ထေရေန နိသီဒိတွာ သစ္စကိရိယကတဋ္ဌာနေ ပီဌကံ အကံသု. ဂဗ္ဘမူဠှံ တိရစ္ဆာနဂတိတ္ထိမ္ပိ အာနေတွာ တတ္ထ နိသဇ္ဇာပေန္တိ, တာဝဒေဝ သုခေန ဂဗ္ဘဝုဋ္ဌာနံ ဟောတိ. ယာ ဒုဗ္ဗလာ ဟောတိ န သက္ကာ အာနေတုံ, တဿာ ပီဌကဓောဝနဥဒကံ နေတွာ သီသေ သိဉ္စန္တိ, တင်္ခဏံယေဝ ဂဗ္ဘဝုဋ္ဌာနံ ဟောတိ, အညမ္ပိ ရောဂံ ဝူပသမေတိ. ယာဝ ကပ္ပာ တိဋ္ဌနကပါဋိဟာရိယံ ကိရေတံ.

Regarding 'He said this to that woman': it is not possible for a man to approach the place where a woman gives birth. When asked, 'What is the elder doing?', he had it announced: 'The Elder Aṅgulimāla has come to bring about well-being by making an asseveration of truth.' Then they, having enclosed the area with a curtain, prepared a seat for the elder outside the curtain. The elder sat there and made the asseveration of truth: 'Sister, from when I was born by the noble birth in the Dispensation of the Omniscient Buddha...' Together with the words of truth, the child came out like water released from a water-strainer. There was well-being for mother and child. Moreover, this protective chant crushes every single danger; it is called the Great Protective Chant. They made a seat at the place where the elder sat and performed the asseveration of truth. Bringing even a female animal with an obstructed birth and making it sit there, immediately the delivery from the womb happens with ease. For a woman who is weak and cannot be brought, they take the water from washing the seat and sprinkle it on her head; at that very moment, the delivery from the womb happens, and it also pacifies other diseases. It is said this is a miracle that will last for an eon.

ကိံ ပန ဘဂဝါ ထေရံ ဝေဇ္ဇကမ္မံ ကာရာပေသီတိ? န ကာရာပေသိ. ထေရဉှိ ဒိသွာ မနုဿာ ဘီတာ ပလာယန္တိ. ထေရော ဘိက္ခာဟာရေန ကိလမတိ, သမဏဓမ္မံ ကာတုံ န သက္ကောတိ. တဿ အနုဂ္ဂဟေန သစ္စကိရိယံ ကာရေသိ. ဧဝံ ကိရဿ အဟောသိ – ‘‘ဣဒါနိ ကိရ အင်္ဂုလိမာလတ္ထေရော မေတ္တစိတ္တံ [Pg.234] ပဋိလဘိတွာ သစ္စကိရိယာယ မနုဿာနံ သောတ္ထိဘာဝံ ကရောတီတိ မနုဿာ ထေရံ ဥပသင်္ကမိတဗ္ဗံ မညိဿန္တိ, တတော ဘိက္ခာဟာရေန အကိလမန္တော သမဏဓမ္မံ ကာတုံ သက္ခိဿတီ’’တိ အနုဂ္ဂဟေန သစ္စကိရိယံ ကာရေသိ. န ဟိ သစ္စကိရိယာ ဝေဇ္ဇကမ္မံ ဟောတိ. ထေရဿာပိ စ ‘‘သမဏဓမ္မံ ကရိဿာမီ’’တိ မူလကမ္မဋ္ဌာနံ ဂဟေတွာ ရတ္တိဋ္ဌာနဒိဝါဋ္ဌာနေ နိသိန္နဿ စိတ္တံ ကမ္မဋ္ဌာနာဘိမုခံ န ဂစ္ဆတိ, အဋဝိယံ ဌတွာ မနုဿာနံ ဃာတိတဋ္ဌာနမေဝ ပါကဋံ ဟောတိ. ‘‘ဒုဂ္ဂတောမှိ, ခုဒ္ဒကပုတ္တောမှိ, ဇီဝိတံ မေ ဒေဟိ သာမီတိ မရဏဘီတာနံ ဝစနာကာရော စ ဟတ္ထပါဒဝိကာရော စ အာပါထံ အာဂစ္ဆတိ, သော ဝိပ္ပဋိသာရီ ဟုတွာ တတောဝ ဥဋ္ဌာယ ဂစ္ဆတိ, အထဿ ဘဂဝါ တံ ဇာတိံ အဗ္ဗောဟာရိကံ ကတွာဝါယံ ဝိပဿနံ ဝဍ္ဎေတွာ အရဟတ္တံ ဂဏှိဿတီတိ အရိယာယ ဇာတိယာ သစ္စကိရိယံ ကာရေသိ. ဧကော ဝူပကဋ္ဌောတိအာဒိ ဝတ္ထသုတ္တေ (မ. နိ. ၁.၈၀) ဝိတ္ထာရိတံ.

But did the Blessed One have the elder perform a medical act? He did not. For, seeing the elder, people were frightened and fled. The elder grew weary from seeking alms-food and was unable to practice the ascetic's duties. Out of compassion for him, the Blessed One had him perform the asseveration of truth. It is said that this occurred to Him: 'Now the Elder Aṅgulimāla, having gained a mind of loving-kindness, brings about a state of well-being for people through an asseveration of truth. Thus, people will think that the elder should be approached. Then, no longer weary from seeking alms-food, he will be able to practice the ascetic's duties.' Thus, out of compassion, He had him perform the asseveration of truth. For an asseveration of truth is not a medical act. Moreover, for the elder himself, having thought, 'I will practice the ascetic's duties,' and having taken up his foundational meditation subject, while sitting in his places for day and night, his mind would not go towards the meditation subject. The very place where he stood in the forest and killed people would become manifest to him. The manner of speech of those afraid of death—'Master, I am wretched, I am a young son, grant me my life!'—and the contortions of their hands and feet would come into his mental range. Becoming remorseful, he would get up from that very spot and go away. Then the Blessed One, thinking, 'Having made that former birth something not to be transacted with, this one will develop insight and attain Arahantship,' had him perform the asseveration of truth by means of his noble birth. The passage beginning with 'Alone, secluded...' is elaborated in the Vatthu Sutta.

၃၅၂. အညေနပိ လေဍ္ဍု ခိတ္တောတိ ကာကသုနခသူကရာဒီနံ ပဋိက္ကမာပနတ္ထာယ သမန္တာ သရက္ခေပမတ္တေ ဌာနေ ယေန ကေနစိ ဒိသာဘာဂေန ခိတ္တော အာဂန္တွာ ထေရဿေဝ ကာယေ ပတတိ. ကိတ္တကေ ဌာနေ ဧဝံ ဟောတိ? ဂဏ္ဌိကံ ပဋိမုဉ္စိတွာ ပိဏ္ဍာယ စရိတွာ ပဋိနိဝတ္တေတွာ ယာဝ ဂဏ္ဌိကပဋိမုက္ကဋ္ဌာနံ အာဂစ္ဆတိ, တာဝ ဟောတိ. ဘိန္နေန သီသေနာတိ မဟာစမ္မံ ဆိန္ဒိတွာ ယာဝ အဋ္ဌိမရိယာဒါ ဘိန္နေန.

352. ‘Even when a clod is thrown by another’ means: a clod thrown from any direction whatsoever within the range of an arrow’s throw for the purpose of driving away crows, dogs, pigs, and so on, comes and falls only on the elder’s body. Over what distance does this happen? From when he puts on his girdle, goes for alms, and returns, until he reaches the place where the girdle is taken off, so long does it happen. ‘With a broken head’ means with the thick skin split open, up to the limit of the bone.

ဗြာဟ္မဏာတိ ခီဏာသဝဘာဝံ သန္ဓာယ အာဟ. ယဿ ခေါ တွံ, ဗြာဟ္မဏ, ကမ္မဿ ဝိပါကေနာတိ ဣဒံ သဘာဂဒိဋ္ဌဓမ္မဝေဒနီယကမ္မံ သန္ဓာယ ဝုတ္တံ. ကမ္မဉှိ ကရိယမာနမေဝ တယော ကောဋ္ဌာသေ ပူရေတိ. သတ္တသု စိတ္တေသု ကုသလာ ဝါ အကုသလာ ဝါ ပဌမဇဝနစေတနာ ဒိဋ္ဌဓမ္မဝေဒနီယကမ္မံ နာမ ဟောတိ. တံ ဣမသ္မိံယေဝ အတ္တဘာဝေ ဝိပါကံ ဒေတိ. တထာ အသက္ကောန္တံ အဟောသိကမ္မံ, နာဟောသိ ကမ္မဝိပါကော, န ဘဝိဿတိ ကမ္မဝိပါကော, နတ္ထိ ကမ္မဝိပါကောတိ ဣမဿ တိကဿ ဝသေန အဟောသိကမ္မံ နာမ ဟောတိ. အတ္ထသာဓိကာ သတ္တမဇဝနစေတနာ ဥပပဇ္ဇဝေဒနီယကမ္မံ နာမ. တံ အနန္တရေ အတ္တဘာဝေ ဝိပါကံ ဒေတိ. တထာ အသက္ကောန္တံ ဝုတ္တနယေနေဝ တံ အဟောသိကမ္မံ နာမ ဟောတိ. ဥဘိန္နမန္တရေ ပဉ္စဇဝနစေတနာ အပရာပရိယဝေဒနီယကမ္မံ နာမ ဟောတိ. တံ အနာဂတေ ယဒါ ဩကာသံ လဘတိ, တဒါ [Pg.235] ဝိပါကံ ဒေတိ. သတိ သံသာရပ္ပဝတ္တိယာ အဟောသိကမ္မံ နာမ န ဟောတိ. ထေရဿ ပန ဥပပဇ္ဇဝေဒနီယဉ္စ အပရာပရိယဝေဒနီယဉ္စာတိ ဣမာနိ ဒွေ ကမ္မာနိ ကမ္မက္ခယကရေန အရဟတ္တမဂ္ဂေန သမုဂ္ဃာဋိတာနိ, ဒိဋ္ဌဓမ္မဝေဒနီယံ အတ္ထိ. တံ အရဟတ္တပ္ပတ္တဿာပိ ဝိပါကံ ဒေတိယေဝ. တံ သန္ဓာယ ဘဂဝါ ‘‘ယဿ ခေါ တွ’’န္တိအာဒိမာဟ. တသ္မာ ယဿ ခေါတိ ဧတ္ထ ယာဒိသဿ ခေါ တွံ, ဗြာဟ္မဏ, ကမ္မဿ ဝိပါကေနာတိ ဧဝံ အတ္ထော ဝေဒိတဗ္ဗော.

By ‘brāhmaṇa’, he spoke referring to the state of one whose cankers are destroyed. The phrase, ‘By the result of which kamma, O brāhmaṇa, you…’ was spoken in reference to kamma that is to be experienced in this very life. For kamma, while being performed, fulfills three portions. Among the seven javana consciousnesses, the volition of the first javana, whether wholesome or unwholesome, is called ‘kamma to be experienced in this very life.’ It gives its result in this very existence. When it is unable to do so, by means of this triad—‘the kamma was, but its result was not; its result will not be; its result is not’—it becomes what is called ‘defunct kamma.’ The volition of the seventh javana, which accomplishes the purpose, is called ‘kamma to be experienced in the next existence.’ It gives its result in the immediately following existence. When it is unable to do so, by the method already stated, it becomes what is called ‘defunct kamma.’ The five javana volitions in between are called ‘kamma to be experienced in subsequent existences.’ It gives its result in the future when it finds an opportunity. As long as the process of saṃsāra exists, it does not become ‘defunct kamma.’ For the Elder, however, these two kammas—that to be experienced in the next existence and that to be experienced in subsequent existences—have been completely uprooted by the path of Arahantship, which brings about the destruction of kamma. The kamma to be experienced in this very life remains. It gives its result even to one who has attained Arahantship. It was with reference to this that the Blessed One said, ‘By the result of which kamma, you…’ and so forth. Therefore, here in the phrase ‘yassa kho’, the meaning should be understood as: ‘By the result of whatever kamma, O brāhmaṇa, you…’

အဗ္ဘာ မုတ္တောတိ ဒေသနာသီသမတ္တမေတံ, အဗ္ဘာ မဟိကာ ဓူမော ရဇော ရာဟူတိ ဣမေဟိ ပန ဥပက္ကိလေသေဟိ မုတ္တော စန္ဒိမာ ဣဓ အဓိပ္ပေတော. ယထာ ဟိ ဧဝံ နိရုပက္ကိလေသော စန္ဒိမာ လောကံ ပဘာသေတိ, ဧဝံ ပမာဒကိလေသဝိမုတ္တော အပ္ပမတ္တော ဘိက္ခု ဣမံ အတ္တနော ခန္ဓာယတနဓာတုလောကံ ပဘာသေတိ, ဝိဟတကိလေသန္ဓကာရံ ကရောတိ.

‘Freed from clouds’ is merely the heading of the discourse. Rather, what is intended here is the moon freed from these defilements: clouds, mist, smoke, dust, and Rāhu. For just as the moon, thus undefiled, illuminates the world, so too a diligent monk, freed from all defilements rooted in negligence, illuminates this world of his own aggregates, sense bases, and elements; he dispels the darkness of the defilements.

ကုသလေန ပိဓီယတီတိ မဂ္ဂကုသလေန ပိဓီယတိ အပ္ပဋိသန္ဓိကံ ကရီယတိ. ယုဉ္ဇတိ ဗုဒ္ဓသာသနေတိ ဗုဒ္ဓသာသနေ ကာယေန ဝါစာယ မနသာ စ ယုတ္တပ္ပယုတ္တော ဝိဟရတိ. ဣမာ တိဿော ထေရဿ ဥဒါနဂါထာ နာမ.

‘Is covered by the wholesome’ means it is obstructed by the wholesome path; it is made to be without rebirth-linking. ‘One engages in the Buddha’s teaching’ means one dwells strenuously engaged in the Buddha’s teaching with body, speech, and mind. These three are called the Elder’s verses of inspired utterance.

ဒိသာ ဟိ မေတိ ဣဒံ ကိရ ထေရော အတ္တနော ပရိတ္တာဏာကာရံ ကရောန္တော အာဟ. တတ္ထ ဒိသာ ဟိ မေတိ မမ သပတ္တာ. ယေ မံ ဧဝံ ဥပဝဒန္တိ – ‘‘ယထာ မယံ အင်္ဂုလိမာလေန မာရိတာနံ ဉာတကာနံ ဝသေန ဒုက္ခံ ဝေဒိယာမ, ဧဝံ အင်္ဂုလိမာလောပိ ဝေဒိယတူ’’တိ, တေ မယှံ ဒိသာ စတုသစ္စဓမ္မကထံ သုဏန္တူတိ အတ္ထော. ယုဉ္ဇန္တူတိ ကာယဝါစာမနေဟိ ယုတ္တပ္ပယုတ္တာ ဝိဟရန္တု. ယေ ဓမ္မမေဝါဒပယန္တိ သန္တောတိ ယေ သန္တော သပ္ပုရိသာ ဓမ္မံယေဝ အာဒပေန္တိ သမာဒပေန္တိ ဂဏှာပေန္တိ, တေ မနုဇာ မယှံ သပတ္တာ ဘဇန္တု သေဝန္တု ပယိရုပါသန္တူတိ အတ္ထော.

It is said the Elder spoke the words ‘Disā hi me’ while making a protective utterance for himself. Therein, ‘disā hi me’ means 'my adversaries'. The meaning is: ‘Those who reproach me thus—“Just as we experience suffering on account of the relatives killed by Aṅgulimāla, so too may Aṅgulimāla experience it”—let those enemies of mine listen to the discourse on the Dhamma of the Four Noble Truths.’ ‘Let them apply themselves’ means: let them dwell strenuously engaged with body, speech, and mind. ‘Those peaceful ones who only encourage the Dhamma’ means: ‘Those good people who only accept, undertake, and grasp the Dhamma of true persons—let my adversaries associate with, serve, and attend upon those good people’—this is the meaning.

အဝိရောဓပ္ပသံသီနန္တိ အဝိရောဓော ဝုစ္စတိ မေတ္တာ, မေတ္တာပသံသကာနန္တိ အတ္ထော. သုဏန္တု ဓမ္မံ ကာလေနာတိ ခဏေ ခဏေ ခန္တိမေတ္တာပဋိသင်္ခါသာရဏီယဓမ္မံ သုဏန္တု. တဉ္စ အနုဝိဓီယန္တူတိ တဉ္စ ဓမ္မံ အနုကရောန္တု ပူရေန္တု.

‘Those who praise non-opposition’ means: non-opposition is called loving-kindness; the meaning is 'those who praise loving-kindness'. ‘Let them listen to the Dhamma at the right time’ means: let them listen at every moment to the Dhamma that should be constantly remembered, which consists of patience and loving-kindness. ‘And let them follow it’ means: let them imitate and fulfill that Dhamma.

န ဟိ ဇာတု သော မမံ ဟိံသေတိ ယော မယှံ ဒိသော, သော မံ ဧကံသေနေဝ န ဟိံသေယျ. အညံ ဝါ ပန ကိဉ္စိ နန္တိ န ကေဝလံ မံ, အညမ္ပိ ပန [Pg.236] ကဉ္စိ ပုဂ္ဂလံ မာ ဟိံသန္တု မာ ဝိဟေဌေန္တု. ပပ္ပုယျ ပရမံ သန္တိန္တိ ပရမံ သန္တိဘူတံ နိဗ္ဗာနံ ပါပုဏိတွာ. ရက္ခေယျ တသထာဝရေတိ တသာ ဝုစ္စန္တိ သတဏှာ, ထာဝရာ နိတ္တဏှာ. ဣဒံ ဝုတ္တံ ဟောတိ – ယော နိဗ္ဗာနံ ပါပုဏာတိ, သော သဗ္ဗံ တသထာဝရံ ရက္ခိတုံ သမတ္ထော ဟောတိ. တသ္မာ မယှမ္ပိ ဒိသာ နိဗ္ဗာနံ ပါပုဏန္တု, ဧဝံ မံ ဧကံသေနေဝ န ဟိံသိဿန္တီတိ. ဣမာ တိဿော ဂါထာ အတ္တနော ပရိတ္တံ ကာတုံ အာဟ.

‘For that one would never harm me’ means: my enemy would surely not harm me. ‘Nor any other being’ means: not only me, but may they not harm or afflict any other person. ‘Having attained the highest peace’ means: having attained Nibbāna, which is the supreme peace. ‘May they protect the trembling and the steadfast’ means: ‘trembling’ refers to those with craving, and ‘steadfast’ to those without craving. This is what is said: whoever attains Nibbāna is capable of protecting all beings, both trembling and steadfast. Therefore, may my enemies also attain Nibbāna; in this way, they will surely not harm me. He spoke these three verses to make a protection for himself.

ဣဒါနိ အတ္တနောဝ ပဋိပတ္တိံ ဒီပေန္တော ဥဒကဉှိ နယန္တိ နေတ္တိကာတိ အာဟ. တတ္ထ နေတ္တိကာတိ ယေ မာတိကံ သောဓေတွာ ဗန္ဓိတဗ္ဗဋ္ဌာနေ ဗန္ဓိတွာ ဥဒကံ နယန္တိ. ဥသုကာရာတိ ဥသုကာရကာ. နမယန္တီတိ တေလကဉ္ဇိကေန မက္ခေတွာ ကုက္ကုဠေ တာပေတွာ ဥန္နတုန္နတဋ္ဌာနေ နမေန္တာ ဥဇုံ ကရောန္တိ. တေဇနန္တိ ကဏ္ဍံ. တဉှိ ဣဿာသော တေဇံ ကရောတိ, ပရဉ္စ တဇ္ဇေတိ, တသ္မာ တေဇနန္တိ ဝုစ္စတိ. အတ္တာနံ ဒမယန္တီတိ ယထာ နေတ္တိကာ ဥဇုမဂ္ဂေန ဥဒကံ နယန္တိ, ဥသုကာရာ တေဇနံ, တစ္ဆကာ စ ဒါရုံ ဥဇုံ ကရောန္တိ, ဧဝမေဝံ ပဏ္ဍိတာ အတ္တာနံ ဒမေန္တိ ဥဇုကံ ကရောန္တိ နိဗ္ဗိသေဝနံ ကရောန္တိ.

Now, explaining his own practice, he said: ‘For irrigators lead the water.’ Therein, ‘irrigators’ are those who, having cleared the channels and dammed them where they should be dammed, lead the water. ‘Fletchers straighten the shaft.’ ‘They straighten’ means they make it straight by anointing it with oil and rice-gruel, heating it in hot embers, and bending the high and low places. ‘The shaft’ means an arrow. For an archer makes it sharp, and it also pierces another; therefore, it is called a ‘shaft.’ ‘The wise tame themselves’ means that just as irrigators lead water along a straight path, fletchers straighten the shaft, and carpenters straighten wood, even so, the wise tame themselves, make themselves upright, and make themselves free from coarseness.

တာဒိနာတိ ဣဋ္ဌာနိဋ္ဌာဒီသု နိဗ္ဗိကာရေန – ‘‘ပဉ္စဟာကာရေဟိ ဘဂဝါ တာဒီ, ဣဋ္ဌာနိဋ္ဌေ တာဒီ, ဝန္တာဝီတိ တာဒီ, စတ္တာဝီတိ တာဒီ, တိဏ္ဏာဝီတိ တာဒီ, တန္နိဒ္ဒေသာတိ တာဒီ’’တိ (မဟာနိ. ၃၈; ၁၉၂) ဧဝံ တာဒိလက္ခဏပ္ပတ္တေန သတ္ထာရာ. ဘဝနေတ္တီတိ ဘဝရဇ္ဇု, တဏှာယေတံ နာမံ. တာယ ဟိ ဂေါဏာ ဝိယ ဂီဝါယ ရဇ္ဇုယာ, သတ္တာ ဟဒယေ ဗဒ္ဓါ တံ တံ ဘဝံ နီယန္တိ, တသ္မာ ဘဝနေတ္တီတိ ဝုစ္စတိ. ဖုဋ္ဌော ကမ္မဝိပါကေနာတိ မဂ္ဂစေတနာယ ဖုဋ္ဌော. ယသ္မာ ဟိ မဂ္ဂစေတနာယ ကမ္မံ ပစ္စတိ ဝိပစ္စတိ ဍယှတိ, ပရိက္ခယံ ဂစ္ဆတိ, တသ္မာ သာ ကမ္မဝိပါကောတိ ဝုတ္တာ. တာယ ဟိ ဖုဋ္ဌတ္တာ ဧသ အဏဏော နိက္ကိလေသော ဇာတော, န ဒုက္ခဝေဒနာယ အဏဏော. ဘုဉ္ဇာမီတိ စေတ္ထ ထေယျပရိဘောဂေါ ဣဏပရိဘောဂေါ ဒါယဇ္ဇပရိဘောဂေါ သာမိပရိဘောဂေါတိ စတ္တာရော ပရိဘောဂါ ဝေဒိတဗ္ဗာ. တတ္ထ ဒုဿီလဿ ပရိဘောဂေါ ထေယျပရိဘောဂေါ နာမ. သော ဟိ စတ္တာရော ပစ္စယေ ထေနေတွာ ဘုဉ္ဇတိ. ဝုတ္တမ္ပိ စေတံ ‘‘ထေယျာယ ဝေါ, ဘိက္ခဝေ, ရဋ္ဌပိဏ္ဍော ဘုတ္တော’’တိ (ပါရာ. ၁၉၅). သီလဝတော ပန အပစ္စဝေက္ခဏပရိဘောဂေါ ဣဏပရိဘောဂေါ နာမ. သတ္တန္နံ သေက္ခာနံ ပရိဘောဂေါ ဒါယဇ္ဇပရိဘောဂေါ နာမ. ခီဏာသဝဿ ပရိဘောဂေါ သာမိပရိဘောဂေါ [Pg.237] နာမ. ဣဓ ကိလေသဣဏာနံ အဘာဝံ သန္ဓာယ ‘‘အဏဏော’’တိ ဝုတ္တံ. ‘‘အနိဏော’’တိပိ ပါဌော. သာမိပရိဘောဂံ သန္ဓာယ ‘‘ဘုဉ္ဇာမိ ဘောဇန’’န္တိ ဝုတ္တံ.

'Such' (Tādinā) means: by the Teacher who has attained the characteristic of being 'such' through being without alteration in regard to desirable and undesirable objects, etc. The Blessed One is 'such' (tādī) in five ways: He is 'such' in regard to the desirable and undesirable; He is 'such' because He has vomited defilements; He is 'such' because He has abandoned defilements; He is 'such' because He has crossed over saṃsāra; He is 'such' because He is truly indicated by those qualities. 'The guide to existence' (Bhavanetti) is the rope of existence; this is a name for craving. For by that craving, beings, bound in the heart, are led to this or that existence, just as oxen are by a rope at the neck. Therefore, it is called 'the guide to existence.' 'Touched by the result of kamma' means touched by the volition associated with the path. Because by the volition associated with the path, kamma ripens, matures, is burned, and goes to destruction, therefore that volition is called 'the result of kamma.' Because of being touched by that, this person has become debt-free and without defilements; he is not debt-free on account of painful feeling. And in the phrase 'I partake' (bhuñjāmi), four kinds of partaking should be understood: partaking by theft, partaking by debt, partaking by inheritance, and partaking as a master. Among these, the partaking of an immoral person is called partaking by theft. For he partakes of the four requisites by stealing them. And this was said: 'Monks, the country's almsfood is partaken of by you through theft.' For a virtuous person, however, partaking without reflection is called partaking by debt. The partaking of the seven trainees is called partaking by inheritance. The partaking of one whose taints are destroyed is called partaking as a master. Here, 'debt-free' (aṇaṇo) is said with reference to the absence of the debts which are the defilements. There is also the reading 'without debt' (aniṇo). With reference to partaking as a master, it is said, 'I partake of the meal.'

ကာမရတိသန္ထဝန္တိ ဒုဝိဓေသုပိ ကာမေသု တဏှာရတိသန္ထဝံ မာ အနုယုဉ္ဇထ မာ ကရိတ္ထ. နယိဒံ ဒုမ္မန္တိတံ မမာတိ ယံ မယာ သမ္မာသမ္ဗုဒ္ဓံ ဒိသွာ ပဗ္ဗဇိဿာမီတိ မန္တိတံ, တံ မမ မန္တိတံ န ဒုမ္မန္တိတံ. သံဝိဘတ္တေသု ဓမ္မေသူတိ အဟံ သတ္ထာတိ ဧဝံ လောကေ ဥပ္ပန္နေဟိ ယေ ဓမ္မာ သံဝိဘတ္တာ, တေသု ဓမ္မေသု ယံ သေဋ္ဌံ နိဗ္ဗာနံ, တဒေဝ အဟံ ဥပဂမံ ဥပဂတော သမ္ပတ္တော, တသ္မာ မယှံ ဣဒံ အာဂမနံ သွာဂတံ နာမ ဂတန္တိ. တိဿော ဝိဇ္ဇာတိ ပုဗ္ဗေနိဝါသဒိဗ္ဗစက္ခုအာသဝက္ခယပညာ. ကတံ ဗုဒ္ဓဿ သာသနန္တိ ယံ ဗုဒ္ဓဿ သာသနေ ကတ္တဗ္ဗကိစ္စံ အတ္ထိ, တံ သဗ္ဗံ မယာ ကတံ. တီဟိ ဝိဇ္ဇာဟိ နဝဟိ စ လောကုတ္တရဓမ္မေဟိ ဒေသနံ မတ္ထကံ ပါပေသီတိ.

'Do not pursue sensual pleasure and intimacy' (Kāmaratisanthavaṃ) means: do not exert yourselves in, do not engage in, delight and association through craving in both kinds of sensual pleasures. 'This was not an ill-advised counsel of mine' (nayidaṃ dummantitaṃ mama) means: the counsel I made, that 'Having seen the Perfectly Enlightened One, I shall go forth,' that counsel of mine was not ill-advised. 'Among the well-analyzed Dhammas' (saṃvibhattesu dhammesu) means: by the arising in the world of one who says 'I am the Teacher,' the Dhammas were well-analyzed. Among those Dhammas, I have reached and well attained that which is supreme, Nibbāna itself. Therefore, this coming of mine has been a good coming. 'The three knowledges' (tisso vijjā) are: the knowledge of previous existences, the divine eye, and the knowledge of the destruction of the taints. 'The Buddha’s instruction has been fulfilled' (kataṃ buddhassa sāsanaṃ) means: whatever duty was to be done in the Buddha’s Dispensation, all of it has been done by me. He brought the teaching to its culmination with the three knowledges and the nine supramundane Dhammas.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

အင်္ဂုလိမာလသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Aṅgulimāla Sutta is concluded.

၇. ပိယဇာတိကသုတ္တဝဏ္ဏနာ

7. The Explanation of the Piyajātika Sutta

၃၅၃. ဧဝံ မေ သုတန္တိ ပိယဇာတိကသုတ္တံ. တတ္ထ နေဝ ကမ္မန္တာ ပဋိဘန္တီတိ န သဗ္ဗေန သဗ္ဗံ ပဋိဘန္တိ, ပကတိနိယာမေန ပန န ပဋိဘန္တိ. ဒုတိယပဒေပိ ဧသေဝ နယော. ဧတ္ထ စ န ပဋိဘာတီတိ န ရုစ္စတိ. အာဠာဟနန္တိ သုသာနံ. အညထတ္တန္တိ ဝိဝဏ္ဏတာယ အညထာဘာဝေါ. ဣန္ဒြိယာနိ နာမ မနောဝိညေယျာ ဓမ္မာ, ပတိဋ္ဌိတောကာသံ ပန သန္ဓာယ ဣဒံ ဝုတ္တံ. ပိယဇာတိကာတိ ပိယတော ဇာယန္တိ. ပိယပ္ပဘာဝိကာတိ ပိယတော ပဘဝန္တိ.

353. 'Thus have I heard' introduces the Piyajātika Sutta. Therein, 'neither do tasks appear' means it is not that tasks do not appear at all; rather, they do not appear in their normal way. The same method applies to the second phrase. And here, 'does not appear' means it is not pleasing. 'Āḷāhana' means a charnel ground. 'Aññathatta' means a different state due to disfigurement. 'Indriyāni' (faculties) are phenomena cognizable by the mind, but this is said with reference to their established basis. 'Piyajātikā' means they are born from the beloved. 'Piyappabhāvikā' means they spring from the beloved.

၃၅၅. သစေ တံ, မဟာရာဇာတိ တဿ အတ္ထံ အသလ္လက္ခယမာနာပိ သတ္ထရိ သဒ္ဓါယ ဧဝံ ဝဒတိ. စရ ပိရေတိ အပေဟိ အမှာကံ ပရေ, အနဇ္ဈတ္တိကဘူတေတိ အတ္ထော. အထ ဝါ စရ ပိရေတိ ပရတော ဂစ္ဆ, မာ ဣဓ တိဋ္ဌာတိပိ အတ္ထော.

355. Regarding 'If, O great king'—though not discerning its meaning, she speaks thus out of faith in the Teacher. 'Cara pire' (Go away, stranger) means “Go away, you who are other, not one of us.” Alternatively, 'Cara pire' also means “Go elsewhere, do not stay here.”

၃၅၆. ဒွိဓာ [Pg.238] ဆေတွာတိ အသိနာ ဒွေ ကောဋ္ဌာသေ ကရောန္တော ဆိန္ဒိတွာ. အတ္တာနံ ဥပ္ဖာလေသီတိ တေနေဝ အသိနာ အတ္တနော ဥဒရံ ဖာလေသိ. ယဒိ ဟိ တဿ သာ အပ္ပိယာ ဘဝေယျ, ဣဒါနိ အညံ မာတုဂါမံ ဂဏှိဿာမီတိ အတ္တာနံ န ဃာတေယျ. ယသ္မာ ပနဿ သာ ပိယာ အဟောသိ, တသ္မာ ပရလောကေပိ တာယ သဒ္ဓိံ သမင်္ဂိဘာဝံ ပတ္ထယမာနော ဧဝမကာသိ.

356. 'Having cut in two' (Dvidhā chetvā) means having cut with a sword, making two portions. 'He split himself open' (Attānaṃ upphālesi) means he split open his own belly with that same sword. For if she had been displeasing to him, he would not have killed himself, thinking, “Now I will take another woman.” But because she was dear to him, desiring to attain union with her even in the next world, he acted thus.

၃၅၇. ပိယာ တေ ဝဇိရီတိ ဧဝံ ကိရဿာ အဟောသိ – ‘‘သစာဟံ, ‘ဘူတပုဗ္ဗံ, မဟာရာဇ, ဣမိဿာယေဝ သာဝတ္ထိယံ အညတရိဿာ ဣတ္ထိယာ’တိအာဒိကထံ ကထေယျံ, ‘ကော တေ ဧဝံ အကာသိ, အပေဟိ နတ္ထိ ဧတ’န္တိ မံ ပဋိသေဓေယျ, ဝတ္တမာနေနေဝ နံ သညာပေဿာမီ’’တိ စိန္တေတွာ ဧဝမာဟ. ဝိပရိဏာမညထာဘာဝါတိ ဧတ္ထ မရဏဝသေန ဝိပရိဏာမော, ကေနစိ သဒ္ဓိံ ပလာယိတွာ ဂမနဝသေန အညထာဘာဝေါ ဝေဒိတဗ္ဗော.

357. Regarding 'Is Vajirī dear to you?', this thought, it seems, occurred to her: “If I were to relate a story beginning, ‘Once upon a time, great king, in this very Sāvatthī, there was a certain woman,’ he might reject me, saying, ‘Who did this to you? Go away, this is not so.’ I will make him understand by means of a present event.” Thinking thus, she spoke thus. Regarding 'change and alteration,' herein, 'change' should be understood as change by way of death, and 'alteration' as a different state by way of fleeing and going away with someone.

ဝါသဘာယာတိ ဝါသဘာ နာမ ရညော ဧကာ ဒေဝီ, တံ သန္ဓာယာဟ.

Regarding 'Vāsabhāya,' Vāsabhā was the name of one of the king's queens; it is with reference to her that this is said.

ပိယာ တေ အဟန္တိ ကသ္မာ သဗ္ဗပစ္ဆာ အာဟ? ဧဝံ ကိရဿာ အဟောသိ – ‘‘အယံ ရာဇာ မယှံ ကုပိတော, သစာဟံ သဗ္ဗပဌမံ ‘ပိယာ တေ အဟ’န္တိ ပုစ္ဆေယျံ, ‘န မေ တွံ ပိယာ, စရ ပိရေ’တိ ဝဒေယျ, ဧဝံ သန္တေ ကထာ ပတိဋ္ဌာနံ န လဘိဿတီ’’တိ ကထာယ ပတိဋ္ဌာနတ္ထံ သဗ္ဗပစ္ဆာ ပုစ္ဆိ. ကာသိကောသလေသု ဆဍ္ဍိတဘာဝေန ဝိပရိဏာမော, ပဋိရာဇူနံ ဟတ္ထဂမနဝသေန အညထာဘာဝေါ ဝေဒိတဗ္ဗော.

Why did she ask 'Am I dear to you?' last of all? It seems this thought occurred to her: “This king is angry with me. If I were to ask first, ‘Am I dear to you?’, he might say, ‘You are not dear to me, go away, stranger!’ In that case, the conversation would not find a footing.” Therefore, to establish a footing for the conversation, she asked last of all. In the case of Kāsī and Kosala, 'change' should be understood as change due to being abandoned, and 'alteration' as a different state by way of falling into the hands of rival kings.

အာစမေဟီတိ အာစမနောဒကံ ဒေဟိ. အာစမိတွာ ဟတ္ထပါဒေ ဓောဝိတွာ မုခံ ဝိက္ခာလေတွာ သတ္ထာရံ နမဿိတုကာမော ဧဝမာဟ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

'Ācamehi' means 'Give water for rinsing.' Wishing to pay homage to the Teacher after rinsing, washing his hands and feet, and cleansing his mouth, he spoke thus. The rest is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

ပိယဇာတိကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Piyajātika Sutta is concluded.

၈. ဗာဟိတိကသုတ္တဝဏ္ဏနာ

8. The Explanation of the Bāhitika Sutta

၃၅၈. ဧဝံ မေ သုတန္တိ ဗာဟိတိကသုတ္တံ. တတ္ထ ဧကပုဏ္ဍရီကံ နာဂန္တိ ဧဝံနာမကံ ဟတ္ထိံ. တဿ ကိရ ဖာသုကာနံ ဥပရိ တာလဖလမတ္တံ ပဏ္ဍရဋ္ဌာနံ အတ္ထိ[Pg.239], တေနဿ ဧကပုဏ္ဍရီကောတိ နာမံ အကံသု. သိရိဝဍ္ဎံ မဟာမတ္တန္တိ ပစ္စေကဟတ္ထိံ အဘိရုဟိတွာ ကထာဖာသုကတ္ထံ သဒ္ဓိံ ဂစ္ဆန္တံ ဧဝံနာမကံ မဟာမတ္တံ. အာယသ္မာနောတိ ဧတ္ထ နောတိ ပုစ္ဆာယ နိပါတော. မဟာမတ္တော ထေရဿ သံဃာဋိပတ္တဓာရဏာကာရံ သလ္လက္ခေတွာ ‘‘ဧဝံ, မဟာရာဇာ’’တိ အာဟ.

358. The sutta beginning with 'Evaṃ me sutaṃ' is the Bāhitika Sutta. Therein, 'ekapuṇḍarīkaṃ nāgaṃ' means an elephant with that name. It is said that on its ribs there was a white spot the size of a palm fruit; for that reason, they gave it the name Ekapuṇḍarīka. 'Sirivaḍḍhaṃ mahāmattaṃ' means the great minister of that name who, having mounted a separate elephant, was going along for the sake of comfortable conversation. In 'āyasmāno', 'no' is a particle used in a question. The great minister, having observed the Elder's manner of carrying his outer robe and bowl, said, 'So it is, great king.'

၃၅၉. ဩပါရမ္ဘောတိ ဥပါရမ္ဘံ ဒေါသံ အာရောပနာရဟော. ကိံ ပုစ္ဆာမီတိ ရာဇာ ပုစ္ဆတိ. သုန္ဒရိဝတ္ထုသ္မိံ ဥပ္ပန္နမိဒံ သုတ္တံ, တံ ပုစ္ဆာမီတိ ပုစ္ဆတိ. ယဉှိ မယံ, ဘန္တေတိ, ဘန္တေ, ယံ မယံ ဝိညူဟီတိ ဣဒံ ပဒံ ဂဟေတွာ ပဉှေန ပရိပူရေတုံ နာသက္ခိမှာ, တံ ကာရဏံ အာယသ္မတာ ဧဝံ ဝဒန္တေန ပရိပူရိတံ.

359. 'Opārambho' means worthy of having fault ascribed to it. 'What shall I ask?' Thus the king asks. This sutta arose in the context of the Sundarī affair; 'I ask about that,' thus he asks. 'Yañhi mayaṃ, bhante': 'Venerable sir, that matter which we were unable to complete by means of a question, taking this phrase 'by the wise' (viññūhi), has been completed by the venerable one speaking thus.'

၃၆၀. အကုသလောတိ အကောသလ္လသမ္ဘူတော. သာဝဇ္ဇောတိ သဒေါသော. သဗျာဗဇ္ဈောတိ သဒုက္ခော. ဒုက္ခဝိပါကောတိ ဣဓ နိဿန္ဒဝိပါကော ကထိတော. တဿာတိ တဿ ဧဝံ အတ္တဗျာဗာဓာဒီနံ အတ္ထာယ ပဝတ္တကာယသမာစာရဿ.

360. 'Akusalo' means arisen from unskillfulness. 'Sāvajjo' means with fault. 'Sabyāpajjho' means with suffering. 'Dukkhavipāko' means: in this present life, the result of the outflow is spoken of. 'Tassa' refers to that person whose bodily conduct occurs for the sake of self-affliction and so on.

သဗ္ဗာကုသလဓမ္မပဟီနော ခေါ, မဟာရာဇ, တထာဂတော ကုသလဓမ္မသမန္နာဂတောတိ ဧတ္ထ သဗ္ဗေသံယေဝ အကုသလာနံ ဓမ္မာနံ ပဟာနံ ဝဏ္ဏေတီတိ. အာမ ဝဏ္ဏေတီတိ ဝုတ္တေ ယထာ ပုစ္ဆာ, တထာ အတ္ထော ဝုတ္တော ဘဝေယျ. ဧဝံ ဗျာကရဏံ ပန န ဘာရိယံ. အပ္ပဟီနအကုသလောပိ ဟိ ပဟာနံ ဝဏ္ဏေယျ, ဘဂဝါ ပန ပဟီနာကုသလတာယ ယထာကာရီ တထာဝါဒီတိ ဒဿေတုံ ဧဝံ ဗျာကာသိ. သုက္ကပက္ခေပိ ဧသေဝ နယော.

Regarding the passage, 'The Tathāgata, great king, has abandoned all unwholesome states and is endowed with wholesome states': if, when asked, 'Does he praise the abandonment of all unwholesome states?' one were to reply, 'Yes, he praises it,' the meaning would have been spoken in accordance with the question. However, such an answer is not weighty. Indeed, even one who has not abandoned unwholesome states could praise their abandonment. But the Blessed One, because he has abandoned unwholesome states, is one who acts as he speaks and speaks as he acts; to show this meaning, he answered thus. Regarding the wholesome side also, this same method should be understood.

၃၆၂. ဗာဟိတိကာတိ ဗာဟိတိရဋ္ဌေ ဥဋ္ဌိတဝတ္ထဿေတံ နာမံ. သောဠသသမာ အာယာမေနာတိ အာယာမေန သမသောဠသဟတ္ထာ. အဋ္ဌသမာ ဝိတ္ထာရေနာတိ ဝိတ္ထာရေန သမအဋ္ဌဟတ္ထာ.

362. 'Bāhitikā' is the name of a cloth that arose in the Bāhiti country. 'Soḷasasamā āyāmena' means: in length, equal to sixteen cubits. 'Aṭṭhasamā vitthārena' means: in width, equal to eight cubits.

၃၆၃. ဘဂဝတော ပါဒါသီတိ ဘဂဝတော နိယျာတေသိ. ဒတွာ စ ပန ဂန္ဓကုဋိယံ ဝိတာနံ ကတွာ ဗန္ဓိ. တတော ပဋ္ဌာယ ဂန္ဓကုဋိ ဘိယျောသောမတ္တာယ [Pg.240] သောဘိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ. နေယျပုဂ္ဂလဿ ပန ဝသေန အယံ ဒေသနာ နိဋ္ဌိတာတိ.

363. 'Bhagavato pādāsi' means he dedicated it to the Blessed One. And having given it, he had a canopy made in the perfumed chamber and fastened it. From that time onwards, the perfumed chamber shone with excessive beauty. The remainder is clear everywhere. Furthermore, this discourse was concluded for the sake of a person who is to be guided.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

ဗာဟိတိကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Bāhitika Sutta is concluded.

၉. ဓမ္မစေတိယသုတ္တဝဏ္ဏနာ

9. Commentary on the Dhammacetiya Sutta

၃၆၄. ဧဝံ မေ သုတန္တိ ဓမ္မစေတိယသုတ္တံ. တတ္ထ မေဒါဠုပန္တိ နာမေတံ တဿ, တဿ ဟိ နိဂမဿ မေဒဝဏ္ဏာ ပါသာဏာ ကိရေတ္ထ ဥဿန္နာ အဟေသုံ, တသ္မာ မေဒါဠုပန္တိ သင်္ခံ ဂတံ. သေနာသနံ ပနေတ္ထ အနိယတံ, တသ္မာ န တံ ဝုတ္တံ. နဂရကန္တိ ဧဝံနာမကံ သကျာနံ နိဂမံ. ကေနစိဒေဝ ကရဏီယေနာတိ န အညေန ကရဏီယေန, အယံ ပန ဗန္ဓုလသေနာပတိံ သဒ္ဓိံ ဒွတ္တိံသာယ ပုတ္တေဟိ ဧကဒိဝသေနေဝ ဂဏှထာတိ အာဏာပေသိ, တံဒိဝသဉ္စဿ ဘရိယာယ မလ္လိကာယ ပဉ္စဟိ ဘိက္ခုသတေဟိ သဒ္ဓိံ ဘဂဝါ နိမန္တိတော, ဗုဒ္ဓပ္ပမုခေ ဘိက္ခုသံဃေ ဃရံ အာဂန္တွာ နိသိန္နမတ္တေ ‘‘သေနာပတိ ကာလင်္ကတော’’တိ သာသနံ အာဟရိတွာ မလ္လိကာယ အဒံသု. သာ ပဏ္ဏံ ဂဟေတွာ မုခသာသနံ ပုစ္ဆိ. ‘‘ရညာ အယျေ သေနာပတိ သဒ္ဓိံ ဒွတ္တိံသာယ ပုတ္တေဟိ ဧကပ္ပဟာရေနေဝ ဂဟာပိတော’’တိ အာရောစေသုံ. မဟာဇနဂတံ မာ ကရိတ္ထာတိ ဩဝဋ္ဋိကာယ ပဏ္ဏံ ကတွာ ဘိက္ခုသံဃံ ပရိဝိသိ. တသ္မိံ သမယေ ဧကာ သပ္ပိစာဋိ နီဟရိတာ, သာ ဥမ္မာရေ အာဟစ္စ ဘိန္နာ, တံ အပနေတွာ အညံ အာဟရာပေတွာ ဘိက္ခုသံဃံ ပရိဝိသိ.

364. The sutta beginning with 'Thus have I heard' is the Dhammacetiya Sutta. Therein, 'Medāḷupa' is the name of that town. For it is said that the stones of that town were abundant and had a color like fat, so it came to be called Medāḷupa. The dwelling place there was not fixed; therefore, it was not mentioned. 'Nagaraka' is a town of the Sakyans with that name. 'For some reason' means not for any other reason, but rather this: the king had ordered, 'Seize and kill General Bandhula, together with his thirty-two sons, in a single day.' On that very day, his wife Mallikā had invited the Blessed One together with five hundred monks. When the community of monks, headed by the Buddha, had come to the house and had just sat down, they brought the message, 'The general is dead,' and gave it to Mallikā. She took the letter and asked for the oral message. They informed her, 'Noble lady, the king has had the general seized and killed, together with his thirty-two sons, in a single stroke.' Saying, 'Do not let this become public talk,' she placed the letter in the fold of her garment and served the community of monks. At that time, a pot of ghee that was brought out struck the threshold and broke. Having it removed and having another brought, she served the community of monks.

သတ္ထာ ကတဘတ္တကိစ္စော ကထာသမုဋ္ဌာပနတ္ထံ – ‘‘သပ္ပိစာဋိယာ ဘိန္နပစ္စယာ န စိန္တေတဗ္ဗ’’န္တိ အာဟ. တသ္မိံ သမယေ မလ္လိကာ ပဏ္ဏံ နီဟရိတွာ ဘဂဝတော ပုရတော ဌပေတွာ – ‘‘ဘဂဝါ ဣမံ ဒွတ္တိံသာယ ပုတ္တေဟိ သဒ္ဓိံ သေနာပတိနော မတသာသနံ, အဟံ ဧတမ္ပိ န စိန္တယာမိ, သပ္ပိစာဋိပစ္စယာ ကိံ စိန္တေယျာမီ’’တိ အာဟ. ဘဂဝါ – ‘‘မလ္လိကေ, မာ စိန္တယိ, အနမတဂ္ဂေ သံသာရေ နာမ ဝတ္တမာနာနံ ဟောတိ ဧတ’’န္တိ အနိစ္စတာဒိပဋိသံယုတ္တံ ဓမ္မကထံ ကတွာ အဂမာသိ. မလ္လိကာ ဒွတ္တိံသသုဏိသာယော ပက္ကောသာပေတွာ ဩဝါဒံ အဒါသိ. ရာဇာ မလ္လိကံ ပက္ကောသာပေတွာ ‘‘သေနာပတိနော အမှာကံ အန္တရေ [Pg.241] ဘိန္နဒေါသော အတ္ထိ နတ္ထီ’’တိ ပုစ္ဆိ. နတ္ထိ သာမီတိ. သော တဿာ ဝစနေန တဿ နိဒ္ဒေါသဘာဝံ ဉတွာ ဝိပ္ပဋိသာရီ ဗလဝဒေါမနဿံ ဥပ္ပာဒေသိ. သော – ‘‘ဧဝရူပံ နာမ အဒေါသကာရကံ မံ သမ္ဘာဝယိတွာ အာဂတံ သဟာယကံ ဝိနာသေသိ’’န္တိ တတော ပဋ္ဌာယ ပါသာဒေ ဝါ နာဋကေသု ဝါ ရဇ္ဇသုခေသု ဝါ စိတ္တဿာဒံ အလဘမာနော တတ္ထ တတ္ထ ဝိစရိတုံ အာရဒ္ဓေါ. ဧတဒေဝ ကိစ္စံ အဟောသိ. ဣဒံ သန္ဓာယ ဝုတ္တံ ‘‘ကေနစိဒေဝ ကရဏီယေနာ’’တိ.

The Teacher, having finished his meal, said, in order to initiate a Dhamma talk, 'One should not be concerned on account of the broken ghee pot.' At that time, Mallikā took out the letter, placed it before the Blessed One, and said, 'Blessed One, this is the message of the death of the general along with his thirty-two sons. I do not worry even about this; why should I worry on account of a ghee pot?' The Blessed One said, 'Mallikā, do not worry. For beings faring in this saṃsāra with its unknown beginning, such things happen.' Having given a Dhamma talk connected with impermanence and so on, he departed. Mallikā summoned her thirty-two daughters-in-law and gave them advice. The king summoned Mallikā and asked, 'Was there any fault causing a rift between us and the general, or not?' 'There was not, lord.' Having known his faultlessness from her words, he became remorseful and generated strong mental displeasure. He thought, 'I have destroyed such a companion, a doer of no wrong, who came having confidence in me.' From then on, finding no delight of mind in the palace, or in dramas, or in the pleasures of kingship, he began to wander here and there. This became his sole preoccupation. It was with reference to this that it was said, 'for some reason.'

ဒီဃံ ကာရာယနန္တိ ဒီဃကာရာယနော နာမ ဗန္ဓုလသေနာပတိဿ ဘာဂိနေယျော ‘‘ဧတဿ မေ မာတုလော အဒေါသကာရကော နိက္ကာရဏေန ဃာတိတော’’တိ ရညာ သေနာပတိဋ္ဌာနေ ဌပိတော. တံ သန္ဓာယေတံ ဝုတ္တံ. မဟစ္စာ ရာဇာနုဘာဝေနာတိ မဟတာ ရာဇာနုဘာဝေန, ဓရဏိတလံ ဘိန္ဒန္တော ဝိယ သာဂရံ ပရိဝတ္တေန္တော ဝိယ ဝိစိတ္တဝေသသောဘေန မဟတာ ဗလကာယေနာတိ အတ္ထော. ပါသာဒိကာနီတိ ဒဿနေနေဝ သဟ ရဉ္ဇနကာနိ. ပသာဒနီယာနီတိ တဿေဝ ဝေဝစနံ. အထ ဝါ ပါသာဒိကာနီတိ ပသာဒဇနကာနိ. အပ္ပသဒ္ဒါနီတိ နိဿဒ္ဒါနိ. အပ္ပနိဂ္ဃောသာနီတိ အဝိဘာဝိတတ္ထေန နိဂ္ဃောသေန ရဟိတာနိ. ဝိဇနဝါတာနီတိ ဝိဂတဇနဝါတာနိ. မနုဿရာဟဿေယျကာနီတိ မနုဿာနံ ရဟဿကမ္မာနုစ္ဆဝိကာနိ, ရဟဿမန္တံ မန္တေန္တာနံ အနုရူပါနီတိ အတ္ထော. ပဋိသလ္လာနသာရုပ္ပာနီတိ နိလီယနဘာဝဿ ဧကီဘာဝဿ အနုစ္ဆဝိကာနိ. ယတ္ထ သုဒံ မယန္တိ န တေန တတ္ထ ဘဂဝါ ပယိရုပါသိတပုဗ္ဗော, တာဒိသေသု ပန ပယိရုပါသိတပုဗ္ဗော, တသ္မာ ယာဒိသေသု သုဒံ မယန္တိ အယမေတ္ထ အတ္ထော.

'Dīghaṃ kārāyana' means Dīghakārāyana, the nephew of General Bandhula. He was appointed to the position of general by the king, who thought, 'By me, his maternal uncle, who had done no wrong, was killed without reason.' It is with reference to this that this was said. 'By the great royal power' means by the great power of the king, with a great army, splendid with various attires, as if splitting the surface of the earth, as if overturning the ocean—this is the meaning. 'Delightful' means inspiring affection upon sight. 'Inspiring confidence' is a synonym for that. Alternatively, 'delightful' means producing confidence. 'With little sound' means without sound. 'Without clamor' means devoid of indistinct shouting. 'Free from the passage of people' means where the coming and going of people has ceased. 'Fit for human privacy' means suitable for people's secret actions, appropriate for those discussing secret counsel—this is the meaning. 'Suitable for seclusion' means suitable for a state of being hidden and a state of being alone. As for 'in which places we...', he had not previously attended upon the Blessed One there, but he had attended upon him in similar places. Therefore, 'in what sort of places we...'—this is the meaning here.

အတ္ထိ, မဟာရာဇာတိ ပဏ္ဍိတော သေနာပတိ ‘‘ရာဇာ ဘဂဝန္တံ မမာယတီ’’တိ ဇာနာတိ, သော သစေ မံ ရာဇာ ‘‘ကဟံ ဘဂဝါ’’တိ ဝဒေယျ, အဒန္ဓာယန္တေန အာစိက္ခိတုံ ယုတ္တန္တိ စရပုရိသေ ပယောဇေတွာ ဘဂဝတော နိဝါသနဋ္ဌာနံ ဉတွာဝ ဝိဟရတိ. တသ္မာ ဧဝမာဟ. အာရာမံ ပါဝိသီတိ ဗဟိနိဂမေ ခန္ဓာဝါရံ ဗန္ဓာပေတွာ ကာရာယနေန သဒ္ဓိံ ပါဝိသိ.

'Yes, great king.' The wise general knows, 'The king esteems the Blessed One.' Thinking, 'If the king should ask me, "Where is the Blessed One?", it would be proper to inform him without delay,' he employed spies, and having learned the Blessed One's dwelling place, he remains prepared. Therefore, he spoke thus. 'He entered the park' means that having had a camp set up outside the town, he entered together with Kārāyana.

၃၆၆. ဝိဟာရောတိ ဂန္ဓကုဋိံ သန္ဓာယာဟံသု. အာဠိန္ဒန္တိ ပမုခံ. ဥက္ကာသိတွာတိ ဥက္ကာသိတသဒ္ဒံ ကတွာ. အဂ္ဂဠန္တိ ကဝါဋံ. အာကောဋေဟီတိ အဂ္ဂနခေန ဤသကံ ကုဉ္စိကစ္ဆိဒ္ဒသမီပေ ကောဋေဟီတိ ဝုတ္တံ ဟောတိ. ဒွါရံ ကိရ အတိဥပရိ အမနုဿာ, အတိဟေဋ္ဌာ ဒီဃဇာတိကာ ကောဋေန္တိ. တထာ အကောဋေတွာ [Pg.242] မဇ္ဈေ ဆိဒ္ဒသမီပေ ကောဋေတဗ္ဗံ, ဣဒံ ဒွါရကောဋ္ဋကဝတ္တန္တိ ဒီပေန္တာ ဝဒန္တိ. တတ္ထေဝါတိ ဘိက္ခူဟိ ဝုတ္တဋ္ဌာနေယေဝ. ခဂ္ဂဉ္စ ဥဏှီသဉ္စာတိ ဒေသနာမတ္တမေတံ,

366. 'Vihāra'—they said this referring to the Fragrant Chamber. 'Āḷinda' means the front porch. 'Having cleared his throat' means having made the sound of clearing the throat. 'Bar' refers to the door leaf. 'Knock' means 'tap lightly with the tip of a fingernail near the keyhole'—this is what is meant. It is said that non-humans knock on the door too high up, while the long-lived species knock too low down. Not knocking in that way, one should knock in the middle, near the keyhole. Explaining, they say, 'This is the custom of knocking on a door.' 'The sword and the turban'—this is merely a part of the discourse.

ဝါလဗီဇနိမုဏှီသံ, ခဂ္ဂံ ဆတ္တဉ္စုပါဟနံ;

ဩရုယှ ရာဇာ ယာနမှာ, ဌပယိတွာ ပဋိစ္ဆဒန္တိ. –

The yak-tail fan, the turban, the sword, the umbrella, and the footwear; the king, having descended from his vehicle, set them aside and handed them over.

အာဂတာနိ ပန ပဉ္စပိ ရာဇကကုဓဘဏ္ဍာနိ အဒါသိ. ကသ္မာ ပန အဒါသီတိ. အတိဂရုနော သမ္မာသမ္ဗုဒ္ဓဿ သန္တိကံ ဥဒ္ဓတဝေသေန ဂန္တုံ န ယုတ္တန္တိ စ, ဧကကောဝ ဥပသင်္ကမိတွာ အတ္တနော ရုစိဝသေန သမ္မောဒိဿာမိ စာတိ. ပဉ္စသု ဟိ ရာဇကကုဓဘဏ္ဍေသု နိဝတ္တိတေသု တွံ နိဝတ္တာတိ ဝတ္တဗ္ဗံ န ဟောတိ, သဗ္ဗေ သယမေဝ နိဝတ္တန္တိ. ဣတိ ဣမေဟိ ဒွီဟိ ကာရဏေဟိ အဒါသိ. ရဟာယတီတိ ရဟဿံ ကရောတိ နိဂူဟတိ. အယံ ကိရဿ အဓိပ္ပာယော ‘‘ပုဗ္ဗေပိ အယံ ရာဇာ သမဏေန ဂေါတမေန သဒ္ဓိံ စတုက္ကဏ္ဏမန္တံ မန္တေတွာ မယှံ မာတုလံ သဒ္ဓိံ ဒွတ္တိံသာယ ပုတ္တေဟိ ဂဏှာပေသိ, ဣဒါနိပိ စတုက္ကဏ္ဏမန္တံ မန္တေတုကာမော, ကစ္စိ နု ခေါ မံ ဂဏှာပေဿတီ’’တိ. ဧဝံ ကောပဝသေနဿ ဧတဒဟောသိ.

Then he gave the five royal regalia that had been brought. And why did he give them? Because it was not proper to go into the presence of the very venerable Perfectly Enlightened One with an arrogant appearance, and also because he thought, 'I will approach alone and converse according to my own inclination.' For when the five royal regalia are sent back, it is not necessary to say, 'You, turn back'; all turn back by themselves. For these two reasons, he gave them. 'He acts in secret' means he does something secretly, he conceals. This, it seems, was his intention: 'Previously, this king, after holding a private consultation with the ascetic Gotama, had my maternal uncle seized along with his thirty-two sons. Now too, he wishes to hold a private consultation; I wonder, will he have me seized?' Thus, this occurred to him through the power of anger.

ဝိဝရိ ဘဂဝါ ဒွါရန္တိ န ဘဂဝါ ဥဋ္ဌာယ ဒွါရံ ဝိဝရိ, ဝိဝရတူတိ ပန ဟတ္ထံ ပသာရေသိ. တတော – ‘‘ဘဂဝါ တုမှေဟိ အနေကေသု ကပ္ပကောဋီသု ဒါနံ ဒဒမာနေဟိ န သဟတ္ထာ ဒွါရဝိဝရဏကမ္မံ ကတ’’န္တိ သယမေဝ ဒွါရံ ဝိဝဋံ. တံ ပန ယသ္မာ ဘဂဝတော မနေန ဝိဝဋံ, တသ္မာ ‘‘ဝိဝရိ ဘဂဝါ ဒွါရ’’န္တိ ဝတ္တုံ ဝဋ္ဋတိ. ဝိဟာရံ ပဝိသိတွာတိ ဂန္ဓကုဋိံ ပဝိသိတွာ. တသ္မိံ ပန ပဝိဋ္ဌမတ္တေယေဝ ကာရာယနော ပဉ္စ ရာဇကကုဓဘဏ္ဍာနိ ဂဟေတွာ ခန္ဓာဝါရံ ဂန္တွာ ဝိဋဋူဘံ အာမန္တေသိ ‘‘ဆတ္တံ သမ္မ ဥဿာပေဟီ’’တိ. မယှံ ပိတာ ကိံ ဂတောတိ? ပိတရံ မာ ပုစ္ဆ, သစေ တွံ န ဥဿာပေသိ, တံ ဂဏှိတွာ အဟံ ဥဿာပေမီတိ. ‘‘ဥဿာပေမိ သမ္မာ’’တိ သမ္ပဋိစ္ဆိ. ကာရာယနော ရညော ဧကံ အဿဉ္စ အသိဉ္စ ဧကမေဝ စ ပရိစာရိကံ ဣတ္ထိံ ဌပေတွာ – ‘‘သစေ ရာဇာ ဇီဝိတေန အတ္ထိကော, မာ အာဂစ္ဆတူ’’တိ ဝိဋဋူဘဿ ဆတ္တံ ဥဿာပေတွာ တံ ဂဟေတွာ သာဝတ္ထိမေဝ ဂတော.

Regarding 'The Blessed One opened the door': it was not that the Blessed One got up and opened the door, but rather, thinking, 'Let it open,' he extended his hand. Then, as if to say, 'O Blessed One, by you who have given gifts for many crores of aeons, the act of opening a door with your own hand has never been done,' the door opened by itself. However, since it opened by the Blessed One's mind, it is therefore proper to say, 'The Blessed One opened the door.' 'Having entered the monastery' means having entered the Fragrant Chamber. But just as he entered, Kārāyana took the five royal regalia, went to the army camp, and addressed Viṭaṭūbha, saying, 'Friend, raise the parasol!' When asked, 'Where has my father gone?' he replied, 'Do not ask about your father. If you do not raise it, I will seize you and raise the parasol myself.' Viṭaṭūbha agreed, saying, 'I will raise it, friend.' Kārāyana, having left for the king only one horse, a sword, and a single female attendant, said, 'If the king is desirous of his life, let him not come.' Then, having had Viṭaṭūbha raise the parasol, he took him and went right to Sāvatthī.

၃၆၇. ဓမ္မနွယောတိ [Pg.243] ပစ္စက္ခဉာဏသင်္ခါတဿ ဓမ္မဿ အနုနယော အနုမာနံ, အနုဗုဒ္ဓီတိ အတ္ထော. ဣဒါနိ ယေနဿ ဓမ္မနွယေန ‘‘သမ္မာသမ္ဗုဒ္ဓေါ ဘဂဝါ’’တိအာဒိ ဟောတိ, တံ ဒဿေတုံ ဣဓ ပနာဟံ, ဘန္တေတိအာဒိမာဟ. တတ္ထ အာပါဏကောဋိကန္တိ ပါဏောတိ ဇီဝိတံ, တံ မရိယာဒံ အန္တော ကရိတွာ, မရဏသမယေပိ စရန္တိယေဝ, တံ န ဝီတိက္ကမန္တီတိ ဝုတ္တံ ဟောတိ. ‘‘အပါဏကောဋိက’’န္တိပိ ပါဌော, အာဇီဝိတပရိယန္တန္တိ အတ္ထော. ယထာ ဧကစ္စေ ဇီဝိတဟေတု အတိက္ကမန္တာ ပါဏကောဋိကံ ကတွာ စရန္တိ, န ဧဝန္တိ အတ္ထော. အယမ္ပိ ခေါ မေ, ဘန္တေတိ ဗုဒ္ဓသုဗုဒ္ဓတာယ ဓမ္မသွာက္ခာတတာယ သံဃသုပ္ပဋိပန္နတာယ စ ဧတံ ဧဝံ ဟောတိ, ဧဝဉှိ မေ, ဘန္တေ, အယံ ဘဂဝတိ ဓမ္မနွယော ဟောတီတိ ဒီပေတိ. ဧသေဝ နယော သဗ္ဗတ္ထ.

367. 'Consequential reasoning' means the deduction, the inference, the corresponding understanding of the Dhamma reckoned as direct knowledge; this is the meaning. Now, to show by which consequential reasoning it comes to be for him that 'The Blessed One is a Perfectly Enlightened One,' and so on, he spoke the words beginning, 'But here, venerable sir.' Therein, 'up to the end of life' means: 'pāṇa' is life; making that the boundary, even at the time of death they continue to practice and do not transgress it. This is what is said. There is also the reading 'apāṇakoṭikaṃ', meaning 'until the end of life.' The meaning is that they are not like some who, transgressing for the sake of life, do not practice up to the end of life. 'And this too for me, venerable sir' shows: 'Because of the Buddha's perfect enlightenment, the Dhamma's being well-expounded, and the Sangha's good practice, this is so. Indeed, venerable sir, in this way this consequential reasoning regarding the Blessed One occurs for me.' This is the method in all cases.

