နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

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

သံယုတ္တနိကာယေ

The Connected Discourses

ခန္ဓဝဂ္ဂ-အဋ္ဌကထာ

Commentary on the Division of the Aggregates

၁. ခန္ဓသံယုတ္တံ

1. Connected Discourses on the Aggregates

၁. နကုလပိတုဝဂ္ဂေါ

1. The Chapter on Nakula’s Father

၁. နကုလပိတုသုတ္တဝဏ္ဏနာ

1. Commentary on the Sutta on Nakula’s Father

၁. ခန္ဓိယဝဂ္ဂဿ [Pg.229] ပဌမေ ဘဂ္ဂေသူတိ ဧဝံနာမကေ ဇနပဒေ. သုသုမာရဂိရေတိ သုသုမာရဂိရနဂရေ. တသ္မိံ ကိရ မာပိယမာနေ သုသုမာရော သဒ္ဒမကာသိ, တေနဿ ‘‘သုသုမာရဂိရ’’န္တွေဝ နာမံ အကံသု. ဘေသကဠာဝနေတိ ဘေသကဠာယ နာမ ယက္ခိနိယာ အဓိဝုတ္ထတ္တာ ဧဝံလဒ္ဓနာမေ ဝနေ. တဒေဝ မိဂဂဏဿ အဘယတ္ထာယ ဒိန္နတ္တာ မိဂဒါယောတိ ဝုစ္စတိ. ဘဂဝါ တသ္မိံ ဇနပဒေ တံ နဂရံ နိဿာယ တသ္မိံ ဝနသဏ္ဍေ ဝိဟရတိ. နကုလပိတာတိ နကုလဿ နာမ ဒါရကဿ ပိတာ.

1. In the first [sutta] of the Division on the Aggregates: ‘In Bhaggā’ means in a country so named. ‘At Susumāragira’ means in the city of Susumāragira. It is said that while that [city] was being laid out, a crocodile made a sound, hence they gave it the name “Susumāragira.” ‘In the Bhesakaḷā Wood’ means in a wood that received its name because it was inhabited by a yakkhaṇī named Bhesakaḷā. That very place, because it was given for the safety of herds of deer, is called the Deer Park. The Blessed One, while dwelling in that country and depending on that city [for alms], was staying in that grove. ‘Nakula’s father’ means the father of a boy named Nakula.

ဇိဏ္ဏောတိ ဇရာဇိဏ္ဏော. ဝုဍ္ဎောတိ ဝယောဝုဍ္ဎော. မဟလ္လကောတိ ဇာတိမဟလ္လကော. အဒ္ဓဂတောတိ တိယဒ္ဓဂတော. ဝယောအနုပ္ပတ္တောတိ တေသု တီသု အဒ္ဓေသု ပစ္ဆိမဝယံ အနုပ္ပတ္တော. အာတုရကာယောတိ ဂိလာနကာယော. ဣဒဉှိ သရီရံ သုဝဏ္ဏဝဏ္ဏမ္ပိ နိစ္စပဂ္ဃရဏဋ္ဌေန အာတုရံယေဝ နာမ[Pg.230]. ဝိသေသေန ပနဿ ဇရာတုရတာ ဗျာဓာတုရတာ မရဏာတုရတာတိ တိဿော အာတုရတာ ဟောန္တိ. တာသု ကိဉ္စာပိ ဧသော မဟလ္လကတ္တာ ဇရာတုရောဝ, အဘိဏှရောဂတာယ ပနဿ ဗျာဓာတုရတာ ဣဓ အဓိပ္ပေတာ. အဘိက္ခဏာတင်္ကောတိ အဘိဏှရောဂေါ နိရန္တရရောဂေါ. အနိစ္စဒဿာဝီတိ တာယ အာတုရတာယ ဣစ္ဆိတိစ္ဆိတက္ခဏေ အာဂန္တုံ အသက္ကောန္တော ကဒါစိဒေဝ ဒဋ္ဌုံ လဘာမိ, န သဗ္ဗကာလန္တိ အတ္ထော. မနောဘာဝနီယာနန္တိ မနဝဍ္ဎကာနံ. ယေသု ဟိ ဒိဋ္ဌေသု ကုသလဝသေန စိတ္တံ ဝဍ္ဎတိ, တေ သာရိပုတ္တမောဂ္ဂလ္လာနာဒယော မဟာထေရာ မနောဘာဝနီယာ နာမ. အနုသာသတူတိ ပုနပ္ပုနံ သာသတု. ပုရိမဉှိ ဝစနံ ဩဝါဒေါ နာမ, အပရာပရံ အနုသာသနီ နာမ. ဩတိဏ္ဏေ ဝါ ဝတ္ထုသ္မိံ ဝစနံ ဩဝါဒေါ နာမ, အနောတိဏ္ဏေ တန္တိဝသေန ဝါ ပဝေဏိဝသေန ဝါ ဝုတ္တံ အနုသာသနီ နာမ. အပိစ ဩဝါဒေါတိ ဝါ အနုသာသနီတိ ဝါ အတ္ထတော ဧကမေဝ, ဗျဉ္ဇနမတ္တမေဝ နာနံ.

‘Aged’ means worn out by old age. ‘Elderly’ means advanced in age. ‘Senior’ means senior by birth. ‘Gone on in the path’ means having gone through the three stages of life. ‘Having reached [old] age’ means having reached the final age among those three stages. ‘With an afflicted body’ means with a sickly body. For this body, even if it has a golden hue, is indeed called ‘afflicted’ because of its nature of constantly oozing. In particular, one has three afflictions: the affliction of old age, the affliction of sickness, and the affliction of death. Among these, although he is afflicted by old age due to being senior, here it is the affliction of sickness, due to frequent illness, that is intended. ‘Frequently ailing’ means having frequent illness, continuous illness. ‘An infrequent seer’ means: due to that affliction, being unable to come at any desired moment, [he thinks,] “I get to see [the Buddha] only occasionally, not all the time”—this is the meaning. ‘Inspiring to the mind’ means those who cause the mind to grow. For when they are seen, the mind grows by way of the wholesome; such great elders as Sāriputta and Moggallāna are called ‘inspiring to the mind.’ ‘May he instruct’ means may he instruct again and again. For the first utterance is called ‘advice,’ and subsequent utterances are called ‘instruction.’ Or, an utterance when a matter has arisen is called ‘advice’; what is said before a matter has arisen, either according to the texts or according to tradition, is called ‘instruction.’ Furthermore, whether ‘advice’ or ‘instruction,’ they are one in meaning; only the expression is different.

အာတုရော ဟာယန္တိ အာတုရော ဟိ အယံ, သုဝဏ္ဏဝဏ္ဏော ပိယင်္ဂုသာမောပိ သမာနော နိစ္စပဂ္ဃရဏဋ္ဌေန အာတုရောယေဝ. အဏ္ဍဘူတောတိ အဏ္ဍံ ဝိယ ဘူတော ဒုဗ္ဗလော. ယထာ ကုက္ကုဋဏ္ဍံ ဝါ မယူရဏ္ဍံ ဝါ ဂေဏ္ဍုကံ ဝိယ ဂဟေတွာ ခိပန္တေန ဝါ ပဟရန္တေန ဝါ န သက္ကာ ကီဠိတုံ, တာဝဒေဝ ဘိဇ္ဇတိ, ဧဝမယမ္ပိ ကာယော ကဏ္ဋကေပိ ခါဏုကေပိ ပက္ခလိတဿ ဘိဇ္ဇတီတိ အဏ္ဍံ ဝိယ ဘူတောတိ အဏ္ဍဘူတော. ပရိယောနဒ္ဓေါတိ သုခုမေန ဆဝိမတ္တေန ပရိယောနဒ္ဓေါ. အဏ္ဍဉှိ သာရတစေန ပရိယောနဒ္ဓံ, တေန ဍံသမကသာဒယော နိလီယိတွာပိ ဆဝိံ ဆိန္ဒိတွာ ယူသံ ပဂ္ဃရာပေတုံ န သက္ကောန္တိ. ဣမသ္မိံ ပန ဆဝိံ ဆိန္ဒိတွာ ယံ ဣစ္ဆန္တိ, တံ ကရောန္တိ. ဧဝံ သုခုမာယ ဆဝိယာ ပရိယောနဒ္ဓေါ. ကိမညတြ ဗာလျာတိ ဗာလဘာဝတော အညံ ကိမတ္ထိ? ဗာလောယေဝ အယန္တိ အတ္ထော. တသ္မာတိ ယသ္မာ အယံ ကာယော ဧဝရူပေါ, တသ္မာ.

‘The afflicted body’ is to be parsed as ‘for this body is afflicted.’ Even though it may have a golden hue or the color of a priyangu flower, it is indeed afflicted due to its nature of constantly oozing. ‘Become like an egg’ means having become like an egg, it is fragile. Just as a chicken egg or a peacock egg, when taken like a ball, cannot be played with by throwing or striking it, for it breaks right away, so too this body breaks when one stumbles on a thorn or a stump; thus, because it has become like an egg, it is called ‘egg-like.’ ‘Covered over’ means covered over by a mere thin skin. For an egg is covered over by a hard shell, so that gadflies, mosquitoes, and so forth, even after alighting on it, cannot pierce the shell and cause the fluid to ooze out. But in this [body], having pierced its skin, they do what they wish. Thus, it is covered over by a thin skin. ‘What else but foolishness?’ means what is there other than the state of being a fool? The meaning is: this person is just a fool. ‘Therefore’ means: because this body is of such a nature, therefore...

တေနုပသင်္ကမီတိ ရညော စက္ကဝတ္တိဿ ဥပဋ္ဌာနံ ဂန္တွာ အနန္တရံ ပရိဏာယကရတနဿ ဥပဋ္ဌာနံ ဂစ္ဆန္တော ရာဇပုရိသော ဝိယ, သဒ္ဓမ္မစက္ကဝတ္တိဿ ဘဂဝတော ဥပဋ္ဌာနံ ဂန္တွာ, အနန္တရံ ဓမ္မသေနာပတိဿ အပစိတိံ ကာတုကာမော ယေနာယသ္မာ သာရိပုတ္တော, တေနုပသင်္ကမိ. ဝိပ္ပသန္နာနီတိ သုဋ္ဌု ပသန္နာနိ. ဣန္ဒြိယာနီတိ မနစ္ဆဋ္ဌာနိ ဣန္ဒြိယာနိ. ပရိသုဒ္ဓေါတိ နိဒ္ဒေါသော. ပရိယောဒါတောတိ [Pg.231] တဿေဝ ဝေဝစနံ. နိရုပက္ကိလေသတာယေဝ ဟိ ဧသ ပရိယောဒါတောတိ ဝုတ္တော, န သေတဘာဝေန. ဧတဿ စ ပရိယောဒါတတံ ဒိသွာဝ ဣန္ဒြိယာနံ ဝိပ္ပသန္နတံ အညာသိ. နယဂ္ဂါဟပညာ ကိရေသာ ထေရဿ.

‘He approached him’ means: just as a royal servant, having gone to attend upon a wheel-turning monarch, would then go to attend upon the jewel of a chief minister, so too, having gone to attend upon the Blessed One, the wheel-turner of the true Dhamma, he then, wishing to pay respect to the General of the Dhamma, approached the Venerable Sāriputta where he was. ‘Serene’ means exceedingly serene. ‘Faculties’ means the faculties with the mind as the sixth. ‘Purified’ means faultless. ‘Luminous’ is a synonym for that very word. Indeed, it is only because of freedom from defilements that this [complexion] is called ‘luminous,’ not because of whiteness. And it was only upon seeing its luminosity that he knew the serenity of his faculties. This, it is said, is the elder’s wisdom that grasps the method.

ကထဉှိ နော သိယာတိ ကေန ကာရဏေန န လဒ္ဓါ ဘဝိဿတိ? လဒ္ဓါယေဝါတိ အတ္ထော. ဣမိနာ ကိံ ဒီပေတိ? သတ္ထုဝိဿာသိကဘာဝံ. အယံ ကိရ သတ္ထု ဒိဋ္ဌကာလတော ပဋ္ဌာယ ပိတိပေမံ, ဥပါသိကာ စဿ မာတိပေမံ ပဋိလဘတိ. ဥဘောပိ ‘‘မမ ပုတ္တော’’တိ သတ္ထာရံ ဝဒန္တိ. ဘဝန္တရဂတော ဟိ နေသံ သိနေဟော. သာ ကိရ ဥပါသိကာ ပဉ္စ ဇာတိသတာနိ တထာဂတဿ မာတာဝ, သော စ, ဂဟပတိ, ပိတာဝ အဟောသိ. ပုန ပဉ္စ ဇာတိသတာနိ ဥပါသိကာ မဟာမာတာ, ဥပါသကော မဟာပိတာ, တထာ စူဠာမာတာ စူဠပိတာတိ. ဧဝံ သတ္ထာ ဒိယဍ္ဎအတ္တဘာဝသဟဿံ တေသံယေဝ ဟတ္ထေ ဝဍ္ဎိတော. တေနေဝ တေ ယံ နေဝ ပုတ္တဿ, န ပိတု သန္တိကေ ကထေတုံ သက္ကာ, တံ သတ္ထု သန္တိကေ နိသိန္နာ ကထေန္တိ. ဣမိနာယေဝ စ ကာရဏေန ဘဂဝါ ‘‘ဧတဒဂ္ဂံ, ဘိက္ခဝေ, မမ သာဝကာနံ ဥပါသကာနံ ဝိဿာသိကာနံ ယဒိဒံ နကုလပိတာ ဂဟပတိ, ယဒိဒံ နကုလမာတာ ဂဟပတာနီ’’တိ (အ. နိ. ၁.၂၅၇) တေ ဧတဒဂ္ဂေ ဌပေသိ. ဣတိ သော ဣမံ ဝိဿာသိကဘာဝံ ပကာသေန္တော ကထဉှိ နော သိယာတိ အာဟ. အမတေန အဘိသိတ္တောတိ နဿိဓ အညံ ကိဉ္စိ ဈာနံ ဝါ ဝိပဿနာ ဝါ မဂ္ဂေါ ဝါ ဖလံ ဝါ ‘‘အမတာဘိသေကော’’တိ ဒဋ္ဌဗ္ဗော, မဓုရဓမ္မဒေသနာယေဝ ပန ‘‘အမတာဘိသေကော’’တိ ဝေဒိတဗ္ဗော. ဒူရတောပီတိ တိရောရဋ္ဌာပိ တိရောဇနပဒါပိ.

‘How could it not be so for us?’ means: “For what reason would it not have been obtained? It was indeed obtained.” This is the meaning. What does this indicate? His state of intimacy with the Teacher. It is said that from the time he first saw the Teacher, this man felt a father’s love, and the female lay disciple, his wife, felt a mother’s love. Both would say of the Teacher, “He is my son.” For their affection had carried over from a past existence. It is said that the female lay disciple had been the Tathāgata’s mother for five hundred lifetimes, and he, the householder, had been his father. Then for another five hundred lifetimes, the female lay disciple was his grandmother and the male lay disciple his grandfather, and likewise his aunt and uncle. Thus, for one and a half thousand lifetimes, the Teacher had grown up in their very hands. For that very reason, sitting in the Teacher’s presence, they would speak of things they could not speak of even in the presence of their son or father. And for this very reason, the Blessed One placed them in the foremost position, saying, “Monks, foremost among my lay disciples who are intimate are the householder Nakulapitā and the housewife Nakulamātā” (Aṅguttara Nikāya 1.257). Thus, explaining this state of intimacy, he said, “How could it not be so for us?” ‘Anointed with the deathless’ means: here, nothing else—no jhāna, or insight, or path, or fruit—should be seen as the ‘anointing with the deathless.’ Rather, only the sweet Dhamma teaching should be understood as the ‘anointing with the deathless.’ ‘From afar’ means even from another region, even from another country.

အဿုတဝါ ပုထုဇ္ဇနောတိ ဣဒံ ဝုတ္တတ္ထမေဝ. အရိယာနံ အဒဿာဝီတိအာဒီသု အရိယာတိ အာရကတ္တာ ကိလေသေဟိ, အနယေ န ဣရိယနတော, အယေ ဣရိယနတော, သဒေဝကေန စ လောကေန အရဏီယတော ဗုဒ္ဓါ စ ပစ္စေကဗုဒ္ဓါ စ ဗုဒ္ဓသာဝကာ စ ဝုစ္စန္တိ. ဗုဒ္ဓါ ဧဝ ဝါ ဣဓ အရိယာ. ယထာဟ – ‘‘သဒေဝကေ, ဘိက္ခဝေ, လောကေ…ပေ… တထာဂတော အရိယော’’တိ ဝုစ္စတီတိ (သံ. နိ. ၅.၁၀၉၈). သပ္ပုရိသာနန္တိ ဧတ္ထ ပန ပစ္စေကဗုဒ္ဓါ တထာဂတသာဝကာ စ သပ္ပုရိသာတိ ဝေဒိတဗ္ဗာ. တေ ဟိ လောကုတ္တရဂုဏယောဂေန သောဘနာ ပုရိသာတိ သပ္ပုရိသာ. သဗ္ဗေဝ ဝါ ဧတေ ဒွေဓာပိ ဝုတ္တာ. ဗုဒ္ဓါပိ ဟိ အရိယာ စ သပ္ပုရိသာ စ, ပစ္စေကဗုဒ္ဓါ ဗုဒ္ဓသာဝကာပိ. ယထာဟ –

The phrase 'an uninstructed ordinary person' has the meaning already stated. In the phrases beginning with 'one who does not see the noble ones,' the term 'noble ones' (ariyā) refers to Buddhas, Paccekabuddhas, and the disciples of the Buddha, so called because they are far (ārakattā) from the defilements, because they do not proceed (na iriyanato) in what is wrong, because they proceed (iriyanato) in what is right, and because they are worthy of being approached (araṇīyato) by the world with its gods. Or, in this context, only the Buddhas are 'noble ones.' As it is said: "Monks, in the world with its gods... the Tathāgata is called the 'Noble One'" (SN 5.437). As for 'good persons' (sappurisā), here it should be understood that Paccekabuddhas and the disciples of the Tathāgata are 'good persons.' For they are 'good persons' because they are splendid persons (sobhanā purisā) through their connection with supramundane qualities. Or, all of these may be spoken of in both ways. For Buddhas are both noble ones and good persons, and so too are Paccekabuddhas and the disciples of the Buddha. As it is said:

‘‘ယော [Pg.232] ဝေ ကတညူ ကတဝေဒိ ဓီရော,ကလျာဏမိတ္တော ဒဠှဘတ္တိ စ ဟောတိ;

ဒုခိတဿ သက္ကစ္စ ကရောတိ ကိစ္စံ,တထာဝိဓံ သပ္ပုရိသံ ဝဒန္တီ’’တိ. (ဇာ. ၂.၁၇.၇၈);

“One who is grateful, who repays what has been done, is wise, a good friend, and firm in devotion; who diligently does the task for one in distress—such a one they call a good person.”

‘‘ကလျာဏမိတ္တော ဒဠှဘတ္တိ စ ဟောတီ’’တိ ဧတ္တာဝတာ ဟိ ဗုဒ္ဓသာဝကော ဝုတ္တော, ကတညုတာဒီဟိ ပစ္စေကဗုဒ္ဓဗုဒ္ဓါတိ. ဣဒါနိ ယော တေသံ အရိယာနံ အဒဿနသီလော, န စ ဒဿနေ သာဓုကာရီ, သော ‘‘အရိယာနံ အဒဿာဝီ’’တိ ဝေဒိတဗ္ဗော. သော စ စက္ခုနာ အဒဿာဝီ, ဉာဏေန အဒဿာဝီတိ ဒုဝိဓော. တေသု ဉာဏေန အဒဿာဝီ ဣဓ အဓိပ္ပေတော. မံသစက္ခုနာ ဟိ ဒိဗ္ဗစက္ခုနာ ဝါ အရိယာ ဒိဋ္ဌာပိ အဒိဋ္ဌာဝ ဟောန္တိ တေသံ စက္ခူနံ ဝဏ္ဏမတ္တဂ္ဂဟဏတော န အရိယဘာဝဂေါစရတော. သောဏသိင်္ဂါလာဒယောပိ စက္ခုနာ အရိယေ ပဿန္တိ, န စေတေ အရိယာနံ ဒဿာဝိနော နာမ.

By the phrase 'a good friend and firm in devotion,' a disciple of the Buddha is referred to; by the qualities beginning with 'grateful,' Paccekabuddhas and Buddhas are referred to. Now, one who is not in the habit of seeing those noble ones, and who does not properly revere seeing them, is to be understood as 'one who does not see the noble ones.' And this person is twofold: one who does not see with the physical eye, and one who does not see with wisdom. Among these, the one who does not see with wisdom is intended here. For even if the noble ones are seen with the physical eye or the divine eye, they are as if unseen, because those eyes only grasp their mere appearance, their range not being the state of nobility. Even dogs, jackals, and others see the noble ones with their physical eyes, but they are not called 'seers of the noble ones.'

တတြိဒံ ဝတ္ထု – စိတ္တလပဗ္ဗတဝါသိနော ကိရ ခီဏာသဝတ္ထေရဿ ဥပဋ္ဌာကော ဝုဍ္ဎပဗ္ဗဇိတော ဧကဒိဝသံ ထေရေန သဒ္ဓိံ ပိဏ္ဍာယ စရိတွာ, ထေရဿ ပတ္တစီဝရံ ဂဟေတွာ, ပိဋ္ဌိတော အာဂစ္ဆန္တော ထေရံ ပုစ္ဆိ – ‘‘အရိယာ နာမ, ဘန္တေ, ကီဒိသာ’’တိ? ထေရော အာဟ – ‘‘ဣဓေကစ္စော မဟလ္လကော အရိယာနံ ပတ္တစီဝရံ ဂဟေတွာ ဝတ္တပဋိဝတ္တံ ကတွာ သဟစရန္တောပိ နေဝ အရိယေ ဇာနာတိ, ဧဝံ ဒုဇ္ဇာနာဝုသော, အရိယာ’’တိ. ဧဝံ ဝုတ္တေပိ သော နေဝ အညာသိ. တသ္မာ န စက္ခုနာ ဒဿနံ ဒဿနံ, ဉာဏေန ဒဿနမေဝ ဒဿနံ. ယထာဟ – ‘‘ကိံ တေ, ဝက္ကလိ, ဣမိနာ ပူတိကာယေန ဒိဋ္ဌေန? ယော ခေါ, ဝက္ကလိ, ဓမ္မံ ပဿတိ, သော မံ ပဿတိ. ယော မံ ပဿတိ, သော ဓမ္မံ ပဿတီ’’တိ (သံ. နိ. ၃.၈၇). တသ္မာ စက္ခုနာ ပဿန္တောပိ ဉာဏေန အရိယေဟိ ဒိဋ္ဌံ အနိစ္စာဒိလက္ခဏံ အပဿန္တော, အရိယာဓိဂတဉ္စ ဓမ္မံ အနဓိဂစ္ဆန္တော အရိယကရဓမ္မာနံ အရိယဘာဝဿ စ အဒိဋ္ဌတ္တာ ‘‘အရိယာနံ အဒဿာဝီ’’တိ ဝေဒိတဗ္ဗော.

On this, there is the following story: It is said that an elderly ordained one, an attendant of the Arahant Elder who lived on Cittalapabbata, was once walking for alms with the elder. Carrying the elder’s bowl and robe, he followed behind and asked the elder, “Venerable sir, what are the noble ones like?” The elder replied, “Here, a certain old person, while carrying the bowl and robe of the noble ones, performing duties for them, and even accompanying them, still does not know the noble ones. So hard to know, friend, are the noble ones.” Even when this was said, he still did not understand. Therefore, seeing with the physical eye is not seeing; only seeing with wisdom is seeing. As it is said: “What good is it to you, Vakkali, to see this foul body? One who sees the Dhamma, Vakkali, sees me. One who sees me sees the Dhamma” (SN 22.87). Thus, even if one sees with the physical eye but does not see with wisdom the characteristics of impermanence and so on as seen by the noble ones, and does not attain the Dhamma attained by the noble ones, then due to not having seen the dhammas that make one noble and the state of nobility, one should be understood as 'one who does not see the noble ones.'

အရိယဓမ္မဿ အကောဝိဒေါတိ, သတိပဋ္ဌာနာဒိဘေဒေ အရိယဓမ္မေ အကုသလော. အရိယဓမ္မေ အဝိနီတောတိ ဧတ္ထ ပန –

‘Unskilled in the noble Dhamma’ means one is unskilled in the noble Dhamma, which has divisions such as the establishments of mindfulness. As for ‘untrained in the noble Dhamma’:

‘‘ဒုဝိဓော ဝိနယော နာမ, ဧကမေကေတ္ထ ပဉ္စဓာ;

အဘာဝတော တဿ အယံ, အဝိနီတောတိ ဝုစ္စတိ’’.

“Discipline is said to be twofold, and each of these is fivefold. Due to the absence of that, this one is called ‘untrained’.”

အယဉှိ [Pg.233] သံဝရဝိနယော ပဟာနဝိနယောတိ ဒုဝိဓော ဝိနယော. ဧတ္ထ စ ဒုဝိဓေပိ ဝိနယေ ဧကမေကော ဝိနယော ပဉ္စဓာ ဘိဇ္ဇတိ. သံဝရဝိနယောပိ ဟိ သီလသံဝရော သတိသံဝရော ဉာဏသံဝရော ခန္တိသံဝရော ဝီရိယသံဝရောတိ ပဉ္စဝိဓော. ပဟာနဝိနယောပိ တဒင်္ဂပ္ပဟာနံ, ဝိက္ခမ္ဘနပ္ပဟာနံ သမုစ္ဆေဒပ္ပဟာနံ ပဋိပ္ပဿဒ္ဓိပ္ပဟာနံ နိဿရဏပ္ပဟာနန္တိ ပဉ္စဝိဓော.

For this discipline is twofold: the discipline of restraint and the discipline of abandoning. And here, in both kinds of discipline, each one is divided into five. The discipline of restraint is fivefold: restraint by morality, restraint by mindfulness, restraint by knowledge, restraint by patience, and restraint by energy. The discipline of abandoning is also fivefold: abandoning by substitution of opposites, abandoning by suppression, abandoning by cutting off, abandoning by tranquillization, and abandoning by escape.

တတ္ထ ‘‘ဣမိနာ ပါတိမောက္ခသံဝရေန ဥပေတော ဟောတိ သမုပေတော’’တိ (ဝိဘ. ၅၁၁) အယံ သီလသံဝရော. ‘‘ရက္ခတိ စက္ခုန္ဒြိယံ, စက္ခုန္ဒြိယေ သံဝရံ အာပဇ္ဇတီ’’တိ အယံ (ဒီ. နိ. ၁.၂၁၃; မ. နိ. ၁.၂၉၅; သံ. နိ. ၄.၂၃၉; အ. နိ. ၃.၁၆) သတိသံဝရော.

Therein, the phrase “is endowed and fully endowed with this Pātimokkha restraint” (Vb 244) refers to restraint by morality. The phrase “guards the eye faculty, undertakes restraint in the eye faculty” (DN 1.70; MN 1.180; etc.) refers to restraint by mindfulness.

‘‘ယာနိ သောတာနိ လောကသ္မိံ, (အဇိတာတိ ဘဂဝါ)သတိ တေသံ နိဝါရဏံ;

သောတာနံ သံဝရံ ဗြူမိ,ပညာယေတေ ပိဓီယရေ’’တိ. (သု. နိ. ၁၀၄၁;

စူဠနိ. အဇိတမာဏဝပုစ္ဆာနိဒ္ဒေသ.၄) –

“Whatever currents there are in the world, Ajita,” said the Blessed One, “mindfulness is their prevention. I declare the restraint of the currents; by wisdom they are closed off.” (Snp 5.6)

အယံ ဉာဏသံဝရော. ‘‘ခမော ဟောတိ သီတဿ ဥဏှဿာ’’တိ (မ. နိ. ၁.၂၄; အ. နိ. ၄.၁၁၄; ၆.၅၈) အယံ ခန္တိသံဝရော. ‘‘ဥပ္ပန္နံ ကာမဝိတက္ကံ နာဓိဝါသေတီ’’တိ (မ. နိ. ၁.၂၆; အ. နိ. ၄.၁၁၄; ၆.၅၈) အယံ ဝီရိယသံဝရော. သဗ္ဗောပိ စာယံ သံဝရော ယထာသကံ သံဝရိတဗ္ဗာနံ ဝိနေတဗ္ဗာနဉ္စ ကာယဒုစ္စရိတာဒီနံ သံဝရဏတော ‘‘သံဝရော’’ ဝိနယနတော ‘‘ဝိနယော’’တိ ဝုစ္စတိ. ဧဝံ တာဝ သံဝရဝိနယော ပဉ္စဓာ ဘိဇ္ဇတီတိ ဝေဒိတဗ္ဗော.

This is restraint by knowledge. The phrase “is patient with cold and heat” (MN 1.10; AN 4.114; etc.) refers to restraint by patience. The phrase “does not tolerate an arisen thought of sensual desire” (MN 1.11; AN 4.114; etc.) refers to restraint by energy. And all this restraint is called ‘restraint’ (saṃvara) because it restrains bodily misconduct and so on, which are to be respectively restrained and disciplined; it is called ‘discipline’ (vinaya) because it disciplines them. Thus, it should be understood that the discipline of restraint is divided fivefold.

တထာ ယံ နာမရူပပရိစ္ဆေဒါဒီသု ဝိပဿနာဉာဏေသု ပဋိပက္ခဘာဝတော ဒီပါလောကေနေဝ တမဿ, တေန တေန ဝိပဿနာဉာဏေန တဿ တဿ အနတ္ထဿ ပဟာနံ. သေယျထိဒံ – နာမရူပဝဝတ္ထာနေန သက္ကာယဒိဋ္ဌိယာ, ပစ္စယပရိဂ္ဂဟေန အဟေတုဝိသမဟေတုဒိဋ္ဌီနံ, တဿေဝ အပရဘာဂေန ကင်္ခါဝိတရဏေန ကထံကထီဘာဝဿ, ကလာပသမ္မသနေန ‘‘အဟံ မမာ’’တိ ဂါဟဿ, မဂ္ဂါမဂ္ဂဝဝတ္ထာနေန အမဂ္ဂေ မဂ္ဂသညာယ, ဥဒယဒဿနေန ဥစ္ဆေဒဒိဋ္ဌိယာ, ဝယဒဿနေန သဿတဒိဋ္ဌိယာ, ဘယဒဿနေန သဘယေ အဘယသညာယ, အာဒီနဝဒဿနေန အဿာဒသညာယ, နိဗ္ဗိဒါနုပဿနာယ အဘိရတိသညာယ[Pg.234], မုစ္စိတုကမျတာဉာဏေန အမုစ္စိတုကာမတာယ. ဥပေက္ခာဉာဏေန အနုပေက္ခာယ, အနုလောမေန ဓမ္မဋ္ဌိတိယံ နိဗ္ဗာနေ စ ပဋိလောမဘာဝဿ, ဂေါတြဘုနာ သင်္ခါရနိမိတ္တဂါဟဿ ပဟာနံ, ဧတံ တဒင်္ဂပ္ပဟာနံ နာမ.

Furthermore, there is the abandoning of this or that unwholesome state by means of this or that insight knowledge among the insight knowledges, such as the determination of mind-and-matter, due to its being the opposing factor, just as darkness is dispelled by the light of a lamp. This is as follows: by the determination of mind-and-matter, the abandoning of identity view; by the comprehension of conditions, of the views of causelessness and dissimilar cause; by the overcoming of doubt, which is a later part of that same comprehension, of the state of uncertainty; by the comprehension of groups, of the grasping of 'I' and 'mine'; by the determination of path and not-path, of the perception of the not-path as path; by the knowledge of contemplation of arising, of the annihilation view; by the knowledge of contemplation of dissolution, of the eternity view; by the knowledge of contemplation of fear, of the perception of safety in what is fearful; by the knowledge of contemplation of danger, of the perception of gratification; by the knowledge of contemplation of disenchantment, of the perception of delight; by the knowledge of desire for deliverance, of the state of not desiring deliverance; by the knowledge of equanimity towards formations, of non-equanimity; by conformity knowledge, of the state of opposition to the stability of things and to Nibbāna; by change-of-lineage, of the grasping of the sign of formations. This is called abandoning by substitution of opposites.

ယံ ပန ဥပစာရပ္ပနာဘေဒေန သမာဓိနာ ပဝတ္တိဘာဝနိဝါရဏတော ဃဋပ္ပဟာရေနေဝ ဥဒကပိဋ္ဌေ သေဝါလဿ, တေသံ တေသံ နီဝရဏာဒိဓမ္မာနံ ပဟာနံ, ဧတံ ဝိက္ခမ္ဘနပ္ပဟာနံ နာမ. ယံ စတုန္နံ အရိယမဂ္ဂါနံ ဘာဝိတတ္တာ တံတံမဂ္ဂဝတော အတ္တနော သန္တာနေ ‘‘ဒိဋ္ဌိဂတာနံ ပဟာနာယာ’’တိအာဒိနာ နယေန (ဓ. သ. ၂၇၇; ဝိဘ. ၆၂၈) ဝုတ္တဿ သမုဒယပက္ခိကဿ ကိလေသဂဏဿ အစ္စန္တံ အပ္ပဝတ္တိဘာဝေန ပဟာနံ, ဣဒံ သမုစ္ဆေဒပ္ပဟာနံ နာမ. ယံ ပန ဖလက္ခဏေ ပဋိပ္ပဿဒ္ဓတ္တံ ကိလေသာနံ, ဧတံ ပဋိပ္ပဿဒ္ဓိပ္ပဟာနံ နာမ.

Furthermore, the abandoning of those respective things such as the hindrances by means of concentration distinguished as access and absorption, which prevents their actual occurrence—like the removal of moss on the surface of water by striking it with a pot—is called abandoning by suppression. The abandoning of the mass of defilements belonging to the truth of origin, spoken of in the way beginning with 'for the abandoning of views,' which occurs by way of their complete non-arising again in the continuity of one who possesses that respective path due to the four noble paths having been developed, is called abandoning by eradication. Furthermore, the state of the defilements being calmed at the moment of fruition is called abandoning by tranquillization.

ယံ သဗ္ဗသင်္ခတနိဿဋတ္တာ ပဟီနသဗ္ဗသင်္ခတံ နိဗ္ဗာနံ, ဧတံ နိဿရဏပ္ပဟာနံ နာမ. သဗ္ဗမ္ပိ စေတံ ပဟာနံ ယသ္မာ စာဂဋ္ဌေန ပဟာနံ, ဝိနယဋ္ဌေန ဝိနယော, တသ္မာ ‘‘ပဟာနဝိနယော’’တိ ဝုစ္စတိ. တံတံပဟာနဝတော ဝါ တဿ တဿ ဝိနယဿ သမ္ဘဝတောပေတံ ‘‘ပဟာနဝိနယော’’တိ ဝုစ္စတိ. ဧဝံ ပဟာနဝိနယောပိ ပဉ္စဓာ ဘိဇ္ဇတီတိ ဝေဒိတဗ္ဗော.

That Nibbāna which, due to being the escape from all conditioned things, is where all conditioned things are abandoned, is called abandoning by escape. And all this abandoning is called 'abandonment-discipline' because it is 'abandoning' in the sense of relinquishment and 'discipline' in the sense of removal. Or, because for one who possesses that respective abandoning, that respective discipline arises, it is called 'abandonment-discipline.' Thus, it should be known that abandonment-discipline is also divided fivefold.

ဧဝမယံ သင်္ခေပတော ဒုဝိဓော, ဘေဒတော စ ဒသဝိဓော ဝိနယော ဘိန္နသံဝရတ္တာ ပဟာတဗ္ဗဿ စ အပ္ပဟီနတ္တာ ယသ္မာ ဧတဿ အဿုတဝတော ပုထုဇ္ဇနဿ နတ္ထိ, တသ္မာ အဘာဝတော တဿ အယံ ‘‘အဝိနီတော’’တိ ဝုစ္စတီတိ. ဧသ နယော သပ္ပုရိသာနံ အဒဿာဝီ သပ္ပုရိသဓမ္မဿ အကောဝိဒေါ သပ္ပုရိသဓမ္မေ အဝိနီတောတိ ဧတ္ထာပိ. နိန္နာနာကရဏဉှိ ဧတံ အတ္ထတော. ယထာဟ –

Thus, this discipline—twofold in brief and tenfold in detail—does not exist for this unlearned worldling, due to having broken restraint and due to not having abandoned what is to be abandoned. Therefore, on account of its absence, this person is called 'undisciplined.' This same method should be applied in the passage: 'one who does not see good people, is not skilled in the Dhamma of good people, and is undisciplined in the Dhamma of good people.' For this is indeed not different in meaning. As it is said:

‘‘ယေဝ တေ အရိယာ, တေဝ တေ သပ္ပုရိသာ. ယေဝ တေ သပ္ပုရိသာ, တေဝ တေ အရိယာ. ယော ဧဝ သော အရိယာနံ ဓမ္မော, သော ဧဝ သော သပ္ပုရိသာနံ ဓမ္မော. ယော ဧဝ သော သပ္ပုရိသာနံ ဓမ္မော, သော ဧဝ သော အရိယာနံ ဓမ္မော. ယေဝ တေ အရိယဝိနယာ, တေဝ တေ သပ္ပုရိသဝိနယာ. ယေဝ တေ သပ္ပုရိသဝိနယာ[Pg.235], တေဝ တေ အရိယဝိနယာ. အရိယေတိ ဝါ သပ္ပုရိသေတိ ဝါ, အရိယဓမ္မေတိ ဝါ သပ္ပုရိသဓမ္မေတိ ဝါ, အရိယဝိနယေတိ ဝါ သပ္ပုရိသဝိနယေတိ ဝါ ဧသေသေ ဧကေ ဧကဋ္ဌေ သမေ သမဘာဂေ တဇ္ဇာတေ တညေဝါ’’တိ.

‘Whoever are the noble ones, they are the good people. Whoever are the good people, they are the noble ones. Whatever is the Dhamma of the noble ones, that is the Dhamma of the good people. Whatever is the Dhamma of the good people, that is the Dhamma of the noble ones. Whatever are the disciplines of the noble ones, they are the disciplines of the good people. Whatever are the disciplines of the good people, they are the disciplines of the noble ones. Whether it is “noble one” or “good person,” “Dhamma of the noble ones” or “Dhamma of the good people,” “discipline of the noble ones” or “discipline of the good people”—this is that, it is one, has a single meaning, is the same, has an equal share, is of that same nature, is just that.’

ရူပံ အတ္တတော သမနုပဿတီတိ ဣဓေကစ္စော ရူပံ အတ္တတော သမနုပဿတိ, ‘‘ယံ ရူပံ, သော အဟံ, ယော အဟံ, တံ ရူပ’’န္တိ ရူပဉ္စ အတ္တဉ္စ အဒွယံ သမနုပဿတိ. သေယျထာပိ နာမ တေလပ္ပဒီပဿ ဈာယတော ယာ အစ္စိ, သော ဝဏ္ဏော. ယော ဝဏ္ဏော, သာ အစ္စီတိ အစ္စိဉ္စ ဝဏ္ဏဉ္စ အဒွယံ သမနုပဿတိ, ဧဝမေဝ ဣဓေကစ္စော ရူပံ အတ္တတော သမနုပဿတိ…ပေ… အဒွယံ သမနုပဿတီတိ ဧဝံ ရူပံ ‘‘အတ္တာ’’တိ ဒိဋ္ဌိပဿနာယ ပဿတိ. ရူပဝန္တံ ဝါ အတ္တာနန္တိ အရူပံ ‘‘အတ္တာ’’တိ ဂဟေတွာ ဆာယာဝန္တံ ရုက္ခံ ဝိယ တံ ရူပဝန္တံ သမနုပဿတိ. အတ္တနိ ဝါ ရူပန္တိ အရူပမေဝ ‘‘အတ္တာ’’တိ ဂဟေတွာ ပုပ္ဖသ္မိံ ဂန္ဓံ ဝိယ အတ္တနိ ရူပံ သမနုပဿတိ. ရူပသ္မိံ ဝါ အတ္တာနန္တိ အရူပမေဝ ‘‘အတ္တာ’’တိ ဂဟေတွာ ကရဏ္ဍကေ မဏိံ ဝိယ တံ အတ္တာနံ ရူပသ္မိံ သမနုပဿတိ. ပရိယုဋ္ဌဋ္ဌာယီတိ ပရိယုဋ္ဌာနာကာရေန အဘိဘဝနာကာရေန ဌိတော, ‘‘အဟံ ရူပံ, မမ ရူပ’’န္တိ ဧဝံ တဏှာဒိဋ္ဌီဟိ ဂိလိတွာ ပရိနိဋ္ဌပေတွာ ဂဏှနကော နာမ ဟောတီတိ အတ္ထော. တဿ တံ ရူပန္တိ တဿ တံ ဧဝံ ဂဟိတံ ရူပံ. ဝေဒနာဒီသုပိ ဧသေဝ နယော.

‘One regards form as self’: Here, a certain person regards form as self, thinking, ‘Whatever is form, that I am; whatever I am, that is form,’ and thus regards form and self as non-dual. Just as, for a burning oil lamp, whatever is the flame, that is the color, and whatever is the color, that is the flame, and one thus regards the flame and the color as non-dual; in the very same way, a certain person here regards form as self and regards it as non-dual. Thus, one sees form as ‘self’ with the seeing that is wrong view. ‘Or self as possessing form’: Taking the formless as ‘self,’ one regards that self as possessing form, like a tree possessing a shadow. ‘Or form in self’: Taking just the formless as ‘self,’ one regards form in the self, like fragrance in a flower. ‘Or self in form’: Taking just the formless as ‘self,’ one regards that self in form, like a jewel in a casket. ‘One who stands obsessed’: This means one stands in the manner of obsession, in the manner of overwhelming, thinking, ‘I am form, my form.’ Thus, having swallowed and brought it to completion with craving and views, one is called a grasper—this is the meaning. ‘That form of theirs’: For that person, that form is thus grasped. This same method applies to feeling and the rest.

တတ္ထ ‘‘ရူပံ အတ္တတော သမနုပဿတီ’’တိ သုဒ္ဓရူပမေဝ အတ္တာတိ ကထိတံ. ‘‘ရူပဝန္တံ ဝါ အတ္တာနံ, အတ္တနိ ဝါ ရူပံ, ရူပသ္မိံ ဝါ အတ္တာနံ, ဝေဒနံ အတ္တတော…ပေ… သညံ… သင်္ခါရေ… ဝိညာဏံ အတ္တတော သမနုပဿတီ’’တိ ဣမေသု သတ္တသု ဌာနေသု အရူပံ အတ္တာတိ ကထိတံ. ‘‘ဝေဒနာဝန္တံ ဝါ အတ္တာနံ, အတ္တနိ ဝါ ဝေဒနံ, ဝေဒနာယ ဝါ အတ္တာန’’န္တိ ဧဝံ စတူသု ခန္ဓေသု တိဏ္ဏံ တိဏ္ဏံ ဝသေန ဒွါဒသသု ဌာနေသု ရူပါရူပမိဿကော အတ္တာ ကထိတော. တတ္ထ ‘‘ရူပံ အတ္တတော သမနုပဿတိ, ဝေဒနံ… သညံ… သင်္ခါရေ… ဝိညာဏံ အတ္တတော သမနုပဿတီ’’တိ ဣမေသု ပဉ္စသု ဌာနေသု ဥစ္ဆေဒဒိဋ္ဌိ ကထိတာ, အဝသေသေသု သဿတဒိဋ္ဌီတိ ဧဝမေတ္ထ ပန္နရသ ဘဝဒိဋ္ဌိယော ပဉ္စ ဝိဘဝဒိဋ္ဌိယော ဟောန္တိ, တာ သဗ္ဗာပိ မဂ္ဂါဝရဏာ, န သဂ္ဂါဝရဏာ, ပဌမမဂ္ဂဝဇ္ဈာတိ ဝေဒိတဗ္ဗာ.

Herein, in the passage ‘one regards form as self,’ it is said that mere form is the self. In these seven instances—‘one regards self as possessing form, or form as in the self, or the self as in form,’ and ‘one regards feeling as self… perception… formations… consciousness as self’—it is said that the formless is the self. In the twelve instances across the four aggregates, by way of three for each, such as ‘one regards self as possessing feeling, or feeling as in the self, or the self as in feeling,’ it is said that the self is a mixture of form and the formless. Therein, in these five instances—‘one regards form as self, feeling… perception… formations… consciousness as self’—the annihilation view is spoken of; in the remaining instances, the eternalism view. Thus, herein there are fifteen views of being and five views of non-being. All of them are obstacles to the path, but not obstacles to heaven, and they are to be understood as destroyed by the first path.

ဧဝံ [Pg.236] ခေါ, ဂဟပတိ, အာတုရကာယော စေဝ ဟောတိ အာတုရစိတ္တော စာတိ ကာယော နာမ ဗုဒ္ဓါနမ္ပိ အာတုရောယေဝ. စိတ္တံ ပန ရာဂဒေါသမောဟာနုဂတံ အာတုရံ နာမ, တံ ဣဓ ဒဿိတံ. နော စ အာတုရစိတ္တောတိ ဣဓ နိက္ကိလေသတာယ စိတ္တဿ အနာတုရဘာဝေါ ဒဿိတော. ဣတိ ဣမသ္မိံ သုတ္တေ လောကိယမဟာဇနော အာတုရကာယော စေဝ အာတုရစိတ္တော စာတိ ဒဿိတော, ခီဏာသဝါ အာတုရကာယာ အနာတုရစိတ္တာ, သတ္တ သေခါ နေဝ အာတုရစိတ္တာ, န အနာတုရစိတ္တာတိ ဝေဒိတဗ္ဗာ. ဘဇမာနာ ပန အနာတုရစိတ္တတံယေဝ ဘဇန္တီတိ. ပဌမံ.

Thus, householder, in the passage “one has a sick body and a sick mind,” the body, indeed, is sick even for Buddhas. The mind, however, when accompanied by lust, hatred, and delusion, is called sick; that is what is shown here. And in the passage “but not sick in mind,” the mind’s unailing state is shown here by its freedom from defilements. Thus, in this discourse, the great mass of worldlings is shown to have both a sick body and a sick mind; those whose cankers are destroyed have sick bodies but unailing minds; the seven trainees should be understood as being neither sick-minded nor unailing-minded. But when considered, they partake only of the state of an unailing mind. The first.

၂. ဒေဝဒဟသုတ္တဝဏ္ဏနာ

2. Commentary on the Devadaha Sutta

၂. ဒုတိယေ ဒေဝဒဟန္တိ ဒေဝါ ဝုစ္စန္တိ ရာဇာနော, တေသံ မင်္ဂလဒဟော, သယံဇာတော ဝါ သော ဒဟောတိ, တသ္မာ ‘‘ဒေဝဒဟော’’တိ ဝုတ္တော. တဿ အဝိဒူရေ နိဂမော ဒေဝဒဟန္တွေဝ နပုံသကလိင်္ဂဝသေန သင်္ခံ ဂတော. ပစ္ဆာဘူမဂမိကာတိ ပစ္ဆာဘူမံ အပရဒိသာယံ နိဝိဋ္ဌံ ဇနပဒံ ဂန္တုကာမာ. နိဝါသန္တိ တေမာသံ ဝဿာဝါသံ. အပလောကိတောတိ အာပုစ္ဆိတော. အပလောကေထာတိ အာပုစ္ဆထ. ကသ္မာ ထေရံ အာပုစ္ဆာပေတိ? တေ သဘာရေ ကာတုကာမတာယ. ယော ဟိ ဧကဝိဟာရေ ဝသန္တောပိ သန္တိကံ န ဂစ္ဆတိ ပက္ကမန္တော အနာပုစ္ဆာ ပက္ကမတိ, အယံ နိဗ္ဘာရော နာမ. ယော ဧကဝိဟာရေ ဝသန္တောပိ အာဂန္တွာ ပဿတိ, ပက္ကမန္တော အာပုစ္ဆတိ, အယံ သဘာရော နာမ. ဣမေပိ ဘိက္ခူ ဘဂဝါ ‘‘ဧဝမိမေ သီလာဒီဟိ ဝဍ္ဎိဿန္တီ’’တိ သဘာရေ ကာတုကာမော အာပုစ္ဆာပေတိ.

2. In the second sutta, regarding ‘Devadaha’: kings are called ‘devas,’ and it was their auspicious lake; or, that lake arose by itself, therefore it was called ‘Devadaha.’ Not far from it, a market town came to be known as ‘Devadaha,’ in the neuter gender. ‘Those who go to the land behind’ means those who wish to go to the country established in the western direction, the land behind. ‘They reside’ refers to the three-month rains-residence. ‘Apalokito’ means ‘one who has been asked for leave.’ ‘Apaloketha’ means ‘you should ask for leave.’ Why does the Blessed One have them ask leave of the Elder? Because of His wish to make them considerate. For a monk who, though living in the same monastery, does not approach his seniors and departs without asking leave, is called ‘inconsiderate.’ A monk who, while living in the same monastery, comes to see his seniors and asks for leave when departing, is called ‘considerate.’ The Blessed One, wishing to make these monks considerate, thinking, ‘In this way, these monks will grow in virtue and other qualities,’ has them ask leave.

ပဏ္ဍိတောတိ ဓာတုကောသလ္လာဒိနာ စတုဗ္ဗိဓေန ပဏ္ဍိစ္စေန သမန္နာဂတော. အနုဂ္ဂါဟကောတိ အာမိသာနုဂ္ဂဟေန စ ဓမ္မာနုဂ္ဂဟေန စာတိ ဒွီဟိပိ အနုဂ္ဂဟေဟိ အနုဂ္ဂါဟကော. ထေရော ကိရ အညေ ဘိက္ခူ ဝိယ ပါတောဝ ပိဏ္ဍာယ အဂန္တွာ သဗ္ဗဘိက္ခူသု ဂတေသု သကလံ သံဃာရာမံ အနုဝိစရန္တော အသမ္မဋ္ဌဋ္ဌာနံ သမ္မဇ္ဇတိ, အဆဍ္ဍိတံ ကစဝရံ ဆဍ္ဍေတိ, သံဃာရာမေ ဒုန္နိက္ခိတ္တာနိ မဉ္စပီဌဒါရုဘဏ္ဍမတ္တိကာဘဏ္ဍာနိ ပဋိသာမေတိ. ကိံ ကာရဏာ? ‘‘မာ အညတိတ္ထိယာ ဝိဟာရံ ပဝိဋ္ဌာ ဒိသွာ ပရိဘဝံ အကံသူ’’တိ. တတော ဂိလာနသာလံ ဂန္တွာ ဂိလာနေ အဿာသေတွာ ‘‘ကေနတ္ထော’’တိ ပုစ္ဆိတွာ ယေန အတ္ထော ဟောတိ, တဒတ္ထံ [Pg.237] တေသံ ဒဟရသာမဏေရေ အာဒါယ ဘိက္ခာစာရဝတ္တေန ဝါ သဘာဂဋ္ဌာနေ ဝါ ဘေသဇ္ဇံ ပရိယေသိတွာ တေသံ ဒတွာ, ‘‘ဂိလာနုပဋ္ဌာနံ နာမ ဗုဒ္ဓပစ္စေကဗုဒ္ဓေဟိ ဝဏ္ဏိတံ, ဂစ္ဆထ သပ္ပုရိသာ အပ္ပမတ္တာ ဟောထာ’’တိ တေ ပေသေတွာ သယံ ပိဏ္ဍာယ စရိတွာ ဥပဋ္ဌာကကုလေ ဝါ ဘတ္တကိစ္စံ ကတွာ ဝိဟာရံ ဂစ္ဆတိ. ဣဒံ တာဝဿ နိဗဒ္ဓဝါသဋ္ဌာနေ အာစိဏ္ဏံ.

‘Wise’ means endowed with the fourfold wisdom, such as skill in the elements. ‘Supportive’ means one who supports with two kinds of support: material support and support of the Dhamma. It is said that the Elder, unlike other monks, would not go for alms early in the morning. After all the monks had gone, he would walk around the entire monastery, sweeping places that were not swept, discarding rubbish that had not been discarded, and tidying up improperly placed beds, stools, wooden items, and earthenware in the monastery. For what reason? So that ‘adherents of other sects, upon entering the monastery and seeing it, might not speak disparagingly.’ Then he would go to the infirmary, comfort the sick, and ask, ‘What is needed?’ For whatever was needed, he would take their young novices and search for medicine either by going on alms round or in suitable places. After giving it to them, he would send them off, saying, ‘Attending to the sick has been praised by the Buddhas and Paccekabuddhas. Go, good sirs, be diligent.’ Then he himself would go for alms, take his meal at a supporter’s home, and return to the monastery. This, for a start, was his regular practice in his place of residence.

ဘဂဝတိ ပန စာရိကံ စရမာနေ ‘‘အဟံ အဂ္ဂသာဝကော’’တိ ဥပါဟနံ အာရုယှ ဆတ္တံ ဂဟေတွာ ပုရတော ပုရတော န ဂစ္ဆတိ. ယေ ပန တတ္ထ မဟလ္လကာ ဝါ အာဗာဓိကာ ဝါ အတိဒဟရာ ဝါ, တေသံ ရုဇ္ဇနဋ္ဌာနာနိ တေလေန မက္ခာပေတွာ ပတ္တစီဝရံ အတ္တနော ဒဟရသာမဏေရေဟိ ဂါဟာပေတွာ တံဒိဝသံ ဝါ ဒုတိယဒိဝသံ ဝါ တေ ဂဏှိတွာဝ ဂစ္ဆတိ. ဧကဒိဝသဉှိ တညေဝ အာယသ္မန္တံ အတိဝိကာလေ သမ္ပတ္တတ္တာ သေနာသနံ အလဘိတွာ, စီဝရကုဋိယံ နိသိန္နံ ဒိသွာ, သတ္ထာ ပုနဒိဝသေ ဘိက္ခုသံဃံ သန္နိပါတာပေတွာ, ဟတ္ထိဝါနရတိတ္တိရဝတ္ထုံ ကထေတွာ, ‘‘ယထာဝုဍ္ဎံ သေနာသနံ ဒါတဗ္ဗ’’န္တိ သိက္ခာပဒံ ပညာပေသိ. ဧဝံ တာဝေသ အာမိသာနုဂ္ဂဟေန အနုဂ္ဂဏှာတိ. ဩဝဒန္တော ပနေသ သတဝါရမ္ပိ သဟဿဝါရမ္ပိ တာဝ ဩဝဒတိ, ယာဝ သော ပုဂ္ဂလော သောတာပတ္တိဖလေ ပတိဋ္ဌာတိ, အထ နံ ဝိဿဇ္ဇေတွာ အညံ ဩဝဒတိ. ဣမိနာ နယေန ဩဝဒတော စဿ ဩဝါဒေ ဌတွာ အရဟတ္တံ ပတ္တာ ဂဏနပထံ အတိက္ကန္တာ. ဧဝံ ဓမ္မာနုဂ္ဂဟေန အနုဂ္ဂဏှာတိ.

Furthermore, when the Blessed One was travelling on a journey, he would not, thinking, ‘I am the chief disciple,’ walk at the very front wearing sandals and holding a sunshade. Instead, for those there who were elderly, sick, or very young, he would have their painful spots anointed with oil, have their bowl and robe carried by his own young novices, and would take them along that day or the next. For one day, having seen that the Venerable One, having arrived very late, could not obtain a lodging and was sitting in the robe hut, the Teacher on the next day assembled the Sangha of monks, told the story of the elephant, the monkey, and the partridge, and laid down the training rule: ‘Lodgings should be given according to seniority.’ Thus, in the first place, he supports with material support. When instructing, however, he instructs a person a hundred times, even a thousand times, until that person is established in the fruit of stream-entry. Then, dismissing them, he instructs another. In this way, of those who followed his instruction, the number who attained Arahantship surpassed any counting. Thus he supports with the support of the Dhamma.