၃၆၉. န ဝိယ မညေ စက္ခုံ ဗန္ဓန္တေတိ စက္ခုံ အဗန္ဓန္တေ ဝိယ. အပါသာဒိကဉှိ ဒိသွာ ပုန ဩလောကနကိစ္စံ န ဟောတိ, တသ္မာ သော စက္ခုံ န ဗန္ဓတိ နာမ. ပါသာဒိကံ ဒိသွာ ပုနပ္ပုနံ ဩလောကနကိစ္စံ ဟောတိ, တသ္မာ သော စက္ခုံ ဗန္ဓတိ နာမ. ဣမေ စ အပါသာဒိကာ, တသ္မာ ဧဝမာဟ. ဗန္ဓုကရောဂေါ နောတိ ကုလရောဂေါ. အမှာကံ ကုလေ ဇာတာ ဧဝရူပါ ဟောန္တီတိ ဝဒန္တိ. ဥဠာရန္တိ မဟေသက္ခံ. ပုဗ္ဗေနာပရန္တိ ပုဗ္ဗတော အပရံ ဝိသေသံ. တတ္ထ ကသိဏပရိကမ္မံ ကတွာ သမာပတ္တိံ နိဗ္ဗတ္တေန္တော ဥဠာရံ ပုဗ္ဗေ ဝိသေသံ သဉ္ဇာနာတိ နာမ, သမာပတ္တိံ ပဒဋ္ဌာနံ ကတွာ ဝိပဿနံ ဝဍ္ဎေတွာ အရဟတ္တံ ဂဏှန္တော ဥဠာရံ ပုဗ္ဗတော အပရံ ဝိသေသံ သဉ္ဇာနာတိ နာမ.

369. The phrase 'It is as if, I think, they do not bind the eye' means 'as if not binding the eye.' For having seen an uninspiring person, there is no need to look again; therefore, such a one is said 'not to bind the eye.' Having seen an inspiring person, there is a need to look again and again; therefore, such a one is said 'to bind the eye.' And these are uninspiring; therefore, he spoke thus. 'A family disease' means a hereditary disease. They say, 'Those born in our family are of such a kind.' 'Uḷāraṃ' means of great power. 'Pubbenāparaṃ' means a later distinction from a former state. Therein, one who produces an attainment after doing the preliminary work on a kasiṇa is said to know a great, later distinction from the former state. One who attains arahantship by developing insight, having made the attainment a basis, is said to know a great, later distinction from the former state.

၃၇၀. ဃာတေတာယံ ဝါ ဃာတေတုန္တိ ဃာတေတဗ္ဗယုတ္တကံ ဃာတေတုံ. ဇာပေတာယံ ဝါ ဇာပေတုန္တိ ဓနေန ဝါ ဇာပေတဗ္ဗယုတ္တကံ ဇာပေတုံ ဇာနိတုံ အဓနံ ကာတုံ. ပဗ္ဗာဇေတာယံ ဝါ ပဗ္ဗာဇေတုန္တိ ရဋ္ဌတော ဝါ ပဗ္ဗာဇေတဗ္ဗယုတ္တကံ ပဗ္ဗာဇေတုံ.

370. 'To kill one fit to be killed' means to kill one who is suitable to be killed. 'To ruin one fit to be ruined' means to ruin with wealth one who is suitable to be ruined, to cause loss, to make destitute. 'To banish one fit to be banished' means to banish from the country one who is suitable to be banished.

၃၇၃. ဣသိဒတ္တပုရာဏာတိ ဣသိဒတ္တော စ ပုရာဏော စ. တေသု ဧကော ဗြဟ္မစာရီ, ဧကော သဒါရသန္တုဋ္ဌော. မမဘတ္တာတိ မမ သန္တကံ ဘတ္တံ [Pg.244] ဧတေသန္တိ မမဘတ္တာ. မမယာနာတိ မမ သန္တကံ ယာနံ ဧတေသန္တိ မမယာနာ. ဇီဝိကာယ ဒါတာတိ ဇီဝိတဝုတ္တိံ ဒါတာ. ဝီမံသမာနောတိ ဥပပရိက္ခမာနော. တဒါ ကိရ ရာဇာ နိဒ္ဒံ အနောက္ကန္တောဝ ဩက္ကန္တော ဝိယ ဟုတွာ နိပဇ္ဇိ. အထ တေ ထပတယော ‘‘ကတရသ္မိံ ဒိသာဘာဂေ ဘဂဝါ’’တိ ပုစ္ဆိတွာ ‘‘အသုကသ္မိံ နာမာ’’တိ သုတွာ မန္တယိံသု – ‘‘ယေန သမ္မာသမ္ဗုဒ္ဓေါ, တေန သီသေ ကတေ ရာဇာ ပါဒတော ဟောတိ. ယေန ရာဇာ, တေန သီသေ ကတေ သတ္ထာ ပါဒတော ဟောတိ, ကိံ ကရိဿာမာ’’တိ? တတော နေသံ ဧတဒဟောသိ – ‘‘ရာဇာ ကုပ္ပမာနော ယံ အမှာကံ ဒေတိ, တံ အစ္ဆိန္ဒေယျ. န ခေါ ပန မယံ သက္ကောမ ဇာနမာနာ သတ္ထာရံ ပါဒတော ကာတု’’န္တိ ရာဇာနံ ပါဒတော ကတွာ နိပဇ္ဇိံသု. တံ သန္ဓာယ အယံ ရာဇာ ဧဝမာဟ.

373. 'Isidatta and Purāṇa' means Isidatta and Purāṇa. Among them, one was a celibate, the other was content with his own wife. 'My dependents for food' means 'they for whom my own food exists,' thus they are my dependents for food. 'My dependents for transport' means 'they for whom my own vehicle exists,' thus they are my dependents for transport. 'Giver of livelihood' means a giver of the means of living. 'Vīmaṃsamāno' means investigating. At that time, it is said, the king, without yet having fallen asleep, lay down as if he had. Then those two carpenters asked, 'In which direction is the Blessed One?' and having heard, 'In such-and-such a direction,' they consulted: 'If we place our heads in the direction of the Perfectly Enlightened One, the king is at our feet. If we place our heads in the direction of the king, the Teacher is at our feet. What shall we do?' Then this occurred to them: 'If the king gets angry, he might take away what he gives us. But we, knowing, are not able to place the Teacher at our feet.' So, having placed the king at their feet, they lay down. It was with reference to this that the king spoke thus.

၃၇၄. ပက္ကာမီတိ ဂန္ဓကုဋိတော နိက္ခမိတွာ ကာရာယနဿ ဌိတဋ္ဌာနံ ဂတော, တံ တတ္ထ အဒိသွာ ခန္ဓာဝါရဋ္ဌာနံ ဂတော, တတ္ထာပိ အညံ အဒိသွာ တံ ဣတ္ထိံ ပုစ္ဆိ. သာ သဗ္ဗံ ပဝတ္တိံ အာစိက္ခိ. ရာဇာ – ‘‘န ဣဒါနိ မယာ ဧကကေန တတ္ထ ဂန္တဗ္ဗံ, ရာဇဂဟံ ဂန္တွာ ဘာဂိနေယျေန သဒ္ဓိံ အာဂန္တွာ မယှံ ရဇ္ဇံ ဂဏှိဿာမီ’’တိ ရာဇဂဟံ ဂစ္ဆန္တော အန္တရာမဂ္ဂေ ကဏာဇကဘတ္တဉ္စေဝ ဘုဉ္ဇိ, ဗဟလဥဒကဉ္စ ပိဝိ. တဿ သုခုမာလပကတိကဿ အာဟာရော န သမ္မာ ပရိဏာမိ. သော ရာဇဂဟံ ပါပုဏန္တောပိ ဝိကာလေ ဒွါရေသု ပိဟိတေသု ပါပုဏိ. ‘‘အဇ္ဇ သာလာယံ သယိတွာ သွေ မယှံ ဘာဂိနေယျံ ပဿိဿာမီ’’တိ ဗဟိနဂရေ သာလာယ နိပဇ္ဇိ. တဿ ရတ္တိဘာဂေ ဥဋ္ဌာနာနိ ပဝတ္တိံသု, ကတိပယဝါရေ ဗဟိ နိက္ခမိ. တတော ပဋ္ဌာယ ပဒသာ ဂန္တုံ အသက္ကောန္တော တဿာ ဣတ္ထိယာ အင်္ကေ နိပဇ္ဇိတွာ ဗလဝပစ္စူသေ ကာလမကာသိ. သာ တဿ မတဘာဝံ ဉတွာ – ‘‘ဒွီသု ရဇ္ဇေသု ရဇ္ဇံ ကာရေတွာ ဣဒါနိ ပရဿ ဗဟိနဂရေ အနာထသာလာယ အနာထကာလကိရိယံ ကတွာ နိပန္နော မယှံ သာမိ ကောသလရာဇာ’’တိအာဒီနိ ဝဒမာနာ ဥစ္စာသဒ္ဒေန ပရိဒေဝိတုံ အာရဘိ. မနုဿာ သုတွာ ရညော အာရောစေသုံ. ရာဇာ အာဂန္တွာ ဒိသွာ သဉ္ဇာနိတွာ အာဂတကာရဏံ ဉတွာ မဟာပရိဟာရေန သရီရကိစ္စံ ကရိတွာ ‘‘ဝိဋဋူဘံ ဂဏှိဿာမီ’’တိ ဘေရိံ စရာပေတွာ ဗလကာယံ သန္နိပါတေသိ. အမစ္စာ ပါဒေသု ပတိတွာ – ‘‘သစေ, ဒေဝ, တုမှာကံ မာတုလော အရောဂေါ အဿ, တုမှာကံ ဂန္တုံ ယုတ္တံ ဘဝေယျ, ဣဒါနိ ပန ဝိဋဋူဘောပိ တုမှေ [Pg.245] နိဿာယ ဆတ္တံ ဥဿာပေတုံ အရဟတိယေဝါ’’တိ သညာပေတွာ နိဝါရေသုံ.

374. He departed, leaving the Fragrant Chamber and going to the place where Dīghakārāyana was staying. Not seeing him there, he went to the military camp. Not seeing anyone else there either, he questioned that woman. She related the entire matter. The king thought, 'Now I should not go there alone. I will go to Rājagaha and return with my nephew to reclaim my kingdom.' On his way to Rājagaha, he ate broken rice and drank turbid water. For one of his delicate constitution, the food was not properly digested. By the time he reached Rājagaha, it was late, and the gates were closed. Thinking, 'Today I will sleep in the hall and see my nephew tomorrow,' he lay down in a hall outside the city. During the night, he had bouts of dysentery and went outside several times. From then on, unable to walk, he lay down in that woman’s lap and passed away at early dawn. Realizing he had died, she began to lament loudly, saying, 'After having ruled in two kingdoms, now my lord, the king of Kosala, lies in another's city, in a hall for the destitute, having died an unsupported death.' Hearing her, people informed the king. The king came, saw and recognized him, and having learned the reason for his arrival, had the funeral rites performed with great honor. Then, thinking, 'I will capture Viṭaṭūbha,' he had the drum beaten to assemble the army. The ministers fell at his feet and, having made him understand, restrained him, saying, 'Your Majesty, if your uncle were healthy, it would be fitting for you to go. But now, Viṭaṭūbha also, relying on you, is indeed worthy to raise the umbrella.'

ဓမ္မစေတိယာနီတိ ဓမ္မဿ စိတ္တီကာရဝစနာနိ. တီသု ဟိ ရတနေသု ယတ္ထ ကတ္ထစိ စိတ္တီကာရေ ကတေ သဗ္ဗတ္ထ ကတောယေဝ ဟောတိ, တသ္မာ ဘဂဝတိ စိတ္တီကာရေ ကတေ ဓမ္မောပိ ကတောဝ ဟောတီတိ ဘဂဝါ ‘‘ဓမ္မစေတိယာနီ’’တိ အာဟ. အာဒိဗြဟ္မစရိယကာနီတိ မဂ္ဂဗြဟ္မစရိယဿ အာဒိဘူတာနိ, ပုဗ္ဗဘာဂပဋိပတ္တိဘူတာနီတိ အတ္ထော. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

'Monuments to the Dhamma' means expressions of reverence for the Dhamma. For when reverence is shown to any of the three jewels, it is shown to all. Therefore, when reverence is shown to the Blessed One, reverence is also shown to the Dhamma. For that reason, the Blessed One said, 'Monuments to the Dhamma'. 'Pertaining to the beginning of the holy life' means those things that are the beginning of the holy life of the path, that is, the practices that constitute the preliminary part. The rest is clear in all instances.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

ဓမ္မစေတိယသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Dhammacetiya Sutta is concluded.

၁၀. ကဏ္ဏကတ္ထလသုတ္တဝဏ္ဏနာ

10. Commentary on the Kaṇṇakatthala Sutta.

၃၇၅. ဧဝံ မေ သုတန္တိ ကဏ္ဏကတ္ထလသုတ္တံ. တတ္ထ ဥရုညာယန္တိ ဥရုညာတိ တဿ ရဋ္ဌဿပိ နဂရဿပိ ဧတဒေဝ နာမံ, ဘဂဝါ ဥရုညာနဂရံ ဥပနိဿာယ ဝိဟရတိ. ကဏ္ဏကတ္ထလေ မိဂဒါယေတိ တဿ နဂရဿ အဝိဒူရေ ကဏ္ဏကတ္ထလံ နာမ ဧကော ရမဏီယော ဘူမိဘာဂေါ အတ္ထိ, သော မိဂါနံ အဘယတ္ထာယ ဒိန္နတ္တာ မိဂဒါယောတိ ဝုစ္စတိ, တသ္မိံ ကဏ္ဏကတ္ထလေ မိဂဒါယေ. ကေနစိဒေဝ ကရဏီယေနာတိ န အညေန, အနန္တရသုတ္တေ ဝုတ္တကရဏီယေနေဝ. သောမာ စ ဘဂိနီ သကုလာ စ ဘဂိနီတိ ဣမာ ဒွေ ဘဂိနိယော ရညော ပဇာပတိယော. ဘတ္တာဘိဟာရေတိ ဘတ္တံ အဘိဟရဏဋ္ဌာနေ. ရညော ဘုဉ္ဇနဋ္ဌာနဉှိ သဗ္ဗာပိ ဩရောဓာ ကဋစ္ဆုအာဒီနိ ဂဟေတွာ ရာဇာနံ ဥပဋ္ဌာတုံ ဂစ္ဆန္တိ, တာပိ တထေဝ အဂမံသု.

375. 'Thus have I heard' begins the Kaṇṇakatthala Sutta. Therein, 'at Uruññā': Uruññā is the name of both that country and that city. The Blessed One was dwelling in dependence on the city of Uruññā. 'At Kaṇṇakatthala, the deer park': not far from that city, there is a delightful plot of land named Kaṇṇakatthala. Because it was given for the safety of the deer, it is called a deer park; it was in that Kaṇṇakatthala deer park. 'For some business or other': not for any other, but for the very business mentioned in the immediately preceding sutta. 'Sister Somā and Sister Sakulā': these two sisters were the king's consorts. 'At the presentation of the meal': at the place where food is brought. For at the king's eating place, all the women of the inner quarters, taking ladles and so forth, go to attend upon the king; they too came in that very same way.

၃၇၆. ကိံ ပန, မဟာရာဇာတိ ကသ္မာ ဧဝမာဟ? ရညော ဂရဟပရိမောစနတ္ထံ. ဧဝဉှိ ပရိသာ စိန္တေယျ – ‘‘အယံ ရာဇာ အာဂစ္ဆမာနောဝ မာတုဂါမာနံ သာသနံ အာရောစေတိ, မယံ အတ္တနော ဓမ္မတာယ ဘဂဝန္တံ ဒဋ္ဌုံ အာဂတောတိ မညာမ, အယံ ပန မာတုဂါမာနံ သာသနံ ဂဟေတွာ အာဂတော, မာတုဂါမဒါသော မညေ, ဧသ ပုဗ္ဗေပိ ဣမိနာဝ ကာရဏေန အာဂစ္ဆတီ’’တိ. ပုစ္ဆိတော ပန သော အတ္တနော အာဂမနကာရဏံ ကထေဿတိ, ဧဝမဿ အယံ ဂရဟာ န ဥပ္ပဇ္ဇိဿတီတိ ဂရဟမောစနတ္ထံ ဧဝမာဟ.

376. “But what is it, great king?”—why did he say this? To free the king from reproach. For if he had not asked, the assembly might think: “This king, just as he arrives, announces a message from the womenfolk. We thought he had come to see the Blessed One of his own accord, but he has come bringing a message from the womenfolk—a slave to women, it seems! Previously, too, he must have come for this very reason.” But when asked, he would state his reason for coming, and thus this reproach would not arise for him. To free him from reproach, he spoke thus.

၃၇၈. အဗ္ဘုဒါဟာသီတိ [Pg.246] ကထေသိ. သကိဒေဝ သဗ္ဗံ ဥဿတိ သဗ္ဗံ ဒက္ခိတီတိ ယော ဧကာဝဇ္ဇနေန ဧကစိတ္တေန အတီတာနာဂတပစ္စုပ္ပန္နံ သဗ္ဗံ ဥဿတိ ဝါ ဒက္ခိတိ ဝါ, သော နတ္ထီတိ အတ္ထော. ဧကေန ဟိ စိတ္တေန အတီတံ သဗ္ဗံ ဇာနိဿာမီတိ အာဝဇ္ဇိတွာပိ အတီတံ သဗ္ဗံ ဇာနိတုံ န သက္ကာ, ဧကဒေသမေဝ ဇာနာတိ. အနာဂတပစ္စုပ္ပန္နံ ပန တေန စိတ္တေန သဗ္ဗေနေဝ သဗ္ဗံ န ဇာနာတီတိ. ဧသ နယော ဣတရေသု. ဧဝံ ဧကစိတ္တဝသေနာယံ ပဉှော ကထိတော. ဟေတုရူပန္တိ ဟေတုသဘာဝံ ကာရဏဇာတိကံ. သဟေတုရူပန္တိ သကာရဏဇာတိကံ. သမ္ပရာယိကာဟံ, ဘန္တေတိ သမ္ပရာယဂုဏံ အဟံ, ဘန္တေ, ပုစ္ဆာမိ.

378. “Abbhudāhāsi” means he stated. As for “at one and the same time will know all, will see all”: the meaning is that there is no person who, with a single advertence, with a single mind, will know or will see everything of the past, future, and present. For even having adverted, “With a single mind I will know all of the past,” it is not possible to know all of the past; one knows only a part. Furthermore, with that same mind, one does not know all of the future and present in every way. This is the method in the other cases. Thus this question was stated in terms of a single mind. “Heturūpaṃ” means having the nature of a cause, being of the nature of a reason. “Saheturūpaṃ” means being of the nature of having a cause. “Samparāyikāhaṃ, bhante” means “I, venerable sir, ask about the quality concerning the future life.”

၃၇၉. ပဉ္စိမာနီတိ ဣမသ္မိံ သုတ္တေ ပဉ္စ ပဓာနိယင်္ဂါနိ လောကုတ္တရမိဿကာနိ ကထိတာနိ. ကထိနင်္ဂဏဝါသီစူဠသမုဒ္ဒတ္ထေရော ပန ‘‘တုမှာကံ, ဘန္တေ, ကိံ ရုစ္စတီ’’တိ ဝုတ္တေ ‘‘မယှံ လောကုတ္တရာနေဝါတိ ရုစ္စတီ’’တိ အာဟ. ပဓာနဝေမတ္တတန္တိ ပဓာနနာနတ္တံ. အညာဒိသမေဝ ဟိ ပုထုဇ္ဇနဿ ပဓာနံ, အညာဒိသံ သောတာပန္နဿ, အညာဒိသံ သကဒါဂါမိနော, အညာဒိသံ အနာဂါမိနော, အညာဒိသံ အရဟတော, အညာဒိသံ အသီတိမဟာသာဝကာနံ, အညာဒိသံ ဒွိန္နံ အဂ္ဂသာဝကာနံ, အညာဒိသံ ပစ္စေကဗုဒ္ဓါနံ, အညာဒိသံ သဗ္ဗညုဗုဒ္ဓါနံ. ပုထုဇ္ဇနဿ ပဓာနံ သောတာပန္နဿ ပဓာနံ န ပါပုဏာတိ…ပေ… ပစ္စေကဗုဒ္ဓဿ ပဓာနံ သဗ္ဗညုဗုဒ္ဓဿ ပဓာနံ န ပါပုဏာတိ. ဣမမတ္ထံ သန္ဓာယ ‘‘ပဓာနဝေမတ္တတံ ဝဒါမီ’’တိ အာဟ. ဒန္တကာရဏံ ဂစ္ဆေယျုန္တိ ယံ အကူဋကရဏံ, အနဝစ္ဆိန္ဒနံ, ဓုရဿ အစ္ဆိန္ဒနန္တိ ဒန္တေသု ကာရဏံ ဒိဿတိ, တံ ကာရဏံ ဥပဂစ္ဆေယျုန္တိ အတ္ထော. ဒန္တဘူမိန္တိ ဒန္တေဟိ ဂန္တဗ္ဗဘူမိံ. အဿဒ္ဓေါတိအာဒီသု ပုထုဇ္ဇနသောတာပန္နသကဒါဂါမိအနာဂါမိနော စတ္တာရောပိ အဿဒ္ဓါ နာမ. ပုထုဇ္ဇနော ဟိ သောတာပန္နဿ သဒ္ဓံ အပ္ပတ္တောတိ အဿဒ္ဓေါ, သောတာပန္နော သကဒါဂါမိဿ, သကဒါဂါမီ အနာဂါမိဿ, အနာဂါမီ အရဟတော သဒ္ဓံ အပ္ပတ္တောတိ အဿဒ္ဓေါ, အာဗာဓော အရဟတောပိ ဥပ္ပဇ္ဇတီတိ ပဉ္စပိ ဗဟွာဗာဓာ နာမ ဟောန္တိ. အရိယသာဝကဿ ပန သဌော မာယာဝီတိ နာမံ နတ္ထိ. တေနေဝ ထေရော – ‘‘ပဉ္စ ပဓာနိယင်္ဂါနိ လောကုတ္တရာနိ ကထိတာနီတိ မယှံ ရုစ္စတီ’’တိ အာဟ. အဿခဠုင်္ကသုတ္တန္တေ ပန – ‘‘တယော စ, ဘိက္ခဝေ, အဿခဠုင်္ကေ တယော စ ပုရိသခဠုင်္ကေ ဒေသေဿာမီ’’တိ (အ. နိ. ၃.၁၄၁) ဧတ္ထ အရိယသာဝကဿာပိ သမ္ဗောဓိနာမံ အာဂတံ[Pg.247], တဿ ဝသေန လောကုတ္တရမိဿကာ ကထိတာတိ ဝုတ္တံ. ပုထုဇ္ဇနော ပန သောတာပတ္တိမဂ္ဂဝီရိယံ အသမ္ပတ္တော…ပေ… အနာဂါမီ အရဟတ္တမဂ္ဂဝီရိယံ အသမ္ပတ္တောတိ ကုသီတောပိ အဿဒ္ဓေါ ဝိယ စတ္တာရောဝ ဟောန္တိ, တထာ ဒုပ္ပညော.

379. As for “these five”: in this sutta, five factors of striving mixed with the supramundane are taught. However, the Elder Cūḷasamudda, the resident of Kathinaṅgaṇa, when asked, “Venerable sir, what is your preference?” said, “My preference is that they are purely supramundane.” “Padhānavemattataṃ” means the diversity of striving. For the striving of a worldling is of one kind, that of a stream-enterer is of another kind, that of a once-returner is of another kind, that of a non-returner is of another kind, that of an arahant is of another kind, that of the eighty great disciples is of another kind, that of the two chief disciples is of another kind, that of the paccekabuddhas is of another kind, and that of the all-knowing Buddhas is of another kind. The striving of a worldling does not reach the striving of a stream-enterer… (and so on) … the striving of a paccekabuddha does not reach the striving of an all-knowing Buddha. Referring to this meaning, he said, “I speak of the diversity of striving.” As for “they should go to the state of the tamed”: the meaning is that they should approach that state which is seen in the tamed, which is the state of not being crooked, not cutting off, not cutting off the yoke. “Dantabhūmiṃ” means the ground to be gone to by the tamed. In “faithless,” etc., the four—the worldling, the stream-enterer, the once-returner, and the non-returner—are all called “faithless.” For a worldling, not having attained the faith of a stream-enterer, is “faithless”; a stream-enterer, not having attained the faith of a once-returner; a once-returner, not having attained the faith of a non-returner; a non-returner, not having attained the faith of an arahant, is “faithless.” And since illness arises even for an arahant, all five are called “of many illnesses.” But for a noble disciple, there is no such name as “deceitful and fraudulent.” For that reason the Elder said, “My preference is that the five factors of striving are taught as purely supramundane.” But in the Assakhaḷuṅka Sutta, in the passage “Monks, I will teach the three untamed colts and the three untamed men,” the name “sambodhi” has come up even for a noble disciple, and on account of that, it is said that they are taught as mixed with the supramundane. Furthermore, a worldling has not attained the energy of the stream-entry path… (and so on) … a non-returner has not attained the energy of the path of arahantship; thus the “lazy” ones are also four in number, just like the “faithless”; likewise for the “unwise.”

ဧဝံ ပနေတ္ထ ဩပမ္မသံသန္ဒနံ ဝေဒိတဗ္ဗံ – အဒန္တဟတ္ထိအာဒယော ဝိယ ဟိ မဂ္ဂပဓာနရဟိတော ပုဂ္ဂလော. ဒန္တဟတ္ထိအာဒယော ဝိယ မဂ္ဂပဓာနဝါ. ယထာ အဒန္တာ ဟတ္ထိအာဒယော ကူဋာကာရံ အကတွာ အဝိစ္ဆိန္ဒိတွာ ဓုရံ အပါတေတွာ ဒန္တဂမနံ ဝါ ဂန္တုံ ဒန္တဘူမိံ ဝါ ပတ္တုံ န သက္ကောန္တိ, ဧဝမေဝံ မဂ္ဂပဓာနရဟိတော မဂ္ဂပဓာနဝတာ ပတ္တဗ္ဗံ ပါပုဏိတုံ နိဗ္ဗတ္တေတဗ္ဗံ ဂုဏံ နိဗ္ဗတ္တေတုံ န သက္ကောတိ. ယထာ ပန ဒန္တဟတ္ထိအာဒယော ကူဋာကာရံ အကတွာ အဝိစ္ဆိန္ဒိတွာ ဓုရံ အပါတေတွာ ဒန္တဂမနံ ဝါ ဂန္တုံ ဒန္တဘူမိံ ဝါ ပတ္တုံ သက္ကောန္တိ, ဧဝမေဝံ မဂ္ဂပဓာနဝါ မဂ္ဂပဓာနဝတာ ပတ္တဗ္ဗံ ပါပုဏိတုံ နိဗ္ဗတ္တေတဗ္ဗံ ဂုဏံ နိဗ္ဗတ္တေတုံ သက္ကောတိ. ဣဒံ ဝုတ္တံ ဟောတိ – ‘‘သောတာပတ္တိမဂ္ဂပဓာနဝါ သောတာပတ္တိမဂ္ဂပဓာနဝတာ ပတ္တောကာသံ ပါပုဏိတုံ နိဗ္ဗတ္တေတဗ္ဗံ ဂုဏံ နိဗ္ဗတ္တေတုံ သက္ကောတိ…ပေ… အရဟတ္တမဂ္ဂပဓာနဝါ အရဟတ္တမဂ္ဂပဓာနဝတာ ပတ္တောကာသံ ပါပုဏိတုံ နိဗ္ဗတ္တေတဗ္ဗံ ဂုဏံ နိဗ္ဗတ္တေတုံ သက္ကောတီ’’တိ.

Herein, the comparison of the simile should be understood thus: a person devoid of path-exertion is like an untamed elephant and so forth. A person possessing path-exertion is like a tamed elephant and so forth. Just as untamed elephants and so forth, without acting deceitfully, without breaking off, without casting off the yoke, are unable to go the way of the tamed or to reach the ground of the tamed, even so, a person devoid of path-exertion is unable to attain what is to be attained by one with path-exertion, or to bring into being the quality that is to be brought into being. But just as tamed elephants and so forth, without acting deceitfully, without breaking off, without casting off the yoke, are able to go the way of the tamed or to reach the ground of the tamed, even so, a person possessing path-exertion is able to attain what is to be attained by one with path-exertion, and to bring into being the quality that is to be brought into being. This is what is said: “One possessing the exertion of the stream-entry path is able to reach the state to be attained by one with the exertion of the stream-entry path, and to bring into being the quality that is to be brought into being… (and so on) … one possessing the exertion of the Arahantship path is able to reach the state to be attained by one with the exertion of the Arahantship path, and to bring into being the quality that is to be brought into being.”

၃၈၀. သမ္မပ္ပဓာနာတိ မဂ္ဂပဓာနေန သမ္မပ္ပဓာနာ. န ကိဉ္စိ နာနာကရဏံ ဝဒါမိ ယဒိဒံ ဝိမုတ္တိယာ ဝိမုတ္တိန္တိ ယံ ဧကဿ ဖလဝိမုတ္တိယာ ဣတရဿ ဖလဝိမုတ္တိံ အာရဗ္ဘ နာနာကရဏံ ဝတ္တဗ္ဗံ သိယာ, တံ န ကိဉ္စိ ဝဒါမီတိ အတ္ထော. အစ္စိယာ ဝါ အစ္စိန္တိ အစ္စိယာ ဝါ အစ္စိမှိ. သေသပဒဒွယေပိ ဧသေဝ နယော, ဘုမ္မတ္ထေ ဟိ ဧတံ ဥပယောဂဝစနံ. ကိံ ပန တွံ, မဟာရာဇာတိ, မဟာရာဇ, ကိံ တွံ? ‘‘သန္တိ ဒေဝါ စာတုမဟာရာဇိကာ, သန္တိ ဒေဝါ တာဝတိံသာ…ပေ… သန္တိ ဒေဝါ ပရနိမ္မိတဝသဝတ္တိနော, သန္တိ ဒေဝါ တတုတ္တရိ’’န္တိ ဧဝံ ဒေဝါနံ အတ္ထိဘာဝံ န ဇာနာသိ, ယေန ဧဝံ ဝဒေသီတိ. တတော အတ္ထိဘာဝံ ဇာနာမိ, မနုဿလောကံ ပန အာဂစ္ဆန္တိ နာဂစ္ဆန္တီတိ ဣဒံ ပုစ္ဆန္တော ယဒိ ဝါ တေ, ဘန္တေတိအာဒိမာဟ. သဗျာဗဇ္ဈာတိ သဒုက္ခာ, သမုစ္ဆေဒပ္ပဟာနေန အပ္ပဟီနစေတသိကဒုက္ခာ. အာဂန္တာရောတိ ဥပပတ္တိဝသေန အာဂန္တာရော. အဗျာဗဇ္ဈာတိ သမုစ္ဆိန္နဒုက္ခာ. အနာဂန္တာရောတိ ဥပပတ္တိဝသေန အနာဂန္တာရော.

380. 'Right efforts' means they are of equal exertion by means of path-exertion. 'I declare no distinction whatsoever with regard to liberation from liberation' means: whatever distinction might be stated concerning the fruition-liberation of one person and the fruition-liberation of another, I declare no such distinction whatsoever; this is the meaning. 'By a flame or in a flame' means 'by a flame' (instrumental) or 'in a flame' (locative). In the remaining two phrases, this is the same method, for this is an accusative case-ending used in the sense of the locative. 'But what of you, great king?' means: 'Great king, what of you? Do you not know of the existence of the gods, that you speak thus, saying: "There are the Cātumahārājika devas, there are the Tāvatiṃsa devas... and so on... there are the Paranimmitavasavattī devas, there are devas beyond that"?' Therefore, [the king, thinking,] 'I know of their existence, but do they come to the human world or not?' and asking this, said, 'Or, venerable sir...' and so on. 'With affliction' means with suffering, with mental suffering not yet abandoned by eradication. 'Comers' means they are comers by way of rebirth. 'Without affliction' means with suffering completely cut off. 'Non-comers' means they are non-comers by way of rebirth.

၃၈၁. ပဟောတီတိ [Pg.248] သက္ကောတိ. ရာဇာ ဟိ ပုညဝန္တမ္ပိ လာဘသက္ကာရသမ္ပန္နံ ယထာ န ကောစိ ဥပသင်္ကမတိ, ဧဝံ ကရောန္တော တမှာ ဌာနာ စာဝေတုံ သက္ကောတိ. တံ အပုညဝန္တမ္ပိ သကလဂါမံ ပိဏ္ဍာယ စရိတွာ ယာပနမတ္တံ အလဘန္တံ ယထာ လာဘသက္ကာရသမ္ပန္နော ဟောတိ, ဧဝံ ကရောန္တော တမှာ ဌာနာ စာဝေတုံ သက္ကောတိ. ဗြဟ္မစရိယဝန္တမ္ပိ ဣတ္ထီဟိ သဒ္ဓိံ သမ္ပယောဇေတွာ သီလဝိနာသံ ပါပေန္တော ဗလက္ကာရေန ဝါ ဥပ္ပဗ္ဗာဇေန္တော တမှာ ဌာနာ စာဝေတုံ သက္ကောတိ. အဗြဟ္မစရိယဝန္တမ္ပိ သမ္ပန္နကာမဂုဏံ အမစ္စံ ဗန္ဓနာဂါရံ ပဝေသေတွာ ဣတ္ထီနံ မုခမ္ပိ ပဿိတုံ အဒေန္တော တမှာ ဌာနာ စာဝေတိ နာမ. ရဋ္ဌတော ပန ယံ ဣစ္ဆတိ, တံ ပဗ္ဗာဇေတိ နာမ.

381. 'Is capable' means is able. For a king is able to displace from his position even a meritorious person endowed with gain and honor by acting in such a way that no one approaches him. He is able to displace from his state even an unmeritorious person who, having wandered the entire village for alms, does not receive enough to subsist on, by acting in such a way that he becomes endowed with gain and honor. He is able to displace from his state even one who lives the holy life by associating him with women and causing the destruction of his virtue, or by forcibly disrobing him. And a minister who does not live the holy life but is endowed with sense-pleasures, the king is said to displace from that state by having him enter a prison and not allowing him to even see the faces of women. Furthermore, whomever he wishes, he is said to banish from the country.

ဒဿနာယပိ နပ္ပဟောန္တီတိ ကာမာဝစရေ တာဝ အဗျာဗဇ္ဈေ ဒေဝေ သဗျာဗဇ္ဈာ ဒေဝါ စက္ခုဝိညာဏဒဿနာယပိ နပ္ပဟောန္တိ. ကသ္မာ? အရဟတော တတ္ထ ဌာနာဘာဝတော. ရူပါဝစရေ ပန ဧကဝိမာနသ္မိံယေဝ တိဋ္ဌန္တိ စ နိသီဒန္တိ စာတိ စက္ခုဝိညာဏဒဿနာယ ပဟောန္တိ, ဧတေဟိ ဒိဋ္ဌံ ပန သလ္လက္ခိတံ ပဋိဝိဒ္ဓံ လက္ခဏံ ဒဋ္ဌုံ သလ္လက္ခိတုံ ပဋိဝိဇ္ဈိတုံ န သက္ကောန္တီတိ ဉာဏစက္ခုနာ ဒဿနာယ နပ္ပဟောန္တိ, ဥပရိဒေဝေ စ စက္ခုဝိညာဏဒဿနေနာပီတိ.

'They are not capable even of seeing' means: in the sense-sphere, to begin with, the devas with affliction are not capable of seeing the devas without affliction even with the seeing of eye-consciousness. Why? Because there is no standing-place for an Arahant there. In the form-sphere, however, since they stand and sit in the very same celestial mansion, they are capable of seeing with the seeing of eye-consciousness. But they are not able to see, mark, or penetrate the characteristic seen, marked, and penetrated by these [unafflicted devas]; thus they are not capable of seeing with the eye of knowledge. And they are not capable of seeing the devas in the higher realms even with the seeing of eye-consciousness.

၃၈၂. ကော နာမော အယံ, ဘန္တေတိ ရာဇာ ထေရံ ဇာနန္တောပိ အဇာနန္တော ဝိယ ပုစ္ဆတိ. ကသ္မာ? ပသံသိတုကာမတာယ. အာနန္ဒရူပေါတိ အာနန္ဒသဘာဝေါ. ဗြဟ္မပုစ္ဆာပိ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာ. အထ ခေါ အညတရော ပုရိသောတိ သာ ကိရ ကထာ ဝိဋဋူဘေနေဝ ကထိတာ, တေ ‘‘တယာ ကထိတာ, တယာ ကထိတာ’’တိ ကုပိတာ အညမညံ ဣမသ္မိံယေဝ ဌာနေ အတ္တနော အတ္တနော ဗလကာယံ ဥဋ္ဌာပေတွာ ကလဟမ္ပိ ကရေယျုန္တိ နိဝါရဏတ္ထံ သော ရာဇပုရိသော ဧတဒဝေါစ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ. အယံ ပန ဒေသနာ နေယျပုဂ္ဂလဿ ဝသေန နိဋ္ဌိတာတိ.

382. 'What is this one's name, venerable sir?' The king, though knowing the Elder, asked as if not knowing. Why? From a desire to praise him. 'Of delightful form' means of a delightful nature. The question about Brahmā should also be understood in the way that has been stated. 'Then a certain man': it seems that story was told by Viṭaṭūbha himself. To prevent them—[Viṭaṭūbha and the other man]—from becoming angry and saying to each other, "You said it!", "You said it!", and then, right in this place, raising their respective armies and starting a quarrel, that royal man said this. The rest is clear everywhere. This discourse, however, was concluded for the sake of a person to be guided.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Middle Length Discourses.

ကဏ္ဏကတ္ထလသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Kaṇṇakatthala Sutta is concluded.

စတုတ္ထဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Fourth Chapter is concluded.

၅. ဗြာဟ္မဏဝဂ္ဂေါ

5. The Brahmin Chapter

၁. ဗြဟ္မာယုသုတ္တဝဏ္ဏနာ

1. Commentary on the Brahmāyu Sutta

၃၈၃. ဧဝံ [Pg.249] မေ သုတန္တိ ဗြဟ္မာယုသုတ္တံ. တတ္ထ မဟတာ ဘိက္ခုသံဃေန သဒ္ဓိန္တိ မဟတာတိ ဂုဏမဟတ္တေနပိ မဟတာ, သင်္ချာမဟတ္တေနပိ. သော ဟိ ဘိက္ခုသံဃေ ဂုဏေဟိပိ မဟာ အဟောသိ အပ္ပိစ္ဆတာဒိဂုဏသမန္နာဂတတ္တာ, သင်္ချာယပိ မဟာ ပဉ္စသတသင်္ချတ္တာ. ဘိက္ခူနံ သံဃေန ဘိက္ခုသံဃေန, ဒိဋ္ဌိသီလသာမညသံဃာတသင်္ခါတေန သမဏဂဏေနာတိ အတ္ထော. သဒ္ဓိန္တိ ဧကတော. ပဉ္စမတ္တေဟိ ဘိက္ခုသတေဟီတိ ပဉ္စ မတ္တာ ဧတေသန္တိ ပဉ္စမတ္တာနိ. မတ္တာတိ ပမာဏံ ဝုစ္စတိ, တသ္မာ ယထာ ဘောဇနေ မတ္တညူတိ ဝုတ္တေ ဘောဇနေ မတ္တံ ဇာနာတိ ပမာဏံ ဇာနာတီတိ အတ္ထော ဟောတိ, ဧဝမိဓာပိ တေသံ ဘိက္ခုသတာနံ ပဉ္စမတ္တာ ပဉ္စပမာဏန္တိ ဧဝမတ္ထော ဒဋ္ဌဗ္ဗော. ဘိက္ခူနံ သတာနိ ဘိက္ခုသတာနိ. တေဟိ ပဉ္စမတ္တေဟိ ဘိက္ခုသတေဟိ.

383. Thus have I heard—this is the Brahmāyu Sutta. Therein, regarding 'with a great assembly of bhikkhus': 'great' means great in terms of virtue and also great in terms of number. For that assembly of bhikkhus was great in virtues, as they were endowed with qualities such as having few desires, and it was also great in number, as they numbered five hundred. 'With an assembly of bhikkhus' means with a group of ascetics designated as a community by their commonality of view and virtue. 'With' (`saddhiṃ`) means together. Regarding 'with five-measured hundreds of bhikkhus' (`pañcamattehi bhikkhusatehi`): 'five measures are theirs' (`pañca mattā etesaṃ`), hence they are `pañcamattāni`. The word `mattā` means 'measure' (`pamāṇaṃ`). Therefore, just as when it is said 'one who knows the measure in food' (`bhojane mattaññū`), it means one who knows the measure or quantity, so too here, for those hundreds of bhikkhus, 'five-measured' means having a measure of five. This is how the meaning should be understood. 'Hundreds of bhikkhus' (`bhikkhusatāni`) are hundreds of bhikkhus. With those five-measured hundreds of bhikkhus.

ဝီသဝဿသတိကောတိ ဝီသာဓိကဝဿသတိကော. တိဏ္ဏံ ဝေဒါနန္တိ ဣရုဝေဒယဇုဝေဒသာမဝေဒါနံ. ဩဋ္ဌပဟတကရဏဝသေန ပါရံ ဂတောတိ ပါရဂူ. သဟ နိဃဏ္ဍုနာ စ ကေဋုဘေန စ သနိဃဏ္ဍုကေဋုဘာနံ, နိဃဏ္ဍူတိ နာမနိဃဏ္ဋုရုက္ခာဒီနံ ဝေဝစနပ္ပကာသကံ သတ္ထံ. ကေဋုဘန္တိ ကိရိယာကပ္ပဝိကပ္ပော ကဝီနံ ဥပကာရာယ သတ္ထံ. သဟ အက္ခရပ္ပဘေဒေန သက္ခရပ္ပဘေဒါနံ. အက္ခရပ္ပဘေဒေါတိ သိက္ခာ စ နိရုတ္တိ စ. ဣတိဟာသပဉ္စမာနန္တိ အာထဗ္ဗဏဝေဒံ စတုတ္ထံ ကတွာ ‘‘ဣတိဟ အာသ ဣတိဟ အာသာ’’တိ ဤဒိသဝစနပ္ပဋိသံယုတ္တော ပုရာဏကထာသင်္ခါတော ဣတိဟာသော ပဉ္စမော ဧတေသန္တိ ဣတိဟာသပဉ္စမာ, တေသံ ဣတိဟာသပဉ္စမာနံ. ပဒဉ္စ တဒဝသေသဉ္စ ဗျာကရဏံ အဓီယတိ ပဝေဒေတိ စာတိ ပဒကော ဝေယျာကရဏော. လောကာယတံ ဝုစ္စတိ ဝိတဏ္ဍဝါဒသတ္ထံ. မဟာပုရိသလက္ခဏန္တိ မဟာပုရိသာနံ ဗုဒ္ဓါဒီနံ လက္ခဏဒီပကံ ဒွါဒသသဟဿဂန္ထပ္ပမာဏံ သတ္ထံ, ယတ္ထ သောဠသသဟဿဂါထာပရိမာဏာယ ဗုဒ္ဓမန္တာ နာမ အဟေသုံ, ယေသံ ဝသေန ‘‘ဣမိနာ လက္ခဏေန သမန္နာဂတာ ဗုဒ္ဓါ နာမ ဟောန္တိ, ဣမိနာ ပစ္စေကဗုဒ္ဓါ နာမ ဟောန္တိ, ဣမိနာ ဒွေ အဂ္ဂသာဝကာ, အသီတိမဟာသာဝကာ, ဗုဒ္ဓမာတာ, ဗုဒ္ဓပိတာ, အဂ္ဂုပဋ္ဌာကော, အဂ္ဂုပဋ္ဌာယိကာ, ရာဇာ စက္ကဝတ္တီ’’တိ အယံ ဝိသေသော [Pg.250] ဉာယတိ. အနဝယောတိ ဣမေသု လောကာယတမဟာပုရိသလက္ခဏေသု အနူနော ပရိပူရကာရီ, အဝယော န ဟောတီတိ ဝုတ္တံ ဟောတိ. အဝယော နာမ ယော တာနိ အတ္ထတော စ ဂန္ထတော စ သန္ဓာရေတုံ န သက္ကောတိ. အဿောသိ ခေါတိအာဒီသု ယံ ဝတ္တဗ္ဗံ သိယာ, တံ သာလေယျကသုတ္တေ (မ. နိ. ၁.၄၃၉ အာဒယော) ဝုတ္တမေဝ.

'One hundred and twenty years old' (`vīsavassasatiko`) means one hundred years plus twenty. 'Of the three Vedas' (`tiṇṇaṃ vedānaṃ`) means of the Irubeda (Ṛgveda), Yajubeda (Yajurveda), and Sāmaveda. 'One who has gone to the far shore' (`pāragū`) means one who has gone to the far shore by means of the striking of the lips. 'With the Nighaṇḍu and Keṭubha' (`sanighaṇḍukeṭubhānaṃ`): `nighaṇḍu` is the name of a treatise that explains the synonyms for things like trees. `keṭubha` is a treatise for the benefit of poets concerning the arrangement and modification of rites. 'With the analysis of syllables' (`sakkharappabhedānaṃ`): 'analysis of syllables' (`akkharappabhedo`) means phonetics (`sikkhā`) and etymology (`nirutti`). 'With the Itihāsa as the fifth' (`itihāsapañcamānaṃ`): making the Āthabbana Veda the fourth, the Itihāsa—a collection of ancient stories connected with sayings like 'thus it was' (`iti ha āsa`)—is the fifth of these. 'A master of words and a grammarian' (`padako veyyākaraṇo`): he studies and makes known the words (`pada`) and the grammar (`byākaraṇa`). 'Lokāyata' is the name for the treatise on sophistry (`vitaṇḍavādasatthaṃ`). 'The marks of a great man' (`mahāpurisalakkhaṇaṃ`) refers to a treatise of twelve thousand sections that illuminates the marks of great men such as the Buddhas. In it, there were sixteen thousand verses of what are called Buddha-mantras, by means of which this distinction is known: 'Those endowed with this mark are called Buddhas; with this, Paccekabuddhas; with this, the two chief disciples, the eighty great disciples, the Buddha's mother, the Buddha's father, the chief male attendant, the chief female attendant, and a wheel-turning king.' 'Not deficient' (`anavayo`) means he is not lacking in these treatises on Lokāyata and the marks of a great man; he is one who fulfills them completely. He is not deficient (`avayo`), is what is said. A deficient person (`avayo`) is one who is unable to retain those treatises in terms of both meaning and text. As for what should be said regarding 'He heard, indeed...' and so on, that has already been stated in the Sāleyyaka Sutta.

၃၈၄. အယံ တာတာတိ အယံ မဟလ္လကတာယ ဂန္တုံ အသက္ကောန္တော မာဏဝံ အာမန္တေတွာ ဧဝမာဟ. အပိစ ဧသ ဗြာဟ္မဏော စိန္တေသိ ‘‘ဣမသ္မိံ လောကေ ‘အဟံ ဗုဒ္ဓေါ အဟံ ဗုဒ္ဓေါ’တိ ဥဂ္ဂတဿ နာမံ ဂဟေတွာ ဗဟူ ဇနာ ဝိစရန္တိ, တသ္မာ န မေ အနုဿဝမတ္တေနေဝ ဥပသင်္ကမိတုံ ယုတ္တံ. ဧကစ္စဉှိ ဥပသင်္ကမန္တဿ အပက္ကမနမ္ပိ ဂရု ဟောတိ, အနတ္ထောပိ ဥပ္ပဇ္ဇတိ. ယံနူနာဟံ မမ အန္တေဝါသိကံ ပေသေတွာ ‘ဗုဒ္ဓေါ ဝါ နော ဝါ’တိ ဇာနိတွာ ဥပသင်္ကမေယျ’’န္တိ တသ္မာ မာဏဝံ အာမန္တေတွာ ‘‘အယံ တာတာ’’တိအာဒိမာဟ. တံ ဘဝန္တန္တိ တဿ ဘဝတော. တထာ သန္တံယေဝါတိ တထာ သတောယေဝ. ဣဒဉှိ ဣတ္ထမ္ဘူတာချာနတ္ထေ ဥပယောဂဝစနံ. ယထာ ကထံ ပနာဟံ, ဘောတိ ဧတ္ထ ကထံ ပနာဟံ, ဘော, တံ ဘဝန္တံ ဂေါတမံ ဇာနိဿာမိ, ယထာ သက္ကာ သော ဉာတုံ, တထာ မေ အာစိက္ခာတိ အတ္ထော. ယထာတိ ဝါ နိပါတမတ္တမေဝေတံ. ကထန္တိ အယံ အာကာရပုစ္ဆာ, ကေနာကာရေနာဟံ ဘဝန္တံ ဂေါတမံ ဇာနိဿာမီတိ အတ္ထော.

384. 'This, dear one...' (`ayaṃ tāta`): This one, being unable to go on account of old age, addressed the young man and spoke thus. Moreover, this brahmin thought: 'In this world, many people wander about, taking up the name of a famous person and saying, "I am a Buddha, I am a Buddha." Therefore, it is not proper for me to approach based merely on hearsay. For one who approaches a certain person, even having to retreat is burdensome, and disadvantage can also arise. What if I were to send my resident pupil, find out whether he is a Buddha or not, and then approach?' Therefore, he addressed the young man and said, 'This, dear one...' and so on. 'That venerable one' (`taṃ bhavantaṃ`) means 'of that venerable one' (`tassa bhavato`). 'Just as he truly is' (`tathā santaṃ yeva`) means 'being truly thus' (`tathā sato yeva`). This is a term in the accusative case used to describe a state. Regarding 'But how, sir, shall I...?' (`yathā kathaṃ panāhaṃ bho`): the meaning is, 'But how, sir, shall I know that venerable Gotama? In what way it is possible to know him, please explain to me.' Alternatively, `yathā` is merely a particle. `kathaṃ` is a question about the manner. The meaning is: 'In what manner shall I know the venerable Gotama?'

ဧဝံ ဝုတ္တေ ကိရ နံ ဥပဇ္ဈာယော – ‘‘ကိံ တွံ, တာတ, ပထဝိယံ ဌိတော ပထဝိံ န ပဿာမီတိ ဝိယ စန္ဒိမသူရိယာနံ ဩဘာသေ ဌိတော စန္ဒိမသူရိယေ န ပဿာမီတိ ဝိယ ဝဒသီ’’တိအာဒီနိ ဝတွာ ဇာနနာကာရံ ဒဿေန္တော အာဂတာနိ ခေါ တာတာတိအာဒိမာဟ. တတ္ထ မန္တေသူတိ ဝေဒေသု. တထာဂတော ကိရ ဥပ္ပဇ္ဇိဿတီတိ ပဋိကစ္စေဝ သုဒ္ဓါဝါသာ ဒေဝါ ဝေဒေသု လက္ခဏာနိ ပက္ခိပိတွာ ‘‘ဗုဒ္ဓမန္တာ နာမ ဧတေ’’တိ ဗြာဟ္မဏဝေသေန ဝေဒေ ဝါစေန္တိ ‘‘တဒနုသာရေန မဟေသက္ခာ သတ္တာ တထာဂတံ ဇာနိဿန္တီ’’တိ. တေန ပုဗ္ဗေ ဝေဒေသု မဟာပုရိသလက္ခဏာနိ အာဂစ္ဆန္တိ. ပရိနိဗ္ဗုတေ ပန တထာဂတေ အနုက္ကမေန အန္တရဓာယန္တိ, တေန ဧတရဟိ နတ္ထိ. မဟာပုရိသဿာတိ ပဏိဓိသမာဒါနဉာဏကရုဏာဒိဂုဏမဟတော ပုရိသဿ. ဒွေယေဝ ဂတိယောတိ ဒွေ ဧဝ နိဋ္ဌာ. ကာမဉ္စာယံ ဂတိသဒ္ဒေါ – ‘‘ပဉ္စ ခေါ ဣမာ[Pg.251], သာရိပုတ္တ, ဂတိယော’’တိအာဒီသု (မ. နိ. ၁.၁၅၃) ဘဝဘေဒေ ဝတ္တတိ, ‘‘ဂတိ မိဂါနံ ပဝန’’န္တိအာဒီသု (ပရိ. ၃၃၉) နိဝါသဋ္ဌာနေ, ‘‘ဧဝံ အဓိမတ္တဂတိမန္တော’’တိအာဒီသု (မ. နိ. ၁.၁၆၁) ပညာယ, ‘‘ဂတိဂတ’’န္တိအာဒီသု ဝိသဋဘာဝေ, ဣဓ ပန နိဋ္ဌာယံ ဝတ္တတီတိ ဝေဒိတဗ္ဗော. တတ္ထ ကိဉ္စာပိ ယေဟိ သမန္နာဂတော ရာဇာ ဟောတိ, န တေဟေဝ ဗုဒ္ဓေါ ဟောတိ, ဇာတိသာမညတော ပန တာနိယေဝ တာနီတိ ဝုစ္စန္တိ. တေန ဝုတ္တံ – ‘‘ယေဟိ သမန္နာဂတဿာ’’တိ. သစေ အဂါရံ အဇ္ဈာဝသတီတိ ယဒိ အဂါရေ ဝသတိ, ရာဇာ ဟောတိ စက္ကဝတ္တီ. စတူဟိ အစ္ဆရိယဓမ္မေဟိ သင်္ဂဟဝတ္ထူဟိ စ လောကံ ရဉ္ဇနတော ရာဇာ. စက္ကရတနံ ဝတ္တေတိ, စတူဟိ သမ္ပတ္တိစက္ကေဟိ ဝတ္တေတိ, တေဟိ စ ပရံ ဝတ္တေတိ, ပရဟိတာယ စ ဣရိယာပထစက္ကာနံ ဝတ္တော ဧတသ္မိံ အတ္ထီတိ စက္ကဝတ္တီ. ဧတ္ထ စ ရာဇာတိ သာမညံ, စက္ကဝတ္တီတိ ဝိသေသနံ. ဓမ္မေန စရတီတိ ဓမ္မိကော, ဉာယေန သမေန ဝတ္တတီတိ အတ္ထော. ဓမ္မေန ရဇ္ဇံ လဘိတွာ ရာဇာ ဇာတောတိ ဓမ္မရာဇာ. ပရဟိတဓမ္မကရဏေန ဝါ ဓမ္မိကော, အတ္တဟိတဓမ္မကရဏေန ဓမ္မရာဇာ. စတုရန္တာယ ဣဿရောတိ စာတုရန္တော, စတုသမုဒ္ဒန္တာယ စတုဗ္ဗိဓဒီပဘူသိတာယ စ ပထဝိယာ ဣဿရောတိ အတ္ထော. အဇ္ဈတ္တံ ကောပါဒိပစ္စတ္ထိကေ ဗဟိဒ္ဓါ စ သဗ္ဗရာဇာနော ဝိဇေသီတိ ဝိဇိတာဝီ. ဇနပဒတ္ထာဝရိယပ္ပတ္တောတိ ဇနပဒေ ထာဝရဘာဝံ ဓုဝဘာဝံ ပတ္တော, န သက္ကာ ကေနစိ စာလေတုံ, ဇနပဒေါ ဝါ တမှိ ထာဝရိယပ္ပတ္တော အနုဿုက္ကော သကမ္မနိရတော အစလော အသမ္ပဝေဓီတိ ဇနပဒတ္ထာဝရိယပ္ပတ္တော. သေယျထိဒန္တိ နိပါတော, တဿ တာနိ ကတမာနီတိ အတ္ထော. စက္ကရတနန္တိအာဒီသု စက္ကဉ္စ တံ ရတိဇနနတ္ထေန ရတနဉ္စာတိ စက္ကရတနံ. ဧသေဝ နယော သဗ္ဗတ္ထ.

When this was said, his preceptor replied, it is said: 'Why, my son, do you speak as if, standing on the earth, you do not see the earth, or as if, standing in the light of the moon and sun, you do not see the moon and sun?' Having said this and showing the manner of knowing, he spoke the words beginning with 'These, my son, have come.' Therein, 'in the mantras' means in the Vedas. It is said that the Tathāgata will arise. Indeed, beforehand, the Suddhāvāsa devas inserted the characteristics into the Vedas, proclaiming them as 'Buddha-mantras' in the guise of brahmins, so that 'beings of great power may recognize the Tathāgata accordingly.' Thus, the marks of a Great Man appeared in the Vedas in the past. However, after the Tathāgata’s Parinibbāna, they gradually disappear, which is why they are not found now. 'Of a Great Man' refers to a man great through qualities such as aspiration, undertaking, knowledge, and compassion. 'Only two destinies' means precisely two outcomes. Although this word 'gati' is used in various senses such as a state of existence, a dwelling place, wisdom, and soundlessness, here it should be understood as referring to an outcome. Therein, although one endowed with certain marks becomes a king, he does not with those same marks become a Buddha; yet, due to the commonality of the class of marks, the very same ones are spoken of as those. Hence it is said, 'for one endowed with which.' If he lives the household life, he becomes a wheel-turning monarch. A king (rājā) delights (rañjeti) the world with the four marvelous qualities and the four bases of sympathy. He is a wheel-turner (cakkavattī) because he turns the wheel-gem; he turns with the four wheels of prosperity; with them he turns others; and in him there is the turning of the wheels of the postures for the welfare of others. And here, 'king' is a general term, and 'wheel-turner' is a specific one. 'He acts by Dhamma' means he is righteous (dhammiko), meaning he acts with justice and fairness. Having obtained kingship by Dhamma, he has become a king, thus he is a righteous king (dhammarājā). Or, he is righteous (dhammiko) by acting for the welfare of others, and a righteous king (dhammarājā) by acting for his own welfare. 'Lord of the four ends' makes him one whose rule extends to the four quarters (cāturanto), meaning he is the lord of the earth bounded by the four oceans and adorned with the four great continents. He has conquered (vijesī) internal enemies such as anger and all external kings, thus he is a conqueror (vijitāvī). 'He has attained the stability of the country' means he has attained a state of stability and permanence in the country, unshakable by anyone; or, the country under him has attained stability—untroubled, devoted to its own work, unshaken, and undisturbed—thus, he has attained the stability of the country. 'Seyyathidaṃ' is a particle meaning 'which are those?' In 'wheel-gem' and so on, it is both a wheel and a gem (ratana) because it generates delight (rati), thus it is a wheel-gem (cakkaratana). This same method applies everywhere.

ဣမေသု ပန ရတနေသု အယံ စက္ကဝတ္တိရာဇာ စက္ကရတနေန အဇိတံ ဇိနာတိ, ဟတ္ထိအဿရတနေဟိ ဝိဇိတေ ယထာသုခံ အနုဝိစရတိ, ပရိဏာယကရတနေန ဝိဇိတမနုရက္ခတိ, သေသေဟိ ဥပဘောဂသုခမနုဘဝတိ. ပဌမေန စဿ ဥဿာဟသတ္တိယောဂေါ, ဟတ္ထိအဿဂဟပတိရတနေဟိ ပဘုသတ္တိယောဂေါ, ပစ္ဆိမေန မန္တသတ္တိယောဂေါ သုပရိပုဏ္ဏော ဟောတိ, ဣတ္ထိမဏိရတနေဟိ တိဝိဓသတ္တိယောဂဖလံ. သော ဣတ္ထိမဏိရတနေဟိ ဘောဂသုခမနုဘဝတိ, သေသေဟိ [Pg.252] ဣဿရိယသုခံ. ဝိသေသတော စဿ ပုရိမာနိ တီဏိ အဒေါသကုသလမူလဇနိတကမ္မာနုဘာဝေန သမ္ပဇ္ဇန္တိ, မဇ္ဈိမာနိ အလောဘကုသလမူလဇနိတကမ္မာနုဘာဝေန, ပစ္ဆိမမေကံ အမောဟကုသလမူလဇနိတကမ္မာနုဘာဝေနာတိ ဝေဒိတဗ္ဗံ. အယမေတ္ထ သင်္ခေပေါ, ဝိတ္ထာရော ပန ဗောဇ္ဈင်္ဂသံယုတ္တေ ရတနသုတ္တဿ (သံ. နိ. ၅.၂၂၂-၂၂၃) ဥပဒေသတော ဂဟေတဗ္ဗော. အပိစ ဗာလပဏ္ဍိတသုတ္တေပိ (မ. နိ. ၃.၂၅၅) ဣမေသံ ရတနာနံ ဥပ္ပတ္တိက္ကမေန သဒ္ဓိံ ဝဏ္ဏနာ အာဂမိဿတိ.

Furthermore, concerning these gems, this wheel-turning monarch conquers the unconquered with the wheel-gem. With the elephant and horse gems, he roams at will through the conquered territories. He protects his conquests with the heir-apparent gem, and enjoys the pleasure of consumption with the remaining gems. Through the first gem, he is endowed with the power of initiative; through the elephant, horse, and householder gems, with the power of sovereignty; and through the last gem, his endowment with the power of counsel becomes fully complete. Through the woman and jewel gems, he experiences the fruit of the endowment of these three powers. He enjoys the pleasure of consumption through the woman and jewel gems, and the pleasure of sovereignty through the others. Specifically, it should be understood that the first three gems arise through the power of kamma generated by the wholesome root of non-hatred; the middle ones—the woman, jewel, and householder gems—arise through the power of kamma generated by the wholesome root of non-greed; and the last one, the heir-apparent gem, arises through the power of kamma generated by the wholesome root of non-delusion. This is the summary here; the detailed explanation should be taken from the instruction in the Ratana Sutta of the Bojjhaṅga Saṃyutta. Moreover, a description together with the order of arising of these gems will also be found in the Bālapaṇḍita Sutta.

ပရောသဟဿန္တိ အတိရေကသဟဿံ. သူရာတိ အဘီရုကဇာတိကာ. ဝီရင်္ဂရူပါတိ ဒေဝပုတ္တသဒိသကာယာ, ဧဝံ တာဝ ဧကေ ဝဏ္ဏယန္တိ, အယံ ပနေတ္ထ သဘာဝေါ – ဝီရာတိ ဥတ္တမသူရာ ဝုစ္စန္တိ. ဝီရာနံ အင်္ဂံ ဝီရင်္ဂံ, ဝီရကာရဏံ ဝီရိယန္တိ ဝုတ္တံ ဟောတိ. ဝီရင်္ဂံ ရူပံ ဧတေသန္တိ ဝီရင်္ဂရူပါ, ဝီရိယမယသရီရာ ဝိယာတိ ဝုတ္တံ ဟောတိ. ပရသေနပ္ပမဒ္ဒနာတိ သစေ ပဋိမုခံ တိဋ္ဌေယျ ပရသေနာ, တံ မဒ္ဒိတုံ သမတ္ထာတိ အဓိပ္ပာယော. ဓမ္မေနာတိ ‘‘ပါဏော န ဟန္တဗ္ဗော’’တိအာဒိနာ ပဉ္စသီလဓမ္မေန.

'More than a thousand' means exceeding a thousand. 'Valiant' (sūrā) means those of a fearless nature. 'Of heroic form' (vīraṅgarūpā) means having bodies like those of devaputtas; thus do some explain it. But here is the intrinsic meaning: 'heroes' (vīrā) refers to the most excellent valiant ones. The 'constituent' (aṅga) of heroes is vīraṅga; it is said that the cause of heroism is energy (vīriya). They have a form (rūpa) that is of this heroic constituent (vīraṅga), therefore they are 'of heroic form' (vīraṅgarūpā); it is said they are as if having bodies made of energy. 'Crushers of others' armies' means that if another's army were to stand opposing them, the intention is that they are capable of crushing it. 'By the Dhamma' means by the Dhamma of the five precepts beginning with 'a living being is not to be killed.'

အရဟံ ဟောတိ သမ္မာသမ္ဗုဒ္ဓေါ လောကေ ဝိဝဋ္ဋစ္ဆဒေါတိ ဧတ္ထ ရာဂဒေါသမောဟမာနဒိဋ္ဌိအဝိဇ္ဇာဒုစ္စရိတဆဒနေဟိ သတ္တဟိ ပဋိစ္ဆန္နေ ကိလေသန္ဓကာရလောကေ တံ ဆဒနံ ဝိဝဋ္ဋေတွာ သမန္တတော သဉ္ဇာတာလောကော ဟုတွာ ဌိတောတိ ဝိဝဋ္ဋစ္ဆဒေါ. တတ္ထ ပဌမေန ပဒေန ပူဇာရဟတာ, ဒုတိယေန တဿာ ဟေတု ယသ္မာ သမ္မာသမ္ဗုဒ္ဓေါတိ, တတိယေန ဗုဒ္ဓတ္တဟေတုဘူတာ ဝိဝဋ္ဋစ္ဆဒတာ ဝုတ္တာတိ ဝေဒိတဗ္ဗာ. အထ ဝါ ဝိဝဋ္ဋော စ ဝိစ္ဆဒေါ စာတိ ဝိဝဋ္ဋစ္ဆဒေါ, ဝဋ္ဋရဟိတော ဆဒနရဟိတော စာတိ ဝုတ္တံ ဟောတိ. တေန အရဟံ ဝဋ္ဋာဘာဝေန, သမ္မာသမ္ဗုဒ္ဓေါ ဆဒနာဘာဝေနာတိ ဧဝံ ပုရိမပဒဒွယဿေဝ ဟေတုဒွယံ ဝုတ္တံ ဟောတိ. ဒုတိယဝေသာရဇ္ဇေန စေတ္ထ ပုရိမသိဒ္ဓိ, ပဌမေန ဒုတိယသိဒ္ဓိ, တတိယစတုတ္ထေဟိ တတိယသိဒ္ဓိ ဟောတိ. ပုရိမဉ္စ ဓမ္မစက္ခုံ, ဒုတိယံ ဗုဒ္ဓစက္ခုံ, တတိယံ သမန္တစက္ခုံ သာဓေတီတိပိ ဝေဒိတဗ္ဗံ. တွံ မန္တာနံ ပဋိဂ္ဂဟေတာတိ ဣမိနာဿ သူရဘာဝံ ဇနေတိ.

Regarding the text: 'He is an Arahant, a Sammāsambuddha in the world, one with the covering rolled back.' Herein, in the world which is a dark abode of defilements, covered by the seven coverings—greed, hatred, delusion, conceit, wrong view, ignorance, and misconduct—having rolled back that covering, he stands, having become one with light arisen all around; therefore, he is called 'one with the covering rolled back.' Therein, by the first term, worthiness of offerings is stated; by the second, the cause for that worthiness, because he is a Sammāsambuddha; by the third, the state of having the covering rolled back, which is the cause of Buddhahood, is stated—thus it should be known. Alternatively, he is free from the round of rebirth (vivaṭṭa) and free from the covering (vicchada), thus he is 'one free from the round of rebirth and the covering.' It is meant that he is without the round of rebirth and without the covering. Due to that absence of the round of rebirth, he is an Arahant; due to the absence of the covering, he is a Sammāsambuddha. Thus, the pair of causes for the preceding two terms is stated. Herein, by the second ground of self-confidence, the accomplishment of the first term is established; by the first, the accomplishment of the second is established; by the third and fourth, the accomplishment of the third is established. And it should also be known that the first term accomplishes the Dhamma-eye, the second the Buddha-eye, and the third the all-seeing eye. By this phrase, 'You are the recipient of the sacred texts,' it generates his heroic nature.

၃၈၅. သောပိ တာယ အာစရိယကထာယ လက္ခဏေသု ဝိဂတသမ္မောဟော ဧကောဘာသဇာတော ဝိယ ဗုဒ္ဓမန္တေ သမ္ပဿမာနော ဧဝံ, ဘောတိ အာဟ. တဿတ္ထော – ယထာ, ဘော, မံ တွံ ဝဒသိ, ဧဝံ ကရိဿာမီတိ. သမန္နေသီတိ ဂဝေသိ, ဧကံ ဒွေတိ ဝါ ဂဏယန္တော သမာနယိ. အဒ္ဒသာ ခေါတိ [Pg.253] ကထံ အဒ္ဒသ? ဗုဒ္ဓါနဉှိ နိသိန္နာနံ ဝါ နိပန္နာနံ ဝါ ကောစိ လက္ခဏံ ပရိယေသိတုံ န သက္ကောတိ, ဌိတာနံ ပန စင်္ကမန္တာနံ ဝါ သက္ကောတိ. တသ္မာ လက္ခဏပရိယေသနတ္ထံ အာဂတံ ဒိသွာ ဗုဒ္ဓါ ဥဋ္ဌာယာသနာ တိဋ္ဌန္တိ ဝါ စင်္ကမံ ဝါ အဓိဋ္ဌဟန္တိ. ဣတိ လက္ခဏဒဿနာနုရူပေ ဣရိယာပထေ ဝတ္တမာနဿ အဒ္ဒသ. ယေဘုယျေနာတိ ပါယေန, ဗဟုကာနိ အဒ္ဒသ, အပ္ပာနိ န အဒ္ဒသာတိ အတ္ထော. တတော ယာနိ န အဒ္ဒသ, တေသံ ဒီပနတ္ထံ ဝုတ္တံ ဌပေတွာ ဒွေတိ. ကင်္ခတီတိ ‘‘အဟော ဝတ ပဿေယျ’’န္တိ ပတ္ထနံ ဥပ္ပာဒေတိ. ဝိစိကိစ္ဆတီတိ တတော တတော တာနိ ဝိစိနန္တော ကိစ္ဆတိ န သက္ကောတိ ဒဋ္ဌုံ. နာဓိမုစ္စတီတိ တာယ ဝိစိကိစ္ဆာယ သန္နိဋ္ဌာနံ န ဂစ္ဆတိ. န သမ္ပသီဒတီတိ တတော ‘‘ပရိပုဏ္ဏလက္ခဏော အယ’’န္တိ ဘဂဝတိ ပသာဒံ နာပဇ္ဇတိ. ကင်္ခါယ ဝါ ဒုဗ္ဗလာ ဝိမတိ ဝုတ္တာ, ဝိစိကိစ္ဆာယ မဇ္ဈိမာ, အနဓိမုစ္စနတာယ ဗလဝတီ, အသမ္ပသာဒေန တေဟိ တီဟိ ဓမ္မေဟိ စိတ္တဿ ကာလုဿိယဘာဝေါ. ကောသောဟိတေတိ ဝတ္ထိကောသေန ပဋိစ္ဆန္နေ. ဝတ္ထဂုယှေတိ အင်္ဂဇာတေ. ဘဂဝတော ဟိ ဝါရဏဿေဝ ကောသောဟိတဝတ္ထဂုယှံ သုဝဏ္ဏဝဏ္ဏံ ပဒုမဂဗ္ဘသမာနံ, တံ သော ဝတ္ထပဋိစ္ဆန္နတ္တာ, အန္တောမုခဂတာယ စ ဇိဝှာယ ပဟူတဘာဝံ အသလ္လက္ခေန္တော တေသု ဒွီသု လက္ခဏေသု ကင်္ခီ အဟောသိ ဝိစိကိစ္ဆီ.

385. He too, by that speech of his teacher, having his confusion regarding the marks dispelled and perceiving the Buddha's sacred knowledge as if a single light had arisen, said, 'So it is, sir.' Its meaning is: 'Sir, just as you tell me, so I will do.' 'He investigated' means he searched; counting 'one,' 'two,' thus he compared them. 'He indeed saw.' How did he see? For no one is able to investigate the marks of Buddhas who are sitting or lying down, but one is able to do so for those who are standing or walking. Therefore, seeing one who has come to investigate the marks, Buddhas, rising from their seats, either stand or undertake walking meditation. Thus, he saw the marks of the Blessed One, who was engaged in a posture suitable for seeing them. 'For the most part' means mostly; the meaning is that he saw many marks, but did not see a few. Then, to show those which he did not see, it is said, 'except for two.' 'He doubts' means he gives rise to the aspiration, 'Oh, that I might see!' 'He is perplexed' means, while investigating them here and there, he becomes weary and is not able to see. 'He is not convinced' means, due to that perplexity, he does not arrive at a conclusion. 'He does not become serene' means, because of that, he does not attain confidence in the Blessed One, thinking, 'This one has the complete marks.' Alternatively, by 'doubt,' a weak uncertainty is meant; by 'perplexity,' a medium one; by 'non-conviction,' a strong one; by 'non-serenity,' the state of the mind's turbidity is meant. 'Concealed in a sheath' means concealed in a fleshy sheath. 'Private parts' means the male organ. For the Blessed One's male organ, concealed in a sheath like that of a royal elephant, is of golden hue, similar to the pericarp of a lotus. He, not perceiving that organ due to its being covered by the robe, and the great extent of the tongue due to its being inside the mouth, became doubtful and perplexed about those two marks.

အထ ခေါ ဘဂဝါတိ အထ ဘဂဝါ စိန္တေသိ – ‘‘သစာဟံ ဣမဿ ဧတာနိ ဒွေ လက္ခဏာနိ န ဒဿေဿာမိ, နိက္ကင်္ခေါ န ဘဝိဿတိ. ဧတဿ ကင်္ခါယ သတိ အာစရိယောပိဿ နိက္ကင်္ခေါ န ဘဝိဿတိ, အထ မံ ဒဿနာယ န အာဂမိဿတိ, အနာဂတော ဓမ္မံ န သောဿတိ, ဓမ္မံ အသုဏန္တော တီဏိ သာမညဖလာနိ န သစ္ဆိကရိဿတိ. ဧတသ္မိံ ပန နိက္ကင်္ခေ အာစရိယောပိဿ နိက္ကင်္ခေါ မံ ဥပသင်္ကမိတွာ ဓမ္မံ သုတွာ တီဏိ သာမညဖလာနိ သစ္ဆိကရိဿတိ. ဧတဒတ္ထံယေဝ စ မယာ ပါရမိယော ပူရိတာ. ဒဿေဿာမိဿ တာနိ လက္ခဏာနီ’’တိ.

Then the Blessed One thought: 'If I do not show this one these two marks, he will not become free from doubt. While he has doubt, his teacher also will not become free from doubt. Then he will not come to see me. Not having come, he will not hear the Dhamma. Not hearing the Dhamma, he will not realize the three lower fruits of recluseship. But when this one is free from doubt, his teacher also, being free from doubt, will approach me, hear the Dhamma, and realize the three lower fruits of recluseship. It is for this very purpose that the perfections were fulfilled by me. I will show him those marks.'

တထာရူပံ ဣဒ္ဓါဘိသင်္ခါရမကာသိ. ကထံရူပံ? ကိမေတ္ထ အညေန ဝတ္တဗ္ဗံ? ဝုတ္တမေတံ နာဂသေနတ္ထေရေနေဝ မိလိန္ဒရညာ ပုဋ္ဌေန –

He performed a psychic feat of such a kind. What kind? What more needs to be said here? This was stated by the Elder Nāgasena himself when questioned by King Milinda—

အာဟ စ ဒုက္ကရံ, ဘန္တေ နာဂသေန, ဘဂဝတာ ကတန္တိ. ကိံ မဟာရာဇာတိ? မဟာဇနေန ဟိရိကရဏောကာသံ ဗြဟ္မာယုဗြာဟ္မဏဿ စ အန္တေဝါသိဥတ္တရဿ စ ဗာဝရိယဿ အန္တေဝါသီနံ သောဠသဗြာဟ္မဏာနဉ္စ သေလဿ စ ဗြာဟ္မဏဿ အန္တေဝါသီနံ တိသတမာဏဝါနဉ္စ ဒဿေသိ, ဘန္တေတိ. န, မဟာရာဇ, ဘဂဝါ ဂုယှံ [Pg.254] ဒဿေတိ, ဆာယံ ဘဂဝါ ဒဿေတိ, ဣဒ္ဓိယာ အဘိသင်္ခရိတွာ နိဝါသနနိဝတ္ထံ ကာယဗန္ဓနဗဒ္ဓံ စီဝရပါရုတံ ဆာယာရူပကမတ္တံ ဒဿေသိ မဟာရာဇာတိ. ဆာယံ ဒိဋ္ဌေ သတိ ဒိဋ္ဌောယေဝ. နနု, ဘန္တေတိ? တိဋ္ဌတေတံ, မဟာရာဇ, ဟဒယရူပံ ဒိသွာ ဗုဇ္ဈနကသတ္တော ဘဝေယျ, ဟဒယမံသံ နီဟရိတွာ ဒဿေယျ သမ္မာသမ္ဗုဒ္ဓေါတိ. ကလ္လောသိ, ဘန္တေ နာဂသေနာတိ.

And he said, 'Venerable Nāgasena, a difficult thing was done by the Blessed One.' 'What, great king?' 'Venerable sir, before a great assembly, he showed a cause for shame to Brahmāyu the brahmin and his disciple Uttara, to the sixteen brahmin disciples of Bāvari, and to the three hundred young men, disciples of Sela the brahmin.' 'No, great king, the Blessed One does not show his private part; the Blessed One shows an illusory image. Great king, having fashioned it by psychic power, he showed merely an illusory form, wearing the lower robe, bound with a belt, and draped in the outer robe.' 'Venerable sir, when an image is seen, it is indeed seen, is it not?' 'Let that be, great king. If there were a being capable of awakening by seeing the physical heart, the Sammāsambuddha would extract his heart-flesh and show it.' 'You are clever, venerable Nāgasena.'

နိန္နာမေတွာတိ နီဟရိတွာ. အနုမသီတိ ကထိနသူစိံ ဝိယ ကတွာ အနုမဇ္ဇိ. တထာ ကရဏေန စေတ္ထ မုဒုဘာဝေါ, ကဏ္ဏသောတာနုမသနေန ဒီဃဘာဝေါ, နာသိကသောတာနုမသနေန တနုဘာဝေါ, နလာဋစ္ဆာဒနေန ပုထုလဘာဝေါ ပကာသိတောတိ ဝေဒိတဗ္ဗော. ဥဘောပိ ကဏ္ဏသောတာနီတိအာဒီသု စေတ္ထ ဗုဒ္ဓါနံ ကဏ္ဏသောတေသု မလံ ဝါ ဇလ္လိကာ ဝါ နတ္ထိ, ဓောဝိတွာ ဌပိတရဇတပနာဠိကာ ဝိယ ဟောန္တိ, တထာ နာသိကသောတေသု, တာနိပိ ဟိ သုပရိကမ္မကတကဉ္စနပနာဠိကာ ဝိယ စ မဏိပနာဠိကာ ဝိယ စ ဟောန္တိ. တသ္မာ ဇိဝှံ နီဟရိတွာ ကထိနသူစိံ ဝိယ ကတွာ မုခပရိယန္တေ ဥပသံဟရန္တော ဒက္ခိဏကဏ္ဏသောတံ ပဝေသေတွာ တတော နီဟရိတွာ ဝါမကဏ္ဏသောတံ ပဝေသေသိ, တတော နီဟရိတွာ ဒက္ခိဏနာသိကသောတံ ပဝေသေတွာ တတော နီဟရိတွာ ဝါမနာသိကသောတံ ပဝေသေသိ, တတော နီဟရိတွာ ပုထုလဘာဝံ ဒဿေန္တော ရတ္တဝလာဟကေန အဍ္ဎစန္ဒံ ဝိယ စ သုဝဏ္ဏပတ္တံ ဝိယ စ ရတ္တကမ္ဗလပဋလေန ဝိဇ္ဇုဇောတသဒိသာယ ဇိဝှာယ ကေဝလကပ္ပံ နလာဋမဏ္ဍလံ ပဋိစ္ဆာဒေသိ.

‘Having extended’ means having drawn it out. ‘He stroked’ means having made it like a firm needle, he stroked it repeatedly. And here, by that action, its softness was revealed; by stroking the ear canals, its length was revealed; by stroking the nasal passages, its thinness was revealed; and by covering the forehead, its breadth was revealed—thus it should be understood. And here, in phrases such as ‘both ear canals,’ there is no dirt or grime in the ear canals of the Buddhas; they are like silver tubes that have been washed and set down. Similarly for the nasal passages, for they are indeed like well-wrought golden tubes and like jeweled tubes. Therefore, having extended his tongue, making it like a firm needle and bringing it to the edge of his mouth, he inserted it into the right ear canal, and drawing it out from there, he inserted it into the left ear canal. Drawing it out from there, he inserted it into the right nasal passage, and drawing it out from there, he inserted it into the left nasal passage. Drawing it out from there, wishing to show its breadth, just as a red cloud might cover a half-moon, and as a red woolen blanket might cover a golden plate, with his tongue that was like a flash of lightning, he covered the entire orb of his forehead.

ယံနူနာဟန္တိ ကသ္မာ စိန္တေသိ? အဟဉှိ မဟာပုရိသလက္ခဏာနိ သမန္နေသိတွာ ဂတော ‘‘ဒိဋ္ဌာနိ တေ, တာတ, မဟာပုရိသလက္ခဏာနီ’’တိ အာစရိယေန ပုစ္ဆိတော ‘‘အာမ, အာစရိယာ’’တိ ဝတ္တုံ သက္ခိဿာမိ. သစေ ပန မံ ‘‘ကိရိယာကရဏမဿ ကီဒိသ’’န္တိ ပုစ္ဆိဿတိ, တံ ဝတ္တုံ န သက္ခိဿာမိ, န ဇာနာမီတိ ဝုတ္တေ ပန အာစရိယော ကုဇ္ဈိဿတိ ‘‘နနု တွံ မယာ သဗ္ဗမ္ပေတံ ဇာနနတ္ထာယ ပေသိတော, ကသ္မာ အဇာနိတွာ အာဂတောသီ’’တိ, တသ္မာ ယန္နူနာဟန္တိ စိန္တေတွာ အနုဗန္ဓိ. ဘဂဝါ နှာနဋ္ဌာနံ မုခဓောဝနဋ္ဌာနံ သရီရပဋိဇဂ္ဂနဋ္ဌာနံ ရာဇရာဇမဟာမတ္တာဒီနံ ဩရောဓေဟိ သဒ္ဓိံ ပရိဝါရေတွာ နိသိန္နဋ္ဌာနန္တိ ဣမာနိ စတ္တာရိ ဌာနာနိ ဌပေတွာ သေသဋ္ဌာနေသု အန္တမသော ဧကဂန္ဓကုဋိယမ္ပိ ဩကာသမကာသိ.

Why did he think, ‘What if I were to…’? ‘Having gone and investigated the marks of a Great Man, when asked by my teacher, “Dear one, have you seen the marks of a Great Man?” I will be able to say, “Yes, teacher.” But if he asks me, “What is his conduct like?” I will not be able to say. And when I say, “I do not know,” my teacher will become angry, thinking, “Were you not sent by me for the purpose of knowing all this? Why have you returned without knowing?”’ Therefore, thinking, ‘What if I were to…’, he followed him. The Blessed One, excepting these four places—the bathing place, the face-washing place, the body-tending place, and the place where he sits surrounded by the ladies of the court of kings, great ministers, and others—granted him access in the remaining places, even into the single perfumed chamber.

ဂစ္ဆန္တေ [Pg.255] ဂစ္ဆန္တေ ကာလေ – ‘‘အယံ ကိရ ဗြဟ္မာယုဗြာဟ္မဏဿ မာဏဝေါ ဥတ္တရော နာမ ‘ဗုဒ္ဓေါ ဝါ နော ဝါ’တိ တထာဂတဿ ဗုဒ္ဓဘာဝံ ဝီမံသန္တော စရတိ, ဗုဒ္ဓဝီမံသကော နာမာယ’’န္တိ ပါကဋော ဇာတော. ယမှိ ယမှိ ဌာနေ ဗုဒ္ဓါ ဝသန္တိ, ပဉ္စ ကိစ္စာနိ ကတာနေဝ ဟောန္တိ, တာနိ ဟေဋ္ဌာ ဒဿိတာနေဝ. တတ္ထ ပစ္ဆာဘတ္တံ အလင်္ကတဓမ္မာသနေ နိသီဒိတွာ ဒန္တခစိတံ စိတ္တဗီဇနိံ ဂဟေတွာ မဟာဇနဿ ဓမ္မံ ဒေသေန္တေ ဘဂဝတိ ဥတ္တရောပိ အဝိဒူရေ နိသီဒတိ. ဓမ္မဿဝနပရိယောသာနေ သဒ္ဓါ မနုဿာ သွာတနာယ ဘဂဝန္တံ နိမန္တေတွာ မာဏဝမ္ပိ ဥပသင်္ကမိတွာ ဧဝံ ဝဒန္တိ – ‘‘တာတ, အမှေဟိ ဘဂဝါ နိမန္တိတော, တွမ္ပိ ဘဂဝတာ သဒ္ဓိံ အာဂန္တွာ အမှာကံ ဂေဟေ ဘတ္တံ ဂဏှေယျာသီ’’တိ. ပုနဒိဝသေ တထာဂတော ဘိက္ခုသံဃပရိဝုတော ဂါမံ ပဝိသတိ, ဥတ္တရောပိ ပဒဝါရေ ပဒဝါရေ ပရိဂ္ဂဏှန္တော ပဒါနုပဒိကော အနုဗန္ဓတိ. ကုလဂေဟံ ပဝိဋ္ဌကာလေ ဒက္ခိဏောဒကဂ္ဂဟဏံ အာဒိံ ကတွာ သဗ္ဗံ ဩလောကေန္တော နိသီဒတိ. ဘတ္တကိစ္စာဝသာနေ တထာဂတဿ ပတ္တံ ဘူမိယံ ဌပေတွာ နိသိန္နကာလေ မာဏဝကဿ ပါတရာသဘတ္တံ သဇ္ဇေန္တိ. သော ဧကမန္တေ နိသိန္နော ဘုဉ္ဇိတွာ ပုန အာဂန္တွာ သတ္ထု သန္တိကေ ဌတွာ ဘတ္တာနုမောဒနံ သုတွာ ဘဂဝတာ သဒ္ဓိံယေဝ ဝိဟာရံ ဂစ္ဆတိ.

As time went on, it became well-known: ‘This young man named Uttara, of the brahmin Brahmāyu, is reportedly going about investigating the Tathāgata’s state of Buddhahood, asking, “Is he a Buddha or not?” He is called the Buddha-investigator.’ In whatever place the Buddhas dwell, the five duties are always performed; these have been shown below. There, in the afternoon, while the Blessed One was seated on the decorated Dhamma-seat, holding a variegated fan inlaid with ivory and teaching the Dhamma to the great assembly, Uttara also sat not far away. At the conclusion of the Dhamma hearing, faithful people would invite the Blessed One for the next day, and approaching the young man, they would speak thus: ‘Dear one, the Blessed One has been invited by us. You too, coming with the Blessed One, should accept a meal at our house.’ On the next day, the Tathāgata, surrounded by the community of monks, would enter the village. Uttara also would follow closely in his footsteps, taking note at every stride. At the time of entering a patron’s house, he would sit observing everything, beginning with the receiving of the dedication water. At the conclusion of the meal-duty, at the time when the Tathāgata had placed his bowl on the ground and was seated, they would prepare the morning meal for the young man. He, having sat to one side and eaten, would come again, and standing in the Teacher’s presence and hearing the blessing for the meal, he would go to the monastery together with the Blessed One.

တတ္ထ ဘဂဝါ ဘိက္ခူနံ ဘတ္တကိစ္စပရိယောသာနံ အာဂမေန္တော ဂန္ဓမဏ္ဍလမာဠေ နိသီဒတိ. ဘိက္ခူဟိ ဘတ္တကိစ္စံ ကတွာ ပတ္တစီဝရံ ပဋိသာမေတွာ အာဂမ္မ ဝန္ဒိတွာ ကာလေ အာရောစိတေ ဘဂဝါ ဂန္ဓကုဋိံ ပဝိသတိ, မာဏဝေါပိ ဘဂဝတာ သဒ္ဓိံယေဝ ဂစ္ဆတိ. ဘဂဝါ ပရိဝါရေတွာ အာဂတံ ဘိက္ခုသံဃံ ဂန္ဓကုဋိပ္ပမုခေ ဌိတော ဩဝဒိတွာ ဥယျောဇေတွာ ဂန္ဓကုဋိံ ပဝိသတိ, မာဏဝေါပိ ပဝိသတိ. ဘဂဝါ ခုဒ္ဒကမဉ္စေ အပ္ပမတ္တကံ ကာလံ နိသီဒတိ, မာဏဝေါပိ အဝိဒူရေ ဩလောကေန္တော နိသီဒတိ. ဘဂဝါ မုဟုတ္တံ နိသီဒိတွာ သီသောက္ကမနံ ဒဿေတိ, – ‘‘ဘောတော ဂေါတမဿ ဝိဟာရဝေလာ ဘဝိဿတီ’’တိ မာဏဝေါ ဂန္ဓကုဋိဒွါရံ ပိဒဟန္တော နိက္ခမိတွာ ဧကမန္တံ နိသီဒတိ. မနုဿာ ပုရေဘတ္တံ ဒါနံ ဒတွာ ဘုတ္တပါတရာသာ သမာဒိန္နဥပေါသထင်္ဂါ သုဒ္ဓုတ္တရာသင်္ဂါ မာလာဂန္ဓာဒိဟတ္ထာ ဓမ္မံ သုဏိဿာမာတိ ဝိဟာရံ အာဂစ္ဆန္တိ, စက္ကဝတ္တိနော ခန္ဓာဝါရဋ္ဌာနံ ဝိယ ဟောတိ.

There, the Blessed One, awaiting the conclusion of the monks' meal-duty, would sit in the perfumed circular pavilion. When the monks, having completed their meal-duty, put away their bowls and robes, approached, paid homage, and announced the time, the Blessed One would enter the perfumed chamber, and the young man would go right along with the Blessed One. The Blessed One, standing at the entrance of the perfumed chamber, would admonish and dismiss the community of monks that had come surrounding him, and then enter the perfumed chamber; the young man would also enter. The Blessed One would sit for a short time on a small couch, and the young man would sit not far away, observing. Having sat for a moment, the Blessed One would show a movement of his head. Thinking, 'It must be the time for the venerable Gotama's private abiding,' the young man, while closing the door to the perfumed chamber, went out and sat to one side. People who had given alms in the forenoon, had eaten their morning meal, had undertaken the Uposatha precepts, wore pure upper garments, and held garlands, perfumes, and so on in their hands, would come to the monastery thinking, 'We will listen to the Dhamma.' It would become like the encampment of a wheel-turning monarch.

ဘဂဝါ မုဟုတ္တံ သီဟသေယျံ ကပ္ပေတွာ ဝုဋ္ဌာယ ပုဗ္ဗဘာဂေန ပရိစ္ဆိန္ဒိတွာ သမာပတ္တိံ သမာပဇ္ဇတိ. သမာပတ္တိတော ဝုဋ္ဌာယ မဟာဇနဿ အာဂတဘာဝံ ဉတွာ [Pg.256] ဂန္ဓကုဋိတော နိက္ခမ္မ မဟာဇနပရိဝုတော ဂန္ဓမဏ္ဍလမာဠံ ဂန္တွာ ပညတ္တဝရဗုဒ္ဓါသနဂတော ပရိသာယ ဓမ္မံ ဒေသေတိ. မာဏဝေါပိ အဝိဒူရေ နိသီဒိတွာ – ‘‘ကိံ နု ခေါ သမဏော ဂေါတမော ဂေဟဿိတဝသေန ပရိသံ ဥဿာဒေန္တော ဝါ အပသာဒေန္တော ဝါ ဓမ္မံ ဒေသေတိ, ဥဒါဟု နော’’တိ အက္ခရက္ခရံ ပဒံ ပဒံ ပရိဂ္ဂဏှာတိ. ဘဂဝါ တထာဝိဓံ ကထံ အကထေတွာဝ ကာလံ ဉတွာ ဒေသနံ နိဋ္ဌာပေသိ. မာဏဝေါ ဣမိနာ နိယာမေန ပရိဂ္ဂဏှန္တော သတ္တ မာသေ ဧကတော ဝိစရိတွာ ဘဂဝတော ကာယဒွါရာဒီသု အဏုမတ္တမ္ပိ အဝက္ခလိတံ န အဒ္ဒသ. အနစ္ဆရိယဉ္စေတံ, ယံ ဗုဒ္ဓဘူတဿ မနုဿဘူတော မာဏဝေါ န ပဿေယျ, ယဿ ဗောဓိသတ္တဘူတဿ ဆဗ္ဗဿာနိ ပဓာနဘူမိယံ အမနုဿဘူတော မာရော ဒေဝပုတ္တော ဂေဟဿိတဝိတက္ကမတ္တမ္ပိ အဒိသွာ ဗုဒ္ဓဘူတံ ဧကသံဝစ္ဆရံ အနုဗန္ဓိတွာ ကိဉ္စိ အပဿန္တော –

The Blessed One, having rested for a moment in the lion's posture, arose, and having determined the time in the earlier part of the day, entered into attainment. Emerging from attainment, knowing that the great multitude had arrived, he departed from the perfumed chamber and, surrounded by the great multitude, went to the perfumed pavilion. Having gone to the excellent, prepared Buddha-seat, he taught the Dhamma to the assembly. The young man, sitting not far away, scrutinized every letter and every word, thinking: “Does the ascetic Gotama teach the Dhamma while praising or disparaging the assembly by way of what pertains to the household life, or not?” The Blessed One, without speaking any such talk, knowing the time, concluded the discourse. The young man, scrutinizing in this manner, wandered together with him for seven months and did not see even a minute fault in the Blessed One’s bodily conduct and so forth. And this is not surprising, that a human youth would not see a fault in one who has become a Buddha, for when he was a Bodhisatta for six years on the ground of exertion, the non-human Māra, the deity, did not see even a mere thought connected with the household life; and after he had become a Buddha, Māra followed him for a whole year, but seeing nothing—

‘‘သတ္တ ဝဿာနိ ဘဂဝန္တံ, အနုဗန္ဓိံ ပဒါပဒံ;

ဩတာရံ နာဓိဂစ္ဆိဿံ, သမ္ဗုဒ္ဓဿ သတီမတော’’တိ. (သု. နိ. ၄၄၈) –

“For seven years I followed the Blessed One step by step; yet I could not find an opening in the mindful Fully Enlightened One.”

အာဒိဂါထာယော ဝတွာ ပက္ကာမိ. တတော မာဏဝေါ စိန္တေသိ – ‘‘အဟံ ဘဝန္တံ ဂေါတမံ သတ္တ မာသေ အနုဗန္ဓမာနော ကိဉ္စိ ဝဇ္ဇံ န ပဿာမိ. သစေ ပနာဟံ အညေပိ သတ္တ မာသေ သတ္တ ဝါ ဝဿာနိ ဝဿသတံ ဝါ ဝဿသဟဿံ ဝါ အနုဗန္ဓေယျံ, နေဝဿ ဝဇ္ဇံ ပဿေယျံ. အာစရိယော ခေါ ပနဿ မေ မဟလ္လကော, ယောဂက္ခေမံ နာမ န သက္ကာ ဇာနိတုံ. သမဏဿ ဂေါတမဿ သဘာဝဂုဏေနေဝ ဗုဒ္ဓဘာဝံ ဝတွာ မယှံ အာစရိယဿ အာရောစေဿာမီ’’တိ ဘဂဝန္တံ အာပုစ္ဆိတွာ ဘိက္ခုသံဃံ ဝန္ဒိတွာ နိက္ခမိ.

Having spoken the foregoing verses, he departed. Then the young man thought: “For seven months I have been following the Venerable Gotama, yet I see no blemish in him. Even if I were to follow him for another seven months, or seven years, or a hundred years, or a thousand years, I would still see no blemish in him. But my teacher is old, and it is not possible to know of his security from bondage. I will declare the ascetic Gotama's Buddhahood to my teacher based on his inherent qualities.” Having taken leave of the Blessed One and paid homage to the community of bhikkhus, he departed.

အာစရိယဿ သန္တိကဉ္စ ပန ဂန္တွာ – ‘‘ကစ္စိ, တာတ ဥတ္တရ, တံ ဘဝန္တံ ဂေါတမံ တထာသန္တံယေဝ သဒ္ဒေါ အဗ္ဘုဂ္ဂတော’’တိ ပုစ္ဆိတော, ‘‘အာစရိယ, ကိံ ဝဒေသိ? စက္ကဝါဠံ အတိသမ္ဗာဓံ, ဘဝဂ္ဂံ အတိနီစံ, တဿ ဟိ, ဘောတော ဂေါတမဿ အာကာသံ ဝိယ အပရိယန္တော ဂုဏဂဏော. တထာသန္တံယေဝ, ဘော, တံ ဘဝန္တံ ဂေါတမ’’န္တိအာဒီနိ ဝတွာ ယထာဒိဋ္ဌာနိ ဒွတ္တိံသမဟာပုရိသလက္ခဏာနိ ပဋိပါဋိယာ အာစိက္ခိတွာ ကိရိယသမာစာရံ အာစိက္ခိ. တေန ဝုတ္တံ – ‘‘အထ ခေါ ဥတ္တရော မာဏဝေါ…ပေ… ဧဒိသော စ ဧဒိသော စ ဘဝံ ဂေါတမော တတော စ ဘိယျော’’တိ.

Having gone to his teacher, he was asked, “My dear Uttara, has the report concerning the Venerable Gotama arisen based on what is truly so?” He replied, “Teacher, what are you saying? The universe is too confined, the peak of existence too low; for the multitude of the Venerable Gotama's qualities is boundless, like the sky. Indeed, sir, the report concerning the Venerable Gotama has arisen based on what is truly so.” Having said this and more, he described in order the thirty-two marks of a great man as he had seen them, and he described his conduct and deportment. Therefore it was said: “Then the young man Uttara... such and such is the Venerable Gotama, and even more than that.”

၃၈၆. တတ္ထ [Pg.257] သုပ္ပတိဋ္ဌိတပါဒေါတိ ယထာ ဟိ အညေသံ ဘူမိယံ ပါဒံ ဌပေန္တာနံ အဂ္ဂတလံ ဝါ ပဏှိ ဝါ ပဿံ ဝါ ပဌမံ ဖုသတိ, ဝေမဇ္ဈံ ဝါ ပန ဆိဒ္ဒံ ဟောတိ, ဥက္ခိပန္တာနမ္ပိ အဂ္ဂတလာဒီသု ဧကကောဋ္ဌာသောဝ ပဌမံ ဥဋ္ဌဟတိ, န ဧဝံ တဿ. တဿ ပန သုဝဏ္ဏပါဒုကတလံ ဝိယ ဧကပ္ပဟာရေနေဝ သကလံ ပါဒတလံ ဘူမိံ ဖုသတိ, ဘူမိတော ဥဋ္ဌဟတိ. တသ္မာ ‘‘သုပ္ပတိဋ္ဌိတပါဒေါ ခေါ ပန သော ဘဝံ ဂေါတမော’’တိ ဝဒတိ.

386. Therein, ‘well-established feet’ means this: Whereas for others, when placing a foot on the ground, either the forefoot, the heel, or the side touches first, or there is a gap in the middle, and even when lifting it, only one part, such as the forefoot, rises first—it is not so for him. For him, like the sole of a golden sandal, the entire sole of the foot touches the ground at a single stroke and lifts from the ground. Therefore, he says, “The Venerable Gotama has well-established feet.”

တတြိဒံ ဘဂဝတော သုပ္ပတိဋ္ဌိတပါဒတာယ – သစေပိ ဟိ ဘဂဝါ အနေကသတပေါရိသံ နရကံ အက္ကမိဿာမီတိ ပါဒံ နီဟရတိ, တာဝဒေဝ နိန္နဋ္ဌာနံ ဝါတပူရိတံ ဝိယ ကမ္မာရဘသ္တံ ဥန္နမိတွာ ပထဝီသမံ ဟောတိ, ဥန္နတဋ္ဌာနမ္ပိ အန္တော ပဝိသတိ. ဒူရေ အက္ကမိဿာမီတိ အဘိနီဟရန္တဿ သိနေရုပ္ပမာဏောပိ ပဗ္ဗတော သေဒိတဝေတ္တင်္ကုရော ဝိယ နမိတွာ ပါဒသမီပံ အာဂစ္ဆတိ. တထာ ဟိဿ ယမကပါဋိဟာရိယံ ကတွာ ယုဂန္ဓရပဗ္ဗတံ အက္ကမိဿာမီတိ ပါဒေ အဘိနီဟရတော ပဗ္ဗတော နမိတွာ ပါဒသမီပံ အာဂတော, သော တံ အက္ကမိတွာ ဒုတိယပါဒေန တာဝတိံသဘဝနံ အက္ကမိ. န ဟိ စက္ကလက္ခဏေန ပတိဋ္ဌာတဗ္ဗဋ္ဌာနံ ဝိသမံ ဘဝိတုံ သက္ကောတိ. ခါဏု ဝါ ကဏ္ဍကော ဝါ သက္ခရကထလာ ဝါ ဥစ္စာရပဿာဝေါ ဝါ ခေဠသိင်္ဃာဏိကာဒီနိ ဝါ ပုရိမတရာဝ အပဂစ္ဆန္တိ, တတ္ထ တတ္ထေဝ စ ပထဝိံ ပဝိသန္တိ. တထာဂတဿ ဟိ သီလတေဇေန ပညာတေဇေန ဓမ္မတေဇေန ဒသန္နံ ပါရမီနံ အာနုဘာဝေန အယံ မဟာပထဝီ သမာ မုဒု ပုပ္ဖာဘိကိဏ္ဏာ ဟောတိ. တတြ တထာဂတော သမံ ပါဒံ နိက္ခိပတိ, သမံ ဥဒ္ဓရတိ, သဗ္ဗာဝန္တေဟိ ပါဒတလေဟိ ဘူမိံ ဖုသတိ.

Herein is this power due to the Blessed One's well-established feet: If the Blessed One, intending to step over a chasm many hundreds of men deep, were to extend his foot, that very low ground would swell up like a blacksmith’s bellows filled with air, becoming level with the earth, and even high ground would sink down. If he extends his foot, intending to step far, even a mountain as large as Sineru bends like a softened cane shoot and comes near his foot. For a place that is to be trod upon by one with the wheel-mark cannot be uneven. Stumps, thorns, gravel, potsherds, excrement, urine, spit, mucus, and so forth, all vanish beforehand, sinking into the earth right where they are. By the power of the Tathāgata’s virtue, wisdom, and Dhamma, and by the influence of the ten perfections, this great earth becomes level, soft, and strewn with flowers. There, the Tathāgata places his foot evenly, lifts it evenly, and touches the ground with the entire soles of his feet.

စက္ကာနီတိ ဒွီသု ပါဒေသု ဒွေ စက္ကာနိ. တေသံ အရာ စ နေမိ စ နာဘိ စ ပါဠိယံ ဝုတ္တာဝ. သဗ္ဗာကာရပရိပူရာနီတိ ဣမိနာ ပန အယံ ဝိသေသော ဝေဒိတဗ္ဗော – တေသံ ကိရ စက္ကာနံ ပါဒတလဿ မဇ္ဈေ နာဘိ ဒိဿတိ, နာဘိပရိစ္ဆိန္နာ ဝဋ္ဋလေခါ ဒိဿတိ, နာဘိမုခပရိက္ခေပပဋ္ဋော ဒိဿတိ, ပနာဠိမုခံ ဒိဿတိ, အရာ ဒိဿန္တိ, အရေသု ဝဋ္ဋလေခါ ဒိဿန္တိ, နေမီ ဒိဿန္တိ, နေမိမဏိကာ ဒိဿန္တိ. ဣဒံ တာဝ ပါဠိအာဂတမေဝ.

The Wheels: On the two feet are two wheels. Their spokes, rims, and hubs are as stated in the Pāli canon. By the phrase ‘complete in all aspects,’ this distinction should be understood: it is said that in the middle of the sole of the foot, the hub of those wheels is seen; a circular line defining the hub is seen; a band encircling the mouth of the hub is seen; the mouth of a conduit is seen; the spokes are seen; circular lines on the spokes are seen; the rims are seen; and jewels on the rims are seen. This much is indeed from the Pāli canon.

သမ္ဗဟုလဝါရော ပန အနာဂတော, သော ဧဝံ ဒဋ္ဌဗ္ဗော – သတ္တိ သိရိ ဝစ္ဆော နန္ဒိ သောဝတ္တိကော ဝဋံသကော ဝဍ္ဎမာနကံ မစ္ဆယုဂလံ ဘဒ္ဒပီဌံ အင်္ကုသံ [Pg.258] တောမရော ပါသာဒေါ တောရဏံ သေတစ္ဆတ္တံ ခဂ္ဂေါ တာလဝဏ္ဋံ မောရဟတ္ထကော ဝါဠဗီဇနီ ဥဏှီသံ ပတ္တော မဏိ ကုသုမဒါမံ နီလုပ္ပလံ ရတ္တုပ္ပလံ သေတုပ္ပလံ ပဒုမံ ပုဏ္ဍရီကံ ပုဏ္ဏဃဋော ပုဏ္ဏပါတိ သမုဒ္ဒေါ စက္ကဝါဠော ဟိမဝါ သိနေရု စန္ဒိမသူရိယာ နက္ခတ္တာနိ စတ္တာရော မဟာဒီပါ ဒွေပရိတ္တဒီပသဟဿာနိ, အန္တမသော စက္ကဝတ္တိရညော ပရိသံ ဥပါဒါယ သဗ္ဗော စက္ကလက္ခဏဿေဝ ပရိဝါရော.

Furthermore, the section of many things, which has not come in the Pāli, should be understood thus: a spear, an auspicious face, a nandi flower, the three lines on the neck, a head-ornament, a vaḍḍhamānaka, a pair of fish, an auspicious throne, a goad, a forked spear, a tiered palace, a gateway, a white parasol, a sword, a palm-leaf fan, a bunch of peacock feathers, a yak-tail whisk, a diadem, an alms-bowl, a jewel, a flower garland, a blue water lily, a red water lily, a white water lily, a lotus, a white lotus, a full vessel, a full bowl, the ocean, the world-system, the Himālaya mountain, Mount Sineru, the moon and sun, the constellations, the four great continents, and the two thousand minor surrounding islands—even down to the assembly of a wheel-turning monarch—all this is the retinue of the Wheel-mark alone.

အာယတပဏှီတိ ဒီဃပဏှိ, ပရိပုဏ္ဏပဏှီတိ အတ္ထော. ယထာ ဟိ အညေသံ အဂ္ဂပါဒေါ ဒီဃော ဟောတိ, ပဏှိမတ္ထကေ ဇင်္ဃာ ပတိဋ္ဌာတိ, ပဏှိ တစ္ဆေတွာ ဌပိတာ ဝိယ ဟောတိ, န ဧဝံ တထာဂတဿ. တထာဂတဿ ပန စတူသု ကောဋ္ဌာသေသု ဒွေ ကောဋ္ဌာသာ အဂ္ဂပါဒေါ ဟောတိ, တတိယေ ကောဋ္ဌာသေ ဇင်္ဃာ ပတိဋ္ဌာတိ, စတုတ္ထေ ကောဋ္ဌာသေ အာရဂ္ဂေန ဝဋ္ဋေတွာ ဌပိတာ ဝိယ ရတ္တကမ္ဗလေ ဂေဏ္ဍုကသဒိသာ ပဏှိ ဟောတိ.

‘Long-heeled’ means having long heels; the meaning is having full heels. For whereas with other people the forefoot is long, the lower leg is established on top of the heel, and the heel is as if carved and placed, it is not so for the Tathāgata. For the Tathāgata, of four parts, two parts are the forefoot; in the third part, the lower leg is established; and in the fourth part is the heel, which is like a ball on a red woolen blanket, as if rounded with the tip of an awl and set in place.

ဒီဃင်္ဂုလီတိ ယထာ အညေသံ ကာစိ အင်္ဂုလိ ဒီဃာ ဟောတိ, ကာစိ ရဿာ, န ဧဝံ တထာဂတဿ. တထာဂတဿ ပန မက္ကဋဿေဝ ဒီဃဟတ္ထပါဒင်္ဂုလိယော မူလေ ထူလာ အနုပုဗ္ဗေန ဂန္တွာ အဂ္ဂေ တနုကာ နိယျာသတေလေန မဒ္ဒိတွာ ဝဋ္ဋိတဟရိတာလဝဋ္ဋိသဒိသာ ဟောန္တိ. တေန ဝုတ္တံ ‘‘ဒီဃင်္ဂုလီ’’တိ.

‘Long-fingered’ means that whereas for other people some fingers or toes are long and some are short, it is not so for the Tathāgata. The Tathāgata's long fingers and toes are like those of a monkey: being thick at the base, they proceed gradually, becoming slender at the tips, and are like rounded sticks of yellow orpiment that have been massaged with resinous oil. Therefore, it is said, ‘long-fingered’.

မုဒုတလုနဟတ္ထပါဒေါတိ သပ္ပိမဏ္ဍေ ဩသာဒေတွာ ဌပိတံ သတဝါရဝိဟတကပ္ပာသပဋလံ ဝိယ မုဒူ, ဇာတမတ္တကုမာရဿ ဝိယ စ နိစ္စကာလံ တလုနာ စ ဟတ္ထပါဒါ အဿာတိ မုဒုတလုနဟတ္ထပါဒေါ.

‘One with soft and tender hands and feet’ means: His hands and feet are soft like a layer of cotton wool that has been carded a hundred times and steeped in the cream of ghee, and they are always tender like the hands and feet of a newborn infant. Therefore, he is called ‘one with soft and tender hands and feet’.

ဇာလဟတ္ထပါဒေါတိ န စမ္မေန ပဋိဗဒ္ဓအင်္ဂုလန္တရော. ဧဒိသော ဟိ ဖဏဟတ္ထကော ပုရိသဒေါသေန ဥပဟတော ပဗ္ဗဇ္ဇမ္ပိ န လဘတိ. တထာဂတဿ ပန စတဿော ဟတ္ထင်္ဂုလိယော ပဉ္စပိ ပါဒင်္ဂုလိယော ဧကပ္ပမာဏာ ဟောန္တိ, တာသံ ဧကပ္ပမာဏတ္တာယ ယဝလက္ခဏံ အညမညံ ပဋိဝိဇ္ဈိတွာ တိဋ္ဌတိ. အထဿ ဟတ္ထပါဒါ ကုသလေန ဝဍ္ဎကိနာ ယောဇိတဇာလဝါတပါနသဒိသာ ဟောန္တိ. တေန ဝုတ္တံ ‘‘ဇာလဟတ္ထပါဒေါ’’တိ.

‘One with net-like hands and feet’ means that the spaces between his fingers are not connected by skin. For such a person, called ‘cobra-handed’, is afflicted by a physical defect and cannot even obtain the going forth. For the Tathāgata, the four fingers and the five toes are of equal length. Solely because of their equal length, the characteristic mark stands as if piercing from one to another. Then, His hands and feet are like a net-like lattice window fitted by a skilled carpenter. Therefore, it is said, ‘one with net-like hands and feet’.

ဥဒ္ဓံ ပတိဋ္ဌိတဂေါပ္ဖကတ္တာ ဥဿင်္ခါ ပါဒါ အဿာတိ ဥဿင်္ခပါဒေါ. အညေသဉှိ ပိဋ္ဌိပါဒေ ဂေါပ္ဖကာ ဟောန္တိ. တေန တေသံ ပါဒါ အာဏိဗဒ္ဓါ ဝိယ ထဒ္ဓါ ဟောန္တိ, န ယထာသုခံ ပရိဝတ္တန္တိ, ဂစ္ဆန္တာနံ ပါဒတလာနိ န ဒိဿန္တိ[Pg.259]. တထာဂတဿ ပန အဘိရုဟိတွာ ဥပရိ ဂေါပ္ဖကာ ပတိဋ္ဌဟန္တိ. တေနဿ နာဘိတော ပဋ္ဌာယ ဥပရိမကာယော နာဝါယ ဌပိတသုဝဏ္ဏပဋိမာ ဝိယ နိစ္စလော ဟောတိ, အဓောကာယောဝ ဣဉ္ဇတိ. သုခေန ပါဒါ ပရိဝတ္တန္တိ. ပုရတောပိ ပစ္ဆတောပိ ဥဘယပဿေသုပိ ဌတွာ ပဿန္တာနံ ပါဒတလာနိ ပညာယန္တိ, န ဟတ္ထီနံ ဝိယ ပစ္ဆတောယေဝ.

He is ‘one with high insteps’ because his ankles are established high up. For other people, the ankles are on the top of the foot. Therefore, their feet are stiff as if fastened with pegs; they do not turn with ease, and when they walk, the soles of their feet are not seen. For the Tathāgata, however, the ankles, having ascended, are established high up. Because of this, His upper body from the navel upwards is motionless like a golden statue placed in a boat; only the lower body moves. The feet turn with ease. The soles of his feet are visible to those who stand and look from the front, from behind, and from both sides, not like those of elephants, which are visible only from behind.

ဧဏိဇင်္ဃောတိ ဧဏိမိဂသဒိသဇင်္ဃော မံသုဿဒေန ပရိပုဏ္ဏဇင်္ဃော, န ဧကတော ဗဒ္ဓပိဏ္ဍိကမံသော, သမန္တတော သမသဏ္ဌိတေန မံသေန ပရိက္ခိတ္တာဟိ သုဝဋ္ဋိတာဟိ သာလိဂဗ္ဘသဒိသာဟိ ဇင်္ဃာဟိ သမန္နာဂတောတိ အတ္ထော.

‘One with antelope-like calves’ means he has calves like those of an eṇī deer; he has full calves due to an abundance of flesh. He does not have the calf muscle bound in a lump on one side, but is endowed with well-rounded calves surrounded on all sides by evenly established flesh, like sheaves of rice. This is the meaning.

အနောနမန္တောတိ အနမန္တော. ဧတေနဿ အခုဇ္ဇအဝါမနဘာဝေါ ဒီပိတော. အဝသေသဇနာ ဟိ ခုဇ္ဇာ ဝါ ဟောန္တိ ဝါမနာ ဝါ, ခုဇ္ဇာနံ ဥပရိမကာယော အပရိပုဏ္ဏော ဟောတိ, ဝါမနာနံ ဟေဋ္ဌိမကာယော. တေ အပရိပုဏ္ဏကာယတ္တာ န သက္ကောန္တိ အနောနမန္တာ ဇဏ္ဏုကာနိ ပရိမဇ္ဇိတုံ. တထာဂတော ပန ပရိပုဏ္ဏဥဘယကာယတ္တာ သက္ကောတိ.

‘Not bending down’ means not bending. By this is shown his state of being neither hunchbacked nor dwarfish. For other people are either hunchbacked or dwarfish. For the hunchbacked, the upper body is incomplete; for the dwarfish, the lower body is incomplete. Because they have incomplete bodies, they are not able to stroke their knees without bending down. The Tathāgata, however, is able to do so because he has a complete body in both parts.

ဥသဘဝါရဏာဒီနံ ဝိယ သုဝဏ္ဏပဒုမကဏ္ဏိကသဒိသေ ကောသေ ဩဟိတံ ပဋိစ္ဆန္နံ ဝတ္ထဂုယှံ အဿာတိ ကောသောဟိတဝတ္ထဂုယှော. ဝတ္ထဂုယှန္တိ ဝတ္ထေန ဂူဟိတဗ္ဗံ အင်္ဂဇာတံ ဝုစ္စတိ.

He is called ‘one whose private part is concealed in a sheath’ because He has a private part that is withdrawn inside and concealed in a sheath, like that of a bull, a noble elephant, and so on, and which is like the pericarp of a golden lotus. ‘Private part’ refers to the generative organ that ought to be hidden by a cloth.

သုဝဏ္ဏဝဏ္ဏောတိ ဇာတိဟိင်္ဂုလကေန မဇ္ဇိတွာ ဒီပိဒါဌာယ ဃံသိတွာ ဂေရုကပရိကမ္မံ ကတွာ ဌပိတဃနသုဝဏ္ဏရူပကသဒိသောတိ အတ္ထော. ဧတေနဿ ဃနသိနိဒ္ဓသဏှသရီရတံ ဒဿေတွာ ဆဝိဝဏ္ဏဒဿနတ္ထံ ကဉ္စနသန္နိဘတ္တစောတိ ဝုတ္တံ, ပုရိမဿ ဝါ ဝေဝစနမေဝ ဧတံ.

‘One of golden complexion’ means he is like a figure of solid gold that has been polished with genuine cinnabar, smoothed with a leopard's tooth, prepared with red ochre, and set in place. By this, having shown his state of having a solid, smooth, and fine body, to show the color of his skin it is said, ‘his skin is like gold.’ Or, this is merely a synonym for the former.

ရဇောဇလ္လန္တိ ရဇော ဝါ မလံ ဝါ. န ဥပလိမ္ပတီတိ န လဂ္ဂတိ, ပဒုမပလာသတော ဥဒကဗိန္ဒု ဝိယ ဝိဝဋ္ဋတိ. ဟတ္ထဓောဝနပါဒဓောဝနာဒီနိ ပန ဥတုဂ္ဂဟဏတ္ထာယ စေဝ ဒါယကာနံ ပုညဖလတ္ထာယ စ ဗုဒ္ဓါ ကရောန္တိ, ဝတ္တသီသေနာပိ စ ကရောန္တိယေဝ. သေနာသနံ ပဝိသန္တေန ဟိ ဘိက္ခုနာ ပါဒေ ဓောဝိတွာ ပဝိသိတဗ္ဗန္တိ ဝုတ္တမေတံ.

‘Dust and dirt’ means fine dust or grime. ‘Is not smeared’ means it does not stick; it rolls off like a drop of water from a lotus leaf. However, the Buddhas do things like washing their hands and feet both for the sake of physical well-being and for the sake of the fruit of merit for donors. And they do so also as a matter of observance. For indeed, it has been said: ‘A monk entering a lodging should enter after having washed his feet’.

ဥဒ္ဓဂ္ဂလောမောတိ အာဝဋ္ဋပရိယောသာနေ ဥဒ္ဓဂ္ဂါနိ ဟုတွာ မုခသောဘံ ဥလ္လောကယမာနာနိ ဝိယ ဌိတာနိ လောမာနိ အဿာတိ ဥဒ္ဓဂ္ဂလောမော.

‘One with upward-pointing body-hairs’ means: He has body-hairs that, at the end of each right-turning whorl, become upward-pointing and stand as if gazing up at the beauty of his face. Therefore, he is called ‘one with upward-pointing body-hairs’.

ဗြဟ္မုဇုဂတ္တောတိ [Pg.260] ဗြဟ္မာ ဝိယ ဥဇုဂတ္တော, ဥဇုမေဝ ဥဂ္ဂတဒီဃသရီရော. ယေဘုယျေန ဟိ သတ္တာ ခန္ဓေ ကဋိယံ ဇာဏူသူတိ တီသု ဌာနေသု နမန္တိ. တေ ကဋိယံ နမန္တာ ပစ္ဆတော နမန္တိ, ဣတရေသု ဒွီသု ဌာနေသု ပုရတော. ဒီဃသရီရာ ပနေကေ ပဿဝင်္ကာ ဟောန္တိ, ဧကေ မုခံ ဥန္နာမေတွာ နက္ခတ္တာနိ ဂဏယန္တာ ဝိယ စရန္တိ, ဧကေ အပ္ပမံသလောဟိတာ သူလသဒိသာ ဟောန္တိ, ပဝေဓမာနာ ဂစ္ဆန္တိ. တထာဂတော ပန ဥဇုမေဝ ဥဂ္ဂန္တွာ ဒီဃပ္ပမာဏော ဒေဝနဂရေ ဥဿိတသုဝဏ္ဏတောရဏံ ဝိယ ဟောတိ.

‘One with a body straight like Brahmā’s’ means he has a straight body like Brahmā; his body is perfectly straight, risen up, and tall. For the most part, beings bend in three places: at the shoulders, at the waist, and at the knees. Bending at the waist, they bend backwards; at the other two places, they bend forwards. Furthermore, some with tall bodies are crooked at the sides; some walk with their faces raised as if counting the constellations; some, having little flesh and blood, are like stakes and go along trembling. The Tathāgata, however, having risen up perfectly straight, is of a tall measure, like a golden gateway erected in a celestial city.

သတ္တုဿဒေါတိ ဒွေ ဟတ္ထပိဋ္ဌိယော ဒွေ ပါဒပိဋ္ဌိယော ဒွေ အံသကူဋာနိ ခန္ဓောတိ ဣမေသု သတ္တသု ဌာနေသု ပရိပုဏ္ဏမံသုဿဒေါ အဿာတိ သတ္တုဿဒေါ. အညေသံ ပန ဟတ္ထပါဒပိဋ္ဌီသု နှာရုဇာလာ ပညာယန္တိ, အံသကူဋခန္ဓေသု အဋ္ဌိကောဋိယော, တေ မနုဿပေတာ ဝိယ ခါယန္တိ, န တထာဂတော. တထာဂတော ပန သတ္တသု ဌာနေသု ပရိပုဏ္ဏမံသုဿဒတ္တာ နိဂူဠှနှာရုဇာလေဟိ ဟတ္ထပိဋ္ဌာဒီဟိ ဝဋ္ဋေတွာ ဌပိတသုဝဏ္ဏဝဏ္ဏာလိင်္ဂသဒိသေန ခန္ဓေန သိလာရူပကံ ဝိယ စိတ္တကမ္မရူပကံ ဝိယ စ ခါယတိ.

He has seven convex surfaces: Because he has full and convex flesh on the two backs of his hands, the two backs of his feet, his two shoulder-tops, and his nape—these seven places—he is called `sattussada`. For others, however, networks of sinews are visible on the backs of their hands and feet, and the tips of their bones are visible on their shoulder-tops and napes; they appear like ghosts, but not so the Tathāgata. The Tathāgata, however, because of having full and convex flesh in these seven places, with his networks of sinews concealed on the backs of his hands and so forth, and with a nape like a well-rounded, placed, golden-hued drum, appears like a stone statue or a painted image.

သီဟဿ ပုဗ္ဗဒ္ဓံ ဝိယ ကာယော အဿာတိ သီဟပုဗ္ဗဒ္ဓကာယော. သီဟဿ ဟိ ပုရတ္ထိမကာယောဝ ပရိပုဏ္ဏော ဟောတိ, ပစ္ဆိမကာယော အပရိပုဏ္ဏော. တထာဂတဿ ပန သီဟဿ ပုဗ္ဗဒ္ဓကာယောဝ သဗ္ဗော ကာယော ပရိပုဏ္ဏော. သောပိ သီဟဿေဝ န တတ္ထ တတ္ထ ဝိနတုန္နတာဒိဝသေန ဒုဿဏ္ဌိတဝိသဏ္ဌိတော, ဒီဃယုတ္တဌာနေ ပန ဒီဃော, ရဿကိသထူလအနုဝဋ္ဋိတယုတ္တဋ္ဌာနေသု တထာဝိဓောဝ ဟောတိ. ဝုတ္တဉှေတံ –

His body is like the forepart of a lion: This means his body is like the forepart of a lion; thus, he is `sīhapubbaddhakāyo`. For a lion, only the front part of its body is full, while the rear part is not full. But for the Tathāgata, his entire body is full, like the forepart of a lion. Furthermore, his body is not ill-formed or misshapen with depressions and elevations here and there; rather, where it should be long, it is long, and in places where it should be short, slender, thick, or rounded, it is just so. For it has been said:

‘‘မနာပိယေ စ ခေါ, ဘိက္ခဝေ, ကမ္မဝိပါကေ ပစ္စုပဋ္ဌိတေ ယေဟိ အင်္ဂေဟိ ဒီဃေဟိ သောဘတိ, တာနိ အင်္ဂါနိ ဒီဃာနိ သဏ္ဌဟန္တိ. ယေဟိ အင်္ဂေဟိ ရဿေဟိ သောဘတိ, တာနိ အင်္ဂါနိ ရဿာနိ သဏ္ဌဟန္တိ. ယေဟိ အင်္ဂေဟိ ထူလေဟိ သောဘတိ, တာနိ အင်္ဂါနိ ထူလာနိ သဏ္ဌဟန္တိ. ယေဟိ အင်္ဂေဟိ ကိသေဟိ သောဘတိ, တာနိ အင်္ဂါနိ ကိသာနိ သဏ္ဌဟန္တိ. ယေဟိ အင်္ဂေဟိ ဝဋ္ဋေဟိ သောဘတိ, တာနိ အင်္ဂါနိ ဝဋ္ဋာနိ သဏ္ဌဟန္တီ’’တိ.

“O bhikkhus, when the pleasing result of kamma is present, by whichever long limbs he is beautiful, those limbs are established as long. By whichever short limbs he is beautiful, those limbs are established as short. By whichever thick limbs he is beautiful, those limbs are established as thick. By whichever slender limbs he is beautiful, those limbs are established as slender. By whichever round limbs he is beautiful, those limbs are established as round.”

ဣတိ [Pg.261] နာနာစိတ္တေန ပုညစိတ္တေန စိတ္တိတော ဒသဟိ ပါရမီဟိ သဇ္ဇိတော တထာဂတဿ အတ္တဘာဝေါ, တဿ လောကေ သဗ္ဗသိပ္ပိနော ဝါ ဣဒ္ဓိမန္တော ဝါ ပဋိရူပကမ္ပိ ကာတုံ န သက္ကောန္တိ.

Thus, the Tathāgata's being is adorned by various and manifold meritorious deeds and prepared by the ten perfections; of him, all the artisans or those with psychic power in the world are not able to create even a replica.

စိတန္တရံသောတိ အန္တရံသံ ဝုစ္စတိ ဒွိန္နံ ကောဋ္ဋာနမန္တရံ, တံ စိတံ ပရိပုဏ္ဏမဿာတိ စိတန္တရံသော. အညေသဉှိ တံ ဌာနံ နိန္နံ ဟောတိ, ဒွေ ပိဋ္ဌိကောဋ္ဋာ ပါဋိယေက္ကံ ပညာယန္တိ. တထာဂတဿ ပန ကဋိတော ပဋ္ဌာယ မံသပဋလံ ယာဝ ခန္ဓာ ဥဂ္ဂမ္မ သမုဿိတသုဝဏ္ဏဖလကံ ဝိယ ပိဋ္ဌိံ ဆာဒေတွာ ပတိဋ္ဌိတံ.

Full between the shoulders: The space between the two shoulder-blades is called `antaraṃsa`. That space of his is filled up and full; thus, he is `citantaraṃso`. For others, that place is hollow, and the two shoulder-blades appear separately. But for the Tathāgata, a sheet of flesh, starting from the waist, rises up to the nape of the neck and is established, covering the back like a raised golden plank.

နိဂြောဓပရိမဏ္ဍလောတိ နိဂြောဓော ဝိယ ပရိမဏ္ဍလော. ယထာ ပဏ္ဏာသဟတ္ထတာယ ဝါ သတဟတ္ထတာယ ဝါ သမက္ခန္ဓသာခေါ နိဂြောဓော ဒီဃတောပိ ဝိတ္ထာရတောပိ ဧကပ္ပမာဏောဝ ဟောတိ, ဧဝံ ကာယတောပိ ဗျာမတောပိ ဧကပ္ပမာဏော. ယထာ အညေသံ ကာယော ဝါ ဒီဃော ဟောတိ ဗျာမော ဝါ, န ဧဝံ ဝိသမပ္ပမာဏောတိ အတ္ထော. တေနေဝ ‘‘ယာဝတကွဿ ကာယော’’တိအာဒိ ဝုတ္တံ. တတ္ထ ယာဝတကော အဿာတိ ယာဝတကွဿ.

His proportions are like a banyan tree: This means he is perfectly proportioned like a banyan tree. Just as a banyan tree with a trunk and branches of equal measure, whether fifty or a hundred cubits, is of the same measure in height and in breadth, so too is he of the same measure in his body's height and his arm-span. The meaning is that he is not of unequal proportions, as is the case with others for whom either the body is tall or the arm-span is long. Therefore it was said, “As is his body…” and so on. Therein, `yāvatakvassa` means `yāvatako assa`.

သမဝဋ္ဋက္ခန္ဓောတိ သမဝဋ္ဋိတက္ခန္ဓော. ယထာ ဧကေ ကောဉ္စာ ဝိယ ဗကာ ဝိယ ဝရာဟာ ဝိယ စ ဒီဃဂလာ ဝင်္ကဂလာ ပုထုလဂလာ စ ဟောန္တိ, ကထနကာလေ သိရာဇာလံ ပညာယတိ, မန္ဒော သရော နိက္ခမတိ, န ဧဝံ တဿ. တထာဂတဿ ပန သုဝဋ္ဋိတသုဝဏ္ဏာလိင်္ဂသဒိသော ခန္ဓော ဟောတိ, ကထနကာလေ သိရာဇာလံ န ပညာယတိ, မေဃဿ ဝိယ ဂဇ္ဇတော သရော မဟာ ဟောတိ.

Evenly rounded neck: This means having an evenly rounded neck. Unlike some who, like cranes, herons, or boars, have long, crooked, or thick necks, and for whom a network of veins appears and a weak sound emerges when they speak—it is not so for him. Rather, the Tathāgata's neck is like a well-rounded golden drum; when he speaks, no network of veins appears, and his voice is great, like that of a thundering cloud.

ရသဂ္ဂသဂ္ဂီတိ ဧတ္ထ ရသံ ဂသန္တီတိ ရသဂ္ဂသာ, ရသဟရဏီနမေတံ အဓိဝစနံ, တာ အဂ္ဂါ အဿာတိ ရသဂ္ဂသဂ္ဂီ. တထာဂတဿ ဟိ သတ္တ ရသဟရဏိသဟဿာနိ ဥဒ္ဓဂ္ဂါနိ ဟုတွာ ဂီဝါယမေဝ ပဋိမုက္ကာနိ. တိလဖလမတ္တောပိ အာဟာရော ဇိဝှဂ္ဂေ ဌပိတော သဗ္ဗံ ကာယံ အနုဖရတိ, တေနေဝ မဟာပဓာနံ ပဒဟန္တဿ ဧကတဏ္ဍုလာဒီဟိပိ ကာဠာယယူသပသတေနာပိ ကာယဿ ယာပနံ အဟောသိ. အညေသံ ပန တထာ အဘာဝါ န သကလကာယံ ဩဇာ ဖရတိ, တေန တေ ဗဟွာဗာဓာ ဟောန္တိ. ဣဒံ လက္ခဏံ အပ္ပာဗာဓတာသင်္ခါတဿ နိဿန္ဒဖလဿ ဝသေန ပါကဋံ ဟောတိ.

Supreme in taste: Herein, `rasaggasā` means 'they consume taste'; this is a designation for the taste-conducting nerves. Because those nerves are supreme for him, he is called `rasaggasaggī`. For the Tathāgata, seven thousand taste-conducting nerves, with tips pointing upwards, are located in his neck. Even a piece of food the size of a sesame seed, when placed on the tip of his tongue, pervades his entire body. For that reason, while undertaking the Great Exertion, his body was sustained even by a single grain of rice and so forth, or by a handful of bean soup. For others, however, due to the absence of this quality, nutritive essence does not pervade the entire body, and thus they have many illnesses. This characteristic becomes manifest by way of the resultant fruit known as 'fewness of ailments'.