ပစ္စဿောသုန္တိ တေ ဘိက္ခူ ‘‘အမှာကံ နေဝ ဥပဇ္ဈာယော, န အာစရိယော န သန္ဒိဋ္ဌသမ္ဘတ္တော. ကိံ တဿ သန္တိကေ ကရိဿာမာ’’တိ? တုဏှီဘာဝံ အနာပဇ္ဇိတွာ ‘‘ဧဝံ, ဘန္တေ’’တိ သတ္ထု ဝစနံ သမ္ပဋိစ္ဆိံသု. ဧဠဂလာဂုမ္ဗေတိ ဂစ္ဆမဏ္ဍပကေ. သော ကိရ ဧဠဂလာဂုမ္ဗော ဓုဝသလိလဋ္ဌာနေ ဇာတော. အထေတ္ထ စတူဟိ ပါဒေဟိ မဏ္ဍပံ ကတွာ တဿ ဥပရိ တံ ဂုမ္ဗံ အာရောပေသုံ, သော တံ မဏ္ဍပံ ဆာဒေသိ. အထဿ ဟေဋ္ဌာ ဣဋ္ဌကာဟိ ပရိစိနိတွာ ဝါလိကံ ဩကိရိတွာ အာသနံ ပညာပယိံသု. သီတလံ ဒိဝါဋ္ဌာနံ ဥဒကဝါတော ဝါယတိ. ထေရော တသ္မိံ နိသီဒိ. တံ သန္ဓာယ ဝုတ္တံ ‘‘ဧဠဂလာဂုမ္ဗေ’’တိ.

`Paccassosuṃ` means: those monks, thinking, 'He is neither our preceptor, nor our teacher, nor a familiar companion. What shall we do in his presence?', did not remain silent but accepted the Teacher's words, saying, 'Very well, venerable sir.' `Eḷagalāgumbe` means 'in a thicket-pavilion'. It is said that this Eḷagalāgumba thicket grew in a place with constant water. There, having built a pavilion with four posts, they placed that thicket on top, and it shaded the pavilion. Underneath it, they arranged bricks, sprinkled sand, and prepared a seat. It was a cool place for the daytime, where a breeze from the water blew. The Elder sat there. With reference to this, it is said, 'in Eḷagalāgumbe'.

နာနာဝေရဇ္ဇဂတန္တိ ဧကဿ ရညော ရဇ္ဇတော နာနာဝိဓံ ရဇ္ဇဂတံ. ဝိရဇ္ဇန္တိ အညံ ရဇ္ဇံ. ယထာ ဟိ သဒေသတော အညော ဝိဒေသော, ဧဝံ နိဝုတ္ထရဇ္ဇတော အညံ [Pg.238] ရဇ္ဇံ ဝိရဇ္ဇံ နာမ, တံ ဝေရဇ္ဇန္တိ ဝုတ္တံ. ခတ္တိယပဏ္ဍိတာတိ ဗိမ္ဗိသာရကောသလရာဇာဒယော ပဏ္ဍိတရာဇာနော. ဗြာဟ္မဏပဏ္ဍိတာတိ စင်္ကီတာရုက္ခာဒယော ပဏ္ဍိတဗြာဟ္မဏာ. ဂဟပတိပဏ္ဍိတာတိ စိတ္တသုဒတ္တာဒယော ပဏ္ဍိတဂဟပတယော. သမဏပဏ္ဍိတာတိ သဘိယပိလောတိကာဒယော ပဏ္ဍိတပရိဗ္ဗာဇကာ. ဝီမံသကာတိ အတ္ထဂဝေသိနော. ကိံဝါဒီတိ ကိံ အတ္တနော ဒဿနံ ဝဒတိ, ကိံ လဒ္ဓိကောတိ အတ္ထော. ကိမက္ခာယီတိ ကိံ သာဝကာနံ ဩဝါဒါနုသာသနိံ အာစိက္ခတိ? ဓမ္မဿ စာနုဓမ္မန္တိ ဘဂဝတာ ဝုတ္တဗျာကရဏဿ အနုဗျာကရဏံ. သဟဓမ္မိကောတိ သကာရဏော. ဝါဒါနုဝါဒေါတိ ဘဂဝတာ ဝုတ္တဝါဒဿ အနုဝါဒေါ. ‘‘ဝါဒါနုပါတော’’တိပိ ပါဌော, သတ္ထု ဝါဒဿ အနုပါတော အနုပတနံ, အနုဂမနန္တိ အတ္ထော. ဣမိနာပိ ဝါဒံ အနုဂတော ဝါဒေါယေဝ ဒီပိတော ဟောတိ.

`Nānāverajjagataṃ` means having gone to various other realms from the realm of a single king. `Virajjaṃ` is said of another realm. Just as a place other than one's own is called a foreign place (`videsa`), so too a realm other than the one in which one lives is called `virajjaṃ`. That `virajjaṃ` is called `verajjaṃ`. `Khattiyapaṇḍitā` refers to wise kings such as Bimbisāra and the Kosala king. `Brāhmaṇapaṇḍitā` refers to wise brahmins such as Caṅkī and Tārukkha. `Gahapatipaṇḍitā` refers to wise householders such as Citta and Sudatta. `Samaṇapaṇḍitā` refers to wise wanderers such as Sabhiya and Pilotika. `Vīmaṃsakā` means those who seek the meaning. `Kiṃvādī` means: what is his view? What is his doctrine? This is the meaning. `Kimakkhāyī` means: what advice and instruction does he teach his disciples? `Dhammassa cānudhammaṃ` means a secondary explanation of the exposition spoken by the Blessed One. `Sahadhammiko` means with reason. `Vādānuvādo` means a teaching that is in accordance with the teaching spoken by the Blessed One. There is also the reading `Vādānupāto`; the meaning is conformity to the Teacher's teaching, following after it. By this also, a teaching that follows the teaching is indeed explained.

အဝိဂတရာဂဿာတိအာဒီသု တဏှာဝသေနေဝ အတ္ထော ဝေဒိတဗ္ဗော. တဏှာ ဟိ ရဇ္ဇနတော ရာဂေါ, ဆန္ဒိယနတော ဆန္ဒော, ပိယာယနဋ္ဌေန ပေမံ, ပိဝိတုကာမဋ္ဌေန ပိပါသာ, အနုဒဟနဋ္ဌေန ပရိဠာဟောတိ ဝုစ္စတိ. အကုသလေ စာဝုသော, ဓမ္မေတိအာဒိ ကသ္မာ အာရဒ္ဓံ? ပဉ္စသု ခန္ဓေသု အဝီတရာဂဿ အာဒီနဝံ, ဝီတရာဂဿ စ အာနိသံသံ ဒဿေတုံ. တတြ အဝိဃာတောတိ နိဒ္ဒုက္ခော. အနုပါယာသောတိ နိရုပတာပေါ. အပရိဠာဟောတိ နိဒ္ဒါဟော. ဧဝံ သဗ္ဗတ္ထ အတ္ထော ဝေဒိတဗ္ဗော. ဒုတိယံ.

In the phrases beginning with 'for one whose lust has not departed,' the meaning should be understood by way of craving. For craving is called `rāga` (lust) because of its nature of attachment, `chando` (desire) because of its nature of wishing, `pemaṃ` (affection) because of its nature of loving, `pipāsā` (thirst) because of its nature of wanting to drink, and `pariḷāho` (burning) because of its nature of burning. Regarding 'Friends, in unwholesome states,' and so forth: for what reason was this commenced? To show the danger for one whose lust concerning the five aggregates has not been removed, and the benefit for one whose lust has been removed. Therein, 'without vexation' means without suffering. 'Without tribulation' means without anguish. 'Without burning' means without fever. Thus, the meaning should be understood in every case. The second.

၃. ဟာလိဒ္ဒိကာနိသုတ္တဝဏ္ဏနာ

3. Commentary on the Hāliddikāni Sutta

၃. တတိယေ အဝန္တီသူတိ အဝန္တိဒက္ခိဏာပထသင်္ခါတေ အဝန္တိရဋ္ဌေ. ကုရရဃရေတိ ဧဝံနာမကေ နဂရေ. ပပါတေတိ ဧကတော ပပါတေ. တဿ ကိရ ပဗ္ဗတဿ ဧကံ ပဿံ ဆိန္ဒိတွာ ပါတိတံ ဝိယ အဟောသိ. ‘‘ပဝတ္တေ’’တိပိ ပါဌော, နာနာတိတ္ထိယာနံ လဒ္ဓိပဝတ္တဋ္ဌာနေတိ အတ္ထော. ဣတိ ထေရော တသ္မိံ ရဋ္ဌေ တံ နဂရံ နိဿာယ တသ္မိံ ပဗ္ဗတေ ဝိဟရတိ. ဟာလိဒ္ဒိကာနီတိ ဧဝံနာမကော. အဋ္ဌကဝဂ္ဂိယေ မာဂဏ္ဍိယပဉှေတိ အဋ္ဌကဝဂ္ဂိကမှိ မာဂဏ္ဍိယပဉှော နာမ အတ္ထိ, တသ္မိံ ပဉှေ. ရူပဓာတူတိ ရူပက္ခန္ဓော အဓိပ္ပေတော. ရူပဓာတုရာဂဝိနိဗဒ္ဓန္တိ ရူပဓာတုမှိ ရာဂေန ဝိနိဗဒ္ဓံ. ဝိညာဏန္တိ ကမ္မဝိညာဏံ. ဩကသာရီတိ ဂေဟသာရီ အာလယသာရီ.

3. In the third, `avantīsu` means in the Avanti country, known as Avantidakkhināpatha. `Kuraraghare` means in a city named Kuraraghara. `Papāte` means on a precipice on one side. It is said that one side of that mountain was as if it had been cut and made to fall. There is also a reading `pavatte`, meaning a place where the views of various sectarians prevailed. Thus, the elder dwells on that mountain, relying on that city in that country. `Hāliddikāni` refers to one so named. `Aṭṭhakavaggiye māgaṇḍiyapañhe` means in the Māgaṇḍiya Question of the Aṭṭhakavagga. `Rūpadhātu` means the form aggregate is intended. `Rūpadhāturāgavinibaddhaṃ` means bound by lust for the form element. `Viññāṇaṃ` means kamma-consciousness. `Okasārī` means one who resorts to a home, one who resorts to an abode.

ကသ္မာ [Pg.239] ပနေတ္ထ ‘‘ဝိညာဏဓာတု ခေါ, ဂဟပတီ’’တိ န ဝုတ္တန္တိ? သမ္မောဟဝိဃာတတ္ထံ. ‘‘ဩကော’’တိ ဟိ အတ္ထတော ပစ္စယော ဝုစ္စတိ, ပုရေဇာတဉ္စ ကမ္မဝိညာဏံ ပစ္ဆာဇာတဿ ကမ္မဝိညာဏဿပိ ဝိပါကဝိညာဏဿပိ ဝိပါကဝိညာဏဉ္စ ဝိပါကဝိညာဏဿပိ ကမ္မဝိညာဏဿပိ ပစ္စယော ဟောတိ, တသ္မာ ‘‘ကတရံ နု ခေါ ဣဓ ဝိညာဏ’’န္တိ? သမ္မောဟော ဘဝေယျ, တဿ ဝိဃာတတ္ထံ တံ အဂဟေတွာ အသမ္ဘိန္နာဝ ဒေသနာ ကတာ. အပိစ အာရမ္မဏဝသေန စတဿော အဘိသင်္ခါရဝိညာဏဋ္ဌိတိယော ဝုတ္တာတိ တာ ဒဿေတုမ္ပိ ဣဓ ဝိညာဏံ န ဂဟိတံ.

Why was it not said here, 'Indeed, householder, the consciousness element'? To dispel confusion. For `oko` is, in meaning, called a condition. And pre-nascent kamma-consciousness is a condition for post-nascent kamma-consciousness and for resultant consciousness; and resultant consciousness is a condition for resultant consciousness and for kamma-consciousness. Therefore, confusion would arise, such as, 'Which consciousness is intended here?' To dispel that confusion, the teaching was given without taking up that consciousness, thus it was made unmixed. Furthermore, in order to show the four stations of consciousness for formations that have been spoken of by way of the object, consciousness was not taken up here.

ဥပယုပါဒါနာတိ တဏှူပယဒိဋ္ဌူပယဝသေန ဒွေ ဥပယာ, ကာမုပါဒါနာဒီနိ စတ္တာရိ ဥပါဒါနာနိ စ. စေတသော အဓိဋ္ဌာနာဘိနိဝေသာနုသယာတိ အကုသလစိတ္တဿ အဓိဋ္ဌာနဘူတာ စေဝ အဘိနိဝေသဘူတာ စ အနုသယဘူတာ စ. တထာဂတဿာတိ သမ္မာသမ္ဗုဒ္ဓဿ. သဗ္ဗေသမ္ပိ ဟိ ခီဏာသဝါနံ ဧတေ ပဟီနာဝ, သတ္ထု ပန ခီဏာသဝဘာဝေါ လောကေ အတိပါကဋောတိ ဥပရိမကောဋိယာ ဧဝံ ဝုတ္တံ. ဝိညာဏဓာတုယာတိ ဣဓ ဝိညာဏံ ကသ္မာ ဂဟိတံ? ကိလေသပ္ပဟာနဒဿနတ္ထံ. ကိလေသာ ဟိ န ကေဝလံ စတူသုယေဝ ခန္ဓေသု ပဟီနာ ပဟီယန္တိ, ပဉ္စသုပိ ပဟီယန္တိယေဝါတိ ကိလေသပ္ပဟာနဒဿနတ္ထံ ဂဟိတံ. ဧဝံ ခေါ, ဂဟပတိ, အနောကသာရီ ဟောတီတိ ဧဝံ ကမ္မဝိညာဏေန ဩကံ အသရန္တေန အနောကသာရီ နာမ ဟောတိ.

`Upayupādānā` refers to two supports—namely, the support of craving and the support of views—and the four clingings, beginning with clinging to sensual pleasures. `Cetaso adhiṭṭhānābhinivesānusayā` means that which are the basis of resolution, the basis of insistence, and the underlying tendencies of an unwholesome mind. `Tathāgatassa` means of the Sammāsambuddha. For all those whose taints are destroyed, these are indeed abandoned. However, the Teacher’s state of having destroyed the taints is supremely evident in the world; thus, it is stated in the highest terms. Regarding `viññāṇadhātuyā`, why is consciousness taken up here? To show the abandoning of defilements. For defilements are not abandoned only in the four aggregates, but are abandoned in all five; thus, it is taken up to show the abandoning of defilements. `Evaṃ kho, gahapati, anokasārī hoti` means: thus, a person, by means of kamma-consciousness that does not resort to a home, is called an `anokasārī`.

ရူပနိမိတ္တနိကေတဝိသာရဝိနိဗန္ဓာတိ ရူပမေဝ ကိလေသာနံ ပစ္စယဋ္ဌေန နိမိတ္တံ, အာရမ္မဏကိရိယသင်္ခါတနိဝါသနဋ္ဌာနဋ္ဌေန နိကေတန္တိ ရူပနိမိတ္တနိကေတံ. ဝိသာရော စ ဝိနိဗန္ဓော စ ဝိသာရဝိနိဗန္ဓာ. ဥဘယေနပိ ဟိ ကိလေသာနံ ပတ္ထဋဘာဝေါ စ ဝိနိဗန္ဓနဘာဝေါ စ ဝုတ္တော, ရူပနိမိတ္တနိကေတေ ဝိသာရဝိနိဗန္ဓာတိ ရူပနိမိတ္တနိကေတဝိသာရဝိနိဗန္ဓာ, တသ္မာ ရူပနိမိတ္တနိကေတမှိ ဥပ္ပန္နေန ကိလေသဝိသာရေန စေဝ ကိလေသဗန္ဓနေန စာတိ အတ္ထော. နိကေတသာရီတိ ဝုစ္စတီတိ အာရမ္မဏကရဏဝသေန နိဝါသနဋ္ဌာနံ သာရီတိ ဝုစ္စတိ. ပဟီနာတိ တေ ရူပနိမိတ္တနိကေတကိလေသဝိသာရဝိနိဗန္ဓာ ပဟီနာ.

As for ‘form-sign-dwelling-spreading-and-binding’ (rūpanimittaniketavisāravinibandhā): form itself is a ‘sign’ (nimitta) in the sense of being a condition for the defilements. It is a ‘dwelling’ (niketa) in the sense of being a temporary dwelling place, which is reckoned as the activity of taking an object. Thus, it is a ‘form-sign-dwelling’ (rūpanimittaniketa). ‘Spreading’ (visāra) and ‘binding’ (vinibandha) are ‘spreading-and-binding’ (visāravinibandhā). By both of these terms, the state of spreading of the defilements and their state of binding are indeed spoken of. ‘Spreading-and-binding in the form-sign-dwelling’ (rūpanimittanikete visāravinibandhā) becomes ‘form-sign-dwelling-spreading-and-binding’ (rūpanimittaniketavisāravinibandha). Therefore, the meaning is: by the spreading of defilements and by the binding of defilements that have arisen in the form-sign-dwelling. As for ‘one who resorts to a dwelling’ (niketasārī), it is said: by way of taking an object, one who resorts to a dwelling place is spoken of. As for ‘abandoned’ (pahīnā): those form-sign-dwelling-defilement-spreading-and-bindings are abandoned.

ကသ္မာ ပနေတ္ထ ပဉ္စက္ခန္ဓာ ‘‘ဩကာ’’တိ ဝုတ္တာ, ဆ အာရမ္မဏာနိ ‘‘နိကေတ’’န္တိ? ဆန္ဒရာဂဿ ဗလဝဒုဗ္ဗလတာယ. သမာနေပိ ဟိ ဧတေသံ အာလယဋ္ဌေန ဝိသယဘာဝေ ဩကောတိ နိစ္စနိဝါသနဋ္ဌာနဂေဟမေဝ ဝုစ္စတိ, နိကေတန္တိ [Pg.240] ‘‘အဇ္ဇ အသုကဋ္ဌာနေ ကီဠိဿာမာ’’တိ ကတသင်္ကေတဋ္ဌာနံ နိဝါသဋ္ဌာနံ ဥယျာနာဒိ. တတ္ထ ယထာ ပုတ္တဒါရဓနဓညပုဏ္ဏဂေဟေ ဆန္ဒရာဂေါ ဗလဝါ ဟောတိ, ဧဝံ အဇ္ဈတ္တိကေသု ခန္ဓေသု. ယထာ ပန ဥယျာနဋ္ဌာနာဒီသု တတော ဒုဗ္ဗလတရော ဟောတိ, ဧဝံ ဗာဟိရေသု ဆသု အာရမ္မဏေသူတိ ဆန္ဒရာဂဿ ဗလဝဒုဗ္ဗလတာယ ဧဝံ ဒေသနာ ကတာတိ ဝေဒိတဗ္ဗော.

Why, here, are the five aggregates called ‘homes’ (okā), and the six sense objects ‘dwellings’ (niketa)? Because of the strength and weakness of desire and lust. For although for these the state of being an object is the same in the sense of being a basis for clinging, ‘home’ (oka) is indeed called a permanent dwelling place, a house, while ‘dwelling’ (niketa) refers to a temporary dwelling place, a place appointed by agreement, such as a park, saying, ‘Today we will play in such-and-such a place.’ Therein, just as desire and lust are strong in a house full of children, wife, wealth, and grain, so too are they strong regarding the internal aggregates. But just as desire and lust are weaker than that in places like parks, so too are they weaker regarding the six external sense objects. Thus, it should be understood that the teaching was given in this way because of the strength and weakness of desire and lust.

သုခိတေသု သုခိတောတိ ဥပဋ္ဌာကေသု ဓနဓညလာဘာဒိဝသေန သုခိတေသု ‘‘ဣဒါနာဟံ မနာပံ ဘောဇနံ လဘိဿာမီ’’တိ ဂေဟသိတသုခေန သုခိတော ဟောတိ, တေဟိ ပတ္တသမ္ပတ္တိံ အနုဘဝမာနော ဝိယ စရတိ. ဒုက္ခိတေသု ဒုက္ခိတောတိ တေသံ ကေနစိဒေဝ ကာရဏေန ဒုက္ခေ ဥပ္ပန္နေ သယံ ဒွိဂုဏေန ဒုက္ခေန ဒုက္ခိတော ဟောတိ. ကိစ္စကရဏီယေသူတိ ကိစ္စသင်္ခါတေသု ကရဏီယေသု. တေသု ယောဂံ အာပဇ္ဇတီတိ ဥပယောဂံ သယံ တေသံ ကိစ္စာနံ ကတ္တဗ္ဗတံ အာပဇ္ဇတိ. ကာမေသူတိ ဝတ္ထုကာမေသု. ဧဝံ ခေါ, ဂဟပတိ, ကာမေဟိ အရိတ္တော ဟောတီတိ ဧဝံ ကိလေသကာမေဟိ အရိတ္တော ဟောတိ အန္တော ကာမာနံ ဘာဝေန အတုစ္ဆော. သုက္ကပက္ခော တေသံ အဘာဝေန ရိတ္တော တုစ္ဆောတိ ဝေဒိတဗ္ဗော.

As for ‘happy among the happy’ (sukhitesu sukhito): when his supporters are happy by way of gains of wealth, grain, and so on, he becomes happy with household-based happiness, thinking, ‘Now I will obtain agreeable food.’ He behaves as if he himself were experiencing the prosperity they have attained. As for ‘sorrowful among the sorrowful’ (dukkhitesu dukkhito): when sorrow arises for them for some reason, he himself becomes sorrowful with a twofold sorrow. As for ‘in duties and obligations’ (kiccakaraṇīyesu): in obligations that are called ‘duties’. As for ‘he applies himself to them’ (tesu yogaṃ āpajjati): he greatly exerts himself; he himself undertakes the state of having to perform their duties. As for ‘in sensual pleasures’ (kāmesu): in material sensual pleasures. As for ‘Thus, householder, he is not empty of sensual pleasures’ (evaṃ kho, gahapati, kāmehi aritto hoti): thus he is not empty of the defilements of sensual pleasure, not hollow within due to the presence of sensual pleasures. The bright side should be understood as being empty and hollow due to their absence.

ပုရက္ခရာနောတိ ဝဋ္ဋံ ပုရတော ကုရုမာနော. ဧဝံရူပေါ သိယန္တိအာဒီသု ဒီဃရဿကာဠောဒါတာဒီသု ရူပေသု ‘‘ဧဝံရူပေါ နာမ ဘဝေယျ’’န္တိ ပတ္ထေတိ. သုခါဒီသု ဝေဒနာသု ဧဝံဝေဒနော နာမ; နီလသညာဒီသု သညာသု ဧဝံ သညော နာမ; ပုညာဘိသင်္ခါရာဒီသု သင်္ခါရေသု ဧဝံသင်္ခါရော နာမ; စက္ခုဝိညာဏာဒီသု ဝိညာဏေသု ‘‘ဧဝံ ဝိညာဏော နာမ ဘဝေယျ’’န္တိ ပတ္ထေတိ.

As for ‘placing before’ (purakkharāno): one who places the round of existence before oneself. In passages such as ‘May I be of such a form,’ regarding forms such as long, short, black, and white, one wishes, ‘May I be of such-and-such a form!’ Regarding feelings such as pleasure, ‘of such a feeling’; regarding perceptions such as the perception of blue, ‘of such a perception’; regarding formations such as meritorious formations, ‘of such a formation’; and regarding consciousnesses such as eye-consciousness, one wishes, ‘May I be of such-and-such a consciousness!’

အပုရက္ခရာနောတိ ဝဋ္ဋံ ပုရတော အကုရုမာနော. သဟိတံ မေ, အသဟိတံ တေတိ တုယှံ ဝစနံ အသဟိတံ အသိလိဋ္ဌံ, မယှံ သဟိတံ သိလိဋ္ဌံ မဓုရပါနသဒိသံ. အဓိစိဏ္ဏံ တေ ဝိပရာဝတ္တန္တိ ယံ တုယှံ ဒီဃေန ကာလေန ပရိစိတံ သုပ္ပဂုဏံ, တံ မမ ဝါဒံ အာဂမ္မ သဗ္ဗံ ခဏေန ဝိပရာဝတ္တံ နိဝတ္တံ. အာရောပိတော တေ ဝါဒေါတိ တုယှံ ဒေါသော မယာ အာရောပိတော. စရ ဝါဒပ္ပမောက္ခာယာတိ တံ တံ အာစရိယံ ဥပသင်္ကမိတွာ ဥတ္တရိ ပရိယေသန္တော ဣမဿ ဝါဒဿ မောက္ခာယ စရ အာဟိဏ္ဍာဟိ. နိဗ္ဗေဌေဟိ ဝါ သစေ ပဟောသီတိ အထ သယမေဝ ပဟောသိ, ဣဓေဝ နိဗ္ဗေဌေဟီတိ. တတိယံ.

As for ‘not placing before’ (apurakkharāno): one who does not place the round of existence before oneself. As for ‘Mine is coherent, yours is incoherent’ (sahitaṃ me, asahitaṃ te): your speech is incoherent, unpolished; mine is coherent, polished, like a sweet drink. As for ‘What has been long practiced by you is reversed’ (adhiciṇṇaṃ te viparāvattaṃ): that which has been practiced and well-mastered by you for a long time, all of that, upon encountering my statement, is in a moment reversed, turned back. As for ‘Your statement has been charged’ (āropito te vādo): a fault has been imputed to you by me. As for ‘Go for release from this statement’ (cara vādappamokkhāya): approaching this and that teacher and searching for something further, go, wander about for the sake of release from this charge. As for ‘Or unravel it, if you are able’ (nibbeṭhehi vā sace pahosi): if you yourself are able, unravel it right here. The third.

၄. ဒုတိယဟာလိဒ္ဒိကာနိသုတ္တဝဏ္ဏနာ

4. Commentary on the Second Hāliddikāni Sutta

၄. စတုတ္ထေ [Pg.241] သက္ကပဉှေတိ စူဠသက္ကပဉှေ, မဟာသက္ကပဉှေပေတံ ဝုတ္တမေဝ. တဏှာသင်္ခယဝိမုတ္တာတိ တဏှာသင်္ခယေ နိဗ္ဗာနေ တဒါရမ္မဏာယ ဖလဝိမုတ္တိယာ ဝိမုတ္တာ. အစ္စန္တနိဋ္ဌာတိ အန္တံ အတိက္ကန္တနိဋ္ဌာ သတတနိဋ္ဌာ. သေသပဒေသုပိ ဧသေဝ နယော. စတုတ္ထံ.

4. In the fourth, as for the Sakkapañha, this was indeed spoken in the Cūḷasakkapañha Sutta and in the Mahāsakkapañha Sutta. As for ‘liberated through the exhaustion of craving’ (taṇhāsaṅkhayavimuttā): in Nibbāna, the exhaustion of craving, they are liberated by the liberation of fruition which has that as its object. As for ‘utterly perfected’ (accantaniṭṭhā): having gone beyond the end, they are perpetually accomplished. This same method is to be understood for the remaining terms as well. The fourth.

၅. သမာဓိသုတ္တဝဏ္ဏနာ

5. Commentary on the Samādhi Sutta

၅. ပဉ္စမေ သမာဓိန္တိ ဣဒံ ဘဂဝါ တေ ဘိက္ခူ စိတ္တေကဂ္ဂတာယ ပရိဟာယန္တေ ဒိသွာ, ‘‘စိတ္တေကဂ္ဂတံ လဘန္တာနံ ဣမေသံ ကမ္မဋ္ဌာနံ ဖာတိံ ဂမိဿတီ’’တိ ဉတွာ အာဟ. အဘိနန္ဒတီတိ ပတ္ထေတိ. အဘိဝဒတီတိ တာယ အဘိနန္ဒနာယ ‘‘အဟော ပိယံ ဣဋ္ဌံ ကန္တံ မနာပ’’န္တိ ဝဒတိ. ဝါစံ အဘိနန္ဒန္တောပိ စ တံ အာရမ္မဏံ နိဿာယ ဧဝံ လောဘံ ဥပ္ပာဒေန္တော အဘိဝဒတိယေဝ နာမ. အဇ္ဈောသာယ တိဋ္ဌတီတိ ဂိလိတွာ ပရိနိဋ္ဌပေတွာ ဂဏှာတိ. ယာ ရူပေ နန္ဒီတိ ယာ သာ ရူပေ ဗလဝပတ္ထနာသင်္ခါတာ နန္ဒီ. တဒုပါဒါနန္တိ တံ ဂဟဏဋ္ဌေန ဥပါဒါနံ. နာဘိနန္ဒတီတိ န ပတ္ထေတိ. နာဘိဝဒတီတိ ပတ္ထနာဝသေန န ‘‘ဣဋ္ဌံ ကန္တ’’န္တိ ဝဒတိ. ဝိပဿနာစိတ္တေန စေတသာ ‘‘အနိစ္စံ ဒုက္ခ’’န္တိ ဝစီဘေဒံ ကရောန္တောပိ နာဘိဝဒတိယေဝ. ပဉ္စမံ.

5. In the fifth, the Blessed One spoke this on ‘concentration’ (samādhi) having seen those monks falling away from one-pointedness of mind and knowing, ‘For these monks, when they attain one-pointedness of mind, their meditation subject will grow.’ ‘Delights in’ (abhinandati) means one desires. ‘Applauds’ (abhivadati) means, with that delight, one says, ‘Oh, how dear, desirable, charming, and agreeable!’ And even without uttering the words, one who, relying on that object, generates greed in this way is indeed called one who applauds. ‘Clings and persists’ (ajjhosāya tiṭṭhati) means having swallowed, having brought to completion, one grasps. ‘The delight in form’ (yā rūpe nandī) is that delight in form which is called strong yearning. ‘That is clinging’ (tadupādānaṃ) means it is clinging (upādāna) in the sense of grasping. ‘Does not delight in’ (nābhinandati) means one does not desire. ‘Does not applaud’ (nābhivadati) means, by way of desire, one does not say, ‘desirable, charming.’ Even one who, with a mind of insight, makes a verbal utterance, thinking, ‘impermanent, suffering,’ is not one who applauds. The fifth.

၆. ပဋိသလ္လာဏသုတ္တဝဏ္ဏနာ

6. Commentary on the Paṭisallāṇa Sutta

၆. ဆဋ္ဌေ ပဋိသလ္လာဏေတိ ဣဒံ ဘဂဝါ တေ ဘိက္ခူ ကာယဝိဝေကေန ပရိဟာယန္တေ ဒိသွာ ‘‘ကာယဝိဝေကံ လဘန္တာနံ ဣမေသံ ကမ္မဋ္ဌာနံ ဖာတိံ ဂမိဿတီ’’တိ ဉတွာ အာဟ. ဆဋ္ဌံ.

6. In the sixth, the Blessed One spoke this on ‘seclusion’ (paṭisallāṇa) having seen those monks falling away from bodily seclusion, and knowing, ‘For these monks, when they attain bodily seclusion, their meditation subject will grow.’ The sixth.

၇. ဥပါဒါပရိတဿနာသုတ္တဝဏ္ဏနာ

7. Commentary on the Upādāparitassanā Sutta

၇. သတ္တမေ ဥပါဒါပရိတဿနန္တိ ဂဟဏေန ဥပ္ပန္နံ ပရိတဿနံ. အနုပါဒါအပရိတဿနန္တိ အဂ္ဂဟဏေန အပရိတဿနံ. ရူပဝိပရိဏာမာနုပရိဝတ္တိဝိညာဏံ ဟောတီတိ ‘‘မမ ရူပံ ဝိပရိဏတ’’န္တိ ဝါ ‘‘အဟု ဝတ မေတံ, ဒါနိ ဝတ မေ နတ္ထီ’’တိ ဝါ အာဒိနာ နယေန ကမ္မဝိညာဏံ ရူပဿ ဘေဒါနုပရိဝတ္တိ ဟောတိ. ဝိပရိဏာမာနုပရိဝတ္တိဇာတိ ဝိပရိဏာမဿ အနုပရိဝတ္တိတော ဝိပရိဏာမာရမ္မဏစိတ္တတော [Pg.242] ဇာတာ. ပရိတဿနာ ဓမ္မသမုပ္ပာဒါတိ တဏှာပရိတဿနာ စ အကုသလဓမ္မသမုပ္ပာဒါ စ. စိတ္တန္တိ ကုသလစိတ္တံ. ပရိယာဒါယ တိဋ္ဌန္တီတိ ပရိယာဒိယိတွာ တိဋ္ဌန္တိ. ဥတ္တာသဝါတိ သဥတ္တာသော. ဝိဃာတဝါတိ သဝိဃာတော သဒုက္ခော. အပေက္ခဝါတိ သာလယော. ဥပါဒါယ စ ပရိတဿတီတိ ဂဏှိတွာ ပရိတဿကော နာမ ဟောတိ. န ရူပဝိပရိဏာမာနုပရိဝတ္တီတိ ခီဏာသဝဿ ကမ္မဝိညာဏမေဝ နတ္ထိ, တသ္မာ ရူပဘေဒါနုပရိဝတ္တိ န ဟောတီတိ ဝတ္တုံ ဝဋ္ဋတိ. သတ္တမံ.

7. In the seventh [sutta], 'agitation through clinging' means the agitation—which is craving and wrong view—that arises through grasping. 'Non-agitation through non-clinging' means the absence of agitation through not grasping. 'Consciousness follows the alteration of form' means that kamma-consciousness, associated with craving and wrong view, follows the destruction of form in such ways as, 'My form has altered,' or, 'Alas, this was mine; alas, now it is not mine.' 'Born from following the alteration' means born from a mind that follows the alteration, a mind that has alteration as its object. 'Agitations and the arising of states' means both the agitation that is craving and the arising of other unwholesome states. 'Mind' means the wholesome mind. 'They stand having overcome' means they stand having exhausted [the wholesome mind]. 'Fearful' means one has terror. 'Distressed' means one has distress and suffering. 'Concerned' means one has attachment. 'And one is agitated through clinging' means that having grasped with the grasp of craving and wrong view, one is called one who is agitated. 'Consciousness does not follow the alteration of form' means that for one whose taints are destroyed, kamma-consciousness itself does not exist; therefore, it is fitting to say that consciousness does not follow the destruction of form. Seventh.

၈. ဒုတိယဥပါဒါပရိတဿနာသုတ္တဝဏ္ဏနာ

8. The Commentary to the Second Discourse on Clinging and Agitation.

၈. အဋ္ဌမေ တဏှာမာနဒိဋ္ဌိဝသေန ဒေသနာ ကတာ. ဣတိ ပဋိပါဋိယာ စတူသု သုတ္တေသု ဝဋ္ဋဝိဝဋ္ဋမေဝ ကထိတံ. အဋ္ဌမံ.

8. In the eighth, the teaching was given by means of craving, conceit, and views. Thus, in sequence, only the round of existence and its cessation were taught in the four discourses. The eighth.

၉. ကာလတ္တယအနိစ္စသုတ္တဝဏ္ဏနာ

9. The Commentary on the Discourse on the Impermanence of the Three Times.

၉. နဝမေ ကော ပန ဝါဒေါ ပစ္စုပ္ပန္နဿာတိ ပစ္စုပ္ပန္နမှိ ကထာဝ ကာ, အနိစ္စမေဝ တံ. တေ ကိရ ဘိက္ခူ အတီတာနာဂတံ အနိစ္စန္တိ သလ္လက္ခေတွာ ပစ္စုပ္ပန္နေ ကိလမိံသု, အထ နေသံ ဣတော အတီတာနာဂတေပိ ‘‘ပစ္စုပ္ပန္နံ အနိစ္စ’’န္တိ ဝုစ္စမာနေ ဗုဇ္ဈိဿန္တီတိ အဇ္ဈာသယံ ဝိဒိတွာ သတ္ထာ ပုဂ္ဂလဇ္ဈာသယေန ဣမံ ဒေသနံ ဒေသေသိ. နဝမံ.

9. In the ninth: What is there to say of the present? It is simply impermanent. It is said that those monks, having marked the past and future as impermanent, grew weary regarding the present. Then, the Teacher, knowing their inclination that they would understand when it was said, 'The present is impermanent'—which for them was more easily knowable than the past and future—taught this discourse in accordance with the individuals' disposition. The ninth.

၁၀-၁၁. ကာလတ္တယဒုက္ခသုတ္တာဒိဝဏ္ဏနာ

10-11. The Commentary on the Discourses beginning with the Discourse on Suffering in the Three Times.

၁၀-၁၁. ဒသမေကာဒသမာနိ ဒုက္ခံ အနတ္တာတိ ပဒေဟိ ဝိသေသေတွာ တထာရူပေနေဝ ပုဂ္ဂလဇ္ဈာသယေန ကထိတာနီတိ. ဒသမေကာဒသမာနိ.

10-11. The tenth and eleventh discourses are distinguished by the terms 'suffering' and 'not-self,' and were taught in just such a manner according to the disposition of the individuals. The tenth and eleventh.

နကုလပိတုဝဂ္ဂေါ ပဌမော.

The Nakulapitu Chapter, the First.

၂. အနိစ္စဝဂ္ဂေါ

2. The Chapter on Impermanence

၁-၁၀. အနိစ္စသုတ္တာဒိဝဏ္ဏနာ

1-10. The Commentary on the Anicca Sutta and Others

၁၂-၂၁. အနိစ္စဝဂ္ဂေ ပရိယောသာနသုတ္တံ ပုစ္ဆာဝသိကံ, သေသာနိ တထာ တထာ ဗုဇ္ဈနကာနဉ္စ ဝသေန ဒေသိတာနီတိ. ပဌမာဒီနိ.

12-21. In the Chapter on Impermanence, the concluding discourse is based on a question, while the rest are taught in accordance with those who would understand in various ways. The first and others.

အနိစ္စဝဂ္ဂေါ ဒုတိယော.

The Impermanence Chapter, the Second.

၃. ဘာရဝဂ္ဂေါ

3. The Burden Chapter

၁. ဘာရသုတ္တဝဏ္ဏနာ

1. The Commentary to the Burden Discourse.

၂၂. ဘာရဝဂ္ဂဿ [Pg.243] ပဌမေ ပဉ္စုပါဒါနက္ခန္ဓာတိဿ ဝစနီယန္တိ ပဉ္စုပါဒါနက္ခန္ဓာ ဣတိ အဿ ဝစနီယံ, ဧဝံ ဝတ္တဗ္ဗံ ဘဝေယျာတိ အတ္ထော. အယံ ဝုစ္စတိ, ဘိက္ခဝေ, ဘာရောတိ ယေ ဣမေ ပဉ္စုပါဒါနက္ခန္ဓာ, အယံ ဘာရောတိ ဝုစ္စတိ. ကေနဋ္ဌေနာတိ? ပရိဟာရဘာရိယဋ္ဌေန. ဧတေသဉှိ ဌာပနဂမနနိသီဒါပနနိပဇ္ဇာပနနှာပနမဏ္ဍနခါဒါပနဘုဉ္ဇာပနာဒိပရိဟာရော ဘာရိယောတိ ပရိဟာရဘာရိယဋ္ဌေန ဘာရောတိ ဝုစ္စတိ. ဧဝံနာမောတိ တိဿော ဒတ္တောတိအာဒိနာမော. ဧဝံဂေါတ္တောတိ ကဏှာယနော ဝစ္ဆာယနောတိအာဒိဂေါတ္တော. ဣတိ ဝေါဟာရမတ္တသိဒ္ဓံ ပုဂ္ဂလံ ‘‘ဘာရဟာရော’’တိ ကတွာ ဒဿေတိ. ပုဂ္ဂလော ဟိ ပဋိသန္ဓိက္ခဏေယေဝ ခန္ဓဘာရံ ဥက္ခိပိတွာ ဒသပိ ဝဿာနိ ဝီသတိပိ ဝဿသတမ္ပီတိ ယာဝဇီဝံ ဣမံ ခန္ဓဘာရံ နှာပေန္တော ဘောဇေန္တော မုဒုသမ္ဖဿမဉ္စပီဌေသု နိသီဒါပေန္တော နိပဇ္ဇာပေန္တော ပရိဟရိတွာ စုတိက္ခဏေ ဆဍ္ဍေတွာ ပုန ပဋိသန္ဓိက္ခဏေ အပရံ ခန္ဓဘာရံ အာဒိယတိ, တသ္မာ ဘာရဟာရောတိ ဇာတော.

22. In the first of the Burden Chapter, 'the five aggregates of clinging' is what should be said. The meaning is that it should be stated as 'the five aggregates of clinging.' 'This, monks, is called the burden' means that these five aggregates of clinging are called the burden. In what sense? In the sense of being burdensome to maintain. For the maintenance of these—placing, moving, seating, lying down, bathing, adorning, feeding, consuming, and so on—is burdensome; therefore, it is called a burden in the sense of being burdensome to maintain. 'Such a name' means a name such as Tissa or Datta. 'Such a clan' means a clan such as Kaṇhāyana or Vacchāyana. Thus, he shows the person, established merely by convention, as the 'burden-bearer.' For a person, having taken up the burden of the aggregates at the very moment of rebirth-linking, maintains this burden of the aggregates—bathing it, feeding it, seating it on soft couches and chairs, laying it down—for ten years, twenty years, or even a hundred years, for as long as life lasts. Then, at the moment of death, having discarded it, one again takes up another burden of aggregates at the moment of rebirth-linking. Therefore, one becomes a 'burden-bearer.'

ပေါနောဘဝိကာတိ ပုနဗ္ဘဝနိဗ္ဗတ္တိကာ. နန္ဒီရာဂသဟဂတာတိ နန္ဒိရာဂေန သဟ ဧကတ္တမေဝ ဂတာ. တဗ္ဘာဝသဟဂတဉှိ ဣဓ အဓိပ္ပေတံ. တတြ တတြာဘိနန္ဒိနီတိ ဥပပတ္တိဋ္ဌာနေ ဝါ ရူပါဒီသု ဝါ အာရမ္မဏေသု တတ္ထ တတ္ထ အဘိနန္ဒနသီလာဝ. ကာမတဏှာဒီသု ပဉ္စကာမဂုဏိကော ရာဂေါ ကာမတဏှာ နာမ, ရူပါရူပဘဝရာဂေါ ဈာနနိကန္တိ သဿတဒိဋ္ဌိသဟဂတော ရာဂေါတိ အယံ ဘဝတဏှာ နာမ, ဥစ္ဆေဒဒိဋ္ဌိသဟဂတော ရာဂေါ ဝိဘဝတဏှာ နာမ. ဘာရာဒါနန္တိ ဘာရဂဟဏံ. တဏှာယ ဟိ ဧသ ဘာရံ အာဒိယတိ. အသေသဝိရာဂနိရောဓောတိအာဒိ သဗ္ဗံ နိဗ္ဗာနဿေဝ ဝေဝစနံ. တဉှိ အာဂမ္မ တဏှာ အသေသတော ဝိရဇ္ဇတိ နိရုဇ္ဈတိ စဇိယတိ ပဋိနိဿဇ္ဇိယတိ ဝိမုစ္စတိ, နတ္ထိ စေတ္ထ ကာမာလယော ဝါ ဒိဋ္ဌာလယော ဝါတိ နိဗ္ဗာနံ ဧတာနိ နာမာနိ လဘတိ. သမူလံ တဏှန္တိ တဏှာယ အဝိဇ္ဇာ မူလံ နာမ. အဗ္ဗုယှာတိ အရဟတ္တမဂ္ဂေန တံ သမူလကံ ဥဒ္ဓရိတွာ. နိစ္ဆာတော ပရိနိဗ္ဗုတောတိ နိတ္တဏှော ပရိနိဗ္ဗုတော နာမာတိ ဝတ္တုံ ဝဋ္ဋတီတိ. ပဌမံ.

'Leading to renewed existence' means productive of renewed existence. 'Accompanied by delight and lust' means it has gone to oneness with delight and lust. For here, 'accompanied by that state' is intended. 'Delighting in this or that' means having the nature of delighting in this or that, whether in a place of rebirth or in objects such as form. Among the cravings, lust for the five strands of sensual pleasure is called 'craving for sensual pleasures.' Lust for form and formless existence, delight in jhāna, and lust accompanied by the view of eternalism—this is called 'craving for existence.' Lust accompanied by the view of annihilation is called 'craving for non-existence.' 'The taking up of the burden' means the grasping of the burden. For it is through craving that one takes up this burden. 'The remainderless fading away and cessation,' and so on, are all synonyms for Nibbāna. For, having reached it, craving without remainder fades away, ceases, is given up, is relinquished, is released; and in it there is no abode of sensuality or abode of views. Therefore, Nibbāna obtains these names. 'Craving with its root' means that ignorance is the root of craving. 'Having pulled it up' means having uprooted that craving with its root by means of the path of Arahantship. 'Without craving, fully extinguished' means it is fitting to say that one who is without craving is called 'fully extinguished.' The first.

၂. ပရိညသုတ္တဝဏ္ဏနာ

2. Commentary on the Discourse on Full Understanding

၂၃. ဒုတိယေ [Pg.244] ပရိညေယျေတိ ပရိဇာနိတဗ္ဗေ, သမတိက္ကမိတဗ္ဗေတိ အတ္ထော. ပရိညန္တိ အစ္စန္တပရိညံ, သမတိက္ကမန္တိ အတ္ထော. ရာဂက္ခယောတိအာဒိ နိဗ္ဗာနဿ နာမံ. တဉှိ အစ္စန္တပရိညာ နာမ. ဒုတိယံ.

23. In the second [discourse], `pariññeyye` means 'to be thoroughly comprehended' and 'to be transcended'; this is the meaning. `Pariññaṃ` means 'complete full understanding' and 'complete transcendence,' which is Nibbāna; this is the meaning. 'The destruction of lust,' and so on, is a name for Nibbāna. For that is indeed called 'complete full understanding.' The second.

၃. အဘိဇာနသုတ္တဝဏ္ဏနာ

3. Commentary on the Discourse on Direct Knowledge

၂၄. တတိယေ အဘိဇာနန္တိ အဘိဇာနန္တော. ဣမိနာ ဉာတပရိညာ ကထိတာ, ဒုတိယပဒေန တီရဏပရိညာ, တတိယစတုတ္ထေဟိ ပဟာနပရိညာတိ ဣမသ္မိံ သုတ္တေ တိဿော ပရိညာ ကထိတာတိ. တတိယံ.

24. In the third [discourse], 'one understands fully' (abhijānanti) means 'understanding fully' (abhijānanto). By this, the full understanding as knowing (ñātapariññā) is taught; by the second term, the full understanding as investigating (tīraṇapariññā); by the third and fourth terms, the full understanding as abandoning (pahānapariññā). Thus, in this discourse, the three kinds of full understanding are taught. The third.

၄-၉. ဆန္ဒရာဂသုတ္တာဒိဝဏ္ဏနာ

4–9. Commentary on the Discourses on Sensual Desire, and so on

၂၅-၃၀. စတုတ္ထာဒီနိ ဓာတုသံယုတ္တေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာနိ. ပဋိပါဋိယာ ပနေတ္ထ ပဉ္စမဆဋ္ဌသတ္တမေသု စတ္တာရိ သစ္စာနိ ကထိတာနိ, အဋ္ဌမနဝမေသု ဝဋ္ဋဝိဝဋ္ဋံ. စတုတ္ထာဒီနိ.

The fourth [discourse] and so on should be understood in the same way as stated in the Connected Discourses on Elements. Here, in sequence, the four truths are taught in the fifth, sixth, and seventh [discourses]; the round of existence and the cessation of the round are taught in the eighth and ninth. The fourth and so on.

၁၀. အဃမူလသုတ္တဝဏ္ဏနာ

10. Commentary on the Discourse on the Root of Misery

၃၁. ဒသမေ အဃန္တိ ဒုက္ခံ. ဧဝမေတ္ထ ဒုက္ခလက္ခဏမေဝ ကထိတံ. ဒသမံ.

31. In the tenth discourse, `aghaṃ` means suffering. Thus, here, only the characteristic of suffering has been taught. The tenth.

၁၁. ပဘင်္ဂုသုတ္တဝဏ္ဏနာ

11. Commentary on the Discourse on the Perishable

၃၂. ဧကာဒသမေ ပဘင်္ဂုန္တိ ပဘိဇ္ဇနသဘာဝံ. ဧဝမိဓ အနိစ္စလက္ခဏမေဝ ကထိတန္တိ. ဧကာဒသမံ.

32. In the eleventh discourse, `pabhaṅgu` means having the nature of breaking up. Thus, here, only the characteristic of impermanence has been taught. The eleventh.

ဘာရဝဂ္ဂေါ တတိယော.

The Third Chapter: On the Burden.

၄. နတုမှာကဝဂ္ဂေါ

4. The Chapter on 'Not Yours'

၁. နတုမှာကသုတ္တဝဏ္ဏနာ

1. Commentary on the Discourse on ‘Not Yours’

၃၃. နတုမှာကဝဂ္ဂဿ ပဌမေ ပဇဟထာတိ ဆန္ဒရာဂပ္ပဟာနေန ပဇဟထ. တိဏာဒီသု တိဏံ နာမ အန္တောဖေဂ္ဂု ဗဟိသာရံ တာလနာဠိကေရာဒိ. ကဋ္ဌံ [Pg.245] နာမ အန္တောသာရံ ဗဟိဖေဂ္ဂု ခဒိရသာလသာကပနသာဒိ. သာခါ နာမ ရုက္ခဿ ဗာဟာ ဝိယ နိက္ခန္တာ. ပလာသံ နာမ တာလနာဠိကေရပဏ္ဏာဒိ. ပဌမံ.

33. In the first discourse of the Chapter on 'Not Yours,' ‘pajahatha’ means ‘you should abandon’ through the abandonment of sensual desire. Among ‘grass and so on,’ grass refers to what is pithless inside and has substance outside, such as the palm and coconut. Wood refers to what has substance inside and is pithless outside, such as acacia, sal, teak, and jackfruit. A branch is what extends from a tree like an arm. A leaf refers to things like palm and coconut leaves. The first.

၂. ဒုတိယနတုမှာကသုတ္တဝဏ္ဏနာ

2. Commentary on the Second Discourse on ‘Not Yours’

၃၄. ဒုတိယံ ဝိနာ ဥပမာယ ဗုဇ္ဈနကာနံ အဇ္ဈာသယေန ဝုတ္တံ. ဒုတိယံ.

34. The second discourse was spoken according to the disposition of those who are to understand without a simile. The second.

၃. အညတရဘိက္ခုသုတ္တဝဏ္ဏနာ

3. Commentary on the Discourse concerning a Certain Monk

၃၅. တတိယေ ရူပဉ္စေ, ဘန္တေ, အနုသေတီတိ ယဒိ ရူပံ အနုသေတိ. တေန သင်္ခံ ဂစ္ဆတီတိ ကာမရာဂါဒီသု ယေန အနုသယေန တံ ရူပံ အနုသေတိ, တေနေဝ အနုသယေန ‘‘ရတ္တော ဒုဋ္ဌော မူဠှော’’တိ ပဏ္ဏတ္တိံ ဂစ္ဆတိ. န တေန သင်္ခံ ဂစ္ဆတီတိ တေန အဘူတေန အနုသယေန ‘‘ရတ္တော ဒုဋ္ဌော မူဠှော’’တိ သင်္ခံ န ဂစ္ဆတီတိ. တတိယံ.

35. In the third discourse, the phrase ‘And in form, venerable sir, it lies latent’ means: if a latent tendency lies latent in form. ‘He is reckoned by that’ means by whichever latent tendency—such as that for sensual desire—that lies latent in relation to that form, by that very latent tendency a person is designated as ‘attached, hostile, or deluded.’ ‘He is not reckoned by that’ means that by a non-existent, unarisen latent tendency, one is not designated as ‘attached, hostile, or deluded.’ The third.

၄. ဒုတိယအညတရဘိက္ခုသုတ္တဝဏ္ဏနာ

4. Commentary on the Second Discourse on a Certain Monk

၃၆. စတုတ္ထေ တံ အနုမီယတီတိ တံ အနုသယိတံ ရူပံ မရန္တေန အနုသယေန အနုမရတိ. န ဟိ အာရမ္မဏေ ဘိဇ္ဇမာနေ တဒါရမ္မဏာ ဓမ္မာ တိဋ္ဌန္တိ. ယံ အနုမီယတီတိ ယံ ရူပံ ယေန အနုသယေန အနုမရတိ. တေန သင်္ခံ ဂစ္ဆတီတိ တေန အနုသယေန ‘‘ရတ္တော ဒုဋ္ဌော မူဠှော’’တိ သင်္ခံ ဂစ္ဆတိ. အထ ဝါ ယန္တိ ကရဏဝစနမေတံ, ယေန အနုသယေန အနုမီယတိ, တေန ‘‘ရတ္တော ဒုဋ္ဌော မူဠှော’’တိ သင်္ခံ ဂစ္ဆတီတိ အတ္ထော. စတုတ္ထံ.

36. In the fourth discourse, ‘it perishes along with it’ means that form in which a latent tendency inheres perishes along with the perishing latent tendency. For when the object perishes, the mental states that take it as their object do not remain. ‘That which perishes along with it’ refers to the form that perishes along with a certain latent tendency. ‘He is reckoned by that’ means he is reckoned by that latent tendency as ‘lustful, hostile, or deluded.’ Alternatively, ‘yaṃ’ is an instrumental term: by whichever latent tendency it perishes along with, by that he is reckoned as ‘lustful, hostile, or deluded.’ This is the meaning. The fourth.

၅-၆. အာနန္ဒသုတ္တာဒိဝဏ္ဏနာ

5–6. Commentary on the Discourse to Ānanda, and so forth

၃၇-၃၈. ပဉ္စမေ ဌိတဿ အညထတ္တံ ပညာယတီတိ ဓရမာနဿ ဇီဝမာနဿ ဇရာ ပညာယတိ. ဌိတီတိ ဟိ ဇီဝိတိန္ဒြိယသင်္ခါတာယ အနုပါလနာယ နာမံ. အညထတ္တန္တိ ဇရာယ. တေနာဟု ပေါရာဏာ –

In the fifth discourse, ‘alteration is discerned in what is standing’ means aging is discerned in what is present, what is living. For ‘standing’ (ṭhiti) is a term for preservation, which is reckoned as the life faculty. ‘Alteration’ (aññathatta) means aging. Thus, the ancients said:

‘‘ဥပ္ပာဒေါ ဇာတိ အက္ခာတော, ဘင်္ဂေါ ဝုတ္တော ဝယောတိ စ;

အညထတ္တံ ဇရာ ဝုတ္တာ, ဌိတီ စ အနုပါလနာ’’တိ.

‘Arising’ is called birth; ‘dissolution’ is said to be decay; ‘alteration’ is declared as aging; and ‘standing’ is preservation.

ဧဝံ ဧကေကဿ ခန္ဓဿ ဥပ္ပာဒဇရာဘင်္ဂသင်္ခါတာနိ တီဏိ လက္ခဏာနိ ဟောန္တိ ယာနိ သန္ဓာယ ဝုတ္တံ ‘‘တီဏိမာနိ, ဘိက္ခဝေ, သင်္ခတဿ သင်္ခတလက္ခဏာနီ’’တိ (အ. နိ. ၃.၄၇).

Thus, each aggregate has three characteristics—arising, aging, and dissolution—which are referred to in the statement, ‘Monks, these are the three characteristics of the conditioned’ (AN 3.47).

တတ္ထ [Pg.246] သင်္ခတံ နာမ ပစ္စယနိဗ္ဗတ္တော ယော ကောစိ သင်္ခါရော. သင်္ခါရော စ န လက္ခဏံ, လက္ခဏံ န သင်္ခါရော, န စ သင်္ခါရေန ဝိနာ လက္ခဏံ ပညာပေတုံ သက္ကာ, နာပိ လက္ခဏံ ဝိနာ သင်္ခါရော, လက္ခဏေန ပန သင်္ခါရော ပါကဋော ဟောတိ. ယထာ ဟိ န စ ဂါဝီယေဝ လက္ခဏံ, လက္ခဏမေဝ န ဂါဝီ, နာပိ ဂါဝိံ မုဉ္စိတွာ လက္ခဏံ ပညာပေတုံ သက္ကာ, နာပိ လက္ခဏံ မုဉ္စိတွာ ဂါဝိံ, လက္ခဏေန ပန ဂါဝီ ပါကဋာ ဟောတိ, ဧဝံသမ္ပဒမိဒံ ဝေဒိတဗ္ဗံ.