သီဟဿေဝ [Pg.262] ဟနု အဿာတိ သီဟဟနု. တတ္ထ သီဟဿ ဟေဋ္ဌိမဟနုမေဝ ပရိပုဏ္ဏံ ဟောတိ, န ဥပရိမံ. တထာဂတဿ ပန သီဟဿ ဟေဋ္ဌိမံ ဝိယ ဒွေပိ ပရိပုဏ္ဏာနိ ဒွါဒသိယံ ပက္ခဿ စန္ဒသဒိသာနိ ဟောန္တိ.

Lion-like jaw: This means he has a jaw like a lion's; thus, he is `sīhahanu`. For a lion, only the lower jaw is full, not the upper one. But for the Tathāgata, both jaws are full like a lion's lower jaw, and they are like the moon on the twelfth day of the lunar fortnight.

စတ္တာလီသဒန္တောတိအာဒီသု ဥပရိမဟနုကေ ပတိဋ္ဌိတာ ဝီသတိ, ဟေဋ္ဌိမေ ဝီသတီတိ စတ္တာလီသ ဒန္တာ အဿာတိ စတ္တာလီသဒန္တော. အညေသဉှိ ပရိပုဏ္ဏဒန္တာနမ္ပိ ဒွတ္တိံသ ဒန္တာ ဟောန္တိ, တထာဂတဿ စတ္တာလီသံ.

Forty teeth: This means twenty teeth are established in the upper jaw and twenty in the lower; because he has forty teeth, he is called `cattālīsadanto`. For others, even those with a full set of teeth, there are thirty-two teeth, but the Tathāgata has forty.

အညေသဉ္စ ကေစိ ဒန္တာ ဥစ္စာ ကေစိ နီစာတိ ဝိသမာ ဟောန္တိ, တထာဂတဿ ပန အယပဋ္ဋဆိန္နသင်္ခပဋလံ ဝိယ သမာ.

And for others, some teeth are high and some are low, thus they are uneven. But the Tathāgata's teeth are even, like a slice of conch shell cut with an iron saw.

အညေသံ ကုမ္ဘီလာနံ ဝိယ ဒန္တာ ဝိရဠာ ဟောန္တိ, မစ္ဆမံသာဒီနိ ခါဒန္တာနံ ဒန္တန္တရံ ပူရတိ. တထာဂတဿ ပန ကနကလတာယ သမုဿာပိတဝဇိရပန္တိ ဝိယ အဝိရဠာ တုလိကာယ ဒဿိတပရိစ္ဆေဒါ ဝိယ ဒန္တာ ဟောန္တိ.

For others, their teeth have gaps like those of crocodiles, and for those who eat fish, meat, and so on, the spaces between the teeth get filled. The Tathāgata’s teeth, however, are without gaps, like a row of diamonds set on a golden vine, and are as if their divisions were delineated with a painter's brush.

သုသုက္ကဒါဌောတိ အညေသဉ္စ ပူတိဒန္တာ ဥဋ္ဌဟန္တိ, တေန ကာစိ ဒါဌာ ကာဠာပိ ဝိဝဏ္ဏာပိ ဟောန္တိ. တထာဂတော သုသုက္ကဒါဌော ဩသဓိတာရကမ္ပိ အတိက္ကမ္မ ဝိရောစမာနာယ ပဘာယ သမန္နာဂတဒါဌော, တေန ဝုတ္တံ ‘‘သုသုက္ကဒါဌော’’တိ.

Exceedingly white eye-teeth: For others, decayed teeth arise, and because of that, some of their eye-teeth are black or discolored. The Tathāgata has exceedingly white eye-teeth; he possesses eye-teeth endowed with a radiance that shines, surpassing even the morning star. Therefore, it was said, `susukkadāṭho`.

ပဟူတဇိဝှောတိ အညေသံ ဇိဝှာ ထူလာပိ ဟောတိ ကိသာပိ ရဿာပိ ထဒ္ဓါပိ ဝိသမာပိ, တထာဂတဿ ပန မုဒု ဒီဃာ ပုထုလာ ဝဏ္ဏသမ္ပန္နာ ဟောတိ. သော တံ လက္ခဏံ ပရိယေသိတုံ အာဂတာနံ ကင်္ခါဝိနောဒနတ္ထံ မုဒုကတ္တာ တံ ဇိဝှံ ကထိနသူစိံ ဝိယ ဝဋ္ဋေတွာ ဥဘော နာသိကသောတာနိ ပရာမသတိ, ဒီဃတ္တာ ဥဘော ကဏ္ဏသောတာနိ ပရာမသတိ, ပုထုလတ္တာ ကေသန္တပရိယောသာနံ ကေဝလမ္ပိ နလာဋံ ပဋိစ္ဆာဒေတိ. ဧဝံ တဿာ မုဒုဒီဃပုထုလဘာဝံ ပကာသေန္တော ကင်္ခံ ဝိနောဒေတိ. ဧဝံ တိလက္ခဏသမ္ပန္နံ ဇိဝှံ သန္ဓာယ ‘‘ပဟူတဇိဝှော’’တိ ဝုတ္တံ.

“Having a large tongue” means that while the tongues of others may be thick, thin, short, stiff, or uneven, the Tathāgata's tongue is soft, long, broad, and beautifully colored. To dispel the doubts of those who come seeking this characteristic, because of its softness, he rolls his tongue up like a hard needle and touches both nostrils; because of its length, he touches both ears; and because of its breadth, he covers his entire forehead up to the hairline. In this way, by displaying its softness, length, and breadth, he dispels their doubt. Thus, with reference to a tongue endowed with these three characteristics, it is said, “having a large tongue.”

ဗြဟ္မဿရောတိ အညေ ဆိန္နဿရာပိ ဘိန္နဿရာပိ ကာကဿရာပိ ဟောန္တိ, တထာဂတော ပန မဟာဗြဟ္မုနော သရသဒိသေန သရေန သမန္နာဂတော. မဟာဗြဟ္မုနော ဟိ ပိတ္တသေမှေဟိ အပလိဗုဒ္ဓတ္တာ သရော ဝိသုဒ္ဓေါ ဟောတိ. တထာဂတေနာပိ ကတကမ္မံ ဝတ္ထုံ သောဓေတိ, ဝတ္ထုဿ သုဒ္ဓတ္တာ နာဘိတော ပဋ္ဌာယ သမုဋ္ဌဟန္တော သရော ဝိသုဒ္ဓေါ အဋ္ဌင်္ဂသမန္နာဂတောဝ သမုဋ္ဌာတိ. ကရဝိကော ဝိယ ဘဏတီတိ ကရဝိကဘာဏီ, မတ္တကရဝိကရုတမဉ္ဇုဃောသောတိ အတ္ထော.

“Having a voice like Brahma” means that while the voices of others may be broken, cracked, or crow-like, the Tathāgata is endowed with a voice similar to that of the great Brahma. Indeed, the voice of the great Brahma is especially pure because it is not obstructed by bile and phlegm. For the Tathāgata, too, the kamma that was done purifies the physical basis of speech; because the basis is pure, the voice that arises, starting from the navel, is especially pure and endowed with eight qualities. He speaks like a karavika bird, hence he is called 'Karavikabhāṇī'. The meaning is: having a sweet and melodious voice like the cry of an intoxicated karavika bird.

တတြိဒံ [Pg.263] ကရဝိကရုတဿ မဉ္ဇုတာယ – ကရဝိကသကုဏေ ကိရ မဓုရရသံ အမ္ဗပက္ကံ မုခတုဏ္ဍကေန ပဟရိတွာ ပဂ္ဃရိတံ ရသံ သာယိတွာ ပက္ခေန တာလံ ဒတွာ ဝိကူဇမာနေ စတုပ္ပဒါဒီနိ မတ္တာနိ ဝိယ လဠိတုံ အာရဘန္တိ. ဂေါစရပ္ပသုတာပိ စတုပ္ပဒါ မုခဂတာနိပိ တိဏာနိ ဆဍ္ဍေတွာ တံ သဒ္ဒံ သုဏန္တိ, ဝါဠမိဂါ ခုဒ္ဒကမိဂေ အနုဗန္ဓမာနာ ဥက္ခိတ္တပါဒံ အနုက္ခိပိတွာဝ တိဋ္ဌန္တိ, အနုဗဒ္ဓမိဂါပိ မရဏဘယံ ဟိတွာပိ တိဋ္ဌန္တိ, အာကာသေ ပက္ခန္ဒပက္ခိနောပိ ပက္ခေ ပသာရေတွာ တိဋ္ဌန္တိ, ဥဒကေ မစ္ဆာပိ ကဏ္ဏပဋလံ အပ္ဖောဋေန္တာ တံ သဒ္ဒံ သုဏမာနာဝ တိဋ္ဌန္တိ. ဧဝံ မဉ္ဇုရုတာ ကရဝိကာ.

Herein is a story on the sweetness of the karavika's cry: It is said that when the karavika bird strikes a sweet, ripe mango with its beak, licks the juice that flows out, and then sings while beating time with its wing, four-footed creatures begin to frolic as if intoxicated. Even four-footed creatures intent on grazing drop the grass from their mouths and listen to that sound. Predatory animals pursuing smaller prey stand still without putting down their raised paws. Even the pursued animals, abandoning their fear of death, stand still. Birds flying in the sky spread their wings and stand still. Fish in the water, without flapping their gills, stand still, just listening to that sound. So sweet-crying are the karavika birds.

အသန္ဓိမိတ္တာပိ ဓမ္မာသောကဿ ဒေဝီ – ‘‘အတ္ထိ နု ခေါ, ဘန္တေ, ဗုဒ္ဓသဒ္ဒေန သဒိသော ကဿစိ သဒ္ဒေါ’’တိ သံဃံ ပုစ္ဆိ. အတ္ထိ ကရဝိကသကုဏဿာတိ. ကုဟိံ, ဘန္တေ, သကုဏာတိ? ဟိမဝန္တေတိ. သာ ရာဇာနံ အာဟ, – ‘‘ဒေဝ, ကရဝိကသကုဏံ ဒဋ္ဌုကာမာ’’တိ. ရာဇာ ‘‘ဣမသ္မိံ ပဉ္ဇရေ နိသီဒိတွာ ကရဝိကော အာဂစ္ဆတူ’’တိ သုဝဏ္ဏပဉ္ဇရံ ဝိဿဇ္ဇေသိ. ပဉ္ဇရော ဂန္တွာ ဧကဿ ကရဝိကဿ ပုရတော အဋ္ဌာသိ. သော ‘‘ရာဇာဏာယ အာဂတော ပဉ္ဇရော, န သက္ကာ အဂန္တု’’န္တိ တတ္ထ နိသီဒိ. ပဉ္ဇရော အာဂန္တွာ ရညော ပုရတောဝ အဋ္ဌာသိ. ကရဝိကံ သဒ္ဒံ ကာရာပေတုံ န သက္ကောန္တိ. အထ ရာဇာ ‘‘ကထံ ဘဏေ ဣမေ သဒ္ဒံ ကရောန္တီ’’တိ အာဟ? ဉာတကေ ဒိသွာ ဒေဝါတိ. အထ နံ ရာဇာ အာဒါသေဟိ ပရိက္ခိပါပေသိ. သော အတ္တနောဝ ဆာယံ ဒိသွာ ‘‘ဉာတကာ မေ အာဂတာ’’တိ မညမာနော ပက္ခေန တာဠံ ဒတွာ မဉ္ဇုဿရေန မဏိဝံသံ ဓမမာနော ဝိယ ဝိရဝိ. သကလနဂရေ မနုဿာ မတ္တာ ဝိယ လဠိံသု. အသန္ဓိမိတ္တာ စိန္တေသိ – ‘‘ဣမဿ တာဝ တိရစ္ဆာနဿ ဧဝံ မဓုရော သဒ္ဒေါ, ကီဒိသော နု ခေါ သဗ္ဗညုတညာဏသိရိပ္ပတ္တဿ ဘဂဝတော အဟောသီ’’တိ ပီတိံ ဥပ္ပာဒေတွာ တံ ပီတိံ အဝိဇဟိတွာ သတ္တဟိ ဇင်္ဃသတေဟိ သဒ္ဓိံ သောတာပတ္တိဖလေ ပတိဋ္ဌာသိ. ဧဝံ မဓုရော ကရဝိကသဒ္ဒေါ. တတော သတဘာဂေန သဟဿဘာဂေန စ မဓုရတရော တထာဂတဿ သဒ္ဒေါ, လောကေ ပန ကရဝိကတော အညဿ မဓုရရဿ အဘာဝတော ‘‘ကရဝိကဘာဏီ’’တိ ဝုတ္တံ.

Queen Asandhimittā, the consort of King Dhammāsoka, asked the Saṅgha, “Venerable sirs, is there any sound comparable to the Buddha's voice?” They replied, “There is the sound of the karavika bird.” “Where are these birds, venerable sirs?” she asked. “In the Himavanta,” they answered. She then told the king, “Your Majesty, I wish to see the karavika bird.” The king sent forth a golden cage, saying, “Let a karavika come and sit in this cage.” The cage went and stood before a karavika bird. The bird, thinking, “This cage has come by the king's command; it is not possible not to go,” sat in it. The cage returned and stood before the king. They could not make the karavika produce a sound. Then the king asked, “Tell me, how do these birds make their sound?” They replied, “Upon seeing their kin, Your Majesty.” The king then had it surrounded by mirrors. Seeing its own reflection and thinking, “My kin have come,” the bird beat time with its wing and sang with a sweet voice, as if blowing on a jeweled flute. The people in the entire city frolicked as if intoxicated. Asandhimittā reflected, “If the sound of this mere animal is so sweet, what must the voice of the Blessed One, who attained the glory of omniscience, have been like?” Generating rapture, and without abandoning that rapture, she, together with seven hundred ladies-in-waiting, was established in the fruit of stream-entry. So sweet is the sound of the karavika. The Tathāgata's voice is a hundred times, a thousand times sweeter than that. However, because in the world there is no other sweet sound than the karavika's, it is said, 'He speaks like a karavika'.

အဘိနီလနေတ္တောတိ န သကလနီလနေတ္တောဝ, နီလယုတ္တဋ္ဌာနေ ပနဿ ဥမာပုပ္ဖသဒိသေန အတိဝိသုဒ္ဓေန နီလဝဏ္ဏေန သမန္နာဂတာနိ အက္ခီနိ ဟောန္တိ. ပီတယုတ္တဋ္ဌာနေ ကဏိကာရပုပ္ဖသဒိသေန ပီတဝဏ္ဏေန, လောဟိတယုတ္တဋ္ဌာနေ [Pg.264] ဗန္ဓုဇီဝကပုပ္ဖသဒိသေန လောဟိတဝဏ္ဏေန, သေတယုတ္တဋ္ဌာနေ ဩသဓိတာရကသဒိသေန သေတဝဏ္ဏေန, ကာဠယုတ္တဋ္ဌာနေ အဒ္ဒါရိဋ္ဌကသဒိသေန ကာဠဝဏ္ဏေန သမန္နာဂတာနိ သုဝဏ္ဏဝိမာနေ ဥဂ္ဃာဋိတမဏိသီဟပဉ္ဇရသဒိသာနိ ခါယန္တိ.

His eyes being “deep blue” does not mean his entire eyes are blue. Rather, in the areas appropriate for blue, his eyes possess an extremely pure blue color like that of a flax flower. In the areas appropriate for yellow, they have a yellow color like that of a kaṇikāra flower; in the areas appropriate for red, a red color like that of a bandhujīvaka flower; in the areas appropriate for white, a white color like that of the morning star; and in the areas appropriate for black, a black color like that of a soap nut seed. They appear like an opened, jewel-studded lion-window in a golden celestial mansion.

ဂေါပခုမောတိ ဧတ္ထ ပခုမန္တိ သကလံ စက္ခုဘဏ္ဍံ အဓိပ္ပေတံ. တံ ကာဠဝစ္ဆကဿ ဗဟလဓာတုကံ ဟောတိ, ရတ္တဝစ္ဆကဿ ဝိပ္ပသန္နံ, တံမုဟုတ္တဇာတရတ္တဝစ္ဆသဒိသစက္ခုဘဏ္ဍောတိ အတ္ထော. အညေသဉှိ အက္ခိဘဏ္ဍာ အပရိပုဏ္ဏာ ဟောန္တိ, ဟတ္ထိမူသိကကာကာဒီနံ အက္ခိသဒိသေဟိ ဝိနိဂ္ဂတေဟိ ဂမ္ဘီရေဟိပိ အက္ခီဟိ သမန္နာဂတာ ဟောန္တိ. တထာဂတဿ ပန ဓောဝိတွာ မဇ္ဇိတွာ ဌပိတမဏိဂုဠိကာ ဝိယ မုဒုသိနိဒ္ဓနီလသုခုမပခုမာစိတာနိ အက္ခီနိ.

Herein, in the phrase “having eyelashes like a cow's” (gopakhumo), “eyelashes” (pakhuma) refers to the entire eyelash structure. For a black calf, this is thick; for a red calf, it is very clear. The meaning is that he has an eyelash structure like that of a newly born red calf. The eyelash structures of others are incomplete; they are endowed with protruding or deep-set eyes, similar to the eyes of elephants, mice, crows, and so on. But the Tathāgata's eyes are like jewel-beads that have been washed, polished, and set, fringed with eyelashes that are soft, smooth, dark blue, and delicate.

ဥဏ္ဏာတိ ဥဏ္ဏလောမံ. ဘမုကန္တရေတိ ဒွိန္နံ ဘမုကာနံ ဝေမဇ္ဈေ နာသိကမတ္ထကေယေဝ ဇာတာ. ဥဂ္ဂန္တွာ ပန နလာဋမဇ္ဈဇာတာ. ဩဒါတာတိ ပရိသုဒ္ဓါ ဩသဓိတာရကဝဏ္ဏာ. မုဒူတိ သပ္ပိမဏ္ဍေ ဩသာဒေတွာ ဌပိတသတဝါရဝိဟတကပ္ပာသပဋလသဒိသာ. တူလသန္နိဘာတိ သိမ္ဗလိတူလလတာတူလသမာနာ, အယမဿာ ဩဒါတတာယ ဥပမာ. သာ ပနေသာ ကောဋိယံ ဂဟေတွာ အာကဍ္ဎိယမာနာ ဥပဍ္ဎဗာဟုပ္ပမာဏာ ဟောတိ, ဝိဿဋ္ဌာ ဒက္ခိဏာဝဋ္ဋဝသေန အာဝဋ္ဋိတွာ ဥဒ္ဓဂ္ဂါ ဟုတွာ သန္တိဋ္ဌတိ, သုဝဏ္ဏဖလကမဇ္ဈေ ဌပိတရဇတပုပ္ဖုဠကာ ဝိယ သုဝဏ္ဏဃဋတော နိက္ခမမာနာ ခီရဓာရာ ဝိယ အရုဏပ္ပဘာရဉ္ဇိတေ ဂမနတလေ ဩသဓိတာရကာ ဝိယ စ အတိမနောဟရာယ သိရိယာ ဝိရောစတိ.

The 'uṇṇā' means the noble hair (uṇṇaloma). 'Between the eyebrows' means it grows in the middle of the two eyebrows, just above the nose. Furthermore, having ascended, it is situated in the middle of the forehead. 'White' means it is pure, having the color of the morning star. 'Soft' means it is like a layer of cotton that has been teased a hundred times, dipped in ghee, and set down. 'Resembling cotton' means it is like silk-cotton or creeper-cotton; this is a simile for its whiteness. Furthermore, when it is grasped at the tip and pulled, it is half an arm's length. When released, it coils clockwise, stands with its tip pointing upwards, and remains settled. It shines with an exceedingly captivating splendor, like a silver bubble placed in the middle of a golden plank, like a stream of milk flowing from a golden pot, and like the morning star in the expanse of the sky tinted with the radiance of dawn.

ဥဏှီသသီသောတိ ဣဒံ ပရိပုဏ္ဏနလာဋတဉ္စေဝ ပရိပုဏ္ဏသီသတဉ္စာတိ ဒွေ အတ္ထဝသေ ပဋိစ္စ ဝုတ္တံ. တထာဂတဿ ဟိ ဒက္ခိဏကဏ္ဏစူဠိကတော ပဋ္ဌာယ မံသပဋလံ ဥဋ္ဌဟိတွာ သကလံ နလာဋံ ဆာဒယမာနံ ပူရယမာနံ ဂန္တွာ ဝါမကဏ္ဏစူဠိကာယ ပတိဋ္ဌိတံ, ရညော ဗဒ္ဓဥဏှီသပဋ္ဋော ဝိယ ဝိရောစတိ. ပစ္ဆိမဘဝိကဗောဓိသတ္တာနံ ကိရ ဣမံ လက္ခဏံ ဝိဒိတွာ ရာဇူနံ ဥဏှီသပဋ္ဋံ အကံသု, အယံ တာဝ ဧကော အတ္ထော. အညေ ပန ဇနာ အပရိပုဏ္ဏသီသာ ဟောန္တိ, ကေစိ ကပ္ပသီသာ, ကေစိ ဖလသီသာ, ကေစိ အဋ္ဌိသီသာ, ကေစိ တုမ္ဗသီသာ, ကေစိ ပဗ္ဘာရသီသာ. တထာဂတဿ ပန အာရဂ္ဂေန ဝဋ္ဋေတွာ ဌပိတံ ဝိယ သုပရိပုဏ္ဏံ ဥဒကပုပ္ဖုဠသဒိသံ သီသံ ဟောတိ. တတ္ထ ပုရိမနယေန ဥဏှီသဝေဌိတသီသော [Pg.265] ဝိယာတိ ဥဏှီသသီသော. ဒုတိယနယေန ဥဏှီသံ ဝိယ သဗ္ဗတ္ထ ပရိမဏ္ဍလသီသောတိ ဥဏှီသသီသော.

'Head with an uṇhīsa' (uṇhīsasīsa) is stated in dependence on two special meanings: having a perfectly full forehead and having a perfectly complete head. Indeed, for the Tathāgata, a layer of flesh, arising from the tip of the right ear-lobe, goes on to cover and fill the entire forehead, and is established at the tip of the left ear-lobe; it shines like a king's bound royal headband. It is said that, having known this characteristic of Bodhisattas in their final existence, they made royal headbands for kings in imitation. This, for now, is the first meaning. Other people, however, have incomplete heads: some have monkey-like heads, some have fruit-like heads, some have bony heads, some have gourd-like heads, and some have heads with a sloping back. The Tathāgata's head, however, is perfectly complete and like a water bubble, as if turned with the point of an awl and set down. Therein, according to the first method, because his head is like one bound with a royal headband, he is called 'uṇhīsasīsa'. According to the second method, because his head is perfectly round in all aspects like a royal headband, he is called 'uṇhīsasīsa'.

ဣမာနိ ပန မဟာပုရိသလက္ခဏာနိ ကမ္မံ ကမ္မသရိက္ခကံ လက္ခဏံ လက္ခဏာနိသံသန္တိ ဣမေ စတ္တာရော ကောဋ္ဌာသေ ဧကေကသ္မိံ လက္ခဏေ ဒဿေတွာ ကထိတာနိ သုကထိတာနိ ဟောန္တိ. တသ္မာ ဘဂဝတာ လက္ခဏသုတ္တေ (ဒီ. နိ. ၃.၂၀၀-၂၀၂) ဝုတ္တာနိ ဣမာနိ ကမ္မာဒီနိ ဒဿေတွာ ကထေတဗ္ဗာနိ. သုတ္တဝသေန ဝိနိစ္ဆိတုံ အသက္ကောန္တေန သုမင်္ဂလဝိလာသိနိယာ ဒီဃနိကာယဋ္ဌကထာယ တဿေဝ သုတ္တဿ ဝဏ္ဏနာယ ဝုတ္တနယေန ဂဟေတဗ္ဗာနိ.

Furthermore, these characteristics of a great man are well-explained when they are shown and spoken of for each individual characteristic according to these four aspects: the kamma that causes the characteristic, the correspondence with the kamma, the characteristic itself, and the benefit of the characteristic. Therefore, these four aspects beginning with kamma, as stated by the Blessed One in the Lakkhaṇa Sutta, should be shown and explained by one who wishes to commentate. By a teacher of the Dhamma who is unable to decide based on the Sutta, they should be understood according to the method stated in the commentary on that very Sutta in the Sumaṅgalavilāsinī, the commentary to the Dīghanikāya.

ဣမေဟိ ခေါ, ဘော, သော ဘဝံ ဂေါတမောတိ, ဘော အာစရိယ, ဣမေဟိ ဒွတ္တိံသမဟာပုရိသလက္ခဏေဟိ သော ဘဝံ ဂေါတမော သမန္နာဂတော ဒေဝနဂရေ သမုဿိတရတနဝိစိတ္တံ သုဝဏ္ဏတောရဏံ ဝိယ ယောဇနသတုဗ္ဗေဓော သဗ္ဗပါလိဖုလ္လော ပါရိစ္ဆတ္တကော ဝိယ သေလန္တရမှိ သုပုပ္ဖိတသာလရုက္ခော ဝိယ တာရာဂဏပဋိမဏ္ဍိတဂဂနတလမိဝ စ အတ္တနော သိရိဝိဘဝေန လောကံ အာလောကံ ကုရုမာနော ဝိယ စရတီတိ ဣမတ္ထမ္ပိ ဒီပေတွာ ကိရိယာစာရံ အာစိက္ခိတုံ ဂစ္ဆန္တော ခေါ ပနာတိအာဒိမာဟ.

'Indeed, venerable sir, with these is the venerable Gotama endowed' means: O teacher, that venerable Gotama is endowed with these thirty-two characteristics of a great man; he moves about as if illuminating the world with the splendor of his own majesty, like a golden archway, variegated with jewels, erected in the city of the devas; like a Pāricchattaka tree, a hundred yojanas high, in full bloom; like a sāla tree, well-blossomed, amidst the mountains; and like the expanse of the sky adorned with a host of stars. Having thus illustrated this meaning as well, in order to declare his conduct and deportment, the young man Uttara spoke the words beginning with 'gacchanto kho pana...'

၃၈၇. ဒက္ခိဏေနာတိ ဗုဒ္ဓါနဉှိ ဌတွာ ဝါ နိသီဒိတွာ ဝါ နိပဇ္ဇိတွာ ဝါ ဂမနံ အဘိနီဟရန္တာနံ ဒက္ခိဏပါဒေါဝ ပုရတော ဟောတိ. သတတပါဋိဟာရိယံ ကိရေတံ. နာတိဒူရေ ပါဒံ ဥဒ္ဓရတီတိ တံ ဒက္ခိဏပါဒံ န အတိဒူရေ ဌပေဿာမီတိ ဥဒ္ဓရတိ. အတိဒူရဉှိ အဘိဟရိယမာနေ ဒက္ခိဏပါဒေန ဝါမပါဒေါ အာကဍ္ဎိယမာနော ဂစ္ဆေယျ, ဒက္ခိဏပါဒေါပိ ဒူရံ ဂန္တုံ န သက္ကုဏေယျ, အာသန္နေယေဝ ပတိဋ္ဌဟေယျ, ဧဝံ သတိ ပဒဝိစ္ဆေဒေါ နာမ ဟောတိ. ဒက္ခိဏပါဒေ ပန ပမာဏေနေဝ ဥဒ္ဓတေ ဝါမပါဒေါပိ ပမာဏေနေဝ ဥဒ္ဓရိယတိ, ပမာဏေန ဥဒ္ဓတော ပတိဋ္ဌဟန္တောပိ ပမာဏေယေဝ ပတိဋ္ဌာတိ. ဧဝမနေန တထာဂတဿ ဒက္ခိဏပါဒကိစ္စံ ဝါမပါဒေန နိယမိတံ, ဝါမပါဒကိစ္စံ ဒက္ခိဏပါဒေန နိယမိတန္တိ ဝေဒိတဗ္ဗံ.

387. 'With the right' means: indeed, for the Buddhas, whether setting out to go from a standing, sitting, or lying position, it is only the right foot that is foremost. This, it is said, is a constant miracle. 'He does not lift his foot too far' means: he lifts that right foot with the thought, 'I will place it not too far away.' For if it were carried too far, the left foot would be dragged by the right foot, and the right foot too would not be able to go far but would be set down close by. This being so, there would be what is called a break in the stride. But when the right foot is lifted by just the right measure, the left foot is also lifted by just the right measure; and being lifted by the right measure, when it is set down, it is also set down by just the right measure. Thus it should be understood: for the Tathāgata, the function of the right foot is regulated by the left foot, and the function of the left foot is regulated by the right foot.

နာတိသီဃန္တိ ဒိဝါ ဝိဟာရဘတ္တတ္ထာယ ဂစ္ဆန္တော ဘိက္ခု ဝိယ န အတိသီဃံ ဂစ္ဆတိ. နာတိသဏိကန္တိ ယထာ ပစ္ဆတော အာဂစ္ဆန္တော ဩကာသံ န လဘတိ, ဧဝံ န အတိသဏိကံ ဂစ္ဆတိ. အဒ္ဒုဝေန အဒ္ဒုဝန္တိ ဇဏ္ဏုကေန ဇဏ္ဏုကံ, န [Pg.266] သတ္ထိံ ဥန္နာမေတီတိ ဂမ္ဘီရေ ဥဒကေ ဂစ္ဆန္တော ဝိယ န ဦရုံ ဥန္နာမေတိ. န ဩနာမေတီတိ ရုက္ခသာခါဆေဒနဒဏ္ဍင်္ကုသပါဒေါ ဝိယ န ပစ္ဆတော ဩသက္ကာပေတိ. န သန္နာမေတီတိ ဩဗဒ္ဓါနာဗဒ္ဓဋ္ဌာနေဟိ ပါဒံ ကောဋ္ဋေန္တော ဝိယ န ထဒ္ဓံ ကရောတိ. န ဝိနာမေတီတိ ယန္တရူပကံ ကီဠာပေန္တော ဝိယ န ဣတော စိတော စ စာလေတိ. အဓရကာယောဝါတိ ဟေဋ္ဌိမကာယောဝ ဣဉ္ဇတိ, ဥပရိမကာယော နာဝါယ ဌပိတသုဝဏ္ဏပဋိမာ ဝိယ နိစ္စလော ဟောတိ. ဒူရေ ဌတွာ ဩလောကေန္တော ဟိ ဗုဒ္ဓါနံ ဌိတဘာဝံ ဝါ ဂမနဘာဝံ ဝါ န ဇာနာတိ. ကာယဗလေနာတိ ဗာဟာ ခိပန္တော သရီရတော သေဒေဟိ မုစ္စန္တေဟိ န ကာယဗလေန ဂစ္ဆတိ. သဗ္ဗကာယေနေဝါတိ ဂီဝံ အပရိဝတ္တေတွာ ရာဟုလောဝါဒေ ဝုတ္တနာဂါပလောကိတဝသေနေဝ အပလောကေတိ.

'Not too quickly' means: he does not go too quickly, like a monk going for the monastery meal during the day. 'Not too slowly' means: he does not go so slowly that one coming from behind does not get an opportunity to pass. 'He does not strike his knees together.' 'He does not lift up the thigh' means: he does not lift up his thigh like a person walking in deep water. 'He does not lower it' means: he does not let his foot fall back behind him, like the trailing foot of a man striking tree branches with a long pole. 'He does not bring them together' means: he does not make his feet joined, as if striking them against each other at the ankles. 'He does not bend it' means: he does not move it here and there like one making a mechanical puppet play. 'Only the lower body' means: only the lower part of his body moves; the upper part of his body is motionless, like a golden statue placed on a boat. Indeed, one looking from a distance does not know whether the Buddhas are standing or walking. 'Not by bodily strength' means: he does not go by bodily strength, swinging his arms and with sweat being released from his body. 'He looks around with the whole body' means: without turning his neck, he looks around only in the manner of the 'elephant's look' spoken of in the Rāhulovāda Sutta.

န ဥဒ္ဓန္တိအာဒီသု နက္ခတ္တာနိ ဂဏေန္တော ဝိယ န ဥဒ္ဓံ ဥလ္လောကေတိ, နဋ္ဌံ ကာကဏိကံ ဝါ မာသကံ ဝါ ပရိယေသန္တော ဝိယ န အဓော ဩလောကေတိ, န ဟတ္ထိအဿာဒယော ပဿန္တော ဝိယ ဣတော စိတော စ ဝိပေက္ခမာနော ဂစ္ဆတိ. ယုဂမတ္တန္တိ နဝဝိဒတ္ထိမတ္တေ စက္ခူနိ ဌပေတွာ ဂစ္ဆန္တော ယုဂမတ္တံ ပေက္ခတိ နာမ, ဘဂဝါပိ ယုဂေ ယုတ္တော သုဒန္တအာဇာနီယော ဝိယ ဧတ္တကံ ပဿန္တော ဂစ္ဆတိ. တတော စဿ ဥတ္တရီတိ ယုဂမတ္တတော ပရံ န ပဿတီတိ န ဝတ္တဗ္ဗော. န ဟိ ကုဋ္ဋံ ဝါ ကဝါဋံ ဝါ ဂစ္ဆော ဝါ လတာ ဝါ အာဝရိတုံ သက္ကောတိ, အထ ခွဿ အနာဝရဏဉာဏဿ အနေကာနိ စက္ကဝါဠသဟဿာနိ ဧကင်္ဂဏာနေဝ ဟောန္တိ. အန္တရဃရန္တိ ဟေဋ္ဌာ မဟာသကုလုဒါယိသုတ္တေ ဣန္ဒခီလတော ပဋ္ဌာယ အန္တရဃရံ, ဣဓ ဃရဥမ္မာရတော ပဋ္ဌာယ ဝေဒိတဗ္ဗံ. န ကာယန္တိအာဒိ ပကတိဣရိယပထေနေဝ ပဝိသတီတိ ဒဿနတ္ထံ ဝုတ္တံ. ဒလိဒ္ဒမနုဿာနံ နီစဃရကံ ပဝိသန္တေပိ ဟိ တထာဂတေ ဆဒနံ ဝါ ဥဂ္ဂစ္ဆတိ, ပထဝီ ဝါ ဩဂစ္ဆတိ, ဘဂဝါ ပန ပကတိဂမနေနေဝ ဂစ္ဆတိ. နာတိဒူရေတိ အတိဒူရေ ပရိဝတ္တန္တေန ဟိ ဧကံ ဒွေ ပဒဝါရေ ပိဋ္ဌိဘာဂေန ဂန္တွာ နိသီဒိတဗ္ဗံ ဟောတိ. နာစ္စာသန္နေတိ အစ္စာသန္နေ ပရိဝတ္တန္တေန ဧကံ ဒွေ ပဒဝါရေ ပုရတော ဂန္တွာ နိသီဒိတဗ္ဗံ ဟောတိ. တသ္မာ ယသ္မိံ ပဒဝါရေ ဌိတေန ပုရတော ဝါ ပစ္ဆတော ဝါ အဂန္တွာ နိသီဒိတဗ္ဗံ ဟောတိ, တတ္ထ ပရိဝတ္တတိ.

Regarding the phrase 'He does not look up,' and so on, the meaning should be understood in the following way. He does not look up as if counting the stars; he does not look down as if searching for a lost kākaṇika or māsaka coin; he does not go along glancing distractedly here and there as if looking at wild elephants and horses. 'A yoke's length' means that one who walks with their eyes fixed on a spot nine spans ahead is said to be looking a yoke's length; and the Blessed One, like a well-trained thoroughbred yoked to a chariot, walks seeing just that far. It should not be said that he does not see beyond that yoke's length, for no wall, door, bush, or vine can obstruct him. Indeed, for his unobstructed knowledge, many thousands of world-systems are like a single courtyard. 'Within the house'—whereas in the Mahāsakuludāyi Sutta this is to be understood as starting from the city gatepost, here it is to be understood as starting from the threshold of a house. The phrase beginning 'Not with the body...' is stated to show that he enters with a natural posture. For even when the Tathāgata enters the low-roofed houses of poor people, the roof rises and the earth sinks, but the Blessed One for his part walks in his natural manner. 'Not too far'—for one turning around too far from the seat would have to take a step or two backward to sit down. 'Not too close'—for one turning around too close to the seat would have to take a step or two forward to sit down. Therefore, he turns around at the very spot from which he can sit down without having to move forward or backward.

ပါဏိနာတိ ကဋိဝါတာဗာဓိကော ဝိယ န အာသနံ ဟတ္ထေဟိ ဂဟေတွာ နိသီဒတိ. ပက္ခိပတီတိ ယော ကိဉ္စိ ကမ္မံ ကတွာ ကီဠန္တော ဌိတကောဝ ပတတိ, ယောပိ ဩရိမံ အင်္ဂံ နိဿာယ နိသိန္နော ဃံသန္တော ယာဝ ပါရိမင်္ဂါ ဂစ္ဆတိ, ပါရိမင်္ဂံ [Pg.267] ဝါ နိဿာယ နိသိန္နော တထေဝ ယာဝ ဩရိမင်္ဂါ အာဂစ္ဆတိ, သဗ္ဗော သော အာသနေ ကာယံ ပက္ခိပတိ နာမ. ဘဂဝါ ပန ဧဝံ အကတွာ အာသနဿ မဇ္ဈေ ဩလမ္ဗကံ ဓာရေန္တော ဝိယ တူလပိစုံ ဌပေန္တော ဝိယ သဏိကံ နိသီဒတိ. ဟတ္ထကုက္ကုစ္စန္တိ ပတ္တမုခဝဋ္ဋိယံ ဥဒကဗိန္ဒုဌပနံ မက္ခိကဗီဇနိယာ ပဏ္ဏစ္ဆေဒနဖာလနာဒိ ဟတ္ထေန အသံယတကရဏံ. ပါဒကုက္ကုစ္စန္တိ ပါဒေန ဘူမိဃံသနာဒိ အသံယတကရဏံ.

'With the hands' means he does not sit down by grasping the seat with his hands, like one afflicted with a back ailment. 'To throw the body down' means: whoever, being tired after doing some work, just falls down where they stand; or whoever, sitting leaning on one side, shuffles along rubbing against the seat until they reach the other side; or sitting leaning on the other side, similarly shuffles back to the first side—all this is called 'throwing the body down onto the seat.' The Blessed One, however, does not do so; he sits down gently, as if lowering a plumb line in the middle of the seat or placing down a tuft of cotton. 'Fidgeting with the hands' is unrestrained action with the hands, such as placing drops of water on the rim of the bowl, cutting or splitting leaves with a fan, and so on. 'Fidgeting with the feet' is unrestrained action with the feet, such as scraping the ground, and so on.

န ဆမ္ဘတီတိ န ဘာယတိ. န ကမ္ပတီတိ န ဩသီဒတိ. န ဝေဓတီတိ န စလတိ. န ပရိတဿတီတိ ဘယပရိတဿနာယပိ တဏှာပရိတဿနာယပိ န ပရိတဿတိ. ဧကစ္စော ဟိ ဓမ္မကထာဒီနံ အတ္ထာယ အာဂန္တွာ မနုဿေသု ဝန္ဒိတွာ ဌိတေသု ‘‘သက္ခိဿာမိ နု ခေါ တေသံ စိတ္တံ ဂဏှန္တော ဓမ္မံ ဝါ ကထေတုံ, ပဉှံ ဝါ ပုစ္ဆိတော ဝိဿဇ္ဇေတုံ, ဘတ္တာနုမောဒနံ ဝါ ကာတု’’န္တိ ဘယပရိတဿနာယ ပရိတဿတိ. ဧကစ္စော ‘‘မနာပါ နု ခေါ မေ ယာဂု အာဂစ္ဆိဿတိ, မနာပံ အန္တရခဇ္ဇက’’န္တိ ဝါ တဏှာပရိတဿနာယ ပရိတဿတိ. တဒုဘယမ္ပိ တဿ နတ္ထီတိ န ပရိတဿတိ. ဝိဝေကာဝဋ္ဋောတိ ဝိဝေကေ နိဗ္ဗာနေ အာဝဋ္ဋမာနသော ဟုတွာ. ဝိဝေကဝတ္တောတိပိ ပါဌော, ဝိဝေကဝတ္တယုတ္တော ဟုတွာတိ အတ္ထော. ဝိဝေကဝတ္တံ နာမ ကတဘတ္တကိစ္စဿ ဘိက္ခုနော ဒိဝါဝိဟာရေ သမထဝိပဿနာဝသေန မူလကမ္မဋ္ဌာနံ ဂဟေတွာ ပလ္လင်္ကံ အာဘုဇိတွာ နိသီဒနံ. ဧဝံ နိသိန္နဿ ဟိ ဣရိယာပထော ဥပသန္တော ဟောတိ.

'He is not terrified' means he is not afraid. 'He does not tremble' means he does not sink down. 'He does not quiver' means he does not stir. 'He is not agitated' means he is not agitated by the agitation of fear, nor is he agitated by the agitation of craving. For a certain person, having come for the purpose of a Dhamma talk or the like, when people are standing paying respects, becomes agitated with the agitation of fear, thinking: 'Will I be able to capture their minds and teach the Dhamma, or answer a question if asked, or give the meal-blessing?' Another person becomes agitated with the agitation of craving, thinking: 'I wonder if some nice gruel will come to me, or some nice solid food?' Both of these are absent for him; therefore, he is not agitated. 'Turned towards seclusion' means having his mind turned towards Nibbāna, which is seclusion from formations. There is also the reading `vivekavatto`, which means 'endowed with the practice of seclusion.' The practice of seclusion is this: a monk who has finished the business of his meal takes up his root meditation subject by way of serenity and insight during his day-sojourn, and sits with his legs crossed. For one sitting thus, his posture is calmed.

န ပတ္တံ ဥန္နာမေတီတိအာဒီသု ဧကစ္စော ပတ္တမုခဝဋ္ဋိယာ ဥဒကဒါနံ အာဟရန္တော ဝိယ ပတ္တံ ဥန္နာမေတိ, ဧကော ပါဒပိဋ္ဌိယံ ဌပေန္တော ဝိယ ဩနာမေတိ, ဧကော ဗဒ္ဓံ ကတွာ ဂဏှာတိ, ဧကော ဣတော စိတော စ ဖန္ဒာပေတိ, ဧဝံ အကတွာ ဥဘောဟိ ဟတ္ထေဟိ ဂဟေတွာ ဤသကံ နာမေတွာ ဥဒကံ ပဋိဂ္ဂဏှာတီတိ အတ္ထော. န သမ္ပရိဝတ္တကန္တိ ပရိဝတ္တေတွာ ပဌမမေဝ ပတ္တပိဋ္ဌိံ န ဓောဝတိ. နာတိဒူရေတိ ယထာ နိသိန္နာသနတော ဒူရေ ပတတိ, န ဧဝံ ဆဍ္ဍေတိ. နာစ္စာသန္နေတိ ပါဒမူလေယေဝ န ဆဍ္ဍေတိ. ဝိစ္ဆဍ္ဍယမာနောတိ ဝိကိရန္တော, ယထာ ပဋိဂ္ဂါဟကော တေမတိ, န ဧဝံ ဆဍ္ဍေတိ.

Regarding the phrase 'He does not lift up the bowl,' and so on: one person lifts up the bowl as if fetching a water pot with the rim of his bowl; another lowers it as if placing it on the top of his foot; another grasps it tightly; another shakes it here and there. Not doing so, he receives the water by taking the bowl with both hands and lowering it slightly—this is the meaning. 'Not turning it all around' means he does not turn the bowl over and wash the outside first. 'Not too far' means he does not discard the water in such a way that it lands far from where he is seated. 'Not too close' means he does not discard it right at his feet. 'Not scattering' means not discarding the water by scattering it, in such a way that the person receiving the bowl back would get wet.

နာတိထောကန္တိ [Pg.268] ယထာ ဧကစ္စော ပါပိစ္ဆော အပ္ပိစ္ဆတံ ဒဿေန္တော မုဋ္ဌိမတ္တမေဝ ဂဏှာတိ, န ဧဝံ. အတိဗဟုန္တိ ယာပနမတ္တတော အတိရေကံ. ဗျဉ္ဇနမတ္တာယာတိ ဗျဉ္ဇနဿ မတ္တာ နာမ ဩဒနတော စတုတ္ထော ဘာဂေါ. ဧကစ္စော ဟိ ဘတ္တေ မနာပေ ဘတ္တံ ဗဟုံ ဂဏှာတိ, ဗျဉ္ဇနေ မနာပေ ဗျဉ္ဇနံ ဗဟုံ. သတ္ထာ ပန တထာ န ဂဏှာတိ. န စ ဗျဉ္ဇနေနာတိ အမနာပဉှိ ဗျဉ္ဇနံ ဌပေတွာ ဘတ္တမေဝ ဘုဉ္ဇန္တော, ဘတ္တံ ဝါ ဌပေတွာ ဗျဉ္ဇနမေဝ ခါဒန္တော ဗျဉ္ဇနေန အာလောပံ အတိနာမေတိ နာမ. သတ္ထာ ဧကန္တရိကံ ဗျဉ္ဇနံ ဂဏှာတိ, ဘတ္တမ္ပိ ဗျဉ္ဇနမ္ပိ ဧကတောဝ နိဋ္ဌန္တိ. ဒွတ္တိက္ခတ္တုန္တိ တထာဂတဿ ဟိ ပုထုဇိဝှာယ ဒန္တာနံ ဥပနီတဘောဇနံ ဒွတ္တိက္ခတ္တုံ ဒန္တေဟိ ဖုဋ္ဌမတ္တမေဝ သဏှကရဏီယပိဋ္ဌဝိလေပနံ ဝိယ ဟောတိ, တသ္မာ ဧဝမာဟ. န မုခေ အဝသိဋ္ဌာတိ ပေါက္ခရပတ္တေ ပတိတဥဒကဗိန္ဒု ဝိယ ဝိနိဝတ္တိတွာ ပရဂလမေဝ ယာတိ, တသ္မာ အဝသိဋ္ဌာ န ဟောတိ. ရသပဋိသံဝေဒီတိ မဓုရတိတ္တကဒုကာဒိရသံ ဇာနာတိ. ဗုဒ္ဓါနဉှိ အန္တမသော ပါနီယေပိ ဒိဗ္ဗောဇာ ပက္ခိတ္တာဝ ဟောတိ, တေန နေသံ သဗ္ဗတ္ထေဝ ရသော ပါကဋော ဟောတိ, ရသဂေဓော ပန နတ္ထိ.

Not too little means: Just as a certain monk of evil desires, wishing to show that he has few wishes, takes only a handful, He does not take in that way. Not too much means: He does not take in excess of what is just enough for sustenance. With a suitable amount of curry means: The measure of curry is a fourth part of the rice. For a certain monk, when the rice is pleasing, takes much rice; when the curry is pleasing, he takes much curry. But the Teacher does not take in that way. And not overwhelming the morsel with curry means: A monk who, setting aside an unpleasing curry, eats only the rice, or setting aside unpleasing rice, eats only the curry, is said to overwhelm the morsel with curry. The Teacher does not take curry on alternate morsels; both the rice and the curry are finished together. Two or three times means: For the Tathāgata, with his broad tongue, the food brought to his teeth, merely upon being touched by the teeth two or three times, becomes like an ointment made of fine flour. Therefore, it was said thus. Nothing remains in the mouth means: Like a drop of water that has fallen on a lotus leaf, it rolls and goes right down the throat. Therefore, no morsel of food remains. Experiencing the taste means: He knows tastes such as sweet, bitter, and pungent. Truly, for the Buddhas, at the very least, even in drinking water, divine nutritive essence is as if infused. Therefore, for them, the taste in all suitable things is manifest. But there is no greed for taste.

အဋ္ဌင်္ဂသမန္နာဂတန္တိ ‘‘နေဝ ဒဝါယာ’’တိ ဝုတ္တေဟိ အဋ္ဌဟိ အင်္ဂေဟိ သမန္နာဂတံ. ဝိသုဒ္ဓိမဂ္ဂေ ပနဿ ဝိနိစ္ဆယော အာဂတောတိ သဗ္ဗာသဝသုတ္တေ ဝုတ္တမေတံ. ဟတ္ထေသု ဓောတေသူတိ သတ္ထာ ကိံ ကရောတိ? ပဌမံ ပတ္တဿ ဂဟဏဋ္ဌာနံ ဓောဝတိ. တတ္ထ ပတ္တံ ဂဟေတွာ သုခုမဇာလဟတ္ထံ ပေသေတွာ ဒွေ ဝါရေ သဉ္စာရေတိ. ဧတ္တာဝတာ ပေါက္ခရပတ္တေ ပတိတဥဒကံ ဝိယ ဝိနိဝတ္တိတွာ ဂစ္ဆတိ. န စ အနတ္ထိကောတိ ယထာ ဧကစ္စော ပတ္တံ အာဓာရကေ ဌပေတွာ ပတ္တေ ဥဒကံ န ပုဉ္ဆတိ, ရဇေ ပတန္တေ အဇ္ဈုပေက္ခတိ, န ဧဝံ ကရောတိ. န စ အတိဝေလာနုရက္ခီတိ ယထာ ဧကစ္စော ပမာဏာတိက္ကန္တံ အာရက္ခံ ဌပေတိ, ဘုဉ္ဇိတွာ ဝါ ပတ္တေ ဥဒကံ ပုဉ္ဆိတွာ စီဝရဘောဂန္တရံ ပဝေသေတွာ ပတ္တံ ဥဒရေန အက္ကမိတွာ ဂဏှာတိ, န ဧဝံ ကရောတိ.

Endowed with eight factors means: Endowed with the eight factors spoken of as 'not for amusement...'. Its analysis is found in the Visuddhimagga; this is stated in the Sabbāsava Sutta. When the hands are washed means: What does the Teacher do? First, he washes the place for holding the bowl. Therein, having taken the bowl, he extends his finely-meshed hand and moves it twice. By just that much, the water rolls off and goes away like water that has fallen on a lotus leaf. And not unconcerned means: Just as a certain monk, having placed the bowl on a stand, does not wipe the water in the bowl and is indifferent when dust falls in, He does not act in that way. And not excessively protective means: Just as a certain monk establishes protection that exceeds the limit; or, having eaten, wipes the water in the bowl, inserts it into the fold of his robe, and takes the bowl by pressing it with his belly, He does not act in that way.

န စ အနုမောဒနဿာတိ ယော ဟိ ဘုတ္တမတ္တောဝ ဒါရကေသု ဘတ္တတ္ထာယ ရောဒန္တေသု ဆာတဇ္ဈတ္တေသု မနုဿေသု ဘုဉ္ဇိတွာ အနာဂတေသွေဝ အနုမောဒနံ အာရဘတိ, တတော သဗ္ဗကမ္မာနိ ဆဍ္ဍေတွာ ဧကစ္စေ အာဂစ္ဆန္တိ, ဧကစ္စေ အနာဂတာဝ ဟောန္တိ, အယံ ကာလံ အတိနာမေတိ. ယောပိ မနုဿေသု [Pg.269] အာဂန္တွာ အနုမောဒနတ္ထာယ ဝန္ဒိတွာ နိသိန္နေသု အနုမောဒနံ အကတွာဝ ‘‘ကထံ တိဿ, ကထံ ဖုဿ, ကထံ သုမန, ကထံ တိဿေ, ကထံ ဖုဿေ, ကထံ သုမနေ, ကစ္စိတ္ထ အရောဂါ, သဿံ သမ္ပန္န’’န္တိအာဒိံ ပါဋိယေက္ကံ ကထံ သမုဋ္ဌာပေတိ, အယံ အနုမောဒနဿ ကာလံ အတိနာမေတိ, မနုဿာနံ ပန ဩကာသံ ဉတွာ အာယာစိတကာလေ ကရောန္တော နာတိနာမေတိ နာမ, သတ္ထာ တထာ ကရောတိ.

And not transgressing the time for the anumodanā means: A monk who, having just eaten, begins the anumodanā while children are crying for food and before the people afflicted by hunger have eaten and arrived. Because of this, some people, having abandoned all their work, come, while others have not yet arrived. This monk is said to transgress the time. Also, a monk who, when people have come, paid respects for the sake of the anumodanā, and are seated, without yet giving the anumodanā, starts up other worldly talk such as, 'How are you, Tissa? How are you, Phussa? How are you, Sumana? How are you, Tissā? How are you, Phussā? Are you well? Is the harvest plentiful?' and so on—this monk is said to transgress the time for the anumodanā. But a monk who, having known the people's opportunity to listen, gives it at the requested time, is said not to transgress the time. The Teacher acts in that way.

န တံ ဘတ္တန္တိ ကိံ ဘတ္တံ နာမေတံ ဥတ္တဏ္ဍုလံ အတိကိလိန္နန္တိအာဒီနိ ဝတွာ န ဂရဟတိ. န အညံ ဘတ္တန္တိ သွာတနာယ ဝါ ပုနဒိဝသာယ ဝါ ဘတ္တံ ဥပ္ပာဒေဿာမီတိ ဟိ အနုမောဒနံ ကရောန္တော အညံ ဘတ္တံ ပဋိကင်္ခတိ. ယော ဝါ – ‘‘ယာဝ မာတုဂါမာနံ ဘတ္တံ ပစ္စတိ, တာဝ အနုမောဒနံ ကရိဿာမိ, အထ မေ အနုမောဒနာဝသာနေ အတ္တနော ပက္ကဘတ္တတောပိ ထောကံ ဒဿန္တီ’’တိ အနုမောဒနံ ဝဍ္ဎေတိ, အယမ္ပိ ပဋိကင်္ခတိ နာမ. သတ္ထာ န ဧဝံ ကရောတိ. န စ မုစ္စိတုကာမောတိ ဧကစ္စော ဟိ ပဋိသံမုဉ္စိတွာ ဂစ္ဆတိ, ဝေဂေန အနုဗန္ဓိတဗ္ဗော ဟောတိ. သတ္ထာ ပန န ဧဝံ ဂစ္ဆတိ, ပရိသာယ မဇ္ဈေ ဌိတောဝ ဂစ္ဆတိ. အစ္စုက္ကဋ္ဌန္တိ ယော ဟိ ယာဝ ဟနုကဋ္ဌိတော ဥက္ခိပိတွာ ပါရုပတိ, တဿ အစ္စုက္ကဋ္ဌံ နာမ ဟောတိ. ယော ယာဝ ဂေါပ္ဖကာ ဩတာရေတွာဝ ပါရုပတိ, တဿ အစ္စုက္ကဋ္ဌံ ဟောတိ. ယောပိ ဥဘတော ဥက္ခိပိတွာ ဥဒရံ ဝိဝရိတွာ ယာတိ, တဿပိ အစ္စုက္ကဋ္ဌံ ဟောတိ. ယော ဧကံသံ ကတွာ ထနံ ဝိဝရိတွာ ယာတိ, တဿပိ အစ္စုက္ကဋ္ဌံ. သတ္ထာ တံ သဗ္ဗံ န ကရောတိ.

He does not disparage that food means: He does not disparage the offered food by saying such things as, 'What kind of food is this? It is undercooked. It is too soft.' Not another meal means: A monk who gives the anumodanā while thinking, 'I will cause food to arise for tomorrow or for the next day,' is said to desire another meal. Or, a monk who extends the anumodanā, thinking, 'I will give the anumodanā for as long as the women are cooking the food. Then, at the end of my anumodanā, they will give me a little even from their own cooked food'—this monk too is said to desire a meal. The Teacher does not act in this way. And not wishing to be released means: A certain monk, having dismissed the assembly, goes quickly and has to be followed swiftly. The Teacher, however, does not go in this way; he departs while standing in the midst of the assembly. Worn improperly high or low means: For a monk who wears his robe lifted up to his chin, this is called 'worn too high.' For one who wears it lowered to the ankles, this is called 'worn too low.' For one who lifts it on both sides, exposing his belly as he walks, this too is 'worn too high.' For one who makes it one-shouldered, exposing his chest as he walks, this too is 'worn too high.' The Teacher does none of these things.

အလ္လီနန္တိ ယထာ အညေသံ သေဒေန တိန္တံ အလ္လီယတိ, န ဧဝံ သတ္ထု. အပကဋ္ဌန္တိ ခလိသာဋကော ဝိယ ကာယတော မုစ္စိတွာပိ န တိဋ္ဌတိ. ဝါတောတိ ဝေရမ္ဘဝါတောပိ ဥဋ္ဌဟိတွာ စာလေတုံ န သက္ကောတိ. ပါဒမဏ္ဍနာနုယောဂန္တိ ဣဋ္ဌကာယ ဃံသနာဒီဟိ ပါဒသောဘာနုယောဂံ. ပက္ခာလေတွာတိ ပါဒေနေဝ ပါဒံ ဓောဝိတွာ. သော နေဝ အတ္တဗျာဗာဓာယာတိအာဒီနိ န ပုဗ္ဗေနိဝါသစေတောပရိယဉာဏာနံ အတ္ထိတာယ ဝဒတိ, ဣရိယာပထသန္တတံ ပန ဒိသွာ အနုမာနေန ဝဒတိ. ဓမ္မန္တိ ပရိယတ္တိဓမ္မံ. န ဥဿာဒေတီတိ ကိံ မဟာရဋ္ဌိက, ကိံ မဟာကုဋုမ္ဗိကာတိအာဒီနိ ဝတွာ ဂေဟဿိတဝသေန န ဥဿာဒေတိ. န အပသာဒေတီတိ ‘‘ကိံ, ဥပါသက, ကထံ တေ ဝိဟာရမဂ္ဂေါ ဉာတော? ကိံ ဘယေန နာဂစ္ဆသိ? န ဟိ ဘိက္ခူ ကိဉ္စိ အစ္ဆိန္ဒိတွာ ဂဏှန္တိ, မာ ဘာယီ’’တိ [Pg.270] ဝါ ‘‘ကိံ တုယှံ ဧဝံ မစ္ဆရိယဇီဝိတံ နာမာ’’တိ ဝါ အာဒီနိ ဝတွာ ဂေဟဿိတပေမေန န အပသာဒေတိ.

Not clinging means: Just as for others, the robe, being wet with sweat, clings to the body, it is not so for the Teacher; his robe does not cling. Not standing apart means: Like a starched cloth, his robe does not stand apart from his body even when released. By the wind means: Even a Verambha wind, having arisen, is not able to shake it. The practice of adorning the feet means: The practice of beautifying the feet by such means as rubbing with a brick. Having washed means: Having washed one foot with the other foot. He (Uttara) does not say the words 'not for the affliction of self...' because of possessing the knowledge of past lives or the knowledge of others' minds; rather, having seen the tranquility of His deportment, he speaks by inference. 'Dhamma' means the Dhamma of the scriptures. 'He does not exalt' means: He does not exalt by way of household connection, saying things like, 'Are you a great provincial ruler? Are you a great householder?' 'He does not disparage' means: He does not disparage with affection based on the household life, saying things like, 'What, lay follower, how did you know the way to the monastery? Why do you not come out of fear? Truly, the monks do not snatch anything, do not be afraid,' or 'Why this miserly life of yours?'

ဝိဿဋ္ဌောတိ သိနိဒ္ဓေါ အပလိဗုဒ္ဓေါ. ဝိညေယျောတိ ဝိညာပနီယော ပါကဋော, ဝိဿဋ္ဌတ္တာယေဝ စေသ ဝိညေယျော ဟောတိ. မဉ္ဇူတိ မဓုရော. သဝနီယောတိ သောတသုခေါ, မဓုရတ္တာယေဝ စေသ သဝနီယော ဟောတိ. ဗိန္ဒူတိ သမ္ပိဏ္ဍိတော. အဝိသာရီတိ အဝိသဋော, ဗိန္ဒုတ္တာယေဝ စေသ အဝိသာရီ ဟောတိ. ဂမ္ဘီရောတိ ဂမ္ဘီရသမုဋ္ဌိတော. နိန္နာဒီတိ နိန္နာဒဝါ, ဂမ္ဘီရတ္တာယေဝ စေသ နိန္နာဒီ ဟောတိ. ယထာပရိသန္တိ စက္ကဝါဠပရိယန္တမ္ပိ ဧကာဗဒ္ဓပရိသံ ဝိညာပေတိ. ဗဟိဒ္ဓါတိ အင်္ဂုလိမတ္တမ္ပိ ပရိသတော ဗဟိဒ္ဓါ န ဂစ္ဆတိ. တသ္မာ? သော ဧဝရူပေါ မဓုရဿရော အကာရဏာ မာ နဿီတိ. ဣတိ ဘဂဝတော ဃောသော ပရိသာယ မတ္ထကေနေဝ စရတိ.

“Vissaṭṭha” means smooth, unobstructed. “Viññeyya” means intelligible, manifest; and it is precisely because of its smoothness that this voice is intelligible. “Mañju” means sweet. “Savanīya” means pleasant to the ear; and it is precisely because of its sweetness that this voice is pleasant to hear. “Bindu” means compact. “Avisārī” means not scattered; and it is precisely because of its compactness that this voice is not scattered. “Gambhīra” means originating from a depth. “Ninnādī” means resonant; and it is precisely because of its depth that this voice is resonant. “Yathāparisaṃ” means it makes itself understood to the assembly, which is as one, even to the confines of the universe. “Bahiddhā” means the voice does not go outside the assembly even by a finger's breadth. Why is that? So that such a sweet voice may not perish without cause. Thus, the Blessed One's voice travels only over the heads of the assembly.

အဝလောကယမာနာတိ သိရသ္မိံ အဉ္ဇလိံ ဌပေတွာ ဘဂဝန္တံ ဩလောကေန္တာဝ ပစ္စောသက္ကိတွာ ဒဿနဝိဇဟနဋ္ဌာနေ ဝန္ဒိတွာ ဂစ္ဆန္တိ. အဝိဇဟိတတ္တာတိ ယော ဟိ ကထံ သုတွာ ဝုဋ္ဌိတော အညံ ဒိဋ္ဌသုတာဒိကံ ကထံ ကထေန္တော ဂစ္ဆတိ, ဧသ သဘာဝေန ဝိဇဟတိ နာမ. ယော ပန သုတဓမ္မကထာယ ဝဏ္ဏံ ကထေန္တောဝ ဂစ္ဆတိ, အယံ န ဝိဇဟတိ နာမ, ဧဝံ အဝိဇဟန္တဘာဝေန ပက္ကမန္တိ. ဂစ္ဆန္တန္တိ ရဇ္ဇုယန္တဝသေန ရတနသတ္တုဗ္ဗေဓံ သုဝဏ္ဏဂ္ဃိကံ ဝိယ ဂစ္ဆန္တံ. အဒ္ဒသာမ ဌိတန္တိ သမုဿိတကဉ္စနပဗ္ဗတံ ဝိယ ဌိတံ အဒ္ဒသာမ. တတော စ ဘိယျောတိ ဝိတ္ထာရေတွာ ဂုဏေ ကထေတုံ အသက္ကောန္တော အဝသေသေ ဂုဏေ သံခိပိတွာ ကလာပံ ဝိယ သုတ္တကဗဒ္ဓံ ဝိယ စ ကတွာ ဝိဿဇ္ဇေန္တော ဧဝမာဟ. အယမေတ္ထ အဓိပ္ပာယော – မယာ ကထိတဂုဏေဟိ အကထိတာဝ ဗဟုတရာ. မဟာပထဝိမဟာသမုဒ္ဒါဒယော ဝိယ ဟိ တဿ ဘောတော အနန္တာ အပ္ပမေယျာ ဂုဏာ အာကာသမိဝ ဝိတ္ထာရိတာတိ.

“Avalokayamānā” means: having placed their hands in añjali at their heads and gazing upon the Blessed One, they withdrew, paid homage at the place where they lost sight of him, and then departed. “Avijahitattā” means: for one who, having heard a discourse, rises and departs while discussing other things seen, heard, and so on, is said to abandon it by nature. But one who departs while speaking of the excellence of the Dhamma discourse just heard, is said not to abandon it. Thus, they depart with the quality of not abandoning. “Gacchantaṃ” means: him going, like a great golden stupa one hundred cubits high moving by means of a rope-machine. “Addasāma ṭhitaṃ” means: we saw him standing like a well-erected golden mountain. “Tato ca bhiyyo” means: unable to speak of the qualities in detail, he condensed the remaining qualities, making them like a bundle or like something bound with thread, and releasing them, spoke thus. This is the intention here: the qualities unspoken by me are far more numerous than those spoken. For, like the great earth, the great ocean, and so on, the endless, immeasurable qualities of that venerable one are spread out like the sky.

၃၉၀. အပ္ပဋိသံဝိဒိတောတိ အဝိညာတအာဂမနော. ပဗ္ဗဇိတေ ဥပသင်္ကမန္တေန ဟိ စီဝရပရိကမ္မာဒိသမယေ ဝါ ဧကံ နိဝါသေတွာ သရီရဘဉ္ဇနသမယေ ဝါ ဥပသင်္ကမိတွာ တတောဝ ပဋိနိဝတ္တိတဗ္ဗံ ဟောတိ, ပဋိသန္ထာရမတ္တမ္ပိ န ဇာယတိ. ပုရေတရံ ပန ဩကာသေ ကာရိတေ ဒိဝါဋ္ဌာနံ သမ္မဇ္ဇိတွာ စီဝရံ ပါရုပိတွာ ဘိက္ခု ဝိဝိတ္တေ ဌာနေ နိသီဒတိ, တံ အာဂန္တွာ ပဿန္တာ ဒဿနေနပိ [Pg.271] ပသီဒန္တိ, ပဋိသန္ထာရော ဇာယတိ, ပဉှဗျာကရဏံ ဝါ ဓမ္မကထာ ဝါ လဗ္ဘတိ. တသ္မာ ပဏ္ဍိတာ ဩကာသံ ကာရေန္တိ. သော စ နေသံ အညတရော, တေနဿ ဧတဒဟောသိ. ဇိဏ္ဏော ဝုဍ္ဎောတိ အတ္တနော ဥဂ္ဂတဘာဝံ အကထေတွာ ကသ္မာ ဧဝမာဟ? ဗုဒ္ဓါ နာမ အနုဒ္ဒယသမ္ပန္နာ ဟောန္တိ, မဟလ္လကဘာဝံ ဉတွာ သီဃံ ဩကာသံ ကရိဿတီတိ ဧဝမာဟ.

390. “Appaṭisaṃvidito” means one whose arrival is not made known. For if a layperson approaches a monk at an improper time, such as when he is preparing his robes or, having put on a single robe, is anointing his body, one must turn back right from there; not even a mere greeting arises. But if an opportunity is made beforehand, a monk sweeps the day-resting place, dons his robe, and sits in a secluded place. When visitors come and see him, they are pleased even by the sight, a greeting arises, and they receive answers to questions or a Dhamma talk. Therefore, the wise make an opportunity. And he was one of them, which is why this thought occurred to him. “Jiṇṇo vuḍḍho”: Why did he speak thus, without mentioning his own eminence? He spoke thus thinking: “Buddhas are endowed with compassion. Knowing my old age, He will quickly make an opportunity for me.”

၃၉၁. ဩရမိယ ဩကာသမကာသီတိ ဝေဂေန ဥဋ္ဌာယ ဒွိဓာ ဘိဇ္ဇိတွာ ဩကာသမကာသိ.

391. “Oramiya okāsamakāsi” means: the assembly, quickly rising, parted into two and made an opportunity.

ယေ မေတိ ယေ မယာ. နာရီသမာနသဝှယာတိ နာရီသမာနနာမံ ဣတ္ထိလိင်္ဂံ, တေန အဝှာတဗ္ဗာတိ နာရီသမာနသဝှယာ, ဣတ္ထိလိင်္ဂေန ဝတ္တဗ္ဗာတိ ဝေါဟာရကုသလတာယ ဧဝံ ဝဒတိ. ပဟူတဇိဝှောတိ ပုထုလဇိဝှော. နိန္နာမယေတန္တိ နီဟရ ဧတံ.

“Ye me” means “which by me.” “Nārīsamānasavhayā”: The name “nārīsamāna” is a feminine noun. Because it should be addressed with a term similar to “woman,” it is called “nārīsamānasavhayā.” It should be spoken of with the feminine gender; he speaks thus due to skill in conventional speech. “Pahūtajivho” means having a broad tongue. “Ninnāmayetaṃ” means “Please bring it out and show it.”

၃၉၃. ကေဝလီတိ သကလဂုဏသမ္ပန္နော.

393. “Kevalī” means one endowed with all qualities.

၃၉၄. ပစ္စဘာသီတိ ဧကပ္ပဟာရေန ပုစ္ဆိတေ အဋ္ဌ ပဉှေ ဗျာကရောန္တော ပတိအဘာသိ. ယော ဝေဒီတိ ယော ဝိဒတိ ဇာနာတိ, ယဿ ပုဗ္ဗေနိဝါသော ပါကဋော. သဂ္ဂါပါယဉ္စ ပဿတီတိ ဒိဗ္ဗစက္ခုဉာဏံ ကထိတံ. ဇာတိက္ခယံ ပတ္တောတိ အရဟတ္တံ ပတ္တော. အဘိညာ ဝေါသိတောတိ တံ အရဟတ္တံ အဘိဇာနိတွာ ဝေါသိတော ဝေါသာနပ္ပတ္တော. မုနီတိ အရဟတ္တဉာဏမောနေယျေန သမန္နာဂတော.

394. “Paccabhāsi” means: replying, he answered the eight questions that were asked all at once. “Yo vedi” means: one who knows, one for whom past lives are manifest. “Saggāpāyañca passatī” refers to the knowledge of the divine eye. “Jātikkhayaṃ patto” means one who has attained Arahantship. “Abhiññā vosito” means: having directly known that Arahantship, one has reached the culmination, the end. “Muni” means one endowed with the sagehood that is the knowledge of Arahantship.

ဝိသုဒ္ဓန္တိ ပဏ္ဍရံ. မုတ္တံ ရာဂေဟီတိ ကိလေသရာဂေဟိ မုတ္တံ. ပဟီနဇာတိမရဏောတိ ဇာတိက္ခယပ္ပတ္တတ္တာ ပဟီနဇာတိကော, ဇာတိပဟာနေနေဝ ပဟီနမရဏော. ဗြဟ္မစရိယဿ ကေဝလီတိ ယံ ဗြဟ္မစရိယဿ ကေဝလီ သကလဘာဝေါ, တေန သမန္နာဂတော, သကလစတုမဂ္ဂဗြဟ္မစရိယဝါသောတိ အတ္ထော. ပါရဂူ သဗ္ဗဓမ္မာနန္တိ သဗ္ဗေသံ လောကိယလောကုတ္တရဓမ္မာနံ အဘိညာယ ပါရံ ဂတော, သဗ္ဗဓမ္မေ အဘိဇာနိတွာ ဌိတောတိ အတ္ထော. ပါရဂူတိ ဝါ ဧတ္တာဝတာ ပရိညာပါရဂူ ပဉ္စန္နံ ခန္ဓာနံ, ပဟာနပါရဂူ သဗ္ဗကိလေသာနံ, ဘာဝနာပါရဂူ စတုန္နံ မဂ္ဂါနံ, သစ္ဆိကိရိယာပါရဂူ နိရောဓဿ, သမာပတ္တိပါရဂူ သဗ္ဗသမာပတ္တီနန္တိ အယမတ္ထော ဝုတ္တော. ပုန သဗ္ဗဓမ္မာနန္တိ ဣမိနာ အဘိညာပါရဂူ ဝုတ္တောတိ. ဗုဒ္ဓေါ တာဒီ ပဝုစ္စတီတိ တာဒိသော ဆဟိ [Pg.272] အာကာရေဟိ ပါရံ ဂတော သဗ္ဗာကာရေန စတုန္နံ သစ္စာနံ ဗုဒ္ဓတ္တာ ဗုဒ္ဓေါတိ ပဝုစ္စတီတိ.

“Visuddhaṃ” means pure, white. “Muttaṃ rāgehi” means freed from the defilements of lust. “Pahīnajātimaraṇo” means: because one has attained the destruction of birth, birth is abandoned; and precisely by the abandoning of birth, death is abandoned. “Brahmacariyassa kevalī” means: one who is complete in the holy life, endowed with the entirety of the holy life; the meaning is one who dwells in the complete holy life of the four paths. “Pāragū sabbadhammānaṃ” means: one who has gone to the far shore of all worldly and supramundane phenomena through direct knowledge; the meaning is one who stands firm having directly known all phenomena. Alternatively, “pāragū” means: one who has gone to the far shore of full understanding of the five aggregates, gone to the far shore of abandoning all defilements, gone to the far shore of developing the four paths, gone to the far shore of realizing cessation, and gone to the far shore of attaining all meditative attainments—this is the meaning spoken of. Then, by “sabbadhammānaṃ,” one who has gone to the far shore of direct knowledge is spoken of. “Buddho tādī pavuccati” means: such a one, having gone to the far shore in six ways, is called “Buddha” because of having awakened to the four truths in every way.

ကိံ ပန ဧတ္တာဝတာ သဗ္ဗေ ပဉှာ ဝိဿဇ္ဇိတာ ဟောန္တီတိ? အာမ ဝိဿဇ္ဇိတာ, စိတ္တံ ဝိသုဒ္ဓံ ဇာနာတိ, မုတ္တံ ရာဂေဟီတိ ဣမိနာ တာဝ ဗာဟိတပါပတ္တာ ဗြာဟ္မဏောတိ ပဌမပဉှော ဝိဿဇ္ဇိတော ဟောတိ. ပါရဂူတိ ဣမိနာ ဝေဒေဟိ ဂတတ္တာ ဝေဒဂူတိ ဒုတိယပဉှော ဝိဿဇ္ဇိတော ဟောတိ. ပုဗ္ဗေနိဝါသန္တိအာဒီဟိ ဣမာသံ တိဿန္နံ ဝိဇ္ဇာနံ အတ္ထိတာယ တေဝိဇ္ဇောတိ တတိယပဉှော ဝိဿဇ္ဇိတော ဟောတိ. မုတ္တံ ရာဂေဟိ သဗ္ဗသောတိ ဣမိနာဝ နိဿဋတ္တာ ပါပဓမ္မာနံ သောတ္တိယောတိ စတုတ္ထပဉှော ဝိဿဇ္ဇိတော ဟောတိ. ဇာတိက္ခယံ ပတ္တောတိ ဣမိနာ ပန အရဟတ္တဿေဝ ဝုတ္တတ္တာ ပဉ္စမပဉှော ဝိဿဇ္ဇိတော ဟောတိ. ဝေါသိတောတိ စ ဗြဟ္မစရိယဿ ကေဝလီတိ စ ဣမေဟိ ဆဋ္ဌပဉှော ဝိဿဇ္ဇိတော ဟောတိ. အဘိညာ ဝေါသိတော မုနီတိ ဣမိနာ သတ္တမပဉှော ဝိဿဇ္ဇိတော ဟောတိ. ပါရဂူ သဗ္ဗဓမ္မာနံ, ဗုဒ္ဓေါ တာဒီ ပဝုစ္စတီတိ ဣမိနာ အဋ္ဌမပဉှော ဝိဿဇ္ဇိတော ဟောတိ.

Now then, by this much have all the questions been answered? Yes, they have been answered. By this text, 'One knows the mind is pure, freed from lusts,' firstly, because of having expelled evil, the first question regarding the brahmin is answered. By this text, 'One who has gone beyond,' because of having gone by means of the path-knowledges, the second question regarding the vedagū is answered. By the texts beginning with 'knowledge of past lives,' because of the existence of these three knowledges, the third question regarding the tevijjo is answered. By this very text, 'Freed from lusts entirely,' because of being released from evil qualities, the fourth question regarding the sotthiya is answered. Now, by this text, 'Having reached the destruction of birth,' because only Arahantship is spoken of, the fifth question is answered. By these two phrases, 'Accomplished' and 'perfected in the holy life,' the sixth question is answered. By this text, 'Accomplished in direct knowledge, the sage,' the seventh question is answered. By this text, 'One who has gone beyond all phenomena, the Buddha is called "Such a One",' the eighth question is answered.

၃၉၅. ဒါနကထန္တိအာဒီနိ ဟေဋ္ဌာ သုတ္တေ ဝိတ္ထာရိတာနေဝ. ပစ္စပါဒီတိ ပဋိပဇ္ဇိ. ဓမ္မဿာနုဓမ္မန္တိ ဣမသ္မိံ သုတ္တေ ဓမ္မော နာမ အရဟတ္တမဂ္ဂေါ, အနုဓမ္မော နာမ ဟေဋ္ဌိမာ တယော မဂ္ဂါ တီဏိ စ သာမညဖလာနိ, တာနိ ပဋိပါဋိယာ ပဋိလဘီတိ အတ္ထော. န စ မံ ဓမ္မာဓိကရဏံ ဝိဟေသေသီတိ မဉ္စ ဓမ္မကာရဏာ န ကိလမေသိ, န ပုနပ္ပုနံ ကထာပေသီတိ ဝုတ္တံ ဟောတိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ. တတ္ထ ပရိနိဗ္ဗာယီတိ ပန ပဒေန ဒေသနာယ အရဟတ္တေနေဝ ကူဋံ ဂဟိတန္တိ.

395. The topics beginning with the talk on giving have been elaborated upon in the previous sutta. 'He practiced' means he undertook the practice. As for 'the Dhamma and what conforms to the Dhamma': in this sutta, 'Dhamma' means the path to Arahantship, and 'what conforms to the Dhamma' means the three lower paths and the three fruits of recluseship. The meaning is that he attained them in sequence. As for 'And he did not trouble me regarding the Dhamma,' it means: he did not weary me for the sake of the Dhamma, he did not make me speak again and again. The rest is clear everywhere. Furthermore, by the phrase 'one who attains final Nibbāna there,' the summit of the teaching was taken with Arahantship itself.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

ဗြဟ္မာယုသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Brahmāyu Sutta is concluded.

၂. သေလသုတ္တဝဏ္ဏနာ

2. The Commentary on the Sela Sutta

၃၉၆. ဧဝံ မေ သုတန္တိ သေလသုတ္တံ. တတ္ထ အင်္ဂုတ္တရာပေသူတိအာဒိ ပေါတလိယသုတ္တေ ဝိတ္ထာရိတမေဝ. အဍ္ဎတေဠသေဟီတိ အဍ္ဎေန တေဠသေဟိ, ဒွါဒသဟိ [Pg.273] သတေဟိ ပညာသာယ စ ဘိက္ခူဟိ သဒ္ဓိန္တိ ဝုတ္တံ ဟောတိ. တေ ပန သာဝကသန္နိပါတေ သန္နိပတိတာ ဘိက္ခူယေဝ သဗ္ဗေ ဧဟိဘိက္ခုပဗ္ဗဇ္ဇာယ ပဗ္ဗဇိတာ ခီဏာသဝါ. ကေဏိယောတိ တဿ နာမံ, ဇဋိလောတိ တာပသော. သော ကိရ ဗြာဟ္မဏမဟာသာလော, ဓနရက္ခဏတ္ထာယ ပန တာပသပဗ္ဗဇ္ဇံ သမာဒါယ ရညော ပဏ္ဏာကာရံ ဒတွာ ဘူမိဘာဂံ ဂဟေတွာ တတ္ထ အဿမံ ကာရေတွာ ဝသတိ ပဉ္စဟိ သကဋသတေဟိ ဝဏိဇ္ဇံ ပယောဇေတွာ ကုလသဟဿဿ နိဿယော ဟုတွာ, အဿမေပိ စဿ ဧကော တာလရုက္ခော ဒိဝသေ ဒိဝသေ ဧကံ သောဝဏ္ဏမယံ တာလဖလံ မုဉ္စတီတိ ဝဒန္တိ. သော ဒိဝါ ကာသာယာနိ ဓာရေတိ, ဇဋာ စ ဗန္ဓတိ, ရတ္တိံ ကာမသမ္ပတ္တိံ အနုဘဝတိ. ဓမ္မိယာ ကထာယာတိ ပါနကာနိသံသပဋိသံယုတ္တာယ ဓမ္မိယာ ကထာယ. အယဉှိ ကေဏိယော တုစ္ဆဟတ္ထော ဘဂဝတော ဒဿနာယ ဂန္တုံ လဇ္ဇာယမာနော – ‘‘ဝိကာလဘောဇနာ ဝိရတာနမ္ပိ ပါနကံ ကပ္ပတီ’’တိ စိန္တေတွာ သုသင်္ခတဗဒရပါနံ ပဉ္စဟိ ကာဇသတေဟိ ဂါဟာပေတွာ အဂမာသိ. ဧဝံ ဂတဘာဝေါ စဿ – ‘‘အထ ခေါ ကေဏိယဿ ဇဋိလဿ ဧတဒဟောသိ ကိံ နု ခေါ အဟံ သမဏဿ ဂေါတမဿ ဟရာပေယျ’’န္တိ ဘေသဇ္ဇက္ခန္ဓကေ (မဟာဝ. ၃၀၀) ပါဠိအာရုဠှောယေဝ.

396. 'Thus have I heard'—this is the Sela Sutta. Therein, the passage beginning 'In Aṅguttarāpa' has been elaborated upon in the Potaliya Sutta. 'With twelve and a half hundred' means with twelve hundred and fifty bhikkhus. Furthermore, all those bhikkhus gathered in the assembly of disciples were Arahants, ordained with the 'Come, bhikkhu' ordination. 'Keṇiya' was his name; 'jaṭila' means a matted-hair ascetic. He, it is said, was a brahmin of great wealth. However, for the sake of protecting his wealth, he undertook the life of an ascetic, gave tribute to the king, received a portion of land, had a hermitage built there, and dwelt there. Engaging in trade with five hundred carts, he became a support for a thousand families. It is also said that in his hermitage, a single palm tree would daily release one golden palm fruit. By day, he wore saffron robes and tied his matted hair, but at night, he enjoyed sensual pleasures. 'With a talk on the Dhamma' means with a talk on the Dhamma connected to the benefits of drinks. For this Keṇiya, being ashamed to go see the Blessed One empty-handed, thought, 'A drink is allowable even for those who abstain from eating at the wrong time.' Having had five hundred shoulder-poles of well-prepared drink brought, he went. The fact of his having gone thus is recorded in the Pali of the Bhesajjakkhandhaka: 'Then this thought occurred to Keṇiya the matted-hair ascetic: "What now should I have brought for the recluse Gotama?"'

ဒုတိယမ္ပိ ခေါ ဘဂဝါတိ ကသ္မာ ပုနပ္ပုနံ ပဋိက္ခိပိ? တိတ္ထိယာနံ ပဋိက္ခေပပသန္နတာယ, အကာရဏမေတံ, နတ္ထိ ဗုဒ္ဓါနံ ပစ္စယဟေတု ဧဝရူပံ ကောဟညံ. အယံ ပန အဍ္ဎတေဠသာနိ ဘိက္ခုသတာနိ ဒိသွာ ဧတ္တကာနံယေဝ ဘိက္ခံ ပဋိယာဒေဿတိ, သွေဝ သေလော တီဟိ ပုရိသသတေဟိ သဒ္ဓိံ ပဗ္ဗဇိဿတိ. အယုတ္တံ ခေါ ပန နဝကေ အညတော ပေသေတွာ ဣမေဟေဝ သဒ္ဓိံ ဂန္တုံ, ဣမေ ဝါ အညတော ပေသေတွာ နဝကေဟိ သဒ္ဓိံ ဂန္တုံ. အထာပိ သဗ္ဗေ ဂဟေတွာ ဂမိဿာမိ, ဘိက္ခာဟာရော နပ္ပဟောဿတိ. တတော ဘိက္ခူသု ပိဏ္ဍာယ စရန္တေသု မနုဿာ ဥဇ္ဈာယိဿန္တိ – ‘‘စိရဿာပိ ကေဏိယော သမဏံ ဂေါတမံ နိမန္တေတွာ ယာပနမတ္တံ ဒါတုံ နာသက္ခီ’’တိ, သယမ္ပိ ဝိပ္ပဋိသာရီ ဘဝိဿတိ. ပဋိက္ခေပေ ပန ကတေ ‘‘သမဏော ဂေါတမော ပုနပ္ပုနံ ‘တွဉ္စ ဗြာဟ္မဏေသု အဘိပ္ပသန္နော’တိ ဗြာဟ္မဏာနံ နာမံ ဂဏှာတီ’’တိ စိန္တေတွာ ဗြာဟ္မဏေပိ နိမန္တေတုကာမော ဘဝိဿတိ, တတော ဗြာဟ္မဏေ ပါဋိယေက္ကံ နိမန္တေဿတိ[Pg.274], တေ တေန နိမန္တိတာ ဘိက္ခူ ဟုတွာ ဘုဉ္ဇိဿန္တိ. ဧဝမဿ သဒ္ဓါ အနုရက္ခိတာ ဘဝိဿတီတိ ပုနပ္ပုနံ ပဋိက္ခိပိ. ကိဉ္စာပိ ခေါ, ဘောတိ ဣမိနာ ဣဒံ ဒီပေတိ, – ‘‘ဘော ဂေါတမ, ကိံ ဇာတံ ယဒိ အဟံ ဗြာဟ္မဏေသု အဘိပ္ပသန္နော, အဓိဝါသေတု ဘဝံ ဂေါတမော, အဟံ ဗြာဟ္မဏာနမ္ပိ ဒါတုံ သက္ကောမိ တုမှာကမ္ပီ’’တိ.

Why did the Blessed One refuse again and again? Is it because he is pleased by refusal, as sectarians are? That is not the reason. For Buddhas, there is no such craftiness on account of requisites. Rather, seeing the twelve hundred and fifty bhikkhus, he thought: 'He will prepare almsfood for only this many. But tomorrow, Sela will go forth with three hundred men. It is not proper to send the new ones elsewhere and go only with these, nor to send these elsewhere and go with the new ones. And if I go taking all of them, the almsfood will not be sufficient. Then, when the bhikkhus go about for alms, people will complain, saying: "After such a long-awaited invitation, Keṇiya was not able to give even enough to subsist on." He himself will also become remorseful. On the other hand, when the refusal is made, he will think, "The recluse Gotama repeatedly takes the name of the brahmins, saying, 'And you are very devoted to the brahmins'," and he will become desirous of inviting the brahmins also. Then he will invite the brahmins separately. They, having been invited by him, will eat after becoming bhikkhus. In this way, his faith will be protected.' Having considered this, he refused again and again. By the phrase 'Even so, venerable sir,' this is shown: 'Venerable Gotama, what does it matter if I am devoted to the brahmins? Let the venerable Gotama accept. I am able to give to the brahmins also.'

ကာယဝေယျာဝဋိကန္တိ ကာယဝေယျာဝစ္စံ. မဏ္ဍလမာဠန္တိ ဒုဿမဏ္ဍပံ.

'Bodily duty' means service with the body. 'Circular hall' means a cloth pavilion.

၃၉၇. အာဝါဟောတိ ကညာဂဟဏံ. ဝိဝါဟောတိ ကညာဒါနံ. သော မေ နိမန္တိတောတိ သော မယာ နိမန္တိတော. အထ ဗြာဟ္မဏော ပရိပက္ကောပနိဿယတ္တာ ဗုဒ္ဓသဒ္ဒံ သုတွာဝ အမတေနေဝါဘိသိတ္တော ပသာဒံ အာဝိကရောန္တော ဗုဒ္ဓေါတိ, ဘော ကေဏိယ, ဝဒေသီတိ အာဟ. ကေဏိယော ယထာဘူတံ အာစိက္ခန္တော ဗုဒ္ဓေါတိ, ဘော သေလ, ဝဒါမီတိ အာဟ. တတော နံ ပုနပိ ဒဠှီကရဏတ္ထံ ပုစ္ဆိ, ဣတရောပိ တထေဝ အာရောစေသိ.

397. 'Bringing a bride' is the taking of a maiden. 'Giving in marriage' is the giving of a maiden. 'He is invited by me' means 'He has been invited by me.' Then the brahmin, because his supporting condition was mature, just upon hearing the word 'Buddha,' was as if sprinkled with the deathless. Manifesting his faith, he said: 'Venerable Keṇiya, do you say, "Buddha"?' Keṇiya, speaking in accordance with reality, said: 'Venerable Sela, I do say, "Buddha".' Then he asked him again in order to make it firm, and the other informed him in the same way.

၃၉၈. အထဿ ကပ္ပသတသဟဿေဟိပိ ဗုဒ္ဓသဒ္ဒဿေဝ ဒုလ္လဘဘာဝံ သမ္ပဿတော. ဧတဒဟောသီတိ. ဧတံ ‘‘ဃောသောပိ ခေါ’’တိအာဒိ အဟောသိ. နီလဝနရာဇီတိ နီလဝဏ္ဏရုက္ခပန္တိ. ပဒေ ပဒန္တိ ပဒပ္ပမာဏေ ပဒံ. အစ္စာသန္နေ ဟိ အတိဒူရေ ဝါ ပါဒေ နိက္ခိပမာနေ သဒ္ဒေါ ဥဋ္ဌာတိ, တံ ပဋိသေဓေန္တော ဧဝမာဟ. သီဟာဝ ဧကစရာတိ ဂဏဝါသီ သီဟော သီဟပေါတကာဒီဟိ သဒ္ဓိံ ပမာဒံ အာပဇ္ဇတိ, ဧကစရော အပ္ပမတ္တော ဟောတိ. ဣတိ အပ္ပမာဒဝိဟာရံ ဒဿေန္တော ဧကစရသီဟေန ဩပမ္မံ ကရောတိ. မာ မေ ဘောန္တောတိ အာစာရံ သိက္ခာပေန္တော အာဟ. အယဉှေတ္ထ အဓိပ္ပာယော – သစေ တုမှေ ကထာဝါရံ အလဘိတွာ မမ ကထာယ အန္တရေ ကထံ ပဝေသေဿထ, ‘‘အန္တေဝါသိကေ သိက္ခာပေတုံ နာသက္ခီ’’တိ မယှံ ဂရဟာ ဥပ္ပဇ္ဇိဿတိ, တသ္မာ ဩကာသံ ပဿိတွာ မန္တေယျာထာတိ. နော စ ခေါ နံ ဇာနာမီတိ ဝိပဿီပိ ဗောဓိသတ္တော စတုရာသီတိသဟဿတ္ထေရပဗ္ဗဇိတပရိဝါရော သတ္တ မာသာနိ ဗောဓိသတ္တစာရိကံ စရိ, ဗုဒ္ဓုပ္ပာဒကာလော ဝိယ အဟောသိ. အမှာကမ္ပိ ဗောဓိသတ္တော ဆဗ္ဗဿာနိ ဗောဓိသတ္တစာရိကံ စရိ. ဧဝံ ပရိပုဏ္ဏသရီရလက္ခဏေဟိ သမန္နာဂတာပိ ဗုဒ္ဓါ န ဟောန္တိ. တသ္မာ ဗြာဟ္မဏော ‘‘နော စ ခေါ နံ ဇာနာမီ’’တိ အာဟ.

398. Then, for that brahmin Sela, who clearly saw that even in hundreds of thousands of eons the very sound 'Buddha' was difficult to obtain, this thought arose, beginning with: 'This sound indeed...' `Nīlavanarāji` means a line of dark green-colored trees. `Pade padaṃ` means placing the foot in the space the size of a footstep. For, when placing the foot either too near or too far, a loud sound arises; wishing to prevent this, he spoke thus. Regarding 'like a solitary lion': a lion that dwells in a group, together with lion cubs and others, falls into heedlessness; one who wanders alone is heedful. Thus, wishing to show the state of dwelling in heedfulness, he makes a comparison with a solitary lion. He spoke, teaching proper conduct, saying, 'Sirs, do not...' This is the intention here: 'If you, without getting a turn to speak, were to insert speech in the middle of my talk, the blame, "He was not able to train his resident pupils," would arise for me. Therefore, having seen a suitable opportunity, you should speak.' As for 'But I do not know him': The Bodhisatta Vipassī, with a retinue of eighty-four thousand great elder renunciates, wandered the Bodhisatta's wandering for seven months; it was as if it were the time of a Buddha's arising. Our Bodhisatta also wandered the Bodhisatta's wandering for six years. Thus, even those endowed with complete bodily marks are not necessarily Buddhas. Therefore, the brahmin said, 'But I do not know him.'

၃၉၉. ပရိပုဏ္ဏကာယောတိ [Pg.275] လက္ခဏေဟိ ပရိပုဏ္ဏတာယ အဟီနင်္ဂတာယ စ ပရိပုဏ္ဏသရီရော. သုရုစီတိ သုန္ဒရသရီရပ္ပဘော. သုဇာတောတိ အာရောဟပရိဏာဟသမ္ပတ္တိယာ သဏ္ဌာနသမ္ပတ္တိယာ စ သုနိဗ္ဗတ္တော. စာရုဒဿနောတိ သုစိရမ္ပိ ပဿန္တာနံ အတိတ္တိဇနကော မနောဟရဒဿနော. သုဝဏ္ဏဝဏ္ဏောတိ သုဝဏ္ဏသဒိသဝဏ္ဏော. သုသုက္ကဒါဌောတိ သုဋ္ဌု သုက္ကဒါဌော. မဟာပုရိသလက္ခဏာတိ ပဌမံ ဝုတ္တဗျဉ္ဇနာနေဝ ဝစနန္တရေန နိဂမေန္တော အာဟ.

399. 'Perfect in body' means having a complete body on account of the completeness of the characteristics and the absence of any deficient limbs. 'Radiant' means having the splendor of a beautiful body. 'Well-born' means well-formed on account of perfection in height and girth, and perfection in form. 'Pleasing to behold' means producing non-satiation for those who look even for a very long time, having a sight that captivates the heart. 'Golden-colored' means having a complexion similar to gold. 'With very white teeth' means having exceedingly white canine teeth. Concluding with a different expression the very marks that were spoken of before, he spoke of 'the marks of a great man'.

ဣဒါနိ တေသု လက္ခဏေသု အတ္တနော စိတ္တရုစိတာနိ ဂဟေတွာ ထောမေန္တော ပသန္နနေတ္တောတိအာဒိမာဟ. ဘဂဝါ ဟိ ပဉ္စဝဏ္ဏပသာဒသမ္ပတ္တိယာ ပသန္နနေတ္တော, ပုဏ္ဏစန္ဒသဒိသမုခတာယ သုမုခေါ, အာရောဟပရိဏာဟသမ္ပတ္တိယာ ဗြဟာ, ဗြဟ္မုဇုဂတ္တတာယ ဥဇု, ဇုတိမန္တတာယ ပတာပဝါ. ယမ္ပိ စေတ္ထ ပုဗ္ဗေ ဝုတ္တံ, တံ ‘‘မဇ္ဈေ သမဏသံဃဿာ’’တိ ဣမိနာ ပရိယာယေန ထောမယတာ ပုန ဝုတ္တံ. ဧဒိသော ဟိ ဧဝံ ဝိရောစတိ. ဥတ္တရဂါထာယပိ ဧသေဝ နယော. ဥတ္တမဝဏ္ဏီနောတိ ဥတ္တမဝဏ္ဏသမ္ပန္နဿ. ရထေသဘောတိ ဥတ္တမသာရထိ. ဇမ္ဗုသဏ္ဍဿာတိ ဇမ္ဗုဒီပဿ. ပါကဋေန ဣဿရိယံ ဣဿရော ဟောတိ.

Now, praising by selecting from among those characteristics the ones that were pleasing to his own mind, he spoke the words beginning with 'with serene eyes.' Indeed, the Blessed One has serene eyes due to the perfection of the five-colored sensitive substance of the eye; he has a beautiful face because of having a face like the full moon; he is great like Brahmā because of perfection in height and girth; he is upright because of having a body as straight as Brahmā's; he is majestic because of his radiance. And what was said before was spoken again by him as he praised with the phrase, 'in the midst of the community of ascetics.' For such a one shines thus. In the subsequent verse, this same method should be understood. 'Of supreme complexion' refers to one endowed with a supreme complexion. 'Bull among chariot-riders' means a supreme charioteer. `Jambusaṇḍassa` means of Jambudīpa. Although the verse mentions the prominent isle of Jambu to praise his sovereignty, a wheel-turning monarch is in fact the lord of all four continents.

ခတ္တိယာတိ ဇာတိခတ္တိယာ. ဘောဂီတိ ဘောဂိယာ. ရာဇာနောတိ ယေ ကေစိ ရဇ္ဇံ ကာရေန္တာ. ရာဇာဘိရာဇာတိ ရာဇူနံ ပူဇနီယော, အဓိရာဇာ ဟုတွာ, စက္ကဝတ္တီတိ အဓိပ္ပာယော. မနုဇိန္ဒောတိ မနုဿာဓိပတိ ပရမိဿရော ဟုတွာ.

'Warrior-noble' means warrior-nobles by birth. 'Wealthy' means possessors of wealth. 'Kings' means whoever exercises rule. 'King of kings' means one worthy of veneration by kings, having become a superior king, a wheel-turning monarch; this is the intention. 'Lord of men' means having become the lord of humans, the supreme sovereign.

ဧဝံ ဝုတ္တေ ဘဂဝါ – ‘‘ယေ တေ ဘဝန္တိ အရဟန္တော သမ္မာသမ္ဗုဒ္ဓါ, တေ သကဝဏ္ဏေ ဘညမာနေ အတ္တာနံ ပါတုကရောန္တီ’’တိ ဣမံ သေလဿ မနောရထံ ပူရေန္တော ရာဇာဟမသ္မီတိအာဒိမာဟ. တတြာယမဓိပ္ပာယော – ယံ မံ တွံ သေလ ‘‘ရာဇာ အရဟသိ ဘဝိတု’’န္တိ ယာစသိ, ဧတ္ထ အပ္ပောဿုက္ကော ဟောတိ ရာဇာဟမသ္မိ. သတိ စ ရာဇတ္တေ ယထာ အညော ရာဇာ ယောဇနသတံ ဝါ အနုသာသတိ ယောဇနသဟဿံ ဝါ, စက္ကဝတ္တီ ဟုတွာပိ စတုဒီပပရိယန္တမတ္တံ ဝါ, နာဟမေဝံ ပရိစ္ဆိန္နဝိသယော, အဟဉှိ ဓမ္မရာဇာ အနုတ္တရော ဘဝဂ္ဂတော အဝီစိပရိယန္တံ ကတွာ တိရိယံ အပ္ပမာဏလောကဓာတုယော အနုသာသာမိ. ယာဝတာ [Pg.276] ဟိ အပဒဒွိပဒါဒိဘေဒါ သတ္တာ, အဟံ တေသံ အဂ္ဂေါ. န ဟိ မေ ကောစိ သီလေန ဝါ…ပေ… ဝိမုတ္တိဉာဏဒဿနေန ဝါ ပဋိဘာဂေါ အတ္ထိ, သွာဟံ ဧဝံ ဓမ္မရာဇာ အနုတ္တရော အနုတ္တရေနေဝ စတုသတိပဋ္ဌာနာဒိဘေဒေန ဓမ္မေန စက္ကံ ဝတ္တေမိ. ဣဒံ ပဇဟထ, ဣဒံ ဥပသမ္ပဇ္ဇ ဝိဟရထာတိ အာဏာစက္ကံ, ဣဒံ ခေါ ပန, ဘိက္ခဝေ, ဒုက္ခံ အရိယသစ္စန္တိအာဒိနာ ပရိယတ္တိဓမ္မေန ဓမ္မစက္ကမေဝ ဝါ. စက္ကံ အပ္ပဋိဝတ္တိယန္တိ ယံ စက္ကံ အပ္ပဋိဝတ္တိယံ ဟောတိ သမဏေန ဝါ…ပေ… ကေနစိ ဝါ လောကသ္မိန္တိ.

When this was said, the Blessed One, fulfilling this heart's desire of Sela—'Those who are Arahants, Perfectly Enlightened Ones, reveal themselves when their own excellent qualities are spoken of'—spoke the words beginning with 'I am a king.' Therein, this is the intention: Sela, regarding the request you make, 'You are fit to be a king,' be unconcerned about this. I am a king. And although there is kingship, just as another king might rule over a hundred or a thousand yojanas, or a wheel-turning monarch might rule over just the extent of the four continents, my domain is not limited in this way. Indeed, I, the unsurpassed Dhamma King, instruct the immeasurable world-systems across, from the peak of existence down to Avīci. For, among all beings, whether footless, two-footed, or otherwise, I am the chief. There is no one who is my counterpart in virtue... or in the knowledge and vision of liberation. I, being thus the unsurpassed Dhamma King, turn the wheel with the unsurpassed Dhamma, distinguished as the four foundations of mindfulness, etc. I turn the wheel of authority, saying, 'Abandon this; dwell having attained this.' And with the Dhamma of the scriptures, beginning with, 'This, O monks, is the noble truth of suffering,' I turn the wheel of authority, or rather the Dhamma-wheel itself. A wheel that cannot be turned back means a wheel that cannot be turned back in the world by an ascetic... or by anyone whatsoever.

ဧဝံ အတ္တာနံ အာဝိကရောန္တံ ဘဂဝန္တံ ဒိသွာ ပီတိသောမနဿဇာတော သေလော ပုန ဒဠှီကရဏတ္ထံ သမ္ဗုဒ္ဓေါ ပဋိဇာနာသီတိ ဂါထာဒွယမာဟ. တတ္ထ ကော နု သေနာပတီတိ ရညော ဘောတော ဓမ္မေန ပဝတ္တိတဿ စက္ကဿ အနုပဝတ္တကော သေနာပတိ ကော နူတိ ပုစ္ဆိ.

Seeing the Blessed One thus revealing himself, Sela, in whom joy and gladness had arisen, again spoke a pair of verses beginning with 'The Enlightened One acknowledges,' for the purpose of confirmation. Therein, regarding 'Who then is the general?', he asked: 'For you, the venerable king, who is the general that continues to turn the wheel that you have set in motion righteously?'

တေန စ သမယေန ဘဂဝတော ဒက္ခိဏပဿေ အာယသ္မာ သာရိပုတ္တော နိသိန္နော ဟောတိ သုဝဏ္ဏပုဉ္ဇော ဝိယ သိရိယာ သောဘမာနော, တံ ဒဿေန္တော ဘဂဝါ မယာ ပဝတ္တိတန္တိ ဂါထမာဟ. တတ္ထ အနုဇာတော တထာဂတန္တိ တထာဂတံ ဟေတုံ အနုဇာတော, တထာဂတေန ဟေတုနာ ဇာတောတိ အတ္ထော. အပိစ အဝဇာတော အနုဇာတော အတိဇာတောတိ တယော ဝုတ္တာ. တေသု အဝဇာတော ဒုဿီလော, သော တထာဂတဿ ပုတ္တော နာမ န ဟောတိ. အတိဇာတော နာမ ပိတရာ ဥတ္တရိတရော, တာဒိသောပိ တထာဂတဿ ပုတ္တော နတ္ထိ. တထာဂတဿ ပန ဧကော အနုဇာတောဝ ပုတ္တော ဟောတိ, တံ ဒဿေန္တော ဧဝမာဟ.

And at that time, on the Blessed One's right side, the Venerable Sāriputta was seated, shining with splendor like a heap of gold. The Blessed One, pointing him out, spoke the verse beginning with 'Set in motion by me.' Therein, 'born after the Tathāgata' means born into the noble caste through the Tathāgata as cause, or born fittingly because of the Tathāgata; this is the meaning. Moreover, three types of sons are spoken of: the inferior-born, the conforming-born, and the superior-born. Among these, the inferior-born is the immoral one; he is not truly called a son of the Tathāgata. The superior-born is one who surpasses his father; for the Tathāgata, there is no such son. For the Tathāgata, however, there is only the conforming-born son. Pointing him out, he spoke thus.

ဧဝံ ‘‘ကော နု သေနာပတီ’’တိ ပဉှံ ဗျာကရိတွာ ယံ သေလော အာဟ ‘‘သမ္ဗုဒ္ဓေါ ပဋိဇာနာသီ’’တိ, တတြ နံ နိက္ကင်္ခံ ကာတုကာမော ‘‘နာဟံ ပဋိညာမတ္တေနေဝ ပဋိဇာနာမိ, အပိစာဟံ ဣမိနာ ကာရဏေန ဗုဒ္ဓေါ’’တိ ဉာပေတုံ အဘိညေယျန္တိ ဂါထမာဟ. တတြ အဘိညေယျန္တိ ဝိဇ္ဇာ စ ဝိမုတ္တိ စ. ဘာဝေတဗ္ဗံ မဂ္ဂသစ္စံ. ပဟာတဗ္ဗံ သမုဒယသစ္စံ. ဟေတုဝစနေန ပန ဖလသိဒ္ဓိတော တေသံ ဖလာနိ နိရောဓသစ္စဒုက္ခသစ္စာနိပိ ဝုတ္တာနေဝ ဟောန္တိ. ဧဝံ သစ္ဆိကာတဗ္ဗံ သစ္ဆိကတံ ပရိညာတဗ္ဗံ ပရိညာတန္တိ ဣဒမ္ပေတ္ထ သင်္ဂဟိတန္တိ စတုသစ္စဘာဝနာဖလဉ္စ ဝိမုတ္တိဉ္စ ဒဿေန္တော ‘‘ဗုဇ္ဈိတဗ္ဗံ ဗုဇ္ဈိတွာ ဗုဒ္ဓေါ ဇာတောသ္မီ’’တိ ယုတ္တဟေတုနာ ဗုဒ္ဓဘာဝံ သာဓေတိ.

Having thus answered the question, 'Who then is the general?', with regard to what Sela said, 'You profess to be a Fully Enlightened One,' the Blessed One, wishing to make him free from doubt on that point and to make known that, 'I do not profess this merely by assertion, but rather, I am a Buddha for this reason,' spoke the verse beginning 'What should be directly known.' Therein, 'what should be directly known' refers to knowledge (the path) and liberation (the fruit). The truth of the path, which is to be developed, has been developed. The truth of the origin, which is to be abandoned, has been abandoned. Furthermore, by stating the causes, due to the accomplishment of the result, their fruits—the truth of cessation and the truth of suffering—are also said to have been spoken of. Thus, it is included herein that 'what is to be realized has been realized; what is to be fully understood has been fully understood.' Therefore, showing this development of the four truths and the fruit of developing the truths, which is liberation, he establishes his state of Buddhahood with the valid reason: 'Having understood what is to be understood, I have become a Buddha.'

ဧဝံ [Pg.277] နိပ္ပရိယာယေန အတ္တာနံ အာဝိကတွာ အတ္တနိ ကင်္ခါဝိတရဏတ္ထံ ဗြာဟ္မဏံ အတိစာရိယမာနော ဝိနယဿူတိ ဂါထတ္တယမာဟ. တတ္ထ သလ္လကတ္တောတိ ရာဂါဒိသလ္လကန္တနော. အနုတ္တရောတိ ယထာ ဗာဟိရဝေဇ္ဇေန ဝူပသမိတရောဂေါ ဣမသ္မိညေဝတ္တဘာဝေ ကုပ္ပတိ, န ဧဝံ. မယာ ဝူပသမိတဿ ပန ရောဂဿ ဘဝန္တရေပိ ဥပ္ပတ္တိ နတ္ထိ, တသ္မာ အဟံ အနုတ္တရောတိ အတ္ထော. ဗြဟ္မဘူတောတိ သေဋ္ဌဘူတော. အတိတုလောတိ တုလံ အတီတော, နိရုပမောတိ အတ္ထော. မာရသေနပ္ပမဒ္ဒနောတိ ကာမာ တေ ပဌမာ သေနာတိ ဧဝံ အာဂတာယ မာရသေနာယ ပမဒ္ဒနော. သဗ္ဗာမိတ္တေတိ ခန္ဓကိလေသာဘိသင်္ခါရမစ္စုဒေဝပုတ္တမာရသင်္ခါတေ သဗ္ဗပစ္စတ္ထိကေ. ဝသီကတွာတိ အတ္တနော ဝသေ ဝတ္တေတွာ. အကုတောဘယောတိ ကုတောစိ အဘယော.

Having thus revealed himself directly, wishing to help the brahmin overcome doubt in him and to guide him to a higher practice, the Blessed One spoke the three verses beginning 'Train.' Therein, 'the dart-extractor' means one who cuts off the darts of lust and so forth. 'Unsurpassed' means: just as a disease pacified by an external physician recurs in this very existence, it is not so with me. Furthermore, for the disease pacified by me, there is no arising even in a future existence; therefore, the meaning is 'I am unsurpassed.' 'Brahmā-become' means having become the best. 'Beyond comparison' means having surpassed any equal, incomparable. 'Trampler of Māra’s army' means the crusher of Māra’s army which is described as 'Sensual desires are your first army.' 'Having mastered all enemies' refers to all adversaries, namely, the Māras of the aggregates, defilements, formations, death, and the deva's son. 'Having mastered' means having brought them under his own control. 'Fearless from any quarter' means having no fear from anywhere.

ဧဝံ ဝုတ္တေ သေလော ဗြာဟ္မဏော တာဝဒေဝ ဘဂဝတိ သဉ္ဇာတပသာဒေါ ပဗ္ဗဇ္ဇာပေက္ခော ဟုတွာ ဣမံ ဘောန္တောတိ ဂါထတ္တယမာဟ. တတ္ထ ကဏှာဘိဇာတိကောတိ စဏ္ဍာလာဒိနီစကုလေ ဇာတော. တတော တေပိ မာဏဝကာ ပဗ္ဗဇ္ဇာပေက္ခာ ဟုတွာ ဧဝဉ္စေ ရုစ္စတိ, ဘောတောတိ ဂါထမာဟံသု. အထ သေလော တေသု မာဏဝကေသု တုဋ္ဌစိတ္တော တေ စ ဒဿေန္တော ပဗ္ဗဇ္ဇံ ယာစန္တော ‘‘ဗြာဟ္မဏာ’’တိ ဂါထမာဟ.

When this was said, the brahmin Sela, at that very moment, his confidence in the Blessed One having arisen, became one who aspired for ordination and spoke the three verses beginning 'Sirs.' Therein, 'of dark birth' means born in a low family such as the Caṇḍālas. Then those young men, also aspiring for ordination, spoke the verse beginning 'And if this pleases you, sir.' Then Sela, pleased with those young men, presenting them and also requesting ordination, spoke the verse beginning 'Brahmins.'

တတော ဘဂဝါ ယသ္မာ သေလော အတီတေ ပဒုမုတ္တရဿ ဘဂဝတော သာသနေ တေသံယေဝ တိဏ္ဏံ ပုရိသသတာနံ ဂဏသေဋ္ဌော ဟုတွာ တေဟိ သဒ္ဓိံ ပရိဝေဏံ ကာရေတွာ ဒါနာဒီနိ ပုညာနိ ကတွာ တေန ကမ္မေန ဒေဝမနုဿသမ္ပတ္တိံ အနုဘဝမာနော ပစ္ဆိမေ ဘဝေ တေသံယေဝ အာစရိယော ဟုတွာ နိဗ္ဗတ္တော, တဉ္စ တေသံ ကမ္မံ ဝိမုတ္တိပရိပါကာယ ပရိပက္ကံ ဧဟိဘိက္ခုဘာဝဿ စ ဥပနိဿယဘူတံ, တသ္မာ တေ သဗ္ဗေဝ ဧဟိဘိက္ခုပဗ္ဗဇ္ဇံ ပဗ္ဗာဇေန္တော သွာက္ခာတန္တိ ဂါထမာဟ. တတ္ထ သန္ဒိဋ္ဌိကန္တိ သယမေဝ ဒဋ္ဌဗ္ဗံ ပစ္စက္ခံ. အကာလိကန္တိ မဂ္ဂါနန္တရဖလုပ္ပတ္တိယာ န ကာလန္တရံ ပတ္တဗ္ဗဖလံ. ယတ္ထ အမောဃာတိ ယသ္မိံ မဂ္ဂဗြဟ္မစရိယေ အပ္ပမတ္တဿ သိက္ခတ္တယပူရဏေန သိက္ခတော ပဗ္ဗဇ္ဇာ အမောဃာ ဟောတိ, သဖလာတိ အတ္ထော. ဧဝဉ္စ ဝတွာ ‘‘ဧထ ဘိက္ခဝေါ’’တိ ဘဂဝါ အဝေါစ. တေ သဗ္ဗေ ပတ္တစီဝရဓရာ ဟုတွာ အာကာသေနာဂန္တွာ ဝဿသတိကတ္ထေရာ ဝိယ သုဝိနီတာ ဘဂဝန္တံ အဘိဝါဒယိံသု. ဧဝမိမံ တေသံ ဧဟိဘိက္ခုဘာဝံ သန္ဓာယ ‘‘အလတ္ထ ခေါ သေလော’’တိအာဒိ ဝုတ္တံ.

Then the Blessed One, because Sela in the past, during the dispensation of the Blessed One Padumuttara, had become the leader of those same three hundred men, had a monastery built with them, performed meritorious deeds such as giving, and through that kamma experienced the prosperity of devas and humans, and in his final existence was reborn as their teacher—and because that kamma of theirs had ripened for the maturation of liberation and had become a supporting condition for the state of 'Come, bhikkhu'—therefore, ordaining all of them with the 'Come, bhikkhu' ordination, he spoke the verse beginning 'Well-proclaimed.' Therein, 'directly visible' means to be seen by oneself, directly. 'Timeless' means that due to the arising of the fruit immediately after the path, the fruit is not one to be attained at another time. 'Where it is not in vain' means: in which path of the holy life, for one who is diligent and trains by fulfilling the three trainings, the ordination is not in vain; it is fruitful, that is the meaning. And having said this, the Blessed One said, 'Come, bhikkhus.' They all, becoming bearers of bowl and robes, came through the air and, like well-trained elders of a hundred rains, paid homage to the Blessed One. Thus, with reference to this 'Come, bhikkhu' state of theirs, it was said, 'Sela has indeed obtained,' and so on.

၄၀၀. ဣမာဟီတိ [Pg.278] ဣမာဟိ ကေဏိယဿ စိတ္တာနုကူလာဟိ ဂါထာဟိ. တတ္ထ အဂ္ဂိပရိစရိယံ ဝိနာ ဗြာဟ္မဏာနံ ယညာဘာဝတော ‘‘အဂ္ဂိဟုတ္တမုခါ ယညာ’’တိ ဝုတ္တံ. အဂ္ဂိဟုတ္တသေဋ္ဌာ အဂ္ဂိဇုဟနပ္ပဓာနာတိ အတ္ထော. ဝေဒေ သဇ္ဈာယန္တေဟိ ပဌမံ သဇ္ဈာယိတဗ္ဗတော, သာဝိတ္တီ, ‘‘ဆန္ဒသော မုခ’’န္တိ ဝုတ္တော. မနုဿာနံ သေဋ္ဌတော ရာဇာ ‘‘မုခ’’န္တိ ဝုတ္တော. နဒီနံ အာဓာရတော ပဋိသရဏတော စ သာဂရော ‘‘မုခ’’န္တိ ဝုတ္တော. စန္ဒယောဂဝသေန ‘‘အဇ္ဇ ကတ္တိကာ အဇ္ဇ ရောဟိဏီ’’တိ သညာဏတော အာလောကကရဏတော သောမ္မဘာဝတော စ ‘‘နက္ခတ္တာနံ မုခံ စန္ဒော’’တိ ဝုတ္တံ. တပန္တာနံ အဂ္ဂတ္တာ အာဒိစ္စော ‘‘တပတံ မုခ’’န္တိ ဝုတ္တော. ဒက္ခိဏေယျာနံ ပန အဂ္ဂတ္တာ ဝိသေသေန တသ္မိံ သမယေ ဗုဒ္ဓပ္ပမုခံ သံဃံ သန္ဓာယ ‘‘ပုညံ အာကင်္ခမာနာနံ, သံဃော ဧဝ ယဇတံ မုခ’’န္တိ ဝုတ္တံ. တေန သံဃော ပုညဿ အာယမုခန္တိ ဒဿေတိ.

400. 'By these' means by these verses that were pleasing to the mind of Keṇiya. Therein, because for brahmins there is no sacrifice without tending the fire, it is said, 'Sacrifices have the fire-offering as their head.' The meaning is that they have the offering into the fire as their primary feature. Because it is to be recited first by those who recite the Vedas, the Sāvitrī is called 'the head of the hymns.' Because he is the foremost among humans, the king is called 'the head.' Because it is the receptacle and refuge for rivers, the ocean is called 'the head.' Because of the recognition based on conjunction with the moon, such as 'today is Kattikā, today is Rohiṇī,' and because it provides light and has a soothing quality, it is said, 'the moon is the head of the constellations.' Because it is the chief among those that shine, the sun is called 'the head of those that shine.' Furthermore, because the Sangha is the chief among those worthy of offerings, with special reference to the Sangha headed by the Buddha at that time, it is said, 'For those aspiring for merit, the Sangha is indeed the head of those who sacrifice.' By this, it is shown that the Sangha is the source of merit.

ယံ တံ သရဏန္တိ အညံ ဗျာကရဏဂါထမာဟ. တဿတ္ထော – ပဉ္စဟိ စက္ခူဟိ စက္ခုမာ ဘဂဝါ ယသ္မာ မယံ ဣတော အဋ္ဌမေ ဒိဝသေ တံ သရဏံ အာဂတမှာ, တသ္မာ အတ္တနာ တဝ သာသနေ အနုတ္တရေန ဒမထေန ဒန္တာမှာ, အဟော တေ သရဏဿ အာနုဘာဝေါတိ.

With the words 'That refuge which,' he spoke another verse of declaration. Its meaning is: O Blessed One, possessor of the five eyes, since on the eighth day from today we went to you for refuge, therefore we ourselves have been tamed in your dispensation by your unsurpassed taming. Ah, the power of your refuge!

တတော ပရံ ဘဂဝန္တံ ဒွီဟိ ဂါထာဟိ ထောမေတွာ တတိယာယ ဝန္ဒနံ ယာစန္တော ဘိက္ခဝေါ တိသတာ ဣမေတိအာဒိမာဟာတိ.

After that, having praised the Blessed One with two verses, requesting to pay homage with a third verse, he spoke the words beginning, 'These three hundred bhikkhus...'

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

သေလသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Sela Sutta is concluded.

၃. အဿလာယနသုတ္တဝဏ္ဏနာ

Commentary on the Assalāyana Sutta

၄၀၁. ဧဝံ မေ သုတန္တိ အဿလာယနသုတ္တံ. တတ္ထ နာနာဝေရဇ္ဇကာနန္တိ အင်္ဂမဂဓာဒီဟိ နာနပ္ပကာရေဟိ ဝေရဇ္ဇေဟိ အာဂတာနံ, တေသု ဝါ ရဋ္ဌေသု ဇာတသံဝဍ္ဎာနန္တိပိ အတ္ထော. ကေနစိဒေဝါတိ ယညုပါသနာဒိနာ အနိယမိတကိစ္စေန. စာတုဝဏ္ဏိန္တိ စတုဝဏ္ဏသာဓာရဏံ. မယံ ပန နှာနသုဒ္ဓိယာ ဘာဝနာသုဒ္ဓိယာပိ ဗြာဟ္မဏာဝ သုဇ္ဈန္တီတိ ဝဒါမ, အယုတ္တမ္ပိ သမဏော ဂေါတမော ကရောတီတိ မညမာနာ ဧဝံ စိန္တယိံသု. ဝုတ္တသိရောတိ ဝါပိတသိရော.

3. 'Thus have I heard' refers to the Assalāyana Sutta. Therein, 'of various foreign lands' means those who have come from various different countries, such as Aṅga and Magadha, or it means those who were born and raised in those countries. 'By some means' refers to an unfixed duty, such as seeking alms by reciting mantras for receiving offerings. 'Of the four castes' means common to the four castes. 'But we say, "Brahmins alone are purified by purification through bathing and by purification through mental cultivation,"' and thinking, 'The ascetic Gotama does what is improper,' they considered thus. 'Shaven-headed' means one with a shaven head.

ဓမ္မဝါဒီတိ [Pg.279] သဘာဝဝါဒီ. ဒုပ္ပဋိမန္တိယာတိ အမှာဒိသေဟိ အဓမ္မဝါဒီဟိ ဒုက္ခေန ပဋိမန္တိတဗ္ဗာ ဟောန္တိ. ဓမ္မဝါဒိနော နာမ ပရာဇယော န သက္ကာ ကာတုန္တိ ဒဿေတိ. ပရိဗ္ဗာဇကန္တိ ပဗ္ဗဇ္ဇာဝိဓာနံ, တယော ဝေဒေ ဥဂ္ဂဟေတွာ သဗ္ဗပစ္ဆာ ပဗ္ဗဇန္တာ ယေဟိ မန္တေဟိ ပဗ္ဗဇန္တိ, ပဗ္ဗဇိတာ စ ယေ မန္တေ ပရိဟရန္တိ, ယံ ဝါ အာစာရံ အာစရန္တိ, တံ သဗ္ဗံ ဘောတာ စရိတံ သိက္ခိတံ. တသ္မာ တုယှံ ပရာဇယော နတ္ထိ, ဇယောဝ ဘဝိဿတီတိ မညန္တာ ဧဝမာဟံသု.

“Speaker of Dhamma” means one who speaks of reality. “Hard to counter” means they are to be debated with difficulty by those like us who speak what is not reality. It shows that it is not possible to inflict defeat upon a speaker of Dhamma. “The state of a wanderer” means the procedure of going forth. Having learned the three Vedas, they go forth after all others. The mantras by which they go forth, the mantras they maintain after having gone forth, and the conduct they practice—all that has been practiced and learned by the venerable one. Therefore, thinking, “For you there is no defeat, there will only be victory,” they spoke thus.

၄၀၂. ဒိဿန္တိ ခေါ ပနာတိအာဒိ တေသံ လဒ္ဓိဘိန္ဒနတ္ထံ ဝုတ္တံ. တတ္ထ ဗြာဟ္မဏိယောတိ ဗြာဟ္မဏာနံ ပုတ္တပဋိလာဘတ္ထာယ အာဝါဟဝိဝါဟဝသေန ကုလာ အာနီတာ ဗြာဟ္မဏိယော ဒိဿန္တိ. တာ ခေါ ပနေတာ အပရေန သမယေန ဥတုနိယောပိ ဟောန္တိ, သဉ္ဇာတပုပ္ဖာတိ အတ္ထော. ဂဗ္ဘိနိယောတိ သဉ္ဇာတဂဗ္ဘာ. ဝိဇာယမာနာတိ ပုတ္တဓီတရော ဇနယမာနာ. ပါယမာနာတိ ဒါရကေ ထညံ ပါယန္တိယော. ယောနိဇာဝ သမာနာတိ ဗြာဟ္မဏီနံ ပဿာဝမဂ္ဂေန ဇာတာ သမာနာ. ဧဝမာဟံသူတိ ဧဝံ ဝဒန္တိ. ကထံ? ဗြာဟ္မဏောဝ သေဋ္ဌော ဝဏ္ဏော…ပေ… ဗြဟ္မဒါယာဒါတိ. ယဒိ ပန နေသံ သစ္စဝစနံ သိယာ, ဗြာဟ္မဏီနံ ကုစ္ဆိ မဟာဗြဟ္မုနော ဥရော ဘဝေယျ, ဗြာဟ္မဏီနံ ပဿာဝမဂ္ဂေါ မဟာဗြဟ္မုနော မုခံ ဘဝေယျ, ဧတ္တာဝတာ ‘‘မယံ မဟာဗြဟ္မုနော ဥရေ ဝသိတွာ မုခတော နိက္ခန္တာ’’တိ ဝတ္တုံ မာ လဘန္တူတိ အယံ မုခတော ဇာတစ္ဆေဒကဝါဒေါ ဝုတ္တော.

402. The passage beginning with “But they are seen...” was spoken to destroy their view. Therein, “brahmin women” means brahmin women who are seen to be brought from other families by means of giving and taking in marriage for the purpose of obtaining sons for brahmins. And these women, at a later time, also become menstruous; the meaning is that the flower of menstruation has arisen. “Pregnant women” means those who have conceived. “Those giving birth” means those who are bearing sons and daughters. “Those nursing” means those who are suckling milk to children. “Being born from the womb” means being born through the birth canal of brahmin women. “They spoke thus” means they say thus. How? “The brahmin is the highest caste... heirs of Brahmā.” But if their words were true, the womb of a brahmin woman would be the chest of Mahābrahmā, and the birth canal of a brahmin woman would be the mouth of Mahābrahmā. By this much, let them not get to say, “We, having dwelt in the chest of Mahābrahmā, are born from his mouth.” Thus this section which refutes the claim of being born from the mouth was spoken.

၄၀၃. အယျော ဟုတွာ ဒါသော ဟောတိ, ဒါသော ဟုတွာ အယျော ဟောတီတိ ဗြာဟ္မဏော သဘရိယော ဝဏိဇ္ဇံ ပယောဇေန္တော ယောနကရဋ္ဌံ ဝါ ကမ္ဗောဇရဋ္ဌံ ဝါ ဂန္တွာ ကာလံ ကရောတိ, တဿ ဂေဟေ ဝယပ္ပတ္တေ ပုတ္တေ အသတိ ဗြာဟ္မဏီ ဒါသေန ဝါ ကမ္မကရေန ဝါ သဒ္ဓိံ သံဝါသံ ကပ္ပေတိ. ဧကသ္မိံ ဒါရကေ ဇာတေ သော ပုရိသော ဒါသောဝ ဟောတိ, တဿ ဇာတဒါရကော ပန ဒါယဇ္ဇသာမိကော ဟောတိ. မာတိတော သုဒ္ဓေါ ပိတိတော အသုဒ္ဓေါ သော ဝဏိဇ္ဇံ ပယောဇေန္တော မဇ္ဈိမပဒေသံ ဂန္တွာ ဗြာဟ္မဏဒါရိကံ ဂဟေတွာ တဿာ ကုစ္ဆိသ္မိံ ပုတ္တံ ပဋိလဘတိ, သောပိ မာတိတောဝ သုဒ္ဓေါ ဟောတိ ပိတိတော အသုဒ္ဓေါ. ဧဝံ ဗြာဟ္မဏသမယသ္မိညေဝ ဇာတိသမ္ဘေဒေါ ဟောတီတိ ဒဿနတ္ထမေတံ ဝုတ္တံ. ကိံ ဗလံ, ကော အဿာသောတိ ယတ္ထ တုမှေ [Pg.280] ဒါသာ ဟောန္တာ သဗ္ဗေဝ ဒါသာ ဟောထ, အယျာ ဟောန္တာ သဗ္ဗေဝ အယျာ ဟောထ, ဧတ္ထ ဝေါ ကော ထာမော, ကော အဝဿယော, ယံ ဗြာဟ္မဏောဝ သေဋ္ဌော ဝဏ္ဏောတိ ဝဒထာတိ ဒီပေတိ.

403. The meaning of “Having been a master, one becomes a slave; having been a slave, one becomes a master” is as follows: A brahmin, together with his wife, while engaging in trade, goes to the country of the Yonas or the country of the Kambojas and dies. In his house, there being no son who has come of age, the brahmin woman cohabits with a slave or a worker. When a child is born, that man is only a slave, but the child born of him becomes the owner of the inheritance. Pure from the mother's side and impure from the father's side, he, engaging in trade, goes to the middle country, takes a brahmin girl, and obtains a son in her womb. That son, too, is pure only from the mother's side and impure from the father's side. This was spoken to show this meaning: “Thus, even within the brahmin tradition itself, there is a mixing of birth.” It reveals the meaning of “What is your strength? What is your support?” as: “Wherein, you being slaves, are all slaves, and being masters, are all masters—herein, what is your power, what is your reliance, that you say, ‘The brahmin is the highest caste’?”

၄၀၄. ခတ္တိယောဝ နု ခေါတိအာဒယော သုတ္တစ္ဆေဒကဝါဒါ နာမ ဟောန္တိ.

404. The statements beginning with “Is it only the Khattiya...” are called sections that cut off the discourse.

၄၀၈. ဣဒါနိ စာတုဝဏ္ဏိသုဒ္ဓိံ ဒဿေန္တော ဣဓ ရာဇာတိအာဒိမာဟ. သာပါနဒေါဏိယာတိ သုနခါနံ ပိဝနဒေါဏိယာ. အဂ္ဂိကရဏီယန္တိ သီတဝိနောဒနအန္ဓကာရဝိဓမနဘတ္တပစနာဒိ အဂ္ဂိကိစ္စံ. ဧတ္ထ အဿလာယနာတိ ဧတ္ထ သဗ္ဗသ္မိံ အဂ္ဂိကိစ္စံ ကရောန္တေ.

408. Now, wishing to show the purity of the four castes, he spoke the words beginning with “Here, O king...”. “A dog's trough” means a drinking trough for dogs. “What is to be done with fire” means the duty of fire, such as dispelling cold, dispelling darkness, and cooking food. “Herein, Assalāyana” means herein, while performing all the duties of fire.

၄၀၉. ဣဒါနိ ယဒေတံ ဗြာဟ္မဏာ စာတုဝဏ္ဏိသုဒ္ဓီတိ ဝဒန္တိ, ဧတ္ထ စာတုဝဏ္ဏာတိ နိယမော နတ္ထိ. ပဉ္စမော ဟိ ပါဒသိကဝဏ္ဏောပိ အတ္ထီတိ သံခိတ္တေန တေသံ ဝါဒေ ဒေါသဒဿနတ္ထံ ဣဓ ခတ္တိယကုမာရောတိအာဒိမာဟ. တတြ အမုတြ စ ပနေသာနန္တိ အမုသ္မိဉ္စ ပန ပုရိမနယေ ဧတေသံ မာဏဝကာနံ ကိဉ္စိ နာနာကရဏံ န ပဿာမီတိ ဝဒတိ. နာနာကရဏံ ပန တေသမ္ပိ အတ္ထိယေဝ. ခတ္တိယကုမာရဿ ဟိ ဗြာဟ္မဏကညာယ ဥပ္ပန္နော ခတ္တိယပါဒသိကော နာမ, ဣတရော ဗြာဟ္မဏပါဒသိကော နာမ, ဧတေ ဟီနဇာတိမာဏဝကာ.

409. Now, regarding what the brahmins call “the purity of the four castes,” herein there is no fixed rule of “four castes.” Indeed, there is also a fifth caste, the Pādasika caste. Thus, to briefly show the fault in their doctrine, he spoke the words beginning with “Here, a Khattiya youth...”. The phrase “among them, in this world and the next” means: “In that former method of teaching, I see no difference whatsoever among these young men,” thus he says. However, there is indeed a difference among them. Indeed, a son born to a brahmin maiden from a Khattiya youth is called a Khattiya-pādasika. The other, born to a Khattiya maiden from a brahmin youth, is called a Brāhmaṇa-pādasika. These are young men of low birth.