Here, ‘the conditioned’ means any formation whatsoever that is produced by conditions. The formation is not the characteristic, nor is the characteristic the formation; nor can a characteristic be made known apart from a formation, nor a formation apart from a characteristic; but the formation becomes manifest through the characteristic. Just as a cow is not the characteristic, nor is the characteristic the cow; nor can a characteristic be made known apart from a cow, nor a cow apart from a characteristic; but the cow becomes manifest through the characteristic—so should this complete example be understood.

တတ္ထ သင်္ခါရာနံ ဥပ္ပာဒက္ခဏေ သင်္ခါရောပိ ဥပ္ပာဒလက္ခဏမ္ပိ ကာလသင်္ခါတော တဿ ခဏောပိ ပညာယတိ. ‘‘ဥပ္ပာဒေါပီ’’တိ ဝုတ္တေ သင်္ခါရောပိ ဇရာလက္ခဏမ္ပိ ကာလသင်္ခါတော တဿ ခဏောပိ ပညာယတိ. ဘင်္ဂက္ခဏေ သင်္ခါရောပိ တံလက္ခဏမ္ပိ ကာလသင်္ခါတော တဿ ခဏောပိ ပညာယတိ. အပရေ ပန ဝဒန္တိ ‘‘အရူပဓမ္မာနံ ဇရာခဏော နာမ န သက္ကာ ပညာပေတုံ, သမ္မာသမ္ဗုဒ္ဓေါ စ ‘ဝေဒနာယ ဥပ္ပာဒေါ ပညာယတိ, ဝယော ပညာယတိ, ဌိတာယ အညထတ္တံ ပညာယတီ’တိ ဝဒန္တော အရူပဓမ္မာနမ္ပိ တီဏိ လက္ခဏာနိ ပညာပေတိ, တာနိ အတ္ထိက္ခဏံ ဥပါဒါယ လဗ္ဘန္တီ’’တိ ဝတွာ –

Here, at the moment of the arising of formations, the formation itself, the characteristic of arising, and that moment reckoned as time are discerned. When ‘arising also’ is stated, the formation itself, the characteristic of aging, and that moment reckoned as time are discerned. At the moment of dissolution, the formation itself, that characteristic, and that moment reckoned as time are discerned. Others, however, say: ‘The moment of aging for immaterial phenomena cannot be made known. Yet the Perfectly Self-Enlightened One, while stating, “The arising of feeling is discerned, its passing away is discerned, the alteration of what is standing is discerned,” makes known the three characteristics even for immaterial phenomena. Those are obtained by taking the moment of existence as the basis’—and having said this:

‘‘အတ္ထိတာ သဗ္ဗဓမ္မာနံ, ဌိတိ နာမ ပဝုစ္စတိ;

တဿေဝ ဘေဒေါ မရဏံ, သဗ္ဗဒါ သဗ္ဗပါဏိန’’န္တိ. –

‘The existence of all phenomena is called “standing” (ṭhiti); its dissolution is death, always for all beings.’

ဣမာယ အာစရိယဂါထာယ တမတ္ထံ သာဓေန္တိ. အထ ဝါ သန္တတိဝသေန ဌာနံ ဌိတီတိ ဝေဒိတဗ္ဗန္တိ စ ဝဒန္တိ. ယသ္မာ ပန သုတ္တေ အယံ ဝိသေသော နတ္ထိ, တသ္မာ အာစရိယမတိယာ သုတ္တံ အပဋိဗာဟေတွာ သုတ္တမေဝ ပမာဏံ ကတ္တဗ္ဗံ. ဆဋ္ဌံ ဥတ္တာနမေဝ. ပဉ္စမဆဋ္ဌာနိ.

They establish that meaning through this teachers’ verse. Alternatively, they also say that ‘standing’ (ṭhiti) should be understood as duration by way of continuity. However, since this distinction is not present in the discourse, therefore, without setting aside the discourse on the basis of a teacher's opinion, the discourse itself should be taken as the authority. The sixth discourse is indeed clear. The fifth and sixth discourses.

၇-၁၀. အနုဓမ္မသုတ္တာဒိဝဏ္ဏနာ

7–10. Commentary on the Discourse on Conformity and So Forth

၃၉-၄၂. သတ္တမေ ဓမ္မာနုဓမ္မပ္ပဋိပန္နဿာတိ နဝန္နံ လောကုတ္တရဓမ္မာနံ အနုလောမဓမ္မံ ပုဗ္ဗဘာဂပဋိပဒံ ပဋိပန္နဿ. အယမနုဓမ္မောတိ အယံ အနုလောမဓမ္မော ဟောတိ. နိဗ္ဗိဒါဗဟုလောတိ ဥက္ကဏ္ဌနဗဟုလော ဟုတွာ. ပရိဇာနာတီတိ တီဟိ ပရိညာဟိ ပရိဇာနာတိ. ပရိမုစ္စတီတိ မဂ္ဂက္ခဏေ ဥပ္ပန္နာယ ပဟာနပရိညာယ ပရိမုစ္စတိ. ဧဝံ ဣမသ္မိံ သုတ္တေ မဂ္ဂေါဝ ကထိတော ဟောတိ, တထာ ဣတော ပရေသု တီသု. ဣဓ ပန အနုပဿနာ အနိယမိတာ, တေသု [Pg.247] နိယမိတာ. တသ္မာ ဣဓာပိ သာ တတ္ထ နိယမိတဝသေနေဝ နိယမေတဗ္ဗာ. န ဟိ သက္ကာ တီသု အညတရံ အနုပဿနံ ဝိနာ နိဗ္ဗိန္ဒိတုံ ပရိဇာနိတုံ ဝါတိ. သတ္တမာဒီနိ.

In the seventh discourse, 'one who practices the Dhamma in conformity with the Dhamma' (dhammānudhammappaṭipannassa) means one who practices the preliminary practice that is the Dhamma in conformity with the nine supramundane Dhammas. 'This is the Dhamma in conformity' (ayamanudhammo) means this is the conforming practice. 'Abounding in disenchantment' (nibbidābahulo) means being full of weariness. 'Fully comprehends' (parijānāti) means one fully comprehends through the three kinds of full comprehension. 'Is liberated' (parimuccati) means one is liberated at the moment of the path by the full comprehension of abandoning. Thus, in this discourse, only the path is taught, and likewise in the next three. Here, however, the contemplation is unspecified, whereas in those it is specified. Therefore, here too it should be specified in the same way as it is specified there. For it is not possible to become disenchanted or to fully comprehend without one or another of the three contemplations. The seventh and following discourses.

နတုမှာကဝဂ္ဂေါ စတုတ္ထော.

The Fourth Chapter: On 'Not Yours'.

၅. အတ္တဒီပဝဂ္ဂေါ

5. The Chapter on Oneself as an Island

၁. အတ္တဒီပသုတ္တဝဏ္ဏနာ

1. Commentary on the Discourse on Oneself as an Island

၄၃. အတ္တဒီပဝဂ္ဂဿ ပဌမေ အတ္တဒီပါတိ အတ္တာနံ ဒီပံ တာဏံ လေဏံ ဂတိံ ပရာယဏံ ပတိဋ္ဌံ ကတွာ ဝိဟရထာတိ အတ္ထော. အတ္တသရဏာတိ ဣဒံ တဿေဝ ဝေဝစနံ. အနညသရဏာတိ ဣဒံ အညဿ သရဏပဋိက္ခေပဝစနံ. န ဟိ အညော အညဿ သရဏံ ဟောတိ အညဿ ဝါယာမေန အညဿ အသိဇ္ဈနတော, ဝုတ္တမ္ပိ စေတံ –

43. In the first discourse of the Attadīpa Vagga, the meaning of 'be an island to yourselves' (attadīpā) is: dwell having made the self, which is the Dhamma, an island, a protection, a shelter, a destination, a final resort, and a foundation. 'Take yourselves as a refuge' (attasaraṇā) is a synonym for that very term. 'Take no other refuge' (anaññasaraṇā) is a statement rejecting another refuge. For truly, another cannot be a refuge for another, since one’s attainment does not come about through another’s effort. And this has been said:

‘‘အတ္တာ ဟိ အတ္တနော နာထော,ကော ဟိ နာထော ပရော သိယာ’’တိ. (ဓ. ပ. ၁၆၀);

“For self is the protector of self; what other protector could there be?” (Dhp. 160)

တေနာဟ ‘‘အနညသရဏာ’’တိ. ကော ပနေတ္ထ အတ္တာ နာမ? လောကိယလောကုတ္တရော ဓမ္မော. တေနေဝါဟ – ‘‘ဓမ္မဒီပါ ဓမ္မသရဏာ အနညသရဏာ’’တိ. ယောနီတိ ကာရဏံ – ‘‘ယောနိ ဟေသာ, ဘူမိဇ, ဖလဿ အဓိဂမာယာ’’တိအာဒီသု (မ. နိ. ၃.၂၂၇) ဝိယ. ကိံပဟောတိကာတိ ကိံပဘုတိကာ, ကုတော ပဘဝန္တီတိ အတ္ထော? ရူပဿ တွေဝါတိ ဣဒံ တေသံယေဝ သောကာဒီနံ ပဟာနဒဿနတ္ထံ အာရဒ္ဓံ. န ပရိတဿတီတိ န ဂဏှာတိ န ဂဟတိ. တဒင်္ဂနိဗ္ဗုတောတိ တေန ဝိပဿနင်္ဂေန ကိလေသာနံ နိဗ္ဗုတတ္တာ တဒင်္ဂနိဗ္ဗုတော. ဣမသ္မိံ သုတ္တေ ဝိပဿနာဝ ကထိတာ. ပဌမံ.

Therefore He said, 'take no other refuge.' What, then, is 'self' here? The Dhamma, both mundane and supramundane. For that very reason He said, 'have the Dhamma as an island, the Dhamma as a refuge, no other refuge.' 'Source' (yoni) means cause, as in such phrases as, 'Bhūmija, this is a source for the attainment of the fruit' (MN 3.227). 'Of what origin?' (kiṃpahotikā) means 'of what beginning?' (kiṃpabhutikā); the meaning is, 'from where do they arise?' The teaching beginning 'only of form...' (rūpassa tveva) was undertaken to show the abandoning of that very sorrow and so forth. 'Does not tremble' (na paritassati) means one does not grasp, does not cling. 'Extinguished by that factor' (tadaṅganibbuto): one is so called because the defilements are extinguished by that factor of insight. In this discourse, only insight is taught. The first.

၂. ပဋိပဒါသုတ္တဝဏ္ဏနာ

2. Commentary on the Paṭipadā Sutta

၄၄. ဒုတိယေ ဒုက္ခသမုဒယဂါမိနီ သမနုပဿနာတိ ယသ္မာ သက္ကာယော ဒုက္ခံ, တဿ စ သမုဒယဂါမိနီ ပဋိပဒါ နာမ ‘‘ရူပံ အတ္တတော သမနုပဿတီ’’တိ ဧဝံ [Pg.248] ဒိဋ္ဌိသမနုပဿနာ ဝုတ္တာ, တသ္မာ ဒုက္ခသမုဒယဂါမိနီ သမနုပဿနာတိ အယမေတ္ထ အတ္ထော ဟောတိ. ဒုက္ခနိရောဓဂါမိနီ သမနုပဿနာတိ ဧတ္ထ သဟ ဝိပဿနာယ စတုမဂ္ဂဉာဏံ ‘‘သမနုပဿနာ’’တိ ဝုတ္တံ. ဣတိ ဣမသ္မိံ သုတ္တေ ဝဋ္ဋဝိဝဋ္ဋံ ကထိတံ. ဒုတိယံ.

44. In the second [sutta], regarding 'the contemplation leading to the origin of suffering': since the existing body (sakkāya) is suffering, and the practice leading to its origin—namely, 'one repeatedly regards form as self'—is taught as a contemplation that is a view, therefore, the meaning here is 'the contemplation leading to the origin of suffering'. Regarding 'the contemplation leading to the cessation of suffering': here, the knowledge of the four paths together with insight is called 'contemplation'. Thus, in this sutta, the round of existence and the escape from the round are taught. The second.

၃. အနိစ္စသုတ္တဝဏ္ဏနာ

3. Commentary on the Anicca Sutta

၄၅. တတိယေ သမ္မပ္ပညာယ ဒဋ္ဌဗ္ဗန္တိ သဟ ဝိပဿနာယ မဂ္ဂပညာယ ဒဋ္ဌဗ္ဗံ. ဝိရဇ္ဇတိ ဝိမုစ္စတီတိ မဂ္ဂက္ခဏေ ဝိရဇ္ဇတိ, ဖလက္ခဏေ ဝိမုစ္စတိ. အနုပါဒါယ အာသဝေဟီတိ အနုပ္ပာဒနိရောဓေန နိရုဒ္ဓေဟိ အာသဝေဟိ အဂဟေတွာ ဣတိ ဝိမုစ္စတိ. ရူပဓာတုယာတိအာဒိ ပစ္စဝေက္ခဏဒဿနတ္ထံ ဝုတ္တံ. သဟ ဖလေန ပစ္စဝေက္ခဏဒဿနတ္ထန္တိပိ ဝဒန္တိယေဝ. ဌိတန္တိ ဥပရိ ကတ္တဗ္ဗကိစ္စာဘာဝေန ဌိတံ. ဌိတတ္တာ သန္တုဿိတန္တိ ပတ္တဗ္ဗံ ပတ္တဘာဝေန သန္တုဋ္ဌံ. ပစ္စတ္တံယေဝ ပရိနိဗ္ဗာယတီတိ သယမေဝ ပရိနိဗ္ဗာယတိ. တတိယံ.

45. In the third [sutta], 'to be seen with right wisdom' means it should be seen with the wisdom of the path together with the wisdom of insight. 'Becomes dispassionate, is liberated' means: at the moment of the path, one becomes dispassionate; at the moment of fruition, one is liberated. 'Without clinging, from the taints' means: one is liberated by not grasping, the taints having ceased through the cessation of non-arising. The passage beginning with 'Regarding the form element' was spoken for the purpose of showing the knowledge of reviewing. The teachers also say it is for the purpose of showing the knowledge of reviewing together with the fruition. 'Established' means: it is established due to the absence of any further task to be done. 'Being established, content' means: content because that which was to be attained has been attained. 'Attains Parinibbāna by oneself alone' means: one attains the Parinibbāna of the defilements by oneself alone. The third.

၄. ဒုတိယအနိစ္စသုတ္တဝဏ္ဏနာ

4. Commentary on the Second Anicca Sutta

၄၆. စတုတ္ထေ ပုဗ္ဗန္တာနုဒိဋ္ဌိယောတိ ပုဗ္ဗန္တံ အနုဂတာ အဋ္ဌာရသ ဒိဋ္ဌိယော န ဟောန္တိ. အပရန္တာနုဒိဋ္ဌိယောတိ အပရန္တံ အနုဂတာ စတုစတ္တာလီသ ဒိဋ္ဌိယော န ဟောန္တိ. ထာမသော ပရာမာသောတိ ဒိဋ္ဌိထာမသော စေဝ ဒိဋ္ဌိပရာမာသော စ န ဟောတိ. ဧတ္တာဝတာ ပဌမမဂ္ဂေါ ဒဿိတော. ဣဒါနိ သဟ ဝိပဿနာယ တယော မဂ္ဂေ စ ဖလာနိ စ ဒဿေတုံ ရူပသ္မိန္တိအာဒိ အာရဒ္ဓံ. အထ ဝါ ဒိဋ္ဌိယော နာမ ဝိပဿနာယ ဧဝ ပဟီနာ, ဣဒံ ပန ဥပရိ သဟ ဝိပဿနာယ စတ္တာရော မဂ္ဂေ ဒဿေတုံ အာရဒ္ဓံ. စတုတ္ထံ.

46. In the fourth [sutta], as for 'views that follow upon the past': the eighteen views that follow upon the past portion of the aggregates do not arise. As for 'views that follow upon the future': the forty-four views that follow upon the future portion of the aggregates do not arise. As for 'tenacity and grasping': neither the tenacity of views nor the misapprehension of views arises. By this much, the first path has been shown. Now, in order to show the three paths together with insight, and the fruits, the text beginning with 'regarding form' is undertaken. Alternatively, views are indeed abandoned by insight alone, but this is undertaken in order to show the four paths above, together with insight. The fourth.

၅. သမနုပဿနာသုတ္တဝဏ္ဏနာ

5. Commentary on the Samanupassanā Sutta

၄၇. ပဉ္စမေ ပဉ္စုပါဒါနက္ခန္ဓေ သမနုပဿန္တိ ဧတေသံ ဝါ အညတရန္တိ ပရိပုဏ္ဏဂါဟဝသေန ပဉ္စက္ခန္ဓေ သမနုပဿန္တိ, အပရိပုဏ္ဏဂါဟဝသေန ဧတေသံ အညတရံ. ဣတိ အယဉ္စေဝ သမနုပဿနာတိ ဣတိ အယဉ္စ ဒိဋ္ဌိသမနုပဿနာ. အသ္မီတိ စဿ အဝိဂတံ ဟောတီတိ ယဿ အယံ သမနုပဿနာ အတ္ထိ, တသ္မိံ အသ္မီတိ တဏှာမာနဒိဋ္ဌိသင်္ခါတံ ပပဉ္စတ္တယံ အဝိဂတမေဝ ဟောတိ. ပဉ္စန္နံ [Pg.249] ဣန္ဒြိယာနံ အဝက္ကန္တိ ဟောတီတိ တသ္မိံ ကိလေသဇာတေ သတိ ကမ္မကိလေသပစ္စယာနံ ပဉ္စန္နံ ဣန္ဒြိယာနံ နိဗ္ဗတ္တိ ဟောတိ.

47. In the fifth [sutta], as for 'they contemplate the five aggregates of clinging or any one of them': by way of complete grasping, they contemplate the five aggregates as self; by way of incomplete grasping, they contemplate any one of them as self. As for 'Thus this is contemplation': Thus, this is also a contemplation which is a view. As for 'And for him, "I am" has not departed': for the person who has this contemplation, the threefold proliferation—called craving, conceit, and views, which arises as 'I am'—has certainly not departed. As for 'There is an arising of the five faculties': when that net of defilements exists, there is the manifestation of the five faculties, which have kamma and defilements as their condition.

အတ္ထိ, ဘိက္ခဝေ, မနောတိ ဣဒံ ကမ္မမနံ သန္ဓာယ ဝုတ္တံ. ဓမ္မာတိ အာရမ္မဏံ. အဝိဇ္ဇာဓာတူတိ ဇဝနက္ခဏေ အဝိဇ္ဇာ. အဝိဇ္ဇာသမ္ဖဿဇေနာတိ အဝိဇ္ဇာသမ္ပယုတ္တဖဿတော ဇာတေန. အပိစ မနောတိ ဘဝင်္ဂက္ခဏေ ဝိပါကမနောဓာတု, အာဝဇ္ဇနက္ခဏေ ကိရိယမနောဓာတု. ဓမ္မာဒယော ဝုတ္တပ္ပကာရာဝ. အသ္မီတိပိဿ ဟောတီတိ တဏှာမာနဒိဋ္ဌိဝသေန အသ္မီတိ ဧဝမ္ပိဿ ဟောတိ. ဣတော ပရေသု အယမဟမသ္မီတိ ရူပါဒီသု ကိဉ္စိဒေဝ ဓမ္မံ ဂဟေတွာ ‘‘အယံ အဟမသ္မီ’’တိ အတ္တဒိဋ္ဌိဝသေန ဝုတ္တံ. ဘဝိဿန္တိ သဿတဒိဋ္ဌိဝသေန. န ဘဝိဿန္တိ ဥစ္ဆေဒဒိဋ္ဌိဝသေန. ရူပီ ဘဝိဿန္တိအာဒီနိ သဗ္ဗာနိ သဿတမေဝ ဘဇန္တိ. အထေတ္ထာတိ အထ တေနေဝါကာရေန ဌိတေသု ဧတေသု ဣန္ဒြိယေသု. အဝိဇ္ဇာ ပဟီယတီတိ စတူသု သစ္စေသု အညာဏဘူတာ အဝိဇ္ဇာ ပဟီယတိ. ဝိဇ္ဇာ ဥပ္ပဇ္ဇတီတိ အရဟတ္တမဂ္ဂဝိဇ္ဇာ ဥပ္ပဇ္ဇတိ. ဧဝမေတ္ထ အသ္မီတိ တဏှာမာနဒိဋ္ဌိယော. ကမ္မဿ ပဉ္စန္နဉ္စ ဣန္ဒြိယာနံ အန္တရေ ဧကော သန္ဓိ, ဝိပါကမနံ ပဉ္စိန္ဒြိယပက္ခိကံ ကတွာ ပဉ္စန္နဉ္စ ဣန္ဒြိယာနံ ကမ္မဿ စ အန္တရေ ဧကော သန္ဓီတိ. ဣတိ တယော ပပဉ္စာ အတီတော အဒ္ဓါ, ဣန္ဒြိယာဒီနိ ပစ္စုပ္ပန္နော အဒ္ဓါ, တတ္ထ ကမ္မမနံ အာဒိံ ကတွာ အနာဂတဿ ပစ္စယော ဒဿိတောတိ. ပဉ္စမံ.

As for 'There is, monks, the mind': this was spoken in reference to the kamma-mind. As for 'dhammā': this refers to the object. As for 'the element of ignorance': this is ignorance at the moment of impulsion. As for 'born of contact accompanied by ignorance': this means born from contact associated with ignorance. Furthermore, as for 'mind': at the moment of the life-continuum, it is the resultant mind-element; at the moment of adverting, it is the functional mind-element. 'Dhammā', etc., are as described. As for 'For him there is also "I am"': by the power of craving, conceit, and views, 'I am' thus also occurs for him. In the subsequent phrases, as for 'I am this': having taken some phenomenon among form, etc., it is said through the power of the view of self, 'This is I'. 'I will be' is said through the power of the eternalist view. 'I will not be' is said through the power of the annihilationist view. All phrases beginning with 'I will be possessed of form' partake only of eternalism. As for 'Then here': then, in these faculties that are established in that very manner. As for 'ignorance is abandoned': ignorance, which is non-knowledge regarding the four truths, is abandoned. As for 'knowledge arises': the knowledge of the Arahant path arises. Thus, here 'I am' refers to craving, conceit, and views. Between kamma and the five faculties, there is one connection. Making the resultant mind to be on the side of the five faculties, there is one connection between the five faculties and kamma. Thus, the three proliferations are the past time; the faculties and so on are the present time; and among them, beginning with the kamma-mind, the condition for the future is shown. The fifth.

၆. ခန္ဓသုတ္တဝဏ္ဏနာ

6. Commentary on the Khandha Sutta

၄၈. ဆဋ္ဌေ ရူပက္ခန္ဓော ကာမာဝစရော, စတ္တာရော ခန္ဓာ စတုဘူမကာ. သာသဝန္တိ အာသဝါနံ အာရမ္မဏဘာဝေန ပစ္စယဘူတံ. ဥပါဒါနိယန္တိ တထေဝ စ ဥပါဒါနာနံ ပစ္စယဘူတံ. ဝစနတ္ထော ပနေတ္ထ – အာရမ္မဏံ ကတွာ ပဝတ္တေဟိ သဟ အာသဝေဟီတိ သာသဝံ. ဥပါဒါတဗ္ဗန္တိ ဥပါဒါနိယံ. ဣဓာပိ ရူပက္ခန္ဓော ကာမာဝစရော, အဝသေသာ တေဘူမကာ ဝိပဿနာစာရဝသေန ဝုတ္တာ. ဧဝမေတ္ထ ရူပံ ရာသဋ္ဌေန ခန္ဓေသု ပဝိဋ္ဌံ, သာသဝရာသဋ္ဌေန ဥပါဒါနက္ခန္ဓေသု. ဝေဒနာဒယော သာသဝါပိ အတ္ထိ, အနာသဝါပိ အတ္ထိ. တေ ရာသဋ္ဌေန သဗ္ဗေပိ ခန္ဓေသု ပဝိဋ္ဌာ, တေဘူမကာ ပနေတ္ထ သာသဝဋ္ဌေန ဥပါဒါနက္ခန္ဓေသု ပဝိဋ္ဌာတိ. ဆဋ္ဌံ.

48. In the sixth, the aggregate of form pertains to the sense-sphere; the four aggregates pertain to the four planes. 'With taints' means being a condition by way of being an object for the taints. 'Subject to clinging' means likewise being a condition for the clingings. The meaning of the term here is this: it is called 'with taints' because it occurs together with taints that arise having taken it as an object. It is called 'subject to clinging' because it is to be clung to by the clingings. Here too, the aggregate of form pertains to the sense-sphere; the remaining aggregates, pertaining to the three planes, are spoken of in terms of the domain of insight meditation. Thus, herein, form is included in the aggregates in the sense of being a mass, and in the aggregates of clinging in the sense of being a tainted mass. Feeling and the others exist both with taints and without taints. In the sense of being a mass, all of them are included in the aggregates. Herein, those pertaining to the three planes are included in the aggregates of clinging in the sense of being an object for the taints. Sixth.

၇-၈. သောဏသုတ္တာဒိဝဏ္ဏနာ

7-8. Commentary on the Soṇa Sutta, etc.

၄၉-၅၀. သတ္တမေ [Pg.250] သေယျောဟမသ္မီတိ ဝိသိဋ္ဌော ဥတ္တမော အဟမသ္မိ. ကိမညတြ ယထာဘူတဿ အဒဿနာတိ ယထာဘူတဿ အဒဿနတော အညံ ကိံ ဘဝေယျ? အဒဿနံ အညာဏမေဝ ဘဝေယျာတိ အတ္ထော. ဣဒါနိဿ တေ ပရိဝဋ္ဋံ ဝဇိရဘေဒဒေသနံ အာရဘန္တော တံ ကိံ မညသိ သောဏောတိအာဒိမာဟ. အဋ္ဌမံ ဥတ္တာနမေဝ. သတ္တမအဋ္ဌမာနိ.

In the seventh: 'I am better' means 'I am special, I am excellent.' As for 'What else other than not seeing things as they are?': What other cause could there be for such a view, apart from not seeing reality as it is? The meaning is: Not seeing, which is just ignorance, would be the cause for such a view. Now, commencing for him the diamond-smasher discourse with its three cycles, the Blessed One said, 'What do you think, Soṇa?' and so on. The eighth is self-evident. Seventh and eighth.

၉-၁၀. နန္ဒိက္ခယသုတ္တာဒိဝဏ္ဏနာ

9-10. Commentary on the Nandikkhaya Sutta, etc.

၅၁-၅၂. နဝမဒသမေသု နန္ဒိက္ခယာ ရာဂက္ခယော, ရာဂက္ခယာ နန္ဒိက္ခယောတိ ဣဒံ နန္ဒီတိ ဝါ ရာဂေါတိ ဝါ ဣမေသံ အတ္ထတော နိန္နာနာကရဏတာယ ဝုတ္တံ. နိဗ္ဗိဒါနုပဿနာယ ဝါ နိဗ္ဗိန္ဒန္တော နန္ဒိံ ပဇဟတိ, ဝိရာဂါနုပဿနာယ ဝိရဇ္ဇန္တော ရာဂံ ပဇဟတိ. ဧတ္တာဝတာ ဝိပဿနံ နိဋ္ဌပေတွာ ‘‘ရာဂက္ခယာ နန္ဒိက္ခယော’’တိ ဣဓ မဂ္ဂံ ဒဿေတွာ ‘‘နန္ဒိရာဂက္ခယာ စိတ္တံ ဝိမုတ္တ’’န္တိ ဖလံ ဒဿိတန္တိ. နဝမဒသမာနိ.

In the ninth and tenth, 'from the destruction of delight, the destruction of lust; from the destruction of lust, the destruction of delight'—this is said because 'delight' and 'lust' are not different in their intrinsic meaning. Alternatively, through the contemplation of disenchantment, one, becoming disenchanted, abandons delight; through the contemplation of dispassion, one, becoming dispassionate, abandons lust. Having by this much brought insight to completion, the path is shown here with 'from the destruction of lust, the destruction of delight,' and the fruit is shown with 'through the destruction of delight and lust, the mind is liberated.' Ninth and tenth.

အတ္တဒီပဝဂ္ဂေါ ပဉ္စမော.

The Chapter on the Island for Oneself, the fifth.

မူလပဏ္ဏာသကော သမတ္တော.

The Mūlapaṇṇāsaka is completed.

၆. ဥပယဝဂ္ဂေါ

6. The Chapter on Approach

၁. ဥပယသုတ္တဝဏ္ဏနာ

1. Commentary on the Upaya Sutta

၅၃. ဥပယဝဂ္ဂဿ ပဌမေ ဥပယောတိ တဏှာမာနဒိဋ္ဌိဝသေန ပဉ္စက္ခန္ဓေ ဥပဂတော. ဝိညာဏန္တိ ကမ္မဝိညာဏံ. အာပဇ္ဇေယျာတိ ကမ္မံ ဇဝါပေတွာ ပဋိသန္ဓိအာကဍ္ဎနသမတ္ထတာယ ဝုဒ္ဓိအာဒီနိ အာပဇ္ဇေယျ. ဝိညာဏုပယန္တိ ပဒဿ အဂ္ဂဟဏေ ကာရဏံ ဝုတ္တမေဝ. ဝေါစ္ဆိဇ္ဇတာရမ္မဏန္တိ ပဋိသန္ဓိအာကဍ္ဎနသမတ္ထတာယ အဘာဝေန အာရမ္မဏံ ဝေါစ္ဆိဇ္ဇတိ. ပတိဋ္ဌာ ဝိညာဏဿာတိ ကမ္မဝိညာဏဿ ပတိဋ္ဌာ န ဟောတိ. တဒပ္ပတိဋ္ဌိတန္တိ တံ အပ္ပတိဋ္ဌိတံ. အနဘိသင်္ခစ္စ ဝိမုတ္တန္တိ ပဋိသန္ဓိံ အနဘိသင်္ခရိတွာ ဝိမုတ္တံ. ပဌမံ.

53. In the first of the Upayavagga: 'one who approaches' is one who approaches the five aggregates by way of craving, conceit, and view. 'Consciousness' means kamma-consciousness. 'It would attain' means that having impelled kamma, due to its capacity to draw forth rebirth-linking, it would attain growth, and so on. The reason for not taking the term 'consciousness as an approach' has already been stated. 'The object would be cut off' means that the object is cut off due to the absence of the capacity to draw forth rebirth-linking. 'An establishment for consciousness' means there is no establishment for kamma-consciousness. 'That being unestablished' means that consciousness is unestablished. 'Liberated without conditioning' means it is liberated without creating rebirth-linking. First.

၂. ဗီဇသုတ္တဝဏ္ဏနာ

2. Explanation of the Discourse on Seeds

၅၄. ဒုတိယေ ဗီဇဇာတာနီတိ ဗီဇာနိ. မူလဗီဇန္တိ ဝစံ ဝစတ္တံ ဟလိဒ္ဒံ သိင်္ဂိဝေရန္တိ ဧဝမာဒိ. ခန္ဓဗီဇန္တိ အဿတ္ထော နိဂြောဓောတိ ဧဝမာဒိ. ဖလုဗီဇန္တိ [Pg.251] ဥစ္ဆု ဝေဠု နဠောတိ ဧဝမာဒိ. အဂ္ဂဗီဇန္တိ အဇ္ဇုကံ ဖဏိဇ္ဇကန္တိ ဧဝမာဒိ. ဗီဇဗီဇန္တိ သာလိဝီဟိအာဒိ ပုဗ္ဗဏ္ဏဉ္စေဝ မုဂ္ဂမာသာဒိ အပရဏ္ဏဉ္စ. အခဏ္ဍာနီတိ အဘိန္နာနိ. ဘိန္နကာလတော ပဋ္ဌာယ ဗီဇံ ဗီဇတ္ထာယ န ဥပကပ္ပတိ. အပူတိကာနီတိ ဥဒကတေမနေန အပူတိကာနိ. ပူတိဗီဇဉှိ ဗီဇတ္ထာယ န ဥပကပ္ပတိ. အဝါတာတပဟတာနီတိ ဝါတေန စ အာတပေန စ န ဟတာနိ, နိရောဇတံ န ပါပိတာနိ. နိရောဇဉှိ ကသဋံ ဗီဇံ ဗီဇတ္ထာယ န ဥပကပ္ပတိ. သာရာဒါနီတိ ဂဟိတသာရာနိ ပတိဋ္ဌိတသာရာနိ. နိဿာရဉှိ ဗီဇံ ဗီဇတ္ထာယ န ဥပကပ္ပတိ. သုခသယိတာနီတိ စတ္တာရော မာသေ ကောဋ္ဌေ ပက္ခိတ္တနိယာမေနေဝ သုခံ သယိတာနိ. ပထဝီတိ ဟေဋ္ဌာ ပတိဋ္ဌာနပထဝီ. အာပေါတိ ဥပရိသ္နေဟနအာပေါ. စတဿော ဝိညာဏဋ္ဌိတိယောတိ ကမ္မဝိညာဏဿ အာရမ္မဏဘူတာ ရူပါဒယော စတ္တာရော ခန္ဓာ. တေ ဟိ အာရမ္မဏဝသေန ပတိဋ္ဌာဘူတတ္တာ ပထဝီဓာတုသဒိသာ. နန္ဒိရာဂေါ သိနေဟနဋ္ဌေန အာပေါဓာတုသဒိသော. ဝိညာဏံ သာဟာရန္တိ သပ္ပစ္စယံ ကမ္မဝိညာဏံ. တဉှိ ဗီဇံ ဝိယ ပထဝိယံ အာရမ္မဏပထဝိယံ ဝိရုဟတိ. ဒုတိယံ.

54. In the second (discourse), 'seed-types' means seeds. 'Root-seeds' are such as sweet flag (vaca), vacatta, turmeric, and ginger. 'Stem-seeds' are such as the assattha tree and the banyan tree. 'Joint-seeds' are such as sugarcane, bamboo, and reeds. 'Tip-seeds' are such as ajjuka and phaṇijjaka. 'Seed-seeds' are early grains such as Sāli and Vīhi rice, and later grains (pulses) such as green gram and black gram. 'Unbroken' means not split. From the time it is broken, a seed is not suitable for its purpose as a seed. 'Not rotten' means not rotted by being soaked in water. Indeed, a rotten seed is not suitable for its purpose as a seed. 'Not damaged by wind and sun' means not destroyed by wind and sun, not brought to a state of being without nutritive essence. Indeed, a seed without nutritive essence, which is mere chaff, is not suitable for its purpose as a seed. 'Possessing essence' means having taken in and established its essence. Indeed, a seed without essence is not suitable for its purpose as a seed. 'Well-lain' means having lain comfortably in a granary for three or four months, simply by virtue of having been placed there. 'Earth' is the earth below that serves as a foundation. 'Water' is the water from above that moistens. 'The four stations of consciousness' are the four aggregates, beginning with form, which are the object of kamma-consciousness. Indeed, because they are a foundation by way of being an object, they are like the earth element. 'Delight and lust', because of their moistening nature, are like the water element. 'Consciousness with its nutriment' means kamma-consciousness together with its conditions. For that kamma-consciousness, like a seed sprouting in the physical earth, sprouts in the earth that is its object. The second.

၃. ဥဒါနသုတ္တဝဏ္ဏနာ

3. Explanation of the Udāna Sutta

၅၅. တတိယေ ဥဒါနံ ဥဒါနေသီတိ ဗလဝသောမနဿသမုဋ္ဌာနံ ဥဒါနံ ဥဒါဟရိ. ကိံ နိဿာယ ပနေသ ဘဂဝတော ဥပ္ပန္နောတိ. သာသနဿ နိယျာနိကဘာဝံ. ကထံ? ဧဝံ ကိရဿ အဟောသိ, ‘‘တယောမေ ဥပနိဿယာ – ဒါနူပနိဿယော သီလူပနိဿယော ဘာဝနူပနိဿယော စာ’’တိ. တေသု ဒါနသီလူပနိဿယာ ဒုဗ္ဗလာ, ဘာဝနူပနိဿယော ဗလဝါ. ဒါနသီလူပနိဿယာ ဟိ တယော မဂ္ဂေ စ ဖလာနိ စ ပါပေန္တိ, ဘာဝနူပနိဿယော အရဟတ္တံ ပါပေတိ. ဣတိ ဒုဗ္ဗလူပနိဿယေ ပတိဋ္ဌိတော ဘိက္ခု ဃဋေန္တော ဝါယမန္တော ပဉ္စောရမ္ဘာဂိယာနိ ဗန္ဓနာနိ ဆေတွာ တီဏိ မဂ္ဂဖလာနိ နိဗ္ဗတ္တေတိ, ‘‘အဟော သာသနံ နိယျာနိက’’န္တိ အာဝဇ္ဇေန္တဿ အယံ ဥဒပါဒိ.

55. In the third (sutta), 'he uttered an inspired utterance' means he uttered an inspired utterance that arose from strong joy. Relying on what, then, did this arise for the Blessed One? Relying on the Dispensation's quality of leading out [of saṃsāra]. How so? It is said that it occurred to him thus: 'These are my three supports: the support of generosity, the support of virtue, and the support of development.' Among these, the supports of generosity and virtue are weak, while the support of development is strong. For the supports of generosity and virtue lead one to the three paths and fruits, whereas the support of development leads one to Arahantship. Thus, a monk established on the weak supports, by striving and making effort, having cut off the five lower fetters, brings into being the three paths and fruits. While reflecting, 'Ah, the Dispensation is indeed a means of release!' this inspired utterance arose.

တတ္ထ ‘‘ဒုဗ္ဗလူပနိဿယေ ဌတွာ ဃဋမာနော တီဏိ မဂ္ဂဖလာနိ ပါပုဏာတီ’’တိ ဣမဿတ္ထဿာဝိဘာဝနတ္ထံ မိလကတ္ထေရဿ ဝတ္ထု ဝေဒိတဗ္ဗံ – သော ကိရ ဂိဟိကာလေ ပါဏာတိပါတကမ္မေန ဇီဝိကံ ကပ္ပေန္တော အရညေ ပါသသတဉ္စေဝ အဒူဟလသတဉ္စ ယောဇေသိ. အထေကဒိဝသံ အင်္ဂါရပက္ကမံသံ ခါဒိတွာ ပါသဋ္ဌာနေသု ဝိစရန္တော ပိပါသာဘိဘူတော ဧကဿ အရညဝါသိတ္ထေရဿ [Pg.252] ဝိဟာရံ ဂန္တွာ ထေရဿ စင်္ကမန္တဿ အဝိဒူရေ ဌိတံ ပါနီယဃဋံ ဝိဝရိ, ဟတ္ထတေမနမတ္တမ္ပိ ဥဒကံ နာဒ္ဒသ. သော ကုဇ္ဈိတွာ အာဟ – ‘‘ဘိက္ခု, ဘိက္ခု တုမှေ ဂဟပတိကေဟိ ဒိန္နံ ဘုဉ္ဇိတွာ ဘုဉ္ဇိတွာ သုပထ, ပါနီယဃဋေ အဉ္ဇလိမတ္တမ္ပိ ဥဒကံ န ဌပေထ, န ယုတ္တမေတ’’န္တိ. ထေရော ‘‘မယာ ပါနီယဃဋော ပူရေတွာ ဌပိတော, ကိံ နု ခေါ ဧတ’’န္တိ? ဂန္တွာ ဩလောကေန္တော ပရိပုဏ္ဏဃဋံ ဒိသွာ ပါနီယသင်္ခံ ပူရေတွာ အဒါသိ. သော ဒွတ္တိသင်္ခပူရံ ပိဝိတွာ စိန္တေသိ – ‘‘ဧဝံ ပူရိတဃဋော နာမ မမ ကမ္မံ အာဂမ္မ တတ္တကပါလော ဝိယ ဇာတော. ကိံ နု ခေါ အနာဂတေ အတ္တဘာဝေ ဘဝိဿတီ’’တိ? သံဝိဂ္ဂစိတ္တော ဓနုံ ဆဍ္ဍေတွာ, ‘‘ပဗ္ဗာဇေထ မံ, ဘန္တေ’’တိ အာဟ. ထေရော တစပဉ္စကကမ္မဋ္ဌာနံ အာစိက္ခိတွာ တံ ပဗ္ဗာဇေသိ.

Herein, to clarify the meaning of 'by striving while established on the weak support, one attains the three paths and fruits,' the story of the Elder Milaka should be known. It is said that in his household life, he made a living by killing living beings, and in the forest he set up a hundred snares and a hundred stone-press traps. Then one day, after eating meat cooked on charcoal, he was wandering around the places where the snares were set. Overcome by thirst, he went to the dwelling of a certain forest-dwelling elder. He opened a water pot placed not far from where the elder was doing walking meditation, but he did not see even enough water to wet his hand. Angered, he said: 'Monk, monk! You eat and eat what is given by householders and then you just sleep. You do not even keep a handful of water in the water pot. This is not right!' The Elder thought, 'I filled the water pot and placed it here. What could this be?' Going to look, he saw the pot was full, so he filled a conch shell with water and gave it to him. After drinking thirty-two conch-shellfuls, he thought: 'This pot, though it was full, became like a red-hot iron bowl on account of my kamma. What on earth will become of me in a future existence?' With a mind struck by spiritual urgency, he threw down his bow and said, 'Venerable sir, please ordain me!' The Elder taught him the meditation subject of the five parts ending with the skin and ordained him.

တဿ သမဏဓမ္မံ ကရောန္တဿ ဗဟူနံ မိဂသူကရာနံ မာရိတဋ္ဌာနံ ပါသအဒူဟလာနဉ္စ ယောဇိတဋ္ဌာနံ ဥပဋ္ဌာတိ. တံ အနုဿရတော သရီရေ ဒါဟော ဥပ္ပဇ္ဇတိ, ကူဋဂေါဏော ဝိယ ကမ္မဋ္ဌာနမ္ပိ ဝီထိံ န ပဋိပဇ္ဇတိ. သော ‘‘ကိံ ကရိဿာမိ ဘိက္ခုဘာဝေနာ’’တိ? အနဘိရတိယာ ပီဠိတော ထေရဿ သန္တိကံ ဂန္တွာ ဝန္ဒိတွာ အာဟ – ‘‘န သက္ကောမိ, ဘန္တေ, သမဏဓမ္မံ ကာတု’’န္တိ. အထ နံ ထေရော ‘‘ဟတ္ထကမ္မံ ကရောဟီ’’တိ အာဟ. သော ‘‘သာဓု, ဘန္တေ’’တိ ဝတွာ ဥဒုမ္ဗရာဒယော အလ္လရုက္ခေ ဆိန္ဒိတွာ မဟန္တံ ရာသိံ ကတွာ, ‘‘ဣဒါနိ ကိံ ကရောမီ’’တိ ပုစ္ဆိ? ဈာပေဟိ နန္တိ. သော စတူသု ဒိသာသု အဂ္ဂိံ ဒတွာ ဈာပေတုံ အသက္ကောန္တော, ‘‘ဘန္တေ, န သက္ကောမီ’’တိ အာဟ. ထေရော ‘‘တေန ဟိ အပေဟီ’’တိ ပထဝိံ ဒွိဓာ ကတွာ အဝီစိတော ခဇ္ဇောပနကမတ္တံ အဂ္ဂိံ နီဟရိတွာ တတ္ထ ပက္ခိပိ. သော တာဝ မဟန္တံ ရာသိံ သုက္ခပဏ္ဏံ ဝိယ ခဏေန ဈာပေသိ. အထဿ ထေရော အဝီစိံ ဒဿေတွာ, ‘‘သစေ ဝိဗ္ဘမိဿသိ, ဧတ္ထ ပစ္စိဿသီ’’တိ သံဝေဂံ ဇနေသိ. သော အဝီစိဒဿနတော ပဋ္ဌာယ ပဝေဓမာနော ‘‘နိယျာနိကံ, ဘန္တေ, ဗုဒ္ဓသာသန’’န္တိ ပုစ္ဆိ, အာမာဝုသောတိ. ဘန္တေ, ဗုဒ္ဓသာသနဿ နိယျာနိကတ္တေ သတိ မိလကော အတ္တမောက္ခံ ကရိဿတိ, မာ စိန္တယိတ္ထာတိ. တတော ပဋ္ဌာယ သမဏဓမ္မံ ကရောတိ ဃဋေတိ, တဿ ဝတ္တပဋိဝတ္တံ ပူရေတိ, နိဒ္ဒါယ ဗာဓယမာနာယ တိန္တံ ပလာလံ သီသေ ဌပေတွာ ပါဒေ သောဏ္ဍိယံ ဩတာရေတွာ နိသီဒတိ. သော ဧကဒိဝသံ ပါနီယံ [Pg.253] ပရိဿာဝေတွာ ဃဋံ ဦရုမှိ ဌပေတွာ ဥဒကမဏိကာနံ ပစ္ဆေဒံ အာဂမယမာနော အဋ္ဌာသိ. အထ ခေါ ထေရော သာမဏေရဿ ဣမံ ဥဒ္ဒေသံ ဒေတိ –

As he practiced the duties of a monk, the places where he had killed many deer and boars, and where he had set snares and traps, came to his mind. Remembering them, a burning sensation arose in his body, and like a deceitful ox, his meditation subject did not proceed on the straight path. He thought, 'What shall I do with this state of being a bhikkhu?' Afflicted by discontent, he went to the Elder, paid homage, and said, 'Venerable sir, I cannot practice the duties of a monk.' The Elder then said to him, 'First, do some manual labor.' He replied, 'Very well, venerable sir,' and after cutting down moist trees such as the udumbara and making a large pile, he asked, 'Now what shall I do?' 'Burn it,' said the Elder. Unable to set it on fire after applying fire in the four directions, he said, 'Venerable sir, I cannot.' The Elder said, 'Then step aside.' Splitting the earth in two, he drew out a fire the size of a firefly from the Avīci hell and threw it there. In an instant, it burned up that great pile as if it were dry leaves. Then the Elder showed him the Avīci hell and instilled a sense of spiritual urgency in him, saying, 'If you disrobe, you will be cooked here.' From the moment he saw the Avīci hell, he stood trembling and asked, 'Venerable sir, is the Buddha's teaching a means of deliverance?' 'Yes, friend,' replied the Elder. 'Venerable sir,' he said, 'since the Buddha's teaching is a means of deliverance, Milaka will work out his own liberation. Do not be concerned.' From then on, he practiced the duties of a monk; he strove and made an effort. He fulfilled his duties major and minor for the Elder. When drowsiness oppressed him, he would place damp straw on his head, immerse his feet in a pool of water, and remain seated. One day, after filtering drinking water, he placed the water pot on his thigh and stood waiting for the dripping of the water to cease. Then the Elder gave this recitation passage to the novice:

‘‘ဥဋ္ဌာနဝတော သတီမတော,သုစိကမ္မဿ နိသမ္မကာရိနော;

သညတဿ ဓမ္မဇီဝိနော,အပ္ပမတ္တဿ ယသောဘိဝဍ္ဎတီ’’တိ. (ဓ. ပ. ၂၄);

For one who is energetic, mindful, pure in conduct, discerning, self-restrained, living by the Dhamma, and heedful—glory increases.

သော စတုပ္ပဒိကမ္ပိ တံ ဂါထံ အတ္တနိယေဝ ဥပနေသိ – ‘‘ဥဋ္ဌာနဝတာ နာမ မာဒိသေန ဘဝိတဗ္ဗံ. သတိမတာပိ မာဒိသေနေဝ…ပေ… အပ္ပမတ္တေနပိ မာဒိသေနေဝ ဘဝိတဗ္ဗ’’န္တိ. ဧဝံ တံ ဂါထံ အတ္တနိ ဥပနေတွာ တသ္မိံယေဝ ပဒဝါရေ ဌိတော ပဉ္စောရမ္ဘာဂိယာနိ သံယောဇနာနိ ဆိန္ဒိတွာ အနာဂါမိဖလေ ပတိဋ္ဌာယ ဟဋ္ဌတုဋ္ဌော –

He applied that four-lined verse to himself: 'Indeed, one like me must be energetic. One like me must be mindful... One like me must be heedful.' Thus applying that verse to himself, standing right there at that very spot, he cut off the five lower fetters and became established in the fruit of non-returning, thrilled and elated.

‘‘အလ္လံ ပလာလပုဉ္ဇာဟံ, သီသေနာဒါယ စင်္ကမိံ;

ပတ္တောသ္မိ တတိယံ ဌာနံ, ဧတ္ထ မေ နတ္ထိ သံသယော’’တိ. –

I carried a heap of wet straw on my head and walked. I have attained the third stage; of this there is no doubt.

ဣမံ ဥဒါနဂါထံ အာဟ. ဧဝံ ဒုဗ္ဗလူပနိဿယေ ဌိတော ဃဋေန္တော ဝါယမန္တော ပဉ္စောရမ္ဘာဂိယာနိ သံယောဇနာနိ ဆိန္ဒိတွာ တီဏိ မဂ္ဂဖလာနိ နိဗ္ဗတ္တေတိ. တေနာဟ ဘဂဝါ – ‘‘နော စဿံ, နော စ မေ သိယာ, နာဘဝိဿ, န မေ ဘဝိဿတီတိ ဧဝံ အဓိမုစ္စမာနော ဘိက္ခု ဆိန္ဒေယျ ဩရမ္ဘာဂိယာနိ သံယောဇနာနီ’’တိ.

He spoke this inspired verse. Thus, one established on a weak support, by striving and making an effort, cuts off the five lower fetters and brings forth the three paths and fruits. Therefore the Blessed One said: 'A bhikkhu who is resolved thus, "It would not be, it would not be for me; it will not be, it will not be for me," would cut off the lower fetters.'

တတ္ထ နော စဿံ, နော စ မေ သိယာတိ သစေ အဟံ န ဘဝေယျံ, မမ ပရိက္ခာရောပိ န ဘဝေယျ. သစေ ဝါ ပန မေ အတီတေ ကမ္မာဘိသင်္ခါရော နာဘဝိဿ, ဣဒံ မေ ဧတရဟိ ခန္ဓပဉ္စကံ န ဘဝေယျ. နာဘဝိဿ, န မေ ဘဝိဿတီတိ ဣဒါနိ ပန တထာ ပရက္ကမိဿာမိ, ယထာ မေ အာယတိံ ခန္ဓာဘိနိဗ္ဗတ္တကော ကမ္မသင်္ခါရော န ဘဝိဿတိ, တသ္မိံ အသတိ အာယတိံ ပဋိသန္ဓိ နာမ န မေ ဘဝိဿတိ. ဧဝံ အဓိမုစ္စမာနောတိ ဧဝံ အဓိမုစ္စန္တော ဘိက္ခု ဒုဗ္ဗလူပနိဿယေ ဌိတော ပဉ္စောရမ္ဘာဂိယာနိ သံယောဇနာနိ ဆိန္ဒေယျ. ဧဝံ ဝုတ္တေတိ ဧဝံ သာသနဿ နိယျာနိကဘာဝံ အာဝဇ္ဇေန္တေန ဘဂဝတာ [Pg.254] ဣမသ္မိံ ဥဒါနေ ဝုတ္တေ. ရူပံ ဝိဘဝိဿတီတိ ရူပံ ဘိဇ္ဇိဿတိ. ရူပဿ ဝိဘဝါတိ ဝိဘဝဒဿနေန သဟဝိပဿနေန. သဟဝိပဿနကာ ဟိ စတ္တာရော မဂ္ဂါ ရူပါဒီနံ ဝိဘဝဒဿနံ နာမ. တံ သန္ဓာယေတံ ဝုတ္တံ. ဧဝံ အဓိမုစ္စမာနော, ဘန္တေ, ဘိက္ခု ဆိန္ဒေယျာတိ, ဘန္တေ, ဧဝံ အဓိမုစ္စမာနော ဘိက္ခု ဆိန္ဒေယျေဝ ပဉ္စောရမ္ဘာဂိယာနိ သံယောဇနာနိ. ကသ္မာ န ဆိန္ဒိဿတီတိ?

Herein, 'I might not be, it might not be mine' means: If I were not to exist, my requisites too would not exist. Or, if in the past there had been no kamma-formations for me, this present fivefold aggregate would not exist for me. 'There will not be, there will not be for me' means: Now, however, I will strive in such a way that in the future there will be no kamma-formation producing aggregates for me; and when that is absent, in the future there will be no rebirth for me. 'By resolving thus' means: A monk established on a weak foundation, resolving in this way, could cut off the five lower fetters. 'When this was said' refers to when this inspired utterance was spoken by the Blessed One as he was reflecting on the liberating nature of the Dispensation. 'Form will cease to be' means form will break up. 'The cessation of form' means by seeing the cessation, together with insight. For the four paths accompanied by insight are called 'the seeing of the cessation' of form and so forth. This was said in reference to that. 'By resolving thus, venerable sir, a monk would cut off' means: Venerable sir, a monk resolving thus would indeed cut off the five lower fetters. Why would he not cut them off?

ဣဒါနိ ဥပရိ မဂ္ဂဖလံ ပုစ္ဆန္တော ကထံ ပန, ဘန္တေတိအာဒိမာဟ. တတ္ထ အနန္တရာတိ ဒွေ အနန္တရာနိ အာသန္နာနန္တရဉ္စ ဒူရာနန္တရဉ္စ. ဝိပဿနာ မဂ္ဂဿ အာသန္နာနန္တရံ နာမ, ဖလဿ ဒူရာနန္တရံ နာမ. တံ သန္ဓာယ ‘‘ကထံ ပန, ဘန္တေ, ဇာနတော ကထံ ပဿတော ဝိပဿနာနန္တရာ ‘အာသဝါနံ ခယော’တိ သင်္ခံ ဂတံ အရဟတ္တဖလံ ဟောတီ’’တိ ပုစ္ဆတိ. အတသိတာယေတိ အတသိတဗ္ဗေ အဘာယိတဗ္ဗေ ဌာနမှိ. တာသံ အာပဇ္ဇတီတိ ဘယံ အာပဇ္ဇတိ. တာသော ဟေသောတိ ယာ ဧသာ ‘‘နော စဿံ, နော စ မေ သိယာ’’တိ ဧဝံ ပဝတ္တာ ဒုဗ္ဗလဝိပဿနာ, သာ ယသ္မာ အတ္တသိနေဟံ ပရိယာဒါတုံ န သက္ကောတိ, တသ္မာ အဿုတဝတော ပုထုဇ္ဇနဿ တာသော နာမ ဟောတိ. သော ဟိ ‘‘ဣဒါနာဟံ ဥစ္ဆိဇ္ဇိဿာမိ, န ဒါနိ ကိဉ္စိ ဘဝိဿာမီ’’တိ အတ္တာနံ ပပါတေ ပတန္တံ ဝိယ ပဿတိ အညတရော ဗြာဟ္မဏော ဝိယ. လောဟပါသာဒဿ ကိရ ဟေဋ္ဌာ တိပိဋကစူဠနာဂတ္ထေရော တိလက္ခဏာဟတံ ဓမ္မံ ပရိဝတ္တေတိ. အထ အညတရဿ ဗြာဟ္မဏဿ ဧကမန္တေ ဌတွာ ဓမ္မံ သုဏန္တဿ သင်္ခါရာ သုညတော ဥပဋ္ဌဟိံသု. သော ပပါတေ ပတန္တော ဝိယ ဟုတွာ ဝိဝဋဒွါရေန တတော ပလာယိတွာ ဂေဟံ ပဝိသိတွာ, ပုတ္တံ ဥရေ သယာပေတွာ, ‘‘တာတ, သကျသမယံ အာဝဇ္ဇေန္တော မနမှိ နဋ္ဌော’’တိ အာဟ. န ဟေသော ဘိက္ခု တာသောတိ ဧသာ ဧဝံ ပဝတ္တာ ဗလဝဝိပဿနာ သုတဝတော အရိယသာဝကဿ န တာသော နာမ ဟောတိ. န ဟိ တဿ ဧဝံ ဟောတိ ‘‘အဟံ ဥစ္ဆိဇ္ဇိဿာမီ’’တိ ဝါ ‘‘ဝိနဿိဿာမီ’’တိ ဝါတိ. ဧဝံ ပန ဟောတိ ‘‘သင်္ခါရာဝ ဥပ္ပဇ္ဇန္တိ, သင်္ခါရာဝ နိရုဇ္ဈန္တီ’’တိ. တတိယံ.