ဧဝံ ပဉ္စမဿ ဝဏ္ဏဿ အတ္ထိတာယ စာတုဝဏ္ဏိသုဒ္ဓီတိ ဧတေသံ ဝါဒေ ဒေါသံ ဒဿေတွာ ဣဒါနိ ပုန စာတုဝဏ္ဏိသုဒ္ဓိယံ ဩဝဒန္တော တံ ကိံ မညသီတိအာဒိမာဟ. တတ္ထ သဒ္ဓေတိ မတကဘတ္တေ. ထာလိပါကေတိ ပဏ္ဏာကာရဘတ္တေ. ယညေတိ ယညဘတ္တေ. ပါဟုနေတိ အာဂန္တုကာနံ ကတဘတ္တေ. ကိံ ဟီတိ ကိံ မဟပ္ဖလံ ဘဝိဿတိ, နော ဘဝိဿတီတိ ဒီပေတိ.

Thus, having shown the fault in their doctrine of “the purity of the four castes” due to the existence of a fifth caste, now, wishing to admonish regarding the purity of the four castes, he spoke the words beginning with “What do you think of that?”. Therein, `saddhe` means at a funeral meal. `Thālipāke` means at a meal made as a gift. `Yaññe` means at a meal made for a sacrifice. `Pāhunake` means at a meal made for guests. `Kiṃ hi` shows this meaning: “From what will it be of great fruit? It will not be of great fruit.”

၄၁၀. ဘူတပုဗ္ဗန္တိ အဿလာယန ပုဗ္ဗေ မယိ ဇာတိယာ ဟီနတရေ တုမှေ သေဋ္ဌတရာ သမာနာပိ မယာ ဇာတိဝါဒေ ပဉှံ ပုဋ္ဌာ သမ္ပာဒေတုံ န သက္ခိတ္ထ, ဣဒါနိ တုမှေ ဟီနတရာ ဟုတွာ မယာ သေဋ္ဌတရေန ဗုဒ္ဓါနံ သကေ ဇာတိဝါဒပဉှံ ပုဋ္ဌာ ကိံ သမ္ပာဒေဿထ? န ဧတ္ထ စိန္တာ ကာတဗ္ဗာတိ မာဏဝံ ဥပတ္ထမ္ဘေန္တော ဣမံ ဒေသနံ အာရဘိ. တတ္ထ အသိတောတိ ကာဠကော. ဒေဝလောတိ [Pg.281] တဿ နာမံ, အယမေဝ ဘဂဝါ တေန သမယေန. ပဋလိယောတိ ဂဏင်္ဂဏုပါဟနာ. ပတ္ထဏ္ဍိလေတိ ပဏ္ဏသာလပရိဝေဏေ. ကော နု ခေါတိ ကဟံ နု ခေါ. ဂါမဏ္ဍလရူပေါ ဝိယာတိ ဂါမဒါရကရူပေါ ဝိယ. သော ခွာဟံ, ဘော, ဟောမီတိ သော အဟံ, ဘော, အသိတဒေဝလော ဟောမီတိ ဝဒတိ. တဒါ ကိရ မဟာသတ္တော ကောဏ္ဍဒမကော ဟုတွာ ဝိစရတိ. အဘိဝါဒေတုံ ဥပက္ကမိံသူတိ ဝန္ဒိတုံ ဥပက္ကမံ အကံသု. တတော ပဋ္ဌာယ စ ဝဿသတိကတာပသောပိ တဒဟုဇာတံ ဗြာဟ္မဏကုမာရံ အဝန္ဒန္တော ကောဏ္ဍိတော ဟောတိ.

410. Bhūtapubbaṃ means this: Assalāyana, formerly, when I was of a much lower birth and you were of a much higher birth, though you were asked a question by me on the matter of birth, you were not able to answer it fully. Now, you being of a much lower birth and I being of a much higher state, when asked by me a question on the matter of birth, which is the own domain of the Buddhas, how will you be able to answer? Regarding this, no thought should be given. Thus, wishing to encourage the young man, he began this discourse. Therein, ‘asito’ means ‘kāḷako’ (the dark one). ‘Devalo’ was his name. At that time, the Blessed One was this very person. ‘Paṭaliyo’ means layered sandals. ‘Patthaṇḍile’ means in the precinct of a leaf-hut. ‘Ko nu kho’ means ‘where indeed have they gone?’ ‘Gāmaṇḍalarūpo viya’ means ‘like the form of a village boy.’ ‘So khvāhaṃ, bho, homi’ means he says, ‘Bho, I am that Asita Devala.’ At that time, it is said, the Great Being wandered about as a tamer of the untamed. ‘Abhivādetuṃ upakkamiṃsu’ means they made an effort to pay homage. Furthermore, from that time onwards, even a hundred-year-old ascetic who does not pay respects to a brahmin youth born on that very day is called ‘koṇḍito’ (uncivilized).

၄၁၁. ဇနိကာ မာတာတိ ယာယ တုမှေ ဇနိတာ, သာ ဝေါ ဇနိကာ မာတာ. ဇနိကာမာတူတိ ဇနိကာယ မာတု. ယော ဇနကောတိ ယော ဇနကော ပိတာ. ‘‘ယော ဇနိကော ပိတာတေဝ’’ ဝါ ပါဌော.

411. ‘Janikā mātā’ means: the mother by whom you were born, she is your birth-giving mother. ‘Janikāmātū’ means of the birth-giving mother. ‘Yo janako’ means: he who begets is the father. Alternatively, the reading is ‘Yo janiko pitā’tveva’ (the one who begets is indeed the father).

အသိတေနာတိ ပဉ္စာဘိညေန အသိတေန ဒေဝလေန ဣသိနာ ဣမံ ဂန္ဓဗ္ဗပဉှံ ပုဋ္ဌာ န သမ္ပာယိဿန္တိ. ယေသန္တိ ယေသံ သတ္တန္နံ ဣသီနံ. န ပုဏ္ဏော ဒဗ္ဗိဂါဟောတိ တေသံ သတ္တန္နံ ဣသီနံ ဒဗ္ဗိံ ဂဟေတွာ ပဏ္ဏံ ပစိတွာ ဒါယကော ပုဏ္ဏော နာမ ဧကော အဟောသိ, သော ဒဗ္ဗိဂဟဏသိပ္ပံ ဇာနာတိ. တွံ သာစရိယကော တေသံ ပုဏ္ဏောပိ န ဟောတိ, တေန ဉာတံ ဒဗ္ဗိဂဟဏသိပ္ပမတ္တမ္ပိ န ဇာနာသီတိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

'Asitena' means: by the seer Asita Devala, who possessed the five higher knowledges; the brahmins, being asked this question about the gandhabbas, will not be able to answer it fully. 'Yesaṃ' means: of which seven seers. 'Na puṇṇo dabbigāho' means: for those seven seers, there was an attendant named Puṇṇa, a donor who, taking a ladle, would cook leafy greens; he knew the skill of handling a ladle. You, together with your teacher, are not even their attendant Puṇṇa, and you do not know even the mere skill of handling a ladle that was known by him. The rest is clear everywhere.

အယံ ပန အဿလာယနော သဒ္ဓေါ အဟောသိ ပသန္နော, အတ္တနော အန္တောနိဝေသနေယေဝ စေတိယံ ကာရေသိ. ယာဝဇ္ဇဒိဝသာ အဿလာယနဝံသေ ဇာတာ နိဝေသနံ ကာရေတွာ အန္တောနိဝေသနေ စေတိယံ ကရောန္တေဝါတိ.

Furthermore, this Assalāyana became faithful and devoted; he had a cetiya built right inside his own house. Even to this day, those born in the lineage of Assalāyana, having had a house built, continue to build a cetiya inside the house.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

Of the Papañcasūdanī, the Commentary on the Middle Length Discourses.

အဿလာယနသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Assalāyana Sutta is finished.

၄. ဃောဋမုခသုတ္တဝဏ္ဏနာ

4. The Commentary on the Ghoṭamukha Sutta

၄၁၂. ဧဝံ မေ သုတန္တိ ဃောဋမုခသုတ္တံ. တတ္ထ ခေမိယမ္ဗဝနေတိ ဧဝံနာမကေ အမ္ဗဝနေ. ဓမ္မိကော ပရိဗ္ဗဇောတိ ဓမ္မိကာ ပဗ္ဗဇ္ဇာ. အဒဿနာတိ တုမှာဒိသာနံ [Pg.282] ဝါ ပဏ္ဍိတာနံ အဒဿနေန. ယော ဝါ ပနေတ္ထ ဓမ္မောတိ ယော ဝါ ပန ဧတ္ထ ဓမ္မော သဘာဝေါ, တဿေဝ ဝါ အဒဿနေန. ဣမိနာ ‘‘အမှာကံ ကထာ အပ္ပမာဏံ, ဓမ္မောဝ ပမာဏ’’န္တိ ဒဿေတိ. တတော ထေရော ‘‘နဝဥပေါသထာဂါရေ ဝိယ ဗဟုနာ ကမ္မေန ဣဓ ဘဝိတဗ္ဗ’’န္တိ စိန္တေတွာ စင်္ကမာ ဩရုယှ ပဏ္ဏသာလံ ပဝိသိတွာ နိသီဒိ. တံ ဒဿေတုံ ဧဝံ ဝုတ္တေတိအာဒိ ဝုတ္တံ.

412. The sutta beginning with 'Thus have I heard' is the Ghoṭamukha Sutta. Therein, 'in the Khemiya mango grove' means in the mango grove of that name. 'A righteous wanderer' means a righteous going-forth. 'By not seeing' means by not seeing wise ones like you. 'Or whatever Dhamma is here' means whatever true nature there is in this going-forth, or by not seeing that very thing. By this, he shows: 'Our talk is not the standard; the Dhamma alone is the standard.' Then the elder, thinking, 'There should not be much work here, as there would be in a new Uposatha hall,' descended from his walkway, entered the leaf-hut, and sat down. To show that, the passage beginning 'When this was said...' was spoken.

၄၁၃. စတ္တာရောမေ ဗြာဟ္မဏာတိ ထေရဿ ကိရ ဧတဒဟောသိ – ‘‘အယံ ဗြာဟ္မဏော ‘ဓမ္မိကံ ပဗ္ဗဇ္ဇံ ဥပဂတော သမဏော ဝါ ဗြာဟ္မဏော ဝါ နတ္ထီ’တိ ဝဒတိ. ဣမဿ စတ္တာရော ပုဂ္ဂလေ ဒွေ စ ပရိသာ ဒဿေတွာ ‘စတုတ္ထံ ပုဂ္ဂလံ ကတရာယ ပရိသာယ ဗဟုလံ ပဿသီ’တိ ပုစ္ဆိဿာမိ, ဇာနမာနော ‘အနာဂါရိယပရိသာယ’န္တိ ဝက္ခတိ. ဧဝမေတံ သကမုခေနေဝ ‘ဓမ္မိကော ပရိဗ္ဗဇော အတ္ထီ’တိ ဝဒါပေဿာမီ’’တိ ဣမံ ဒေသနံ အာရဘိ.

413. Regarding 'These four, O brahmin,' it is said this thought occurred to the elder: 'This brahmin says, “There is no ascetic or brahmin who has undertaken a righteous going-forth.” I will show him four individuals and two assemblies and ask, “In which assembly do you see the fourth individual much?” Knowing, he will say, “In the assembly of the homeless.” In this way, I will make him state with his own mouth, “There is a righteous wanderer.”’ Having thought thus, he began this discourse.

၄၁၄. တတ္ထ သာရတ္တရတ္တာတိ သုဋ္ဌု ရတ္တရတ္တာ. သာနုဂ္ဂဟာ ဝါစာ ဘာသိတာ သကာရဏာ ဝါစာ ဘာသိတာ. ဝုတ္တဉှေတံ မယာ ‘‘အမှာကံ ကထာ အပ္ပမာဏံ, ဓမ္မောဝ ပမာဏ’’န္တိ.

414. Therein, 'intensely passionate' means exceedingly impassioned and attached. 'Words spoken with support' means words spoken with reason. For this was said by me: 'Our talk is not the standard; the Dhamma alone is the standard.'

၄၂၁. ကိံ ပန တေတိ ဂိဟိ နာမ ကပ္ပိယမ္ပိ အကပ္ပိယမ္ပိ ဝဒေယျာတိ ဝိဝေစနတ္ထံ ပုစ္ဆိ. ကာရာပေသီတိ မာပေသိ. ကာရာပေတွာ စ ပန ကာလံ ကတွာ သဂ္ဂေ နိဗ္ဗတ္တော. ဧတဿ ကိရ ဇာနနသိပ္ပေ မာတရမ္ပိ ပိတရမ္ပိ ဃာတေတွာ အတ္တာဝ ဃာတေတဗ္ဗောတိ အာဂစ္ဆတိ. ဧတံ သိပ္ပံ ဇာနန္တော ဌပေတွာ ဧတံ အညော သဂ္ဂေ နိဗ္ဗတ္တော နာမ နတ္ထိ, ဧသ ပန ထေရံ ဥပနိဿာယ ပုညံ ကတွာ တတ္ထ နိဗ္ဗတ္တိတွာ စ ပန ‘‘ကေနာဟံ ကမ္မေန ဣဓ နိဗ္ဗတ္တော’’တိ အာဝဇ္ဇေတွာ ယထာဘူတံ ဉတွာ ဧကဒိဝသံ ဇိဏ္ဏာယ ဘောဇနသာလာယ ပဋိသင်္ခရဏတ္ထံ သံဃေ သန္နိပတိတေ မနုဿဝေသေန အာဂန္တွာ ပုစ္ဆိ – ‘‘ကိမတ္ထံ, ဘန္တေ, သံဃော သန္နိပတိတော’’တိ? ဘောဇနသာလာယ ပဋိသင်္ခရဏတ္ထန္တိ. ကေနေသာ ကာရိတာတိ? ဃောဋမုခေနာတိ. ဣဒါနိ သော ကုဟိန္တိ? ကာလင်္ကတောတိ. အတ္ထိ ပနဿ ကောစိ ဉာတကောတိ? အတ္ထိ ဧကာ ဘဂိနီတိ. ပက္ကောသာပေထ နန္တိ. ဘိက္ခူ ပက္ကောသာပေသုံ. သော တံ ဥပသင်္ကမိတွာ – ‘‘အဟံ, တဝ ဘာတာ, ဃောဋမုခေါ နာမ ဣမံ သာလံ ကာရေတွာ သဂ္ဂေ နိဗ္ဗတ္တော, အသုကေ စ အသုကေ စ ဌာနေ မယာ ဌပိတံ ဓနံ [Pg.283] အတ္ထိ, တံ ဂဟေတွာ ဣမဉ္စ ဘောဇနသာလံ ကာရေဟိ, ဒါရကေ စ ပေါသေဟီ’’တိ ဝတွာ ဘိက္ခုသံဃံ ဝန္ဒိတွာ ဝေဟာသံ ဥပ္ပတိတွာ ဒေဝလောကမေဝ အဂမာသိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

421. Regarding 'But what of those...', this was asked to clarify whether a householder might speak what is allowable and what is not. 'He had it built' means he caused it to be created. And having had it built, he passed away and was reborn in a heavenly world. It is said that in his particular craft, it is taught that one must kill one's mother and father, and then kill oneself. Apart from him, no one else knowing this craft was reborn in a heavenly world. But he, by relying on the elder and making merit, was reborn there. And having been reborn there, reflecting, 'By what kamma was I reborn here?' and knowing it as it really was, one day, when the Saṅgha had gathered to repair the old dining hall, he came in human form and asked, 'For what purpose, venerable sirs, has the Saṅgha gathered?' 'For the repair of the dining hall.' 'By whom was it built?' 'By Ghoṭamukha.' 'Where is he now?' 'He has passed away.' 'Does he have any relatives?' 'He has one sister.' 'Please summon her.' The bhikkhus had her summoned. Approaching her, he said, 'I am your brother, Ghoṭamukha. Having had this hall built, I was reborn in a heavenly world. In such and such places, there is wealth placed by me. Take it and have this dining hall built, and also raise the children.' Having said this, he paid homage to the Bhikkhu-Saṅgha, rose into the sky, and went to the deva world. The rest is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Middle Length Discourses.

ဃောဋမုခသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Ghoṭamukha Sutta is finished.

၅. စင်္ကီသုတ္တဝဏ္ဏနာ

5. The Commentary on the Caṅkī Sutta

၄၂၂. ဧဝံ မေ သုတန္တိ စင်္ကီသုတ္တံ. တတ္ထ ဒေဝဝနေ သာလဝနေတိ တသ္မိံ ကိရ ဒေဝတာနံ ဗလိကမ္မံ ကရီယတိ, တေန တံ ဒေဝဝနန္တိပိ သာလဝနန္တိပိ ဝုစ္စတိ. ဩပါသာဒံ အဇ္ဈာဝသတီတိ ဩပါသာဒနာမကေ ဗြာဟ္မဏဂါမေ ဝသတိ, အဘိဘဝိတွာ ဝါ အာဝသတိ, တဿ သာမီ ဟုတွာ ယာယ မရိယာဒါယ တတ္ထ ဝသိတဗ္ဗံ, တာယ မရိယာဒါယ ဝသတိ. ဥပသဂ္ဂဝသေန ပနေတ္ထ ဘုမ္မတ္ထေ ဥပယောဂဝစနံ ဝေဒိတဗ္ဗံ, တထဿ အနုပ္ပယောဂတ္တာဝ သေသပဒေသု. တတ္ထ လက္ခဏံ သဒ္ဒသတ္ထတော ပရိယေသိတဗ္ဗံ. သတ္တုဿဒန္တိ သတ္တေဟိ ဥဿဒံ ဥဿန္နံ, ဗဟုဇနံ အာကိဏ္ဏမနုဿံ ပေါသာဝနိယဟတ္ထိအဿမောရမိဂါဒိအနေကသတ္တသမာကိဏ္ဏဉ္စာတိ အတ္ထော. ယသ္မာ ပန သော ဂါမော ဗဟိ အာဝိဇ္ဈိတွာ ဇာတေန ဟတ္ထိအဿာဒီနံ ဃာသတိဏေန စေဝ ဂေဟစ္ဆဒနတိဏေန စ သမ္ပန္နော, တထာ ဒါရုကဋ္ဌေဟိ စေဝ ဂေဟသမ္ဘာရကဋ္ဌေဟိ စ, ယသ္မာ စဿ အဗ္ဘန္တရေ ဝဋ္ဋစတုရဿာဒိသဏ္ဌာနာ ဗဟူ ပေါက္ခရဏိယော, ဇလဇကုသုမဝိစိတ္တာနိ စ ဗဟိ အနေကာနိ တဠာကာနိ ဝါ ဥဒကဿ နိစ္စဘရိတာနေဝ ဟောန္တိ, တသ္မာ သတိဏကဋ္ဌောဒကန္တိ ဝုတ္တံ.

422. The sutta beginning with 'Thus have I heard' is the Caṅkī Sutta. Therein, regarding 'in Devavana, the Sāla-grove': it is said that in that grove, offerings are made to the deities; for that reason, it is called both Devavana and Sālavana. Regarding 'he dwells at Opāsāda': he dwells in the brahmin village named Opāsāda; or, he dwells there having dominated it. Having become its master, he dwells there according to the custom by which one ought to dwell there. Here, by the power of the prefix, the accusative case should be understood in the sense of the locative; and because they are its qualifiers, the same applies to the remaining words. The grammatical rule for this should be sought from the grammar texts. Regarding 'teeming with beings': the meaning is that it is teeming with beings, populous, crowded with people, and crowded with many kinds of domesticated creatures such as elephants, horses, peacocks, and deer. And because that village is endowed with grass for fodder for elephants, horses, and so on, that grows around its outskirts, and with grass for roofing houses, and also with firewood and timber for house construction; and because within it there are many circular, quadrangular, and other shaped ponds, and outside there are many reservoirs adorned with aquatic flowers that are always full of water, therefore it is called 'endowed with grass, wood, and water'.

သဟ ဓညေန သဓညံ, ပုဗ္ဗဏ္ဏာပရဏ္ဏာဒိဘေဒံ ဗဟုဓညသန္နိစယန္တိ အတ္ထော. ဧတ္တာဝတာ ယသ္မိံ ဂါမေ ဗြာဟ္မဏော သေတစ္ဆတ္တံ ဥဿာပေတွာ ရာဇလီလာယ ဝသတိ. တဿ သမိဒ္ဓိသမ္ပတ္တိ ဒီပိတာ ဟောတိ. ရာဇတော လဒ္ဓံ ဘောဂ္ဂံ ရာဇဘောဂ္ဂံ. ကေန ဒိန္နန္တိ စေ, ရညာ ပသေနဒိနာ ကောသလေန ဒိန္နံ. ရာဇဒါယန္တိ ရညော ဒါယဘူတံ, ဒါယဇ္ဇန္တိ အတ္ထော. ဗြဟ္မဒေယျန္တိ သေဋ္ဌဒေယျံ, ဆတ္တံ ဥဿာပေတွာ ရာဇသင်္ခေပေန ဘုဉ္ဇိတဗ္ဗန္တိ အတ္ထော. အထ ဝါ ရာဇဘောဂ္ဂန္တိ သဗ္ဗံ ဆေဇ္ဇဘေဇ္ဇံ အနုသာသန္တေန တိတ္ထပဗ္ဗတာဒီသု သုင်္ကံ [Pg.284] ဂဏှန္တေန သေတစ္ဆတ္တံ ဥဿာပေတွာ ရညာ ဟုတွာ ဘုဉ္ဇိတဗ္ဗံ. တတ္ထ ရညာ ပသေနဒိနာ ကောသလေန ဒိန္နံ ရာဇဒါယန္တိ. ဧတ္ထ ရညာ ဒိန္နတ္တာ ရာဇဒါယံ, ဒါယကရာဇဒီပနတ္ထံ ပနဿ ‘‘ရညာ ပသေနဒိနာ ကောသလေန ဒိန္န’’န္တိ ဣဒံ ဝုတ္တံ. ဗြဟ္မဒေယျန္တိ သေဋ္ဌဒေယျံ, ယထာ ဒိန္နံ န ပုန ဂဟေတဗ္ဗံ ဟောတိ နိဿဋ္ဌပရိစ္စတ္တံ, ဧဝံ ဒိန္နန္တိ အတ္ထော.

Because it is 'with grain' (saha dhaññena), it is called 'endowed with grain' (sadhaññaṃ); the meaning is that it has a great accumulation of various kinds of grain, such as early and late crops. By this much, the prosperous fortune of the brahmin who dwells in that village with royal splendor, having raised a white parasol, is described. A fief received from the king is a 'royal fief' (rājabhoggaṃ). If it is asked, 'By whom was it given?' It was given by King Pasenadi of Kosala. Regarding 'a royal gift' (rājadāyaṃ): the meaning is that it is a gift from the king, an inheritance. Regarding 'a supreme gift' (brahmadeyyaṃ): the meaning is that it is a supreme gift, to be enjoyed in the manner of a king, having raised a parasol. Alternatively, 'royal fief' (rājabhoggaṃ) means it is to be enjoyed by one who, having become a king, rules over all matters of punishment and execution, collects taxes at river-crossings, mountain passes, and so on, and has raised a white parasol. Therein, 'a royal gift given by King Pasenadi of Kosala': here, it is a 'royal gift' because it was given by the king. To indicate the king who was the giver, the phrase 'given by King Pasenadi of Kosala' was stated. Regarding 'a supreme gift' (brahmadeyyaṃ): a supreme gift. The meaning is: it is given in such a way that what is given is not to be taken back again; it is relinquished and abandoned. It is given thus.

၄၂၃. ဗဟူ ဗဟူ ဟုတွာ သံဟတာတိ သံဃာ. ဧကေကိဿာ ဒိသာယ သံဃော တေသံ အတ္ထီတိ သံဃီ. ပုဗ္ဗေ ဂါမဿ အန္တော အဂဏာ ဗဟိ နိက္ခမိတွာ ဂဏာ သမ္ပန္နာတိ ဂဏီဘူတာ. ဥတ္တရေနမုခါတိ ဥတ္တရဒိသာဘိမုခါ. ခတ္တံ အာမန္တေသီတိ ခတ္တာ ဝုစ္စတိ ပုစ္ဆိတပဉှဗျာကရဏသမတ္ထော မဟာမတ္တော, တံ အာမန္တေသိ. အာဂမေန္တူတိ မုဟုတ္တံ ပဋိမာနေန္တု, အစ္ဆန္တူတိ ဝုတ္တံ ဟောတိ.

423. They are called 'groups' (saṅghā) because, being many, they are assembled together. They are called 'members of a group' (saṅghī) because they have a group from each direction. They are said to have 'formed into a group' (gaṇībhūtā) because previously, inside the village, they were not in a group, but having gone outside, they formed a group. 'Facing north' (uttarenamukhā) means facing the northern direction. Regarding 'he addressed his chamberlain' (khattaṃ āmantesi): a great minister who is capable of answering questions that are asked is called a 'chamberlain' (khattā); he addressed him. Regarding 'let them wait' (āgamentu): it means 'let them wait a moment, let them stay'.

၄၂၄. နာနာဝေရဇ္ဇကာနန္တိ နာနာဝိဓေသု ရဇ္ဇေသု အညေသု ကာသိကောသလာဒီသု ဇာတာ ဝါ နိဝသန္တိ ဝါ, တတော ဝါ အာဂတာတိ နာနာဝေရဇ္ဇကာ, တေသံ နာနာဝေရဇ္ဇကာနံ. ကေနစိဒေဝါတိ အနိယမိတေန ယညုပါသနာဒိနာ ကေနစိ ကိစ္စေန. တေ တဿ ဂမနံ သုတွာ စိန္တေသုံ – ‘‘အယံ, စင်္ကီ, ဥဂ္ဂတဗြာဟ္မဏော, ယေဘုယျေန စ အညေ ဗြာဟ္မဏာ သမဏံ ဂေါတမံ သရဏံ ဂတာ, အယမေဝ န ဂတော. သွာယံ သစေ တတ္ထ ဂမိဿတိ, အဒ္ဓါ သမဏဿ ဂေါတမဿ အာဝဋ္ဋနိယာ မာယာယ အာဝဋ္ဋိတော သရဏံ ဂမိဿတိ. တတော ဧတဿာပိ ဂေဟဒွါရေ ဗြာဟ္မဏာနံ အသန္နိပါတော ဘဝိဿတိ. ဟန္ဒဿ ဂမနန္တရာယံ ကရောမာ’’တိ သမ္မန္တယိတွာ တတ္ထ အဂမံသု. တံ သန္ဓာယ ‘‘အထ ခေါ တေ ဗြာဟ္မဏာ’’တိအာဒိ ဝုတ္တံ.

424. Regarding 'from various kingdoms' (nānāverajjakānaṃ): they are called nānāverajjakā because they were born or reside in various other kingdoms such as Kāsi and Kosala, or because they have come from those various kingdoms; this refers to those from various kingdoms. Regarding 'for some reason' (kenacideva): by some unspecified business, such as attending a sacrifice. Hearing of his going, they thought: 'This Caṅkī is a prominent brahmin. For the most part, other brahmins have gone for refuge to the ascetic Gotama, but he alone has not gone. If he goes there, he will surely be converted by the ascetic Gotama's converting magic and will go for refuge. Then, at his house-door too, there will be no gathering of brahmins. Come, let us create an obstacle to his going.' Having thus conferred, they went there. In reference to that, the passage beginning 'Then those brahmins...' was spoken.

တတ္ထ ဥဘတောတိ ဒွီဟိ ပက္ခေဟိ. မာတိတော စ ပိတိတော စာတိ, ဘောတော မာတာ ဗြာဟ္မဏီ, မာတုမာတာ ဗြာဟ္မဏီ, တဿာပိ မာတာ ဗြာဟ္မဏီ. ပိတာ ဗြာဟ္မဏော, ပိတုပိတာ ဗြာဟ္မဏော, တဿပိ ပိတာ ဗြာဟ္မဏောတိ. ဧဝံ ဘဝံ ဥဘတော သုဇာတော, မာတိတော စ ပိတိတော စ. သံသုဒ္ဓဂဟဏိကောတိ [Pg.285] သံသုဒ္ဓါ တေ မာတု ဂဟဏီ, သံသုဒ္ဓါ တေ မာတု ကုစ္ဆီတိ အတ္ထော. ယာဝ သတ္တမာ ပိတာမဟယုဂါတိ ဧတ္ထ ပိတု ပိတာ ပိတာမဟော, ပိတာမဟဿ ယုဂံ ပိတာမဟယုဂံ. ယုဂန္တိ အာယုပ္ပမာဏံ ဝုစ္စတိ. အဘိလာပမတ္တမေဝ စေတံ, အတ္ထတော ပန ပိတာမဟောဝ ပိတာမဟယုဂံ. တတော ဥဒ္ဓံ သဗ္ဗေပိ ပုဗ္ဗပုရိသာ ပိတာမဟဂ္ဂဟဏေနေဝ ဂဟိတာ. ဧဝံ ယာဝ သတ္တမော ပုရိသော, တာဝ သံသုဒ္ဓဂဟဏိကော. အထ ဝါ အက္ခိတ္တော အနုပကုဋ္ဌော ဇာတိဝါဒေနာတိ ဒဿေတိ. အက္ခိတ္တောတိ အပနေထ ဧတံ, ကိံ ဣမိနာတိ ဧဝံ အက္ခိတ္တော အနဝက္ခိတ္တော. အနုပက္ကုဋ္ဌောတိ န ဥပကုဋ္ဌော, န အက္ကောသံ ဝါ နိန္ဒံ ဝါ ပတ္တပုဗ္ဗော. ကေန ကာရဏေနာတိ. ဇာတိဝါဒေန, ဣတိပိ ဟီနဇာတိကော ဧသောတိ ဧဝရူပေန ဝစနေနာတိ အတ္ထော. ဣမိနာပင်္ဂေနာတိ ဣမိနာပိ ကာရဏေန.

Therein, 'on both sides' (ubhato) means from two sides. From the mother's side and the father's side: your mother is a brahmin woman, your mother's mother was a brahmin woman, and her mother was also a brahmin woman. Your father is a brahmin, your father's father was a brahmin, and his father was also a brahmin. Thus, you are well-born on both sides, from the mother's and the father's side. Regarding 'of pure maternal descent' (saṃsuddhagahaṇiko): the meaning is 'your mother's womb is pure'. Regarding 'up to the seventh ancestral generation' (yāva sattamā pitāmahayugā): here, the father's father is the grandfather (pitāmaha); the generation (yuga) of the grandfather is the ancestral generation (pitāmahayugaṃ). By 'generation' (yuga), the measure of a lifetime is meant. But this is just a figure of speech; in meaning, the grandfather himself is the 'ancestral generation'. Beyond that, all previous ancestors are included by the term 'grandfather'. Thus, as far as the seventh ancestor, he is of pure maternal descent. Alternatively, it shows that he is 'unreproached and uncensured in regard to birth'. Regarding 'unreproached' (akkhitto): he is not cast off or rejected with words like, 'Remove this one! What is he for?' Regarding 'uncensured' (anupakuṭṭho): not censured; he has never before been subject to abuse or blame. For what reason? In regard to birth; the meaning is: by words such as, 'This one is of low birth'. Regarding 'by this attribute' (imināpaṅgena): for this reason also.

အဍ္ဎောတိ ဣဿရော. မဟဒ္ဓနောတိ မဟတာ ဓနေန သမန္နာဂတော. ဘောတော ဟိ ဂေဟေ ပထဝိယံ ပံသုဝါလိကာ ဝိယ ဗဟု ဓနံ, သမဏော ပန ဂေါတမော အဓနော ဘိက္ခာယ ဥဒရံ ပူရေတွာ ယာပေတီတိ ဒဿေန္တိ. မဟာဘောဂေါတိ ပဉ္စကာမဂုဏဝသေန မဟာဥပဘောဂေါ. ဧဝံ ယံ ယံ ဂုဏံ ဝဒန္တိ, တဿ တဿ ပဋိပက္ခဝသေန ဘဂဝတော အဂုဏံယေဝ ဒဿေမာတိ မညမာနာ ဝဒန္တိ.

"Wealthy" (aḍḍho) means a master. "Possessing great wealth" (mahaddhano) means endowed with great wealth. Truly, in the venerable one's house, there is much wealth, like the dust and sand on the earth, whereas the ascetic Gotama is without wealth; he maintains himself by filling his belly through alms-gathering—this is what they point out. "Of great possessions" (mahābhogo) means having great enjoyment by way of the five strands of sensual pleasure. Thus, for whatever virtue they speak of, they speak thinking, "By way of its opposite, we will show only the Blessed One's lack of virtue."

အဘိရူပေါတိ အညေဟိ မနုဿေဟိ အဓိကရူပေါ. ဒဿနီယောတိ ဒိဝသမ္ပိ ပဿန္တာနံ အတိတ္တိကရဏတော ဒဿနယောဂ္ဂေါ, ဒဿနေနေဝ စိတ္တပသာဒဇနနတော ပါသာဒိကော. ပေါက္ခရတာ ဝုစ္စတိ သုန္ဒရဘာဝေါ, ဝဏ္ဏဿ ပေါက္ခရတာ ဝဏ္ဏပေါက္ခရတာ, တာယ ဝဏ္ဏပေါက္ခရတာယ, ဝဏ္ဏသမ္ပတ္တိယာတိ အတ္ထော. ပေါရာဏာ ပန ပေါက္ခရန္တိ သရီရံ ဝဒန္တိ, ဝဏ္ဏံ ဝဏ္ဏမေဝ. တေသံ မတေန ဝဏ္ဏော စ ပေါက္ခရဉ္စ ဝဏ္ဏပေါက္ခရာနိ, တေသံ ဘာဝေါ ဝဏ္ဏပေါက္ခရတာ. ဣတိ ပရမာယ ဝဏ္ဏပေါက္ခရတာယာတိ ဥတ္တမပရိသုဒ္ဓေန ဝဏ္ဏေန စေဝ သရီရသဏ္ဌာနသမ္ပတ္တိယာ စာတိ အတ္ထော. ဗြဟ္မဝဏ္ဏီတိ သေဋ္ဌဝဏ္ဏီ, ပရိသုဒ္ဓဝဏ္ဏေသုပိ သေဋ္ဌေန သုဝဏ္ဏဝဏ္ဏေနေဝ သမန္နာဂတောတိ အတ္ထော. ဗြဟ္မဝစ္ဆသီတိ မဟာဗြဟ္မုနော သရီရသဒိသေန သရီရေန သမန္နာဂတော. အခုဒ္ဒါဝကာသော ဒဿနာယာတိ ဘောတော သရီရေ ဒဿနဿ ဩကာသော န ခုဒ္ဒကော မဟာ. သဗ္ဗာနေဝ တေ အင်္ဂပစ္စင်္ဂါနိ ဒဿနီယာနေဝ, တာနိ စာပိ မဟန္တာနေဝါတိ ဒီပေတိ.

"Handsome" (abhirūpo) means he has a form superior to other humans. "Inspiring to see" (dassanīyo) means he is worthy of being seen because he does not cause satiety for those who look at him even for a whole day; he is inspiring (pāsādiko) because he is able to cause serenity of mind merely by being seen. By "excellence" (pokkharatā) is meant the state of being beautiful. The excellence of complexion is vaṇṇapokkharatā; he is endowed with that excellence of complexion. The meaning is: with the accomplishment of complexion. The ancient teachers, however, say that pokkhara means the body, and vaṇṇa is simply complexion. According to their view, vaṇṇapokkharāni means both complexion and body, and their state is vaṇṇapokkharatā. Thus, "with the highest excellence of complexion" (paramāya vaṇṇapokkharatāya) means endowed with a supreme and very pure complexion and with the accomplishment of bodily form. "Of brahma-like complexion" (brahmavaṇṇī) means having an excellent complexion; the meaning is that even among pure complexions, he is endowed with the excellent complexion that is like the color of gold. "Of brahma-like body" (brahmavacchasī) means endowed with a body similar to the body of a Mahābrahmā. "Not of limited opportunity for viewing" (akhuddāvakāso dassanāya) means the opportunity for seeing the venerable one's body is not small, but great. It indicates that all his major and minor limbs are indeed worthy of being seen, and those limbs are also large.

သီလမဿ [Pg.286] အတ္ထီတိ သီလဝါ. ဝုဒ္ဓံ ဝဍ္ဎိတံ သီလမဿာတိ ဝုဒ္ဓသီလီ. ဝုဒ္ဓသီလေနာတိ ဝုဒ္ဓေန ဝဍ္ဎိတေန သီလေန. သမန္နာဂတောတိ ယုတ္တော, ဣဒံ ဝုဒ္ဓသီလီပဒဿေဝ ဝေဝစနံ. သဗ္ဗမေတံ ပဉ္စသီလမတ္တမေဝ သန္ဓာယ ဝဒန္တိ.

He has virtue, therefore he is called sīlavā. He has mature and developed virtue, therefore he is called vuddhasīlī. Vuddhasīlena means with mature and developed virtue. Samannāgato means endowed; this is a synonym for the term vuddhasīlī. All this is said by the brahmins referring merely to the five precepts.

ကာလျာဏဝါစောတိအာဒီသု ကလျာဏာ သုန္ဒရာ ပရိမဏ္ဍလပဒဗျဉ္ဇနာ ဝါစာ အဿာတိ ကလျာဏဝါစော. ကလျာဏံ မဓုရံ ဝါက္ကရဏံ အဿာတိ ကလျာဏဝါက္ကရဏော. ဝါက္ကရဏန္တိ ဥဒါဟရဏဃောသော. ဂုဏပရိပုဏ္ဏဘာဝေန ပုရေ ဘဝါတိ ပေါရီ. ပုရေ ဝါ ဘဝတ္တာ ပေါရီ. နာဂရိကိတ္ထိယာ သုခုမာလတ္တနေန သဒိသာတိပိ ပေါရီ. တာယ ပေါရိယာ. ဝိဿဋ္ဌာယာတိ အပလိဗုဒ္ဓါယ, သန္ဒိဋ္ဌဝိလမ္ဗိတာဒိဒေါသရဟိတာယ. အနေလဂလာယာတိ ဧလဂလေန ဝိရဟိတာယ. ဧကစ္စဿ ဟိ ကထေန္တဿ ဧလံ ဂလတိ, လာလာ ဝါ ပဂ္ဃရတိ, ခေဠဖုသိတာနိ ဝါ နိက္ခမန္တိ, တဿ ဝါစာ ဧလဂလာ နာမ ဟောတိ. တဗ္ဗိပရိတာယာတိ အတ္ထော. အတ္ထဿ ဝိညာပနိယာတိအာဒိမဇ္ဈပရိယောသာနံ ပါကဋံ ကတွာ ဘာသိတတ္ထဿ ဝိညာပနသမတ္ထာယ. သေသမေတ္ထ ဗြာဟ္မဏဝဏ္ဏေ ဥတ္တာနမေဝ.

In kalyāṇavāco and other such terms, the analysis should be understood in the following way. He has good speech with well-rounded words and syllables, therefore he is called kalyāṇavāco. He has pleasant spoken words, therefore he is called kalyāṇavākkaraṇo. Vākkaraṇa is the sound of utterance. Because it is complete with qualities, it is speech that is foremost (pure bhavā), therefore it is called porī. Alternatively, because it exists in a great city (pure bhavattā), it is called porī. It is also called porī because it is similar to the refined and gentle speech of a woman born in a great city. By that porī speech, vissaṭṭhāya means unhindered, free from faults such as speaking in fragments or speaking too slowly. Anelagalāya means free from drooling. For when a certain person speaks, saliva flows, or spittle drips, or flecks of phlegm come out; his speech is called elagalā. The meaning here is the opposite of that. Atthassa viññāpanīya means capable of making known the meaning of what is said by making the beginning, middle, and end clear. The rest here in this description of the brahmins' qualities is self-evident.

၄၂၅. ဧဝံ ဝုတ္တေတိ ဧဝံ တေဟိ ဗြာဟ္မဏေဟိ ဝုတ္တေ, စင်္ကီ, ‘‘ဣမေ ဗြာဟ္မဏာ အတ္တနော ဝဏ္ဏေ ဝုစ္စမာနေ အတုဿနကသတ္တော နာမ နတ္ထိ, ဝဏ္ဏမဿ ဘဏိတွာ နိဝါရေဿာမာတိ ဇာတိအာဒီဟိ မမ ဝဏ္ဏံ ဝဒန္တိ, န ခေါ ပန မေ ယုတ္တံ အတ္တနော ဝဏ္ဏေ ရဇ္ဇိတုံ. ဟန္ဒာဟံ ဧတေသံ ဝါဒံ ဘိန္ဒိတွာ သမဏဿ ဂေါတမဿ မဟန္တဘာဝံ ဉာပေတွာ ဧတေသံ တတ္ထ ဂမနံ ကရောမီ’’တိ စိန္တေတွာ တေန ဟိ, ဘော, မမာပိ သုဏာထာတိအာဒိမာဟ. တတ္ထ ယေပိ ‘‘ဥဘတော သုဇာတော’’တိအာဒယော အတ္တနော ဂုဏေဟိ သဒိသာ ဂုဏာ, တေပိ ‘‘ကော စာဟံ, ကေ စ သမဏဿ ဂေါတမဿ ဇာတိသမ္ပတ္တိအာဒယော ဂုဏာ’’တိ အတ္တနော ဂုဏေဟိ ဥတ္တရိတရေယေဝ မညမာနော, ဣတရေ ပန ဧကန္တေနေဝ ဘဂဝတော မဟန္တဘာဝဒီပနတ္ထံ ပကာသေတိ. မယမေဝ အရဟာမာတိ ဧဝံ နိယမေန္တော စေတ္ထ ဣဒံ ဒီပေတိ – ယဒိ ဂုဏမဟန္တတာယ ဥပသင်္ကမိတဗ္ဗော နာမ ဟောတိ, ယထာ သိနေရုံ ဥပနိဓာယ သာသပေါ, မဟာသမုဒ္ဒံ ဥပနိဓာယ ဂေါပဒကံ, သတ္တသု မဟာသရေသု ဥဒကံ ဥပနိဓာယ ဥဿာဝဗိန္ဒု ပရိတ္တော လာမကော, ဧဝမေဝံ သမဏဿ ဂေါတမဿ ဇာတိသမ္ပတ္တိအာဒယော ဂုဏေ ဥပနိဓာယ အမှာကံ ဂုဏာ [Pg.287] ပရိတ္တာ လာမကာ, တသ္မာ မယမေဝ အရဟာမ တံ ဘဝန္တံ ဂေါတမံ ဒဿနာယ ဥပသင်္ကမိတုန္တိ.

425. When it was thus said by those brahmins, Caṅkī thought: "When their own qualities are praised, there is no being who is not pleased. Thinking, 'Having praised his qualities, we will prevent him from going,' they speak of my qualities, such as birth. But indeed, it is not proper for me to be attached to my own qualities. Now, I will break their argument, make known the greatness of the recluse Gotama, and cause them to go to him." Having thought thus, he said, "Well then, sirs, listen to me too." Therein, even regarding those qualities such as "well-born on both sides," which are somewhat similar to his own, Caṅkī, thinking, "What am I, and what are the qualities of the recluse Gotama, such as his accomplishment of birth?" and considering the Buddha's qualities as far superior to his own, reveals them. As for the other qualities, he reveals them entirely for the purpose of showing the greatness of the Blessed One. In determining "It is we who are worthy," he indicates this: If one should approach another on account of greatness in qualities, then just as a mustard seed is small and insignificant when compared to Mount Sineru, as the water in a cow's hoofprint is small and insignificant when compared to the great ocean, and as a dewdrop is small and insignificant when compared to the water in the seven great lakes, even so, when compared to the qualities of the recluse Gotama, such as his accomplishment of birth, our qualities are small and insignificant. Therefore, it is we who are worthy to approach the venerable Gotama for an audience.

ဘူမိဂတဉ္စ ဝေဟာသဋ္ဌဉ္စာတိ ဧတ္ထ ရာဇင်္ဂဏေ စေဝ ဥယျာနေ စ သုဓာမဋ္ဌာ ပေါက္ခရဏိယော သတ္တရတနပူရိံ ကတွာ ဘူမိယံ ဌပိတံ ဓနံ ဘူမိဂတံ နာမ, ပါသာဒနိယူဟာဒယော ပန ပူရေတွာ ဌပိတံ ဝေဟာသဋ္ဌံ နာမ. ဧဝံ တာဝ ကုလပရိယာယေန အာဂတံ. တထာဂတဿ ပန ဇာတဒိဝသေယေဝ သင်္ခေါ ဧလော ဥပ္ပလော ပုဏ္ဍရီကောတိ စတ္တာရော နိဓယော ဥပဂတာ. တေသု သင်္ခေါ ဂါဝုတိကော, ဧလော အဍ္ဎယောဇနိကော, ဥပ္ပလော တိဂါဝုတိကော ပုဏ္ဍရီကော ယောဇနိကောတိ. တေသုပိ ဂဟိတဂဟိတဋ္ဌာနံ ပူရတိယေဝ. ဣတိ ဘဂဝါ ပဟူတံ ဟိရညသုဝဏ္ဏံ ဩဟာယ ပဗ္ဗဇိတောတိ ဝေဒိတဗ္ဗော. ဒဟရော ဝါတိအာဒီနိ ဟေဋ္ဌာ ဝိတ္ထာရိတာနေဝ.

Regarding bhūmigatañca vehāsaṭṭhañca (on the ground and in the air), the meaning should be understood. Wealth placed on the ground—having filled stuccoed ponds in the royal courtyard and in the park with the seven kinds of gems—is called bhūmigata (on the ground). But wealth placed having filled palaces, projecting windows, and so on, is called vehāsaṭṭha (in the air). Such was the wealth that had come down through his lineage. Moreover, on the very day of the Tathāgata's birth, four treasure troves appeared: Saṅkha, Elo, Uppala, and Puṇḍarika. Among them, Saṅkha was a gāvuta in size, Elo was half a yojana, Uppala was three gāvutas, and Puṇḍarika was a yojana. In those treasures, too, whatever place was taken from was immediately refilled. Thus, it should be understood that the Blessed One went forth, having renounced abundant silver and gold. The phrases beginning with daharo vā have already been explained in detail previously.

အခုဒ္ဒါဝကာသောတိ ဧတ္ထ ဘဂဝတိ အပရိမာဏောယေဝ ဒဿနာဝကာသောတိ ဝေဒိတဗ္ဗော. တတြိဒံ ဝတ္ထုံ – ရာဇဂဟေ ကိရ အညတရော ဗြာဟ္မဏော ‘‘သမဏဿ ကိရ ဂေါတမဿ ပမာဏံ ဂဟေတုံ န သက္ကာ’’တိ သုတွာ ဘဂဝတော ပိဏ္ဍာယ ပဝိသနကာလေ သဋ္ဌိဟတ္ထံ ဝေဠုံ ဂဟေတွာ နဂရဒွါရဿ ဗဟိ ဌတွာ သမ္ပတ္တေ ဘဂဝတိ ဝေဠုံ ဂဟေတွာ သမီပေ အဋ္ဌာသိ, ဝေဠု ဘဂဝတော ဇာဏုမတ္တံ ပါပုဏိ. ပုနဒိဝသေ ဒွေ ဝေဠူ ဃဋေတွာ သမီပေ အဋ္ဌာသိ, ဘဂဝါ ဒွိန္နံ ဝေဠူနံ ဥပရိ ဒွိဝေဏုမတ္တမေဝ ပညာယမာနော, ‘‘ဗြာဟ္မဏ, ကိံ ကရောသီ’’တိ အာဟ? တုမှာကံ ပမာဏံ ဂဏှာမီတိ. ‘‘ဗြာဟ္မဏ, သစေပိ တွံ သကလစက္ကဝါဠဂဗ္ဘံ ပူရေတွာ ဌိတဝေဠုံ ဃဋေတွာ အာဂမိဿသိ, နေဝ မေ ပမာဏံ ဂဟေတုံ သက္ခိဿသိ. န ဟိ မယာ စတ္တာရိ အသင်္ချေယျာနိ ကပ္ပသတသဟဿဉ္စ တထာ ပါရမိယော ပူရိတာ, ယထာ မေ ပရော ပမာဏံ ဂဏှေယျ, အတုလော ဗြာဟ္မဏ, တထာဂတော အပ္ပမေယျော’’တိ ဝတွာ ဓမ္မပဒေ ဂါထမာဟ. ဂါထာပရိယောသာနေ စတုရာသီတိပါဏသဟဿာနိ အမတံ ပိဝိံသု.

“Not of limited opportunity”—herein, it should be understood that with regard to the Blessed One, there is an immeasurable opportunity for seeing. In that regard, this is the story: In Rājagaha, it is said, a certain brahmin, having heard, “It is not possible to take the measure of the ascetic Gotama,” took a sixty-cubit bamboo pole at the time the Blessed One was entering for alms-food, and stood outside the city gate. When the Blessed One arrived, he took the bamboo pole and stood nearby. The bamboo pole reached only to the Blessed One's knee. On the next day, he joined two bamboo poles and stood nearby. The Blessed One, appearing to be just two bamboo-lengths above the two bamboos, said, “Brahmin, what are you doing?” “I am taking your measure.” “Brahmin, even if you were to come having joined bamboo poles that stand filling the entire Cakkavāḷa-sphere, you would not be able to take my measure. For I did not fulfill the perfections for four incalculable aeons and one hundred thousand kappas in such a way that another could take my measure. The Tathāgata is incomparable, immeasurable, O brahmin.” Having said this, he spoke a verse that comes in the Dhammapada. At the conclusion of the verse, eighty-four thousand beings drank the deathless nectar.

အပရမ္ပိ ဝတ္ထု – ရာဟု ကိရ အသုရိန္ဒော စတ္တာရိ ယောဇနသဟဿာနိ အဋ္ဌ စ ယောဇနသတာနိ ဥစ္စော, ဗာဟန္တရမဿ ဒွါဒသယောဇနသတာနိ, ဟတ္ထတလပါဒတလာနံ ပုထုလတာ တီဏိ ယောဇနသတာနိ, အင်္ဂုလိပဗ္ဗာနိ ပဏ္ဏာသယောဇနာနိ[Pg.288], ဘမုကန္တရံ ပဏ္ဏာသယောဇနံ, နလာဋံ တိယောဇနသတံ, သီသံ နဝယောဇနသတံ. သော – ‘‘အဟံ ဥစ္စောသ္မိ, သတ္ထာရံ ဩနမိတွာ ဩလောကေတုံ န သက္ခိဿာမီ’’တိ န ဂစ္ဆတိ. သော ဧကဒိဝသံ ဘဂဝတော ဝဏ္ဏံ သုတွာ ‘‘ယထာ ကထဉ္စ ဩလောကေဿာမီ’’တိ အာဂတော. ဘဂဝါ တဿ အဇ္ဈာသယံ ဝိဒိတွာ ‘‘စတူသု ဣရိယာပထေသု ကတရေန ဒဿေမီ’’တိ စိန္တေတွာ ‘‘ဌိတကော နာမ နီစောပိ ဥစ္စော ဝိယ ပညာယတိ, နိပန္နောဝဿ အတ္တာနံ ဒဿေဿာမီ’’တိ, ‘‘အာနန္ဒ, ဂန္ဓကုဋိပရိဝေဏေ မဉ္စကံ ပညာပေဟီ’’တိ ဝတွာ တတ္ထ သီဟသေယျံ ကပ္ပေသိ. ရာဟု အာဂန္တွာ နိပန္နံ ဘဂဝန္တံ ဂီဝံ ဥန္နာမေတွာ နဘမဇ္ဈေ ပုဏ္ဏစန္ဒံ ဝိယ ဥလ္လောကေတိ. ကိမိဒံ အသုရိန္ဒာတိ စ ဝုတ္တေ, ဘဂဝါ ဩနမိတွာ ဩလောကေတုံ န သက္ခိဿာမီတိ န ဂစ္ဆိန္တိ. န မယာ အသုရိန္ဒ အဓောမုခေန ပါရမိယော ပူရိတာ, ဥဒ္ဓဂ္ဂံ မေ ကတွာ ဒါနံ ဒိန္နန္တိ. တံဒိဝသံ ရာဟု သရဏံ အဂမာသိ. ဧဝံ ဘဂဝါ အခုဒ္ဒါဝကာသော ဒဿနာယ.

There is another story. It is said that Rāhu, the lord of the asuras, is four thousand and eight hundred yojanas tall. The space between his arms is twelve hundred yojanas, the breadth of his palms and soles is three hundred yojanas, his finger joints are fifty yojanas, the space between his eyebrows is fifty yojanas, his forehead is three hundred yojanas, and his head is nine hundred yojanas. He, thinking, “I am tall; I will not be able to see the Teacher by bowing down,” did not go. One day, having heard the praise of the Blessed One, he thought, “I will see him somehow or other,” and came. The Blessed One, knowing his intention, thought, “In which of the four postures shall I show myself? One who is standing, though short, appears as if tall. I will show myself to him while lying down.” Thinking thus, he said, “Ānanda, prepare a couch in the enclosure of the Perfumed Chamber,” and there he adopted the lion's posture. Rāhu, having come, raising his neck, looks up at the reclining Blessed One as one looks up at the full moon in the middle of the sky. And when it was said, “What is this, lord of asuras?”, he replied, “Venerable Sir, thinking, ‘I will not be able to see by bowing down,’ I did not come.” The Blessed One said, “Lord of asuras, the perfections were not fulfilled by me with face downturned. Gifts were given by me having made them pre-eminent.” On that day, Rāhu went for refuge. Thus, the Blessed One is not of limited opportunity for seeing.

စတုပါရိသုဒ္ဓိသီလေန သီလဝါ. တံ ပန သီလံ အရိယံ ဥတ္တမံ ပရိသုဒ္ဓံ, တေနာဟ အရိယသီလီတိ. တဒေဝ အနဝဇ္ဇဋ္ဌေန ကုသလံ, တေနာဟ ကုသလသီလီတိ. ကုသလေန သီလေနာတိ ဣဒမဿ ဝေဝစနံ. ဗဟူနံ အာစရိယပါစရိယောတိ ဘဂဝတော ဧကေကာယ ဓမ္မဒေသနာယ စတုရာသီတိပါဏသဟဿာနိ အပရိမာဏာပိ ဒေဝမနုဿာ မဂ္ဂဖလာမတံ ပိဝန္တိ. တသ္မာ ဗဟူနံ အာစရိယော, သာဝကဝိနေယျာနံ ပါစရိယောတိ.

He is virtuous through the fourfold purity of moral conduct. Now, that moral conduct is noble, supreme, and pure; therefore, he is called ‘one of noble moral conduct’. That very same moral conduct, in the sense of being blameless, is wholesome; therefore, he is called ‘one of wholesome moral conduct’. ‘With wholesome moral conduct’ is a synonym for this. As for ‘teacher and teacher of teachers of many’: with each and every Dhamma discourse of the Blessed One, eighty-four thousand beings and also immeasurable devas and humans drink the deathless nectar of the path and fruit. Therefore, he is the teacher of many, and the teacher of teachers of the disciples to be trained.

ခီဏကာမရာဂေါတိ ဧတ္ထ ကာမံ ဘဂဝတော သဗ္ဗေပိ ကိလေသာ ခီဏာ, ဗြာဟ္မဏော ပန တေ န ဇာနာတိ, အတ္တနော ဇာနနဋ္ဌာနေယေဝ ဂုဏံ ကထေတိ. ဝိဂတစာပလ္လောတိ ‘‘ပတ္တမဏ္ဍနာ စီဝရမဏ္ဍနာ သေနာသနမဏ္ဍနာ ဣမဿ ဝါ ပူတိကာယဿ…ပေ… ကေလနာ ပဋိကေလနာ’’တိ ဧဝံ ဝုတ္တစာပလျဝိရဟိတော.

Regarding ‘whose sensual lust is destroyed’: Indeed, all the defilements of the Blessed One are destroyed, but the brahmin does not know them; he speaks of the quality only in the sphere of his own knowing. ‘Devoid of fickleness’ means: he is devoid of the aforementioned fickleness, such as “adorning the bowl, adorning the robe, adorning the lodging, or, with regard to this foul body… playing and repeatedly playing.”

အပါပပုရေက္ခာရောတိ အပါပေ နဝလောကုတ္တရဓမ္မေ ပုရတော ကတွာ ဝိစရတိ. ဗြဟ္မညာယ ပဇာယာတိ သာရိပုတ္တမောဂ္ဂလ္လာနမဟာကဿပါဒိဘေဒါယ ဗြာဟ္မဏပဇာယ. (အဝိရုဒ္ဓေါ ဟိ သော) ဧတိဿာယ ပဇာယ ပုရေက္ခာရော. အယဉှိ ပဇာ သမဏံ ဂေါတမံ ပုရတော ကတွာ [Pg.289] စရတီတိ အတ္ထော. အပိစ အပါပပုရေက္ခာရောတိ န ပါပုပုရေက္ခာရော, န ပါပံ ပုရတော ကတွာ စရတိ, ပါပံ န ဣစ္ဆတီတိ အတ္ထော. ကဿ? ဗြဟ္မညာယ ပဇာယ အတ္တနာ သဒ္ဓိံ ပဋိဝိရုဒ္ဓါယပိ ဗြာဟ္မဏပဇာယ အဝိရုဒ္ဓေါ ဟိတသုခတ္ထိကောယေဝါတိ ဝုတ္တံ ဟောတိ.

‘Having the non-evil as a forerunner’ means: he fares along having placed the nine supramundane states, which are not evil, in the forefront. ‘For the brahmin folk’ means: for the brahmin folk distinguished as Sāriputta, Moggallāna, Mahākassapa, and others. He is unopposed to this folk and is their forerunner. For this folk fares along having placed the ascetic Gotama in the forefront; this is the meaning. Furthermore, ‘having the non-evil as a forerunner’ means he is not one who has evil as a forerunner; he does not fare along having placed evil in the forefront; he does not desire evil. This is the meaning. It is said that even towards the brahmin folk who are opposed to him, he is unopposed, desiring only their welfare and happiness.

တိရောရဋ္ဌာတိ ပရရဋ္ဌတော. တိရောဇနပဒါတိ ပရဇနပဒတော. သံပုစ္ဆိတုံ အာဂစ္ဆန္တီတိ ခတ္တိယပဏ္ဍိတာဒယော စေဝ ဗြာဟ္မဏဂန္ဓဗ္ဗာဒယော စ ပဉှေ အဘိသင်္ခရိတွာ ပုစ္ဆိဿာမာတိ အာဂစ္ဆန္တိ. တတ္ထ ကေစိ ပုစ္ဆာယ ဝါ ဒေါသံ ဝိဿဇ္ဇနသမ္ပဋိစ္ဆနေ ဝါ အသမတ္ထတံ သလ္လက္ခေတွာ အပုစ္ဆိတွာဝ တုဏှီ နိသီဒန္တိ, ကေစိ ပုစ္ဆန္တိ, ကေသဉ္စိ ဘဂဝါ ပုစ္ဆာယ ဥဿာဟံ ဇနေတွာ ဝိဿဇ္ဇေတိ. ဧဝံ သဗ္ဗေသမ္ပိ တေသံ ဝိမတိယော တီရံ ပတွာ မဟာသမုဒ္ဒဿ ဦမိယော ဝိယ ဘဂဝန္တံ ပတွာဝ ဘိဇ္ဇန္တိ. သေသမေတ္ထ တထာဂတဿ ဝဏ္ဏေ ဥတ္တာနမေဝ.

‘From across the country’ means from another country. ‘From across the district’ means from another district. ‘They come to question’ means: learned khattiyas and others, and brahmins, gandhabbas, and others, having formulated questions, come thinking, “We will ask.” Among them, some, perceiving a fault in the question or their inability in answering and accepting, sit silently without asking. Some ask. For some, the Blessed One, having generated enthusiasm for the question, answers. Thus, all their doubts are shattered upon reaching the Blessed One, just as the waves of the great ocean are shattered upon reaching the shore. The rest here concerning the Tathāgata's qualities is clear.

အတိထီ နော တေ ဟောန္တီတိ တေ အမှာကံ အာဂန္တုကာ နဝကာ ပါဟုနကာ ဟောန္တီတိ အတ္ထော. ပရိယာပုဏာမီတိ ဇာနာမိ. အပရိမာဏဝဏ္ဏောတိ တထာရူပေနေဝ သဗ္ဗညုနာပိ အပ္ပမေယျဝဏ္ဏော, ပဂေဝ မာဒိသေနာတိ ဒဿေတိ. ဝုတ္တမ္ပိ စေတံ –

‘They are our guests’ means: they are our visitors, newcomers, guests. This is the meaning. ‘I master’ means: I know. ‘Of immeasurable praise’ shows that his praise is immeasurable even for an Omniscient One of such a nature, what then to speak of one like me? And this was also said:

‘‘ဗုဒ္ဓေါပိ ဗုဒ္ဓဿ ဘဏေယျ ဝဏ္ဏံ,ကပ္ပမ္ပိ စေ အညမဘာသမာနော;

ခီယေထ ကပ္ပော စိရဒီဃမန္တရေ,ဝဏ္ဏော န ခီယေထ တထာဂတဿာ’’တိ.

“If a Buddha, for a whole kappa, speaking nothing else, were to speak the praise of another Buddha; in that long interval the kappa would be exhausted, but the praise of the Tathāgata would not be exhausted.”

ဣမံ ပန ဂုဏကထံ သုတွာ တေ ဗြာဟ္မဏာ စိန္တယိံသု ‘‘ယထာ, စင်္ကီ, သမဏဿ ဂေါတမဿ ဝဏ္ဏံ ဘာသတိ, အနောမဂုဏော သော ဘဝံ ဂေါတမော, ဧဝံ တဿ ဂုဏေ ဇာနမာနေန ခေါ ပန ဣမိနာ အတိစိရံ အဓိဝါသိတံ, ဟန္ဒ နံ အနုဝတ္တာမာ’’တိ အနုဝတ္တမာနာ ‘‘တေန ဟိ, ဘော’’တိအာဒိမာဟံသု.

Now, having heard this talk on his virtues, those brahmins thought: "According to the way that Caṅkī speaks in praise of the ascetic Gotama's virtues, that venerable Gotama must have virtues that are not inferior. Indeed, this Caṅkī, knowing his virtues, has been deeply influenced for a very long time. Come now, let us follow his example." Thus, wishing to follow his example, they said, "Well then, venerable sir," and so on.

၄၂၆. ဩပါတေတီတိ ပဝေသေတိ. သံပုရေက္ခရောန္တီတိ ပုတ္တမတ္တနတ္တမတ္တမ္ပိ သမာနံ ပုရတော ကတွာ ဝိစရန္တိ.

426. ‘Causes to fall in’ means causes to enter. ‘They place at the forefront’ means they go about having placed in front even someone of the measure of a son or a grandson, or an equal.

၄၂၇. မန္တပဒန္တိ မန္တာယေဝ မန္တပဒံ, ဝေဒေါတိ အတ္ထော. ဣတိဟိတိဟ ပရမ္ပရာယာတိ ဧဝံ ကိရ ဧဝံ ကိရာတိ ပရမ္ပရဘာဝေန အာဂတန္တိ ဒီပေတိ. ပိဋကသမ္ပဒါယာတိ [Pg.290] ပါဝစနသင်္ခါတသမ္ပတ္တိယာ. သာဝိတ္တိအာဒီဟိ ဆန္ဒဗန္ဓေဟိ စ ဝဂ္ဂဗန္ဓေဟိ စ သမ္ပာဒေတွာ အာဂတန္တိ ဒဿေတိ. တတ္ထ စာတိ တသ္မိံ မန္တပဒေ. ပဝတ္တာရောတိ ပဝတ္တယိတာရော. ယေသန္တိ ယေသံ သန္တကံ. မန္တပဒန္တိ ဝေဒသင်္ခါတံ မန္တမေဝ. ဂီတန္တိ အဋ္ဌကာဒီဟိ ဒသဟိ ပေါရာဏကဗြာဟ္မဏေဟိ ပဒသမ္ပတ္တိဝသေန သဇ္ဈာယိတံ. ပဝုတ္တန္တိ အညေသံ ဝုတ္တံ, ဝါစိတန္တိ အတ္ထော. သမိဟိတန္တိ သမုပဗျူဠှံ ရာသိကတံ, ပိဏ္ဍံ ကတွာ ဌပိတန္တိ အတ္ထော. တဒနုဂါယန္တီတိ ဧတရဟိ ဗြာဟ္မဏာ တံ တေဟိ ပုဗ္ဗေ ဂီတံ အနုဂါယန္တိ အနုသဇ္ဈာယန္တိ ဝါဒေန္တိ. တဒနုဘာသန္တီတိ တံ အနုဘာသန္တိ, ဣဒံ ပုရိမဿေဝ ဝေဝစနံ. ဘာသိတမနုဘာသန္တီတိ တေဟိ ဘာသိတံ သဇ္ဈာယိတံ အနုသဇ္ဈာယန္တိ. ဝါစိတမနုဝါစေန္တီတိ တေဟိ အညေသံ ဝါစိတံ အနုဝါစေန္တိ. သေယျထိဒန္တိ တေ ကတမေတိ အတ္ထော. အဋ္ဌကောတိအာဒီနိ တေသံ နာမာနိ, တေ ကိရ ဒိဗ္ဗေန စက္ခုနာ ဩလောကေတွာ ပရူပဃာတံ အကတွာ ကဿပသမ္မာသမ္ဗုဒ္ဓဿ ဘဂဝတော ပါဝစနေန သဟ သံသန္ဒေတွာ မန္တေ ဂန္ထေသုံ, အပရာပရေ ပန ဗြာဟ္မဏာ ပါဏာတိပါတာဒီနိ ပက္ခိပိတွာ တယော ဝေဒေ ဘိန္ဒိတွာ ဗုဒ္ဓဝစနေန သဒ္ဓိံ ဝိရုဒ္ဓေ အကံသု.