Now, wishing to ask about the higher path and fruit, he said, 'How then, venerable sir?' and so forth. Therein, 'immediately after' is twofold: proximate immediacy and distant immediacy. Insight is called the proximate immediacy of the path; it is called the distant immediacy of the fruit. With reference to this, he asks: 'How then, venerable sir, for one who knows, for one who sees, does the fruit of Arahantship—which has come to be reckoned as "the destruction of the taints"—arise with insight as its distant immediacy?' 'Not to be dreaded' means in a place not to be dreaded, not to be feared. 'He falls into dread' means he falls into fear. 'This is dread' refers to that weak insight which proceeds thus: 'I might not be, it might not be mine.' Because it is unable to completely consume self-love, it is therefore called 'dread' for an uninstructed worldling. For he sees himself as if falling from a precipice, thinking, 'Now I will be annihilated! Now I will become nothing!'—like a certain brahmin. It is said that beneath the Lohapāsāda, the Elder Tipiṭaka Cūḷanāga was reviewing the Dhamma marked by the three characteristics. Then, for a certain brahmin who was standing to one side listening to the Dhamma, the formations appeared as empty. Becoming as if he were falling from a precipice, he fled from there through an open door, entered his house, placed his son on his chest, and said, 'Dear son, while reflecting on the doctrine of the Sakyan sage, my mind was almost lost.' 'This is not dread for a monk': this powerful insight, thus arisen, is not called 'dread' for a learned noble disciple. For it does not occur to him, 'I will be annihilated,' or 'I will perish.' Rather, it occurs to him thus: 'Formations alone arise; formations alone cease.' The third.

၄. ဥပါဒါနပရိပဝတ္တသုတ္တဝဏ္ဏနာ

4. Commentary on the Discourse on the Revolution of Clinging

၅၆. စတုတ္ထေ စတုပရိဝဋ္ဋန္တိ ဧကေကသ္မိံ ခန္ဓေ စတုန္နံ ပရိဝဋ္ဋနဝသေန. ရူပံ အဗ္ဘညာသိန္တိ ရူပံ ဒုက္ခသစ္စန္တိ အဘိညာသိံ. ဧဝံ သဗ္ဗပဒေသု စတုသစ္စဝသေနေဝ [Pg.255] အတ္ထော ဝေဒိတဗ္ဗော. အာဟာရသမုဒယာတိ ဧတ္ထ သစ္ဆန္ဒရာဂေါ ကဗဠီကာရာဟာရော အာဟာရော နာမ. ပဋိပန္နာတိ သီလတော ပဋ္ဌာယ ယာဝ အရဟတ္တမဂ္ဂါ ပဋိပန္နာ ဟောန္တိ. ဂါဓန္တီတိ ပတိဋ္ဌဟန္တိ. ဧတ္တာဝတာ သေက္ခဘူမိံ ကထေတွာ ဣဒါနိ အသေက္ခဘူမိံ ကထေန္တော ယေ စ ခေါ ကေစိ, ဘိက္ခဝေတိအာဒိမာဟ. သုဝိမုတ္တာတိ အရဟတ္တဖလဝိမုတ္တိယာ သုဋ္ဌု ဝိမုတ္တာ. ကေဝလိနောတိ သကလိနော ကတသဗ္ဗကိစ္စာ. ဝဋ္ဋံ တေသံ နတ္ထိ ပညာပနာယာတိ ယေန တေ အဝသိဋ္ဌေန ဝဋ္ဋေန ပညာပေယျုံ, တံ နေသံ ဝဋ္ဋံ နတ္ထိ ပညာပနာယ. အထ ဝါ ဝဋ္ဋန္တိ ကာရဏံ, ပညာပနာယ ကာရဏံ နတ္ထီတိ. ဧတ္တာဝတာ အသေက္ခဘူမိဝါရော ကထိတော. စတုတ္ထံ.

56. In the fourth, 'fourfold revolution' is by way of revolving the four truths in each aggregate. 'I directly knew form' means: I directly knew form as the Noble Truth of Suffering. In this way, the meaning should be understood in all instances by way of the Four Truths. In 'with the origin of nutriment,' physical food together with desire and lust is called nutriment. 'Those who are practicing' are those practicing from the level of virtue up to the path of Arahantship. 'They find a footing' means they are established. Having thus far spoken of the plane of the trainee, now, speaking of the plane of the non-trainee, he said, 'And whoever, monks...' and so on. 'Well-liberated' means they are thoroughly liberated by the liberation of the fruit of Arahantship. 'Accomplished' means they are complete, having done all that was to be done. 'There is no round for their designation' means that remaining round by which they might be designated does not exist for their designation. Or alternatively, 'round' means cause; there is no cause for designation. Thus far, the section on the plane of the non-trainee has been spoken. The fourth.

၅. သတ္တဋ္ဌာနသုတ္တဝဏ္ဏနာ

5. Commentary on the Discourse on the Seven Bases

၅၇. ပဉ္စမေ သတ္တဋ္ဌာနကုသလောတိ သတ္တသု ဩကာသေသု ဆေကော. ဝုသိတဝါတိ ဝုသိတဝါသော. ဥတ္တမပုရိသောတိ သေဋ္ဌပုရိသော. သေသမေတ္ထ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ. ဣဒံ ပန သုတ္တံ ဥဿဒနန္ဒိယဉ္စေဝ ပလောဘနီယဉ္စာတိ ဝေဒိတဗ္ဗံ. ယထာ ဟိ ရာဇာ ဝိဇိတသင်္ဂါမော သင်္ဂါမေ ဝိဇယိနော ယောဓေ ဥစ္စဋ္ဌာနေ ဌပေတွာ တေသံ သက္ကာရံ ကရောတိ. ကိံ ကာရဏာ? ဧတေသံ သက္ကာရံ ဒိသွာ သေသာပိ သူရာ ဘဝိတုံ မညိဿန္တီတိ, ဧဝမေဝ ဘဂဝါ အပ္ပမေယျံ ကာလံ ပါရမိယော ပူရေတွာ မဟာဗောဓိမဏ္ဍေ ကိလေသမာရဝိဇယံ ကတွာ သဗ္ဗညုတံ ပတ္တော သာဝတ္ထိယံ ဇေတဝနမဟာဝိဟာရေ နိသီဒိတွာ ဣမံ သုတ္တံ ဒေသေန္တော ခီဏာသဝေ ဥက္ခိပိတွာ ထောမေသိ ဝဏ္ဏေသိ. ကိံ ကာရဏာ? ဧဝံ အဝသေသာ သေက္ခပုဂ္ဂလာ အရဟတ္တဖလံ ပတ္တဗ္ဗံ မညိဿန္တီတိ. ဧဝမေတံ သုတ္တံ ခီဏာသဝါနံ ဥက္ခိပိတွာ ပသံသိတတ္တာ ဥဿဒနန္ဒိယံ, သေက္ခာနံ ပလောဘိတတ္တာ ပလောဘနီယန္တိ ဝေဒိတဗ္ဗံ.

57. In the fifth, 'skilled in the seven bases' means one who is expert in seven areas. 'One who has lived the life' means one who has lived the noble life. 'Supreme person' means a most excellent person. The rest here should be understood in the way already stated. This discourse, however, should be understood as being both exalting and gladdening, and enticing. For it is just as a king, victorious in battle, honors his victorious warriors by placing them in high positions. For what reason? Thinking, 'Seeing the honor given to these, the others too will resolve to become heroes.' In the very same way, the Blessed One—having fulfilled the perfections for an incalculable period of time, achieved victory over the defilements at the seat of great awakening, and attained omniscience—while seated in the Jetavana Mahāvihāra at Sāvatthī and teaching this discourse, exalted, praised, and extolled those whose taints are destroyed. For what reason? Thinking, 'In this way, the remaining trainees will consider the fruit of Arahantship as something to be attained.' Thus, this discourse, because it exalts and praises those whose taints are destroyed, is exalting and gladdening; and because it entices the trainees, it is to be understood as enticing.

ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု သတ္တဋ္ဌာနကုသလော ဟောတီတိ ဧတ္တာဝတာ စေတ္ထ မဂ္ဂဖလပစ္စဝေက္ခဏဝသေန ဒေသနံ နိဋ္ဌပေတွာပိ ပုန ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု တိဝိဓူပပရိက္ခီ ဟောတီတိ ဣဒံ ‘‘ခီဏာသဝေါ ယသ္မိံ အာရမ္မဏေ သတတဝိဟာရေန ဝိဟရတိ, တံ သတ္တော ဝါ ပုဂ္ဂလော ဝါ န ဟောတိ, ဓာတုအာဒိမတ္တမေဝ ပန ဟောတီ’’တိ ဧဝံ ခီဏာသဝဿ သတတဝိဟာရဉ္စ, ‘‘ဣမေသု ဓမ္မေသု ကမ္မံ ကတွာ အယံ အာဂတော’’တိ အာဂမနီယပဋိပဒဉ္စ ဒဿေတုံ ဝုတ္တံ. တတ္ထ ဓာတုသော ဥပပရိက္ခတီတိ ဓာတုသဘာဝေန ပဿတိ ဩလောကေတိ. သေသပဒဒွယေပိ ဧသေဝ နယော. ပဉ္စမံ.

With the words, "Thus, monks, a bhikkhu is skilled in the seven bases," although the discourse was concluded at this point by way of reviewing the path and fruit, this was said again: "And how, monks, is a bhikkhu one who investigates in three ways?" This was said to show both the constant dwelling of one whose cankers are destroyed—thus: "In whatever object one whose cankers are destroyed dwells with constant abiding, that object is not a being or a person, but is merely the elements, and so on"—and the path by which one has come—thus: "Having completed the work with regard to these phenomena, this one has come." Therein, "he investigates as to the elements" (dhātuso upaparikkhati) means he sees, he observes, with the nature of elements. This same method should be understood for the other two phrases as well. The fifth is finished.

၆. သမ္မာသမ္ဗုဒ္ဓသုတ္တဝဏ္ဏနာ

6. Explanation of the Discourse on the Perfectly Self-Enlightened One

၅၈. ဆဋ္ဌေ [Pg.256] ကော အဓိပ္ပယာသောတိ ကော အဓိကပယောဂေါ. အနုပ္ပန္နဿာတိ ဣမဉှိ မဂ္ဂံ ကဿပသမ္မာသမ္ဗုဒ္ဓေါ ဥပ္ပာဒေသိ, အန္တရာ အညော သတ္ထာ ဥပ္ပာဒေတုံ နာသက္ခိ, ဣတိ ဘဂဝါ အနုပ္ပန္နဿ မဂ္ဂဿ ဥပ္ပာဒေတာ နာမ. နဂရောပမသ္မိဉှိ အဝဠဉ္ဇနဋ္ဌာနေသု ပုရာဏမဂ္ဂေါ ဇာတော, ဣဓ အဝတ္တမာနဋ္ဌေန အနုပ္ပန္နမဂ္ဂေါ နာမ. အသဉ္ဇာတဿာတိ တဿေဝ ဝေဝစနံ. အနက္ခာတဿာတိ အကထိတဿ. မဂ္ဂံ ဇာနာတီတိ မဂ္ဂညူ. မဂ္ဂံ ဝိဒိတံ ပါကဋံ အကာသီတိ မဂ္ဂဝိဒူ. မဂ္ဂေ စ အမဂ္ဂေ စ ကောဝိဒေါတိ မဂ္ဂကောဝိဒေါ. မဂ္ဂါနုဂါတိ မဂ္ဂံ အနုဂစ္ဆန္တာ. ပစ္ဆာ သမန္နာဂတာတိ အဟံ ပဌမံ ဂတော, သာဝကာ ပစ္ဆာ သမန္နာဂတာ. ဆဋ္ဌံ.

58. In the sixth discourse, 'what is the meaning?' means what is the further application. Regarding 'of the unarisen': because Kassapa, the Perfectly Self-Enlightened Buddha, caused this path to arise, and no other teacher in between was able to cause it to arise, the Blessed One is therefore called the originator of the unarisen path. Indeed, in the simile of the city, the ancient path arose in unused places; here, on account of its not existing, it is called the unarisen path. 'Of the unproduced' is a synonym for that very term. Regarding 'of the undeclared': of what was not taught. Because he knows the path, he is a Path-Knower (Maggaññū). Because he made the path known and manifest, he is a Path-Discoverer (Maggavidū). Because he is skilled in the path and in what is not the path, he is a Path-Expert (Maggakovido). Regarding 'followers of the path': they follow the path. Regarding 'endowed with it afterwards': I went first; the disciples were endowed with it afterwards. The sixth is finished.

၇. အနတ္တလက္ခဏသုတ္တဝဏ္ဏနာ

7. Explanation of the Anattalakkhaṇa Sutta

၅၉. သတ္တမေ ပဉ္စဝဂ္ဂိယေတိ အညာသိ ကောဏ္ဍညတ္ထေရာဒိကေ ပဉ္စ ဇနေ ပုရာဏုပဋ္ဌာကေ. အာမန္တေသီတိ အာသာဠှိပုဏ္ဏမဒိဝသေ ဓမ္မစက္ကပ္ပဝတ္တနတော ပဋ္ဌာယ အနုက္ကမေန သောတာပတ္တိဖလေ ပတိဋ္ဌိတေ ‘‘ဣဒါနိ နေသံ အာသဝက္ခယာယ ဓမ္မံ ဒေသေဿာမီ’’တိ ပဉ္စမိယံ ပက္ခဿ အာမန္တေသိ. ဧတဒဝေါစာတိ ဧတံ ‘‘ရူပံ, ဘိက္ခဝေ, အနတ္တာ’’တိအာဒိနယပ္ပဝတ္တံ အနတ္တလက္ခဏသုတ္တံ အဝေါစ. တတ္ထ အနတ္တာတိ ပုဗ္ဗေ ဝုတ္တေဟိ စတူဟိ ကာရဏေဟိ အနတ္တာ. တံ ကိံ မညထ, ဘိက္ခဝေတိ ဣဒံ ကသ္မာ အာရဒ္ဓံ? ဧတ္တကေန ဌာနေန အနတ္တလက္ခဏမေဝ ကထိတံ, န အနိစ္စဒုက္ခလက္ခဏာနိ, ဣဒါနိ တာနိ ဒဿေတွာ သမောဓာနေတွာ တီဏိပိ လက္ခဏာနိ ဒဿေတုံ ဣဒမာရဒ္ဓန္တိ ဝေဒိတဗ္ဗံ. တသ္မာတိ ယသ္မာ ဣမေ ပဉ္စက္ခန္ဓာ အနိစ္စာ ဒုက္ခာ အနတ္တာ, တသ္မာ. ယံကိဉ္စိ ရူပန္တိအာဒီသု ဝိတ္ထာရကထာ ဝိသုဒ္ဓိမဂ္ဂေ ပညာဘာဝနာဓိကာရေ ခန္ဓနိဒ္ဒေသေ ဝုတ္တာဝ. သေသံ သဗ္ဗတ္ထ ဝုတ္တာနုသာရေနေဝ ဝေဒိတဗ္ဗံ. ဣမသ္မိံ ပန သုတ္တေ အနတ္တလက္ခဏမေဝ ကထိတန္တိ. သတ္တမံ.

59. In the seventh discourse, regarding 'the group of five': the five persons headed by the Elder Aññāsi Koṇḍañña, who were his former attendants. Regarding 'he addressed them': when they were established in the fruit of stream-entry in due course, starting from the setting in motion of the Wheel of Dhamma on the full-moon day of Āsāḷhī, he thought, 'Now I will teach the Dhamma to them for the destruction of the taints,' and addressed them on the fifth day of the waning fortnight. Regarding 'he said this': he spoke this Anattalakkhaṇa Sutta, which proceeds in the manner beginning, 'Form, O monks, is not-self.' Therein, regarding 'not-self': it is not-self for the four reasons stated previously. Why was this, beginning 'What do you think, O monks?', undertaken? By this much, only the characteristic of not-self has been taught, not the characteristics of impermanence and suffering. It should be understood that this was undertaken now in order to show those other characteristics, and, having combined them, to show all three characteristics. Regarding 'therefore': because these five aggregates are impermanent, suffering, and not-self, therefore... Regarding the passage beginning 'Whatever form...', the detailed explanation has been stated in the Visuddhimagga, in the section on the Development of Wisdom, in the Exposition of the Aggregates. The remainder should be understood everywhere in accordance with what has already been said. However, in this discourse, only the characteristic of not-self is taught. The seventh is finished.

၈. မဟာလိသုတ္တဝဏ္ဏနာ

8. Commentary on the Mahāli Sutta

၆၀. အဋ္ဌမေ ဧကန္တဒုက္ခန္တိအာဒီနိ ဓာတုသံယုတ္တေ ဝုတ္တနယာနေဝ. အဋ္ဌမံ.

60. In the eighth, the terms beginning with 'entirely suffering' are just in the manner explained in the Dhātusaṃyutta. The eighth is finished.

၉. အာဒိတ္တသုတ္တဝဏ္ဏနာ

9. Commentary on the Āditta Sutta

၆၁. နဝမေ [Pg.257] အာဒိတ္တန္တိ ဧကာဒသဟိ အဂ္ဂီဟိ အာဒိတ္တံ ပဇ္ဇလိတံ. ဣတိ ဒွီသုပိ ဣမေသု သုတ္တေသု ဒုက္ခလက္ခဏမေဝ ကထိတံ. နဝမံ.

61. In the ninth, 'ablaze' means ablaze and flaming with the eleven fires. Thus, in both these suttas, only the characteristic of suffering is taught. The ninth is finished.

၁၀. နိရုတ္တိပထသုတ္တဝဏ္ဏနာ

10. Commentary on the Niruttipatha Sutta

၆၂. ဒသမေ နိရုတ္တိယောဝ နိရုတ္တိပထာ, အထ ဝါ နိရုတ္တိယော စ တာ နိရုတ္တိဝသေန ဝိညာတဗ္ဗာနံ အတ္ထာနံ ပထတ္တာ ပထာ စာတိ နိရုတ္တိပထာ. သေသပဒဒွယေပိ ဧသေဝ နယော. တီဏိပိ စေတာနိ အညမညဝေဝစနာနေဝါတိ ဝေဒိတဗ္ဗာနိ. အသံကိဏ္ဏာတိ အဝိဇဟိတာ, ‘‘ကော ဣမေဟိ အတ္ထော’’တိ ဝတွာ အဆဍ္ဍိတာ. အသံကိဏ္ဏပုဗ္ဗာတိ အတီတေပိ န ဇဟိတပုဗ္ဗာ. န သံကီယန္တီတိ ဧတရဟိပိ ‘‘ကိမေတေဟီ’’တိ န ဆဍ္ဍီယန္တိ. န သံကီယိဿန္တီတိ အနာဂတေပိ န ဆဍ္ဍီယိဿန္တိ. အပ္ပဋိကုဋ္ဌာတိ အပ္ပဋိဗာဟိတာ. အတီတန္တိ အတ္တနော သဘာဝံ ဘင်္ဂမေဝ ဝါ အတိက္ကန္တံ. နိရုဒ္ဓန္တိ ဒေသန္တရံ အသင်္ကမိတွာ တတ္ထေဝ နိရုဒ္ဓံ ဝူပသန္တံ. ဝိပရိဏတန္တိ ဝိပရိဏာမံ ဂတံ နဋ္ဌံ. အဇာတန္တိ အနုပ္ပန္နံ. အပါတုဘူတန္တိ အပါကဋီဘူတံ.

62. In the tenth, the very expressions are the paths of language. Or alternatively, because those expressions, by means of expression, are the way to the meanings that are to be understood, they are also paths; thus they are 'paths of language.' This same method should be understood for the remaining two terms. And these three should be understood as synonyms for one another. 'Unconfused' means not abandoned; not discarded by saying, “What is the use of these?” 'Not confused previously' means not abandoned previously in the past. 'They are not being confused' means even now they are not discarded by saying, “What to do with these?” 'They will not be confused' means in the future, too, they will not be discarded. 'Unblamed' means not rejected. 'Past' means having passed beyond its own nature or having passed beyond dissolution. 'Ceased' means having ceased and been pacified right there without moving to another place. 'Changed' means having undergone change, destroyed. 'Unborn' means not arisen. 'Unmanifest' means not become apparent.

ဥက္ကလာတိ ဥက္ကလဇနပဒဝါသိနော. ဝဿဘညာတိ ဝဿော စ ဘညော စ. ဒွေပိ ဟိ တေ မူလဒိဋ္ဌိဂတိကာ. အဟေတုကဝါဒါတိအာဒီသု ‘‘နတ္ထိ ဟေတု နတ္ထိ ပစ္စယော’’တိ ဂဟိတတ္တာ အဟေတုကဝါဒါ. ‘‘ကရောတော န ကရီယတိ ပါပ’’န္တိ ဂဟိတတ္တာ အကိရိယဝါဒါ. ‘‘နတ္ထိ ဒိန္န’’န္တိအာဒိဂဟဏတော နတ္ထိကဝါဒါ. တတ္ထ ဣမေ ဒွေ ဇနာ, တိဿော ဒိဋ္ဌိယော, ကိံ ဧကေကဿ ဒိယဍ္ဎာ ဟောတီတိ? န တထာ, ယထာ ပန ဧကော ဘိက္ခု ပဋိပါဋိယာ စတ္တာရိပိ ဈာနာနိ နိဗ္ဗတ္တေတိ, ဧဝမေတ္ထ ဧကေကော တိဿောပိ ဒိဋ္ဌိယော နိဗ္ဗတ္တေသီတိ ဝေဒိတဗ္ဗော. ‘‘နတ္ထိ ဟေတု နတ္ထိ ပစ္စယော’’တိ ပုနပ္ပုနံ အာဝဇ္ဇေန္တဿ အာဟရန္တဿ အဘိနန္ဒန္တဿ အဿာဒေန္တဿ မဂ္ဂဒဿနံ ဝိယ ဟောတိ. သော မိစ္ဆတ္တနိယာမံ ဩက္ကမတိ, သော ဧကန္တကာဠကောတိ ဝုစ္စတိ. ယထာ ပန အဟေတုကဒိဋ္ဌိယံ, ဧဝံ ‘‘ကရောတော န ကရီယတိ ပါပံ, နတ္ထိ ဒိန္န’’န္တိ ဣမေသုပိ ဌာနေသု မိစ္ဆတ္တနိယာမံ ဩက္ကမတိ.

Ukkalā means the inhabitants of the Ukkala country. Vassabhaññā means Vassa and Bhañña. For both of them were holders of a root-view. In the passages beginning with 'proponents of non-causality,' because they held the view that 'there is no cause, there is no condition,' they are proponents of non-causality. Because they held the view that 'for one who acts, evil is not done,' they are proponents of non-action. Because they held such views as 'there is nothing in what is given,' they are proponents of nihilism. In this regard, there are these two people and three views. Does each one have one and a half? It is not so. But just as one monk successively produces all four jhānas, so here it should be understood that each one produced all three views. For one who repeatedly adverts to, brings to mind, delights in, and savors the idea that 'there is no cause, there is no condition,' it becomes like seeing the path. He enters the fixed course of wrongness; he is called one who is utterly black. And just as with the view of non-causality, so too in these cases—'for one who acts, evil is not done,' and 'there is nothing in what is given'—he enters the fixed course of wrongness.

န ဂရဟိတဗ္ဗံ နပ္ပဋိက္ကောသိတဗ္ဗံ အမညိံသူတိ ဧတ္ထ ‘‘ယဒေတံ အတီတံ နာမ, နယိဒံ အတီတံ, ဣဒမဿ အနာဂတံ ဝါ ပစ္စုပ္ပန္နံ ဝါ’’တိ ဝဒန္တော ဂရဟတိ နာမ. တတ္ထ ဒေါသံ ဒဿေတွာ ‘‘ကိံ ဣမိနာ ဂရဟိတေနာ’’တိ? ဝဒန္တော [Pg.258] ပဋိက္ကောသတိ နာမ. ဣမေ ပန နိရုတ္တိပထေ တေပိ အစ္စန္တကာဠကာ ဒိဋ္ဌိဂတိကာ န ဂရဟိတဗ္ဗေ န ပဋိက္ကောသိတဗ္ဗေ မညိံသု. အတီတံ ပန အတီတမေဝ, အနာဂတံ အနာဂတမေဝ, ပစ္စုပ္ပန္နံ ပစ္စုပ္ပန္နမေဝ ကထယိံသု. နိန္ဒာဃဋ္ဋနဗျာရောသဥပါရမ္ဘဘယာတိ ဝိညူနံ သန္တိကာ နိန္ဒာဘယေန စ ဃဋ္ဋနဘယေန စ ဒေါသာရောပနဘယေန စ ဥပါရမ္ဘဘယေန စ. ဣတိ ဣမသ္မိံ သုတ္တေ စတုဘူမိကခန္ဓာနံ ပဏ္ဏတ္တိ ကထိတာတိ. ဒသမံ.

Here, in the passage 'they thought it should not be blamed, not rejected,' one who says, 'This which is called the past is not the past; this could be the future or the present,' is called one who blames. Having shown a fault in that, one who says, 'What is the use of this that has been blamed?' is called one who rejects. But regarding these paths of expression, even they, the holders of the view who were utterly black, did not think they should be blamed or rejected. Instead, they spoke of the past as just the past, the future as just the future, and the present as just the present. 'Due to fear of blame, striking, animosity, and reproach' means from the wise, due to fear of blame, fear of striking, fear of having faults imputed, and fear of reproach. Thus, in this sutta, the concept concerning the aggregates of the four planes has been taught. The tenth.

ဥပယဝဂ္ဂေါ ဆဋ္ဌော.

The Upaya Chapter, the Sixth.

၇. အရဟန္တဝဂ္ဂေါ

7. The Arahant Chapter

၁. ဥပါဒိယမာနသုတ္တဝဏ္ဏနာ

1. Commentary on the Sutta on Clinging

၆၃. အရဟန္တဝဂ္ဂဿ ပဌမေ ဥပါဒိယမာနောတိ တဏှာမာနဒိဋ္ဌိဝသေန ဂဏှမာနော. ဗဒ္ဓေါ မာရဿာတိ မာရဿ ပါသေန ဗဒ္ဓေါ နာမ. မုတ္တော ပါပိမတောတိ ပါပိမတော ပါသေန မုတ္တော နာမ ဟောတိ. ပဌမံ.

63. In the first [sutta] of the Arahant Chapter, 'clinging' means grasping by way of craving, conceit, and views. 'Bound by Māra' means bound by Māra's snare. 'Freed from the Evil One' means freed from the Evil One's snare. The first.

၂. မညမာနသုတ္တဝဏ္ဏနာ

2. Commentary on the Sutta on Conceiving

၆၄. ဒုတိယေ မညမာနောတိ တဏှာမာနဒိဋ္ဌိမညနာဟိ မညမာနော. ဒုတိယံ.

64. In the second [sutta], 'conceiving' means one who conceives by means of the conceivings of craving, conceit, and views. The second.

၃. အဘိနန္ဒမာနသုတ္တဝဏ္ဏနာ

3. Commentary on the Sutta on Delighting

၆၅. တတိယေ အဘိနန္ဒမာနောတိ တဏှာမာနဒိဋ္ဌိအဘိနန္ဒနာဟိယေဝ အဘိနန္ဒမာနော. တတိယံ.

65. In the third [sutta], 'delighting' means one who delights precisely by means of the delights of craving, conceit, and views. The third.

၄-၅. အနိစ္စသုတ္တာဒိဝဏ္ဏနာ

4-5. Commentary on the Suttas on Impermanence, etc.

၆၆-၆၈. စတုတ္ထေ ဆန္ဒောတိ တဏှာဆန္ဒော. ပဉ္စမဆဋ္ဌေသုပိ ဧသေဝ နယော. စတုတ္ထာဒီနိ.

In the fourth [sutta], 'desire' means the desire that is craving. In the fifth and sixth as well, this is the method. The fourth, etc.

၇. အနတ္တနိယသုတ္တဝဏ္ဏနာ

7. Commentary on the Sutta on Not Belonging to a Self

၆၉. သတ္တမေ အနတ္တနိယန္တိ န အတ္တနော သန္တကံ, အတ္တနော ပရိက္ခာရဘာဝေန သုညတန္တိ အတ္ထော. သတ္တမံ.

69. In the seventh [sutta], 'not belonging to a self' means not one's own possession; the meaning is that it is devoid of being one's own requisite. The seventh.

၈-၁၀. ရဇနီယသဏ္ဌိတသုတ္တာဒိဝဏ္ဏနာ

8-10. Commentary on the Suttas on What is Established as Provocative of Lust, etc.

၇၀-၇၂. အဋ္ဌမေ [Pg.259] ရဇနီယသဏ္ဌိတန္တိ ရဇနီယေန အာကာရေန သဏ္ဌိတံ, ရာဂဿ ပစ္စယဘာဝေန ဌိတန္တိ အတ္ထော. နဝမဒသမာနိ ရာဟုလသံယုတ္တေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာနီတိ. အဋ္ဌမာဒီနိ.

In the eighth [sutta], 'what is established as provocative of lust' means established in a manner that is provocative of lust; the meaning is that it stands as a condition for passion. The ninth and tenth should be understood by the same method as spoken of in the Rāhula Saṃyutta. The eighth, etc.

အရဟန္တဝဂ္ဂေါ သတ္တမော.

The Arahant Chapter, the Seventh.

၈. ခဇ္ဇနီယဝဂ္ဂေါ

8. The Chapter on Being Devoured

၁-၃. အဿာဒသုတ္တာဒိဝဏ္ဏနာ

1-3. Commentary on the Suttas on Gratification, etc.

၇၃-၇၅. ခဇ္ဇနီယဝဂ္ဂဿ အာဒိတော တီသု သုတ္တေသု စတုသစ္စမေဝ ကထိတံ. ပဌမာဒီနိ.

In the first three suttas at the beginning of the Chapter on Being Devoured, only the Four Noble Truths are taught. The first, etc.

၄. အရဟန္တသုတ္တဝဏ္ဏနာ

4. Commentary on the Sutta on Arahants

၇၆. စတုတ္ထေ ယာဝတာ, ဘိက္ခဝေ, သတ္တာဝါသာတိ, ဘိက္ခဝေ, ယတ္တကာ သတ္တာဝါသာ နာမ အတ္ထိ. ယာဝတာ ဘဝဂ္ဂန္တိ ယတ္တကံ ဘဝဂ္ဂံ နာမ အတ္ထိ. ဧတေ အဂ္ဂါ ဧတေ သေဋ္ဌာတိ ဧတေ အဂ္ဂဘူတာ စေဝ သေဋ္ဌဘူတာ စ. ယဒိဒံ အရဟန္တောတိ ယေ ဣမေ အရဟန္တော နာမ. ဣဒမ္ပိ သုတ္တံ ပုရိမနယေနေဝ ဥဿဒနန္ဒိယဉ္စ ပလောဘနီယဉ္စာတိ ဝေဒိတဗ္ဗံ.

76. In the fourth [sutta], 'Monks, as far as there are abodes of beings' means, monks, as many as there are so-called abodes of beings. 'As far as the peak of existence' means as much as there is a so-called peak of existence. 'These are the highest, these are the best' means these have become the highest and have become the best. 'That is, the arahants' means those who are called arahants. This sutta, too, should be understood by the same method as the previous one, as being both uplifting and alluring.

အထာပရံ ဧတဒဝေါစာတိ တဒတ္ထပရိဒီပနာဟိ စေဝ ဝိသေသတ္ထပရိဒီပနာဟိ စ ဂါထာဟိ ဧတံ ‘‘သုခိနော ဝတ အရဟန္တော’’တိအာဒိဝစနံ အဝေါစ. တတ္ထ သုခိနောတိ ဈာနသုခေန မဂ္ဂသုခေန ဖလသုခေန စ သုခိတာ. တဏှာ တေသံ န ဝိဇ္ဇတီတိ တေသံ အပါယဒုက္ခဇနိကာ တဏှာ န ဝဇ္ဇတိ. ဧဝံ တေ ဣမဿပိ တဏှာမူလကဿ အဘာဝေန သုခိတာဝ. အသ္မိမာနော သမုစ္ဆိန္နောတိ နဝဝိဓော အသ္မိမာနော အရဟတ္တမဂ္ဂေန သမုစ္ဆိန္နော. မောဟဇာလံ ပဒါလိတန္တိ ဉာဏေန အဝိဇ္ဇာဇာလံ ဖာလိတံ.

'Then he spoke this further' means he spoke this statement, 'Happy, indeed, are the arahants,' etc., with verses that explain its meaning and explain its special meaning. Therein, 'happy' means they are happy with the bliss of jhāna, the bliss of the path, and the bliss of the fruit. 'Craving is not found in them' means that for them, the craving that generates the suffering of the lower realms does not exist. Thus, they are happy through the absence of this suffering which has craving as its root. 'The conceit "I am" is eradicated' means the nine-fold conceit 'I am' is eradicated by the path of Arahantship. 'The net of delusion is torn apart' means the net of ignorance is split by knowledge.

အနေဇန္တိ ဧဇာသင်္ခါတာယ တဏှာယ ပဟာနဘူတံ အရဟတ္တံ. အနုပလိတ္တာတိ တဏှာဒိဋ္ဌိလေပေဟိ အလိတ္တာ. ဗြဟ္မဘူတာတိ သေဋ္ဌဘူတာ. ပရိညာယာတိ တီဟိ ပရိညာဟိ ပရိဇာနိတွာ. သတ္တသဒ္ဓမ္မဂေါစရာတိ သဒ္ဓါ ဟိရီ [Pg.260] ဩတ္တပ္ပံ ဗာဟုသစ္စံ အာရဒ္ဓဝီရိယတာ ဥပဋ္ဌိတဿတိတာ ပညာတိ ဣမေ သတ္တ သဒ္ဓမ္မာ ဂေါစရော ဧတေသန္တိ သတ္တသဒ္ဓမ္မဂေါစရာ.

'Unagitated' means Arahantship, which is the state of having abandoned craving, which is known as agitation. 'Unsmeared' means not smeared by the smears of craving and views. 'Become Brahma' means having become the best. 'Having fully understood' means having fully understood by means of the three kinds of full understanding. 'Whose pasture is the seven true qualities' means these seven true qualities—faith, moral shame, moral dread, great learning, aroused energy, established mindfulness, and wisdom—are their pasture; therefore, they are those 'whose pasture is the seven true qualities'.

သတ္တရတနသမ္ပန္နာတိ သတ္တဟိ ဗောဇ္ဈင်္ဂရတနေဟိ သမန္နာဂတာ. အနုဝိစရန္တီတိ လောကိယမဟာဇနာပိ အနုဝိစရန္တိယေဝ. ဣဓ ပန ခီဏာသဝါနံ နိရာသင်္ကစာရော နာမ ဂဟိတော. တေနေဝါဟ ‘‘ပဟီနဘယဘေရဝါ’’တိ. တတ္ထ ဘယံ ဘယမေဝ, ဘေရဝံ ဗလဝဘယံ. ဒသဟင်္ဂေဟိ သမ္ပန္နာတိ အသေက္ခေဟိ ဒသဟိ အင်္ဂေဟိ သမန္နာဂတာ. မဟာနာဂါတိ စတူဟိ ကာရဏေဟိ မဟာနာဂါ. သမာဟိတာတိ ဥပစာရပ္ပနာဟိ သမာဟိတာ. တဏှာ တေသံ န ဝိဇ္ဇတီတိ ‘‘ဦနော လောကော အတိတ္တော တဏှာဒါသောတိ ခေါ, မဟာရာဇ, တေန ဘဂဝတာ’’တိ (မ. နိ. ၂.၃၀၅) ဧဝံ ဝုတ္တာ ဒါသကာရိကာ တဏှာပိ တေသံ နတ္ထိ. ဣမိနာ ခီဏာသဝါနံ ဘုဇိဿဘာဝံ ဒဿေတိ.

'Endowed with the seven treasures' means endowed with the seven treasures of the enlightenment factors. 'They wander'—worldly people also just wander. Here, however, the fearless conduct of those whose taints are destroyed is taken. Therefore, he said, 'they have abandoned fear and terror.' Therein, 'fear' is just fear; 'terror' is strong fear. 'Endowed with the ten factors' means endowed with the ten factors of the non-learner. 'Great Nāgas' means they are great nāgas for four reasons. 'Composed' means composed through access and absorption concentration. 'Craving is not found in them' means that for them, even the enslaving craving spoken of by the Blessed One thus, 'The world, great king, is deficient, insatiable, a slave to craving,' does not exist. By this, he shows the state of freedom of those whose taints are destroyed.

အသေခဉာဏန္တိ အရဟတ္တဖလဉာဏံ. အန္တိမောယံ သမုဿယောတိ ပစ္ဆိမော အယံ အတ္တဘာဝေါ. ယော သာရော ဗြဟ္မစရိယဿာတိ သာရော နာမ ဖလံ. တသ္မိံ အပရပစ္စယာတိ တသ္မိံ အရိယဖလေ, န အညံ ပတ္တိယာယန္တိ, ပစ္စက္ခတောဝ ပဋိဝိဇ္ဈိတွာ ဌိတာ. ဝိဓာသု န ဝိကမ္ပန္တီတိ တီသု မာနကောဋ္ဌာသေသု န ဝိကမ္ပန္တိ. ဒန္တဘူမိန္တိ အရဟတ္တံ. ဝိဇိတာဝိနောတိ ရာဂါဒယော ဝိဇေတွာ ဌိတာ.

'The knowledge of the non-learner' means the knowledge of the fruit of Arahantship. 'This is his final frame' means this is the final state of existence. 'Which is the essence of the spiritual life'—the essence is called the fruit. 'In that, they are not dependent on another' means, in that noble fruit, they do not have to trust another; they stand having penetrated it by direct experience. 'They do not tremble in the threefold ways' means they do not tremble in the three divisions of conceit. 'The ground of the tamed' means Arahantship. 'The victors' means they stand having conquered passion and so on.

ဥဒ္ဓန္တိအာဒီသု ဥဒ္ဓံ ဝုစ္စတိ ကေသမတ္ထကော, အပါစီနံ ပါဒတလံ, တိရိယံ ဝေမဇ္ဈံ. ဥဒ္ဓံ ဝါ အတီတံ, အပါစီနံ အနာဂတံ, တိရိယံ ပစ္စုပ္ပန္နံ. ဥဒ္ဓံ ဝါ ဝုစ္စတိ ဒေဝလောကော, အပါစီနံ အပါယလောကော, တိရိယံ မနုဿလောကော. နန္ဒီ တေသံ န ဝိဇ္ဇတီတိ ဧတေသု ဌာနေသု သင်္ခေပတော ဝါ အတီတာနာဂတပစ္စုပ္ပန္နေသု ခန္ဓေသု တေသံ တဏှာ နတ္ထိ. ဣဓ ဝဋ္ဋမူလကတဏှာယ အဘာဝေါ ဒဿိတော. ဗုဒ္ဓါတိ စတုန္နံ သစ္စာနံ ဗုဒ္ဓတ္တာ ဗုဒ္ဓါ.

In the phrases beginning with 'upward,' 'upward' refers to the crown of the head, 'downward' to the sole of the foot, and 'across' to the middle. Alternatively, 'upward' is the past, 'downward' is the future, and 'across' is the present. Or, 'upward' refers to the world of the devas, 'downward' to the world of woe, and 'across' to the human world. 'Delight is not found in them' means that in these domains, or in brief, in the aggregates of the past, future, and present, they have no craving. Here, the absence of craving, the root of the round of existence, is shown. 'Buddhas' means they are Buddhas because of having understood the four truths.

ဣဒံ ပနေတ္ထ သီဟနာဒသမောဓာနံ – ‘‘ဝိမုတ္တိသုခေနမှာ သုခိတာ, ဒုက္ခဇနိကာ နော တဏှာ ပဟီနာ, ပဉ္စက္ခန္ဓာ ပရိညာတာ, ဒါသကာရိကတဏှာ စေဝ ဝဋ္ဋမူလိကတဏှာ စ ပဟီနာ, အနုတ္တရမှာ အသဒိသာ, စတုန္နံ သစ္စာနံ ဗုဒ္ဓတ္တာ ဗုဒ္ဓါ’’တိ ဘဝပိဋ္ဌေ ဌတွာ အဘီတနာဒသင်္ခါတံ သီဟနာဒံ နဒန္တိ ခီဏာသဝါတိ. စတုတ္ထံ.

Herein, this is the summary of the lion's roar: Those whose taints are destroyed, standing on the summit of existence, roar the lion's roar, known as the fearless proclamation, saying: 'We are happy with the bliss of liberation. Our craving that generates suffering is abandoned. The five aggregates are fully understood. The craving that enslaves and the craving that is the root of the round of existence are both abandoned. We are unsurpassed, without an equal. Because of having understood the four truths, we are Buddhas.' The fourth.

၅. ဒုတိယအရဟန္တသုတ္တဝဏ္ဏနာ

5. Explanation of the Second Arahant Sutta.

၇၇. ပဉ္စမံ [Pg.261] ဝိနာ ဂါထာဟိ သုဒ္ဓိကမေဝ ကတွာ ကထိယမာနံ ဗုဇ္ဈနကာနံ အဇ္ဈာသယေန ဝုတ္တံ. ပဉ္စမံ.

77. The fifth discourse was expounded as a pure prose text, without verses, spoken according to the inclination of those who were to understand. The fifth.

၆. သီဟသုတ္တဝဏ္ဏနာ

6. Explanation of the Lion Sutta.

၇၈. ဆဋ္ဌေ သီဟောတိ စတ္တာရော သီဟာ – တိဏသီဟော, ကာဠသီဟော, ပဏ္ဍုသီဟော, ကေသရသီဟောတိ. တေသု တိဏသီဟော ကပေါတဝဏ္ဏဂါဝိသဒိသော တိဏဘက္ခော စ ဟောတိ. ကာဠသီဟော ကာဠဂါဝိသဒိသော တိဏဘက္ခောယေဝ. ပဏ္ဍုသီဟော ပဏ္ဍုပလာသဝဏ္ဏဂါဝိသဒိသော မံသဘက္ခော. ကေသရသီဟော လာခါရသပရိကမ္မကတေနေဝ မုခေန အဂ္ဂနင်္ဂုဋ္ဌေန စတူဟိ စ ပါဒပရိယန္တေဟိ သမန္နာဂတော, မတ္ထကတောပိဿ ပဋ္ဌာယ လာခါတူလိကာယ ကတွာ ဝိယ တိဿော ရာဇိယော ပိဋ္ဌိမဇ္ဈေန ဂန္တွာ အန္တရသတ္ထိမှိ ဒက္ခိဏာဝတ္တာ ဟုတွာ ဌိတာ, ခန္ဓေ ပနဿ သတသဟဿဂ္ဃနိကကမ္ဗလပရိက္ခေပေါ ဝိယ ကေသရဘာရော ဟောတိ, အဝသေသဋ္ဌာနံ ပရိသုဒ္ဓံ သာလိပိဋ္ဌသင်္ခစုဏ္ဏပိစုဝဏ္ဏံ ဟောတိ. ဣမေသု စတူသု သီဟေသု အယံ ကေသရသီဟော ဣဓ အဓိပ္ပေတော.

78. In the sixth discourse, there are four kinds of lions: the grass lion, the black lion, the tawny lion, and the maned lion. Among these, the grass lion is like a dove-colored cow and feeds on grass. The black lion is like a black cow and also feeds on grass. The tawny lion is like a cow the color of a withered leaf and feeds on flesh. The maned lion is endowed with a mouth, a tail-tip, and four foot-tips as if treated with red lac. From the top of its head, as if drawn with a lac-dyed brush, three stripes run down the middle of its back, turning to the right between its thighs and remaining there. On its shoulders, it has a mass of mane like a shawl worth a hundred thousand, while the rest of its body is pure, having the color of rice flour, conch powder, or cotton. Among these four lions, it is this maned lion that is intended here.

မိဂရာဇာတိ မိဂဂဏဿ ရာဇာ. အာသယာတိ ဝသနဋ္ဌာနတော သုဝဏ္ဏဂုဟတော ဝါ ရဇတမဏိဖလိကမနောသိလာဂုဟတော ဝါ နိက္ခမတီတိ ဝုတ္တံ ဟောတိ. နိက္ခမမာနော ပနေသ စတူဟိ ကာရဏေဟိ နိက္ခမတိ အန္ဓကာရပီဠိတော ဝါ အာလောကတ္ထာယ, ဥစ္စာရပဿာဝပီဠိတော ဝါ တေသံ ဝိဿဇ္ဇနတ္ထာယ, ဇိဃစ္ဆာပီဠိတော ဝါ ဂေါစရတ္ထာယ, သမ္ဘဝပီဠိတော ဝါ အဿဒ္ဓမ္မပဋိသေဝနတ္ထာယ. ဣဓ ပန ဂေါစရတ္ထာယ နိက္ခန္တောတိ အဓိပ္ပေတော.

The term 'migarājā' means king of the herd of beasts. 'Āsayā' means that he emerges from his dwelling place, whether from a golden cave or a cave of silver, gems, crystal, or realgar—this is what is said. When emerging, he comes out for four reasons: oppressed by darkness, for the sake of light; oppressed by excrement and urine, for the purpose of discharging them; oppressed by hunger, for the sake of finding food; or oppressed by sexual urge, for the purpose of sexual intercourse. Here, however, it is intended that he emerges for the sake of finding food.

ဝိဇမ္ဘတီတိ သုဝဏ္ဏတလေ ဝါ ရဇတမဏိဖလိကမနောသိလာတလာနံ ဝါ အညတရသ္မိံ ဒွေ ပစ္ဆိမပါဒေ သမံ ပတိဋ္ဌာပေတွာ ပုရိမပါဒေ ပုရတော ပသာရေတွာ သရီရဿ ပစ္ဆာဘာဂံ အာကဍ္ဎိတွာ ပုရိမဘာဂံ အဘိဟရိတွာ ပိဋ္ဌိံ နာမေတွာ ဂီဝံ ဥက္ခိပိတွာ အသနိသဒ္ဒံ ကရောန္တော ဝိယ နာသပုဋာနိ ပေါထေတွာ သရီရလဂ္ဂံ ရဇံ ဝိဓုနန္တော ဝိဇမ္ဘတိ. ဝိဇမ္ဘနဘူမိယဉ္စ ပန တရုဏဝစ္ဆကော ဝိယ အပရာပရံ ဇဝတိ. ဇဝတော ပနဿ သရီရံ အန္ဓကာရေ ပရိဗ္ဘမန္တံ အလာတံ ဝိယ ခါယတိ.

He stretches by placing both hind feet evenly on a golden surface, or on a surface of silver, gems, crystal, or realgar; extending the front feet forward, pulling the back part of the body forward, bringing the front part forward, bending the back, lifting the neck, making a sound like thunder, striking his nostrils, and shaking off the dust clinging to his body. On the stretching ground, he runs to and fro like a young calf. And as he runs, his body appears in the darkness like a whirling firebrand.

အနုဝိလောကေတီတိ [Pg.262] ကသ္မာ အနုဝိလောကေတိ? ပရာနုဒ္ဒယတာယ. တသ္မိံ ကိရ သီဟနာဒံ နဒန္တေ ပပါတာဝါဋာဒီသု ဝိသမဋ္ဌာနေသု စရန္တာ ဟတ္ထိဂေါကဏ္ဏမဟိံသာဒယော ပါဏာ ပပါတေပိ အာဝါဋေပိ ပတန္တိ, တေသံ အနုဒ္ဒယာယ အနုဝိလောကေတိ. ကိံ ပနဿ လုဒ္ဒကမ္မဿ ပရမံသခါဒိနော အနုဒ္ဒယာ နာမ အတ္ထီတိ? အာမ အတ္ထိ. တထာ ဟေသ ‘‘ကိံ မေ ဗဟူဟိ ဃာတိတေဟီ’’တိ? အတ္တနော ဂေါစရတ္ထာယပိ ခုဒ္ဒကေ ပါဏေ န ဂဏှာတိ, ဧဝံ အနုဒ္ဒယံ ကရောတိ. ဝုတ္တမ္ပိစေတံ – ‘‘မာဟံ ခေါ ခုဒ္ဒကေ ပါဏေ ဝိသမဂတေ သံဃာတံ အာပါဒေသိ’’န္တိ (အ. နိ. ၁၀.၂၁).

He looks around. Why does he look around? Out of compassion for others. It is said that when he roars his lion's roar, creatures like elephants, wild oxen, and buffaloes, wandering in uneven places such as cliffs and pits, may fall into those cliffs or pits. He looks around out of compassion for them. But does this cruel one, a devourer of the flesh of others, really have compassion? Yes, he does. For he thinks, "What benefit is there for me from the many creatures killed?" For the sake of his own food, he does not seize small creatures; thus he shows compassion. And this was said: "May I not bring to destruction small creatures who move in uneven places." (AN 10.21)

သီဟနာဒံ နဒတီတိ တိက္ခတ္တုံ တာဝ အဘီတနာဒံ နဒတိ. ဧဝဉ္စ ပနဿ ဝိဇမ္ဘနဘူမိယံ ဌတွာ နဒန္တဿ သဒ္ဒေါ သမန္တာ တိယောဇနပဒေသံ ဧကနိန္နာဒံ ကရောတိ, တမဿ နိန္နာဒံ သုတွာ တိယောဇနဗ္ဘန္တရဂတာ ဒွိပဒစတုပ္ပဒဂဏာ ယထာဌာနေ ဌာတုံ န သက္ကောန္တိ. ဂေါစရာယ ပက္ကမတီတိ အာဟာရတ္ထာယ ဂစ္ဆတိ. ကထံ? သော ဟိ ဝိဇမ္ဘနဘူမိယံ ဌတွာ ဒက္ခိဏတော ဝါ ဝါမတော ဝါ ဥပ္ပတန္တော ဥသဘမတ္တံ ဌာနံ ဂဏှာတိ, ဥဒ္ဓံ ဥပ္ပတန္တော စတ္တာရိပိ အဋ္ဌပိ ဥသဘာနိ ဥပ္ပတတိ, သမဋ္ဌာနေ ဥဇုကံ ပက္ခန္ဒန္တော သောဠသဥသဘမတ္တမ္ပိ ဝီသတိဥသဘမတ္တမ္ပိ ဌာနံ ပက္ခန္ဒတိ, ထလာ ဝါ ပဗ္ဗတာ ဝါ ပက္ခန္ဒန္တော သဋ္ဌိဥသဘမတ္တမ္ပိ အသီတိဥသဘမတ္တမ္ပိ ဌာနံ ပက္ခန္ဒတိ, အန္တရာမဂ္ဂေ ရုက္ခံ ဝါ ပဗ္ဗတံ ဝါ ဒိသွာ တံ ပရိဟရန္တော ဝါမတော ဝါ ဒက္ခိဏတော ဝါ, ဥသဘမတ္တမ္ပိ အပက္ကမတိ. တတိယံ ပန သီဟနာဒံ နဒိတွာ တေနေဝ သဒ္ဓိံ တိယောဇနေ ဌာနေ ပညာယတိ. တိယောဇနံ ဂန္တွာ နိဝတ္တိတွာ ဌိတော အတ္တနောဝ နာဒဿ အနုနာဒံ သုဏာတိ. ဧဝံ သီဃေန ဇဝေန ပက္ကမတီတိ.

He roars a lion's roar, first uttering a fearless roar three times. Standing in his stretching ground, his roar makes the three-yojana area all around resound as one. Hearing this roar, all two-legged and four-legged creatures within that three-yojana range cannot remain in their places. He proceeds to his feeding ground—that is, he goes for the sake of food. How? Standing in his stretching ground, when he leaps to the right or left, he covers a distance of one usabha. Leaping upward, he leaps four or even eight usabhas. Charging straight ahead on level ground, he charges a distance of sixteen or even twenty usabhas. Charging from a high place or a mountain, he charges a distance of sixty or even eighty usabhas. If he sees a tree or mountain in his path, he avoids it by moving to the left or right by as much as an usabha. After uttering the third lion's roar, he travels with that very sound for three yojanas. Having gone three yojanas and returned, standing in his original place, he still hears the echo of his own roar. Thus, he proceeds with swift speed.

ယေဘုယျေနာတိ ပါယေန. ဘယံ သံဝေဂံ သန္တာသန္တိ သဗ္ဗံ စိတ္တုတြာသဿေဝ နာမံ. သီဟဿ ဟိ သဒ္ဒံ သုတွာ ဗဟူ သတ္တာ ဘာယန္တိ, အပ္ပကာ န ဘာယန္တိ. ကေ ပန တေတိ? သမသီဟော ဟတ္ထာဇာနီယော အဿာဇာနီယော ဥသဘာဇာနီယော ပုရိသာဇာနီယော ခီဏာသဝေါတိ. ကသ္မာ ပနေတေ န ဘာယန္တီတိ? သမသီဟော နာမ ‘‘ဇာတိဂေါတ္တကုလသူရဘာဝေဟိ သမာနောသ္မီ’’တိ န ဘာယတိ, ဟတ္ထာဇာနီယာဒယော အတ္တနော သက္ကာယဒိဋ္ဌိဗလဝတာယ န ဘာယန္တိ, ခီဏာသဝေါ သက္ကာယဒိဋ္ဌိပဟီနတ္တာ န ဘာယတိ.

'Mostly' (yebhuyyena) means for the most part. Fear, agitation, and terror are all names for mental fright. Upon hearing a lion's roar, many beings are afraid, but a few are not. Who are they? A lion of equal stature, a noble elephant, a noble horse, a noble bull, a noble man, and one whose cankers are destroyed. Why do they not fear? A lion of equal stature does not fear, thinking, "I am his equal in birth, lineage, clan, and courage." The noble elephants and others do not fear due to the strength of their identity-view. One whose cankers are destroyed does not fear because identity-view has been abandoned.

ဗိလာသယာတိ [Pg.263] ဗိလေ သယန္တာ ဗိလဝါသိနော အဟိနကုလဂေါဓာဒယော. ဒကာသယာတိ ဥဒကဝါသိနော မစ္ဆကစ္ဆပါဒယော. ဝနာသယာတိ ဝနဝါသိနော ဟတ္ထိအဿဂေါကဏ္ဏမိဂါဒယော. ပဝိသန္တီတိ ‘‘ဣဒါနိ အာဂန္တွာ ဂဏှိဿတီ’’တိ မဂ္ဂံ ဩလောကေန္တာဝ ပဝိသန္တိ. ဒဠှေဟီတိ ထိရေဟိ. ဝရတ္တေဟီတိ စမ္မရဇ္ဇူဟိ. မဟိဒ္ဓိကောတိအာဒီသု ဝိဇမ္ဘနဘူမိယံ ဌတွာ ဒက္ခိဏပဿာဒီဟိ ဥသဘမတ္တံ, ဥဇုကံ ဝီသတိဥသဘမတ္တာဒိလင်္ဃနဝသေန မဟိဒ္ဓိကတာ, သေသမိဂါနံ အဓိပတိဘာဝေန မဟေသက္ခတာ, သမန္တာ တိယောဇနေ သဒ္ဒံ သုတွာ ပလာယန္တာနံ ဝသေန မဟာနုဘာဝတာ ဝေဒိတဗ္ဗာ.

'Hole-dwellers' (bilāsaya) means those who dwell in holes, such as snakes, mongooses, and iguanas. 'Water-dwellers' (dakāsaya) means those who dwell in water, such as fish and turtles. 'Forest-dwellers' (vanāsaya) means those who dwell in forests, such as elephants, horses, gokaṇṇa deer, and other deer. 'They enter' (pavisanti) means they enter while watching the path, thinking, "Now he will come and seize us." 'With strong' (daḷhehi) means with firm ones. 'With ropes' (varattehi) means with leather thongs. Regarding 'of great power' (mahiddhiko) and so forth: his great power is to be understood by his leaping a distance of one usabha to the right side and so forth, and by leaping straight ahead a distance of twenty usabhas and so forth; his great authority (mahesakkhatā) is by being the overlord of the remaining animals; his great might (mahānubhāvatā) is to be understood by the fact that creatures flee upon hearing his sound from three yojanas around.

ဧဝမေဝ ခေါတိ ဘဂဝါ တေသု တေသု သုတ္တေသု တထာ တထာ အတ္တာနံ ကထေသိ. ‘‘သီဟောတိ ခေါ, ဘိက္ခဝေ, တထာဂတဿေတံ အဓိဝစနံ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿာ’’တိ (အ. နိ. ၅.၉၉; ၁၀.၂၁) ဣမသ္မိံ တာဝ သုတ္တေ သီဟသဒိသံ အတ္တာနံ ကထေသိ. ‘‘ဘိသက္ကော သလ္လကတ္တောတိ ခေါ, သုနက္ခတ္တ, တထာဂတဿေတံ အဓိဝစန’’န္တိ (မ. နိ. ၃.၆၅) ဣမသ္မိံ ဝေဇ္ဇသဒိသံ. ‘‘ဗြာဟ္မဏောတိ, ဘိက္ခဝေ, တထာဂတဿေတံ အဓိဝစန’’န္တိ (အ. နိ. ၈.၈၅) ဣမသ္မိံ ဗြာဟ္မဏသဒိသံ. ‘‘ပုရိသော မဂ္ဂကုသလောတိ ခေါ, တိဿ, တထာဂတဿေတံ အဓိဝစန’’န္တိ (သံ. နိ. ၃.၈၄) ဣမသ္မိံ မဂ္ဂဒေသကပုရိသသဒိသံ. ‘‘ရာဇာဟမသ္မိ သေလာ’’တိ (သု. နိ. ၅၅၉) ဣမသ္မိံ ရာဇသဒိသံ. ‘‘သီဟောတိ ခေါ တထာဂတဿေတံ အဓိဝစန’’န္တိ (အ. နိ. ၅.၉၉; ၁၀.၂၁) ဣမသ္မိံ ပန သုတ္တေ သီဟသဒိသမေဝ ကတွာ အတ္တာနံ ကထေန္တော ဧဝမာဟ.

Even so, indeed, in those various discourses the Blessed One spoke of himself in those various ways. 'A lion, monks, is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One.' (A. Ni. 5.99; 10.21) In this discourse, to begin with, he spoke of himself as being like a lion. 'A physician, a surgeon, Sunakkhatta, is a designation for the Tathāgata.' (Ma. Ni. 3.65) In this discourse, as being like a physician. 'A brahmin, monks, is a designation for the Tathāgata.' (A. Ni. 8.85) In this discourse, as being like a brahmin. 'A man skilled in the path, Tissa, is a designation for the Tathāgata.' (Saṃ. Ni. 3.84) In this discourse, as being like a man who shows the path. 'I am a king, Sela.' (Su. Ni. 559) In this discourse, as being like a king. 'A lion is a designation for the Tathāgata.' (A. Ni. 5.99; 10.21) However, in this discourse, speaking of himself by making himself only like a lion, he spoke thus.

တတြာယံ သဒိသတာ – သီဟဿ ကဉ္စနဂုဟာဒီသု ဝသနကာလော ဝိယ ဟိ တထာဂတဿ ဒီပင်္ကရပါဒမူလေ ကတာဘိနီဟာရဿ အပရိမိတကာလံ ပါရမိယော ပူရေတွာ ပစ္ဆိမဘဝေ ပဋိသန္ဓိဂ္ဂဟဏေန စေဝ မာတုကုစ္ဆိတော နိက္ခမနေန စ ဒသသဟဿိလောကဓာတုံ ကမ္ပေတွာ ဝုဒ္ဓိမနွာယ ဒိဗ္ဗသမ္ပတ္တိသဒိသံ သမ္ပတ္တိံ အနုဘဝမာနဿ တီသု ပါသာဒေသု နိဝါသကာလော ဒဋ္ဌဗ္ဗော. သီဟဿ ကဉ္စနဂုဟာဒိတော နိက္ခန္တကာလော ဝိယ တထာဂတဿ ဧကူနတိံသေ သံဝစ္ဆရေ ဝိဝဋေန ဒွါရေန ကဏ္ဍကံ အာရုယှ ဆန္နသဟာယဿ နိက္ခမိတွာ တီဏိ ရဇ္ဇာနိ အတိက္ကမိတွာ အနောမာနဒီတီရေ ဗြဟ္မုနာ ဒိန္နာနိ ကာသာယာနိ [Pg.264] ပရိဒဟိတွာ ပဗ္ဗဇိတဿ သတ္တမေ ဒိဝသေ ရာဇဂဟံ ဂန္တွာ တတ္ထ ပိဏ္ဍာယ စရိတွာ ပဏ္ဍဝဂိရိပဗ္ဘာရေ ကတဘတ္တကိစ္စဿ သမ္မာသမ္ဗောဓိံ ပတွာ, ပဌမမေဝ မဂဓရဋ္ဌံ အာဂမနတ္ထာယ ယာဝ ရညော ပဋိညာဒါနကာလော.

Herein is the similarity: Just as the time of a lion's dwelling in golden caves and other such places, so should be regarded the time of the Tathāgata's dwelling in the three palaces—he who made his aspiration at the feet of Dīpaṅkara, fulfilled the perfections for an immeasurable time, and in his final existence, by taking rebirth and by emerging from his mother’s womb, shook the ten-thousandfold world-system, and having reached maturity, experienced a prosperity similar to divine fortune. Just as the time of a lion's departure from its golden cave and other such places, so should be regarded the period concerning the Tathāgata: who at twenty-nine years of age, with the gate opened, mounted Kaṇṭhaka, departed with Channa as his companion, crossed three kingdoms, donned the ochre robes given by a Brahmā on the bank of the Anomā river, and went forth; who on the seventh day went to Rājagaha, wandered there for alms, and performed his meal duties on the Paṇḍava mountain slope; and who, having attained perfect enlightenment, the time up until the giving of the promise to the king for his first visit to the country of Magadha.

သီဟဿ ဝိဇမ္ဘနကာလော ဝိယ တထာဂတဿ ဒိန္နပဋိညဿ အာဠာရကာလာမဥပသင်္ကမနံ အာဒိံ ကတွာ ယာဝ သုဇာတာယ ဒိန္နပါယာသဿ ဧကူနပဏ္ဏာသာယ ပိဏ္ဍေဟိ ပရိဘုတ္တကာလော ဝေဒိတဗ္ဗော. သီဟဿ ကေသရဝိဓုနနံ ဝိယ သာယနှသမယေ သောတ္တိယေန ဒိန္နာ အဋ္ဌ တိဏမုဋ္ဌိယော ဂဟေတွာ ဒသသဟဿစက္ကဝါဠဒေဝတာဟိ ထောမိယမာနဿ ဂန္ဓာဒီဟိ ပူဇိယမာနဿ တိက္ခတ္တုံ ဗောဓိံ ပဒက္ခိဏံ ကတွာ ဗောဓိမဏ္ဍံ အာရုယှ စုဒ္ဒသဟတ္ထုဗ္ဗေဓေ ဌာနေ တိဏသန္ထရံ သန္ထရိတွာ စတုရင်္ဂဝီရိယံ အဓိဋ္ဌာယ နိသိန္နဿ တံခဏံယေဝ မာရဗလံ ဝိဓမိတွာ တီသု ယာမေသု တိဿော ဝိဇ္ဇာ ဝိသောဓေတွာ အနုလောမပဋိလောမံ ပဋိစ္စသမုပ္ပာဒမဟာသမုဒ္ဒံ ယမကဉာဏမန္ထနေန မန္ထေန္တဿ သဗ္ဗညုတညာဏေ ပဋိဝိဒ္ဓေ တဒနုဘာဝေန ဒသသဟဿိလောကဓာတုကမ္ပနံ ဝေဒိတဗ္ဗံ.

Just as the time of a lion's stretching, so should be understood the time concerning the Tathāgata, who had given his promise, beginning with his approach to Āḷāra Kālāma up until the time he consumed the milk-rice given by Sujātā in forty-nine morsels. Just as a lion shakes its mane, so should be understood the trembling of the ten-thousandfold world-system, which occurred by the power of the Tathāgata's omniscience upon its penetration, while he—in the evening, having received eight handfuls of grass from Sotthiya, being praised by the deities of the ten-thousandfold world-system, being honored with perfumes and such, having circumambulated the Bodhi tree three times, having ascended to the Bodhi-seat, having spread a grass mat on a place fourteen cubits in extent, having resolved upon the fourfold exertion and sat down—at that very moment dispelled Māra’s forces, purified the threefold knowledge in the three watches of the night, and churned the great ocean of dependent origination in forward and reverse order with the churning-stick of the twin knowledge.

သီဟဿ စတုဒ္ဒိသာဝိလောကနံ ဝိယ ပဋိဝိဒ္ဓသဗ္ဗညုတညာဏဿ သတ္တသတ္တာဟံ ဗောဓိမဏ္ဍေ ဝိဟရိတွာ ပရိဘုတ္တမဓုပိဏ္ဍိကာဟာရဿ အဇပါလနိဂြောဓမူလေ မဟာဗြဟ္မုနော ဓမ္မဒေသနာယာစနံ ပဋိဂ္ဂဟေတွာ တတ္ထ ဝိဟရန္တဿ ဧကာဒသမေ ဒိဝသေ ‘‘သွေ အာသာဠှိပုဏ္ဏမာ ဘဝိဿတီ’’တိ ပစ္စူသသမယေ ‘‘ကဿ နု ခေါ အဟံ ပဌမံ ဓမ္မံ ဒေသေယျ’’န္တိ? အာဠာရုဒကာနံ ကာလင်္ကတဘာဝံ ဉတွာ ဓမ္မဒေသနတ္ထာယ ပဉ္စဝဂ္ဂိယာနံ ဩလောကနံ ဒဋ္ဌဗ္ဗံ. သီဟဿ ဂေါစရတ္ထာယ တိယောဇနံ ဂမနကာလော ဝိယ အတ္တနော ပတ္တစီဝရမာဒါယ ‘‘ပဉ္စဝဂ္ဂိယာနံ ဓမ္မစက္ကံ ပဝတ္တေဿာမီ’’တိ ပစ္ဆာဘတ္တေ အဇပါလနိဂြောဓတော ဝုဋ္ဌိတဿ အဋ္ဌာရသယောဇနမဂ္ဂံ ဂမနကာလော.

Just as a lion surveys the four directions, so should be seen the looking towards the group of five for the purpose of teaching the Dhamma by the Tathāgata—who had penetrated omniscience, dwelt at the Bodhi-seat for seven weeks, partaken of the honey-cake meal, accepted the request of Mahābrahmā for a Dhamma teaching at the foot of the Ajapāla Nigrodha tree; and who, while dwelling there on the eleventh day at dawn, thought, 'Tomorrow will be the full moon of Āsāḷha. To whom should I first teach the Dhamma?', and having known that Āḷāra and Udaka had passed away. Just as the time of a lion’s going three yojanas for food, so should be understood the time of the Tathāgata's journey of eighteen yojanas, when, having taken his own bowl and robe, he arose from the Ajapāla Nigrodha after the meal with the thought, 'I shall set in motion the Wheel of Dhamma for the group of five.'

သီဟနာဒကာလော ဝိယ တထာဂတဿ အဋ္ဌာရသယောဇနမဂ္ဂံ ဂန္တွာ ပဉ္စဝဂ္ဂိယေ သညာပေတွာ အစလပလ္လင်္ကေ နိသိန္နဿ ဒသဟိ စက္ကဝါဠသဟဿေဟိ သန္နိပတိတေန ဒေဝဂဏေန ပရိဝုတဿ ‘‘ဒွေမေ, ဘိက္ခဝေ, အန္တာ ပဗ္ဗဇိတေန န သေဝိတဗ္ဗာ’’တိအာဒိနာ (သံ. နိ. ၅.၁၀၈၁; မဟာဝ. ၁၃) နယေန ဓမ္မစက္ကပ္ပဝတ္တနကာလော ဝေဒိတဗ္ဗော. ဣမသ္မိဉ္စ ပန ပဒေ ဒေသိယမာနေ တထာဂတသီဟဿ ဓမ္မဃောသော ဟေဋ္ဌာ အဝီစိံ ဥပရိ ဘဝဂ္ဂံ ဂဟေတွာ ဒသသဟဿိလောကဓာတုံ [Pg.265] ပဋိစ္ဆာဒေသိ. သီဟဿ သဒ္ဒေန ခုဒ္ဒကပါဏာနံ သန္တာသံ အာပဇ္ဇနကာလော ဝိယ တထာဂတဿ တီဏိ လက္ခဏာနိ ဒီပေတွာ စတ္တာရိ သစ္စာနိ သောဠသဟာကာရေဟိ သဋ္ဌိယာ စ နယသဟဿေဟိ ဝိဘဇိတွာ ဓမ္မံ ကထေန္တဿ ဒီဃာယုကဒေဝတာနံ ဉာဏသန္တာသဿ ဥပ္ပတ္တိကာလော ဝေဒိတဗ္ဗော.

Like the time of a lion's roar, so should be understood the time of the Tathāgata's setting in motion the Wheel of Dhamma, when, having traveled the eighteen-yojana road, having convinced the group of five, he sat on the unshakeable seat, surrounded by a host of deities gathered from the ten thousand world-systems, and taught according to the method beginning with, 'Monks, these two extremes should not be pursued by one who has gone forth…' And while this passage was being taught, the Dhamma-sound of the Tathāgata-lion, reaching from Avīci below to the summit of existence above, covered the ten-thousandfold world-system. Just as the time when small creatures are struck with terror by a lion's roar, so should be understood the time of the arising of the terror of knowledge in the long-lived deities, when the Tathāgata was teaching the Dhamma, explaining the three characteristics and analyzing the four truths with their sixteen aspects and sixty thousand methods.

ယဒါတိ ယသ္မိံ ကာလေ. တထာဂတောတိ အဋ္ဌဟိ ကာရဏေဟိ ဘဂဝါ တထာဂတော – တထာ အာဂတောတိ တထာဂတော, တထာ ဂတောတိ တထာဂတော, တထလက္ခဏံ အာဂတောတိ တထာဂတော, တထဓမ္မေ ယာထာဝတော အဘိသမ္ဗုဒ္ဓေါတိ တထာဂတော, တထဒဿိတာယ တထာဂတော, တထာဝါဒိတာယ တထာဂတော, တထာကာရိတာယ တထာဂတော. အဘိဘဝနဋ္ဌေန တထာဂတောတိ. တေသံ ဝိတ္ထာရော ဗြဟ္မဇာလဝဏ္ဏနာယမ္ပိ (ဒီ. နိ. အဋ္ဌ. ၁.၇) မူလပရိယာယဝဏ္ဏနာယမ္ပိ (မ. နိ. အဋ္ဌ. ၁.၁၂) ဝုတ္တောယေဝ. လောကေတိ သတ္တလောကေ. ဥပ္ပဇ္ဇတီတိ အဘိနီဟာရတော ပဋ္ဌာယ ယာဝ ဗောဓိပလ္လင်္ကာ ဝါ အရဟတ္တမဂ္ဂဉာဏာ ဝါ ဥပ္ပဇ္ဇတိ နာမ, အရဟတ္တဖလေ ပန ပတ္တေ ဥပ္ပန္နော နာမ. အရဟံ သမ္မာသမ္ဗုဒ္ဓေါတိအာဒီနိ ဝိသုဒ္ဓိမဂ္ဂေ ဗုဒ္ဓါနုဿတိနိဒ္ဒေသေ ဝိတ္ထာရိတာနိ.

Yadāti: at which time. Tathāgatoti: The Blessed One is the Tathāgata for eight reasons—He has come in the same way (tathā āgato), thus He is the Tathāgata; He has gone in the same way (tathā gato), thus He is the Tathāgata; He has arrived at the true characteristic (tathalakkhaṇaṃ āgato), thus He is the Tathāgata; He has directly awakened to the true Dhammas as they really are (tathadhamme yāthāvato abhisambuddho), thus He is the Tathāgata; because of seeing truly (tathadassitāya), He is the Tathāgata; because of speaking truly (tathāvāditāya), He is the Tathāgata; because of acting in accordance with his speech (tathākāritāya), He is the Tathāgata; and because of overcoming (abhibhavanaṭṭhena), He is the Tathāgata. Their detailed explanation has already been stated in the commentary on the Brahmajāla Sutta and in the commentary on the Mūlapariyāya Sutta. Loketi: in the world of beings. Uppajjatīti: from the moment of the great aspiration up to the Bodhi-seat or the knowledge of the path of Arahantship, it is called ‘arises’; but when the fruit of Arahantship is attained, it is called ‘arisen’. Arahaṃ sammāsambuddhoti and so forth are explained in detail in the Visuddhimagga in the section on the recollection of the Buddha.

ဣတိ ရူပန္တိ ဣဒံ ရူပံ ဧတ္တကံ ရူပံ, န ဣတော ဘိယျော ရူပံ အတ္ထီတိ. ဧတ္တာဝတာ သဘာဝတော သရသတော ပရိယန္တတော ပရိစ္ဆေဒတော ပရိစ္ဆိန္ဒနတော ယာဝတာ စတ္တာရော စ မဟာဘူတာ စတုန္နဉ္စ မဟာဘူတာနံ ဥပါဒါယရူပံ, တံ သဗ္ဗံ ဒဿိတံ ဟောတိ. ဣတိ ရူပဿ သမုဒယောတိ အယံ ရူပဿ သမုဒယော နာမ. ဧတ္တာဝတာ ဟိ ‘‘အာဟာရသမုဒယော ရူပသမုဒယော’’တိအာဒိ သဗ္ဗံ ဒဿိတံ ဟောတိ. ဣတိ ရူပဿ အတ္ထင်္ဂမောတိ အယံ ရူပဿ အတ္ထင်္ဂမော. ဣမိနာပိ ‘‘အာဟာရနိရောဓာ ရူပနိရောဓော’’တိအာဒိ သဗ္ဗံ ဒဿိတံ ဟောတိ. ဣတိ ဝေဒနာတိအာဒီသုပိ ဧသေဝ နယော.

Iti rūpanti: 'This is form, this much is form, there is no more form than this.' By this much, all that is form—namely, the four great elements and the form derived from the four great elements—is shown by its own nature, by its essential function, by its limit, by its delimitation, and by its circumscription. Iti rūpassa samudayoti: 'This is the origin of form.' By this much, all is shown, such as 'with the origin of nutriment, there is the origin of form.' Iti rūpassa atthaṅgamoti: 'This is the passing away of form.' By this too, all is shown, such as 'with the cessation of nutriment, there is the cessation of form.' In 'Iti vedanā' and so forth, this same method is to be applied.

ဝဏ္ဏဝန္တောတိ သရီရဝဏ္ဏေန ဝဏ္ဏဝန္တော. ဓမ္မဒေသနံ သုတွာတိ ဣမံ ပဉ္စသု ခန္ဓေသု ပဏ္ဏာသလက္ခဏပဋိမဏ္ဍိတံ တထာဂတဿ ဓမ္မဒေသနံ သုတွာ. ယေဘုယျေနာတိ ဣဓ ကေ ဌပေတိ? အရိယသာဝကေ ဒေဝေ. တေသဉှိ ခီဏာသဝတ္တာ စိတ္တုတြာသဘယမ္ပိ န ဥပ္ပဇ္ဇတိ, သံဝိဂ္ဂဿ ယောနိသော ပဓာနေန ပတ္တဗ္ဗံ [Pg.266] ပတ္တတာယ ဉာဏသံဝေဂေါပိ. ဣတရေသံ ပန ဒေဝါနံ ‘‘တာသော ဟေသော ဘိက္ခူ’’တိ အနိစ္စတံ မနသိကရောန္တာနံ စိတ္တုတြာသဘယမ္ပိ, ဗလဝဝိပဿနာကာလေ ဉာဏဘယမ္ပိ ဥပ္ပဇ္ဇတိ. ဘောတိ ဓမ္မာလပနမတ္တမေတံ. သက္ကာယပရိယာပန္နာတိ ပဉ္စက္ခန္ဓပရိယာပန္နာ. ဣတိ တေသံ သမ္မာသမ္ဗုဒ္ဓေ ဝဋ္ဋဒေါသံ ဒဿေတွာ တိလက္ခဏာဟတံ ကတွာ ဓမ္မံ ဒေသေန္တေ ဉာဏဘယံ နာမ ဩက္ကမတိ.

Vaṇṇavanto: endowed with the beauty of the body. Dhammadesanaṃ sutvā: having heard this Dhamma teaching of the Tathāgata, which is adorned with the fifty characteristics concerning the five aggregates. Yebhuyyenāti: Who are excluded here? The noble disciple devas. For them, since their taints are destroyed, the fear of mental terror does not arise; and for one who is spiritually agitated, since what is to be attained through proper exertion has been attained, the spiritual agitation of knowledge also does not arise. But for the other devas, while they are reflecting on impermanence, the fear of mental terror arises, and at the time of strong insight, the fear of knowledge also arises. Bhoti: this is merely an address to the Dhamma. Sakkāyapariyāpannāti: included in the five aggregates. Thus, when the Perfectly Enlightened One is teaching the Dhamma to them, having shown the fault of the round of existence and having struck it with the three characteristics, what is called the fear of knowledge descends upon them.

အဘိညာယာတိ ဇာနိတွာ. ဓမ္မစက္ကန္တိ ပဋိဝေဓဉာဏမ္ပိ ဒေသနာဉာဏမ္ပိ. ပဋိဝေဓဉာဏံ နာမ ယေန ဉာဏေန ဗောဓိပလ္လင်္ကေ နိသိန္နော စတ္တာရိ သစ္စာနိ သောဠသဟာကာရေဟိ သဋ္ဌိယာ စ နယသဟဿေဟိ ပဋိဝိဇ္ဈိ. ဒေသနာဉာဏံ နာမ ယေန ဉာဏေန တိပရိဝဋ္ဋံ ဒွါဒသာကာရံ ဓမ္မစက္ကံ ပဝတ္တေသိ. ဥဘယမ္ပိ တံ ဒသဗလဿ ဥရေ ဇာတဉာဏမေဝ. တေသု ဣဓ ဒေသနာဉာဏံ ဂဟေတဗ္ဗံ. တံ ပနေသ ယာဝ အဋ္ဌာရသဟိ ဗြဟ္မကောဋီဟိ သဒ္ဓိံ အညာသိကောဏ္ဍညတ္ထေရဿ သောတာပတ္တိဖလံ ဥပ္ပဇ္ဇတိ, တာဝ ပဝတ္တေတိ နာမ. တသ္မိံ ဥပ္ပန္နေ ပဝတ္တိတံ နာမ ဟောတီတိ ဝေဒိတဗ္ဗံ. အပ္ပဋိပုဂ္ဂလောတိ သဒိသပုဂ္ဂလရဟိတော. ယသဿိနောတိ ပရိဝါရသမ္ပန္နာ. တာဒိနောတိ လာဘာလာဘာဒီဟိ ဧကသဒိသဿ. ဆဋ္ဌံ.

Abhiññāyāti: having directly known. Dhammacakkanti: both the knowledge of penetration and the knowledge of teaching. The knowledge of penetration is that knowledge by which, seated on the Bodhi-throne, He penetrated the four truths with sixteen aspects and sixty thousand methods. The knowledge of teaching is that knowledge by which He set rolling the Dhamma-wheel of three turnings and twelve aspects. Both are indeed knowledge born in the breast of the Ten-Powered One. Among these, the knowledge of teaching should be taken here. As long as the fruit of stream-entry for the Elder Aññāsikoṇḍañña, together with eighteen crores of Brahmās, is yet to arise, it is said that He 'is setting it rolling'. When that has arisen, it should be understood that it 'has been set rolling'. Appaṭipuggaloti: a person without an equal. Yasassinoti: endowed with a retinue. Tādinoti: of one who is equanimous amidst gain and loss, and so forth. The sixth is finished.

၇. ခဇ္ဇနီယသုတ္တဝဏ္ဏနာ

7. Commentary on the Khajjanīya Sutta

၇၉. သတ္တမေ ပုဗ္ဗေနိဝါသန္တိ န ဣဒံ အဘိညာဝသေန အနုဿရဏံ သန္ဓာယ ဝုတ္တံ, ဝိပဿနာဝသေန ပန ပုဗ္ဗေနိဝါသံ အနုဿရန္တေ သမဏဗြာဟ္မဏေ သန္ဓာယေတံ ဝုတ္တံ. တေနေဝါဟ – ‘‘သဗ္ဗေတေ ပဉ္စုပါဒါနက္ခန္ဓေ အနုဿရန္တိ, ဧတေသံ ဝါ အညတရ’’န္တိ. အဘိညာဝသေန ဟိ သမနုဿရန္တဿ ခန္ဓာပိ ဥပါဒါနက္ခန္ဓာပိ ခန္ဓပဋိဗဒ္ဓါပိ ပဏ္ဏတ္တိပိ အာရမ္မဏံ ဟောတိယေဝ. ရူပံယေဝ အနုဿရတီတိ ဧဝဉှိ အနုဿရန္တော န အညံ ကိဉ္စိ သတ္တံ ဝါ ပုဂ္ဂလံ ဝါ အနုဿရတိ, အတီတေ ပန နိရုဒ္ဓံ ရူပက္ခန္ဓမေဝ အနုဿရတိ. ဝေဒနာဒီသုပိ ဧသေဝ နယောတိ. သုညတာပဗ္ဗံ နိဋ္ဌိတံ.

79. In the seventh (sutta), this phrase 'past abodes' is not stated with reference to recollection by means of supernormal knowledge; rather, it is stated with reference to those ascetics and brahmins who recollect past abodes by means of insight. Therefore, He said: 'All these recollect the five aggregates of clinging, or one of them.' For one who recollects by means of supernormal knowledge, the aggregates, the aggregates of clinging, what is connected with the aggregates, and concepts all indeed become objects. Indeed, one recollecting in this way does not recollect any other being or person; rather, one recollects only the aggregate of form that has ceased in the past. This same method applies to feeling and the others. The section on emptiness is finished.

ဣဒါနိ သုညတာယ လက္ခဏံ ဒဿေတုံ ကိဉ္စ, ဘိက္ခဝေ, ရူပံ ဝဒေထာတိအာဒိမာဟ. ယထာ ဟိ နဋ္ဌံ ဂေါဏံ ပရိယေသမာနော ပုရိသော ဂေါဂဏေ စရမာနေ ရတ္တံ ဝါ ကာဠံ ဝါ ဗလီဗဒ္ဒံ ဒိသွာပိ န ဧတ္တကေနေဝ ‘‘အယံ မယှံ ဂေါဏော’’တိ သန္နိဋ္ဌာနံ [Pg.267] ကာတုံ သက္ကောတိ. ကသ္မာ? အညေသမ္ပိ တာဒိသာနံ အတ္ထိတာယ. သရီရပဒေသေ ပနဿ သတ္တိသူလာဒိလက္ခဏံ ဒိသွာ ‘‘အယံ မယှံ သန္တကော’’တိ သန္နိဋ္ဌာနံ ဟောတိ, ဧဝမေဝ သုညတာယ ကထိတာယပိ ယာဝ သုညတာလက္ခဏံ န ကထီယတိ, တာဝ သာ အကထိတာဝ ဟောတိ, လက္ခဏေ ပန ကထိတေ ကထိတာ နာမ ဟောတိ. ဂေါဏော ဝိယ ဟိ သုညတာ, ဂေါဏလက္ခဏံ ဝိယ သုညတာလက္ခဏံ. ယထာ ဂေါဏလက္ခဏေ အသလ္လက္ခိတေ ဂေါဏော န သုဋ္ဌု သလ္လက္ခိတော ဟောတိ, တသ္မိံ ပန သလ္လက္ခိတေ သော သလ္လက္ခိတော နာမ ဟောတိ, ဧဝမေဝ သုညတာလက္ခဏေ အကထိတေ သုညတာ အကထိတာဝ ဟောတိ, တသ္မိံ ပန ကထိတေ သာ ကထိတာ နာမ ဟောတီတိ သုညတာလက္ခဏံ ဒဿေတုံ ကိဉ္စ, ဘိက္ခဝေ, ရူပံ ဝဒေထာတိအာဒိမာဟ.

Now, to show the characteristic of emptiness, He spoke the passage beginning with: 'And what, monks, do you say is form?' For it is like a man searching for a lost ox who, while it is moving in a herd of cattle, sees a red or black bullock, but cannot conclude just from that, 'This is my ox.' Why? Because others also have similar ones. But when he sees a mark on its body, such as from a spear or a stake, he concludes, 'This is my property.' In the same way, even when emptiness has been spoken of, as long as the characteristic of emptiness is not explained, it remains unexplained. But when the characteristic is explained, it is then truly explained. For emptiness is like the ox, and the characteristic of emptiness is like the mark on the ox. Just as when the mark on the ox is not perceived, the ox is not properly identified, but when that mark is perceived, it is then truly identified; in the same way, when the characteristic of emptiness is not explained, emptiness remains unexplained, but when it is explained, it is then truly explained. Therefore, to show the characteristic of emptiness, He spoke the passage beginning with: 'And what, monks, do you say is form?'

တတ္ထ ကိဉ္စာတိ ကာရဏပုစ္ဆာ, ကေန ကာရဏေန ရူပံ ဝဒေထ, ကေန ကာရဏေနေတံ ရူပံ နာမာတိ အတ္ထော. ရုပ္ပတီတိ ခေါတိ ဧတ္ထ ဣတီတိ ကာရဏုဒ္ဒေသော, ယသ္မာ ရုပ္ပတိ, တသ္မာ ရူပန္တိ ဝုစ္စတီတိ အတ္ထော. ရုပ္ပတီတိ ကုပ္ပတိ ဃဋ္ဋီယတိ ပီဠီယတိ, ဘိဇ္ဇတီတိ အတ္ထော. သီတေနပိ ရုပ္ပတီတိအာဒီသု သီတေန တာဝ ရုပ္ပနံ လောကန္တရိကနိရယေ ပါကဋံ. တိဏ္ဏံ တိဏ္ဏဉှိ စက္ကဝါဠာနံ အန္တရေ ဧကေကော လောကန္တရိကနိရယော နာမ ဟောတိ အဋ္ဌယောဇနသဟဿပ္ပမာဏော. ယဿ နေဝ ဟေဋ္ဌာ ပထဝီ အတ္ထိ, န ဥပရိ စန္ဒိမသူရိယဒီပမဏိအာလောကော, နိစ္စန္ဓကာရော. တတ္ထ နိဗ္ဗတ္တသတ္တာနံ တိဂါဝုတော အတ္တဘာဝေါ ဟောတိ, တေ ဝဂ္ဂုလိယော ဝိယ ပဗ္ဗတပါဒေ ဒီဃပုထုလေဟိ နခေဟိ လဂ္ဂိတွာ အဝံသိရာ ဩလမ္ဗန္တိ. ယဒါ သံသပ္ပန္တာ အညမညဿ ဟတ္ထပါသာဂတာ ဟောန္တိ, အထ ‘‘ဘက္ခော နော လဒ္ဓေါ’’တိ? မညမာနာ တတ္ထ ဗျာဝဋာ ဝိပရိဝတ္တိတွာ လောကသန္ဓာရကေ ဥဒကေ ပတန္တိ, ဝါတေ ပဟရန္တေပိ မဓုကဖလာနိ ဝိယ ဆိဇ္ဇိတွာ ဥဒကေ ပတန္တိ, ပတိတမတ္တာဝ အစ္စန္တခါရေ ဥဒကေ တတ္တတေလေ ပတိတပိဋ္ဌပိဏ္ဍိ ဝိယ ပဋပဋာယမာနာ ဝိလီယန္တိ. ဧဝံ သီတေန ရုပ္ပနံ လောကန္တရိကနိရယေ ပါကဋံ. မဟိံသကရဋ္ဌာဒီသုပိ ဟိမပါတသီတလေသု ပဒေသေသု ဧတံ ပါကဋမေဝ. တတ္ထ ဟိ သတ္တာ သီတေန ဘိန္နသရီရာ ဇီဝိတက္ခယမ္ပိ ပါပုဏန္တိ.

Therein, 'kiñca' is a question about the cause. The meaning is: 'For what reason do you say "form"? For what reason is this called "form"?' In the phrase 'ruppatīti kho,' the particle 'iti' indicates the cause. The meaning is: 'Because it is afflicted (ruppati), therefore it is called "form" (rūpa).' 'Ruppati' means it is agitated, struck, oppressed, or broken. In the phrases beginning with 'sītenapi ruppati,' affliction by cold is first of all manifest in the inter-world hell. For between every three world-systems, there is one so-called inter-world hell. There is no earth below, nor is there the light of the moon, sun, lamps, or jewels above; it is perpetual darkness. The bodies of beings reborn there are three gāvutas in size. Like great bats, they cling by their long, thick nails to the foot of the mountain range and hang upside down. When, creeping about, they come within each other's reach, thinking, 'We have found food!', they struggle over it, turn over, and fall into the world-supporting water. Even when struck by the wind, they are cut off like madhuka fruits and fall into the water. The very moment they fall, they dissolve with a crackling sound in the extremely acrid water, like a lump of flour-paste fallen into boiling oil. Thus, affliction by cold is manifest in the inter-world hell. This is also manifest in places like the Mahiṃsaka country and others that are cold due to snowfall. For there, beings, their bodies shattered by the cold, even come to the end of their lives.

ဥဏှေန ရုပ္ပနံ အဝီစိမဟာနိရယေ ပါကဋံ ဟောတိ. ဇိဃစ္ဆာယ ရုပ္ပနံ ပေတ္တိဝိသယေ စေဝ ဒုဗ္ဘိက္ခကာလေ စ ပါကဋံ. ပိပါသာယ ရုပ္ပနံ ကာလကဉ္ဇိကာဒီသု ပါကဋံ. ဧကော ကိရ ကာလကဉ္ဇိကအသုရော ပိပါသံ အဓိဝါသေတုံ အသက္ကောန္တော [Pg.268] ယောဇနဂမ္ဘီရဝိတ္ထာရံ မဟာဂင်္ဂံ ဩတရိ, တဿ ဂတဂတဋ္ဌာနေ ဥဒကံ ဆိဇ္ဇတိ, ဓူမော ဥဂ္ဂစ္ဆတိ, တတ္တေ ပိဋ္ဌိပါသာဏေ စင်္ကမနကာလော ဝိယ ဟောတိ. တဿ ဥဒကသဒ္ဒံ သုတွာ ဣတော စိတော စ ဝိစရန္တဿေဝ ရတ္တိ ဝိဘာယိ. အထ နံ ပါတောဝ ဘိက္ခာစာရံ ဂစ္ဆန္တာ တိံသမတ္တာ ပိဏ္ဍစာရိကဘိက္ခူ ဒိသွာ ‘‘ကော နာမ တွံ သပ္ပုရိသာ’’တိ? ပုစ္ဆိံသု. ‘‘ပေတောဟမသ္မိ, ဘန္တေ’’တိ. ‘‘ကိံ ပရိယေသသီ’’တိ? ‘‘ပါနီယံ, ဘန္တေ’’တိ. ‘‘အယံ ဂင်္ဂါ ပရိပုဏ္ဏာ, ကိံ တွံ န ပဿသီ’’တိ? ‘‘န ဥပကပ္ပတိ, ဘန္တေ’’တိ. တေန ဟိ ဂင်္ဂါပိဋ္ဌေ နိပဇ္ဇ, မုခေ တေ ပါနီယံ အာသိဉ္စိဿာမာ’’တိ. သော ဝါလိကာပုဠိနေ ဥတ္တာနော နိပဇ္ဇိ. ဘိက္ခူ တိံသမတ္တေ ပတ္တေ နီဟရိတွာ ဥဒကံ အာဟရိတွာ တဿ မုခေ အာသိဉ္စိံသု. တေသံ တထာ ကရောန္တာနံယေဝ ဝေလာ ဥပကဋ္ဌာ ဇာတာ. တတော ‘‘ဘိက္ခာစာရကာလော အမှာကံ သပ္ပုရိသ, ကစ္စိ တေ အဿာဒမတ္တာ လဒ္ဓါ’’တိ အာဟံသု. ပေတော ‘‘သစေ မေ, ဘန္တေ, တိံသမတ္တာနံ အယျာနံ တိံသပတ္တေဟိ အာသိတ္တဥဒကတော အဍ္ဎပသတမတ္တမ္ပိ ပရဂလံ ဂတံ, ပေတတ္တဘာဝတော မောက္ခော မာ ဟောတူ’’တိ အာဟ. ဧဝံ ပိပါသာယ ရုပ္ပနံ ပေတ္တိဝိသယေ ပါကဋံ.

Affliction by heat is manifest in the great Avīci hell. Affliction by hunger is manifest in the realm of petas and during times of famine. Affliction by thirst is manifest among the Kālakañjika asuras and others. It is said that a certain Kālakañjika asura, unable to endure his thirst, entered the great river Ganges, which was a yojana deep and wide. Wherever he went, the water was cut off, smoke arose, and it became like the time for walking on a hot stone slab. As he was wandering here and there hearing the sound of water, the night dawned. Then, early in the morning, about thirty monks on their alms-round saw him and asked, 'Who are you, good sir?' 'I am a peta, venerable sir.' 'What are you searching for?' 'Drinking water, venerable sir.' 'Is this Ganges not full? Do you not see it?' 'It is of no use to me, venerable sir.' 'In that case, lie down on the bank of the Ganges; we will pour drinking water into your mouth.' He lay down supine on a sandbank. The monks brought out thirty bowls, fetched water, and poured it into his mouth. As they were doing so, their time for the alms-round drew near. Then they said, 'Good sir, it is our time for the alms-round. Have you had even a little relief?' The peta replied: 'Venerable sirs, if even half a pasata of the water poured from the thirty bowls of the thirty noble ones went down my throat, may I not be liberated from this peta existence!' Thus, affliction by thirst is manifest in the realm of petas.

ဍံသာဒီဟိ ရုပ္ပနံ ဍံသမက္ခိကာဒိဗဟုလေသု ပဒေသေသု ပါကဋံ. ဧတ္ထ စ ဍံသာတိ ပိင်္ဂလမက္ခိကာ. မကသာတိ မကသာဝ. ဝါတာတိ ကုစ္ဆိဝါတပိဋ္ဌိဝါတာဒိဝသေန ဝေဒိတဗ္ဗာ. သရီရသ္မိဉှိ ဝါတရောဂေါ ဥပ္ပဇ္ဇိတွာ ဟတ္ထပါဒပိဋ္ဌိအာဒီနိ ဘိန္ဒတိ, ကာဏံ ကရောတိ, ခုဇ္ဇံ ကရောတိ, ပီဌသပ္ပိံ ကရောတိ. အာတပေါတိ သူရိယာတပေါ. တေန ရုပ္ပနံ မရုကန္တာရာဒီသု ပါကဋံ. ဧကာ ကိရ ဣတ္ထီ မရုကန္တာရေ ရတ္တိံ သတ္ထတော ဩဟီနာ ဒိဝါ သူရိယေ ဥဂ္ဂစ္ဆန္တေ ဝါလိကာယ တပ္ပမာနာယ ပါဒေ ဌပေတုံ အသက္ကောန္တီ သီသတော ပစ္ဆိံ ဩတာရေတွာ အက္ကမိ. ကမေန ပစ္ဆိယာ ဥဏှာဘိတတ္တာယ ဌာတုံ အသက္ကောန္တီ တဿာ ဥပရိ သာဋကံ ဌပေတွာ အက္ကမိ. တသ္မိမ္ပိ သန္တတ္တေ အတ္တနော အင်္ကေန ဂဟိတပုတ္တကံ အဓောမုခံ နိပဇ္ဇာပေတွာ ကန္ဒန္တံယေဝ အက္ကမိတွာ သဒ္ဓိံ တေန တသ္မိံယေဝ ဌာနေ ဥဏှာဘိတတ္တာ ကာလမကာသိ.

Affliction by gadflies and so on is manifest in places with many gadflies, mosquitoes, and the like. Herein, 'gadflies' (ḍaṃsa) are yellow flies. 'Mosquitoes' (makasa) are simply mosquitoes. 'Wind' (vāta) should be understood by way of abdominal wind, back wind, and so on. For when a wind disease arises in the body, it afflicts the hands, feet, back, etc.; it makes one blind, makes one hunchbacked, or makes one crippled. 'Heat' (ātapa) is the sun's heat. Affliction by it is manifest in waterless wastelands and so on. It is said that a certain woman, left behind by her caravan in a waterless wasteland at night, was unable to place her feet on the sand as it was scorching when the sun rose during the day. So, taking the basket down from her head, she stepped on it. In due course, as the basket became intensely hot, she was unable to stand on it, so she placed her garment on top of it and stepped on that. When that also became hot, she laid the young son she was carrying on her hip face down, and while he was still crying, she stepped on him. Together with him, in that very place, she passed away, scorched by the heat.

သရီသပါတိ ယေ ကေစိ ဒီဃဇာတိကာ သရန္တာ ဂစ္ဆန္တိ. တေသံ သမ္ဖဿေန ရုပ္ပနံ အာသီဝိသဒဋ္ဌကာဒီနံ ဝသေန ဝေဒိတဗ္ဗံ. ဣတိ ဘဂဝတာ ယာနိ ဣမာနိ သာမညပစ္စတ္တဝသေန ဓမ္မာနံ ဒွေ လက္ခဏာနိ, တေသု ရူပက္ခန္ဓဿ တာဝ ပစ္စတ္တလက္ခဏံ ဒဿိတံ. ရူပက္ခန္ဓဿေဝ ဟိ ဧတံ, န ဝေဒနာဒီနံ, တသ္မာ ပစ္စတ္တလက္ခဏန္တိ [Pg.269] ဝုစ္စတိ. အနိစ္စဒုက္ခာနတ္တလက္ခဏံ ပန ဝေဒနာဒီနမ္ပိ ဟောတိ, တသ္မာ တံ သာမညလက္ခဏန္တိ ဝုစ္စတိ.

'Creeping things' refers to any long-bodied species that move by crawling. Affliction by their contact should be understood by way of being bitten by a venomous snake and so on. Thus, of these two characteristics of phenomena—the general and the particular—the Blessed One has first shown the particular characteristic of the aggregate of form. For this affliction is the particular characteristic of the aggregate of form alone, not of feeling and so on; therefore, it is called the 'particular characteristic.' The characteristic of impermanence, suffering, and non-self, however, also pertains to feeling and so on; therefore, it is called the 'general characteristic.'

ကိဉ္စ, ဘိက္ခဝေ, ဝေဒနံ ဝဒေထာတိအာဒီသု ပုရိမသဒိသံ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ. ယံ ပန ပုရိမေန အသဒိသံ, တဿာယံ ဝိဘာဝနာ – သုခမ္ပိ ဝေဒယတီတိ သုခံ အာရမ္မဏံ ဝေဒေတိ အနုဘဝတိ. ပရတော ပဒဒွယေပိ ဧသေဝ နယော. ကထံ ပနေတံ အာရမ္မဏံ သုခံ ဒုက္ခံ အဒုက္ခမသုခံ နာမ ဇာတန္တိ? သုခါဒီနံ ပစ္စယတော. သွာယမတ္ထော ‘‘ယသ္မာ စ ခေါ, မဟာလိ, ရူပံ သုခံ သုခါနုပတိတံ သုခါဝက္ကန္တ’’န္တိ ဣမသ္မိံ မဟာလိသုတ္တေ (သံ. နိ. ၃.၆၀) အာဂတောယေဝ. ဝေဒယတီတိ ဧတ္ထ စ ဝေဒနာဝ ဝေဒယတိ, န အညော သတ္တော ဝါ ပုဂ္ဂလော ဝါ. ဝေဒနာ ဟိ ဝေဒယိတလက္ခဏာ, တသ္မာ ဝတ္ထာရမ္မဏံ ပဋိစ္စ ဝေဒနာဝ ဝေဒယတီတိ. ဧဝမိဓ ဘဂဝါ ဝေဒနာယပိ ပစ္စတ္တလက္ခဏမေဝ ဘာဇေတွာ ဒဿေသိ.

In the passage beginning, 'And what, bhikkhus, do you call feeling?' it should be understood in the same way as what was stated before. As for what is different from the preceding, this is the explanation: 'One feels pleasure' means one feels, one experiences a pleasant object. This same method applies to the two phrases that follow. But how does this object come to be called pleasant, painful, or neither-painful-nor-pleasant? Because it is a condition for pleasure and so on. This meaning is indeed found in the Mahāli Sutta: 'Because, Mahāli, form is pleasant, attended by pleasure, pervaded by pleasure.' And here, in 'one feels,' it is feeling itself that feels, not some other being or person. For feeling has the characteristic of experiencing. Therefore, dependent on the base and the object, it is feeling itself that feels. Thus, in this context, the Blessed One, having analyzed, showed the particular characteristic of feeling as well.

နီလမ္ပိ သဉ္ဇာနာတီတိ နီလပုပ္ဖေ ဝါ ဝတ္ထေ ဝါ ပရိကမ္မံ ကတွာ ဥပစာရံ ဝါ အပ္ပနံ ဝါ ပါပေန္တော သဉ္ဇာနာတိ. အယဉှိ သညာ နာမ ပရိကမ္မသညာပိ ဥပစာရသညာပိ အပ္ပနာသညာပိ ဝဋ္ဋတိ, နီလံ နီလန္တိ ဥပ္ပဇ္ဇနသညာပိ ဝဋ္ဋတိယေဝ. ပီတကာဒီသုပိ ဧသေဝ နယော. ဣဓာပိ ဘဂဝါ သဉ္ဇာနနလက္ခဏာယ သညာယ ပစ္စတ္တလက္ခဏမေဝ ဘာဇေတွာ ဒဿေသိ.

'One perceives blue' means that having done the preliminary meditation practice on a blue flower or a blue cloth, one perceives while attaining either access concentration or absorption concentration. For this perception is applicable as preliminary perception, access perception, and absorption perception; the perception that arises as 'blue, blue' is also applicable. This same method should be understood for yellow and so on. Here too, the Blessed One, having analyzed, showed only the particular characteristic of perception, which has the characteristic of perceiving.

ရူပံ ရူပတ္တာယ သင်္ခတမဘိသင်္ခရောန္တီတိ ယထာ ယာဂုမေဝ ယာဂုတ္တာယ, ပူဝမေဝ ပူဝတ္တာယ ပစတိ နာမ, ဧဝံ ပစ္စယေဟိ သမာဂန္တွာ ကတဘာဝေန သင်္ခတန္တိ လဒ္ဓနာမံ ရူပမေဝ ရူပတ္တာယ ယထာ အဘိသင်္ခတံ ရူပံ နာမ ဟောတိ, တထတ္တာယ ရူပဘာဝါယ အဘိသင်္ခရောတိ အာယူဟတိ သမ္ပိဏ္ဍေတိ, နိပ္ဖာဒေတီတိ အတ္ထော. ဝေဒနာဒီသုပိ ဧသေဝ နယော. အယံ ပနေတ္ထ သင်္ခေပေါ – အတ္တနာ သဟ ဇာယမာနံ ရူပံ သမ္ပယုတ္တေ စ ဝေဒနာဒယော ဓမ္မေ အဘိသင်္ခရောတိ နိဗ္ဗတ္တေတီတိ. ဣဓာပိ ဘဂဝါ စေတယိတလက္ခဏဿ သင်္ခါရဿ ပစ္စတ္တလက္ခဏမေဝ ဘာဇေတွာ ဒဿေသိ.

'They form the conditioned for the sake of form-ness' means: just as one cooks what is to become gruel for the sake of it being gruel, or what is to become a cake for the sake of it being a cake, so too, conditions, having come together, form that very thing which has received the name 'conditioned' due to being made—that is, form—for the sake of its being form; they fashion it, strive for it, gather it, and produce it. This is the meaning. This same method applies to feeling and so on. Herein, this is the summary: a formation forms the form arising together with itself and the associated mental states such as feeling; it produces them. Here too, the Blessed One, having analyzed, showed only the particular characteristic of formations, which have the characteristic of volition.

အမ္ဗိလမ္ပိ ဝိဇာနာတီတိ အမ္ဗအမ္ဗာဋကမာတုလုင်္ဂါဒိအမ္ဗိလံ ‘‘အမ္ဗိလ’’န္တိ ဝိဇာနာတိ. ဧသေဝ နယော သဗ္ဗပဒေသု. အပိ စေတ္ထ တိတ္တကန္တိ နိမ္ဗပဋောလာဒိနာနပ္ပကာရံ ကဋုကန္တိ ပိပ္ပလိမရိစာဒိနာနပ္ပကာရံ. မဓုရန္တိ သပ္ပိဖာဏိတာဒိနာနပ္ပကာရံ[Pg.270]. ခါရိကန္တိ ဝါတိင်္ဂဏနာဠိကေရ စတုရဿဝလ္လိဝေတ္တင်္ကုရာဒိနာနပ္ပကာရံ. အခါရိကန္တိ ယံ ဝါ တံ ဝါ ဖလဇာတံ ကာရပဏ္ဏာဒိမိဿကပဏ္ဏံ. လောဏိကန္တိ လောဏယာဂုလောဏမစ္ဆလောဏဘတ္တာဒိနာနပ္ပကာရံ. အလောဏိကန္တိအလောဏယာဂုအလောဏမစ္ဆအလောဏဘတ္တာဒိနာနပ္ပကာရံ. တသ္မာ ဝိညာဏန္တိ ဝုစ္စတီတိ ယသ္မာ ဣမံ အမ္ဗိလာဒိဘေဒံ အညမညဝိသိဋ္ဌေန အမ္ဗိလာဒိဘာဝေန ဇာနာတိ, တသ္မာ ဝိညာဏန္တိ ဝုစ္စတီတိ. ဧဝမိဓာပိ ဘဂဝါ ဝိဇာနနလက္ခဏဿ ဝိညာဏဿ ပစ္စတ္တလက္ခဏမေဝ ဘာဇေတွာ ဒဿေသိ.

'One cognizes the sour' means one cognizes a sour substance such as a mango, hog plum, or citron as 'sour.' This same method applies in all instances. And herein, 'bitter' refers to various kinds such as neem and bitter gourd. 'Pungent' refers to various kinds such as long pepper and black pepper. 'Sweet' refers to various kinds such as ghee and molasses. 'Alkaline' refers to various kinds such as eggplant, coconut, winged bean, and rattan shoots. 'Non-alkaline' refers to any kind of fruit, or mixed leaves such as those of the kārab plant. 'Salty' refers to various kinds such as salty gruel, salted fish, and salty rice. 'Non-salty' refers to various kinds such as non-salty gruel, non-salted fish, and non-salty rice. 'Therefore it is called consciousness' means: because it cognizes this variety of sourness and so on, with each being distinct from the others, therefore it is called 'consciousness.' Thus, here too, the Blessed One, having analyzed, showed only the particular characteristic of consciousness, which has the characteristic of cognizing.

ယသ္မာ ပန အာရမ္မဏဿ အာကာရသဏ္ဌာနဂဟဏဝသေန သညာ ပါကဋာ ဟောတိ, တသ္မာ သာ စက္ခုဒွါရေ ဝိဘတ္တာ. ယသ္မာ ဝိနာပိ အာကာရသဏ္ဌာနာ အာရမ္မဏဿ ပစ္စတ္တဘေဒဂဟဏဝသေန ဝိညာဏံ ပါကဋံ ဟောတိ, တသ္မာ တံ ဇိဝှာဒွါရေ ဝိဘတ္တံ. ဣမေသံ ပန သညာဝိညာဏပညာနံ အသမ္မောဟတော သဘာဝသလ္လက္ခဏတ္ထံ သဉ္ဇာနာတိ, ဝိဇာနာတိ, ပဇာနာတီတိ ဧတ္ထ ဝိသေသာ ဝေဒိတဗ္ဗာ. တတ္ထ ဥပသဂ္ဂမတ္တမေဝ ဝိသေသော, ဇာနာတီတိ ပဒံ ပန အဝိသေသော. တဿပိ ဇာနနဋ္ဌေန ဝိသေသော ဝေဒိတဗ္ဗော. သညာ ဟိ နီလာဒိဝသေန အာရမ္မဏသဉ္ဇာနနမတ္တမေဝ, အနိစ္စံ ဒုက္ခမနတ္တာတိ လက္ခဏပဋိဝေဓံ ပါပေတုံ န သက္ကောတိ. ဝိညာဏံ နီလာဒိဝသေန အာရမ္မဏဉ္စေဝ ဇာနာတိ, အနိစ္စာဒိဝသေန လက္ခဏပဋိဝေဓဉ္စ ပါပေတိ, ဥဿက္ကိတွာ ပန မဂ္ဂပါတုဘာဝံ ပါပေတုံ န သက္ကောတိ. ပညာ နီလာဒိဝသေန အာရမ္မဏမ္ပိ ဇာနာတိ, အနိစ္စာဒိဝသေန လက္ခဏပဋိဝေဓမ္ပိ ပါပေတိ, ဥဿက္ကိတွာ မဂ္ဂပါတုဘာဝမ္ပိ ပါပေတိ.

Furthermore, since perception becomes evident by way of grasping the features and form of an object, it is analyzed at the eye-door. Since consciousness becomes evident by way of grasping the distinct individual nature of an object even without its features and form, it is analyzed at the tongue-door. Regarding this perception, consciousness, and wisdom, the distinctions among the terms sañjānāti (perceives), vijānāti (discerns), and pajānāti (understands) should be known for the sake of correctly cognizing their intrinsic nature without confusion. Therein, the distinction is merely in the prefix, while the word jānāti (knows) is common. Yet, a distinction should also be understood in the meaning of 'knowing.' Indeed, perception is merely the perceiving of an object by way of its being blue, etc.; it cannot bring about the penetration of the characteristics such as impermanence, suffering, and not-self. Consciousness both knows the object by way of its being blue, etc., and brings about the penetration of the characteristics such as impermanence; however, by striving, it cannot bring about the manifestation of the path. Wisdom both knows the object by way of its being blue, etc., brings about the penetration of the characteristics such as impermanence, and, by striving, also brings about the manifestation of the path.