427. "Mantapada" means the hymn itself; the meaning is the Veda. "By tradition from hearsay" shows that it has come down through successive generations as "so it is said, so it is said". "By the tradition of the canon" means by the accomplishment known as the teaching. It shows that it has come down, having been compiled with metrical compositions like the Sāvittī and with chapter compositions. "And therein" means in that mantapada. "Creators" means propagators. "Whose" means of whom it is the possession. "Mantapada" means the hymn itself, known as the Veda. "Chanted" means recited by the ten ancient brahmins, such as Aṭṭhaka, by way of accomplishment in words. "Promulgated" means spoken to others; the meaning is "taught". "Compiled" means collected, made into a heap; the meaning is made into a mass and established. "They chant after them" means that the brahmins of today chant in accordance with that which was chanted by them in the past; they recite after them; they teach. "They speak after that" means they speak after it; this is a synonym for the preceding term. "They speak after what was spoken" means they recite in accordance with what was spoken and recited by them. "They teach what was taught" means they teach in accordance with what was taught by them to others. "Namely" means "who are they?". Aṭṭhaka and so on are their names. It is said that they, looking with the divine eye and not causing harm to others, composed the hymns after comparing them with the teaching of the Blessed One, Kassapa the Perfectly Enlightened One. But later brahmins, inserting things like the killing of living beings, corrupted the three Vedas and made them contradictory to the word of the Buddha.

၄၂၈. အန္ဓဝေဏီတိ အန္ဓပဝေဏီ. ဧကေန ဟိ စက္ခုမတာ ဂဟိတယဋ္ဌိယာ ကောဋိံ ဧကော အန္ဓော ဂဏှာတိ, တံ အန္ဓံ အညော, တံ အညောတိ ဧဝံ ပဏ္ဏာသ သဋ္ဌိ အန္ဓာ ပဋိပါဋိယာ ဃဋိတာ အန္ဓဝေဏီတိ ဝုစ္စတိ. ပရမ္ပရာသံသတ္တာတိ အညမညံ လဂ္ဂါ, ယဋ္ဌိဂ္ဂါဟကေနပိ စက္ခုမတာ ဝိရဟိတာတိ အတ္ထော. ဧကော ကိရ ဓုတ္တော အန္ဓဂဏံ ဒိသွာ ‘‘အသုကသ္မိံ နာမ ဂါမေ ခဇ္ဇဘောဇ္ဇံ သုလဘ’’န္တိ ဥဿာဟေတွာ တေဟိ ‘‘တတ္ထ နော သာမိ နေဟိ, ဣဒံ နာမ တေ ဒေမာ’’တိ ဝုတ္တေ လဉ္ဇံ ဂဟေတွာ အန္တရာမဂ္ဂေ မဂ္ဂါ ဩက္ကမ္မ မဟန္တံ ဂစ္ဆံ အနုပရိဂန္တွာ ပုရိမဿ ဟတ္ထေန ပစ္ဆိမဿ ကစ္ဆံ ဂဏှာပေတွာ ‘‘ကိဉ္စိ ကမ္မံ အတ္ထိ, ဂစ္ဆထ တာဝ တုမှေ’’တိ ဝတွာ ပလာယိ. တေ ဒိဝသမ္ပိ ဂန္တွာ မဂ္ဂံ အဝိန္ဒမာနာ ‘‘ကဟံ, ဘော, စက္ခုမာ ကဟံ မဂ္ဂေါ’’တိ ပရိဒေဝိတွာ မဂ္ဂံ အဝိန္ဒမာနာ တတ္ထေဝ မရိံသု. တေ သန္ဓာယ ဝုတ္တံ ‘‘ပရမ္ပရာသံသတ္တာ’’တိ. ပုရိမောပီတိ ပုရိမေသု ဒသသု ဗြာဟ္မဏေသု ဧကောပိ. မဇ္ဈိမောပီတိ မဇ္ဈေ အာစရိယပါစရိယေသု ဧကောပိ. ပစ္ဆိမောပီတိ ဣဒါနိ ဗြာဟ္မဏေသု ဧကောပိ.

428. "A line of the blind" means a lineage of the blind. For instance, one blind man grasps the end of a staff held by a sighted person, another blind man grasps that blind man, and another grasps him, and so on. In this way, fifty or sixty blind people connected in a sequence are called "a line of the blind." "Clinging one to another in succession" means they are attached to one another; the meaning is that they are without even a sighted person holding a staff. It is said that a certain rogue, seeing a group of blind men, encouraged them, saying, "In such-and-such a village, food is easy to obtain." When they said, "Master, lead us there, and we will give you such-and-such," he took the bribe. Midway, he turned from the path, and leading them around a large thicket, he had the first one grasp the waist-belt of the last one with his hand. Then, saying, "I have some business to attend to; you all go on ahead," he fled. They, wandering for a whole day but not finding the path, lamented, "Oh, sighted one, where are you? Where is the path?" Not finding the path, they died right there. It was with reference to them that it was said, "clinging one to another in succession." "The first" means not even one among the first ten brahmins. "The middle" means not even one among the teachers and their teachers in the middle. "The last" means not even one among the brahmins of today.

ပဉ္စ [Pg.291] ခေါတိ ပါဠိအာဂတေသု ဒွီသု အညေပိ ဧဝရူပေ တယော ပက္ခိပိတွာ ဝဒတိ. ဒွေဓာဝိပါကာတိ ဘူတဝိပါကာ ဝါ အဘူတဝိပါကာ ဝါ. နာလမေတ္ထာတိ, ဘာရဒွါဇ, သစ္စံ အနုရက္ခိဿာမီတိ ပဋိပန္နေန ဝိညုနာ ‘‘ယံ မယာ ဂဟိတံ, ဣဒမေဝ သစ္စံ မောဃမည’’န္တိ ဧတ္ထ ဧကံသေနေဝ နိဋ္ဌံ ဂန္တုံ နာလံ န ယုတ္တန္တိ ဥပရိ ပုစ္ဆာယ မဂ္ဂံ ဝိဝရိတွာ ဌပေသိ.

"Five": He speaks of five by adding three others of a similar nature to the two that come in the Pāḷi text. "Twofold in result" means either having a true result or an untrue result. "It is not proper here": Bhāradvāja, for a wise person who has undertaken, "I will protect the truth," it is not proper, not suitable, to arrive at a definite conclusion in this matter, thinking, "What I have grasped, this alone is true, the other is false." Thus, he opened up the way for the question that follows and established it.

၄၃၀. ဣဓ, ဘာရဒွါဇ, ဘိက္ခူတိ ဇီဝကသုတ္တေ (မ. နိ. ၂.၅၁ အာဒယော) ဝိယ မဟာဝစ္ဆသုတ္တေ (မ. နိ. ၂.၁၉၃ အာဒယော) ဝိယ စ အတ္တာနညေဝ သန္ဓာယ ဝဒတိ. လောဘနီယေသု ဓမ္မေသူတိ လောဘဓမ္မေသု. သေသပဒဒွယေပိ ဧသေဝ နယော.

430. "Here, Bhāradvāja, a bhikkhu": He speaks referring to himself, as in the Jīvaka Sutta and the Mahāvaccha Sutta. "In regard to enticing things" means in regard to things of greed. This same method should be understood for the remaining two phrases as well.

၄၃၂. သဒ္ဓံ နိဝေသေတီတိ ဩကပ္ပနိယသဒ္ဓံ နိဝေသေတိ. ဥပသင်္ကမတီတိ ဥပဂစ္ဆတိ. ပယိရုပါသတီတိ သန္တိကေ နိသီဒတိ. သောတန္တိ ပသာဒသောတံ ဩဒဟတိ. ဓမ္မန္တိ ဒေသနာဓမ္မံ သုဏာတိ. ဓာရေတီတိ ပဂုဏံ ကတွာ ဓာရေတိ. ဥပပရိက္ခတီတိ အတ္ထတော စ ကာရဏတော စ ဝီမံသတိ. နိဇ္ဈာနံ ခမန္တီတိ ဩလောကနံ ခမန္တိ, ဣဓ သီလံ ကထိတံ, ဣဓ သမာဓီတိ ဧဝံ ဥပဋ္ဌဟန္တီတိ အတ္ထော. ဆန္ဒောတိ ကတ္တုကမျတာ ဆန္ဒော. ဥဿဟတီတိ ဝါယမတိ. တုလေတီတိ အနိစ္စာဒိဝသေန တီရေတိ. ပဒဟတီတိ မဂ္ဂပဓာနံ ပဒဟတိ. ကာယေန စေဝ ပရမသစ္စန္တိ သဟဇာတနာမကာယေန စ နိဗ္ဗာနံ သစ္ဆိကရောတိ, ပညာယ စ ကိလေသေ နိဗ္ဗိဇ္ဈိတွာ တဒေဝ ဝိဘူတံ ပါကဋံ ကရောန္တော ပဿတိ.

432. "He establishes faith" means he establishes a faith of conviction. "He approaches" means he goes near. "He attends upon" means he sits near to serve. "He inclines the ear" means he applies the faculty of hearing. "He hears the Dhamma" means he listens to the teaching-Dhamma. "He bears it in mind" means he bears it in mind after making it familiar. "He examines the meaning" means he investigates it by way of its meaning and its reason. "The teachings endure reflection" means they endure scrutiny; the meaning is that they become apparent thus: 'Here virtue is taught, here concentration is taught.' "Desire" means the wholesome desire which is the wish to act. "He makes an effort" means he strives. "He weighs" means he decides by way of impermanence and so on. "He strives" means he undertakes the great striving of the path. "And with the body he realizes the ultimate truth" means he realizes Nibbāna with the co-arisen mental body, and with wisdom, having penetrated the defilements, he sees that very truth, making it manifest and plain.

၄၃၃. သစ္စာနုဗောဓောတိ မဂ္ဂါနုဗောဓော. သစ္စာနုပ္ပတ္တီတိ ဖလသစ္ဆိကိရိယာ. တေသံယေဝါတိ ဟေဋ္ဌာ ဝုတ္တာနံ ဒွါဒသန္နံ, ဧဝံ ဒီဃံ မဂ္ဂဝါဒံ အနုလောမေတိ, တသ္မာ နာယမတ္ထော. အယံ ပနေတ္ထ အတ္ထော – တေသံယေဝါတိ တေသံ မဂ္ဂသမ္ပယုတ္တဓမ္မာနံ. ပဓာနန္တိ မဂ္ဂပဓာနံ. တဉှိ ဖလသစ္ဆိကိရိယသင်္ခါတာယ သစ္စာနုပ္ပတ္တိယာ ဗဟုကာရံ, မဂ္ဂေ အသတိ ဖလာဘာဝတောတိ. ဣမိနာ နယေန သဗ္ဗပဒေသု အတ္ထော ဝေဒိတဗ္ဗော. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

433. "The understanding of the truths" is the understanding of the path. "The attainment of the truths" is the realization of the fruit. [The interpretation of] "Of these very" as referring to the twelve [factors] mentioned above conforms to the long discourse on the path; therefore, this meaning should not be taken. This, however, is the intended meaning here: "of these very" means of those states associated with the path. "Striving" means the striving associated with the path. Indeed, that is of great assistance for the attainment of the truths, which is described as the realization of the fruit, because when the path is absent, there is an absence of the fruit. In this way, the meaning should be understood in all terms. The remainder is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

Of the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

စင်္ကီသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Caṅkī Sutta is finished.

၆. ဧသုကာရီသုတ္တဝဏ္ဏနာ

6. The Commentary on the Esukārī Sutta

၄၃၇. ဧဝံ [Pg.292] မေ သုတန္တိ ဧသုကာရီသုတ္တံ. တတ္ထ ဗိလံ ဩလဂ္ဂေယျုန္တိ ကောဋ္ဌာသံ လဂ္ဂါပေယျုံ, ဣမိနာ သတ္ထဓမ္မံ နာမ ဒဿေတိ. သတ္ထဝါဟော ကိရ မဟာကန္တာရပဋိပန္နော အန္တရာမဂ္ဂေ ဂေါဏေ မတေ မံသံ ဂဟေတွာ သဗ္ဗေသံ သတ္ထိကာနံ ‘‘ဣဒံ ခါဒိတွာ ဧတ္တကံ မူလံ ဒါတဗ္ဗ’’န္တိ ကောဋ္ဌာသံ ဩလဂ္ဂေတိ, ဂေါဏမံသံ နာမ ခါဒန္တာပိ အတ္ထိ အခါဒန္တာပိ, မူလံ ဒါတုံ သက္ကောန္တာပိ အသက္ကောန္တာပိ. သတ္ထဝါဟော ယေန မူလေန ဂေါဏော ဂဟိတော, တဿ နိက္ခမနတ္ထံ သဗ္ဗေသံ ဗလက္ကာရေန ကောဋ္ဌာသံ ဒတွာ မူလံ ဂဏှာတိ, အယံ သတ္ထဓမ္မော. ဧဝမေဝံ ဗြာဟ္မဏာပိ လောကဿ ပဋိညံ အဂ္ဂဟေတွာ အတ္တနောဝ ဓမ္မတာယ စတဿော ပါရိစရိယာ ပညပေန္တီတိ ဒဿေတုံ ဧဝမေဝ ခေါတိအာဒိမာဟ. ပါပိယော အဿာတိ ပါပံ အဿ. သေယျော အဿာတိ ဟိတံ အဿ. အထ ဝါ ပါပိယောတိ ပါပကော လာမကော အတ္တဘာဝေါ အဿ. သေယျောတိ သေဋ္ဌော ဥတ္တမော. သေယျံသောတိ သေယျော. ဥစ္စာကုလီနတာတိ ဥစ္စာကုလီနတ္တေန သေယျော. ပါပိယံသောတိ ပါပိယော. ဥစ္စာကုလီနတာ စ ဒွီသု ကုလေသု ဝဍ္ဎေတိ ခတ္တိယကုလေ ဗြာဟ္မဏကုလေ စ, ဥဠာရဝဏ္ဏတာ တီသု. ဝေဿောပိ ဟိ ဥဠာရဝဏ္ဏော ဟောတိ. ဥဠာရဘောဂတာ စတူသုပိ. သုဒ္ဒေါပိ ဟိ အန္တမသော စဏ္ဍာလောပိ ဥဠာရဘောဂေါ ဟောတိယေဝ.

437. “Thus have I heard”—this is the Esukārī Sutta. Therein, ‘they would hang up a portion’ means they would have a share hung up; by this, what is called the caravan custom is shown. It is said that a caravan leader, while traveling through a great wilderness, when an ox dies along the way, takes the meat and hangs up a portion for all the caravan members, saying, “After eating this, such and such a price must be given.” There are those who eat the ox meat and those who do not, those who can pay the price and those who cannot. The caravan leader, in order to recover the price for which the ox was bought, forcibly gives a share to everyone and collects the price—this is the caravan custom. To show that, similarly, the brahmins, not accepting the world's consensus but by their own nature, establish the four kinds of service, he said, “Just so,” and so on. “It would be worse” means it would be bad for him. “It would be better” means it would be beneficial for him. Alternatively, “worse” means he would have a bad, inferior existence. “Better” means noble, supreme. “He is better” means he is better. “By high birth” means better by being of high birth. “He is worse” means he is worse. High birth is applicable to two families—the khattiya and brahmin families, while noble appearance is applicable to three. For indeed, a vessa can also have a noble appearance. Great wealth is applicable to all four. For indeed, a sudda, and at the very least even a caṇḍāla, can certainly possess great wealth.

၄၄၀. ဘိက္ခာစရိယန္တိ ကောဋိဓနေနပိ ဟိ ဗြာဟ္မဏေန ဘိက္ခာ စရိတဗ္ဗာဝ, ပေါရာဏကဗြာဟ္မဏာ အသီတိကောဋိဓနာပိ ဧကဝေလံ ဘိက္ခံ စရန္တိ. ကသ္မာ? ဒုဂ္ဂတကာလေ စရန္တာနံ ဣဒါနိ ဘိက္ခံ စရိတုံ အာရဒ္ဓါတိ ဂရဟာ န ဘဝိဿတီတိ. အတိမညမာနောတိ ယော ဘိက္ခာစရိယဝံသံ ဟရိတွာ သတ္တဇီဝကသိကမ္မဝဏိဇ္ဇာဒီဟိ ဇီဝိကံ ကပ္ပေတိ, အယံ အတိမညတိ နာမ. ဂေါပေါ ဝါတိ ယထာ ဂေါပကော အတ္တနာ ရက္ခိတဗ္ဗံ ဘဏ္ဍံ ထေနေန္တော အကိစ္စကာရီ ဟောတိ, ဧဝန္တိ အတ္ထော. ဣမိနာ နယေန သဗ္ဗဝါရေသု အတ္ထော ဝေဒိတဗ္ဗော. အသိတဗျာဘင်္ဂိန္တိ တိဏလာယနအသိတဉ္စေဝ ကာဇဉ္စ. အနုဿရတောတိ ယတ္ထ ဇာတော, တသ္မိံ ပေါရာဏေ မာတာပေတ္တိကေ ကုလဝံသေ အနုဿရိယမာနေတိ အတ္ထော. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

440. “Regarding the life of alms-going”: For even a brahmin with a crore of wealth should indeed go about for alms. The ancient brahmins, even those with eighty crores of wealth, go for alms once a day. Why? So that when they go about in a time of hardship, there will be no criticism, such as, ‘Now they have started to go about for alms.’ “One who despises” means a brahmin who, having abandoned the lineage of the practice of alms-going, makes a living by means such as caravan trading, farming, commerce, and so on—this one is called ‘one who despises’. “Like a cowherd” means: just as a cowherd who steals the goods he should be guarding does what should not be done, so is the meaning. In this way, the meaning should be understood in all instances. “A sickle and carrying-pole” means a grass-cutting sickle and a carrying-pole. “Because of recollecting” means because of constantly recollecting the ancient, ancestral lineage in that family where one was born. The rest is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

In the Papañcasūdanī, the Commentary on the Majjhima Nikāya

ဧသုကာရီသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Esukārī Sutta is finished.

၇. ဓနဉ္ဇာနိသုတ္တဝဏ္ဏနာ

7. The Commentary on the Dhanañjāni Sutta

၄၄၅. ဧဝံ [Pg.293] မေ သုတန္တိ ဓနဉ္ဇာနိသုတ္တံ. တတ္ထ ဒက္ခိဏာဂိရိသ္မိန္တိ ဂိရီတိ ပဗ္ဗတော, ရာဇဂဟံ ပရိက္ခိပိတွာ ဌိတပဗ္ဗတဿ ဒက္ခိဏဒိသာဘာဂေ ဇနပဒဿေတံ နာမံ. တဏ္ဍုလပါလိဒွါရာယာတိ ရာဇဂဟဿ ကိရ ဒွတ္တိံသမဟာဒွါရာနိ စတုသဋ္ဌိခုဒ္ဒကဒွါရာနိ, တေသု ဧကံ တဏ္ဍုလပါလိဒွါရံ နာမ, တံ သန္ဓာယေဝမာဟ. ရာဇာနံ နိဿာယာတိ ‘‘ဂစ္ဆ မနုဿေ အပီဠေတွာ သဿဘာဂံ ဂဏှာဟီ’’တိ ရညာ ပေသိတော ဂန္တွာ သဗ္ဗမေဝ သဿံ ဂဏှာတိ, ‘‘မာ နော, ဘန္တေ, နာသေဟီ’’တိ စ ဝုတ္တေ – ‘‘ရာဇကုလေ ဝုတ္တံ မန္ဒံ, အဟံ ရညာ အာဂမနကာလေယေဝ ဧဝံ အာဏတ္တော, မာ ကန္ဒိတ္ထာ’’တိ ဧဝံ ရာဇာနံ နိဿာယ ဗြာဟ္မဏဂဟပတိကေ ဝိလုမ္ပတိ. ဓညံ ယေဘုယျေန အတ္တနော ဃရံ ပဝေသေတွာ အပ္ပကံ ရာဇကုလေ ပဝေသေတိ. ကိံ ဗြာဟ္မဏဂဟပတိကာနံ န ပီဠံ အကာသီတိ စ ဝုတ္တော – ‘‘အာမ, မဟာရာဇ, ဣမသ္မိံ ဝါရေ ခေတ္တာနိ မန္ဒသဿာနိ အဟေသုံ, တသ္မာ အပီဠေန္တဿ မေ ဂဏှတော န ဗဟုံ ဇာတ’’န္တိ ဧဝံ ဗြာဟ္မဏဂဟပတိကေ နိဿာယ ရာဇာနံ ဝိလုမ္ပတိ.

445. "Thus have I heard"—this is the Dhanañjāni Sutta. Therein, regarding "in Dakkhiṇāgiri": 'giri' means mountain; this is the name of the region in the southern part of the mountains that stand encircling Rājagaha. Regarding "at the Taṇḍulapāli Gate": it is said that Rājagaha has thirty-two great gates and sixty-four small gates; among them, one is called the Taṇḍulapāli Gate, and it is said thus with reference to that. Regarding "relying on the king": sent by the king with the order, "Go, taking a share of the crop without oppressing the people," he goes and takes all the crop. When told, "Do not ruin us, sir," he says, "The grain in the royal household is scarce; I was ordered thus by the king at the very time of my coming, do not weep"—thus, relying on the king, he plunders the brahmins and householders. He brings most of the grain into his own house and puts little into the king's store. When asked, "Did you not oppress the brahmins and householders?" he replies, "Yes, great king, in this instance the fields yielded poor harvests, so when I collected without oppressing, not much was produced"—thus, relying on the brahmins and householders, he plunders the king.

၄၄၆. ပယော ပီယတန္တိ တရုဏခီရံ ပိဝတု. တာဝ ဘတ္တဿာတိ ယာဝ ခီရံ ပိဝိတွာ နိသီဒိဿထ, တာဝဒေဝ ဘတ္တဿ ကာလော ဘဝိဿတိ. ဣဓေဝ ဟိ နော ပါတရာသဘတ္တံ အာဟရိဿန္တီတိ ဒဿေတိ. မာတာပိတရောတိအာဒီသု မဟလ္လကာ မာတာပိတရော မုဒုကာနိ အတ္ထရဏပါဝုရဏာနိ သုခုမာနိ ဝတ္ထာနိ မဓုရဘောဇနံ သုဂန္ဓဂန္ဓမာလာဒီနိ စ ပရိယေသိတွာ ပေါသေတဗ္ဗာ. ပုတ္တဓီတာနံ နာမကရဏမင်္ဂလာဒီနိ သဗ္ဗကိစ္စာနိ ကရောန္တေန ပုတ္တဒါရော ပေါသေတဗ္ဗော. ဧဝဉှိ အကရိယမာနေ ဂရဟာ ဥပ္ပဇ္ဇတီတိ ဣမိနာ နယေန အတ္ထော ဝေဒိတဗ္ဗော.

446. "Payo pīyatanti" means "let him drink fresh milk." "Tāva bhattassā" means "for as long as you drink the milk and sit, just so long will it be time for the meal." This shows that they will bring our morning meal right here. In cases such as "parents," elderly parents should be cared for by seeking out and providing soft bedding and coverings, fine clothes, sweet food, fragrant perfumes and garlands, and so on. One's wife and children should be supported by performing all duties such as naming ceremonies and other auspicious rites. For if this is not done, blame arises. In this way, the meaning should be understood.

၄၄၇. အဓမ္မစာရီတိ ပဉ္စ ဒုဿီလျကမ္မာနိ ဝါ ဒသ ဒုဿီလျကမ္မာနိ ဝါ ဣဓ အဓမ္မော နာမ. ဥပကဍ္ဎေယျုန္တိ ပဉ္စဝိဓဗန္ဓနာဒိကမ္မကရဏတ္ထံ တံ တံ နိရယံ ကဍ္ဎေယျုံ.

447. "Adhammacārī" (one of unrighteous conduct): Herein, the five or ten kinds of immoral actions are called 'adhamma' (unrighteousness). "Upakaḍḍheyyuṃ" (they would drag down): they would drag him to this or that hell for the purpose of performing actions such as the fivefold bondage.

၄၄၈. ဓမ္မစာရီတိ ဓမ္မိကသိဝဝိဇ္ဇာဒိကမ္မကာရီ. ပဋိက္ကမန္တီတိ ဩသရန္တိ ပရိဟာယန္တိ. အဘိက္ကမန္တီတိ အဘိသရန္တိ ဝဍ္ဎန္တိ. သေယျောတိ ဝရတရံ. ဟီနေတိ နိဟီနေ လာမကေ. ကာလင်္ကတော စ သာရိပုတ္တာတိ ဣဒံ [Pg.294] ဘဂဝါ ‘‘တတြဿ ဂန္တွာ ဒေသေဟီ’’တိ အဓိပ္ပာယေန ထေရမာဟ. ထေရောပိ တံခဏံယေဝ ဂန္တွာ မဟာဗြဟ္မုနော ဓမ္မံ ဒေသေသိ, တတော ပဋ္ဌာယ စာတုပ္ပဒိကံ ဂါထံ ကထေန္တောပိ စတုသစ္စဝိမုတ္တံ နာမ န ကထေသီတိ.

448. "Dhammacārī" (one of righteous conduct) means one who performs righteous actions such as agriculture and trade. "Paṭikkamanti" (they fall back) means they go down, they decline. "Abhikkamanti" (they go forward) means they advance, they grow. "Seyyo" means more excellent. "Hīne" means in a low, base state. Regarding "Kālaṅkato ca, Sāriputta" (Sāriputta, [Dhanañjāni] has passed away): the Blessed One spoke this to the elder with the intention, "Go there and teach him." The elder too, at that very moment, went and taught the Dhamma to the great brahmā, Dhanañjāni. From then on, even when teaching a four-lined stanza, he did not teach anything that was devoid of the Four Noble Truths.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya

ဓနဉ္ဇာနိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Dhanañjāni Sutta is concluded.

၈. ဝါသေဋ္ဌသုတ္တဝဏ္ဏနာ

8. The Commentary on the Vāseṭṭha Sutta.

၄၅၄. ဧဝံ မေ သုတန္တိ ဝါသေဋ္ဌသုတ္တံ. တတ္ထ ဣစ္ဆာနင်္ဂလဝနသဏ္ဍေတိ ဣစ္ဆာနင်္ဂလဂါမဿ အဝိဒူရေ ဝနသဏ္ဍေ. စင်္ကီတိ အာဒယော ပဉ္စပိ ဇနာ ရညော ပသေနဒိဿ ကောသလဿ ပုရောဟိတာ ဧဝ. အညေ စ အဘိညာတာတိ အညေ စ ဗဟူ အဘိညာတာ ဗြာဟ္မဏာ. တေ ကိရ ဆဋ္ဌေ ဆဋ္ဌေ မာသေ ဒွီသု ဌာနေသု သန္နိပတန္တိ. ယဒါ ဇာတိံ သောဓေတုကာမာ ဟောန္တိ, တဒါ ပေါက္ခရသာတိဿ သန္တိကေ ဇာတိသောဓနတ္ထံ ဥက္ကဋ္ဌာယ သန္နိပတန္တိ. ယဒါ မန္တေ သောဓေတုကာမာ ဟောန္တိ, တဒါ ဣစ္ဆာနင်္ဂလေ သန္နိပတန္တိ. ဣမသ္မိံ ကာလေ မန္တသောဓနတ္ထံ သန္နိပတိံသု. အယမန္တရာ ကထာတိ ယံ အတ္တနော သဟာယကဘာဝါနုရူပံ ကထံ ကထေန္တာ အနုဝိစရိံသု, တဿာ ကထာယ အန္တရာ အယမညာ ကထာ ဥဒပါဒိ. သီလဝါတိ ဂုဏဝါ. ဝတ္တသမ္ပန္နောတိ အာစာရသမ္ပန္နော.

454. The Vāseṭṭha Sutta is that which begins, 'Thus have I heard.' Therein, 'in the Icchānaṅgala forest grove' means in a forest grove not far from the village of Icchānaṅgala. The five persons, Caṅkī and others, were indeed the royal chaplains of King Pasenadi of Kosala. 'And other well-known ones' means many other well-known brahmins. It is said they would gather every six months in two places. When they wished to purify their lineage, they would assemble in the presence of Pokkharasāti in Ukkaṭṭhā for the purpose of purifying their lineage. When they wished to purify the mantras, they would gather in Icchānaṅgala. At this time, they had assembled to purify the mantras. 'This intermediate discussion' means that while they were wandering about, conversing in a manner suitable for their companionship, another discussion arose in the midst of that conversation. 'Virtuous' means endowed with good qualities. 'Accomplished in conduct' means accomplished in behavior.

၄၅၅. အနုညာတပဋိညာတာတိ သိက္ခိတာ တုမှေတိ ဧဝံ အာစရိယေဟိ အနုညာတာ, အာမ အာစရိယ သိက္ခိတမှာတိ ဧဝံ သယဉ္စ ပဋိညာတာ. အသ္မာတိ ဘဝါမ. အဟံ ပေါက္ခရသာတိဿ, တာရုက္ခဿာယံ မာဏဝေါတိ အဟံ ပေါက္ခရသာတိဿ ဇေဋ္ဌန္တေဝါသီ အဂ္ဂသိဿော, အယံ တာရုက္ခဿာတိ ဒီပေတိ.

455. 'Acknowledged and professed' means they were authorized by their teachers thus, 'You are trained,' and they themselves also professed thus, 'Yes, teacher, we are trained.' 'We are' means we are. 'I am of Pokkharasāti, and this young man is of Tārukkha' indicates: 'I am the senior resident disciple, the chief disciple of Pokkharasāti, and this one is the senior resident disciple, the chief disciple of Tārukkha.'

တေဝိဇ္ဇာနန္တိ တိဝေဒါနံ ဗြာဟ္မဏာနံ. ယဒက္ခာတန္တိ ယံ အတ္ထတော စ ဗျဉ္ဇနတော စ ဧကံ ပဒမ္ပိ အက္ခာတံ. တတြ ကေဝလိနောသ္မသေတိ တံ သကလံ ဇာနနတော တတ္ထ နိဋ္ဌာဂတမှာတိ အတ္ထော. ဣဒါနိ တံ ကေဝလိဘာဝံ အာဝိကရောန္တော ပဒကသ္မာတိအာဒိမာဟ. တတ္ထ ဇပ္ပေ အာစရိယသာဒိသာတိ ကထနဋ္ဌာနေ မယံ အာစရိယသဒိသာယေဝ.

'Of those with the three knowledges' means of the brahmins who know the three Vedas. 'Whatever has been declared' means whatever single term has been declared, both in meaning and in phrasing. 'Therein we are complete' means: 'Because of knowing it all, we have reached completion therein.' This is the meaning. Now, making that state of completeness clear, he said the words beginning with 'We are grammarians...' Therein, 'in recitation, like the teacher' means 'in the place of speaking, we are just like the teacher.'

ကမ္မုနာတိ [Pg.295] ဒသကုသလကမ္မပထကမ္မုနာ. အယဉှိ ပုဗ္ဗေ သတ္တဝိဓံ ကာယဝစီကမ္မံ သန္ဓာယ ‘‘ယတော ခေါ, ဘော, သီလဝါ ဟောတီ’’တိ အာဟ, တိဝိဓံ မနောကမ္မံ သန္ဓာယ ‘‘ဝတ္တသမ္ပန္နော’’တိ. တေန သမန္နာဂတော ဟိ အာစာရသမ္ပန္နော ဟောတိ. စက္ခုမာတိ ပဉ္စဟိ စက္ခူဟိ စက္ခုမန္တဘာဝေန ဘဂဝန္တံ အာလပတိ.

'By action' means by the action of the ten wholesome courses of action. For this one previously, referring to the sevenfold bodily and verbal action, said, 'Because, good sir, one is virtuous'; and referring to the threefold mental action, he said, 'accomplished in conduct.' Indeed, one endowed with that is accomplished in conduct. 'O one with vision' means he addresses the Blessed One as one who possesses vision by means of the five eyes.

ခယာတီတန္တိ ဦနဘာဝံ အတီတံ, ပရိပုဏ္ဏန္တိ အတ္ထော. ပေစ္စာတိ ဥပဂန္တွာ. နမဿန္တီတိ နမော ကရောန္တိ.

'Gone beyond decay' means having transcended a state of deficiency; the meaning is 'complete.' 'Having approached' means having gone near. 'They pay homage' means they make reverence.

စက္ခုံ လောကေ သမုပ္ပန္နန္တိ အဝိဇ္ဇန္ဓကာရေ လောကေ တံ အန္ဓကာရံ ဝိဓမိတွာ လောကဿ ဒိဋ္ဌဓမ္မိကာဒိအတ္ထဒဿနေန စက္ခု ဟုတွာ သမုပ္ပန္နံ.

'An eye arisen in the world' means that, in a world dark with ignorance, having dispelled that darkness, he has arisen, having become an eye for the world for the seeing of benefits, such as those in this present life.

၄၅၆. ဧဝံ ဝါသေဋ္ဌေန ထောမေတွာ ယာစိတော ဘဂဝါ ဒွေပိ ဇနေ သင်္ဂဏှန္တော တေသံ ဝေါ အဟံ ဗျက္ခိဿန္တိအာဒိမာဟ. တတ္ထ ဗျက္ခိဿန္တိ ဗျာကရိဿာမိ. အနုပုဗ္ဗန္တိ တိဋ္ဌတု တာဝ ဗြာဟ္မဏစိန္တာ, တိဏရုက္ခကီဋပဋင်္ဂတော ပဋ္ဌာယ အနုပဋိပါဋိယာ အာစိက္ခိဿာမီတိ အတ္ထော. ဇာတိဝိဘင်္ဂန္တိ ဇာတိဝိတ္ထာရံ. အညမညာ ဟိ ဇာတိယောတိ တေသံ တေသဉှိ ပါဏာနံ ဇာတိယော အညမညာ နာနပ္ပကာရာတိ အတ္ထော.

456. Thus, having been praised and requested by Vāseṭṭha, the Blessed One, wishing to accommodate both persons, said the words beginning with, 'To you... I will explain.' Therein, 'I will explain' means 'I will expound.' 'In due order' means: 'Let the brahmins' concern stand for now; starting from grass, trees, worms, and moths, I will declare in sequence.' 'The analysis of birth' means the detailed account of birth. 'For births are distinct from one another' means that the births of those various beings are distinct from one another and of various kinds.

တိဏရုက္ခေတိ အနုပါဒိန္နကဇာတိံ ကတွာ ပစ္ဆာ ဥပါဒိန္နကဇာတိံ ကထေဿာမိ, ဧဝံ တဿ ဇာတိဘေဒေါ ပါကဋော ဘဝိဿတီတိ ဣမံ ဒေသနံ အာရဘိ. မဟာသီဝတ္ထေရော ပန ‘‘ကိံ, ဘန္တေ, အနုပါဒိန္နကံ ဗီဇနာနတာယ နာနံ, ဥပါဒိန္နံ ကမ္မနာနတာယာတိ? ဧဝံ ဝတ္တုံ န ဝဋ္ဋတီ’’တိ ပုစ္ဆိတော အာမ န ဝဋ္ဋတိ. ကမ္မဉှိ ယောနိယံ ခိပတိ. ယောနိသိဒ္ဓါ ဣမေ သတ္တာ နာနာဝဏ္ဏာ ဟောန္တီတိ. တိဏရုက္ခေတိ ဧတ္ထ အန္တောဖေဂ္ဂူ ဗဟိသာရာ အန္တမသော တာလနာဠိကေရာဒယောပိ တိဏာနေဝ, အန္တောသာရာ ပန ဗဟိဖေဂ္ဂူ သဗ္ဗေ ရုက္ခာ နာမ. န စာပိ ပဋိဇာနရေတိ မယံ တိဏာ မယံ ရုက္ခာတိ ဝါ, အဟံ တိဏံ, အဟံ ရုက္ခောတိ ဝါ ဧဝံ န ဇာနန္တိ. လိင်္ဂံ ဇာတိမယန္တိ အဇာနန္တာနမ္ပိ စ တေသံ ဇာတိမယမေဝ သဏ္ဌာနံ အတ္တနော မူလဘူတတိဏာဒိသဒိသမေဝ ဟောတိ. ကိံ ကာရဏာ? အညမညာ ဟိ ဇာတိယော. ယသ္မာ အညာ တိဏဇာတိ, အညာ ရုက္ခဇာတိ. တိဏေသုပိ အညာ တာလဇာတိ, အညာ နာဠိကေရဇာတိ, ဧဝံ ဝိတ္ထာရေတဗ္ဗံ. ဣမိနာ ဣဒံ ဒဿေတိ – ယံ ဇာတိဝသေန နာနာ [Pg.296] ဟောတိ, တံ အတ္တနော ပဋိညံ ပရေသံ ဝါ ဥပဒေသံ ဝိနာပိ အညဇာတိတော ဝိသေသေန ဂယှတိ. ယဒိ စ ဇာတိယာ ဗြာဟ္မဏော ဘဝေယျ, သောပိ အတ္တနော ပဋိညံ ပရေသံ ဝါ ဥပဒေသံ ဝိနာ ခတ္တိယတော ဝေဿတော သုဒ္ဒတော ဝါ ဝိသေသေန ဂယှေယျ, န စ ဂယှတိ. တသ္မာ န ဇာတိယာ ဗြာဟ္မဏောတိ. ပရတော ပန ‘‘ယထာ ဧတာသု ဇာတီသူ’’တိ ဂါထာယ ဧတမတ္ထံ ဝစီဘေဒေနေဝ အာဝိကရိဿတိ.

'Regarding grass and trees,' he began this discourse, thinking: 'First I will speak on unappropriated birth, and afterwards I will speak on appropriated birth; in this way the distinction of birth will become clear to him.' The Venerable Mahāsīva, however, when asked, 'Venerable sir, is the unappropriated diverse due to the diversity of seeds, and the appropriated diverse due to the diversity of kamma? Is it not proper to say so?' replied, 'Indeed, it is not proper. For kamma casts beings into an origin. These beings, established by their origin, become of diverse kinds.' Herein, regarding 'grass and trees': those with soft tissue inside and hard tissue outside—even down to palm and coconut trees—are called 'grasses.' But all those with hard tissue inside and soft tissue outside are called 'trees.' Nor do they profess, 'We are grasses,' or 'We are trees,' nor do they know, 'I am a grass,' or 'I am a tree.' 'Their mark is determined by birth' means that even though they do not know, their form, which is determined by their birth, is just like the grass or tree that is their origin. For what reason? Because births are distinct from one another. For the birth of grass is one thing, and the birth of a tree is another. Even among grasses, the birth of a palm is one thing, and the birth of a coconut is another; thus it should be elaborated. By this, he shows the following: that which is different by way of birth is distinguished from another birth without any profession by itself or instruction from others. And if one were a brahmin by birth, he too would be distinguished from a khattiya, a vessa, or a sudda without any profession by himself or instruction from others; but he is not so distinguished. Therefore, one is not a brahmin by birth. Further on, in the verse beginning 'Just as among these births,' he will make this very meaning clear simply by the phrasing of his words.

ဧဝံ အနုပါဒိန္နကေသု ဇာတိံ ဒဿေတွာ ဥပါဒိန္နကေသု ဒဿေန္တော တတော ကီဋေတိအာဒိမာဟ. ယာဝ ကုန္ထကိပိလ္လိကေတိ ကုန္ထကိပိလ္လိကံ ပရိယန္တံ ကတွာတိ အတ္ထော. ဧတ္ထ စ ယေ ဥပ္ပတိတွာ ဂစ္ဆန္တိ, တေ ပဋင်္ဂါ နာမ. အညမညာ ဟိ ဇာတိယောတိ တေသမ္ပိ နီလရတ္တာဒိဝဏ္ဏဝသေန ဇာတိယော နာနပ္ပကာရာဝ ဟောန္တိ.

Thus, having shown birth among unappropriated beings, while showing it among appropriated beings, he said the words beginning with, 'Then among worms...' 'Down to insects and ants' means having made insects and ants the limit. And here, those that go by flying up are called moths. 'For births are distinct from one another' means that for them too, by way of their colors such as blue, red, and so on, their births are indeed of various kinds.

ခုဒ္ဒကေတိ ကာဠကာဒယော. မဟလ္လကေတိ သသဗိဠာရာဒယော.

'The small ones' means creatures such as black squirrels. 'The large ones' means creatures such as rabbits and cats.

ပါဒူဒရေတိ ဥဒရပါဒေ, ဥဒရံယေဝ နေသံ ပါဒါတိ ဝုတ္တံ ဟောတိ. ဒီဃပိဋ္ဌိကေတိ သပ္ပာနဉှိ သီသတော ယာဝ နင်္ဂုဋ္ဌာ ပိဋ္ဌိယေဝ ဟောတိ, တေန တေ ‘‘ဒီဃပိဋ္ဌိကာ’’တိ ဝုစ္စန္တိ.

'Belly-footed' means those whose feet are their belly; for them, their belly itself is their feet—this is what is said. 'The long-backed ones' means that because snakes have only a back from their head to their tail, they are called 'long-backed.'

ဥဒကေတိ ဩဒကေ, ဥဒကမှိ ဇာတေ.

'In the water' means in an aquatic environment, born in the water.

ပက္ခီတိ သကုဏေ. တေ ဟိ ပတ္တေဟိ ယန္တီတိ ပတ္တယာနာ, ဝေဟာသံ ဂစ္ဆန္တီတိ ဝိဟင်္ဂမာ.

'Birds' refers to winged creatures. For because they go with wings, they are called 'wing-goers'; because they go through the sky, they are called 'sky-goers.'

ဧဝံ ထလဇလာကာသဂေါစရာနံ ပါဏာနံ ဇာတိဘေဒံ ဒဿေတွာ ဣဒါနိ ယေနာဓိပ္ပာယေန တံ ဒဿေတိ, တံ အာဝိကရောန္တော ယထာ ဧတာသူတိ ဂါထမာဟ. တဿတ္ထော သင်္ခေပေန ဝုတ္တောဝ. ဝိတ္ထာရတော ပနေတ္ထ ယံ ဝတ္တဗ္ဗံ, တံ သယမေဝ ဒဿေန္တော န ကေသေဟီတိအာဒိမာဟ. တတြာယံ ယောဇနာ – ယံ ဝုတ္တံ ‘‘နတ္ထိ မနုဿေသု လိင်္ဂဇာတိမယံ ပုထူ’’တိ, တံ ဧဝံ နတ္ထီတိ ဝေဒိတဗ္ဗံ. သေယျထိဒံ? န ကေသေဟီတိ. န ဟိ – ‘‘ဗြာဟ္မဏာနံ ဧဒိသာ ကေသာ ဟောန္တိ, ခတ္တိယာနံ ဧဒိသာ’’တိ နိယမော အတ္ထိ ယထာ ဟတ္ထိအဿမိဂါဒီနန္တိ ဣမိနာ နယေန သဗ္ဗံ ယောဇေတဗ္ဗံ.

Having thus shown the distinction of species among beings that move on land, in water, and in the sky, now, wishing to make clear the intention with which He showed it, He spoke the verse beginning with 'yathā etāsu.' Its meaning has already been stated in brief. Now, wishing to show in detail what should be said here, He Himself spoke the words beginning with 'na kesehi.' Therein, this is the connection: what was said—'Among humans, there is no separate distinction consisting of marks of birth'—should be understood as 'it does not exist thus.' How is this? 'Not by hair.' For indeed, there is no fixed rule that 'Brahmins have such hair, Khattiyas have such hair,' as there is for elephants, horses, deer, and so on. In this way, all terms should be connected.

လိင်္ဂံ ဇာတိမယံ နေဝ, ယထာ အညာသု ဇာတိသူတိ ဣဒံ ပန ဝုတ္တဿေဝတ္ထဿ နိဂမနန္တိ ဝေဒိတဗ္ဗံ. တဿာယံ ယောဇနာ – ဧဝံ ယသ္မာ ဣမေဟိ [Pg.297] ကေသာဒီဟိ နတ္ထိ မနုဿေသု လိင်္ဂံ ဇာတိမယံ ပုထု, တသ္မာ ဝေဒိတဗ္ဗမေတံ ‘‘ဗြာဟ္မဏာဒိဘေဒေသု မနုဿေသု လိင်္ဂံ ဇာတိမယံ နေဝ, ယထာ အညာသု ဇာတိသူ’’တိ.

Now, this phrase, 'The mark consisting of birth does not exist at all, as it is in other species,' should be understood as the conclusion of the meaning that has already been stated. Of that, this is the connection: Thus, because by these things such as hair, there is no separate mark consisting of birth among humans, therefore this should be understood: 'Among humans with distinctions such as Brahmin and so on, the mark consisting of birth does not exist at all, as it does in other species.'

၄၅၇. ဣဒါနိ ဧဝံ ဇာတိဘေဒေ အသတိပိ ‘‘ဗြာဟ္မဏော ခတ္တိယော’’တိ ဣဒံ နာနတ္တံ ယထာ ဇာတံ, တံ ဒဿေတုံ ပစ္စတ္တန္တိ ဂါထမာဟ. တတ္ထ ဝေါကာရန္တိ နာနတ္တံ. အယံ ပနေတ္ထ သင်္ခေပတ္ထော – ယထာ ဟိ တိရစ္ဆာနာနံ ယောနိသိဒ္ဓမေဝ ကေသာဒိသဏ္ဌာနေန နာနတ္တံ, တထာ ဗြာဟ္မဏာဒီနံ အတ္တနော အတ္တနော သရီရေ တံ နတ္ထိ. ဧဝံ သန္တေပိ ယဒေတံ ‘‘ဗြာဟ္မဏော ခတ္တိယော’’တိ ဝေါကာရံ, တံ ဝေါကာရဉ္စ မနုဿေသု သမညာယ ပဝုစ္စတိ, ဝေါဟာရမတ္တေနေဝ ပဝုစ္စတီတိ.

457. Now, to show how this diversity—'Brahmin,' 'Khattiya'—arose even though such a distinction of birth does not exist, He spoke the verse beginning with 'paccattaṃ.' Therein, 'vokāra' means diversity. This is the concise meaning here: Just as for animal species there is a diversity established by birth through the form of hair and so on, so for Brahmins and others, that diversity does not exist in their own respective bodies. Even so, that diversity which is 'Brahmin,' 'Khattiya'—that diversity is spoken of among humans by designation; it is spoken of merely by convention.

ဧတ္တာဝတာ ဘဂဝါ ဘာရဒွါဇဿ ဝါဒံ နိဂ္ဂဏှိတွာ ဣဒါနိ ယဒိ ဇာတိယာ ဗြာဟ္မဏော ဘဝေယျ, အာဇီဝသီလာစာရဝိပန္နောပိ ဗြာဟ္မဏော ဘဝေယျ. ယသ္မာ ပန ပေါရာဏာ ဗြာဟ္မဏာ တဿ ဗြာဟ္မဏဘာဝံ န ဣစ္ဆန္တိ, လောကေ စ အညေပိ ပဏ္ဍိတမနုဿာ, တသ္မာ ဝါသေဋ္ဌဿ ဝါဒံ ပဂ္ဂဏှန္တော ယော ဟိ ကောစိ မနုဿေသူတိ အဋ္ဌ ဂါထာ အာဟ. တတ္ထ ဂေါရက္ခန္တိ ခေတ္တရက္ခံ, ကသိကမ္မန္တိ ဝုတ္တံ ဟောတိ. ဂေါတိ ဟိ ပထဝိယာ နာမံ, တသ္မာ ဧဝမာဟ. ပုထုသိပ္ပေနာတိ တန္တဝါယကမ္မာဒိနာနာသိပ္ပေန. ဝေါဟာရန္တိ ဝဏိဇ္ဇံ. ပရပေဿေနာတိ ပရေသံ ဝေယျာဝစ္စကမ္မေန. ဣဿတ္ထန္တိ အာဝုဓဇီဝိကံ, ဥသုဉ္စ သတ္တိံ စာတိ ဝုတ္တံ ဟောတိ. ပေါရောဟိစ္စေနာတိ ပုရောဟိတကမ္မေန.

With this much, the Blessed One, having refuted the view of Bhāradvāja, now considers: If one were a Brahmin by birth, then even one corrupt in livelihood, virtue, and conduct would be a Brahmin. But since the ancient Brahmins do not desire the Brahmin-hood of such a person, and nor do other wise people in the world, therefore, supporting the view of Vāseṭṭha, He spoke the eight verses beginning with 'yo hi koci manussesu.' Therein, 'gorakkhaṃ' means protecting the fields; this is said to be agriculture. For 'go' is a name for the earth; therefore, He said thus. 'Puthusippena' means by various crafts such as weaving. 'Vohāraṃ' means trade. 'Parapesena' means by service to others. 'Issattaṃ' means living by weapons; this is said to mean by arrow and spear. 'Porohiccena' means by the work of a chaplain.

ဧဝံ ဗြာဟ္မဏသမယေန စ လောကဝေါဟာရေန စ အာဇီဝသီလာစာရဝိပန္နဿ အဗြာဟ္မဏဘာဝံ သာဓေတွာ ဧဝံ သန္တေ န ဇာတိယာ ဗြာဟ္မဏော, ဂုဏေဟိ ပန ဗြာဟ္မဏော ဟောတိ. တသ္မာ ယတ္ထ ကတ္ထစိ ကုလေ ဇာတော ယော ဂုဏဝါ, သော ဗြာဟ္မဏော, အယမေတ္ထ ဉာယောတိ ဧဝမေတံ ဉာယံ အတ္ထတော အာပါဒေတွာ ဣဒါနိ နံ ဝစီဘေဒေန ပကာသေန္တော န စာဟံ ဗြာဟ္မဏန္တိအာဒိမာဟ. တဿတ္ထော – အဟဉှိ ယွာယံ စတုန္နံ ယောနီနံ ယတ္ထ ကတ္ထစိ ဇာတော, တတြာပိ ဝိသေသေန ယော ဗြာဟ္မဏဿ သံဝဏ္ဏိတာယ မာတရိ သမ္ဘူတော, တံ ယောနိဇံ မတ္တိသမ္ဘဝံ, ယာ စာယံ ဥဘတော သုဇာတောတိအာဒိနာ နယေန ဗြာဟ္မဏေဟိ ဗြာဟ္မဏဿ ပရိသုဒ္ဓဥပ္ပတ္တိမဂ္ဂသင်္ခါတာ ယောနိ ဝုတ္တာ, သံသုဒ္ဓဂဟဏိကောတိ ဣမိနာ [Pg.298] စ မာတိသမ္ပတ္တိ, တတောပိ ဇာတသမ္ဘူတတ္တာ ယောနိဇော မတ္တိသမ္ဘဝေါတိ ဝုစ္စတိ, တံ ယောနိဇံ မတ္တိသမ္ဘဝံ ဣမိနာ စ ယောနိဇမတ္တိသမ္ဘဝမတ္တေန န ဗြာဟ္မဏံ ဗြူမိ. ကသ္မာ? ယသ္မာ, ဘော ဘောတိ, ဝစနမတ္တေန အညေဟိ သကိဉ္စနေဟိ ဝိသိဋ္ဌတ္တာ ဘောဝါဒိ နာမ သော ဟောတိ, သစေ ဟောတိ သကိဉ္စနော သပလိဗောဓော. ယော ပနာယံ ယတ္ထ ကတ္ထစိ ဇာတောပိ ရာဂါဒိကိဉ္စနာဘာဝေန အကိဉ္စနော, သဗ္ဗဂဟဏပဋိနိဿဂ္ဂေန အနာဒါနော, အကိဉ္စနံ အနာဒါနံ, တမဟံ ဗြူမိ ဗြာဟ္မဏံ. ကသ္မာ? ယသ္မာ ဗာဟိတပါပေါတိ.

Thus, having established by both Brahmin tradition and worldly convention the non-Brahmin status of one corrupt in livelihood, virtue, and conduct, it follows that one is not a Brahmin by birth, but rather by qualities. Therefore, whoever is born in any family whatsoever, if he is virtuous, he is a Brahmin. This is the right principle here. Having thus established this principle in terms of meaning, now, clarifying it with a verbal distinction, He spoke the words beginning with 'na cāhaṃ brāhmaṇaṃ.' Its meaning is this: I do not call someone a Brahmin merely for being born of a particular lineage and from a particular mother. Why? Because if he has attachments and impediments, he is called a 'bhovādi' (one who says 'bho'), being distinguished from other attached people merely by the word 'bho.' But whoever, though born anywhere, is without attachments due to the absence of defilements like lust, and is without grasping due to the relinquishing of all appropriation—that person, without attachments, without grasping, I call a Brahmin. Why? Because he has banished evil.

၄၅၈. ကိဉ္စဘိယျော သဗ္ဗသံယောဇနံ ဆေတွာတိအာဒိ သတ္တဝီသတိ ဂါထာ. တတ္ထ သဗ္ဗသံယောဇနန္တိ ဒသဝိဓသံယောဇနံ. န ပရိတဿတီတိ တဏှာပရိတဿနာယ န ပရိတဿတိ. သင်္ဂါတိဂန္တိ ရာဂသင်္ဂါဒယော အတိက္ကန္တံ. ဝိသံယုတ္တန္တိ စတူဟိ ယောနီဟိ သဗ္ဗကိလေသေဟိ ဝါ ဝိသံယုတ္တံ.

458. Furthermore, there are twenty-seven verses beginning with 'Having cut off all fetters...' Therein, 'all fetters' means the ten kinds of fetters. 'He does not tremble' means he does not tremble with the trembling of craving. 'Gone beyond attachment' means one who has overcome attachments such as lust. 'Disjoined' means one who is disjoined from the four kinds of birth or from all defilements.

နဒ္ဓိန္တိ ဥပနာဟံ. ဝရတ္တန္တိ တဏှံ. သန္ဒာနန္တိ ယုတ္တပါသံ, ဒိဋ္ဌိပရိယုဋ္ဌာနဿေတံ အဓိဝစနံ. သဟနုက္ကမန္တိ အနုက္ကမော ဝုစ္စတိ ပါသေ ပဝေသနဂဏ္ဌိ, ဒိဋ္ဌာနုသယဿေတံ နာမံ. ဥက္ခိတ္တပလိဃန္တိ ဧတ္ထ ပလိဃောတိ အဝိဇ္ဇာ. ဗုဒ္ဓန္တိ စတုသစ္စဗုဒ္ဓံ. တိတိက္ခတီတိ ခမတိ.

'The thong' means resentment. 'The strap' means craving. 'The tether' means the associated fetter; this is a designation for the obsession of wrong views. 'With its appendage': the appendage is said to be the knot for entering the snare; this is a name for the underlying tendency of wrong views. 'With bolt uplifted': herein, 'the bolt' is ignorance. 'Awakened' means one who has understood the Four Truths. 'He endures' means he is patient.

ခန္တိဗလန္တိ အဓိဝါသနခန္တိဗလံ. သာ ပန သကိံ ဥပ္ပန္နာ ဗလာနီကံ နာမ န ဟောတိ, ပုနပ္ပုနံ ဥပ္ပန္နာ ပန ဟောတိ. တဿာ အတ္ထိတာယ ဗလာနီကံ.

'The strength of endurance' means the power of patient endurance. But that endurance, when it has arisen once, is not called an 'army of strength' (balānīkaṃ); however, when it has arisen again and again, it is. Because of its existence as such, it is called an 'army of strength'.

ဝတဝန္တန္တိ ဓုတင်္ဂဝန္တံ. သီလဝန္တန္တိ ဂုဏဝန္တံ. အနုဿဒန္တိ ရာဂါဒိဥဿဒဝိရဟိတံ. ‘‘အနုဿုတ’’န္တိပိ ပါဌော, အနဝဿုတန္တိ အတ္ထော. ဒန္တန္တိ နိဗ္ဗိသေဝနံ.

'Observant of vows' (vatavantaṃ) means one who possesses the ascetic practices. 'Virtuous' (sīlavantaṃ) means one who possesses good qualities. 'Without prominence' (anussadaṃ) means one who is free from the prominence of lust and so on. There is also the reading 'anussutaṃ,' meaning 'not oozing' with defilements. 'Tamed' (dantaṃ) means one who is not coarse.

န လိမ္ပတီတိ န အလ္လီယတိ. ကာမေသူတိ ကိလေသကာမဝတ္ထုကာမေသု.

'He is not smeared' means he does not cling. 'In sensual pleasures' means in sensual pleasures as defilements and sensual pleasures as objects.

ဒုက္ခဿ ပဇာနာတိ, ဣဓေဝ ခယန္တိ ဧတ္ထ အရဟတ္တဖလံ ဒုက္ခက္ခယောတိ အဓိပ္ပေတံ. ပဇာနာတီတိ အဓိဂမဝသေန ဇာနာတိ. ပန္နဘာရန္တိ ဩဟိတဘာရံ, ခန္ဓကိလေသအဘိသင်္ခါရကာမဂုဏဘာရေ ဩတာရေတွာ ဌိတံ. ဝိသံယုတ္တပဒံ ဝုတ္တတ္ထမေဝ.

In the phrase 'He understands the destruction of suffering right here,' the destruction of suffering is intended to mean the fruit of Arahantship. 'He understands' means he knows by way of realization. 'With burden laid down' means one who has laid down the burden; one who stands having put down the burdens of the aggregates, defilements, formations, and sensual pleasures. The term 'disjoined' has the meaning already stated.

ဂမ္ဘီရပညန္တိ ဂမ္ဘီရေသု အာရမ္မဏေသု ပဝတ္တပညံ. မေဓာဝိန္တိ ပကတိပညာယ ပညဝန္တံ.

"One with profound wisdom" (gambhīrapaññaṃ) refers to a person whose wisdom arises in profound objects. "Intelligent" (medhāvī) refers to a person who is wise by means of natural wisdom.

အနာဂါရေဟိ [Pg.299] စူဘယန္တိ အနာဂါရေဟိ စ ဝိသံသဋ္ဌံ ဥဘယဉ္စ, ဒွီဟိပိ စေတေဟိ ဝိသံသဋ္ဌမေဝါတိ အတ္ထော. အနောကသာရိန္တိ ဩကံ ဝုစ္စတိ ပဉ္စကာမဂုဏာလယော, တံ အနလ္လီယမာနန္တိ အတ္ထော. အပ္ပိစ္ဆန္တိ အနိစ္ဆံ.

"Unassociated with both" (anāgārehi cūbhayaṃ) means unassociated with both monks (anāgārehi) [and householders]. Indeed, one is unassociated with both of these two; this is the meaning. "Not resorting to a home" (anokasāriṃ): 'home' (okaṃ) refers to the abode of the five strands of sensual pleasure; [the phrase] refers to one who does not cling to it; this is the meaning. "Of few wishes" (appicchaṃ) refers to one who is without desire.

တသေသူတိ သတဏှေသု. ထာဝရေသူတိ နိတ္တဏှေသု.

"Among the trembling" (tasesu) means among those with craving. "Among the stable" (thāvaresu) means among those without craving.

အတ္တဒဏ္ဍေသူတိ ဂဟိတဒဏ္ဍေသု. နိဗ္ဗုတန္တိ ကိလေသနိဗ္ဗာနေန နိဗ္ဗုတံ. သာဒါနေသူတိ သဥပါဒါနေသု.

"Among those who have taken up the rod" (attadaṇḍesu) means among those who have grasped a rod. "Extinguished" (nibbutaṃ) refers to a person who is at peace through the extinguishing of defilements. "Among those with grasping" (sādānesu) means among those with clinging.

ဩဟိတောတိ ပတိတော.

"Cast down" (ohito) means fallen.

၄၅၉. အကက္ကသန္တိ နိဒ္ဒေါသံ. သဒေါသော ဟိ ရုက္ခောပိ သကက္ကသောတိ ဝုစ္စတိ. ဝိညာပနိန္တိ အတ္ထဝိညာပနိကံ. သစ္စန္တိ အဝိသံဝါဒိကံ. ဥဒီရယေတိ ဘဏတိ. ယာယ နာဘိသဇ္ဇေတိ ယာယ ဂိရာယ ပရဿ သဇ္ဇနံ ဝါ လဂ္ဂနံ ဝါ န ကရောတိ, တာဒိသံ အဖရုသံ ဂိရံ ဘာသတီတိ အတ္ထော.

459. "Not harsh" (akakkasaṃ) means faultless. Indeed, even a faulty tree is called "harsh" (sakakkaso). "That which makes known" (viññāpaniṃ) means that which makes the meaning known. "True speech" (giraṃ saccaṃ) means speech that is not deceptive. "One should utter" (udīraye) means one speaks. "By which one does not cause clinging" (yāya nābhisajje) means: by which speech one does not cause attachment or clinging in another, one speaks such speech that is not rough; this is the meaning.

ဒီဃန္တိ သုတ္တာရုဠှဘဏ္ဍံ. ရဿန္တိ ဝိပ္ပကိဏ္ဏဘဏ္ဍံ. အဏုန္တိ ခုဒ္ဒကံ. ထူလန္တိ မဟန္တံ. သုဘာသုဘန္တိ သုန္ဒရာသုန္ဒရံ. ဒီဃဘဏ္ဍဉှိ အပ္ပဂ္ဃမ္ပိ ဟောတိ မဟဂ္ဃမ္ပိ. ရဿာဒီသုပိ ဧသေဝ နယော. ဣတိ ဧတ္တာဝတာ န သဗ္ဗံ ပရိယာဒိဏ္ဏံ, ‘‘သုဘာသုဘ’’န္တိ ဣမိနာ ပန ပရိယာဒိဏ္ဏံ ဟောတိ.

"Long" (dīghaṃ) refers to goods strung on a thread. "Short" (rassaṃ) refers to scattered goods. "Small" (aṇuṃ) refers to small goods. "Large" (thūlaṃ) refers to large goods. "Good and bad" (subhāsubhaṃ) refers to beautiful and unbeautiful goods. Indeed, "long" goods can be of little value or of great value. This same principle should be understood for "short" and the others. By this much, not everything is encompassed; but by "good and bad," everything is encompassed.

နိရာသယန္တိ နိတ္တဏှံ.

"Without longing" (nirāsayaṃ) refers to a person who is without craving.

အာလယာတိ တဏှာလယာ. အညာယာတိ ဇာနိတွာ. အမတောဂဓန္တိ အမတဗ္ဘန္တရံ. အနုပ္ပတ္တန္တိ အနုပဝိဋ္ဌံ.

"Attachments" (ālayā) refers to the attachments of craving. "Having understood" (aññāya) means having known. "Gone to the Deathless" (amatogadhaṃ) means into the interior of the Deathless. "Attained" (anuppattaṃ) means entered.

ဥဘော သင်္ဂန္တိ ဥဘယမ္ပေတံ သင်္ဂံ. ပုညဉှိ သဂ္ဂေ လဂ္ဂါပေတိ, အပုညံ အပါယေ, တသ္မာ ဥဘယမ္ပေတံ သင်္ဂန္တိ အာဟ. ဥပစ္စဂါတိ အတီတော.

"Both attachments" (ubho saṅgaṃ) means both of these are an attachment. Indeed, merit causes attachment in the heavenly realm, and demerit causes attachment in the woeful states. Therefore, it is said, "both of these are an attachment." "Has passed beyond" (upaccagā) means has transcended.

အနာဝိလန္တိ အာဝိလကရဏကိလေသဝိရဟိတံ. နန္ဒီဘဝပရိက္ခီဏန္တိ ပရိက္ခီဏနန္ဒိံ ပရိက္ခီဏဘဝံ.

"Undisturbed" (anāvilaṃ) refers to a person free from the defilements that cause turbidity. "One for whom delight and existence are exhausted" (nandībhavaparikkhīṇaṃ) refers to a person whose delight is exhausted and whose existence is exhausted.

‘‘ယော ဣမ’’န္တိ ဂါထာယ အဝိဇ္ဇာယေဝ ဝိသံဝါဒကဋ္ဌေန ပလိပထော, မဟာဝိဒုဂ္ဂတာယ ဒုဂ္ဂံ, သံသရဏဋ္ဌေန သံသာရော, မောဟနဋ္ဌေန မောဟောတိ ဝုတ္တော. တိဏ္ဏောတိ စတုရောဃတိဏ္ဏော. ပါရင်္ဂတောတိ နိဗ္ဗာနံ ဂတော. ဈာယီတိ အာရမ္မဏလက္ခဏူပနိဇ္ဈာနဝသေန ဈာယီ. အနေဇောတိ နိတ္တဏှော. အနုပါဒါယ [Pg.300] နိဗ္ဗုတောတိ ကိဉ္စိ ဂဟဏံ အဂ္ဂဟေတွာ သဗ္ဗကိလေသနိဗ္ဗာနေန နိဗ္ဗုတော.

In the verse beginning "He who this..." (yo imaṃ), ignorance itself is called a "bog" (palipatha) because of its deceptive nature; a "difficult passage" (duggaṃ) because it is extremely hard to get through; "saṃsāra" because of its nature of wandering on; and "delusion" (moha) because of its bewildering nature. "Crossed over" (tiṇṇo) means one who has crossed the four floods. "Gone to the far shore" (pāraṅgato) means gone to Nibbāna. "Meditative" (jhāyī) means one is meditative by means of absorption upon an object and absorption upon characteristics. "Unshaken" (anejo) means without craving. "Extinguished without grasping" (anupādāya nibbuto) means one is extinguished by the extinguishing of all defilements, without grasping anything at all.