ယထာ ဟိ ဟေရညိကဖလကေ ကဟာပဏရာသိမှိ ကတေ အဇာတဗုဒ္ဓိဒါရကော ဂါမိကပုရိသော မဟာဟေရညိကောတိ တီသု ဇနေသု ဩလောကေတွာ ဌိတေသု အဇာတဗုဒ္ဓိဒါရကော ကဟာပဏာနံ စိတ္တဝိစိတ္တစတုရဿမဏ္ဍလာဒိဘာဝမေဝ ဇာနာတိ, ‘‘ဣဒံ မနုဿာနံ ဥပဘောဂပရိဘောဂံ ရတနသမ္မတ’’န္တိ န ဇာနာတိ. ဂါမိကပုရိသော စိတ္တာဒိဘာဝဉ္စ ဇာနာတိ, မနုဿာနံ ဥပဘောဂပရိဘောဂရတနသမ္မတဘာဝဉ္စ, ‘‘အယံ ကူဋော, အယံ ဆေကော, အယံ ကရဋော, အယံ သဏှော’’တိ န ဇာနာတိ. မဟာဟေရညိကော စိတ္တာဒိဘာဝမ္ပိ ရတနသမ္မတဘာဝမ္ပိ ကူဋာဒိဘာဝမ္ပိ ဇာနာတိ. ဇာနန္တော စ ပန [Pg.271] ရူပံ ဒိသွာပိ သဒ္ဒံ သုတွာပိ ဂန္ဓံ ဃာယိတွာပိ ရသံ သာယိတွာပိ ဟတ္ထေန ဂရုလဟုဘာဝံ ဥပဓာရေတွာပိ ‘‘အသုကဂါမေ ကတော’’တိပိ ဇာနာတိ, ‘‘အသုကနိဂမေ အသုကနဂရေ အသုကပဗ္ဗတစ္ဆာယာယ အသုကနဒီတီရေ ကတော’’တိပိ, ‘‘အသုကာစရိယေန ကတော’’တိပိ ဇာနာတိ. ဧဝမေဝ သညာ အဇာတဗုဒ္ဓိဒါရကဿ ကဟာပဏဒဿနံ ဝိယ နီလာဒိဝသေန အာရမ္မဏမတ္တမေဝ ဇာနာတိ. ဝိညာဏံ ဂါမိကပုရိသဿ ကဟာပဏဒဿနံ ဝိယ နီလာဒိဝသေန အာရမ္မဏမ္ပိ ဇာနာတိ, အနိစ္စာဒိဝသေန လက္ခဏပဋိဝေဓမ္ပိ ပါပေတိ. ပညာ မဟာဟေရညိကဿ ကဟာပဏဒဿနံ ဝိယ နီလာဒိဝသေန အာရမ္မဏမ္ပိ ဇာနာတိ, အနိစ္စာဒိဝသေန လက္ခဏပဋိဝေဓမ္ပိ ပါပေတိ, ဥဿက္ကိတွာ မဂ္ဂပါတုဘာဝမ္ပိ ပါပေတိ.

For instance, when a pile of coins is placed on a money-changer's table, and three people—a boy with undeveloped intelligence, a villager, and a great money-changer—are observing it: the boy with undeveloped intelligence merely knows the coins' state of being variegated, multi-colored, square, round, and so on, but he does not know, 'This is considered a treasure by humans for their use and enjoyment.' The villager knows both their state of being variegated, etc., and their state of being considered a treasure for human use and enjoyment, but he does not know, 'This one is counterfeit, this one is genuine, this one is coarse, this one is fine.' The great money-changer, however, knows their state of being variegated, their state of being considered a treasure, and their state of being counterfeit, etc. And in knowing, even upon seeing their form, hearing their sound, smelling their scent, tasting their flavor, or assessing their heaviness or lightness with his hand, he knows, 'This was made in such-and-such a village,' or 'in such-and-such a market town, in such-and-such a city, in the shade of such-and-such a mountain, on the bank of such-and-such a river,' or 'by such-and-such a master craftsman.' In the same way, perception, like the boy with undeveloped intelligence seeing the coins, merely perceives the object by way of its being blue, etc. Consciousness, like the villager seeing the coins, both knows the object by way of its being blue, etc., and brings about the penetration of the characteristics such as impermanence. Wisdom, like the great money-changer seeing the coins, both knows the object by way of its being blue, etc., brings about the penetration of the characteristics such as impermanence, and, by striving, also brings about the manifestation of the path.

သော ပန နေသံ ဝိသေသော ဒုပ္ပဋိဝိဇ္ဈော. တေနာဟ အာယသ္မာ နာဂသေနော –

But this distinction among them is difficult to penetrate. Therefore, the Venerable Nāgasena said:

‘‘ဒုက္ကရံ, မဟာရာဇ, ဘဂဝတာ ကတန္တိ. ကိံ, ဘန္တေ နာဂသေန, ဘဂဝတာ ဒုက္ကရံ ကတန္တိ? ဒုက္ကရံ, မဟာရာဇ, ဘဂဝတာ ကတံ, ဣမေသံ အရူပီနံ စိတ္တစေတသိကာနံ ဓမ္မာနံ ဧကာရမ္မဏေ ဝတ္တမာနာနံ ဝဝတ္ထာနံ အက္ခာတံ ‘အယံ ဖဿော, အယံ ဝေဒနာ, အယံ သညာ, အယံ စေတနာ, ဣဒံ စိတ္တ’’’န္တိ (မိ. ပ. ၂.၇.၁၆).

‘A difficult thing, great king, was done by the Blessed One.’ ‘What, venerable Nāgasena, is the difficult thing done by the Blessed One?’ ‘A difficult thing, great king, was done by the Blessed One, in that the distinction of these formless mental and mental-concomitant phenomena occurring with a single object was declared: “This is contact, this is feeling, this is perception, this is volition, this is consciousness.”’

ယထာ ဟိ တိလတေလံ သာသပတေလံ မဓုကတေလံ ဧရဏ္ဍကတေလံ ဝသာတေလန္တိ ဣမာနိ ပဉ္စ တေလာနိ ဧကစာဋိယံ ပက္ခိပိတွာ ဒိဝသံ ယမကမန္ထေ ဟိ မန္ထေတွာ တတော ‘‘ဣဒံ တိလတေလံ, ဣဒံ သာသပတေလ’’န္တိ ဧကေကဿ ပါဋိယေက္ကံ ဥဒ္ဓရဏံ နာမ ဒုက္ကရံ, ဣဒံ တတော ဒုက္ကရတရံ. ဘဂဝါ ပန သဗ္ဗညုတညာဏဿ သုပ္ပဋိဝိဒ္ဓတ္တာ ဓမ္မိဿရော ဓမ္မရာဇာ ဣမေသံ အရူပီနံ ဓမ္မာနံ ဧကာရမ္မဏေ ဝတ္တမာနာနံ ဝဝတ္ထာနံ အကာသိ. ပဉ္စန္နံ မဟာနဒီနံ သမုဒ္ဒံ ပဝိဋ္ဌဋ္ဌာနေ ‘‘ဣဒံ ဂင်္ဂါယ ဥဒကံ, ဣဒံ ယမုနာယာ’’တိ ဧဝံ ပါဋိယေက္ကံ ဥဒကုဒ္ဓရဏေနာပိ အယမတ္ထော ဝေဒိတဗ္ဗော.

For instance, just as if sesame oil, mustard oil, madhuka oil, castor oil, and fat oil—these five oils—were poured into a single vessel and churned with a double churn for a day, it would be difficult to then extract each one separately, saying, ‘This is sesame oil, this is mustard oil’; this is even more difficult than that. The Blessed One, however, due to the thorough penetration of his omniscient knowledge, being the Lord of the Dhamma and the King of the Dhamma, established the distinction of these formless phenomena occurring with a single object. This meaning should also be understood through the analogy of separately drawing up the water at the place where the five great rivers have entered the ocean, saying, 'This is the water of the Ganges, this is the water of the Yamunā.'

ဣတိ ပဌမပဗ္ဗေန သုညတံ, ဒုတိယေန သုညတာလက္ခဏန္တိ ဒွီဟိ ပဗ္ဗေဟိ အနတ္တလက္ခဏံ ကထေတွာ ဣဒါနိ ဒုက္ခလက္ခဏံ ဒဿေတုံ တတြ, ဘိက္ခဝေတိအာဒိမာဟ. တတ္ထ ခဇ္ဇာမီတိ န ရူပံ သုနခေါ ဝိယ မံသံ လုဉ္စိတွာ လုဉ္စိတွာ ခါဒတိ, ယထာ ပန ကိလိဋ္ဌဝတ္ထနိဝတ္ထော တတောနိဒါနံ ပီဠံ သန္ဓာယ ‘‘ခါဒတိ မံ [Pg.272] ဝတ္ထ’’န္တိ ဘဏတိ, ဧဝမိဒမ္ပိ ပီဠံ ဥပ္ပာဒေန္တံ ခါဒတိ နာမာတိ ဝေဒိတဗ္ဗံ. ပဋိပန္နော ဟောတီတိ သီလံ အာဒိံ ကတွာ ယာဝ အရဟတ္တမဂ္ဂါ ပဋိပန္နော ဟောတိ. ယော ပနေတ္ထ ဗလဝဉာဏော တိက္ခဗုဒ္ဓိ ဉာဏုတ္တရော ယောဂါဝစရော ပဓာနဘူမိယံ ဝါယမန္တော ခါဏုနာ ဝါ ကဏ္ဋကေန ဝါ ဝိဒ္ဓေါ အာဝုဓေန ဝါ ပဟဋော ဗျဂ္ဃာဒီဟိ ဝါ ဂဟေတွာ ခဇ္ဇမာနော တံ ဝေဒနံ အဗ္ဗောဟာရိကံ ကတွာ မူလကမ္မဋ္ဌာနံ သမ္မသန္တော အရဟတ္တမေဝ ဂဏှာတိ, အယံ ဝေဒနာယ နိဗ္ဗိဒါယ ဝိရာဂါယ နိရောဓာယ ပဋိပန္နော နာမ ဝုစ္စတိ ပီတမလ္လတ္ထေရော ဝိယ ကုဋုမ္ဗိယပုတ္တမဟာတိဿတ္ထေရော ဝိယ ဝတ္တနိအဋဝိယံ တိံသမတ္တာနံ ဘိက္ခူနံ အညတရော ဗျဂ္ဃမုခေ နိပန္နဘိက္ခု ဝိယ ကဏ္ဋကေန ဝိဒ္ဓတ္ထေရော ဝိယ စ.

Thus, having taught emptiness in the first section and the characteristic of emptiness in the second—thereby explaining the characteristic of not-self in two sections—he now says, 'Therein, bhikkhus,' etc., to show the characteristic of suffering. Here, 'I am being devoured' does not mean that form devours by tearing at flesh like a dog. Rather, just as a person wearing a soiled garment, referring to the affliction caused by it, says, 'The cloth is devouring me,' so too should it be understood that this form, by producing affliction, is said to 'devour.' 'He is one who has undertaken the practice' means he is one who has undertaken the practice from virtue up to the path of Arahantship. Among these, a practitioner with strong wisdom, sharp intellect, and supreme knowledge, striving on the ground of exertion, though pierced by a stake or a thorn, struck by a weapon, or seized and devoured by a tiger or the like, by making that feeling of no account and contemplating the primary meditation subject, attains Arahantship itself. Such a one is called 'one who has undertaken the practice for disenchantment with, dispassion for, and cessation of feeling'—like the Elder Pītamalla, like the Elder Mahātissa, son of a householder, like a certain bhikkhu among thirty in the Vattaniya forest who lay in a tiger's mouth, and like the elder pierced by a thorn.

ဒွါဒသသု ကိရ ဘိက္ခူသု ဃဏ္ဋိံ ပဟရိတွာ အရညေ ပဓာနမနုယုဉ္ဇန္တေသု ဧကော သူရိယေ အတ္ထင်္ဂတမတ္တေယေဝ ဃဏ္ဋိံ ပဟရိတွာ စင်္ကမံ ဩရုယှ စင်္ကမန္တော တိရိယံ နိမ္မထေန္တော တိဏပဋိစ္ဆန္နံ ကဏ္ဋကံ အက္ကမိ. ကဏ္ဋကော ပိဋ္ဌိပါဒေန နိက္ခန္တော. တတ္တဖာလေန ဝိနိဝိဒ္ဓကာလော ဝိယ ဝေဒနာ ဝတ္တတိ. ထေရော စိန္တေသိ – ‘‘ကိံ ဣမံ ကဏ္ဋကံ ဥဒ္ဓရာမိ, ဥဒါဟု ပကတိယာ ဝိဇ္ဈိတွာ ဌိတကဏ္ဋက’’န္တိ? တဿ ဧဝမဟောသိ – ‘‘ဣမိနာ ကဏ္ဋကေန ဝိဒ္ဓတ္တာ နိရယာဒီသု ဘယံ နာမ နတ္ထိ, ပကတိယာ ဝိဇ္ဈိတွာ ဌိတကဏ္ဋကံယေဝါ’’တိ. သော တံ ဝေဒနံ အဗ္ဗောဟာရိကံ ကတွာ သဗ္ဗရတ္တိံ စင်္ကမိတွာ ဝိဘာတာယ ရတ္တိယာ အညဿ သညံ အဒါသိ. သော အာဂန္တွာ ‘‘ကိံ, ဘန္တေ’’တိ ပုစ္ဆိ? ‘‘ကဏ္ဋကေနမှိ, အာဝုသော, ဝိဒ္ဓေါ’’တိ. ‘‘ကာယ ဝေလာယ, ဘန္တေ’’တိ? ‘‘သာယမေဝ, အာဝုသော’’တိ. ‘‘ကသ္မာ န အမှေ ပက္ကောသိတ္ထ, ကဏ္ဋကံ ဥဒ္ဓရိတွာ တတ္ထ တေလမ္ပိ သိဉ္စေယျာမာ’’တိ? ‘‘ပကတိယာ ဝိဇ္ဈိတွာ ဌိတကဏ္ဋကမေဝ ဥဒ္ဓရိတုံ ဝါယမိမှာ, အာဝုသော’’တိ. ‘‘သက္ကုဏိတ္ထ, ဘန္တေ, ဥဒ္ဓရိတု’’န္တိ. ‘‘ဧကဒေသမတ္တေန မေ, အာဝုသော, ဥဒ္ဓဋော’’တိ. သေသဝတ္ထူနိ ဒီဃမဇ္ဈိမဋ္ဌကထာသု (ဒီ. နိ. အဋ္ဌ. ၂.၃၇၃; မ. နိ. အဋ္ဌ. ၁.၁၀၆) သတိပဋ္ဌာနသုတ္တနိဒ္ဒေသေ ဝိတ္ထာရိတာနေဝ.

It is said that among twelve bhikkhus who, having struck the stone gong, were devoted to the meditative effort in the forest, one, having struck the stone gong just as the sun had set, descended to the walking path. While walking and shuffling sideways, he stepped on a thorn concealed by grass. The thorn exited through the top of his foot. A feeling arose as if being pierced through by a hot ploughshare. The elder thought: “Should I remove this thorn, or the thorn that has naturally pierced and remains?” To him it occurred thus: “From being pierced by this thorn, there is no fear of the hells and so on; I shall remove only the thorn that has naturally pierced and remains.” Making that feeling of no account, he walked the whole night, and at the break of dawn gave a sign to another bhikkhu. That bhikkhu came and asked, “What is it, venerable sir?” “I have been pierced by a thorn, friend.” “At what time, venerable sir?” “Just this evening, friend.” “Why did you not call us? We could have removed the thorn and applied oil there.” “I was endeavoring to remove the thorn that has naturally pierced and remains, friend.” “Were you able to remove it, venerable sir?” “It has been removed by me only in part, friend.” The remaining stories are elaborated in the commentaries to the Dīgha and Majjhima Nikāyas in the exposition of the Satipaṭṭhāna Sutta.

တံ ကိံ မညထ, ဘိက္ခဝေတိ ကသ္မာ အာရဒ္ဓံ? ဣမသ္မိံ ပဗ္ဗေ ဒုက္ခလက္ခဏမေဝ ကထိတံ, န အနိစ္စလက္ခဏံ. တံ ဒဿေတုံ ဣဒမာရဒ္ဓံ. တီဏိ လက္ခဏာနိ သမောဓာနေတွာ ဒဿေတုမ္ပိ အာရဒ္ဓမေဝ. အပစိနာတိ နော အာစိနာတီတိ ဝဋ္ဋံ ဝိနာသေတိ, နေဝ စိနာတိ. ပဇဟတိ န ဥပါဒိယတီတိ တဒေဝ ဝိဿဇ္ဇေတိ, န [Pg.273] ဂဏှာတိ. ဝိသိနေတိ န ဥဿိနေတီတိ ဝိကိရတိ န သမ္ပိဏ္ဍေတိ. ဝိဓူပေတိ န သန္ဓူပေတီတိ နိဗ္ဗာပေတိ န ဇာလာပေတိ.

Why was the phrase, ‘What do you think, bhikkhus,’ undertaken? In this section, only the characteristic of suffering was taught, not the characteristic of impermanence. This was undertaken to show that. It was also undertaken to show the three characteristics combined. ‘It diminishes, it does not accumulate’ means it destroys the round of existence; it does not build it up. ‘It abandons, it does not take up’ means it relinquishes that very round; it does not grasp it. ‘It scatters, it does not consolidate’ means it disperses; it does not gather together. ‘It extinguishes, it does not kindle’ means it puts out the mass of fire of the threefold round; it does not cause it to blaze.

ဧဝံ ပဿံ, ဘိက္ခဝေတိ ဣဒံ ကသ္မာ အာရဒ္ဓံ? ဝဋ္ဋံ ဝိနာသေတွာ ဌိတံ မဟာခီဏာသဝံ ဒဿေဿာမီတိ အာရဒ္ဓံ. ဧတ္တကေန ဝါ ဌာနေန ဝိပဿနာ ကထိတာ, ဣဒါနိ သဟ ဝိပဿနာယ စတ္တာရော မဂ္ဂေ ဒဿေတုံ ဣဒံ အာရဒ္ဓံ. အထ ဝါ ဧတ္တကေန ဌာနေန ပဌမမဂ္ဂေါ ကထိတော, ဣဒါနိ သဟ ဝိပဿနာယ တယော မဂ္ဂေ ဒဿေတုံ ဣဒမာရဒ္ဓံ. ဧတ္တကေန ဝါ ဌာနေန တီဏိ မဂ္ဂါနိ ကထိတာနိ, ဣဒါနိ သဟ ဝိပဿနာယ အရဟတ္တမဂ္ဂံ ဒဿေတုမ္ပိ ဣဒံ အာရဒ္ဓမေဝ.

Why was this phrase, ‘Seeing thus, bhikkhus,’ undertaken? It was undertaken with the thought, ‘I shall show the great one with taints destroyed who stands having destroyed the round of existence.’ Alternatively, by this much of the text, insight has been taught; now, this was undertaken to show the four paths together with insight. Or else, by this much of the text, the first path has been taught; now, this was undertaken to show the three higher paths together with insight. Alternatively, by this much of the text, the three paths have been taught; now, this was also indeed undertaken to show the path of arahantship together with insight.

သပဇာပတိကာတိ သဒ္ဓိံ ပဇာပတိနာ ဒေဝရာဇေန. အာရကာဝ နမဿန္တီတိ ဒူရတောဝ နမဿန္တိ, ဒူရေပိ ဌိတံ နမဿန္တိယေဝ အာယသ္မန္တံ နီတတ္ထေရံ ဝိယ.

‘With Pajāpati’ means together with Pajāpati, the king of the devas. ‘From afar they pay homage’ means they pay homage from a distance; they indeed pay homage even to one standing far away, just as they did to the Venerable Nītatthera.

ထေရော ကိရ ပုပ္ဖစ္ဆဍ္ဍကကုလတော နိက္ခမ္မ ပဗ္ဗဇိတော, ခုရဂ္ဂေယေဝ အရဟတ္တံ ပတွာ စိန္တေသိ – ‘‘အဟံ အဇ္ဇေဝ ပဗ္ဗဇိတော အဇ္ဇေဝ မေ ပဗ္ဗဇိတကိစ္စံ မတ္ထကံ ပတ္တံ, စတုပစ္စယသန္တောသဘာဝနာရာမမဏ္ဍိတံ မဟာအရိယဝံသပဋိပဒံ ပူရေဿာမီ’’တိ. သော ပံသုကူလတ္ထာယ သာဝတ္ထိံ ပဝိသိတွာ စောဠကံ ပရိယေသန္တော ဝိစရိ. အထေကော မဟာဗြဟ္မာ သမာပတ္တိတော ဝုဋ္ဌာယ မနုဿပထံ ဩလောကေန္တော ထေရံ ဒိသွာ – ‘‘အဇ္ဇေဝ ပဗ္ဗဇိတွာ အဇ္ဇေဝ ခုရဂ္ဂေ အရဟတ္တံ ပတွာ မဟာအရိယဝံသပဋိပဒံ ပူရေတုံ စောဠကံ ပရိယေသတီ’’တိ အဉ္ဇလိံ ပဂ္ဂယှ နမဿမာနော အဋ္ဌာသိ. တမညော မဟာဗြဟ္မာ ဒိသွာ ‘‘ကံ နမဿသီ’’တိ? ပုစ္ဆိ. နီတတ္ထေရံ နမဿာမီတိ. ကိံ ကာရဏာတိ? အဇ္ဇေဝ ပဗ္ဗဇိတွာ အဇ္ဇေဝ ခုရဂ္ဂေ အရဟတ္တံ ပတွာ မဟာအရိယဝံသပဋိပဒံ ပူရေတုံ စောဠကံ ပရိယေသတီတိ. သောပိ နံ နမဿမာနော အဋ္ဌာသိ. အထညော, အထညောတိ သတ္တသတာ မဟာဗြဟ္မာနော နမဿမာနာ အဋ္ဌံသု. တေန ဝုတ္တံ –

The elder, it is said, having gone forth from a family of flower-disposers, attained arahantship at the very touch of the razor. He reflected: “Today I have gone forth, and today my task of going forth has reached its culmination. I will fulfill the practice of the great noble lineage, adorned with contentment with the four requisites and delight in development.” For the sake of a rag-robe, he entered Sāvatthī and wandered about searching for a piece of cloth. Then a certain great brahmā, rising from attainment and surveying the human world, saw the elder. Thinking, “Having gone forth just today and attained arahantship at the touch of the razor, he now seeks a piece of cloth to fulfill the practice of the great noble lineage,” he raised his joined palms and stood paying homage. Another great brahmā saw him and asked, “Whom do you pay homage to?” He replied, “I pay homage to the Elder Nīta.” The first asked, “For what reason?” He replied, “Because having gone forth just today and attained arahantship at the touch of the razor, he seeks a piece of cloth to fulfill the practice of the great noble lineage.” He too stood paying homage to him. Then another, and another, until seven hundred great brahmās stood paying homage. Therefore it is said:

‘‘တာ ဒေဝတာ သတ္တသတာ ဥဠာရာ,ဗြဟ္မာ ဝိမာနာ အဘိနိက္ခမိတွာ;

နီတံ နမဿန္တိ ပသန္နစိတ္တာ,‘ခီဏာသဝေါ ဂဏှတိ ပံသုကူလံ’’’.

“Those seven hundred glorious devas, brahmās, emerging from the Brahmā mansions, with serene minds pay homage to Nīta: ‘The one with taints destroyed takes the rag-robe.’”

‘‘တာ [Pg.274] ဒေဝတာ သတ္တသတာ ဥဠာရာ,ဗြဟ္မာ ဝိမာနာ အဘိနိက္ခမိတွာ;

နီတံ နမဿန္တိ ပသန္နစိတ္တာ,‘ခီဏာသဝေါ ကယိရတိ ပံသုကူလံ’’’.

“Those seven hundred glorious devas, brahmās, emerging from the Brahmā mansions, with serene minds pay homage to Nīta: ‘The one with taints destroyed makes the rag-robe.’”

‘‘‘ခီဏာသဝေါ ဓောဝတိ ပံသုကူလံ’;

‘ခီဏာသဝေါ ရဇတိ ပံသုကူလံ’;

‘ခီဏာသဝေါ ပါရုပတိ ပံသကူလ’’’န္တိ.

“‘The one with taints destroyed washes the rag-robe;’ ‘The one with taints destroyed dyes the rag-robe;’ ‘The one with taints destroyed wears the rag-robe.’”

ဣတိ ဘဂဝါ ဣမသ္မိံ သုတ္တေ ဒေသနံ တီဟိ ဘဝေဟိ ဝိနိဝတ္တေတွာ အရဟတ္တဿ ကူဋံ ဂဏှိ. ဒေသနာပရိယောသာနေ ပဉ္စသတာ ဘိက္ခူ အရဟတ္တေ ပတိဋ္ဌဟိံသု. သတ္တမံ.

Thus the Blessed One, in this discourse, having turned the teaching away from the three states of existence, took arahantship as its pinnacle. At the conclusion of the teaching, five hundred bhikkhus were established in arahantship. The seventh discourse is finished.

၈. ပိဏ္ဍောလျသုတ္တဝဏ္ဏနာ

8. Commentary on the Piṇḍolya Sutta

၈၀. အဋ္ဌမေ ကိသ္မိဉ္စိဒေဝ ပကရဏေတိ ကိသ္မိဉ္စိဒေဝ ကာရဏေ. ပဏာမေတွာတိ နီဟရိတွာ. ကိသ္မိံ ပန ကာရဏေ ဧတေ ဘဂဝတာ ပဏာမိတာတိ? ဧကသ္မိဉှိ အန္တောဝဿေ ဘဂဝါ သာဝတ္ထိယံ ဝသိတွာ ဝုတ္ထဝဿော ပဝါရေတွာ မဟာဘိက္ခုသံဃပရိဝါရော သာဝတ္ထိတော နိက္ခမိတွာ ဇနပဒစာရိကံ စရန္တော ကပိလဝတ္ထုံ ပတွာ နိဂြောဓာရာမံ ပါဝိသိ. သကျရာဇာနော ‘‘သတ္ထာ အာဂတော’’တိ သုတွာ ပစ္ဆာဘတ္တေ ကပ္ပိယာနိ တေလမဓုဖာဏိတာဒီနိ စေဝ ပါနကာနိ စ ကာဇသတေဟိ ဂါဟာပေတွာ ဝိဟာရံ ဂန္တွာ သံဃဿ နိယျာတေတွာ သတ္ထာရံ ဝန္ဒိတွာ ပဋိသန္ထာရံ ကရောန္တာ ဧကမန္တေ နိသီဒိံသု. သတ္ထာ တေသံ မဓုရဓမ္မကထံ ကထေန္တော နိသီဒိ. တသ္မိံ ခဏေ ဧကစ္စေ ဘိက္ခူ သေနာသနံ ပဋိဇဂ္ဂန္တိ, ဧကစ္စေ မဉ္စပီဌာဒီနိ ပညာပေန္တိ, သာမဏေရာ အပ္ပဟရိတံ ကရောန္တိ. ဘာဇနီယဋ္ဌာနေ သမ္ပတ္တဘိက္ခူပိ အတ္ထိ, အသမ္ပတ္တဘိက္ခူပိ အတ္ထိ. သမ္ပတ္တာ အသမ္ပတ္တာနံ လာဘံ ဂဏှန္တာ, ‘‘အမှာကံ ဒေထ, အမှာကံ အာစရိယဿ ဒေထ ဥပဇ္ဈာယဿ ဒေထာ’’တိ ကထေန္တာ မဟာသဒ္ဒမကံသု. သတ္ထာ သုတွာ ထေရံ ပုစ္ဆိ ‘‘ကေ ပန တေ, အာနန္ဒ, ဥစ္စာသဒ္ဒါ မဟာသဒ္ဒါ ကေဝဋ္ဋာ မညေ မစ္ဆဝိလောပေ’’တိ? ထေရော ဧတမတ္ထံ အာရောစေသိ. သတ္ထာ သုတွာ ‘‘အာမိသဟေတု, အာနန္ဒ, ဘိက္ခူ မဟာသဒ္ဒံ ကရောန္တီ’’တိ အာဟ. ‘‘အာမ, ဘန္တေ’’တိ. ‘‘အနနုစ္ဆဝိကံ, အာနန္ဒ, အပ္ပတိရူပံ. န [Pg.275] ဟိ မယာ ကပ္ပသတသဟဿာဓိကာနိ စတ္တာရိ အသင်္ချေယျာနိ စီဝရာဒိဟေတု ပါရမိယော ပူရိတာ, နာပိ ဣမေ ဘိက္ခူ စီဝရာဒိဟေတု အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတာ, အရဟတ္တဟေတု ပဗ္ဗဇိတွာ အနတ္ထံ အတ္ထသဒိသံ အသာရံ သာရသဒိသံ ကရောန္တိ, ဂစ္ဆာနန္ဒ, တေ ဘိက္ခူ ပဏာမေဟီ’’တိ.

80. In the eighth [sutta], ‘regarding some matter’ means regarding some reason. ‘Having dismissed’ means having expelled. But for what reason were they dismissed by the Blessed One? For, on one occasion, the Blessed One, having resided in Sāvatthī during the rains-residence, having completed the rains-residence and performed the Pavāraṇā ceremony, departed from Sāvatthī with a great retinue of the Saṅgha of monks. While wandering on a tour of the countryside, he reached Kapilavatthu and entered the Banyan Tree Park. The Sakyan kings, hearing, “The Teacher has come,” after the midday meal, had permissible items such as oil, honey, and molasses, as well as beverages, brought by the hundreds of carrying-poles. They went to the monastery, presented them to the Saṅgha, paid homage to the Teacher, and, after exchanging courteous greetings, sat down to one side. The Teacher sat delivering a sweet Dhamma talk to them. At that moment, some monks were tidying the lodging, some were arranging couches and chairs, and the novices were clearing away the grass. At the place where provisions were distributed, some monks were present, and some were not. Those who were present, taking the shares for those who were not present, made a great noise, saying, “Give it to us! Give it to our teacher! Give it to our preceptor!” The Teacher heard this and asked the Elder, “Ānanda, what is that loud and great noise? It sounds like fishermen, I suppose, during a scramble for fish.” The Elder reported the matter. Having heard, the Teacher said, “Ānanda, the monks are making a great noise for the sake of material things.” “Yes, venerable sir.” “This is unseemly, Ānanda, it is unsuitable. For four incalculables and one hundred thousand aeons, I did not fulfill the perfections for the sake of robes and so on. Nor did these monks go forth from the household life into homelessness for the sake of robes and so on. Having gone forth for the sake of Arahantship, they make what is not the goal seem like the goal. Go, Ānanda, dismiss those monks.”

ပုဗ္ဗဏှသမယန္တိ ဒုတိယဒိဝသေ ပုဗ္ဗဏှသမယံ. ဗေလုဝလဋ္ဌိကာယ မူလေတိ တရုဏဗေလုဝရုက္ခမူလေ. ပဗာဠှောတိ ပဗာဟိတော. ပဝါဠှောတိပိ ပါဌော, ပဝါဟိတောတိ အတ္ထော. ဥဘယမ္ပိ နီဟဋဘာဝမေဝ ဒီပေတိ. သိယာ အညထတ္တန္တိ ပသာဒညထတ္တံ ဝါ ဘာဝညထတ္တံ ဝါ ဘဝေယျ. ကထံ? ‘‘သမ္မာသမ္ဗုဒ္ဓေန မယံ လဟုကေ ကာရဏေ ပဏာမိတာ’’တိ ပသာဒံ မန္ဒံ ကရောန္တာနံ ပသာဒညထတ္တံ နာမ ဟောတိ. သလိင်္ဂေနေဝ တိတ္ထာယတနံ ပက္ကမန္တာနံ ဘာဝညထတ္တံ နာမ. သိယာ ဝိပရိဏာမောတိ ဧတ္ထ ပန ‘‘မယံ သတ္ထု အဇ္ဈာသယံ ဂဏှိတုံ သက္ခိဿာမာတိ ပဗ္ဗဇိတာ, နံ ဂဟေတုံ အသက္ကောန္တာနံ ကိံ အမှာကံ ပဗ္ဗဇ္ဇာယာ’’တိ? သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တနံ ဝိပရိဏာမောတိ ဝေဒိတဗ္ဗော. ဝစ္ဆဿာတိ ခီရူပကဝစ္ဆဿ. အညထတ္တန္တိ မိလာယနအညထတ္တံ. ခီရူပကော ဟိ ဝစ္ဆော မာတု အဒဿနေန ခီရံ အလဘန္တော မိလာယတိ ကမ္ပတိ ပဝေဓတိ. ဝိပရိဏာမောတိ မရဏံ. သော ဟိ ခီရံ အလဘမာနော ခီရပိပါသာယ သုဿန္တော ပတိတွာ မရတိ.

‘In the morning time’ means: on the second day, in the morning. ‘At the root of the Beluva staff’ means at the root of a young Beluva tree. ‘Banished’ (pabāḷho) means driven away (pabāhito). There is also the reading ‘cast off’ (pavāḷho), which means driven away (pavāhito). Both indicate the state of having been expelled. ‘There might be an alteration’ means there could be an alteration of faith or an alteration of state. How so? For those who think, “We were dismissed by the Perfectly Enlightened One for a trivial reason,” and whose faith thereby weakens, this is called an alteration of faith. For those who, while still in their own guise, go over to the abode of sectarians, it is called an alteration of state. As for ‘there might be a reversal’: here, it should be understood that a reversal is when, thinking, “We went forth thinking, ‘We will be able to grasp the Teacher’s intention,’ but since we are unable to grasp it, what is the use of our going forth?” they renounce the training and return to the lower life. ‘Of a calf’ means of a suckling calf. ‘An alteration’ means an alteration consisting of withering. For a suckling calf, not seeing its mother and not getting milk, withers, trembles, and shivers. ‘A reversal’ means death. For that calf, not getting milk, dries up from thirst for milk, collapses, and dies.

ဗီဇာနံ တရုဏာနန္တိ ဥဒကေန အနုဂ္ဂဟေတဗ္ဗာနံ ဝိရူဠှဗီဇာနံ. အညထတ္တန္တိ မိလာယနညထတ္တမေဝ. တာနိ ဟိ ဥဒကံ အလဘန္တာနိ မိလာယန္တိ. ဝိပရိဏာမောတိ ဝိနာသော. တာနိ ဟိ ဥဒကံ အလဘန္တာနိ သုက္ခိတွာ ဝိနဿန္တိ, ပလာလမေဝ ဟောန္တိ. အနုဂ္ဂဟိတောတိ အာမိသာနုဂ္ဂဟေန စေဝ ဓမ္မာနုဂ္ဂဟေန စ အနုဂ္ဂဟိတော. အနုဂ္ဂဏှေယျန္တိ ဒွီဟိပိ ဧတေဟိ အနုဂ္ဂဟေဟိ အနုဂ္ဂဏှေယျံ. အစိရပဗ္ဗဇိတာ ဟိ သာမဏေရာ စေဝ ဒဟရဘိက္ခူ စ စီဝရာဒိပစ္စယဝေကလ္လေ ဝါ သတိ ဂေလညေ ဝါ သတ္ထာရာ ဝါ အာစရိယုပဇ္ဈာယေဟိ ဝါ အာမိသာနုဂ္ဂဟေန အနနုဂ္ဂဟိတာ ကိလမန္တာ န သက္ကောန္တိ သဇ္ဈာယံ ဝါ မနသိကာရံ ဝါ ကာတုံ, ဓမ္မာနုဂ္ဂဟေန အနနုဂ္ဂဟိတာ ဥဒ္ဒေသေန စေဝ ဩဝါဒါနုသာသနိယာ စ ပရိဟာယမာနာ န သက္ကောန္တိ အကုသလံ ပရိဝဇ္ဇေတွာ ကုသလံ ဘာဝေတုံ. ဣမေဟိ ပန ဒွီဟိ အနုဂ္ဂဟေဟိ အနုဂ္ဂဟိတာ ကာယေန အကိလမန္တာ သဇ္ဈာယမနသိကာရေ ပဝတ္တိတွာ ယထာနုသိဋ္ဌံ ပဋိပဇ္ဇမာနာ [Pg.276] အပရဘာဂေ တံ အနုဂ္ဂဟံ အလဘန္တာပိ တေနေဝ ပုရိမာနုဂ္ဂဟေန လဒ္ဓဗလာ သာသနေ ပတိဋ္ဌဟန္တိ, တသ္မာ ဘဂဝတော ဧဝံ ပရိဝိတက္ကော ဥဒပါဒိ.

‘Of young seeds’ means of sprouted seeds that ought to be supported with water. ‘An alteration’ means simply the alteration that is withering. For indeed, not receiving water, they wither. ‘A reversal’ means destruction. For indeed, not receiving water, they dry up and are destroyed; they become mere chaff. ‘Supported’ means supported by material support and by Dhamma support. ‘I would support them’ means I would support them with both these kinds of support. Indeed, recently ordained novices and young monks, if they are unsupported by material support from the Teacher or their teachers and preceptors when there is a lack of requisites such as robes or when they are ill, become weary and are unable to practice recitation or apply their minds. If they are unsupported by Dhamma support, declining in instruction, advice, and admonition, they are unable to avoid the unwholesome and cultivate the wholesome. But when they are supported by these two kinds of support, their bodies are not weary, and they can engage in recitation and application of mind. Practicing as they have been instructed, even if they do not receive that support in the future, they gain strength from that prior support and become established in the Teaching. Therefore, this reflection arose in the Blessed One.

ဘဂဝတော ပုရတော ပါတုရဟောသီတိ သတ္ထု စိတ္တံ ဉတွာ – ‘‘ဣမေ ဘိက္ခူ ဘဂဝတာ ပဏာမိတာ, ဣဒါနိ နေသံ အနုဂ္ဂဟံ ကာတုကာမော ဧဝံ စိန္တေသိ, ကာရဏံ ဘဂဝါ စိန္တေသိ, အဟမေတ္ထ ဥဿာဟံ ဇနေဿာမီ’’တိ ပုရတော ပါကဋော အဟောသိ. သန္တေတ္ထ ဘိက္ခူတိ ဣဒံ သော မဟာဗြဟ္မာ ယထာ နာမ ဗျတ္တော သူဒေါ ယဒေဝ အမ္ဗိလဂ္ဂါဒီသု ရသဇာတံ ရညော ရုစ္စတိ, တံ အဘိသင်္ခါရေန သာဒုတရံ ကတွာ ပုနဒိဝသေ ဥပနာမေတိ, ဧဝမေဝ အတ္တနော ဗျတ္တတာယ ဘဂဝတာ အာဟဋဥပမံယေဝ ဧဝမေတံ ဘဂဝါတိအာဒိဝစနေဟိ အဘိသင်္ခရိတွာ ဘဂဝန္တံ ယာစန္တော ဘိက္ခုသံဃဿ အနုဂ္ဂဟကရဏတ္ထံ ဝဒတိ. တတ္ထ အဘိနန္ဒတူတိ ‘‘မမ သန္တိကံ ဘိက္ခုသံဃော အာဂစ္ဆတူ’’တိ. ဧဝမဿ အာဂမနံ သမ္ပိယာယမာနော အဘိနန္ဒတု. အဘိဝဒတူတိ အာဂတဿ စ ဩဝါဒါနုသာသနိံ ဒဒန္တော အဘိဝဒတု.

‘He appeared before the Blessed One’ means: knowing the Teacher’s mind—thinking, “These monks were dismissed by the Blessed One. Now, wishing to support them, he has considered a suitable reason. I will make an effort in this matter”—he became manifest before him. The great Brahmā spoke these words, ‘There are monks here.’ Just as a skilled cook, knowing which kind of flavor among sour flavors and so on pleases the king, prepares that flavor to be even more delicious through embellishment and presents it on the next day, just so, through his own skill, embellishing the very simile adduced by the Blessed One with words such as, “So it is, Blessed One,” he entreated the Blessed One, speaking for the sake of bringing support to the Saṅgha of monks. Therein, ‘let him rejoice’ means: ‘Let the Saṅgha of monks come to my presence.’ Thus, delighting in their arrival, let him rejoice. ‘Let him address them’ means: giving advice and instruction to those who have arrived, let him address them.

ပဋိသလ္လာနာတိ ဧကီဘာဝါ. ဣဒ္ဓါဘိသင်္ခါရံ အဘိသင်္ခါသီတိ ဣဒ္ဓိံ အကာသိ. ဧကဒွီဟိကာယာတိ ဧကေကော စေဝ ဒွေ ဒွေ စ ဟုတွာ. သာရဇ္ဇမာနရူပါတိ ဩတ္တပ္ပမာနသဘာဝါ ဘာယမာနာ. ကသ္မာ ပန ဘဂဝါ တေသံ တထာ ဥပသင်္ကမနာယ ဣဒ္ဓိမကာသီတိ? ဟိတပတ္ထနာယ. ယဒိ ဟိ တေ ဝဂ္ဂဝဂ္ဂါ ဟုတွာ အာဂစ္ဆေယျုံ, ‘‘ဘဂဝါ ဘိက္ခုသံဃံ ပဏာမေတွာ အရညံ ပဝိဋ္ဌော ဧကဒိဝသမ္ပိ တတ္ထ ဝသိတုံ နာသက္ခိ, ဝေဂေနေဝ အာဂတော’’တိ ကေဠိမ္ပိ ကရေယျုံ. အထ နေသံ နေဝ ဗုဒ္ဓဂါရဝံ ပစ္စုပဋ္ဌဟေယျ, န ဓမ္မဒေသနံ သမ္ပဋိစ္ဆိတုံ သမတ္ထာ ဘဝေယျုံ. သဘယာနံ ပန သသာရဇ္ဇာနံ ဧကဒွီဟိကာယ အာဂစ္ဆန္တာနံ ဗုဒ္ဓဂါရဝဉ္စေဝ ပစ္စုပဋ္ဌိတံ ဘဝိဿတိ, ဓမ္မဒေသနဉ္စ သမ္ပဋိစ္ဆိတုံ သက္ခိဿန္တီတိ စိန္တေတွာ တေသံ ဟိတပတ္ထနာယ တထာရူပံ ဣဒ္ဓိံ အကာသိ.

“Seclusion” means being alone. “He performed the constructive effort of psychic power” means he created psychic power. “One or two at a time” means being one by one, or two by two. “Appearing abashed” means having a nature of being ashamed and fearful. But why did the Blessed One perform such a psychic feat for their approach? Out of a wish for their welfare. For if they had come in groups, they might have mocked, saying, “The Blessed One, having dismissed the Sangha of monks, entered the forest but could not stay there even for a single day—he returned in haste!” Then, neither would reverence for the Buddha arise in them, nor would they be capable of accepting the Dhamma teaching. But for those who came one or two at a time, fearful and abashed, reverence for the Buddha would arise, and they would be able to accept the Dhamma teaching. Reflecting thus, out of a wish for their welfare, the Blessed One performed such a psychic feat.

နိသီဒိံသူတိ တေသု ဟိ သာရဇ္ဇမာနရူပေသု အာဂစ္ဆန္တေသု ဧကော ဘိက္ခု ‘‘မမံယေဝ သတ္ထာ ဩလောကေတိ, မံယေဝ မညေ နိဂ္ဂဏှိတုကာမော’’တိ သဏိကံ အာဂန္တွာ ဝန္ဒိတွာ နိသီဒိ, အထညော အထညောတိ ဧဝံ ပဉ္စဘိက္ခုသတာနိ နိသီဒိံသု. ဧဝံ နိသိန္နံ ပန ဘိက္ခုသံဃံ သီဒန္တရေ သန္နိသိန္နံ မဟာသမုဒ္ဒံ ဝိယ နိဝါတေ ပဒီပံ ဝိယ စ နိစ္စလံ ဒိသွာ သတ္ထာ စိန္တေသိ – ‘‘ဣမေသံ [Pg.277] ဘိက္ခူနံ ကီဒိသီ ဓမ္မဒေသနာ ဝဋ္ဋတီ’’တိ? အထဿ ဧတဒဟောသိ – ‘‘ဣမေ အာဟာရဟေတု ပဏာမိတာ, ပိဏ္ဍိယာလောပဓမ္မဒေသနာဝ နေသံ သပ္ပာယာ, တံ ဒဿေတွာ မတ္ထကေ တိပရိဝဋ္ဋဒေသနံ ဒေသေဿာမိ, ဒေသနာပရိယောသာနေ သဗ္ဗေ အရဟတ္တံ ပါပုဏိဿန္တီ’’တိ. အထ နေသံ တံ ဓမ္မဒေသနံ ဒေသေန္တော အန္တမိဒံ, ဘိက္ခဝေတိအာဒိမာဟ.

“They sat down.” For as those who were appearing abashed arrived, one monk thought, “The Teacher is looking only at me; I think he wishes to rebuke me,” and slowly approached, paid homage, and sat down. Then another and another, thus five hundred monks sat down. Seeing the community of monks thus seated, motionless like the great ocean settled between the Sīdantara mountains and like a lamp in a windless place, the Teacher reflected: “What sort of Dhamma teaching is appropriate for these monks?” Then it occurred to him: “These were dismissed on account of food; a Dhamma teaching on morsels of almsfood is suitable for them. Having shown that, at the culmination I will teach the discourse with three revolutions. At the end of the teaching, all will attain arahantship.” Then, teaching them that Dhamma discourse, he spoke, beginning with “Monks, this is the lowest...”

တတ္ထ အန္တန္တိ ပစ္ဆိမံ လာမကံ. ယဒိဒံ ပိဏ္ဍောလျန္တိ ယံ ဧဝံ ပိဏ္ဍပရိယေသနေန ဇီဝိကံ ကပ္ပေန္တဿ ဇီဝိတံ. အယံ ပနေတ္ထ ပဒတ္ထော – ပိဏ္ဍာယ ဥလတီတိ ပိဏ္ဍောလော, ပိဏ္ဍောလဿ ကမ္မံ ပိဏ္ဍောလျံ, ပိဏ္ဍပရိယေသနေန နိပ္ဖာဒိတဇီဝိတန္တိ အတ္ထော. အဘိသာပေါတိ အက္ကောသော. ကုပိတာ ဟိ မနုဿာ အတ္တနော ပစ္စတ္ထိကံ ‘‘စီဝရံ နိဝါသေတွာ ကပါလံ ဂဟေတွာ ပိဏ္ဍံ ပရိယေသမာနော စရိဿတီ’’တိ အက္ကောသန္တိ. အထ ဝါ ပန ‘‘ကိံ တုယှံ အကာတဗ္ဗံ အတ္ထိ, ယော တွံ ဧဝံ ဗလဝါ ဝီရိယသမ္ပန္နောပိ ဟိရောတ္တပ္ပံ ပဟာယ ကပဏော ဝိယ ပိဏ္ဍောလော ဝိစရသိ ပတ္တပါဏီ’’တိ? ဧဝမ္ပိ အက္ကောသန္တိယေဝ. တဉ္စ ခေါ ဧတန္တိ ဧဝံ တံ အဘိသာပံ သမာနမ္ပိ ပိဏ္ဍောလျံ. ကုလပုတ္တာ ဥပေန္တိ အတ္ထဝသိကာတိ မမ သာသနေ ဇာတိကုလပုတ္တာ စ အာစာရကုလပုတ္တာ စ အတ္ထဝသိကာ ကာရဏဝသိကာ ဟုတွာ ကာရဏဝသံ ပဋိစ္စ ဥပေန္တိ.

Here, “the lowest” (antaṃ) means the last, the base. That is, “alms-seeking” (piṇḍolyaṃ) is the life of one who maintains a living by searching for alms in this way. This is the word-analysis here: one who wanders for alms is an “alms-seeker” (piṇḍolo); the action of an alms-seeker is “alms-seeking” (piṇḍolyaṃ); the meaning is a life accomplished by searching for alms. “A curse” (abhisāpo) means abuse. For angry people abuse their enemy, saying, “Having put on the robe and taken up the bowl, you will wander searching for alms.” Or else: “What is there that you would not do, you who, though so strong and full of energy, have abandoned shame and moral fear and wander like a wretched person, an alms-seeker with bowl in hand?” In this way too they abuse. And this alms-seeking, even though it is such a curse, is what “Sons of good families undertake for a purpose” (kulaputtā upenti atthavasikā), meaning: in my dispensation, sons of good family by birth and sons of good family by conduct, being subject to a purpose, subject to a reason, undertake it depending on that reason.

ရာဇာဘိနီတာတိအာဒီသု ယေ ရညော သန္တကံ ခါဒိတွာ ရညာ ဗန္ဓနာဂါရေ ဗန္ဓာပိတာ ပလာယိတွာ ပဗ္ဗဇန္တိ, တေ ရာဇာဘိနီတာ နာမ. တေ ဟိ ရညာ ဗန္ဓနံ အဘိနီတတ္တာ ရာဇာဘိနီတာ နာမ. ယေ ပန စောရေဟိ အဋဝိယံ ဂဟေတွာ ဧကစ္စေသု မာရိယမာနေသု ဧကစ္စေ ‘‘မယံ သာမိ တုမှေဟိ ဝိဿဋ္ဌာ ဂေဟံ အနဇ္ဈာဝသိတွာ ပဗ္ဗဇိဿာမ, တတ္ထ ယံ ယံ ဗုဒ္ဓပူဇာဒိပုညံ ကရိဿာမ, တတော တုမှာကံ ပတ္တိံ ဒဿာမာ’’တိ တေဟိ ဝိဿဋ္ဌာ ပဗ္ဗဇန္တိ, တေ စောရာဘိနီတာ နာမ. တေပိ ဟိ စောရေဟိ မာရေတဗ္ဗတံ အဘိနီတာတိ စောရာဘိနီတာ နာမ. ယေ ပန ဣဏံ ဂဟေတွာ ပဋိဒါတုံ အသက္ကောန္တာ ပလာယိတွာ ပဗ္ဗဇန္တိ, တေ ဣဏဋ္ဋာ နာမ, ဣဏပီဠိတာတိ အတ္ထော. ဣဏဋ္ဌာတိပိ ပါဌော, ဣဏေ ဌိတာတိ အတ္ထော. ယေ ရာဇစောရဆာတကရောဂဘယာနံ အညတရေန အဘိဘူတာ ဥပဒ္ဒုတာ ပဗ္ဗဇန္တိ, တေ ဘယဋ္ဋာ နာမ, ဘယပီဠိတာတိ အတ္ထော. ဘယဋ္ဌာတိပိ ပါဌော, ဘယေ [Pg.278] ဌိတာတိ အတ္ထော. အာဇီဝိကာပကတာတိ အာဇီဝိကာယ ဥပဒ္ဒုတာ အဘိဘူတာ, ပုတ္တဒါရံ ပေါသေတုံ အသက္ကောန္တာတိ အတ္ထော. ဩတိဏ္ဏာမှာတိ အန္တော အနုပဝိဋ္ဌာ.

In the passage beginning with “driven by kings” (rājābhinītā): those who, having consumed the king's property, are bound in prison by the king, and having escaped, go forth—they are called “driven by kings.” For they were driven to imprisonment by the king; hence they are called “driven by kings.” Those who are seized by thieves in the forest, and while some are being killed, others plead, “Sirs, if we are released by you, we will not dwell at home but will go forth. Whatever merit we make there, such as the worship of the Buddha, we will share a portion of it with you,” and being released by them, go forth—they are called “driven by thieves” (corābhinītā). For they too were driven to the state of being killed by thieves; hence they are called “driven by thieves.” Those who, having taken a debt and being unable to repay it, run away and go forth—they are called “afflicted by debt” (iṇaṭṭā); the meaning is, oppressed by debt. There is also the reading iṇaṭṭhā, meaning “standing in debt.” Those who, being overwhelmed and afflicted by one or another of the fears of kings, thieves, famine, or disease, go forth—they are called “afflicted by fear” (bhayaṭṭā); the meaning is, oppressed by fear. There is also the reading bhayaṭṭhā, meaning “standing in fear.” “Afflicted by livelihood” (ājīvikāpakatā) means afflicted and overwhelmed by livelihood, being unable to support one's wife and children; that is the meaning. “Otiṇṇāmhā” means “entered within.”

သော စ ဟောတိ အဘိဇ္ဈာလူတိ ဣဒံ သော ကုလပုတ္တော ‘‘ဒုက္ခဿ အန္တံ ကရိဿာမီ’’တိအာဒိဝသေန စိတ္တံ ဥပ္ပာဒေတွာ ပဗ္ဗဇိတော, အပရဘာဂေ, တံ ပဗ္ဗဇ္ဇံ တထာရူပံ ကာတုံ န သက္ကောတိ, တံ ဒဿေတုံ ဝုတ္တံ. တတ္ထ အဘိဇ္ဈာလူတိ ပရဘဏ္ဍာနံ အဘိဇ္ဈာယိတာ. တိဗ္ဗသာရာဂေါတိ ဗဟလရာဂေါ. ဗျာပန္နစိတ္တောတိ ပူတိဘာဝေန ဝိပန္နစိတ္တော. ပဒုဋ္ဌမနသင်္ကပ္ပောတိ တိခိဏသိင်္ဂေါ ဝိယ ဂေါဏော ဒုဋ္ဌစိတ္တော. မုဋ္ဌဿတီတိ ဘတ္တနိက္ခိတ္တကာကော ဝိယ နဋ္ဌဿတိ, ဣဓ ကတံ ဧတ္ထ နဿတိ. အသမ္ပဇာနောတိ နိပ္ပညော. ခန္ဓာဒိပရိစ္ဆေဒရဟိတော. အသမာဟိတောတိ စဏ္ဍသောတေ ဗဒ္ဓနာဝါ ဝိယ ဥပစာရပ္ပနာဘာဝေန အသဏ္ဌိတော. ဝိဗ္ဘန္တစိတ္တောတိ ဗန္ဓာရုဠှမဂေါ ဝိယ သန္တမနော. ပါကတိန္ဒြိယောတိ ယထာ ဂိဟီ ပုတ္တဓီတရော ဩလောကေန္တော အသံဝုတိန္ဒြိယော ဟောတိ, ဧဝံ အသံဝုတိန္ဒြိယော.

“And he is covetous” (so ca hoti abhijjhālu): this is said to show that a clansman, having generated the thought, “I will make an end of suffering,” and so forth, went forth, but later is unable to make that going-forth be of such a nature. Therein, “covetous” (abhijjhālu) means one who covets others' belongings. “With intense passion” (tibbasārāgo) means with strong passion. “With a corrupt mind” (byāpannacitto) means a mind ruined by way of putridity. “With a corrupt mental resolve” (paduṭṭhamanasaṅkappo) means having a corrupt mind, like a bull with sharp horns. “Of confused mindfulness” (muṭṭhassatī) means one whose mindfulness is lost, like a crow with its eyes fixed on a meal; what is done here is lost there. “Without clear comprehension” (asampajāno) means without wisdom, devoid of the discernment of the aggregates and so on. “Unconcentrated” (asamāhito) means unsteady due to the absence of access and absorption concentration, like a boat tied in a swift current. “With a bewildered mind” (vibbhantacitto) means with an agitated mind, like a deer driven into an enclosure. “With faculties in their natural state” (pākatindriyo) means with unrestrained faculties, just as a householder looking at his sons and daughters has unrestrained faculties.

ဆဝါလာတန္တိ ဆဝါနံ ဒဍ္ဎဋ္ဌာနေ အလာတံ. ဥဘတောပဒိတ္တံ မဇ္ဈေ ဂူထဂတန္တိ ပမာဏေန အဋ္ဌင်္ဂုလမတ္တံ ဒွီသု ဌာနေသု အာဒိတ္တံ မဇ္ဈေ ဂူထမက္ခိတံ. နေဝ ဂါမေတိ သစေ ဟိ တံ ယုဂနင်္ဂလဂေါပါနသိပက္ခပါသကာဒီနံ အတ္ထာယ ဥပနေတုံ သက္ကာ အဿ, ဂါမေ ကဋ္ဌတ္ထံ ဖရေယျ. သစေ ခေတ္တကုဋိယံ ကဋ္ဌတ္ထရမဉ္စကာဒီနံ အတ္ထာယ ဥပနေတုံ သက္ကာ, အရညေ ကဋ္ဌတ္ထံ ဖရေယျ. ယသ္မာ ပန ဥဘယထာပိ န သက္ကာ, တသ္မာ ဧဝံ ဝုတ္တံ. ဂိဟိဘောဂါ စ ပရိဟီနောတိ ယော အဂါရေ ဝသန္တေဟိ ဂိဟီဟိ ဒါယဇ္ဇေ ဘာဇိယမာနေ ဘောဂေါ လဒ္ဓဗ္ဗော အဿ, တတော စ ပရိဟီနော. သာမညတ္ထဉ္စာတိ အာစရိယုပဇ္ဈာယာနံ ဩဝါဒေ ဌတွာ ပရိယတ္တိပဋိဝေဓဝသေန ပတ္တဗ္ဗံ သာမညတ္ထဉ္စ. ဣမဉ္စ ပန ဥပမံ သတ္ထာ န ဒုဿီလဿ ဝသေန အာဟရိ, ပရိသုဒ္ဓသီလဿ ပန အလသဿ အဘိဇ္ဈာဒီဟိ ဒေါသေဟိ ဥပဟတဿ ပုဂ္ဂလဿ ဣမံ ဥပမံ အာဟရိ.

'A firebrand from a funeral pyre' (chavālātanti) means a firebrand from the place where corpses are burned. 'Burning at both ends and smeared with dung in the middle' (ubhatopadittaṃ majjhe gūthagatanti) means a piece about eight finger-breadths long, burning at both ends and smeared with dung in the middle. 'It cannot be used in the village' (neva gāmeti)—indeed, if it could be brought for the purpose of a yoke, plow, roof-rafter, winnowing fan, or other such things, it would serve as firewood in the village. If it could be brought for the purpose of wood for a bed, etc., in a field-hut, it would serve as firewood in the forest. But since it cannot be used in either way, it is said thus. 'Deprived of householder’s wealth' (gihibhogā ca parihīnoti) means that he is deprived of the wealth that would have been received when the inheritance is divided by householders living at home. 'And the goal of the ascetic life' (sāmaññatthañcāti) means the goal of the ascetic life attainable by means of learning and realization, having abided in the advice of teachers and preceptors. The Teacher brought forth this simile not with respect to an immoral person, but with respect to a person of purified virtue who is lazy and afflicted by faults such as covetousness.

တယောမေ, ဘိက္ခဝေတိ ကသ္မာ အာရဒ္ဓံ? ဣမဿ ပုဂ္ဂလဿ ဆဝါလာတသဒိသဘာဝေါ နေဝ မာတာပိတူဟိ ကတော, န အာစရိယုပဇ္ဈာယေဟိ, ဣမေဟိ ပန ပါပဝိတက္ကေဟိ ကတောတိ ဒဿနတ္ထံ အာရဒ္ဓံ. အနိမိတ္တံ ဝါ သမာဓိန္တိ [Pg.279] ဝိပဿနာသမာဓိံ. သော ဟိ နိစ္စနိမိတ္တာဒီနံ သမုဂ္ဃာတနေန အနိမိတ္တောတိ ဝုစ္စတိ. ဧတ္ထ စ စတ္တာရော သတိပဋ္ဌာနာ မိဿကာ, အနိမိတ္တသမာဓိ ပုဗ္ဗဘာဂေါ. အနိမိတ္တသမာဓိ ဝါ မိဿကော, သတိပဋ္ဌာနာ ပုဗ္ဗဘာဂါတိ ဝေဒိတဗ္ဗာ.

'Monks, these three' (tayome, bhikkhaveti)—why was this begun? It was begun to show that this person’s state of being like a funeral firebrand was not caused by his mother and father, nor by his teachers and preceptors, but by these evil thoughts. 'Or signless concentration' (animittaṃ vā samādhinti) means insight concentration. Indeed, it is called 'signless' because of its uprooting of the signs of permanence and so on. And here, the four foundations of mindfulness are mixed, while signless concentration is the preliminary part. Or, it should be understood that signless concentration is mixed, while the foundations of mindfulness are the preliminary part.

ဒွေမာ, ဘိက္ခဝေ, ဒိဋ္ဌိယောတိ ဣဒံ ပန န ကေဝလံ အနိမိတ္တသမာဓိဘာဝနာ ဣမေသံယေဝ တိဏ္ဏံ မဟာဝိတက္ကာနံ ပဟာနာယ သံဝတ္တတိ, သဿတုစ္ဆေဒဒိဋ္ဌီနမ္ပိ ပန သမုဂ္ဃာတံ ကရောတီတိ ဒဿနတ္ထံ ဝုတ္တံ. န ဝဇ္ဇဝါ အဿန္တိ နိဒ္ဒေါသော ဘဝေယျံ. သေသမေတ္ထ ဥတ္တာနမေဝ. ဣတိ ဘဂဝါ ဣမသ္မိမ္ပိ သုတ္တေ ဒေသနံ တီဟိ ဘဝေဟိ ဝိနိဝတ္တေတွာ အရဟတ္တေန ကူဋံ ဂဏှိ. ဒေသနာဝသာနေ ပဉ္စသတာ ဘိက္ခူ သဟ ပဋိသမ္ဘိဒါဟိ အရဟတ္တံ ပါပုဏိံသူတိ. အဋ္ဌမံ.

'Monks, these are the two views' (dvemā, bhikkhave, diṭṭhiyoti)—this, however, is said to show that the development of signless concentration not only leads to the abandonment of these three great thoughts, but also brings about the uprooting of eternalist and annihilationist views. 'May I be without fault' (na vajjavā assanti) means 'I would be faultless.' The rest here is self-evident. Thus, in this discourse too, the Blessed One, having turned the teaching away from the three kinds of existence, brought it to a summit with arahantship. At the conclusion of the discourse, five hundred monks attained arahantship together with the analytical knowledges. The eighth.

၉. ပါလိလေယျသုတ္တဝဏ္ဏနာ

9. Explanation of the Pālileyya Sutta

၈၁. နဝမေ စာရိကံ ပက္ကာမီတိ ကောသမ္ဗိကာနံ ဘိက္ခူနံ ကလဟကာလေ သတ္ထာ ဧကဒိဝသံ ဒီဃီတိဿ ကောသလရညော ဝတ္ထုံ အာဟရိတွာ ‘‘န ဟိ ဝေရေန ဝေရာနိ, သမ္မန္တီဓ ကုဒါစန’’န္တိအာဒီဟိ (ဓ. ပ. ၅) ဂါထာဟိ ဩဝဒတိ. တံဒိဝသံ တေသံ ကလဟံ ကရောန္တာနံယေဝ ရတ္တိ ဝိဘာတာ. ဒုတိယဒိဝသေပိ ဘဂဝါ တမေဝ ဝတ္ထုံ ကထေသိ. တံဒိဝသမ္ပိ တေသံ ကလဟံ ကရောန္တာနံယေဝ ရတ္တိ ဝိဘာတာ. တတိယဒိဝသေပိ ဘဂဝါ တမေဝ ဝတ္ထုံ ကထေသိ. အထ နံ အညတရော ဘိက္ခု ဧဝမာဟ – ‘‘အပ္ပောဿုက္ကော, ဘန္တေ, ဘဂဝါ ဒိဋ္ဌဓမ္မသုခဝိဟာရံ အနုယုတ္တော ဝိဟရတု, မယမေတေန ဘဏ္ဍနေန ကလဟေန ဝိဂ္ဂဟေန ဝိဝါဒေန ပညာယိဿာမာ’’တိ. သတ္ထာ ‘‘ပရိယာဒိဏ္ဏရူပစိတ္တာ ခေါ ဣမေ မောဃပုရိသာ, န ဣမေ သက္ကာ သညာပေတု’’န္တိ စိန္တေတွာ – ‘‘ကိံ မယှံ ဣမေဟိ, ဧကစာရဝါသံ ဝသိဿာမီ’’တိ? သော ပါတောဝ သရီရပဋိဇဂ္ဂနံ ကတွာ ကောသမ္ဗိယံ ပိဏ္ဍာယ စရိတွာ ကဉ္စိပိ အနာမန္တေတွာ ဧကောဝ အဒုတိယော စာရိကံ ပက္ကာမိ.

81. In the ninth section, 'set out on a journey' (cārikaṃ pakkāmīti): At the time of the quarrel of the Kosambi monks, one day the Teacher related the story of King Dīghīti of Kosala and advised them with verses such as: 'Hatreds are never appeased by hatred in this world' (Dhp 5). That very day, night fell while they were still quarreling. On the second day, the Blessed One again told the same story. That day too, night fell while they were still quarreling. On the third day, the Blessed One once more told the same story. Then a certain monk said to him: 'Venerable sir, let the Blessed One, being unconcerned, dwell devoted to a pleasant abiding in this very life. We ourselves will become known through this bickering, quarreling, dispute, and contention.' The Teacher, thinking, 'Indeed, these foolish men have minds whose nature is consumed; it is not possible to make them understand,' reflected, 'What use are these monks to me? I will live a solitary life.' So, early in the morning, having attended to his bodily needs, he went for alms in Kosambi and, without addressing anyone, set out on a journey all alone, without a companion.

ယသ္မိံ, အာဝုသော, သမယေတိ ဣဒံ ထေရော ယသ္မာဿ အဇ္ဇ ဘဂဝါ ဧကေန ဘိက္ခုနာ သဒ္ဓိံ ပက္ကမိဿတိ, အဇ္ဇ ဒွီဟိ, အဇ္ဇ သတေန, အဇ္ဇ သဟဿေန, အဇ္ဇ ဧကကောဝါတိ သဗ္ဗော ဘဂဝတော စာရော ဝိဒိတော ပါကဋော ပစ္စက္ခော, တသ္မာ အာဟ.

'At which time, friend?' (yasmiṃ, āvuso, samayeti): The elder said this because to him, all the Blessed One’s conduct—that today the Blessed One would depart with one monk, today with two, today with a hundred, today with a thousand, today all alone—was known, evident, and directly experienced. Therefore, he said this.

အနုပုဗ္ဗေနာတိ [Pg.280] ဂါမနိဂမပဋိပါဋိယာ ပိဏ္ဍာယ စရမာနော ဧကစာရဝါသံ တာဝ ဝသမာနံ ဘိက္ခုံ ပဿိတုကာမော ဟုတွာ ဗာလကလောဏကာရဂါမံ အဂမာသိ. တတ္ထ ဘဂုတ္ထေရဿ သကလပစ္ဆာဘတ္တဉ္စေဝ တိယာမရတ္တိဉ္စ ဧကစာရဝါသေ အာနိသံသံ ကထေတွာ ပုနဒိဝသေ တေန ပစ္ဆာသမဏေန ပိဏ္ဍာယ စရိတွာ တံ တတ္ထေဝ နိဝတ္တေတွာ ‘‘သမဂ္ဂဝါသံ ဝသမာနေ တယော ကုလပုတ္တေ ပဿိဿာမီ’’တိ ပါစီနဝံသမိဂဒါယံ အဂမာသိ. တေသမ္ပိ သကလပစ္ဆာဘတ္တဉ္စေဝ တိယာမရတ္တိဉ္စ ဧကစာရဝါသေ အာနိသံသံ ကထေတွာ တေ တတ္ထေဝ နိဝတ္တေတွာ ဧကကောဝ ပါလိလေယျ နဂရာဘိမုခေါ ပက္ကမိတွာ အနုပုဗ္ဗေန ပါလိလေယျနဂရံ သမ္ပတ္တော. တေန ဝုတ္တံ – ‘‘အနုပုဗ္ဗေန စာရိကံ စရမာနော ယေန ပါလိလေယျကံ, တဒဝသရီ’’တိ.

'Gradually' (anupubbenāti): Wandering for alms in due order through villages and market towns, first, wishing to see a monk dwelling in solitude, he went to Bālakaloṇakāra village. There, after speaking about the benefits of solitary dwelling to Bhagu Thera for the entire post-meal period and throughout the three watches of the night, on the next day he wandered for alms with him as his attendant monk and then sent him back right there. Thinking, 'I will see the three clansmen living in harmony,' he went to the Pācīnavaṃsa deer park. To them too, he spoke about the benefits of solitary dwelling for the entire post-meal period and throughout the three watches of the night, then sent them back right there and set out all alone toward the city of Pāḷileyya. Gradually, he arrived at the city of Pāḷileyya. Therefore, it is said: 'Wandering on a journey gradually, he arrived at Pāḷileyya.'

ဘဒ္ဒသာလမူလေတိ ပါလိလေယျဝါသိနော ဘဂဝတော ဒါနံ ဒတွာ ပါလိလေယျတော အဝိဒူရေ ရက္ခိတဝနသဏ္ဍော နာမ အတ္ထိ, တတ္ထ ဘဂဝတော ပဏ္ဏသာလံ ကတွာ ‘‘ဧတ္ထ ဝသထာ’’တိ ပဋိညံ ကာရေတွာ ဝါသယိံသု. ဘဒ္ဒသာလော ပန တတ္ထေကော မနာပေါ လဒ္ဓကော သာလရုက္ခော. ဘဂဝါ တံ နဂရံ ဥပနိဿာယ တသ္မိံ ဝနသဏ္ဍေ ပဏ္ဏသာလသမီပေ တသ္မိံ ရုက္ခမူလေ ဝိဟရတိ. တေန ဝုတ္တံ ‘‘ဘဒ္ဒသာလမူလေ’’တိ.

'At the foot of the Bhaddasāla tree' (bhaddasālamūleti): The residents of Pāḷileyya, having given alms to the Blessed One, prepared a leaf-hut for him in a protected forest grove named Rakkhita not far from Pāḷileyya. Having had him make a promise, saying, 'Dwell here,' they had him stay. Now, there was a certain pleasing and splendid sāla tree there named Bhaddasāla. The Blessed One, depending on that town for alms, dwelled in that forest grove near the leaf-hut at the foot of that tree. Therefore, it is said: 'At the foot of the Bhaddasāla tree.'

ဧဝံ ဝိဟရန္တေ ပနေတ္ထ တထာဂတေ အညတရော ဟတ္ထိနာဂေါ ဟတ္ထိနီဟိ ဟတ္ထိပေါတကာဒီဟိ ဂေါစရဘူမိတိတ္ထောဂါဟနာဒီသု ဥဗ္ဗာဠှော ယူထေ ဥက္ကဏ္ဌိတော ‘‘ကိံ မေ ဣမေဟိ ဟတ္ထီဟီ’’တိ? ယူထံ ပဟာယ မနုဿပထံ ဂစ္ဆန္တော ပါလိလေယျကဝနသဏ္ဍေ ဘဂဝန္တံ ဒိသွာ ဃဋသဟဿေန နိဗ္ဗာပိတသန္တာပေါ ဝိယ နိဗ္ဗုတော ဟုတွာ သတ္ထု သန္တိကေ အဋ္ဌာသိ. သော တတော ပဋ္ဌာယ သတ္ထု ဝတ္တပဋိဝတ္တံ ကရောန္တော မုခဓောဝနံ ဒေတိ, နှာနောဒကံ အာဟရတိ, ဒန္တကဋ္ဌံ ဒေတိ, ပရိဝေဏံ သမ္မဇ္ဇတိ, အရညတော မဓုရာနိ ဖလာဖလာနိ အာဟရိတွာ သတ္ထုနော ဒေတိ. သတ္ထာ ပရိဘောဂံ ကရောတိ.

While the Tathāgata was dwelling thus here, a certain noble elephant, being harassed by female elephants, young elephants, and so on, in the grazing grounds, watering places, and so forth, became weary of the herd. Thinking, 'What use are these elephants to me?', he abandoned the herd. While going along a human path, he saw the Blessed One in the Pāḷileyyaka forest grove and, becoming as one whose torment has been extinguished by a thousand pots of water, he was pacified. He attended upon the Teacher. From that day on, performing the major and minor duties for the Teacher, he would offer water for washing the face, bring bathing water, offer a tooth-stick, sweep the dwelling place, and bringing sweet fruits, both great and small, from the forest, he would offer them to the Teacher. The Teacher made use of them.

ဧကဒိဝသံ သတ္ထာ ရတ္တိဘာဂသမနန္တရေ စင်္ကမိတွာ ပါသာဏဖလကေ နိသီဒိ. ဟတ္ထီပိ အဝိဒူရေ ဌာနေ အဋ္ဌာသိ. သတ္ထာ ပစ္ဆတော ဩလောကေတွာ န ကိဉ္စိ အဒ္ဒသ, ဧဝံ ပုရတော စ ဥဘယပဿေသု စ. အထဿ ‘‘သုခံ ဝတာဟံ အညတြ တေဟိ ဘဏ္ဍနကာရကေဟိ ဝသာမီ’’တိ စိတ္တံ ဥပ္ပဇ္ဇိ. ဟတ္ထိနောပိ ‘‘မယာ နာမိတသာခံ အညေ ခါဒန္တာ နတ္ထီ’’တိအာဒီနိ စိန္တေတွာ – ‘‘သုခံ ဝတ ဧကကောဝ [Pg.281] ဝသာမိ, သတ္ထု ဝတ္တံ ကာတုံ လဘာမီ’’တိ စိတ္တံ ဥပ္ပဇ္ဇိ. သတ္ထာ အတ္တနော စိတ္တံ ဩလောကေတွာ – ‘‘မမ တာဝ ဤဒိသံ စိတ္တံ, ကီဒိသံ နု ခေါ ဟတ္ထိဿာ’’တိ တဿာပိ တာဒိသမေဝ ဒိသွာ ‘‘သမေတိ နော စိတ္တ’’န္တိ ဣမံ ဥဒါနံ ဥဒါနေသိ –

One day, after walking meditation immediately following a watch of the night, the Teacher sat down on a stone slab. The elephant also waited in attendance in a suitable place nearby. The Teacher looked behind him but saw no one; likewise, he looked before him and to both sides but saw no one. Then the thought arose in him: 'Indeed, I dwell happily, apart from those quarrelsome monks.' The elephant, too, reflecting on such things as, 'There are no others who eat the branches I bend down,' thought: 'Indeed, I dwell happily all alone; I have the opportunity to perform my duties for the Teacher.' The Teacher, observing his own mind, thought: 'First, such a thought arises in me. What kind of thought, I wonder, will arise in the elephant?' Seeing that a similar thought had arisen in the elephant as well, he thought, 'Our minds are in accord,' and uttered this inspired utterance:

‘‘ဧတံ နာဂဿ နာဂေန, ဤသာဒန္တဿ ဟတ္ထိနော;

သမေတိ စိတ္တံ စိတ္တေန, ယဒေကော ရမတီ ဝနေ’’တိ. (မဟာဝ. ၄၆၇);

The mind of the Nāga, the Buddha, accords with the mind of the nāga, the elephant with tusks like chariot-poles, in that each delights in dwelling alone in the forest.

အထ ခေါ သမ္ဗဟုလာ ဘိက္ခူတိ အထ ဧဝံ တထာဂတေ တတ္ထ ဝိဟရန္တေ ပဉ္စသတာ ဒိသာသု ဝဿံဝုတ္ထာ ဘိက္ခူ. ယေနာယသ္မာ အာနန္ဒောတိ ‘‘သတ္ထာ ကိရ ဘိက္ခုသံဃံ ပဏာမေတွာ အရညံ ပဝိဋ္ဌော’’တိ အတ္တနော ဓမ္မတာယ သတ္ထု သန္တိကံ ဂန္တုံ အသက္ကောန္တာ ယေနာယသ္မာ အာနန္ဒော, တေနုပသင်္ကမိံသု.

Regarding 'Then a large number of monks': While the Tathāgata was dwelling there in this way, five hundred monks who had completed the rains retreat in various regions, being unable to go into the Teacher's presence on their own accord upon hearing, 'It is said the Teacher has dismissed the Sangha of monks and entered the forest,' approached the Venerable Ānanda.

အနန္တရာ အာသဝါနံ ခယောတိ မဂ္ဂါနန္တရံ အရဟတ္တဖလံ. ဝိစယသောတိ ဝိစယေန, တေသံ တေသံ ဓမ္မာနံ သဘာဝဝိစိနနသမတ္ထေန ဉာဏေန ပရိစ္ဆိန္ဒိတွာတိ အတ္ထော. ဓမ္မောတိ သာသနဓမ္မော. စတ္တာရော သတိပဋ္ဌာနာတိအာဒိ ယေ ယေ ကောဋ္ဌာသေ ပရိစ္ဆိန္ဒိတွာ ဓမ္မော ဒေသိတော, တေသံ ပကာသနတ္ထာယ ဝုတ္တံ. သမနုပဿနာတိ ဒိဋ္ဌိသမနုပဿနာ. သင်္ခါရော သောတိ ဒိဋ္ဌိသင်္ခါရော သော. တတောဇော သော သင်္ခါရောတိ တတော တဏှာတော သော သင်္ခါရော ဇာတော. တဏှာသမ္ပယုတ္တေသု စိတ္တေသုပိ စတူသု စိတ္တေသု ဧသ ဇာယတိ. သာပိ တဏှာတိ သာ ဒိဋ္ဌိသင်္ခါရဿ ပစ္စယဘူတာ တဏှာ. သာပိ ဝေဒနာတိ သာ တဏှာယ ပစ္စယဘူတာ ဝေဒနာ. သောပိ ဖဿောတိ သော ဝေဒနာယ ပစ္စယော အဝိဇ္ဇာသမ္ဖဿော. သာပိ အဝိဇ္ဇာတိ သာ ဖဿသမ္ပယုတ္တာ အဝိဇ္ဇာ.

Regarding 'The destruction of the taints without interval': this is the fruit of Arahantship immediately following the path. Regarding 'this is investigation': the meaning is having discerned by means of the knowledge capable of investigating the intrinsic nature of those respective phenomena. Regarding 'Dhamma': this is the Dhamma of the Teaching. Regarding 'the four establishments of mindfulness,' and so on: this is said to make known those sections by which the textual Dhamma was delineated and taught. Regarding 'contemplation': this is the contemplation that is wrong view. Regarding 'that is a formation': that is a formation of view. Regarding 'from that, that formation arises': from that craving, that formation is born. Also in the four types of consciousness associated with craving, this formation supported by view arises. Regarding 'that craving too': that is the craving that is a condition for the formation supported by view. Regarding 'that feeling too': that is the feeling that is a condition for craving. Regarding 'that contact too': that is that contact associated with ignorance which is a condition for feeling. Regarding 'that ignorance too': that is that ignorance associated with contact.

နော စဿံ, နော စ မေ သိယာတိ သစေ အဟံ န ဘဝေယျံ, မမ ပရိက္ခာရောပိ န ဘဝေယျ. နာဘဝိဿံ, န မေ ဘဝိဿတီတိ သစေ ပန အာယတိမ္ပိ အဟံ န ဘဝိဿာမိ, ဧဝံ မမ ပရိက္ခာရောပိ န ဘဝိဿတိ. ဧတ္တကေ ဌာနေ ဘဂဝါ တေန ဘိက္ခုနာ ဂဟိတဂဟိတဒိဋ္ဌိံ ဝိဿဇ္ဇာပေန္တော အာဂတော ပုဂ္ဂလဇ္ဈာသယေနပိ ဒေသနာဝိလာသေနပိ. တတောဇော သော သင်္ခါရောတိ တဏှာသမ္ပယုတ္တစိတ္တေ ဝိစိကိစ္ဆာဝ နတ္ထိ, ကထံ ဝိစိကိစ္ဆာသင်္ခါရော တဏှာတော ဇာယတီတိ? အပ္ပဟီနတ္တာ. ယဿ ဟိ တဏှာယ အပ္ပဟီနာယ သော [Pg.282] ဥပ္ပဇ္ဇတိ, တံ သန္ဓာယေတံ ဝုတ္တံ. ဒိဋ္ဌိယာပိ ဧသေဝ နယော လဗ္ဘတိယေဝ စတူသု ဟိ စိတ္တုပ္ပာဒေသု သမ္ပယုတ္တဒိဋ္ဌိ နာမ နတ္ထိ. ယသ္မာ ပန တဏှာယ အပ္ပဟီနတ္တာ သာ ဥပ္ပဇ္ဇတိ, တသ္မာ တံ သန္ဓာယ တတြာပိ အယမတ္ထော ယုဇ္ဇတိ. ဣတိ ဣမသ္မိံ သုတ္တေ တေဝီသတိယာ ဌာနေသု အရဟတ္တံ ပါပေတွာ ဝိပဿနာ ကထိတာ. နဝမံ.

Regarding 'I should not be, and it should not be mine': If I were not to be, my requisites would also not be. Regarding 'I will not be, and it will not be mine': Furthermore, if in the future I will not be, then my requisites will also not be. At this point, the Blessed One proceeded, causing that monk to abandon the view he had grasped, both through consideration of the individual's disposition and through the elegance of the teaching. Regarding 'from that, that formation arises': In a mind associated with craving, there is no doubt. How then does a formation of doubt arise from craving? This is the objection. It arises because of non-abandonment. For a person in whom craving is unabandoned, that formation of doubt arises. This was said in reference to that. The very same method is also found in the case of view. Indeed, in the four types of consciousness rooted in greed and dissociated from view, there is no such thing as an associated view. However, because craving is unabandoned, that view arises. Therefore, in reference to that, this meaning is also applicable there. Thus, in this discourse, insight leading to Arahantship is taught in twenty-three instances. The ninth.

၁၀. ပုဏ္ဏမသုတ္တဝဏ္ဏနာ

10. Commentary on the Full-Moon Discourse

၈၂. ဒသမေ တဒဟုပေါသထေတိအာဒိ ပဝါရဏသုတ္တေ ဝိတ္ထာရိတမေဝ. ကိဉ္စိဒေဝ ဒေသန္တိ ကိဉ္စိ ကာရဏံ. သကေ အာသနေ နိသီဒိတွာ ပုစ္ဆ ယဒါကင်္ခသီတိ ကသ္မာ ဧဝမာဟ? သော ကိရ ဘိက္ခု ပဉ္စသတဘိက္ခုပရိဝါရော. အာစရိယေ ပန ဌိတကေ ပုစ္ဆန္တေ သစေ တေ ဘိက္ခူ နိသီဒန္တိ, သတ္ထရိ ဂါရဝံ ကတံ ဟောတိ, အာစရိယေ အဂါရဝံ. သစေ ဥဋ္ဌဟန္တိ, အာစရိယေ ဂါရဝံ ကတံ ဟောတိ, သတ္ထရိ အဂါရဝံ. ဣတိ နေသံ စိတ္တံ အနေကဂ္ဂံ ဘဝိဿတိ, ဒေသနံ သမ္ပဋိစ္ဆိတုံ န သက္ခိဿန္တိ. တသ္မိံ ပန နိသီဒိတွာ ပုစ္ဆန္တေ တေသံ စိတ္တံ ဧကဂ္ဂံ ဘဝိဿတိ, ဒေသနံ သမ္ပဋိစ္ဆိတုံ သက္ခိဿန္တီတိ ဉတွာ ဘဂဝါ ဧဝမာဟ. ဣမေ နု ခေါ, ဘန္တေတိ အယံ ထေရော ပဉ္စန္နံ ဘိက္ခုသတာနံ အာစရိယော, ပဉ္စက္ခန္ဓမတ္တမ္ပိ နပ္ပဇာနာတီတိ န ဝတ္တဗ္ဗော. ပဉှံ ပုစ္ဆန္တေန ပန ‘‘ဣမေ ပဉ္စုပါဒါနက္ခန္ဓာ, န အညေ’’တိ ဧဝံ ဇာနန္တေန ဝိယ ဟုတွာ ပုစ္ဆိတုံ န ဝဋ္ဋတိ, တသ္မာ အဇာနန္တော ဝိယ ပုစ္ဆတိ. တေပိ စဿ အန္တေဝါသိကာ ‘‘အမှာကံ အာစရိယော ‘အဟံ ဇာနာမီ’တိ န ကထေတိ, သဗ္ဗညုတညာဏေန ပန သဒ္ဓိံ သံသန္ဒိတွာဝ ကထေတီ’’တိ သောတဗ္ဗံ သဒ္ဓါတဗ္ဗံ မညိဿန္တီတိပိ အဇာနန္တော ဝိယ ပုစ္ဆတိ.

82. In the tenth sutta, the passage beginning with 'on that Uposatha day' is explained in detail in the Pavāraṇā Sutta. As for the phrase `kiñcideva desaṃ`, it means 'for some reason'. Why did the Blessed One say, 'Having sat down in your own seat, ask what you wish'? It is said that monk had a retinue of five hundred monks. If, while their teacher was standing and asking, those monks were to sit down, respect would be shown to the Teacher (the Buddha), but disrespect would be shown to their teacher. If they were to stand up, respect would be shown to their teacher, but disrespect would be shown to the Teacher. Thus, their minds would become unfocused, and they would not be able to receive the teaching. But when that teacher asks while seated, their minds will become one-pointed, and they will be able to receive the teaching. Knowing this, the Blessed One spoke thus. Regarding the phrase 'Venerable sir, these...', it should not be said of this elder, who is the teacher of five hundred monks, 'He does not understand even the five aggregates.' However, it is not proper for one asking a question to ask as if knowing, 'These are the five aggregates of clinging, and no others.' Therefore, he asks as if not knowing. And his disciples, too, will think, 'Our teacher does not say, "I know," but speaks only after comparing it with the knowledge of omniscience,' and thus they will consider it worth listening to and worth believing. For this reason also, he asks as if not knowing.

ဆန္ဒမူလကာတိ တဏှာဆန္ဒမူလကာ. န ခေါ ဘိက္ခု တညေဝ ဥပါဒါနံ တေ ပဉ္စုပါဒါနက္ခန္ဓာတိ ယသ္မာ ဆန္ဒရာဂမတ္တံ ပဉ္စက္ခန္ဓာ န ဟောတိ, တသ္မာ ဣဒံ ဝုတ္တံ. ယသ္မာ ပန သဟဇာတတော ဝါ အာရမ္မဏတော ဝါ ခန္ဓေ မုဉ္စိတွာ ဥပါဒါနံ နတ္ထိ, တသ္မာ နာပိ အညတြ ပဉ္စဟိ ဥပါဒါနက္ခန္ဓေဟိ ဥပါဒါနန္တိ ဝုတ္တံ. တဏှာသမ္ပယုတ္တသ္မိဉှိ စိတ္တေ ဝတ္တမာနေ တံစိတ္တသမုဋ္ဌာနရူပံ ရူပက္ခန္ဓော, ဌပေတွာ တံ တဏှံ သေသာ အရူပဓမ္မာ စတ္တာရော ခန္ဓာတိ သဟဇာတတောပိ ခန္ဓေ မုဉ္စိတွာ ဥပါဒါနံ နတ္ထိ. ဥပါဒါနဿ ပန ရူပါဒီသု အညတရံ အာရမ္မဏံ ကတွာ ဥပ္ပဇ္ဇနတော အာရမ္မဏတောပိ ပဉ္စက္ခန္ဓေ မုဉ္စိတွာ ဥပါဒါနံ နတ္ထိ. ဆန္ဒရာဂဝေမတ္တတာတိ ဆန္ဒရာဂနာနတ္တံ. ဧဝံ ခေါ ဘိက္ခူတိ ဧဝံ ရူပါရမ္မဏဿ ဆန္ဒရာဂဿ [Pg.283] ဝေဒနာဒီသု အညတရံ အာရမ္မဏံ အကရဏတော သိယာ ဆန္ဒရာဂဝေမတ္တတာ. ခန္ဓာဓိဝစနန္တိ ခန္ဓာတိ အယံ ပညတ္တိ. အယံ ပန အနုသန္ဓိ န ဃဋိယတိ, ကိဉ္စာပိ န ဃဋိယတိ, သာနုသန္ဓိကာဝ ပုစ္ဆာ, သာနုသန္ဓိကံ ဝိဿဇ္ဇနံ. အယဉှိ ထေရော တေသံ တေသံ ဘိက္ခူနံ အဇ္ဈာသယေန ပုစ္ဆတိ, သတ္ထာပိ တေသံ တေသံ အဇ္ဈာသယေနေဝ ဝိဿဇ္ဇေတိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ. ဒသမံ.

'Rooted in desire' means rooted in the desire that is craving. 'It is not, monk, that that very clinging is the five aggregates of clinging.' Because the five aggregates are not mere desire and lust, this was said. But because, apart from the aggregates, there is no clinging—either by way of co-nascence or by way of object—it was therefore said, 'Nor is there clinging apart from the five aggregates of clinging.' For when a mind associated with craving is occurring, the form originating from that mind is the aggregate of form; and, setting aside that craving, the remaining immaterial phenomena are the four aggregates. Thus, even by way of co-nascence, there is no clinging apart from the aggregates. Furthermore, since clinging arises by taking one of form and so on as its object, by way of object also there is no clinging apart from the five aggregates. 'The difference in desire and lust' means the diversity of desire and lust. 'Thus, monks...'—thus, because desire and lust that has form as its object does not take one of feeling and so on as its object, there would be a difference in desire and lust. 'The designation "aggregates"' means this concept 'aggregates'. But this connection does not fit. Although it does not fit, the question is indeed connected, and the answer is connected. For this elder asks according to the disposition of those various monks, and the Teacher also answers according to their disposition. The remainder is clear everywhere. The tenth [sutta].

ဣမဿ စ ပန ဝဂ္ဂဿ ဧကေကသ္မိံ သုတ္တေ ပဉ္စသတာ ပဉ္စသတာ ဘိက္ခူ အရဟတ္တံ ပတ္တာတိ.

Furthermore, in this chapter, in each and every sutta, five hundred monks attained Arahantship.

ခဇ္ဇနီယဝဂ္ဂေါ အဋ္ဌမော.

The Khajjanīya Chapter, the Eighth.

၉. ထေရဝဂ္ဂေါ

9. The Chapter of Elders

၁. အာနန္ဒသုတ္တဝဏ္ဏနာ

1. Commentary on the Ānanda Sutta

၈၃. ထေရဝဂ္ဂဿ ပဌမေ မန္တာဏိပုတ္တောတိ, မန္တာဏိယာ နာမ ဗြာဟ္မဏိယာ ပုတ္တော. ဥပါဒါယာတိ အာဂမ္မ အာရဗ္ဘ သန္ဓာယ ပဋိစ္စ. အသ္မီတိ ဟောတီတိ အသ္မီတိ ဧဝံ ပဝတ္တံ တဏှာမာနဒိဋ္ဌိပပဉ္စတ္တယံ ဟောတိ. ဒဟရောတိ တရုဏော. ယုဝါတိ ယောဗ္ဗနေန သမန္နာဂတော. မဏ္ဍနကဇာတိကောတိ မဏ္ဍနကသဘာဝေါ မဏ္ဍနကသီလော. မုခနိမိတ္တန္တိ မုခပဋိဗိမ္ဗံ. တဉှိ ပရိသုဒ္ဓံ အာဒါသမဏ္ဍလံ ပဋိစ္စ ပညာယတိ. ကိံ ပန တံ ဩလောကယတော သကမုခံ ပညာယတိ, ပရမုခန္တိ? ယဒိ သကံ ဘဝေယျ, ပရမ္မုခံ ဟုတွာ ပညာယေယျ, အထ ပရဿ ဘဝေယျ, ဝဏ္ဏာဒီဟိ အသဒိသံ ဟုတွာ ပညာယေယျ. တသ္မာ န တံ အတ္တနော, န ပရဿ, အာဒါသံ ပန နိဿာယ နိဘာသရူပံ နာမ တံ ပညာယတီတိ ဝဒန္တိ. အထ ယံ ဥဒကေ ပညာယတိ, တံ ကေန ကာရဏေနာတိ? မဟာဘူတာနံ ဝိသုဒ္ဓတာယ. ဓမ္မော မေ အဘိသမိတောတိ မယာ ဉာဏေန စတုသစ္စဓမ္မော အဘိသမာဂတော, သောတာပန္နောသ္မိ ဇာတောတိ ကထေသိ. ပဌမံ.

83. In the first [sutta] of the Chapter of Elders, ‘Mantāṇiputta’ means: the son of the brahmin woman named Mantāṇī. ‘Upādāya’ means: having approached, concerning, with reference to, depending on. ‘Asmīti hoti’ means: the threefold proliferation of craving, conceit, and views, which occurs as 'I am', arises. ‘Dahara’ means: young. ‘Yuvā’ means: endowed with youth. ‘Maṇḍanakajātika’ means: of an ornamental nature, habitually adorning. ‘Mukhanimitta’ means: the reflection of the face. For it appears depending on a perfectly clean mirror-disc. When one looks at it, does one's own face appear, or another's? If it were one's own, it would appear facing away; if it were another's, it would appear dissimilar in complexion and so on. Therefore, it is not one's own, nor is it another's; rather, they say, depending on the mirror, a so-called radiant form appears. The first [sutta].

၂. တိဿသုတ္တဝဏ္ဏနာ

2. Commentary on the Tissa Sutta

၈၄. ဒုတိယေ [Pg.284] မဓုရကဇာတော ဝိယာတိ သဉ္ဇာတဂရုဘာဝေါ ဝိယ အကမ္မညော. ဒိသာပိ မေတိ အယံ ပုရတ္ထိမာ အယံ ဒက္ခိဏာတိ ဧဝံ ဒိသာပိ မယှံ န ပက္ခာယန္တိ, န ပါကဋာ ဟောန္တီတိ ဝဒတိ. ဓမ္မာပိ မံ န ပဋိဘန္တီတိ ပရိယတ္တိဓမ္မာပိ မယှံ န ဥပဋ္ဌဟန္တိ, ဥဂ္ဂဟိတံ သဇ္ဈာယိတံ န ဒိဿတီတိ ဝဒတိ. ဝိစိကိစ္ဆာတိ နော မဟာဝိစိကိစ္ဆာ. န ဟိ တဿ ‘‘သာသနံ နိယျာနိကံ နု ခေါ, န နု ခေါ’’တိ ဝိမတိ ဥပ္ပဇ္ဇတိ. ဧဝံ ပနဿ ဟောတိ ‘‘သက္ခိဿာမိ နု ခေါ သမဏဓမ္မံ ကာတုံ, ဥဒါဟု ပတ္တစီဝရဓာရဏမတ္တမေဝ ကရိဿာမီ’’တိ.

84. In the second [sutta], ‘madhurakajāto viya’ means: as if having become heavy, the body becomes unwieldy. He says: ‘Even the directions do not appear to me thus: “This is the east, this is the south.” They are not manifest.’ He says: ‘Even the doctrinal teachings do not come to my mind; what has been learned and recited does not appear.’ ‘Vicikicchā’ means: it is not great uncertainty. For the doubt, ‘Is the teaching liberating, or is it not liberating?’ does not arise for him. Rather, this occurs to him: ‘Will I be able to accomplish the ascetic's duties, or will I only accomplish the mere wearing of the bowl and robes?’

ကာမာနမေတံ အဓိဝစနန္တိ ယထာ ဟိ နိန္နံ ပလ္လလံ ဩလောကေန္တဿ ဒဿနရာမဏေယျကမတ္တံ အတ္ထိ, ယော ပနေတ္ထ ဩတရတိ, တံ စဏ္ဍမီနာကုလတာယ အာကဍ္ဎိတွာ အနယဗျသနံ ပါပေတိ, ဧဝမေဝံ ပဉ္စသု ကာမဂုဏေသု စက္ခုဒွါရာဒီနံ အာရမ္မဏေ ရာမဏေယျကမတ္တံ အတ္ထိ, ယော ပနေတ္ထ ဂေဓံ အာပဇ္ဇတိ, တံ အာကဍ္ဎိတွာ နိရယာဒီသု ဧဝ ပက္ခိပန္တိ. အပ္ပဿာဒါ ဟိ ကာမာ ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျောတိ ဣမံ အတ္ထဝသံ ပဋိစ္စ ‘‘ကာမာနမေတံ အဓိဝစန’’န္တိ ဝုတ္တံ. အဟမနုဂ္ဂဟေနာတိ အဟံ ဓမ္မာမိသာနုဂ္ဂဟေဟိ အနုဂ္ဂဏှာမိ. အဘိနန္ဒီတိ သမ္ပဋိစ္ဆိ. န ကေဝလဉ္စ အဘိနန္ဒိ, ဣမံ ပန သတ္ထု သန္တိကာ အဿာသံ လဘိတွာ ဃဋေန္တော ဝါယမန္တော ကတိပါဟေန အရဟတ္တေ ပတိဋ္ဌာသိ. ဒုတိယံ.

‘This is a designation for sensual pleasures.’ Just as a low-lying pool may appear delightful to one who gazes upon it, but whoever descends into it is dragged away by the fierce fish and brought to ruin and disaster, so too in the case of the five strands of sensual pleasure, there is merely the quality of being a delightful object for the eye-door and so on. But whoever falls into greed for them is dragged away and cast down into hell and the like. For sensual pleasures are of little satisfaction, of much suffering, of much distress. Herein, the danger is greater. Depending on this meaning, it was said: ‘This is a designation for sensual pleasures.’ ‘Ahamanuggahenāti’ means: I will support with the support of the Dhamma and material things. ‘Abhinandi’ means: he accepted well. And he did not merely rejoice. Rather, having received this comfort from the Teacher, striving and making an effort, within just a few days he was established in Arahantship. The second [sutta].

၃. ယမကသုတ္တဝဏ္ဏနာ

3. Commentary on the Yamaka Sutta

၈၅. တတိယေ ဒိဋ္ဌိဂတန္တိ သစေ ဟိဿ ဧဝံ ဘဝေယျ ‘‘သင်္ခါရာ ဥပ္ပဇ္ဇန္တိ စေဝ နိရုဇ္ဈန္တိ စ, သင်္ခါရပ္ပဝတ္တမေဝ အပ္ပဝတ္တံ ဟောတီ’’တိ, ဒိဋ္ဌိဂတံ နာမ န ဘဝေယျ, သာသနာဝစရိကံ ဉာဏံ ဘဝေယျ. ယသ္မာ ပနဿ ‘‘သတ္တော ဥစ္ဆိဇ္ဇတိ ဝိနဿတီ’’တိ အဟောသိ, တသ္မာ ဒိဋ္ဌိဂတံ နာမ ဇာတံ. ထာမသာ ပရာမာသာတိ ဒိဋ္ဌိထာမေန စေဝ ဒိဋ္ဌိပရာမာသေန စ.

85. In the third [sutta], as for 'a wrong view': If it were thus for him: "Formations arise and cease, and the very process of formations does not occur again," it would not be what is called a wrong view; it would be knowledge pertaining to the Dispensation. But because for him there was the view, "A being is annihilated, perishes," therefore what is called a wrong view arose. As for 'firmly grasping': by the power of view and by the grasping of view.

ယေနာယသ္မာ သာရိပုတ္တောတိ ယထာ နာမ ပစ္စန္တေ ကုပိတေ တံ ဝူပသမေတုံ အသက္ကောန္တာ ရာဇပုရိသာ သေနာပတိဿ ဝါ ရညော ဝါ သန္တိကံ ဂစ္ဆန္တိ, ဧဝံ ဒိဋ္ဌိဂတဝသေန တသ္မိံ ထေရေ ကုပိတေ တံ ဝူပသမေတုံ အသက္ကောန္တာ တေ ဘိက္ခူ ယေန ဓမ္မရာဇဿ ဓမ္မသေနာပတိ အာယသ္မာ သာရိပုတ္တော[Pg.285], တေနုပသင်္ကမိံသု. ဧဝံဗျာခေါတိ တေသံ ဘိက္ခူနံ သန္တိကေ ဝိယ ထေရဿ သမ္မုခါ ပဂ္ဂယှ ဝတ္တုံ အသက္ကောန္တော ဩလမ္ဗန္တေန ဟဒယေန ‘‘ဧဝံဗျာခေါ’’တိ အာဟ. တံ ကိံ မညသိ, အာဝုသောတိ? ဣဒံ ထေရော တဿ ဝစနံ သုတွာ, ‘‘နာယံ အတ္တနော လဒ္ဓိယံ ဒေါသံ ပဿတိ, ဓမ္မဒေသနာယ အဿ တံ ပါကဋံ ကရိဿာမီ’’တိ စိန္တေတွာ တိပရိဝဋ္ဋံ ဒေသနံ ဒေသေတုံ အာရဘိ.

As for 'Where the Venerable Sāriputta was': Just as, for example, when a border region is in revolt, the king's men, being unable to pacify it, go to the presence of the general or the king, so too, when that elder was in revolt by way of his wrong view, those monks, being unable to pacify it, approached the place where the Venerable Sāriputta, the Dhamma-general of the Dhamma-King, was. As for 'Thus I declare': Being unable to speak firmly in the elder's presence, upholding his view as he had in the presence of those monks, with a drooping heart he said, 'Thus I declare.' As for 'What do you think, friend?': The elder, having heard his statement, thought, 'This one does not see the fault in his own view; by means of a Dhamma discourse I will make it apparent to him,' and he began to deliver a discourse with a triple round.

တံ ကိံ မညသိ, အာဝုသော ယမက, ရူပံ တထာဂတောတိ ဣဒံ ကသ္မာ အာရဒ္ဓံ? အနုယောဂဝတ္တံ ဒါပနတ္ထံ. တိပရိဝဋ္ဋဒေသနာဝသာနသ္မိဉှိ ထေရော သောတာပန္နော ဇာတော. အထ နံ အနုယောဂဝတ္တံ ဒါပေတုံ ‘‘တံ ကိံ မညသီ’’တိအာဒိမာဟ? တထာဂတောတိ သတ္တော. ရူပံ ဝေဒနာ သညာ သင်္ခါရာ ဝိညာဏန္တိ ဣမေ ပဉ္စက္ခန္ဓေ သမ္ပိဏ္ဍေတွာ ‘‘တထာဂတော’’တိ သမနုပဿသီတိ ပုစ္ဆတိ. ဧတ္ထ စ တေ, အာဝုသောတိ ဣဒံ ထေရဿ အနုယောဂေ ဘုမ္မံ. ဣဒံ ဝုတ္တံ ဟောတိ – ဧတ္ထ စ တေ ဧတ္တကေ ဌာနေ ဒိဋ္ဌေဝ ဓမ္မေ သစ္စတော ထိရတော သတ္တေ အနုပလဗ္ဘိယမာနေတိ. သစေ တံ, အာဝုသောတိ ဣဒမေတံ အညံ ဗျာကရာပေတုကာမော ပုစ္ဆတိ. ယံ ဒုက္ခံ တံ နိရုဒ္ဓန္တိ ယံ ဒုက္ခံ, တဒေဝ နိရုဒ္ဓံ, အညော သတ္တော နိရုဇ္ဈနကော နာမ နတ္ထိ, ဧဝံ ဗျာကရေယျန္တိ အတ္ထော.

As for 'What do you think, friend Yamaka, is form the Tathāgata?': Why was this begun? For the purpose of making him undertake the duty of being investigated. Indeed, at the conclusion of the discourse with a triple round, the elder became a stream-enterer. Then, to make him undertake the duty of being investigated, he said, 'What do you think?' and so on. By 'Tathāgata' is meant a being. He asks: 'Do you, having lumped together these five aggregates—form, feeling, perception, formations, and consciousness—repeatedly regard them as the “Tathāgata”?' As for 'And here, friend': this is a locative indicator in the elder's investigation. This is what is said: And here, in this line of questioning, while for you a being is not found in truth and steadfastness in this very life. As for 'If, friend...': he asks this desiring to make him declare the other fruit, that is, Arahantship. As for 'Whatever is suffering, that has ceased': The meaning is, 'Whatever is suffering, that very thing has ceased; there is no other being whatsoever that ceases. Thus I would declare.'

ဧတဿေဝ အတ္ထဿာတိ ဧတဿ ပဌမမဂ္ဂဿ. ဘိယျောသောမတ္တာယ ဉာဏာယာတိ အတိရေကပ္ပမာဏဿ ဉာဏဿ အတ္ထာယ, သဟဝိပဿနကာနံ ဥပရိ စ တိဏ္ဏံ မဂ္ဂါနံ အာဝိဘာဝတ္ထာယာတိ အတ္ထော. အာရက္ခသမ္ပန္နောတိ အန္တောအာရက္ခေန စေဝ ဗဟိအာရက္ခေန စ သမန္နာဂတော. အယောဂက္ခေမကာမောတိ စတူဟိ ယောဂေဟိ ခေမဘာဝံ အနိစ္ဆန္တော. ပသယှာတိ ပသယှိတွာ အဘိဘဝိတွာ. အနုပခဇ္ဇာတိ အနုပဝိသိတွာ.

As for 'for the sake of this very meaning': of this first path. As for 'for the sake of knowledge in a greater measure': the meaning is for the sake of knowledge of exceeding measure, and for the purpose of the manifestation of the three higher paths together with insight. As for 'endowed with protection': endowed with both internal and external protection. As for 'not desiring security from the yogas': not desiring the state of security from the four bonds. As for 'having overpowered': having overpowered and overwhelmed. As for 'having entered': having approached.

ပုဗ္ဗုဋ္ဌာယီတိအာဒီသု ဒူရတောဝ အာဂစ္ဆန္တံ ဒိသွာ အာသနတော ပဌမတရံ ဝုဋ္ဌာတီတိ ပုဗ္ဗုဋ္ဌာယီ. တဿ အာသနံ ဒတွာ တသ္မိံ နိသိန္နေ ပစ္ဆာ နိပတတိ နိသီဒတီတိ, ပစ္ဆာနိပါတီ. ပါတောဝ ဝုဋ္ဌာယ ‘‘ဧတ္တကာ ကသိတုံ ဂစ္ဆထ, ဧတ္တကာ ဝပိတု’’န္တိ ဝါ သဗ္ဗပဌမံ ဝုဋ္ဌာတီတိ ပုဗ္ဗုဋ္ဌာယီ. သာယံ သဗ္ဗေသု အတ္တနော အတ္တနော ဝသနဋ္ဌာနံ ဂတေသု ဂေဟဿ သမန္တတော အာရက္ခံ သံဝိဓာယ ဒွါရာနိ ထကေတွာ သဗ္ဗပစ္ဆာ နိပဇ္ဇနတောပိ ပစ္ဆာနိပါတီ. ‘‘ကိံ ကရောမိ[Pg.286], အယျပုတ္တ? ကိံ ကရောမိ အယျပုတ္တာ’’တိ? မုခံ ဩလောကေန္တော ကိံကာရံ ပဋိသာဝေတီတိ ကိံကာရပဋိဿာဝီ. မနာပံ စရတီတိ မနာပစာရီ. ပိယံ ဝဒတီတိ ပိယဝါဒီ. မိတ္တတောပိ နံ သဒ္ဒဟေယျာတိ မိတ္တော မေ အယန္တိ သဒ္ဒဟေယျ. ဝိဿာသံ အာပဇ္ဇေယျာတိ ဧကတော ပါနဘောဇနာဒိံ ကရောန္တော ဝိဿာသိကော ဘဝေယျ. သံဝိဿတ္ထောတိ သုဋ္ဌု ဝိဿတ္ထော.

In 'one who rises early' and so forth: 'One who rises early' (pubbuṭṭhāyī) is so called because, seeing his master coming from afar, he rises from his seat before him. 'One who lies down afterward' (pacchānipātī) is so called because, having given him a seat, he sits down after he is seated. Alternatively, 'one who rises early' is so called because he rises early in the morning and, giving instructions such as, 'So many of you, go to plow; so many, go to sow,' he rises first of all. 'One who lies down afterward' is also so called because, in the evening, after everyone has gone to their own dwelling places, he arranges protection all around the house, fastens the doors, and lies down last of all. 'One who is ready to do what is to be done' (kiṃkārapaṭissāvī) is so called because, looking at his master's face, he is ready to hear the call to service, thinking, 'What shall I do, young master? What shall I do, young master?' 'One of agreeable conduct' (manāpacārī) is so called because he conducts himself in a pleasing manner. 'One of pleasant speech' (piyavādī) is so called because he speaks pleasant words. As for 'one should trust him as a friend': one should trust him, thinking, 'This is my friend.' As for 'one should place confidence in him': by drinking and eating together and so forth, one would become intimate. As for 'one who is thoroughly confided in' (saṃvissaṭṭho): one who is very much confided in.

ဧဝမေဝ ခေါတိ ဧတ္ထ ဣဒံ ဩပမ္မသံသန္ဒနံ – ဗာလဂဟပတိပုတ္တော ဝိယ ဟိ ဝဋ္ဋသန္နိဿိတကာလေ အဿုတဝါ ပုထုဇ္ဇနော, ဝဓကပစ္စာမိတ္တော ဝိယ အဗလဒုဗ္ဗလာ ပဉ္စက္ခန္ဓာ, ဝဓကပစ္စာမိတ္တဿ ‘‘ဗာလဂဟပတိပုတ္တံ ဥပဋ္ဌဟိဿာမီ’’တိ ဥပဂတကာလော ဝိယ ပဋိသန္ဓိက္ခဏေ ဥပဂတာ ပဉ္စက္ခန္ဓာ, တဿ ဟိ ‘‘န မေ အယံ သဟာယော, ဝဓကပစ္စတ္ထိကော အယ’’န္တိ အဇာနနကာလော ဝိယ ဝဋ္ဋနိဿိတပုထုဇ္ဇနဿ ပဉ္စက္ခန္ဓေ ‘‘န ဣမေ မယှ’’န္တိ အဂဟေတွာ ‘‘မမ ရူပံ, မမ ဝေဒနာ, မမ သညာ, မမ သင်္ခါရာ, မမ ဝိညာဏ’’န္တိ ဂဟိတကာလော, ဝဓကပစ္စတ္ထိကဿ ‘‘မိတ္တော မေ အယ’’န္တိ ဂဟေတွာ သက္ကာရကရဏကာလော ဝိယ ‘‘မမ ဣမေ’’တိ ဂဟေတွာ ပဉ္စန္နံ ခန္ဓာနံ နှာပနဘောဇနာဒီဟိ သက္ကာရကရဏကာလော, ‘‘အတိဝိဿတ္ထော မေ အယ’’န္တိ ဉတွာ သက္ကာရံ ကရောန္တဿေဝ အသိနာ သီသစ္ဆိန္ဒနံ ဝိယ ဝိဿတ္ထဿ ဗာလပုထုဇ္ဇနဿ တိခိဏေဟိ ဘိဇ္ဇမာနေဟိ ခန္ဓေဟိ ဇီဝိတပရိယာဒါနံ ဝေဒိတဗ္ဗံ.

As for 'Just so indeed': here is the connection with the simile. The uninstructed ordinary person at the time of being dependent on the round of existence is like the foolish householder's son. The five weak and feeble aggregates are like the murderous enemy. The five aggregates that have come near at the moment of rebirth-linking are like the time when the murderous enemy approaches, thinking, 'I will attend upon the foolish householder's son.' The time when the ordinary person dependent on the round, not grasping the five aggregates as 'these are not mine,' grasps them as 'my form, my feeling, my perception, my formations, my consciousness' is like the time when the son does not know, 'This is not my companion; this is a murderous enemy.' The time of making offerings to the five aggregates with bathing, feeding, and so on, having grasped them as 'these are mine,' is like the time of making offerings to the enemy, having grasped him as 'this is my friend.' The exhaustion of the life faculty of the trustful, foolish ordinary person by the sharp, breaking-up aggregates should be understood as being like the cutting off of the head with a sword of the very one who is making offerings, having come to think, 'This one is my intimate.'

ဥပေတီတိ ဥပဂစ္ဆတိ. ဥပါဒိယတီတိ ဂဏှာတိ. အဓိဋ္ဌာတီတိ အဓိတိဋ္ဌတိ. အတ္တာ မေတိ အယံ မေ အတ္တာတိ. သုတဝါ စ ခေါ, အာဝုသော, အရိယသာဝကောတိ ယထာ ပန ပဏ္ဍိတော ဂဟပတိပုတ္တော ဧဝံ ဥပဂတံ ပစ္စတ္ထိကံ ‘‘ပစ္စတ္ထိကော မေ အယ’’န္တိ ဉတွာ အပ္ပမတ္တော တာနိ တာနိ ကမ္မာနိ ကာရေတွာ အနတ္ထံ ပရိဟရတိ, အတ္ထံ ပါပုဏာတိ, ဧဝံ သုတဝါ အရိယသာဝကောပိ ‘‘န ရူပံ အတ္တတော သမနုပဿတီ’’တိအာဒိနာ နယေန ပဉ္စက္ခန္ဓေ အဟန္တိ ဝါ မမန္တိ ဝါ အဂဟေတွာ, ‘‘ပစ္စတ္ထိကာ မေ ဧတေ’’တိ ဉတွာ ရူပသတ္တကအရူပသတ္တကာဒိဝသေန ဝိပဿနာယ ယောဇေတွာဝ တတောနိဒါနံ ဒုက္ခံ ပရိဝဇ္ဇေတွာ အဂ္ဂဖလံ အရဟတ္တံ ပါပုဏာတိ. သေသမေတ္ထ ဥတ္တာနမေဝ. တတိယံ.

As for 'Approaches' means 'comes near.' 'Clings' means 'grasps.' 'Determines' means 'resolves.' 'Self is mine' means 'this is my self.' As for 'But, friend, the instructed noble disciple': just as a wise householder's son, knowing an approaching adversary as 'this is my adversary,' remains vigilant, has various tasks done, avoids harm, and achieves benefit, so too the instructed noble disciple, not grasping the five aggregates as 'I' or 'mine' in the way beginning with 'he does not regard form as self,' knowing 'these are my adversaries,' applies insight by way of the sevenfold contemplation of form, the sevenfold contemplation of the formless, and so on, and thereby avoids suffering originating therefrom and attains the supreme fruit of arahantship. The rest here is clear. The third.