ကာမေတိ ဒုဝိဓေပိ ကာမေ. အနာဂါရောတိ အနာဂါရော ဟုတွာ. ပရိဗ္ဗဇေတိ ပရိဗ္ဗဇတိ. ကာမဘဝပရိက္ခီဏန္တိ ခီဏကာမံ ခီဏဘဝံ.

"Sensual pleasures" (kāme) refers to both kinds of sensual pleasures [i.e., objects of sensual pleasure and the defilement of sensual pleasure]. "Homeless" (anāgāro) means having become homeless. "Wanders" (paribbaje) means one wanders forth. "One for whom sensual pleasure and existence are exhausted" (kāmabhavaparikkhīṇaṃ) refers to a person whose sensual pleasure is exhausted and whose existence is exhausted.

မာနုသကံ ယောဂန္တိ မာနုသကံ ပဉ္စကာမဂုဏယောဂံ. ဒိဗ္ဗံ ယောဂန္တိ ဒိဗ္ဗံ ပဉ္စကာမဂုဏယောဂံ. သဗ္ဗယောဂဝိသံယုတ္တန္တိ သဗ္ဗကိလေသယောဂဝိသံယုတ္တံ.

"The human yoke" (mānusakaṃ yogaṃ) means the yoke of the five strands of human sensual pleasure. "The divine yoke" (dibbaṃ yogaṃ) means the yoke of the five strands of divine sensual pleasure. "Disjoined from all yokes" (sabbayogavisaṃyuttaṃ) refers to a person who is disjoined from the yoke of all defilements.

ရတိန္တိ ပဉ္စကာမဂုဏရတိံ. အရတိန္တိ ကုသလဘာဝနာယ ဥက္ကဏ္ဌိတံ. ဝီရန္တိ ဝီရိယဝန္တံ.

"Delight" (ratiṃ) refers to delight in the five strands of sensual pleasure. "Discontent" (aratiṃ) refers to discontent with the cultivation of the wholesome. "Heroic" (vīraṃ) refers to a person who possesses energy.

သုဂတန္တိ သုန္ဒရံ ဌာနံ ဂတံ, သုန္ဒရာယ ဝါ ပဋိပတ္တိယာ ဂတံ.

"Well-gone" (sugataṃ) refers to one who has gone to a good place, or alternatively, one who has gone by means of a good practice.

ဂတိန္တိ နိဗ္ဗတ္တိံ. ပုရေတိ အတီတေ. ပစ္ဆာတိ အနာဂတေ. မဇ္ဈေတိ ပစ္စုပ္ပန္နေ. ကိဉ္စနန္တိ ကိဉ္စနကာရကော ကိလေသော.

"Destination" (gatiṃ) means rebirth. "Before" (pure) means in the past. "After" (pacchā) means in the future. "In between" (majjhe) means in the present. "Impediment" (kiñcanaṃ) is the defilement that causes impediments.

မဟေသိန္တိ မဟန္တေ ဂုဏေ ပရိယေသနဋ္ဌေန မဟေသိံ. ဝိဇိတာဝိနန္တိ ဝိဇိတဝိဇယံ.

"Great seer" (mahesiṃ) refers to one who is a 'great seeker' in the sense of seeking great qualities. "Victorious" (vijitāvinaṃ) refers to one who has won the victory.

၄၆၀. ဧဝံ ဘဂဝါ ဂုဏတော ခီဏာသဝံယေဝ ဗြာဟ္မဏံ ဒဿေတွာ ယေ ဇာတိတော ဗြာဟ္မဏောတိ အဘိနိဝေသံ ကရောန္တိ, တေ ဣဒံ အဇာနန္တာ, သာဝ နေသံ ဒိဋ္ဌိ ဒုဒ္ဒိဋ္ဌီတိ ဒဿေန္တော သမညာ ဟေသာတိ ဂါထာဒွယမာဟ. တဿတ္ထော – ယဒိဒံ ဗြာဟ္မဏော ခတ္တိယော ဘာရဒွါဇော ဝါသေဋ္ဌောတိ နာမဂေါတ္တံ ပကပ္ပိတံ ကတံ အဘိသင်္ခတံ, သမညာ ဟေသာ လောကသ္မိံ, ဝေါဟာရမတ္တန္တိ အတ္ထော. ကသ္မာ? ယသ္မာ သမုစ္စာ သမုဒါဂတံ သမညာယ အာဂတံ. ဧတဉှိ တတ္ထ တတ္ထ ဇာတကာလေယေဝဿ ဉာတိသာလောဟိတေဟိ ပကပ္ပိတံ ကတံ. နော စေ နံ ဧဝံ ပကပ္ပေယျုံ, န ကောစိ ကိဉ္စိ ဒိသွာ အယံ ဗြာဟ္မဏောတိ ဝါ ဘာရဒွါဇောတိ ဝါ ဇာနေယျ. ဧဝံ ပကပ္ပိတံ ပေတံ ဒီဃရတ္တာနုသယိတံ, ဒိဋ္ဌိဂတမဇာနတံ, တံ ပကပ္ပိတံ နာမဂေါတ္တံ ‘‘နာမဂေါတ္တမတ္တမေတံ, ဝေါဟာရတ္ထံ ပကပ္ပိတ’’န္တိ, အဇာနန္တာနံ သတ္တာနံ ဟဒယေ ဒီဃရတ္တံ ဒိဋ္ဌိဂတမနုသယိတံ. တဿ အနုသယိတတ္တာ တံ နာမဂေါတ္တံ အဇာနန္တာ နော ပဗြုန္တိ, ‘‘ဇာတိယာ ဟောတိ ဗြာဟ္မဏော’’တိ အဇာနန္တာဝ ဧဝံ ဝဒန္တီတိ ဝုတ္တံ ဟောတိ.

460. In this way, the Blessed One showed that, in terms of qualities, only one whose cankers are destroyed is a Brahmin. Then, to show that those who adhere to the view "one is a Brahmin by birth" do not understand this, and that this view of theirs is a wrong view, he spoke the two verses beginning, "This is a convention." The meaning is this: that which is conceived, made, and constructed as a name and clan—such as 'Brahmin,' 'Khattiya,' 'Bhāradvāja,' 'Vāseṭṭha'—this is just a convention in the world, a mere designation. Why? Because it has arisen by convention. For this name and clan is conceived and made for one by one's relatives at the very time of birth in this or that place. If they did not so conceive it, no one, upon seeing someone, would know, "This is a Brahmin," or "This is a Bhāradvāja." This, though conceived, has for a long time lain latent as a wrong view for those who do not know. For beings who do not know that this conceived name and clan is "merely a name and clan, conceived for the sake of designation," this wrong view has for a long time lain latent in their hearts. Because that wrong view lies latent, those who do not know say, "One is a Brahmin by birth." It means that only those who do not know speak in this way.

ဧဝံ [Pg.301] ‘‘ယေ ‘ဇာတိတော ဗြာဟ္မဏော’တိ အဘိနိဝေသံ ကရောန္တိ, တေ ဣဒံ ဝေါဟာရမတ္တံ အဇာနန္တာ, သာဝ နေသံ ဒိဋ္ဌိ ဒုဒ္ဒိဋ္ဌီ’’တိ ဒဿေတွာ ဣဒါနိ နိပ္ပရိယာယမေဝ ဇာတိဝါဒံ ပဋိက္ခိပန္တော ကမ္မဝါဒဉ္စ ပတိဋ္ဌပေန္တော န ဇစ္စာတိအာဒိမာဟ. တတ္ထ ‘‘ကမ္မုနာ’’တိ ဥပဍ္ဎဂါထာယ ဝိတ္ထာရဏတ္ထံ ကဿကော ကမ္မုနာတိအာဒိ ဝုတ္တံ. တတ္ထ ကမ္မုနာတိ ပစ္စုပ္ပန္နေန ကသိကမ္မာဒိနိဗ္ဗတ္တကစေတနာကမ္မုနာ.

Thus, having shown that "those who adhere to the view 'one is a Brahmin by birth' do not understand that this is a mere designation, and this view of theirs is a wrong view," now, directly rejecting the doctrine of birth and establishing the doctrine of kamma, he spoke the words beginning, "Not by birth..." To explain in detail the half-verse "by kamma," the words beginning "a farmer by kamma" were spoken. Therein, "by kamma" means by present volitional kamma that brings about the work of farming and so on.

ပဋိစ္စသမုပ္ပာဒဒဿာတိ ဣမိနာ ပစ္စယေန ဧဝံ ဟောတီတိ ဧဝံ ပဋိစ္စသမုပ္ပာဒဒဿာဝိနော. ကမ္မဝိပါကကောဝိဒါတိ သမ္မာနာဝမာနာရဟကုလေ ကမ္မဝသေန ဥပ္ပတ္တိ ဟောတိ, အညာပိ ဟီနပဏီတတာ ဟီနပဏီတေ ကမ္မေ ဝိပစ္စမာနေ ဟောတီတိ. ဧဝံ ကမ္မဝိပါကကုသလာ.

"Seers of dependent origination" (paṭiccasamuppādadassāvino) are those who see, "With this as condition, this comes to be." "Those skilled in kamma and its result" (kammavipākakovidā) means [they understand that] birth occurs in families worthy of respect or disrespect due to kamma, and that other inferior and superior states come to be when inferior and superior kamma ripens. Thus, they are skilled in kamma and its result.

ကမ္မုနာ ဝတ္တတီတိ ဂါထာယ ပန လောကောတိ ဝါ ပဇာတိ ဝါ သတ္တောတိ ဝါ ဧကောယေဝတ္ထော, ဝစနမတ္တဘေဒေါ. ပုရိမပဒေန စေတ္ထ ‘‘အတ္ထိ ဗြဟ္မာ မဟာဗြဟ္မာ သေဋ္ဌော သဇိတာ’’တိ ဒိဋ္ဌိယာ ပဋိသေဓော ဝေဒိတဗ္ဗော. ကမ္မုနာ ဟိ တာသု တာသု ဂတီသု ဝတ္တတိ လောကော, တဿ ကော သဇိတာတိ. ဒုတိယပဒေန ‘‘ဧဝံ ကမ္မုနာ နိဗ္ဗတ္တောပိ စ ပဝတ္တေပိ အတီတပစ္စုပ္ပန္နဘေဒေန ကမ္မုနာ ဝတ္တတိ, သုခဒုက္ခာနိ ပစ္စနုဘောန္တော ဟီနပဏီတာဒိဘေဒဉ္စ အာပဇ္ဇန္တော ပဝတ္တတီ’’တိ ဒဿေတိ. တတိယေန တမေဝတ္ထံ နိဂမေတိ ‘‘ဧဝံ သဗ္ဗထာပိ ကမ္မနိဗန္ဓနာ သတ္တာ ကမ္မေနေဝ ဗဒ္ဓါ ဟုတွာ ပဝတ္တန္တိ, န အညထာ’’တိ. စတုတ္ထေန တမေတ္ထံ ဥပမာယ ဝိဘာဝေတိ. ယထာ ဟိ ရထဿ ယာယတော အာဏိ နိဗန္ဓနံ ဟောတိ, န တာယ အနိဗဒ္ဓေါ ယာတိ, ဧဝံ လောကဿ နိဗ္ဗတ္တတော စ ပဝတ္တတော စ ကမ္မံ နိဗန္ဓနံ, န တေန အနိဗဒ္ဓေါ နိဗ္ဗတ္တတိ န ပဝတ္တတိ.

In the verse 'By kamma the world turns,' the terms 'world,' 'progeny,' or 'beings' all have one and the same meaning; the difference is only in the word. By the first phrase, the refutation of the view, 'There is Brahmā, Mahābrahmā, the supreme, the creator,' should be understood. For it is by kamma that the world turns in those various destinations; who then is its creator? By the second phrase, it shows: 'Thus, having arisen by kamma, one also continues in the course of existence by kamma—distinguished as past and present—experiencing pleasure and pain and encountering distinctions such as inferior and superior.' By the third, it concludes that very meaning: 'Thus, in every way, beings are bound by kamma; being bound by kamma alone, they continue, not otherwise.' By the fourth, it clarifies this meaning with a simile: Just as for a moving chariot the linchpin is the binding, and it does not go unbound by it, so too for the world that is arising and continuing, kamma is the binding; unbound by it, one neither arises nor continues.

ဣဒါနိ ယသ္မာ ဧဝံ ကမ္မနိဗန္ဓနော လောကော, တသ္မာ သေဋ္ဌေန ကမ္မုနာ သေဋ္ဌဘာဝံ ဒဿေန္တော တပေနာတိ ဂါထာဒွယမာဟ. တတ္ထ တပေနာတိ ဓုတင်္ဂတပေန. ဗြဟ္မစရိယေနာတိ မေထုနဝိရတိယာ. သံယမေနာတိ သီလေန. ဒမေနာတိ ဣန္ဒြိယဒမေန. ဧတေနာတိ ဧတေန သေဋ္ဌေန ပရိသုဒ္ဓေန ဗြဟ္မဘူတေန ကမ္မုနာ ဗြာဟ္မဏော ဟောတိ. ကသ္မာ? ယသ္မာ ဧတံ ဗြာဟ္မဏမုတ္တမံ, ယသ္မာ ဧတံ ကမ္မံ ဥတ္တမော ဗြာဟ္မဏဂုဏောတိ ဝုတ္တံ ဟောတိ. ‘‘ဗြဟ္မာန’’န္တိပိ ပါဌော. အယံ ပနေတ္ထ ဝစနတ္ထော – ဗြဟ္မံ အာနေတီတိ ဗြဟ္မာနံ, ဗြာဟ္မဏဘာဝံ အာဝဟတီတိ ဝုတ္တံ ဟောတိ.

Now, since the world is thus bound by kamma, the Blessed One, wishing to show that the state of excellence is attained through excellent kamma, spoke the two verses beginning with 'By austerity.' Therein, 'by austerity' means by the austerity of the ascetic practices. 'By the holy life' means by abstention from sexual intercourse. 'By restraint' means by virtue. 'By taming' means by the taming of the senses. 'By this' means by this excellent, pure, sublime kamma one becomes a brahmin. Why? Because this is supreme for a brahmin, and because this kamma is the supreme quality of a brahmin; this is the intended meaning. There is also the reading 'brahmānaṃ.' Herein, this is the etymological explanation: 'It brings excellence' (brahmaṃ āneti), thus it is 'brahmānaṃ'; it brings about the state of a brahmin, this is the intended meaning.

ဒုတိယဂါထာယ [Pg.302] သန္တောတိ သန္တကိလေသော. ဗြဟ္မာ သက္ကောတိ ဗြဟ္မာ စ သက္ကော စ, ယော ဧဝရူပေါ, သော န ကေဝလံ ဗြာဟ္မဏော, အထ ခေါ ဗြဟ္မာ စ သက္ကော စ သော ဝိဇာနတံ ပဏ္ဍိတာနံ, ဧဝံ ဝါသေဋ္ဌ, ဇာနာဟီတိ ဝုတ္တံ ဟောတိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

In the second verse, 'santo' means one whose defilements are stilled. 'Brahmāsakko' means he is a Brahmā and a Sakka. A person of such a nature is not merely a brahmin, but indeed, for the wise who truly understand, he is a Brahmā and a Sakka. 'Vāseṭṭha, know this thus'; this is the intended meaning. The rest is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Middle Length Discourses.

ဝါသေဋ္ဌသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Vāseṭṭha Sutta is concluded.

၉. သုဘသုတ္တဝဏ္ဏနာ

9. Commentary on the Subha Sutta

၄၆၂. ဧဝံ မေ သုတန္တိ သုဘသုတ္တံ. တတ္ထ တောဒေယျပုတ္တောတိ တုဒိဂါမဝါသိနော တောဒေယျဗြာဟ္မဏဿ ပုတ္တော. အာရာဓကော ဟောတီတိ သမ္ပာဒကော ဟောတိ ပရိပူရကော. ဉာယံ ဓမ္မန္တိ ကာရဏဓမ္မံ. ကုသလန္တိ အနဝဇ္ဇံ.

462. Thus have I heard—this is the Subha Sutta. Therein, 'the son of Todeyya' means the son of the brahmin Todeyya, a resident of Tudi village. 'He is an accomplisher' (ārādhako hoti) means he is one who brings to completion, one who fulfills. 'The right principle' (ñāyaṃ dhammaṃ) means the appropriate principle. 'Wholesome' (kusalaṃ) means faultless.

၄၆၃. မိစ္ဆာပဋိပတ္တိန္တိ အနိယျာနိကံ အကုသလပဋိပဒံ. သမ္မာပဋိပတ္တိန္တိ နိယျာနိကံ ကုသလပဋိပဒံ.

463. 'Wrong practice' (micchāpaṭipatti) means the unwholesome practice that does not lead to liberation. 'Right practice' (sammāpaṭipatti) means the wholesome practice that leads to liberation.

မဟဋ္ဌန္တိအာဒီသု မဟန္တေဟိ ဝေယျာဝစ္စကရေဟိ ဝါ ဥပကရဏေဟိ ဝါ ဗဟူဟိ အတ္ထော ဧတ္ထာတိ မဟဋ္ဌံ. မဟန္တာနိ နာမဂ္ဂဟဏမင်္ဂလာဒီနိ ကိစ္စာနိ ဧတ္ထာတိ မဟာကိစ္စံ. ဣဒံ အဇ္ဇ ကတ္တဗ္ဗံ, ဣဒံ သွေတိ ဧဝံ မဟန္တာနိ အဓိကာရသင်္ခါတာနိ အဓိကရဏာနိ ဧတ္ထာတိ မဟာဓိကရဏံ. ဗဟူနံ ကမ္မေ ယုတ္တပ္ပယုတ္တတာဝသေန ပီဠာသင်္ခါတော မဟာသမာရမ္ဘော ဧတ္ထာတိ မဟာသမာရမ္ဘံ. ဃရာဝါသကမ္မဋ္ဌာနန္တိ ဃရာဝါသကမ္မံ. ဧဝံ သဗ္ဗဝါရေသု အတ္ထော ဝေဒိတဗ္ဗော. ကသိကမ္မေ စေတ္ထ နင်္ဂလကောဋိံ အာဒိံ ကတွာ ဥပကရဏာနံ ပရိယေသနဝသေန မဟဋ္ဌတာ, ဝဏိဇ္ဇာယ ယထာဌိတံယေဝ ဘဏ္ဍံ ဂဟေတွာ ပရိဝတ္တနဝသေန အပ္ပဋ္ဌတာ ဝေဒိတဗ္ဗာ. ဝိပဇ္ဇမာနန္တိ အဝုဋ္ဌိအတိဝုဋ္ဌိအာဒီဟိ ကသိကမ္မံ, မဏိသုဝဏ္ဏာဒီသု အစ္ဆေကတာဒီဟိ စ ဝဏိဇ္ဇကမ္မံ အပ္ပဖလံ ဟောတိ, မူလစ္ဆေဒမ္ပိ ပါပုဏာတိ. ဝိပရိယာယေန သမ္ပဇ္ဇမာနံ မဟပ္ဖလံ စူဠန္တေဝါသိကဿ ဝိယ.

In terms such as 'of great affair' (mahaṭṭhaṃ): because there is great need for many services or many implements, it is called 'of great affair'. Because there are many duties such as naming ceremonies, it is called 'of great duty' (mahākiccaṃ). Because there are many great administrative tasks, known as 'adhikāra', such as 'this must be done today, this must be done tomorrow', it is called 'of great administration' (mahādhikaraṇaṃ). Because there is a great exertion, known as affliction, by way of being much engaged in the work of many, it is called 'of great undertaking' (mahāsamārambhaṃ). 'The householder's sphere of work' (gharāvāsakammaṭṭhānaṃ) means the work of a householder. The meaning should be understood thus in all these phrases. Herein, in the case of farming, the state of being 'of great affair' is to be understood by way of seeking out equipment, beginning with the plowshare and so on. In the case of trade, the state of being 'of little affair' is to be understood by way of taking goods as they are and exchanging them. When failing (vipajjamānaṃ), farming yields little fruit due to drought, excessive rain, and so on; and the work of trade yields little fruit due to lack of skill regarding gems, gold, and so on, and one can even lose one's capital. Conversely, when succeeding, it is of great fruit, like for a junior disciple.

၄၆၄. ဧဝမေဝ ခေါတိ ယထာ ကသိကမ္မဋ္ဌာနံ ဝိပဇ္ဇမာနံ အပ္ပဖလံ ဟောတိ, ဧဝံ ဃရာဝါသကမ္မဋ္ဌာနမ္ပိ. အကတကလျာဏော ဟိ ကာလံ ကတွာ နိရယေ [Pg.303] နိဗ္ဗတ္တတိ. မဟာဒတ္တသေနာပတိ နာမ ကိရေကော ဗြာဟ္မဏဘတ္တော အဟောသိ, တဿ မရဏသမယေ နိရယော ဥပဋ္ဌာသိ. သော ဗြာဟ္မဏေဟိ ‘‘ကိံ ပဿသီ’’တိ ဝုတ္တော? လောဟိတဃရန္တိ အာဟ. ဗြဟ္မလောကော ဘော ဧသောတိ. ဗြဟ္မလောကော နာမ ဘော ကဟန္တိ? ဥပရီတိ. မယှံ ဟေဋ္ဌာ ဥပဋ္ဌာတီတိ. ကိဉ္စာပိ ဟေဋ္ဌာ ဥပဋ္ဌာတိ, တထာပိ ဥပရီတိ ကာလံ ကတွာ နိရယေ နိဗ္ဗတ္တော. ‘‘ဣမိနာ အမှာကံ ယညေ ဒေါသော ဒိန္နော’’တိ သဟဿံ ဂဟေတွာ နီဟရိတုံ အဒံသု. သမ္ပဇ္ဇမာနံ ပန မဟပ္ဖလံ ဟောတိ. ကတကလျာဏော ဟိ ကာလံ ကတွာ သဂ္ဂေ နိဗ္ဗတ္တတိ. သကလာယ ဂုတ္တိလဝိမာနကထာယ ဒီပေတဗ္ဗံ. ယထာ ပန တံ ဝဏိဇ္ဇကမ္မဋ္ဌာနံ ဝိပဇ္ဇမာနံ အပ္ပဖလံ ဟောတိ, ဧဝံ သီလေသု အပရိပူရကာရိနော အနေသနာယ ယုတ္တဿ ပဗ္ဗဇ္ဇာကမ္မဋ္ဌာနမ္ပိ. ဧဝရူပါ ဟိ နေဝ ဈာနာဒိသုခံ န သဂ္ဂမောက္ခံ လဘတိ. သမ္ပဇ္ဇမာနံ ပန မဟပ္ဖလံ ဟောတိ. သီလာနိ ဟိ ပူရေတွာ ဝိပဿနံ ဝဍ္ဎေန္တော အရဟတ္တမ္ပိ ပါပုဏာတိ.

464. Indeed, it is just so: just as the occupation of farming yields little fruit when it fails, so too does the householder's sphere of work. For one who has done no good deeds, upon dying, is reborn in hell. It is said there was a certain general, Mahādatta, who was a patron of brahmins. At the time of his death, hell appeared to him. When asked by the brahmins, 'What do you see?' he said, 'A house of blood.' They said, 'Sir, that is the Brahma-world.' 'Sirs, where is this Brahma-world?' he asked. 'It is above,' they replied. 'But to me, it appears below,' he said. The brahmins insisted, 'Even though it appears below, it is nevertheless above.' Then he died and was reborn in hell. Saying, 'This man has brought blame upon our sacrifice,' the brahmins gave a thousand to have his body removed from the house. But when it succeeds, it is of great fruit. For one who has done good deeds, upon dying, is reborn in heaven. This should be illustrated with the entire story of the Guttila celestial mansion. Furthermore, just as the occupation of trade yields little fruit when it fails, so too does the sphere of work of the renunciant who does not fulfill the moral precepts and is engaged in wrong livelihood. For such a person attains neither the bliss of jhāna and so on, nor heaven and liberation. But when it succeeds, it is of great fruit. For by fulfilling the moral precepts and developing insight, one can even attain Arahantship.

ဗြာဟ္မဏာ, ဘော ဂေါတမောတိ ဣဓ ကိံ ပုစ္ဆာမီတိ ပုစ္ဆတိ? ဗြာဟ္မဏာ ဝဒန္တိ – ‘‘ပဗ္ဗဇိတော ဣမေ ပဉ္စ ဓမ္မေ ပူရေတုံ သမတ္ထော နာမ နတ္ထိ, ဂဟဋ္ဌောဝ ပူရေတီ’’တိ. သမဏော ပန ဂေါတမော – ‘‘ဂိဟိဿ ဝါ အဟံ မာဏဝ ပဗ္ဗဇိတဿ ဝါ’’တိ ပုနပ္ပုနံ ဝဒတိ, နေဝ ပဗ္ဗဇိတံ မုဉ္စတိ, မယှမေဝ ပုစ္ဆံ မညေ န သလ္လက္ခေတီတိ စာဂသီသေန ပဉ္စ ဓမ္မေ ပုစ္ဆာမီတိ ပုစ္ဆတိ. သစေ တေ အဂရူတိ သစေ တုယှံ ယထာ ဗြာဟ္မဏာ ပညပေန္တိ, တထာ ဣဓ ဘာသိတုံ ဘာရိယံ န ဟောတိ, ယဒိ န ကောစိ အဖာသုကဘာဝေါ ဟောတိ, ဘာသဿူတိ အတ္ထော. န ခေါ မေ, ဘောတိ ကိံ သန္ဓာယာဟ? ပဏ္ဍိတပဋိရူပကာနဉှိ သန္တိကေ ကထေတုံ ဒုက္ခံ ဟောတိ, တေ ပဒေ ပဒေ အက္ခရေ အက္ခရေ ဒေါသမေဝ ဝဒန္တိ. ဧကန္တပဏ္ဍိတာ ပန ကထံ သုတွာ သုကထိတံ ပသံသန္တိ, ဒုက္ကထိတေ ပါဠိပဒအတ္ထဗျဉ္ဇနေသု ယံ ယံ ဝိရုဇ္ဈတိ, တံ တံ ဥဇုံ ကတွာ ဒေန္တိ. ဘဂဝတာ စ သဒိသော ဧကန္တပဏ္ဍိတော နာမ နတ္ထိ, တေနာဟ ‘‘န ခေါ မေ, ဘော ဂေါတမ, ဂရု, ယတ္ထဿု ဘဝန္တော ဝါ နိသိန္နော ဘဝန္တရူပေါ ဝါ’’တိ. သစ္စန္တိ ဝစီသစ္စံ. တပန္တိ တပစရိယံ. ဗြဟ္မစရိယန္တိ မေထုနဝိရတိံ. အဇ္ဈေနန္တိ မန္တဂဟဏံ. စာဂန္တိ အာမိသပရိစ္စာဂံ.

He asks, thinking, 'What should I ask here?' The brahmins say: 'There is no one gone forth who is capable of fulfilling these five things; only a householder fulfills them.' But the ascetic Gotama repeatedly says, 'Whether for a householder, young man, or for one gone forth,' not exempting the one gone forth. Thinking, 'It seems he was addressing me, but I did not take note,' he then thinks, 'I will ask about the five things, beginning with generosity,' and so he asks. 'If it is not burdensome for you' (sace te agarū) means: 'If it is not too heavy a task for you to speak here in the way that the brahmins declare, if there is no discomfort, then please speak.' This is the meaning. In reference to what did he say, 'It is no burden for me, sir'? Because it is difficult to speak in the presence of those who only seem wise; at every word, at every syllable, they speak only of faults. But those who are truly wise, having heard a statement, praise what is well-spoken. In what is poorly spoken, whatever is contradictory in the Pali text, the words, the meaning, or the phrasing, they correct it and present it straightened out. And there is no one who is truly wise equal to the Blessed One. Therefore, he said: 'It is no burden for me, venerable Gotama, where the venerable one is seated, or one like the venerable one.' 'Truth' (saccaṃ) means verbal truth. 'Austerity' (tapaṃ) means the austere practice of fire-worship. 'The holy life' (brahmacariyaṃ) means abstinence from sexual intercourse. 'Study' (ajjhenaṃ) means learning the sacred texts. 'Generosity' (cāgaṃ) means the relinquishing of material things.

၄၆၆. ပါပိတော ဘဝိဿတီတိ. အဇာနနဘာဝံ ပါပိတော ဘဝိဿတိ. ဧတဒဝေါစာတိ ဘဂဝတာ အန္ဓဝေဏူပမာယ နိဂ္ဂဟိတော တံ ပစ္စာဟရိတုံ အသက္ကောန္တော ယထာ နာမ ဒုဗ္ဗလသုနခေါ မိဂံ ဥဋ္ဌပေတွာ သာမိကဿ အဘိမုခံ [Pg.304] ကတွာ သယံ အပသက္ကတိ, ဧဝမေဝံ အာစရိယံ အပဒိသန္တော ဧဝံ ‘‘ဗြာဟ္မဏော’’တိအာဒိဝစနံ အဝေါစ. တတ္ထ ပေါက္ခရသာတီတိ ဣဒံ တဿ နာမံ, ‘‘ပေါက္ခရသာယီ’’တိပိ ဝုစ္စတိ. တဿ ကိရ ကာယော သေတပေါက္ခရသဒိသော ဒေဝနဂရေ ဥဿာပိတရဇတတောရဏံ ဝိယ သောဘတိ, သီသံ ပနဿ ကာဠဝဏ္ဏဣန္ဒနီလမယံ ဝိယ, မဿုပိ စန္ဒမဏ္ဍလေ ကာဠမေဃရာဇိ ဝိယ ခါယတိ, အက္ခီနိ နီလုပ္ပလသဒိသာနိ, နာသာ ရဇတပနာဠိကာ ဝိယ သုဝဋ္ဋိတာ သုပရိသုဒ္ဓါ, ဟတ္ထပါဒတလာနိ စေဝ မုခဉ္စ ကတလာခါရသပရိကမ္မံ ဝိယ သောဘတိ. အတိဝိယ သောဘဂ္ဂပ္ပတ္တော ဗြာဟ္မဏဿ အတ္တဘာဝေါ. အရာဇကေ ဌာနေ ရာဇာနံ ကာတုံ ယုတ္တမိမံ ဗြာဟ္မဏံ, ဧဝမေသ သဿိရိကော, ဣတိ နံ ပေါက္ခရသဒိသတ္တာ ‘‘ပေါက္ခရသာတီ’’တိ သဉ္ဇာနန္တိ, ပေါက္ခရေ ပန သော နိဗ္ဗတ္တော, န မာတုကုစ္ဆိယန္တိ ဣတိ နံ ပေါက္ခရေ သယိတတ္တာ ‘‘ပေါက္ခရသာယီ’’တိပိ သဉ္ဇာနန္တိ. ဩပမညောတိ ဥပမညဂေါတ္တော. သုဘဂဝနိကောတိ ဥက္ကဋ္ဌာယ သုဘဂဝနဿ ဣဿရော. ဟဿကံယေဝါတိ ဟသိတဗ္ဗကညေဝ. နာမကံယေဝါတိ လာမကံယေဝ. တဒေဝ တံ အတ္ထာဘာဝေန ရိတ္တကံ. ရိတ္တကတ္တာ စ တုစ္ဆကံ. ဣဒါနိ နံ ဘဂဝါ သာစရိယကံ နိဂ္ဂဏှိတုံ ကိံ ပန မာဏဝါတိအာဒိမာဟ.

466. “He will be caused to reach” means: he will be caused to reach a state of not knowing. Regarding “Thus he spoke”: Being rebuked by the Blessed One with the simile of the line of blind men and being unable to refute it, just as a weak dog, having roused a deer, makes it face its master and then retreats itself, even so, he, referring to his teacher, spoke the words beginning with “This brahmin...”. Therein, Pokkharasāti is his name; he is also called Pokkharasāyī. His body, it is said, was like a white lotus, shining like a raised silver archway in a celestial city. His head, moreover, was like a dark-colored sapphire; his mustache, too, appeared like a streak of black clouds against the moon; his eyes were like blue water lilies; his nose was well-rounded and perfectly pure, like a silver tube; and the palms of his hands, the soles of his feet, and his face shone as if treated with lac-dye. The brahmin's person was exceedingly splendid. This brahmin was fit to be made a king in a place without a king; so glorious was he. Therefore, because of his resemblance to a lotus, they know him as “Pokkharasāti.” Moreover, he was born on a lotus, not in a mother's womb; therefore, because he lay on a lotus, they also know him as “Pokkharasāyī.” “Opamañño” means he was of the Upamañña clan. “Subhagavaniko” means he was the lord of the Subhagavana in Ukkaṭṭhā. “Hassakaṃyeva” means just fit to be laughed at. “Lāmakaṃyeva” means just something base. That very thing is empty, being devoid of meaning. And because it is empty, it becomes worthless. Now, in order to rebuke him together with his teacher, the Blessed One said the words beginning with, “What then, young man?”

၄၆၇. တတ္ထ ကတမာ နေသံ သေယျောတိ ကတမာ ဝါစာ တေသံ သေယျော, ပါသံသတရောတိ အတ္ထော. သမ္မုစ္စာတိ သမ္မုတိယာ လောကဝေါဟာရေန. မန္တာတိ တုလယိတွာ ပရိဂ္ဂဏှိတွာ. ပဋိသင်္ခါယာတိ ဇာနိတွာ. အတ္ထသံဟိတန္တိ ကာရဏနိဿိတံ. ဧဝံ သန္တေတိ လောကဝေါဟာရံ အမုဉ္စိတွာ တုလယိတွာ ဇာနိတွာ ကာရဏနိဿိတံ ကတွာ ကထိတာယ သေယျဘာဝေ သတိ. အာဝုတောတိ အာဝရိတော. နိဝုတောတိ နိဝါရိတော. ဩဖုဋောတိ ဩနဒ္ဓေါ. ပရိယောနဒ္ဓေါတိ ပလိဝေဌိတော.

467. Therein, “which of these is better?” means: which speech of theirs is better, more praiseworthy? This is the meaning. “Sammuccā” means by convention, by worldly usage. “Mantā” means having weighed, having comprehended. “Paṭisaṅkhāya” means having known. “Atthasaṃhitaṃ” means based on reason. “Evaṃ sante” means: this being so, when there is a better state for speech that is spoken without abandoning worldly usage, after having weighed, known, and made it based on reason. “Āvuto” means obstructed. “Nivuto” means prevented. “Ophuṭo” means bound up. “Pariyonaddho” means enveloped.

၄၆၈. ဂဓိတောတိအာဒီနိ ဝုတ္တတ္ထာနေဝ. သစေ တံ, ဘော ဂေါတမ, ဌာနန္တိ သစေ ဧတံ ကာရဏမတ္ထိ. သွာဿာတိ ဓူမဆာရိကာဒီနံ အဘာဝေန သော အဿ အဂ္ဂိ အစ္စိမာ စ ဝဏ္ဏိမာ စ ပဘဿရော စာတိ. တထူပမာဟံ မာဏဝါတိ တပ္ပဋိဘာဂံ အဟံ. ဣဒံ ဝုတ္တံ ဟောတိ – ယထေဝ ဟိ တိဏကဋ္ဌုပါဒါနံ ပဋိစ္စ ဇလမာနော အဂ္ဂိ ဓူမဆာရိကင်္ဂါရာနံ အတ္ထိတာယ သဒေါသော ဟောတိ[Pg.305], ဧဝမေဝံ ပဉ္စ ကာမဂုဏေ ပဋိစ္စ ဥပ္ပန္နာ ပီတိ ဇာတိဇရာဗျာဓိမရဏသောကာဒီနံ အတ္ထိတာယ သဒေါသာ. ယထာ ပန ပရိစ္စတ္တတိဏကဋ္ဌုပါဒါနော ဓူမာဒီနံ အဘာဝေန ပရိသုဒ္ဓေါ, ဧဝမေဝံ လောကုတ္တရဇ္ဈာနဒွယသမ္ပယုတ္တာ ပီတိ ဇာတိအာဒီနံ အဘာဝေန ပရိသုဒ္ဓါတိ အတ္ထော.

468. The words beginning with “Gadhito” have the meaning already stated. “Sace taṃ, bho gotama, ṭhānaṃ” means: if this cause exists. “Svāssa” means: in the absence of smoke, ash, and so on, that fire would be flaming, colorful, and radiant. “Tathūpamāhaṃ, māṇava” means: I am comparable to that. This is what is meant: Just as a fire burning in dependence on the fuel of grass and sticks is defiled by the presence of smoke, ash, and embers, even so, the joy that arises in dependence on the five strands of sensual pleasure is defiled by the presence of birth, aging, sickness, death, sorrow, and so on. And just as a fire for which the fuel of grass and sticks has been abandoned is pure in the absence of smoke and so on, even so, the joy associated with the two supramundane jhānas is pure in the absence of birth and so on. This is the meaning.

၄၆၉. ဣဒါနိ ယေ တေ ဗြာဟ္မဏေဟိ စာဂသီသေန ပဉ္စ ဓမ္မာ ပညတ္တာ, တေပိ ယသ္မာ ပဉ္စေဝ ဟုတွာ န နိစ္စလာ တိဋ္ဌန္တိ, အနုကမ္ပာဇာတိကေန သဒ္ဓိံ ဆ အာပဇ္ဇန္တိ. တသ္မာ တံ ဒေါသံ ဒဿေတုံ ယေ တေ မာဏဝါတိအာဒိမာဟ. တတ္ထ အနုကမ္ပာဇာတိကန္တိ အနုကမ္ပာသဘာဝံ.

469. Now, regarding the five qualities declared by the brahmins with generosity as the foremost: since they do not remain fixed as only five, but become six together with that which is of the nature of compassion, therefore, to point out that fault, He said the words beginning with, “Those qualities, young man...”. Therein, “anukampājātikaṃ” means having the nature of compassion.

ကတ္ထ ဗဟုလံ သမနုပဿသီတိ ဣဒံ ဘဂဝါ ယသ္မာ – ‘‘ဧသ ဣမေ ပဉ္စ ဓမ္မေ ပဗ္ဗဇိတော ပရိပူရေတုံ သမတ္ထော နာမ နတ္ထိ, ဂဟဋ္ဌော ပရိပူရေတီ’’တိ အာဟ, တသ္မာ – ‘‘ပဗ္ဗဇိတောဝ ဣမေ ပူရေတိ, ဂဟဋ္ဌော ပူရေတုံ သမတ္ထော နာမ နတ္ထီ’’တိ တေနေဝ မုခေန ဘဏာပေတုံ ပုစ္ဆတိ.

The Blessed One asked this question, “Where do you mostly observe this?”, because he had said, “There is no one gone forth who is capable of perfecting these five qualities; a householder perfects them.” Therefore, He asks in order to make him state from his very own mouth that “It is only the one gone forth who perfects these qualities; a householder is not capable of perfecting them.”

န သတတံ သမိတံ သစ္စဝါဒီတိအာဒီသု ဂဟဋ္ဌော အညသ္မိံ အသတိ ဝဠဉ္ဇနကမုသာဝါဒမ္ပိ ကရောတိယေဝ, ပဗ္ဗဇိတာ အသိနာ သီသေ ဆိဇ္ဇန္တေပိ ဒွေ ကထာ န ကထေန္တိ. ဂဟဋ္ဌော စ အန္တောတေမာသမတ္တမ္ပိ သိက္ခာပဒံ ရက္ခိတုံ န သက္ကောတိ, ပဗ္ဗဇိတော နိစ္စမေဝ တပဿီ သီလဝါ တပနိဿိတကော ဟောတိ. ဂဟဋ္ဌော မာသဿ အဋ္ဌဒိဝသမတ္တမ္ပိ ဥပေါသထကမ္မံ ကာတုံ န သက္ကောတိ, ပဗ္ဗဇိတာ ယာဝဇီဝံ ဗြဟ္မစာရိနော ဟောန္တိ. ဂဟဋ္ဌော ရတနသုတ္တမင်္ဂလသုတ္တမတ္တမ္ပိ ပေါတ္ထကေ လိခိတွာ ဌပေတိ, ပဗ္ဗဇိတာ နိစ္စံ သဇ္ဈာယန္တိ. ဂဟဋ္ဌော သလာကဘတ္တမ္ပိ အခဏ္ဍံ ကတွာ ဒါတုံ န သက္ကောတိ, ပဗ္ဗဇိတာ အညသ္မိံ အသတိ ကာကသုနခါဒီနမ္ပိ ပိဏ္ဍံ ဒေန္တိ, ဘဏ္ဍဂ္ဂါဟကဒဟရဿပိ ပတ္တေ ပက္ခိပန္တေဝါတိ ဧဝမတ္ထော ဒဋ္ဌဗ္ဗော. စိတ္တဿာဟမေတေန္တိ အဟံ ဧတေ ပဉ္စ ဓမ္မေ မေတ္တစိတ္တဿ ပရိဝါရေ ဝဒါမီတိ အတ္ထော.

Regarding the words beginning with “Not constantly, not perpetually a truth-speaker”: A householder, even when no serious falsehood is involved, will still engage in conventional lying; but those who have gone forth, even if their heads were being cut off with a sword, would not speak duplicitously. A householder is unable to keep the training rules even for the three months of the rains-retreat; but one who has gone forth is always an ascetic, virtuous, and reliant on austerity. A householder is unable to perform the Uposatha observance even for eight days a month; but those who have gone forth are celibate for life. A householder merely writes down texts like the Ratana Sutta and the Maṅgala Sutta in a book and sets it aside; but those who have gone forth constantly recite them. A householder is unable to give even a ticket-meal without interruption; but those who have gone forth, when there is no other recipient, give almsfood even to crows and dogs, and will even place it in the bowl of a young novice who carries the requisites. In this way the meaning should be understood. “Cittassāhamete” means: I declare these five qualities to be the retinue of a mind of loving-kindness. This is the meaning.

၄၇၀. ဇာတဝဒ္ဓေါတိ ဇာတော စ ဝဍ္ဎိတော စ. ယော ဟိ ကေဝလံ တတ္ထ ဇာတောဝ ဟောတိ, အညတ္ထ ဝဍ္ဎိတော, တဿ သမန္တာ ဂါမမဂ္ဂါ န သဗ္ဗသော ပစ္စက္ခာ ဟောန္တိ, တသ္မာ ဇာတဝဒ္ဓေါတိ အာဟ. ဇာတဝဒ္ဓေါပိ ဟိ ယော စိရံ နိက္ခန္တော, တဿ န သဗ္ဗသော ပစ္စက္ခာ ဟောန္တိ, တသ္မာ တာဝဒေဝ အဝသဋန္တိ အာဟ, တံခဏမေဝ နိက္ခန္တန္တိ အတ္ထော. ဒန္ဓာယိတတ္တန္တိ ‘‘အယံ [Pg.306] နု ခေါ မဂ္ဂေါ အယံ န နု ခေါ’’တိ ကင်္ခါဝသေန စိရာယိတတ္တံ. ဝိတ္ထာယိတတ္တန္တိ ယထာ သုခုမံ အတ္ထဇာတံ သဟသာ ပုစ္ဆိတဿ ကဿစိ သရီရံ ထဒ္ဓဘာဝံ ဂဏှာတိ, ဧဝံ ထဒ္ဓဘာဝဂဟဏံ. နတွေဝါတိ ဣမိနာ သဗ္ဗညုတညာဏဿ အပ္ပဋိဟတဘာဝံ ဒဿေတိ. တဿ ဟိ ပုရိသဿ မာရာဝဋ္ဋနာဒီနံ ဝသေန သိယာ ဉာဏဿ ပဋိဃာတော, တေန သော ဒန္ဓာယေယျ ဝါ ဝိတ္ထာယေယျ ဝါ, သဗ္ဗညုတညာဏံ ပန အပ္ပဋိဟတံ, န သက္ကာ တဿ ကေနစိ အန္တရာယော ကာတုန္တိ ဒီပေတိ.

470. “Jātavaddho” means both born and grown up. For one who is merely born there but has grown up elsewhere, the village paths all around are not entirely apparent to him. Therefore, He said, “jātavaddho.” Indeed, even for one who was born and grew up there but has been gone for a long time, the paths are not entirely apparent to him; hence it is said, “tāvadeva avasaṭanti”—the meaning is, he has left at that very moment. “Dandhāyitattaṃ” refers to the state of being slow on account of doubt, thinking, “Is this the path, or is this not the path?” “Vitthāyitattaṃ” means the state of stiffness, just as when someone is suddenly asked about a subtle matter, their body assumes a state of stiffness. “Natveva” demonstrates the unobstructed nature of the omniscient knowledge. For that person, there might be an obstruction to his knowledge on account of things such as Māra’s wiles; because of that, he might be slow or become stiff. But the omniscient knowledge is unobstructed—it clarifies that no one can create any obstacle to it.

သေယျထာပိ မာဏဝ ဗလဝါ သင်္ခဓမောတိ ဧတ္ထ ဗလဝါတိ ဗလသမ္ပန္နော. သင်္ခဓမောတိ သင်္ခဓမကော. အပ္ပကသိရေနာတိ အကိစ္ဆေန အဒုက္ခေန. ဒုဗ္ဗလော ဟိ သင်္ခဓမကော သင်္ခံ ဓမန္တောပိ န သက္ကောတိ စတဿော ဒိသာ သရေန ဝိညာပေတုံ, နာဿ သင်္ခသဒ္ဒေါ သဗ္ဗသော ဖရိ. ဗလဝတော ပန ဝိပ္ဖာရိကော ဟောတိ, တသ္မာ ဗလဝါတိ အာဟ. မေတ္တာယ စေတောဝိမုတ္တိယာတိ ဧတ္ထ မေတ္တာယာတိ ဝုတ္တေ ဥပစာရောပိ အပ္ပနာပိ ဝဋ္ဋတိ, စေတောဝိမုတ္တိယာတိ ဝုတ္တေ ပန အပ္ပနာဝ ဝဋ္ဋတိ. ယံ ပမာဏကတံ ကမ္မန္တိ ပမာဏကတံ ကမ္မံ နာမ ကာမာဝစရံ ဝုစ္စတိ, အပ္ပမာဏကတံ ကမ္မံ နာမ ရူပါရူပါဝစရံ. တေသုပိ ဣဓ ဗြဟ္မဝိဟာရကမ္မညေဝ အဓိပ္ပေတံ. တဉှိ ပမာဏံ အတိက္ကမိတွာ ဩဓိသကအနောဓိသက ဒိသာဖရဏဝသေန ဝဍ္ဎေတွာ ကတတ္တာ အပ္ပမာဏကတန္တိ ဝုစ္စတိ. န တံ တတြာဝသိဿတိ, န တံ တတြာဝတိဋ္ဌတီတိ တံ ကာမာဝစရကမ္မံ တသ္မိံ ရူပါရူပါဝစရကမ္မေ န ဩဟီယတိ န တိဋ္ဌတိ. ကိံ ဝုတ္တံ ဟောတိ? ကာမာဝစရကမ္မံ တဿ ရူပါရူပါဝစရကမ္မဿ အန္တရာ လဂ္ဂိတုံ ဝါ ဌာတုံ ဝါ ရူပါရူပါဝစရကမ္မံ ဖရိတွာ ပရိယာဒိယိတွာ အတ္တနော ဩကာသံ ဂဟေတွာ ပတိဋ္ဌာတုံ ဝါ န သက္ကောတိ, အထ ခေါ ရူပါရူပါဝစရကမ္မမေဝ ကာမာဝစရံ မဟောဃော ဝိယ ပရိတ္တဥဒကံ ဖရိတွာ ပရိယာဒိယိတွာ အတ္တနော ဩကာသံ ဂဟေတွာ တိဋ္ဌတိ, တဿ ဝိပါကံ ပဋိဗာဟိတွာ သယမေဝ ဗြဟ္မသဟဗျတံ ဥပနေတီတိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

“Just as, young man, a strong conch blower”—here, ‘strong’ means endowed with physical strength. ‘Conch blower’ means one who blows the conch. ‘With little effort’ means without difficulty, without hardship. Indeed, a weak conch blower, even when blowing the conch, cannot make the sound known in the four directions; the sound of his conch does not spread everywhere. But for a strong one, it is far-reaching—therefore, He said, ‘strong.’ In “liberation of mind through loving-kindness”—here, when ‘loving-kindness’ is said, both access concentration and absorption concentration are suitable. But when ‘liberation of mind’ is said, only absorption concentration is suitable. “That kamma which is limited”—what is called limited kamma is said to be kamma of the sense-sphere. What is called immeasurable kamma is said to be kamma of the form and formless spheres. Among those, here only the kamma of the divine abidings is intended. Indeed, because it is done by developing it, having transcended the limited kamma, by way of pervading the directions with and without limitation, it is called ‘immeasurable.’ “It does not remain there, it does not stay there” means: that sense-sphere kamma does not remain behind in, does not stay in that form and formless-sphere kamma. What is meant? The sense-sphere kamma is not able to cling to or stay within that form and formless-sphere kamma, nor is it able to pervade and overcome the form and formless-sphere kamma, and having taken its own opportunity, establish itself. Rather, it is the form and formless-sphere kamma itself that, like a great flood pervading and overwhelming a small amount of water, pervades and overwhelms the sense-sphere kamma, and having taken its own opportunity, it stands. Having obstructed the result of that sense-sphere kamma, it is itself that leads to companionship with Brahmā. This is what is meant. The rest is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

The Commentary on the Middle Length Discourses, Papañcasūdanī.

သုဘသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Subha Sutta is completed.

၁၀. သင်္ဂါရဝသုတ္တဝဏ္ဏနာ

10. The Commentary on the Saṅgārava Sutta

၄၇၃. ဧဝံ [Pg.307] မေ သုတန္တိ သင်္ဂါရဝသုတ္တံ. တတ္ထ စဉ္စလိကပ္ပေတိ ဧဝံနာမကေ ဂါမေ. အဘိပ္ပသန္နာတိ အဝေစ္စပ္ပသာဒဝသေန ပသန္နာ. သာ ကိရ သောတာပန္နာ အရိယသာဝိကာ ဘာရဒွါဇဂေါတ္တဿ ဗြာဟ္မဏဿ ဘရိယာ. သော ဗြာဟ္မဏော ပုဗ္ဗေ ကာလေန ကာလံ ဗြာဟ္မဏေ နိမန္တေတွာ တေသံ သက္ကာရံ ကရောတိ. ဣမံ ပန ဗြာဟ္မဏိံ ဃရံ အာနေတွာ အဘိရူပါယ မဟာကုလာယ ဗြာဟ္မဏိယာ စိတ္တံ ကောပေတုံ အသက္ကောန္တော ဗြာဟ္မဏာနံ သက္ကာရံ ကာတုံ နာသက္ခိ. အထ နံ ဗြာဟ္မဏာ ဒိဋ္ဌဒိဋ္ဌဋ္ဌာနေ – ‘‘နယိဒါနိ တွံ ဗြာဟ္မဏလဒ္ဓိကော, ဧကာဟမ္ပိ ဗြာဟ္မဏာနံ သက္ကာရံ န ကရောသီ’’တိ နိပ္ပီဠေန္တိ. သော ဃရံ အာဂန္တွာ ဗြာဟ္မဏိယာ တမတ္ထံ အာရောစေတွာ – ‘‘သစေ, ဘောတိ ဧကဒိဝသံ မုခံ ရက္ခိတုံ သက္ကုဏေယျာသိ, ဗြာဟ္မဏာနံ ဧကဒိဝသံ ဘိက္ခံ ဒဒေယျ’’န္တိ အာဟ. တုယှံ ဒေယျဓမ္မံ ရုစ္စနကဋ္ဌာနေ ဒေဟိ, ကိံ မယှံ ဧတ္ထာတိ. သော ဗြာဟ္မဏေ နိမန္တေတွာ အပ္ပောဒကံ ပါယာသံ ပစာပေတွာ ဃရဉ္စ သုဇ္ဈာပေတွာ အာသနာနိ ပညာပေတွာ ဗြာဟ္မဏေ နိသီဒါပေသိ. ဗြာဟ္မဏီ မဟာသာဋကံ နိဝါသေတွာ ကဋစ္ဆုံ ဂဟေတွာ ပရိဝိသန္တီ ဒုဿကဏ္ဏကေ ပက္ခလိတွာ ‘‘ဗြာဟ္မဏေ ပရိဝိသာမီ’’တိ သညမ္ပိ အကတွာ အာသေဝနဝသေန သဟသာ သတ္ထာရမေဝ အနုဿရိတွာ ဥဒါနံ ဥဒါနေသိ.

473. The Saṅgārava Sutta begins with 'Thus have I heard.' Therein, 'at Cañcalikappa' means in a village so named. 'Deeply devoted' means devoted by way of unwavering confidence. She, it is said, was a noble female disciple, a stream-enterer, the wife of a brahmin of the Bhāradvāja clan. That brahmin would previously, from time to time, invite brahmins and make offerings to them. But after bringing this brahmin woman home, being unable to disturb the mind of this exceedingly beautiful brahmin woman of high birth, he was unable to make offerings to the brahmins. Then, other brahmins, in whatever place they saw him, would oppress him, saying, 'Now you are not one who holds the views of brahmins; you do not make offerings to the brahmins even for a single day!' Having come home, he related that matter to the brahmin woman and said, 'Madam, if you could guard your mouth for one day, I would give a meal to the brahmins for one day.' She said, 'Give your gift-offering in a place that pleases you. In this, what is it to me?' He invited the brahmins, had a thick milk-porridge prepared, had the house cleaned, had seats prepared, and had the brahmins seated. The brahmin woman, having put on a fine cloth and taking a ladle, while serving, stumbled on the corner of her garment, and without even the perception 'I am serving the brahmins,' through the force of habit, she suddenly recollected the Teacher and uttered an inspired exclamation.

ဗြာဟ္မဏာ ဥဒါနံ သုတွာ ‘‘ဥဘတောပက္ခိကော ဧသ သမဏဿ ဂေါတမဿ သဟာယော, နာဿ ဒေယျဓမ္မံ ဂဏှိဿာမာ’’တိ ကုပိတာ ဘောဇနာနိ ဆဍ္ဍေတွာ နိက္ခမိံသု. ဗြာဟ္မဏော – ‘‘နနု ပဌမံယေဝ တံ အဝစံ ‘အဇ္ဇေကဒိဝသံ မုခံ ရက္ခေယျာသီ’တိ, ဧတ္တကံ တေ ခီရဉ္စ တဏ္ဍုလာဒီနိ စ နာသိတာနီ’’တိ အတိဝိယ ကောပဝသံ ဥပဂတော – ‘‘ဧဝမေဝ ပနာယံ ဝသလီ ယသ္မိံ ဝါ တသ္မိံ ဝါ တဿ မုဏ္ဍကဿ သမဏဿ ဝဏ္ဏံ ဘာသတိ, ဣဒါနိ တျာဟံ ဝသလိ တဿ သတ္ထုနော ဝါဒံ အာရောပေဿာမီ’’တိ အာဟ. အထ နံ ဗြာဟ္မဏီ ‘‘ဂစ္ဆ တွံ, ဗြာဟ္မဏ, ဂန္တွာ ဝိဇာနိဿသီ’’တိ ဝတွာ ‘‘န ခွာဟံ တံ, ဗြာဟ္မဏ, ပဿာမိ သဒေဝကေ လောကေ…ပေ… ဝါဒံ အာရောပေယျာ’’တိအာဒိမာဟ. သော သတ္ထာရံ ဥပသင်္ကမိတွာ –

Hearing the inspired exclamation, the brahmins became angry, saying, 'This one is partisan to both sides, a companion of the ascetic Gotama. We will not accept his gift-offering.' They threw down their food and departed. The brahmin, having become exceedingly overcome by anger, said, 'Did I not tell you beforehand, “Guard your mouth for today”? You have wasted so much milk and rice and other things!' He then said, 'Furthermore, this outcaste woman just praises that shaven-headed ascetic in any place whatsoever. Now, you outcaste, I will bring a charge against that teacher of yours!' Then the brahmin woman said to him, 'Go, brahmin. Having gone, you will find out.' And she said, 'Brahmin, I do not see anyone in this world with its devas… who could bring a charge against him,' and so on. He approached the Teacher and—

‘‘ကိံသု [Pg.308] ဆေတွာ သုခံ သေတိ, ကိံသု ဆေတွာ န သောစတိ;

ကိဿဿု ဧကဓမ္မဿ, ဝဓံ ရောစေသိ ဂေါတမာ’’တိ. (သံ. နိ. ၁.၁၈၇) –

“Having cut off what does one sleep soundly? Having cut off what does one not grieve? The slaying of what one thing do you approve of, Gotama?”

ပဉှံ ပုစ္ဆိ. သတ္ထာ အာဟ –

He asked the question. The Teacher said:

‘‘ကောဓံ ဆေတွာ သုခံ သေတိ, ကောဓံ ဆေတွာ န သောစတိ;

ကောဓဿ ဝိသမူလဿ, မဓုရဂ္ဂဿ ဗြာဟ္မဏ;

ဝဓံ အရိယာ ပသံသန္တိ, တဉှိ ဆေတွာ န သောစတီ’’တိ. (သံ. နိ. ၁.၁၈၇) –

“Having cut off anger, one sleeps soundly; having cut off anger, one does not grieve. O brahmin, the slaying of anger, with its poisoned root and honeyed tip—this the noble ones praise. For having cut that off, one does not grieve.”

ပဉှံ ကထေသိ. သော ပဗ္ဗဇိတွာ အရဟတ္တံ ပတ္တော. တဿေဝ ကနိဋ္ဌဘာတာ အက္ကောသကဘာရဒွါဇော နာမ ‘‘ဘာတာ မေ ပဗ္ဗဇိတော’’တိ သုတွာ ဘဂဝန္တံ ဥပသင်္ကမိတွာ အက္ကောသိတွာ ဘဂဝတာ ဝိနီတော ပဗ္ဗဇိတွာ အရဟတ္တံ ပတ္တော. အပရော တဿ ကနိဋ္ဌော သုန္ဒရိကဘာရဒွါဇော နာမ. သောပိ ဘဂဝန္တံ ဥပသင်္ကမိတွာ ပဉှံ ပုစ္ဆိတွာ ဝိဿဇ္ဇနံ သုတွာ ပဗ္ဗဇိတွာ အရဟတ္တံ ပတ္တော. အပရော တဿ ကနိဋ္ဌော ပိင်္ဂလဘာရဒွါဇော နာမ. သော ပဉှံ ပုစ္ဆိတွာ ပဉှဗျာကရဏပရိယောသာနေ ပဗ္ဗဇိတွာ အရဟတ္တံ ပတ္တော. သင်္ဂါရဝေါ မာဏဝေါတိ အယံ တေသံ သဗ္ဗကနိဋ္ဌော တသ္မိံ ဒိဝသေ ဗြာဟ္မဏေဟိ သဒ္ဓိံ ဧကဘတ္တဂ္ဂေ နိသိန္နော. အဝဘူတာဝါတိ အဝဍ္ဎိဘူတာ အဝမင်္ဂလဘူတာယေဝ. ပရဘူတာဝါတိ ဝိနာသံ ပတ္တာယေဝ. ဝိဇ္ဇမာနာနန္တိ ဝိဇ္ဇမာနေသု. သီလပညာဏန္တိ သီလဉ္စ ဉာဏဉ္စ န ဇာနာသိ.

He answered the question. Having gone forth, he attained arahantship. His younger brother, named Akkosaka Bhāradvāja, heard, 'My brother has gone forth,' approached the Blessed One, reviled him, was tamed by the Blessed One, went forth, and attained arahantship. Another younger brother of his was named Sundarika Bhāradvāja. He too approached the Blessed One, asked a question, heard the answer, went forth, and attained arahantship. Another younger brother of his was named Piṅgala Bhāradvāja. He asked a question, and at the conclusion of the explanation of the question, went forth and attained arahantship. 'Saṅgārava the young man'—this one was the youngest of them all; on that day he was seated at a single meal-hall with the brahmins. 'Avabhūtā' means having become unprosperous, having become inauspicious. 'Parabhūtā' means having met with destruction. 'Vijjamānānaṃ' means among those who exist. 'Sīlapaññāṇaṃ' means you do not know virtue and wisdom.

၄၇၄. ဒိဋ္ဌဓမ္မာဘိညာဝေါသာနပါရမိပ္ပတ္တာတိ ဒိဋ္ဌဓမ္မေ အဘိညာတေ ဣမသ္မိညေဝ အတ္တဘာဝေ အဘိဇာနိတွာ ဝေါသိတဝေါသာနာ ဟုတွာ ပါရမီသင်္ခါတံ သဗ္ဗဓမ္မာနံ ပါရဘူတံ နိဗ္ဗာနံ ပတ္တာ မယန္တိ ဝတွာ အာဒိဗြဟ္မစရိယံ ပဋိဇာနန္တီတိ အတ္ထော. အာဒိဗြဟ္မစရိယန္တိ ဗြဟ္မစရိယဿ အာဒိဘူတာ ဥပ္ပာဒကာ ဇနကာတိ ဧဝံ ပဋိဇာနန္တီတိ ဝုတ္တံ ဟောတိ. တက္ကီတိ တက္ကဂါဟီ. ဝီမံသီတိ ဝီမံသကော, ပညာစာရံ စရာပေတွာ ဧဝံဝါဒီ. တေသာဟမသ္မီတိ တေသံ သမ္မာသမ္ဗုဒ္ဓါနံ အဟမသ္မိ အညတရော.

474. 'Having attained the perfection of the conclusion of direct knowledge in the visible dhamma' means this: having specially known in this very existence the directly known dhammas, having become one for whom the conclusion is concluded, they declare, 'We have attained Nibbāna, which is called 'perfection' and is the further shore of all dhammas,' and thus they profess the beginning of the holy life. 'The beginning of the holy life' means it is said that they profess thus: 'We are the beginning, the producers, the generators of the holy life.' 'Takkī' means one who holds to reasoning. 'Vīmaṃsī' means an investigator; having engaged in the practice of wisdom, one speaks thus. 'Tesāhamasmi' means: I am one among those Perfectly Enlightened Ones.

၄၈၅. အဋ္ဌိတဝတန္တိ အဋ္ဌိတတပံ, အဿ ပဓာနပဒေန သဒ္ဓိံ သမ္ဗန္ဓော, တထာ သပ္ပုရိသပဒဿ. ဣဒဉှိ ဝုတ္တံ ဟောတိ – ဘောတော ဂေါတမဿ အဋ္ဌိတပဓာနဝတံ အဟောသိ, သပ္ပုရိသပဓာနဝတံ အဟောသီတိ. အတ္ထိ ဒေဝါတိ [Pg.309] ပုဋ္ဌော သမာနောတိ ဣဒံ မာဏဝေါ ‘‘သမ္မာသမ္ဗုဒ္ဓေါ အဇာနန္တောဝ ပကာသေသီ’’တိ သညာယ အာဟ. ဧဝံ သန္တေတိ တုမှာကံ အဇာနနဘာဝေ သန္တေ. တုစ္ဆံ မုသာ ဟောတီတိ တုမှာကံ ကထာ အဖလာ နိပ္ဖလာ ဟောတိ. ဧဝံ မာဏဝေါ ဘဂဝန္တံ မုသာဝါဒေန နိဂ္ဂဏှာတိ နာမ. ဝိညုနာ ပုရိသေနာတိ ပဏ္ဍိတေန မနုဿေန. တွံ ပန အဝိညုတာယ မယာ ဗျာကတမ္ပိ န ဇာနာသီတိ ဒီပေတိ. ဥစ္စေန သမ္မတန္တိ ဥစ္စေန သဒ္ဒေန သမ္မတံ ပါကဋံ လောကသ္မိံ. အဓိဒေဝါတိ သုသုဒါရကာပိ ဟိ ဒေဝါ နာမ ဟောန္တိ, ဒေဝိယော နာမ ဟောန္တိ ဒေဝါ ပန အဓိဒေဝါ နာမ, လောကေ ဒေဝေါ ဒေဝီတိ လဒ္ဓနာမေဟိ မနုဿေဟိ အဓိကာတိ အတ္ထော. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

485. 'Aṭṭhitavataṃ' means steadfast ascetic practice; its connection is with the word 'padhāna' (striving), and likewise with the word 'sappurisa' (virtuous person). For this is what is meant: 'The venerable Gotama had the practice of steadfast striving; he had the practice of striving of a virtuous person.' Regarding 'When asked, “Are there devas?”': the young man said this with the perception, 'The Perfectly Enlightened One declares this without knowing.' 'Evaṃ sante' means: while you are in a state of not knowing. 'It is empty and false' means: your speech is fruitless, without result. Thus the young man rebukes the Blessed One with a false accusation. 'By a wise person' means by an intelligent person. He indicates: 'But you, due to your lack of wisdom, do not understand even what has been explained by me.' 'Uccena sammataṃ' means agreed upon with a loud voice, manifest in the world. 'Adhideva' means: for even very young boys are called 'devas' and girls are called 'devīs', but celestial beings are called 'adhidevas'. The meaning is that they are superior to humans in the world who have obtained the names 'deva' or 'devī'. The rest is clear everywhere.

ပပဉ္စသူဒနိယာ မဇ္ဈိမနိကာယဋ္ဌကထာယ

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya

သင်္ဂါရဝသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Saṅgārava Sutta is concluded.

ပဉ္စမဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Fifth Chapter is concluded.

မဇ္ဈိမပဏ္ဏာသ-အဋ္ဌကထာ နိဋ္ဌိတာ.

The Commentary on the Middle Fifty is concluded.