၄. အနုရာဓသုတ္တဝဏ္ဏနာ

4. Commentary on the Anurādha Sutta

၈၆. စတုတ္ထေ အရညကုဋိကာယန္တိ တဿေဝ ဝိဟာရဿ ပစ္စန္တေ ပဏ္ဏသာလာယံ. တံ တထာဂတောတိ တုမှာကံ သတ္ထာ တထာဂတော တံ သတ္တံ [Pg.287] တထာဂတံ. အညတြ ဣမေဟီတိ တဿ ကိရ ဧဝံ အဟောသိ ‘‘ဣမေ သာသနဿ ပဋိပက္ခာ ပဋိဝိလောမာ, ယထာ ဣမေ ဘဏန္တိ, န ဧဝံ သတ္ထာ ပညာပေဿတိ, အညထာ ပညာပေဿတီ’’တိ. တသ္မာ ဧဝမာဟ. ဧဝံ ဝုတ္တေ တေ အညတိတ္ထိယာတိ ဧဝံ ထေရေန အတ္တနော စ ပရေသဉ္စ သမယံ အဇာနိတွာ ဝုတ္တေ ဧကဒေသေန သာသနသမယံ ဇာနန္တာ ထေရဿ ဝါဒေ ဒေါသံ ဒါတုကာမာ တေ အညတိတ္ထိယာ ပရိဗ္ဗာဇကာ အာယသ္မန္တံ အနုရာဓံ ဧတဒဝေါစုံ.

86. In the fourth, 'in a forest hut' means in a leaf hut at the edge of that very monastery. 'That Tathāgata' means your teacher, the Tathāgata; that being, the Tathāgata. 'Apart from these'—it seems he thought thus: 'These are opponents of the teaching, contrary to it. The Teacher will not declare it as they say; he will declare it otherwise.' Therefore, he spoke thus. 'When this was said, those other sectarians' means: when the elder spoke thus, not knowing his own and others’ tenets, those other sectarians, the wanderers—who knew the tenet of the Dispensation in part and wished to find fault with the elder’s statement—said this to the Venerable Anurādha.

တံ ကိံ မညသိ အနုရာဓာတိ သတ္ထာ တဿ ကထံ သုတွာ စိန္တေသိ – ‘‘အယံ ဘိက္ခု အတ္တနော လဒ္ဓိယံ ဒေါသံ န ဇာနာတိ, ကာရကော ပနေသ ယုတ္တယောဂေါ, ဓမ္မဒေသနာယ ဧဝ နံ ဇာနာပေဿာမီ’’တိ တိပရိဝဋ္ဋံ ဒေသနံ ဒေသေတုကာမော ‘‘တံ ကိံ မညသိ, အနုရာဓာ’’တိအာဒိမာဟ. အထဿ တာယ ဒေသနာယ အရဟတ္တပ္ပတ္တဿ အနုယောဂဝတ္တံ အာရောပေန္တော တံ ကိံ မညသိ, အနုရာဓ? ရူပံ တထာဂတောတိအာဒိမာဟ. ဒုက္ခဉ္စေဝ ပညပေမိ, ဒုက္ခဿ စ နိရောဓန္တိ ဝဋ္ဋဒုက္ခဉ္စေဝ ဝဋ္ဋဒုက္ခဿ စ နိရောဓံ နိဗ္ဗာနံ ပညပေမိ. ဒုက္ခန္တိ ဝါ ဝစနေန ဒုက္ခသစ္စံ ဂဟိတံ. တသ္မိံ ဂဟိတေ သမုဒယသစ္စံ ဂဟိတမေဝ ဟောတိ, တဿ မူလတ္တာ. နိရောဓန္တိ ဝစနေန နိရောဓသစ္စံ ဂဟိတံ. တသ္မိံ ဂဟိတေ မဂ္ဂသစ္စံ ဂဟိတမေဝ ဟောတိ တဿ ဥပါယတ္တာ. ဣတိ ပုဗ္ဗေ စာဟံ, အနုရာဓ, ဧတရဟိ စ စတုသစ္စမေဝ ပညပေမီတိ ဒဿေတိ. ဧဝံ ဣမသ္မိံ သုတ္တေ ဝဋ္ဋဝိဝဋ္ဋမေဝ ကထိတံ. စတုတ္ထံ.

“What do you think, Anurādha?”: The Teacher, having heard his words, thought: “This monk does not know the fault in his own view, yet he is a practitioner, engaged in the endeavor. I will make him understand through a Dhamma discourse.” Wishing to teach a discourse with three revolutions, he said, “What do you think, Anurādha?” and so on. Then, imposing upon him who had attained Arahantship through that discourse the practice of inquiry, he said, “What do you think, Anurādha? Is form the Tathāgata?” and so on. ‘I make known only suffering and the cessation of suffering’ means: I make known the suffering of the round of existence and its cessation, Nibbāna. Or, by the word ‘suffering,’ the truth of suffering is grasped. When that is grasped, the truth of the origin is also grasped, because it is its root. By the word ‘cessation,’ the truth of cessation is grasped. When that is grasped, the truth of the path is also grasped, because it is its means. Thus he shows: “Anurādha, both previously and now, I make known only the Four Truths.” In this way, in this sutta, only the round of existence and the escape from the round are discussed. The fourth.

၅. ဝက္ကလိသုတ္တဝဏ္ဏနာ

5. Commentary on the Vakkali Sutta

၈၇. ပဉ္စမေ ကုမ္ဘကာရနိဝေသနေတိ ကုမ္ဘကာရသာလာယံ. ထေရော ကိရ ဝုတ္ထဝဿော ပဝါရေတွာ ဘဂဝန္တံ ဒဿနာယ အာဂစ္ဆတိ. တဿ နဂရမဇ္ဈေ မဟာအာဗာဓော ဥပ္ပဇ္ဇိ, ပါဒါ န ဝဟန္တိ. အထ နံ မဉ္စကသိဝိကာယ ကုမ္ဘကာရသာလံ အာဟရိံသု. သာ စ သာလာ တေသံ ကမ္မသာလာ, န နိဝေသနသာလာ. တံ သန္ဓာယ ဝုတ္တံ ‘‘ကုမ္ဘကာရနိဝေသနေ ဝိဟရတီ’’တိ. ဗာဠှဂိလာနောတိ အဓိမတ္တဂိလာနော. သမဓောသီတိ သမန္တတော အဓောသိ, စလနာကာရေန အပစိတိံ ဒဿေသိ. ဝတ္တံ ကိရေတံ ဗာဠှဂိလာနေနပိ ဗုဍ္ဎတရံ ဒိသွာ ဥဋ္ဌာနာကာရေန အပစိတိ ဒဿေတဗ္ဗာ. တေန ပန ‘‘မာ စလိ မာ စလီ’’တိ ဝတ္တဗ္ဗော. သန္တိမာနိ အာသနာနီတိ ဗုဒ္ဓကာလသ္မိဉှိ ဧကဿပိ ဘိက္ခုနော [Pg.288] ဝသနဋ္ဌာနေ ‘‘သစေ သတ္ထာ အာဂစ္ဆိဿတိ, ဣဓ နိသီဒိဿတီ’’တိ အာသနံ ပညတ္တမေဝ ဟောတိ အန္တမသော ဖလကမတ္တမ္ပိ ပဏ္ဏသန္ထာရမတ္တမ္ပိ. ခမနီယံ ယာပနီယန္တိ ကစ္စိ ဒုက္ခံ ခမိတုံ ဣရိယာပထံ ဝါ ယာပေတုံ သက္ကာတိ ပုစ္ဆတိ. ပဋိက္ကမန္တီတိ နိဝတ္တန္တိ. အဘိက္ကမန္တီတိ အဓိဂစ္ဆန္တိ. ပဋိက္ကမောသာနန္တိ ပဋိက္ကမော ဧတာသံ. သီလတော န ဥပဝဒတီတိ သီလံ အာရဗ္ဘ သီလဘာဝေန န ဥပဝဒတိ. စိရပဋိကာဟန္တိ စိရပဋိကော အဟံ, စိရတော ပဋ္ဌာယ အဟန္တိ အတ္ထော. ပူတိကာယေနာတိ အတ္တနော သုဝဏ္ဏဝဏ္ဏမ္ပိ ကာယံ ဘဂဝါ ဓုဝပဂ္ဃရဏဋ္ဌေန ဧဝမာဟ. ယော ခေါ, ဝက္ကလိ, ဓမ္မန္တိ ဣဓ ဘဂဝါ ‘‘ဓမ္မကာယော ခေါ, မဟာရာဇ, တထာဂတော’’တိ ဝုတ္တံ ဓမ္မကာယတံ ဒဿေတိ. နဝဝိဓော ဟိ လောကုတ္တရဓမ္မော တထာဂတဿ ကာယော နာမ.

87. In the fifth, 'in the potter's dwelling' means in the potter's hall. It is said that the elder, having completed the rains-residence and performed the Pavāraṇā ceremony, was coming to see the Blessed One. In the middle of the city, a great illness arose in him, and his feet could not carry him. Then they brought him to the potter's hall on a bed-palanquin. And that hall was their workshop, not a dwelling hall. With reference to that, it was said, 'he dwells in the potter's dwelling.' 'Severely ill' means extremely ill. 'He trembled' means he trembled all over, showing reverence by the act of moving. It is said that this is the custom: even one who is severely ill, upon seeing one who is more senior, should show reverence by the gesture of rising. But that senior one should say, 'Do not move, do not move.' 'There are seats' means: indeed, in the Buddha's time, in the dwelling place of even a single monk, a seat was always prepared with the thought, 'If the Teacher comes, he will sit here'—at the very least a mere plank or a mere spread of leaves. 'Is it bearable, is it sustainable?' means: he asks, 'Is it possible to endure the pain or to maintain the posture?' 'They recede' means they turn back. 'They advance' means they attain. 'The receding of them' means their receding. 'Does not reproach on account of virtue' means: he does not reproach based on virtue, in the manner of virtue. 'Cirapaṭikāhaṃ' is to be parsed as 'cirapaṭiko ahaṃ'; the meaning is 'I, for a long time,' or 'I, from a long time ago.' 'With this putrid body' means: the Blessed One, on account of its nature of constantly oozing, spoke thus of his own body, even though it was of a golden hue. In 'He who, Vakkali, [sees] the Dhamma,' here the Blessed One shows the state of being the Dhamma-body which was spoken of thus: 'The Tathāgata, O great king, is indeed the Dhamma-body.' For the nine-fold supramundane Dhamma is called the body of the Tathāgata.

ဣဒါနိ ထေရဿ တိပရိဝဋ္ဋဓမ္မဒေသနံ အာရဘန္တော တံ ကိံ မညသီတိအာဒိမာဟ. ကာဠသိလာတိ ကာဠသိလာဝိဟာရော. ဝိမောက္ခာယာတိ မဂ္ဂဝိမောက္ခတ္ထာယ. သုဝိမုတ္တော ဝိမုစ္စိဿတီတိ အရဟတ္တဖလဝိမုတ္တိယာ ဝိမုတ္တော ဟုတွာ ဝိမုစ္စိဿတိ. တာ ကိရ ဒေဝတာ ‘‘ယေန နီဟာရေန ဣမိနာ ဝိပဿနာ အာရဒ္ဓါ, အနန္တရာယေန အရဟတ္တံ ပါပုဏိဿတီ’’တိ ဉတွာ ဧဝမာဟံသု. အပါပကန္တိ အလာမကံ. သတ္ထံ အာဟရေသီတိ ထေရော ကိရ အဓိမာနိကော အဟောသိ. သော သမာဓိဝိပဿနာဟိ ဝိက္ခမ္ဘိတာနံ ကိလေသာနံ သမုဒါစာရံ အပဿန္တော ‘‘ခီဏာသဝေါမှီ’’တိ သညီ ဟုတွာ ‘‘ကိံ မေ ဣမိနာ ဒုက္ခေန ဇီဝိတေန? သတ္ထံ အာဟရိတွာ မရိဿာမီ’’တိ တိခိဏေန သတ္ထေန ကဏ္ဌနာဠံ ဆိန္ဒိ. အထဿ ဒုက္ခာ ဝေဒနာ ဥပ္ပဇ္ဇိ. သော တသ္မိံ ခဏေ အတ္တနော ပုထုဇ္ဇနဘာဝံ ဉတွာ အဝိဿဋ္ဌကမ္မဋ္ဌာနတ္တာ သီဃံ မူလကမ္မဋ္ဌာနံ အာဒါယ သမ္မသန္တော အရဟတ္တံ ပါပုဏိတွာဝ ကာလမကာသိ. ပစ္စဝေက္ခဏာ ပနဿ စ ကထံ အဟောသီတိ? ခီဏာသဝဿ ဧကူနဝီသတိ ပစ္စဝေက္ခဏာ န သဗ္ဗာဝ အဝဿံ လဒ္ဓဗ္ဗာ, တိခိဏေနာပိ ပန အသိနာ သီသေ ဆိဇ္ဇန္တေ ဧကံ ဒွေ ဉာဏာနိ အဝဿံ ဥပ္ပဇ္ဇန္တိ.

Now, beginning the Dhamma-discourse with its three revolutions for the elder, he said, 'What do you think?' and so on. 'At Kāḷasilā' refers to the Kāḷasilā monastery. 'For liberation' means for the sake of liberation by the path. 'Well-liberated, he will be liberated' means, having been liberated by the liberation of the fruit of Arahantship, he will be liberated. It is said that those deities, knowing, 'By whichever method this one has undertaken insight, he will attain Arahantship without obstruction,' spoke thus. 'Not evil' means not defective. 'He brought a knife' means: it is said that the elder had become conceited. Not seeing the manifestation of defilements suppressed by concentration and insight, he perceived, 'I am one whose cankers are destroyed,' and thought, 'What use is this painful life to me? I will bring a knife and die.' With a sharp knife, he cut his windpipe. Then, a painful feeling arose in him. At that moment, realizing his status as a worldling, because his meditation subject had not been abandoned, he quickly took up the root meditation subject, and while contemplating, he attained Arahantship and only then passed away. But how did his reviewing occur? For one whose cankers are destroyed, all nineteen reviewings need not necessarily be obtained. Yet, even when the head is being severed by a sharp sword, one or two knowledges must inevitably arise.

ဝိဝတ္တက္ခန္ဓန္တိ ပရိဝတ္တက္ခန္ဓံ. သေမာနန္တိ သယမာနံ. ထေရော ကိရ ဥတ္တာနကော နိပန္နော သတ္ထံ အာဟရိ. တဿ သရီရံ ယထာဌိတမေဝ အဟောသိ. သီသံ ပန ဒက္ခိဏပဿေန ပရိဝတ္တိတွာ အဋ္ဌာသိ. အရိယသာဝကာ ဟိ ယေဘုယျေန ဒက္ခိဏပဿေနေဝ ကာလံ ကရောန္တိ. တေနဿ သရီရံ ယထာဌိတံယေဝ အဟောသိ. သီသံ ပန ဒက္ခိဏပဿေန ပရိဝတ္တိတွာ ဌိတံ. တံ သန္ဓာယ ဝိဝတ္တက္ခန္ဓော နာမ ဇာတောတိပိ ဝဒန္တိ. ဓူမာယိတတ္တန္တိ ဓူမာယနဘာဝံ[Pg.289]. တိမိရာယိတတ္တန္တိ တိမိရာယနဘာဝံ. ဓူမဝလာဟကံ ဝိယ တိမိရဝလာဟကံ ဝိယ စာတိ အတ္ထော. ပဉ္စမံ.

'With neck turned' means with neck turned over. 'Lying down' means lying down. The Elder, it is said, lay on his back and brought the knife. His body remained just as it was. The head, however, turned to the right side and remained so. For noble disciples, for the most part, pass away on their right side. Therefore his body remained just as it was, but his head, having turned to the right side, remained so. With reference to that, they also say that he came to be called 'one with a turned neck'. 'A state of smokiness' means the state of emitting smoke. 'A state of darkness' means the state of being dark. The meaning is 'like a cloud of smoke and like a cloud of darkness'. The Fifth.

၆. အဿဇိသုတ္တဝဏ္ဏနာ

6. Commentary on the Assaji Sutta

၈၈. ဆဋ္ဌေ ကဿပကာရာမေတိ ကဿပသေဋ္ဌိနာ ကာရိတေ အာရာမေ. ကာယသင်္ခါရေတိ အဿာသပဿာသေ. သော ဟိ တေ စတုတ္ထဇ္ဈာနေန ပဿမ္ဘိတွာ ပဿမ္ဘိတွာ ဝိဟာသိ. ဧဝံ ဟောတီတိ ဣဒါနိ တံ သမာဓိံ အပ္ပဋိလဘန္တဿ ဧဝံ ဟောတိ. နော စဿာဟံ ပရိဟာယာမီတိ ကစ္စိ နု ခေါ အဟံ သာသနတော န ပရိဟာယာမိ? တဿ ကိရ အာဗာဓဒေါသေန အပ္ပိတပ္ပိတာ သမာပတ္တိ ပရိဟာယိ, တသ္မာ ဧဝံ စိန္တေသိ. သမာဓိသာရကာ သမာဓိသာမညာတိ သမာဓိံယေဝ သာရဉ္စ သာမညဉ္စ မညန္တိ. မယှံ ပန သာသနေ န ဧတံ သာရံ, ဝိပဿနာမဂ္ဂဖလာနိ သာရံ. သော တွံ သမာဓိတော ပရိဟာယန္တော ကသ္မာ စိန္တေသိ ‘‘သာသနတော ပရိဟာယာမီ’’တိ. ဧဝံ ထေရံ အဿာသေတွာ ဣဒါနိဿ တိပရိဝဋ္ဋံ ဓမ္မဒေသနံ အာရဘန္တော တံ ကိံ မညသီတိအာဒိမာဟ. အထဿ တိပရိဝဋ္ဋဒေသနာဝသာနေ အရဟတ္တံ ပတ္တဿ သတတဝိဟာရံ ဒဿေန္တော သော သုခံ စေ ဝေဒနံ ဝေဒယတီတိအာဒိမာဟ. တတ္ထ အနဘိနန္ဒိတာတိ ပဇာနာတီတိ သုခဝေဒနာယ တာဝ အဘိနန္ဒနာ ဟောတု, ဒုက္ခဝေဒနာယ ကထံ ဟောတီတိ? ဒုက္ခံ ပတွာ သုခံ ပတ္ထေတိ, ယဒဂ္ဂေန သုခံ ပတ္ထေတိ, တဒဂ္ဂေန ဒုက္ခံ ပတ္ထေတိယေဝ. သုခဝိပရိဏာမေန ဟိ ဒုက္ခံ အာဂတမေဝ ဟောတီတိ ဧဝံ ဒုက္ခေ အဘိနန္ဒနာ ဝေဒိတဗ္ဗာ. သေသံ ပုဗ္ဗေ ဝုတ္တနယမေဝါတိ. ဆဋ္ဌံ.

88. In the sixth: 'Kassapakārāma' means the monastery built by the wealthy merchant Kassapa. 'Bodily formation' means the in-breaths and out-breaths. For he, having repeatedly tranquilized them with the fourth jhāna, dwelt therein. 'Thus it is' means: now, for one not attaining that concentration, it happens thus. 'I hope I am not declining' means: 'Could it be that I am not declining from the Dispensation?' For him, it is said, due to the fault of his illness, the attainment he repeatedly entered into declined; therefore, he thought thus. 'Those who consider concentration the essence and the ascetic life' means they regard concentration itself as both the essence and the ascetic life. But in my Dispensation, this is not the essence; insight, the path, and its fruition are the essence. You are declining from concentration, so why do you think, 'I am declining from the Dispensation'? Thus, having comforted the elder, now, beginning the Dhamma discourse with its three rounds for him, he spoke the words beginning with, 'What do you think of this?' Then, at the end of the discourse with its three rounds, showing the constant abiding of him who had attained Arahantship, he spoke the words beginning with, 'If he feels a pleasant feeling...'. Therein, regarding 'he understands it as not being delighted in': let there be delighting in a pleasant feeling, but how can there be delighting in a painful feeling? Having experienced pain, one longs for pleasure. To the extent that one longs for pleasure, to that same extent one indeed longs for pain. For through the changing nature of pleasure, pain inevitably comes. Thus, delighting in pain should be understood in this way. The rest is in the same way as stated before. The Sixth.

၇. ခေမကသုတ္တဝဏ္ဏနာ

7. Commentary on the Khemaka Sutta

၈၉. သတ္တမေ အတ္တနိယန္တိ အတ္တနော ပရိက္ခာရဇာတံ. အသ္မီတိ အဓိဂတန္တိ အသ္မီတိ ဧဝံ ပဝတ္တာ တဏှာမာနာ အဓိဂတာ. သန္ဓာဝနိကာယာတိ ပုနပ္ပုနံ ဂမနာဂမနေန. ဥပသင်္ကမီတိ ဗဒရိကာရာမတော ဂါဝုတမတ္တံ ဃောသိတာရာမံ အဂမာသိ. ဒါသကတ္ထေရော ပန စတုက္ခတ္တုံ ဂမနာဂမနေန တံဒိဝသံ ဒွိယောဇနံ အဒ္ဓါနံ အာဟိဏ္ဍိ. ကသ္မာ ပန တံ ထေရာ ပဟိဏိံသု? ဝိဿုတဿ ဓမ္မကထိကဿ သန္တိကာ ဓမ္မံ သုဏိဿာမာတိ. သယံ ကသ္မာ န ဂတာတိ? ထေရဿ ဝသနဋ္ဌာနံ အရညံ သမ္ဗာဓံ, တတ္ထ သဋ္ဌိမတ္တာနံ ထေရာနံ ဌာတုံ ဝါ နိသီဒိတုံ ဝါ ဩကာသော နတ္ထီတိ န ဂတာ. ‘‘ဣဓာဂန္တွာ အမှာကံ ဓမ္မံ ကထေတူ’’တိပိ [Pg.290] ကသ္မာ ပန န ပဟိဏိံသူတိ? ထေရဿ အာဗာဓိကတ္တာ. အထ ကသ္မာ ပုနပ္ပုနံ ပဟိဏိံသူတိ? သယမေဝ ဉတွာ အမှာကံ ကထေတုံ အာဂမိဿတီတိ. ထေရောပိ တေသံ အဇ္ဈာသယံ ဉတွာဝ အဂမာသီတိ.

89. In the seventh: 'belonging to oneself' means one's own requisites. 'The conceit "I am" has been acquired' means that the craving and conceit that proceed as 'I am' have been acquired. 'Running back and forth' means by repeatedly going and coming. 'Approached' means he went from the Badarikārāma to the Ghositārāma, a distance of about a gāvuta. The elder Dāsaka, however, by going and coming four times that day, travelled a distance of two yojanas. Why then did the elders send him? Thinking, 'We will hear the Dhamma from the renowned Dhamma preacher.' Why did they not go themselves? The elder’s dwelling place was a cramped forest hermitage, and there was no space there for about sixty elders to stand or to sit, so they did not go. Why then did they not send the message, 'Come here and teach the Dhamma to us'? Because of the elder's illness. Then why did they send repeatedly? Thinking, 'Knowing on his own, he will come to teach us.' The elder, too, having understood their intention, went.

န ခွာဟံ, အာဝုသော, ရူပန္တိ ယော ဟိ ရူပမေဝ အသ္မီတိ ဝဒတိ, တေန ဣတရေ စတ္တာရော ခန္ဓာ ပစ္စက္ခာတာ ဟောန္တိ. ယော အညတြ ရူပါ ဝဒတိ, တေန ရူပံ ပစ္စက္ခာတံ ဟောတိ. ဝေဒနာဒီသုပိ ဧသေဝ နယော. ထေရဿ ပန သမူဟတော ပဉ္စသုပိ ခန္ဓေသု အသ္မီတိ အဓိဂတော, တသ္မာ ဧဝမာဟ. ဟောတေဝါတိ ဟောတိယေဝ. အနုသဟဂတောတိ သုခုမော. ဦသေတိ ဆာရိကာခါရေ. ခါရေတိ ဦသခါရေ. သမ္မဒ္ဒိတွာတိ တေမေတွာ ခါဒေတွာ.

Regarding 'I do not, friend, [say] I am form': for whoever says, 'I am form itself,' by him the other four aggregates are rejected. Whoever speaks of being apart from form, by him form is rejected. This same method applies to feeling and so on. For the elder, however, the conceit 'I am' was acquired with regard to the five aggregates collectively; therefore, he spoke thus. 'It exists' means it exists indeed. 'Accompanied by' means subtle. 'Lye' means ash-lye. 'Alkali' means salt-lye. 'Having scrubbed' means having moistened and scoured.

ဧဝမေဝ ခေါတိ ဧတ္ထ ဣဒံ ဩပမ္မသံသန္ဒနံ – ကိလိဋ္ဌဝတ္ထံ ဝိယ ဟိ ပုထုဇ္ဇနဿ စိတ္တာစာရော, တယော ခါရာ ဝိယ တိဿော အနုပဿနာ, တီဟိ ခါရေဟိ ဓောတဝတ္ထံ ဝိယ ဒေသနာယ မဒ္ဒိတွာ ဌိတော အနာဂါမိနော စိတ္တာစာရော, အနုသဟဂတော ဦသာဒိဂန္ဓော ဝိယ အရဟတ္တမဂ္ဂဝဇ္ဈာ ကိလေသာ, ဂန္ဓကရဏ္ဍကော ဝိယ အရဟတ္တမဂ္ဂဉာဏံ ဂန္ဓကရဏ္ဍကံ အာဂမ္မ အနုသဟဂတာနံ ဦသဂန္ဓာဒီနံ သမုဂ္ဃာတော ဝိယ အရဟတ္တမဂ္ဂေန သဗ္ဗကိလေသက္ခယော, ဂန္ဓပရိဘာဝိတဝတ္ထံ နိဝါသေတွာ ဆဏဒိဝသေ အန္တရဝီထိယံ သုဂန္ဓဂန္ဓိနော ဝိစရဏံ ဝိယ ခီဏာသဝဿ သီလဂန္ဓာဒီဟိ ဒသ ဒိသာ ဥပဝါယန္တဿ ယထာကာမစာရော.

Just so, indeed: here is the application of the simile. The conduct of an ordinary person's mind is like a soiled cloth. The three contemplations are like the three kinds of lye. The conduct of a non-returner's mind, established after being subdued by the teaching, is like a cloth washed with the three kinds of lye. The defilements to be abandoned by the path of Arahantship are like the lingering smell of lye and so on. The knowledge of the path of Arahantship is like a perfume box. The complete destruction of all defilements by the path of Arahantship is like the eradication of the lingering smell of lye and so on by means of a perfume box. The free movement of one whose taints are destroyed, whose fragrance of virtue and other qualities spreads to the ten directions, is like the wandering of one fragrant with sweet scents in the inner city streets on a festival day, having worn a cloth imbued with perfume.

အာစိက္ခိတုန္တိ ကထေတုံ. ဒေသေတုန္တိ ပကာသေတုံ. ပညာပေတုန္တိ ဇာနာပေတုံ. ပဋ္ဌပေတုန္တိ ပတိဋ္ဌာပေတုံ. ဝိဝရိတုန္တိ ဝိဝဋံ ကာတုံ. ဝိဘဇိတုန္တိ သုဝိဘတ္တံ ကာတုံ. ဥတ္တာနီကာတုန္တိ ဥတ္တာနကံ ကာတုံ. သဋ္ဌိမတ္တာနံ ထေရာနန္တိ တေ ကိရ ထေရေန ကထိတကထိတဋ္ဌာနေ ဝိပဿနံ ပဋ္ဌပေတွာ ဥပရူပရိ သမ္မသန္တာ ဒေသနာပရိယောသာနေ အရဟတ္တံ ပါပုဏိံသု. ထေရောပိ အညေန နီဟာရေန အကထေတွာ ဝိပဿနာသဟဂတစိတ္တေနေဝ ကထေသိ. တသ္မာ သောပိ အရဟတ္တံ ပါပုဏိ. တေန ဝုတ္တံ – ‘‘သဋ္ဌိမတ္တာနံ ထေရာနံ ဘိက္ခူနံ အနုပါဒါယ အာသဝေဟိ စိတ္တာနိ ဝိမုစ္စိံသု အာယသ္မတော ခေမကဿ စာ’’တိ. သတ္တမံ.

By 'to declare' is meant 'to state'. By 'to teach' is meant 'to make clear'. By 'to make known' is meant 'to cause to know'. By 'to establish' is meant 'to found'. By 'to open up' is meant 'to make open'. By 'to analyze' is meant 'to make well-divided'. By 'to make plain' is meant 'to make evident'. Regarding the sixty elders: it is said that those elders, having established insight at each and every point taught by the elder and contemplating it stage by stage, attained Arahantship at the conclusion of the discourse. The elder, too, did not teach in any other manner, but taught only with a mind accompanied by insight. Therefore, he too attained Arahantship. For that reason it was said: 'The minds of about sixty elder monks were liberated from the taints through non-clinging, and that of the Venerable Khemaka as well.' The Seventh.

၈. ဆန္နသုတ္တဝဏ္ဏနာ

8. Commentary on the Channa Sutta

၉၀. အဋ္ဌမေ [Pg.291] အာယသ္မာ ဆန္နောတိ တထာဂတေန သဒ္ဓိံ ဧကဒိဝသေ ဇာတော မဟာဘိနိက္ခမနဒိဝသေ သဒ္ဓိံ နိက္ခမိတွာ ပုန အပရဘာဂေ သတ္ထု သန္တိကေ ပဗ္ဗဇိတွာ ‘‘အမှာကံ ဗုဒ္ဓေါ အမှာကံ ဓမ္မော’’တိ ဧဝံ မက္ခီ စေဝ ပဠာသီ စ ဟုတွာ သဗြဟ္မစာရီနံ ဖရုသဝါစာယ သံဃဋ္ဋနံ ကရောန္တော ထေရော. အဝါပုရဏံ အာဒါယာတိ ကုဉ္စိကံ ဂဟေတွာ. ဝိဟာရေန ဝိဟာရံ ဥပသင်္ကမိတွာတိ ဧကံ ဝိဟာရံ ပဝိသိတွာ တတော အညံ, တတော အညန္တိ ဧဝံ တေန တေန ဝိဟာရေန တံ တံ ဝိဟာရံ ဥပသင်္ကမိတွာ. ဧတဒဝေါစ ဩဝဒန္တု မန္တိ ကသ္မာ ဧဝံ မဟန္တေန ဥဿာဟေန တတ္ထ တတ္ထ ဂန္တွာ ဧတံ အဝေါစာတိ? ဥပ္ပန္နသံဝေဂတာယ. တဿ ဟိ ပရိနိဗ္ဗုတေ သတ္ထရိ ဓမ္မသင်္ဂါဟကတ္ထေရေဟိ ပေသိတော အာယသ္မာ အာနန္ဒော ကောသမ္ဗိံ ဂန္တွာ ဗြဟ္မဒဏ္ဍံ အဒါသိ. သော ဒိန္နေ ဗြဟ္မဒဏ္ဍေ သဉ္ဇာတပရိဠာဟော ဝိသညီဘူတော ပတိတွာ ပုန သညံ လဘိတွာ ဝုဋ္ဌာယ ဧကဿ ဘိက္ခုနော သန္တိကံ ဂတော, သော တေန သဒ္ဓိံ ကိဉ္စိ န ကထေသိ. အညဿ သန္တိကံ အဂမာသိ, သောပိ န ကထေသီတိ ဧဝံ သကလဝိဟာရံ ဝိစရိတွာ နိဗ္ဗိန္နော ပတ္တစီဝရံ အာဒါယ ဗာရာဏသိံ ဂန္တွာ ဥပ္ပန္နသံဝေဂေါ တတ္ထ တတ္ထ ဂန္တွာ ဧဝံ အဝေါစ.

90. In the eighth sutta, the Venerable Channa was born on the same day as the Tathāgata and went forth together with him on the day of the Great Renunciation. Later, having taken ordination in the presence of the Teacher, the elder, having become both a denigrator and a rival with the attitude 'Our Buddha, our Dhamma,' caused friction among his fellow monks with harsh speech. 'Taking the opener' means taking the key. 'He went from monastery to monastery' means having entered one monastery, then another, and from there yet another, he thus approached each and every monastery. He said this: 'Let them advise me!' Why, with such great effort, did he go here and there and say this? Because of the arising of spiritual urgency. For when the Teacher had attained Parinibbāna, the Venerable Ānanda was sent by the elder compilers of the Dhamma to Kosambī to impose the Brahma-penalty on him. When the Brahma-penalty was imposed, he became greatly agitated, fell down unconscious, and then, regaining consciousness, he rose and approached one monk, but that monk did not speak with him at all. He went to another, but that one also did not speak. Having wandered the entire monastery in this way, he became disheartened. Taking his bowl and robe, he went to Bārāṇasī. There, with spiritual urgency having arisen, he went from place to place and said this.

သဗ္ဗေ သင်္ခါရာ အနိစ္စာတိ သဗ္ဗေ တေဘူမကသင်္ခါရာ အနိစ္စာ. သဗ္ဗေ ဓမ္မာ အနတ္တာတိ သဗ္ဗေ စတုဘူမကဓမ္မာ အနတ္တာ. ဣတိ သဗ္ဗေပိ တေ ဘိက္ခူ ထေရံ ဩဝဒန္တာ အနိစ္စလက္ခဏံ အနတ္တလက္ခဏန္တိ ဒွေဝ လက္ခဏာနိ ကထေတွာ ဒုက္ခလက္ခဏံ န ကထယိံသု. ကသ္မာ? ဧဝံ ကိရ နေသံ အဟောသိ – ‘‘အယံ ဘိက္ခု ဝါဒီ ဒုက္ခလက္ခဏေ ပညာပိယမာနေ ရူပံ ဒုက္ခံ…ပေ… ဝိညာဏံ ဒုက္ခံ, မဂ္ဂေါ ဒုက္ခော, ဖလံ ဒုက္ခန္တိ ‘တုမှေ ဒုက္ခပ္ပတ္တာ ဘိက္ခူ နာမာ’တိ ဂဟဏံ ဂဏှေယျ, ယထာ ဂဟဏံ ဂဟေတုံ န သက္ကောတိ, ဧဝံ နိဒ္ဒေါသမေဝဿ ကတွာ ကထေဿာမာ’’တိ ဒွေဝ လက္ခဏာနိ ကထယိံသု.

‘All formations are impermanent’ means all formations in the three planes are impermanent. ‘All dhammas are not-self’ means all dhammas in the four planes are not-self. Thus, all those monks, while advising the elder, spoke only of the two characteristics—the characteristic of impermanence and the characteristic of not-self—and did not speak of the characteristic of suffering. Why? It is said their thought was this: ‘This monk is quick to argue. When the characteristic of suffering is being explained—that form is suffering… consciousness is suffering, the path is suffering, the fruit is suffering—he might grasp the wrong view, thinking, “You are monks who have attained suffering!” So that he would not be able to grasp it wrongly, we will teach in a way that is faultless for him.’ Thus, they spoke only of the two characteristics.

ပရိတဿနာ ဥပါဒါနံ ဥပ္ပဇ္ဇတီတိ ပရိတဿနာ စ ဥပါဒါနဉ္စ ဥပ္ပဇ္ဇတိ. ပစ္စုဒါဝတ္တတိ မာနသံ, အထ ကော စရဟိ မေ အတ္တာတိ ယဒိ ရူပါဒီသု ဧကောပိ အနတ္တာ, အထ ကော နာမ မေ အတ္တာတိ ဧဝံ ပဋိနိဝတ္တတိ ‘‘မယှံ မာနသ’’န္တိ. အယံ ကိရ ထေရော ပစ္စယေ အပရိဂ္ဂဟေတွာ ဝိပဿနံ ပဋ္ဌပေသိ, သာဿ ဒုဗ္ဗလဝိပဿနာ အတ္တဂါဟံ ပရိယာဒါတုံ အသက္ကုဏန္တီ သင်္ခါရေသု သုညတော [Pg.292] ဥပဋ္ဌဟန္တေသု ‘‘ဥစ္ဆိဇ္ဇိဿာမိ ဝိနဿိဿာမီ’’တိ ဥစ္ဆေဒဒိဋ္ဌိယာ စေဝ ပရိတဿနာယ စ ပစ္စယော အဟောသိ. သော စ အတ္တာနံ ပါပတေ ပပတန္တံ ဝိယ ဒိသွာ, ‘‘ပရိတဿနာ ဥပါဒါနံ ဥပ္ပဇ္ဇတိ, ပစ္စုဒါဝတ္တတိ မာနသံ, အထ ကော စရဟိ မေ အတ္တာ’’တိ အာဟ. န ခေါ ပနေဝံ ဓမ္မံ ပဿတော ဟောတီတိ စတုသစ္စဓမ္မံ ပဿန္တဿ ဧဝံ န ဟောတိ. တာဝတိကာ ဝိဿဋ္ဌီတိ တတ္တကော ဝိဿာသော. သမ္မုခါ မေတန္တိ ထေရော တဿ ဝစနံ သုတွာ, ‘‘ကီဒိသာ နု ခေါ ဣမဿ ဓမ္မဒေသနာ သပ္ပာယာ’’တိ? စိန္တေန္တော တေပိဋကံ ဗုဒ္ဓဝစနံ ဝိစိနိတွာ ကစ္စာနသုတ္တံ (သံ. နိ. ၂.၁၅) အဒ္ဒသ ‘‘ဣဒံ အာဒိတောဝ ဒိဋ္ဌိဝိနိဝေဌနံ ကတွာ မဇ္ဈေ ဗုဒ္ဓဗလံ ဒီပေတွာ သဏှသုခုမပစ္စယာကာရံ ပကာသယမာနံ ဂတံ, ဣဒမဿ ဒေသေဿာမီ’’တိ ဒဿေန္တော ‘‘သမ္မုခါ မေတ’’န္တိအာဒိမာဟ. အဋ္ဌမံ.

‘Terror and clinging arise’ means that both terror and clinging to views arise. ‘The mind turns back, thinking, “Then what indeed is my self?”’ means: if even one thing among form and so on is not-self, then what is my self? In this way, my mind turns back. It seems this elder established insight meditation without having comprehended the conditions. His weak insight, being unable to completely overcome the grasping of self, became a condition for both the annihilationist view—‘I will be annihilated, I will perish!’—and for terror, when the formations appeared as empty. And he, seeing himself as if falling from a cliff, said: ‘Terror and clinging arise; the mind turns back, thinking, “Then what indeed is my self?”’ ‘But it is not so for one who sees the Dhamma’ means: for one who sees the Dhamma of the Four Truths, it is not so. ‘There is that much tranquility’ means there is that much trust. ‘Face to face with me…’—the elder, having heard his words and thinking, ‘What kind of Dhamma teaching would be suitable for him?’ searched through the Tipiṭaka, the word of the Buddha, and saw the Kaccāna Sutta. He saw: ‘This discourse, right from the beginning, serves to disentangle wrong views; in the middle, it reveals the Buddha’s power; and it proceeds by explaining the gentle and subtle dependent origination. I will teach this to him.’ Intending to teach it, he said the passage beginning, ‘Face to face with me…’. The eighth.

၉-၁၀. ရာဟုလသုတ္တာဒိဝဏ္ဏနာ

9-10. Commentary on the Rāhula Sutta and So Forth

၉၁-၉၂. နဝမဒသမာနိ ရာဟုလသံယုတ္တေ (သံ. နိ. ၂.၁၈၈) ဝုတ္တတ္ထာနေဝ. ကေဝလံ ဟေတာနိ အယံ ထေရဝဂ္ဂေါတိ ကတွာ ဣဓာဂတာနီတိ. နဝမဒသမာနိ.

The ninth and tenth suttas have the same meaning as stated in the Rāhula Saṃyutta. They were brought here by the compilers simply because they considered, 'This is the Chapter on the Elders.' The ninth and tenth suttas.

ထေရဝဂ္ဂေါ နဝမော.

The Ninth Chapter: The Elders.

၁၀. ပုပ္ဖဝဂ္ဂေါ

10. The Chapter on Flowers

၁. နဒီသုတ္တဝဏ္ဏနာ

10. Commentary on the Discourse on the River

၉၃. ပုပ္ဖဝဂ္ဂဿ ပဌမေ ပဗ္ဗတေယျာတိ ပဗ္ဗတေ ပဝတ္တာ. ဩဟာရိနီတိ သောတေ ပတိတပတိတာနိ တိဏပဏ္ဏကဋ္ဌာဒီနိ ဟေဋ္ဌာဟာရိနီ. ဒူရင်္ဂမာတိ နိက္ခန္တဋ္ဌာနတော ပဋ္ဌာယ စတုပဉ္စယောဇနသတဂါမိနီ. သီဃသောတာတိ စဏ္ဍသောတာ. ကာသာတိအာဒီနိ သဗ္ဗာနိ တိဏဇာတာနိ. ရုက္ခာတိ ဧရဏ္ဍာဒယော ဒုဗ္ဗလရုက္ခာ. တေ နံ အဇ္ဈောလမ္ဗေယျုန္တိ တေ တီရေ ဇာတာပိ ဩနမိတွာ အဂ္ဂေဟိ ဥဒကံ ဖုသန္တေဟိ အဓိဩလမ္ဗေယျုံ, ဥပရိ လမ္ဗေယျုန္တိ အတ္ထော. ပလုဇ္ဇေယျုန္တိ သမူလမတ္တိကာယ သဒ္ဓိံ သီသေ ပတေယျုံ. သော တေဟိ အဇ္ဈောတ္ထဋော ဝါလုကမတ္တိကောဒကေဟိ မုခံ ပဝိသန္တေဟိ မဟာဝိနာသံ ပါပုဏေယျ.

1. In the first sutta of the Chapter on the Flower, 'pabbateyyā' means originating in the mountains. 'Ohārinī' means carrying downwards the grass, leaves, sticks, and so forth that have fallen into the stream. 'Dūraṅgamā' means traveling four or five hundred yojanas from its place of origin. 'Sīghasotā' means having a violent current. 'Kāsa' and so forth are all types of grass. 'Rukkhā' refers to weak trees such as castor-oil plants. 'Te naṃ ajjholambeyyuṃ' means that though growing on the bank, they would bend down and, with their tips touching the water, would hang over it; this is the meaning. 'Palujjeyyuṃ' means they would fall on his head along with the soil with its roots. That man, being overwhelmed by them, with sand, soil, and water entering his mouth, would come to great destruction.

ဧဝမေဝ [Pg.293] ခေါတိ ဧတ္ထ သောတေ ပတိတပုရိသော ဝိယ ဝဋ္ဋသန္နိဿိတော ဗာလပုထုဇ္ဇနော ဒဋ္ဌဗ္ဗော, ဥဘတောတီရေ ကာသာဒယော ဝိယ ဒုဗ္ဗလပဉ္စက္ခန္ဓာ, ‘‘ဣမေ ဂဟိတာပိ မံ တာရေတုံ န သက္ခိဿန္တီ’’တိ တဿ ပုရိသဿ အဇာနိတွာ ဂဟဏံ ဝိယ ဣမေ ခန္ဓာ ‘‘န မယှံ သဟာယာ’’တိ ဗာလပုထုဇ္ဇနဿ အဇာနိတွာ စတူဟိ ဂါဟေဟိ ဂဟဏံ, ဂဟိတဂဟိတာနံ ပလုဇ္ဇနတ္တာ ပုရိသဿ ဗျသနပ္ပတ္တိ ဝိယ စတူဟိ ဂါဟေဟိ ဂဟိတာနံ ခန္ဓာနံ ဝိပရိဏာမေ ဗာလပုထုဇ္ဇနဿ သောကာဒိဗျသနပ္ပတ္တိ ဝေဒိတဗ္ဗာ. ပဌမံ.

93. Just so, in this case, the foolish ordinary person, dependent on the cycle of existence, should be understood as being like a man who has fallen into a stream. The five weak aggregates should be understood as being like the kāsa grass and so forth on both banks. Just as that man, not knowing, 'Even if I grasp these, they will not be able to save me,' grasps them, so too should be understood the grasping of the foolish ordinary person with the four kinds of grasping, not knowing, 'These aggregates are not my companions.' Just as the man meets with disaster because whatever he grasps breaks away, so too, due to the change in the aggregates grasped with the four kinds of grasping, the foolish ordinary person's attainment of disaster, such as sorrow, should be known. The first sutta is finished.

၂. ပုပ္ဖသုတ္တဝဏ္ဏနာ

Commentary on the Discourse on the Flower

၉၄. ဒုတိယေ ဝိဝဒတီတိ ‘‘အနိစ္စံ ဒုက္ခံ အနတ္တာ အသုဘ’’န္တိ ယထာသဘာဝေန ဝဒန္တေန သဒ္ဓိံ ‘‘နိစ္စံ သုခံ အတ္တာ သုဘ’’န္တိ ဝဒန္တော ဝိဝဒတိ. လောကဓမ္မောတိ ခန္ဓပဉ္စကံ. တဉှိ လုဇ္ဇနသဘာဝတ္တာ လောကဓမ္မောတိ ဝုစ္စတိ. ကိန္တိ ကရောမီတိ ကထံ ကရောမိ? မယှဉှိ ပဋိပတ္တိကထနမေဝ ဘာရော, ပဋိပတ္တိပူရဏံ ပန ကုလပုတ္တာနံ ဘာရောတိ ဒဿေတိ. ဣမသ္မိံ သုတ္တေ တယော လောကာ ကထိတာ. ‘‘နာဟံ, ဘိက္ခဝေ, လောကေနာ’’တိ ဧတ္ထ ဟိ သတ္တလောကော ကထိတော, ‘‘အတ္ထိ, ဘိက္ခဝေ, လောကေ လောကဓမ္မော’’တိ ဧတ္ထ သင်္ခါရလောကော, ‘‘တထာဂတော လောကေ ဇာတော လောကေ သံဝဍ္ဎော’’တိ ဧတ္ထ ဩကာသလောကော ကထိတော. ဒုတိယံ.

94. In the second discourse, vivadati means 'he disputes'; that is, one who says, 'It is permanent, pleasant, self, attractive,' disputes with one who speaks according to its true nature, saying, 'It is impermanent, suffering, non-self, unattractive.' Lokadhammo means the five aggregates. For they are called lokadhammo because they have the nature of perishing. Kinti karomi means 'What can I do?' This shows: 'Indeed, for me, the burden is only to explain the practice, but to fulfill the practice is the burden of the sons of good family.' In this discourse, three worlds are taught. In the passage, 'Bhikkhus, I do not dispute with the world,' the world of beings is taught. In the passage, 'Bhikkhus, there exists in the world a worldly phenomenon,' the world of formations is taught. In the passage, 'The Tathāgata was born in the world, grew up in the world,' the world of space is taught. The second is finished.

၃. ဖေဏပိဏ္ဍူပမသုတ္တဝဏ္ဏနာ

3. Commentary on the Discourse on the Simile of the Lump of Foam

၉၅. တတိယေ ဂင်္ဂါယ နဒိယာ တီရေတိ အယုဇ္ဈပုရဝါသိနော အပရိမာဏဘိက္ခုပရိဝါရံ စာရိကံ စရမာနံ တထာဂတံ အတ္တနော နဂရံ သမ္ပတ္တံ ဒိသွာ ဧကသ္မိံ ဂင်္ဂါယ နိဝတ္တနဋ္ဌာနေ မဟာဝနသဏ္ဍမဏ္ဍိတပ္ပဒေသေ သတ္ထု ဝိဟာရံ ကတွာ အဒံသု. ဘဂဝါ တတ္ထ ဝိဟရတိ. တံ သန္ဓာယ ဝုတ္တံ ‘‘ဂင်္ဂါယ နဒိယာ တီရေ’’တိ. တတြ ခေါ ဘဂဝါ ဘိက္ခူ အာမန္တေသီတိ တသ္မိံ ဝိဟာရေ ဝသန္တော ဘဂဝါ သာယနှသမယံ ဂန္ဓကုဋိတော နိက္ခမိတွာ ဂင်္ဂါတီရေ ပညတ္တဝရဗုဒ္ဓါသနေ နိသိန္နော ဂင်္ဂါယ နဒိယာ အာဂစ္ဆန္တံ မဟန္တံ ဖေဏပိဏ္ဍံ ဒိသွာ, ‘‘မမ သာသနေ ပဉ္စက္ခန္ဓနိဿိတံ ဧကံ ဓမ္မံ ကထေဿာမီ’’တိ စိန္တေတွာ ပရိဝါရေတွာ နိသိန္နေ ဘိက္ခူ အာမန္တေသိ.

95. In the third discourse, on the bank of the river Ganges refers to this: the residents of Ayujjhapura, seeing the Tathāgata traveling on tour with an immeasurable retinue of bhikkhus arriving at their city, built a monastery for the Teacher in a place adorned with a great forest grove at a bend of the Ganges River, and they gave it. The Blessed One dwelt there. It was with reference to this that it was said, 'on the bank of the river Ganges.' There, the Blessed One addressed the bhikkhus means that while dwelling in that monastery, the Blessed One, emerging from his fragrant chamber in the evening, sat on the excellent Buddha-seat that had been prepared on the bank of the Ganges. Seeing a large lump of foam coming down the river Ganges, he thought, 'I will teach a certain teaching in my dispensation based on the five aggregates.' Then he addressed the bhikkhus who were seated surrounding him.

မဟန္တံ [Pg.294] ဖေဏပိဏ္ဍန္တိ ဥဋ္ဌာနုဋ္ဌာနေ ဗဒရပက္ကပ္ပမာဏတော ပဋ္ဌာယ အနုသောတာဂမနေန အနုပုဗ္ဗေန ပဝဍ္ဎိတွာ ပဗ္ဗတကူဋမတ္တံ ဇာတံ, ယတ္ထ ဥဒကသပ္ပာဒယော အနေကပါဏယော နိဝသန္တိ, ဧဝရူပံ မဟန္တံ ဖေဏပိဏ္ဍံ. အာဝဟေယျာတိ အာဟရေယျ. သော ပနာယံ ဖေဏပိဏ္ဍော ဥဋ္ဌိတဋ္ဌာနေပိ ဘိဇ္ဇတိ, ထောကံ ဂန္တွာပိ, ဧကဒွိယောဇနာဒိဝသေန ဒူရံ ဂန္တွာပိ, အန္တရာ ပန အဘိဇ္ဇန္တောပိ မဟာသမုဒ္ဒံ ပတွာ အဝဿမေဝ ဘိဇ္ဇတိ. နိဇ္ဈာယေယျာတိ ဩလောကေယျ. ယောနိသော ဥပပရိက္ခေယျာတိ ကာရဏေန ဥပပရိက္ခေယျ. ကိဉှိ သိယာ, ဘိက္ခဝေ, ဖေဏပိဏ္ဍေ သာရောတိ, ဘိက္ခဝေ, ဖေဏပိဏ္ဍမှိ သာရော နာမ ကိံ ဘဝေယျ? ဝိလီယိတွာ ဝိဒ္ဓံသေယျေဝ.

A great lump of foam means a great lump of foam of this kind: starting from the size of a ripe jujube fruit at each place it arises, it gradually grows by flowing downstream until it becomes as large as a mountain peak, a place where water snakes and many other creatures dwell. Āvaheyya means 'he should bring it.' But this lump of foam breaks apart even at the place where it arises, or after going a short distance, or after traveling far for one or two leagues and so forth. Yet, even if it does not break apart along the way, upon reaching the great ocean, it inevitably breaks apart. Nijjhāyeyya means 'he should look at it.' Yoniso upaparikkheyya means 'he should investigate it with reason.' For what substance, bhikkhus, could there be in a lump of foam? means, 'Bhikkhus, what could be called a substance in a lump of foam?' It would just dissolve and be destroyed.

ဧဝမေဝ ခေါတိ ယထာ ဖေဏပိဏ္ဍော နိဿာရော, ဧဝံ ရူပမ္ပိ နိစ္စသာရဓုဝသာရအတ္တသာရဝိရဟေန နိဿာရမေဝ. ယထာ စ သော ‘‘ဣမိနာ ပတ္တံ ဝါ ထာလကံ ဝါ ကရိဿာမီ’’တိ ဂဟေတုံ န သက္ကာ, ဂဟိတောပိ တမတ္ထံ န သာဓေတိ, ဘိဇ္ဇတိ ဧဝ, ဧဝံ ရူပမ္ပိ နိစ္စန္တိ ဝါ ဓုဝန္တိ ဝါ အဟန္တိ ဝါ မမန္တိ ဝါ ဂဟေတုံ န သက္ကာ, ဂဟိတမ္ပိ န တထာ တိဋ္ဌတိ, အနိစ္စံ ဒုက္ခံ အနတ္တာ အသုဘညေဝ ဟောတီတိ ဧဝံ ဖေဏပိဏ္ဍသဒိသမေဝ ဟောတိ. ယထာ ဝါ ပန ဖေဏပိဏ္ဍော ဆိဒ္ဒါဝဆိဒ္ဒေါ အနေကသန္ဓိဃဋိတော ဗဟူနံ ဥဒကသပ္ပာဒီနံ ပါဏာနံ အာဝါသော, ဧဝံ ရူပမ္ပိ ဆိဒ္ဒါဝဆိဒ္ဒံ အနေကသန္ဓိဃဋိတံ, ကုလဝသေနေဝေတ္ထ အသီတိ ကိမိကုလာနိ ဝသန္တိ, တဒေဝ တေသံ သူတိဃရမ္ပိ ဝစ္စကုဋိပိ ဂိလာနသာလာပိ သုသာနမ္ပိ, န တေ အညတ္ထ ဂန္တွာ ဂဗ္ဘဝုဋ္ဌာနာဒီနိ ကရောန္တိ, ဧဝမ္ပိ ဖေဏပိဏ္ဍသဒိသံ.

Just so means that just as a lump of foam is without substance, so too is form without substance, being devoid of the substance of permanence, the substance of stability, and the substance of self. And just as that lump of foam cannot be grasped with the thought, 'With this, I will make a bowl or a dish,' and even if grasped, it does not accomplish that purpose but simply breaks apart—so too, form cannot be grasped as 'permanent' or 'stable.' Even if grasped, it does not remain so; it is impermanent, suffering, non-self, and just foul. Thus, it is truly like a lump of foam. Or, just as a lump of foam is full of holes and gaps, joined together at many seams, and is a dwelling for many creatures like water snakes, so too is form full of holes and gaps and joined together at many seams. By way of classification, eighty families of worms dwell herein; this very body is their delivery room, their latrine, their sick-bay, and their charnel ground. They do not go elsewhere to perform gestation, birth, and so on. In this way too, it is like a lump of foam.

ယထာ စ ဖေဏပိဏ္ဍော အာဒိတော ဗဒရပက္ကမတ္တော ဟုတွာ အနုပုဗ္ဗေန ပဗ္ဗတကူဋမတ္တောပိ ဟောတိ, ဧဝံ ရူပမ္ပိ အာဒိတော ကလလမတ္တံ ဟုတွာ အနုပုဗ္ဗေန ဗျာမမတ္တမ္ပိ ဂေါမဟိံသဟတ္ထိအာဒီနံ ဝသေန ပဗ္ဗတကူဋာဒိမတ္တံ ဟောတိ မစ္ဆကစ္ဆပါဒီနံ ဝသေန အနေကယောဇနသတပမာဏမ္ပိ, ဧဝမ္ပိ ဖေဏပိဏ္ဍသဒိသံ. ယထာ စ ဖေဏပိဏ္ဍော ဥဋ္ဌိတမတ္တောပိ ဘိဇ္ဇတိ, ထောကံ ဂန္တွာပိ, ဒူရံ ဂန္တွာပိ, သမုဒ္ဒံ ပတွာ ပန အဝဿမေဝ ဘိဇ္ဇတိ, ဧဝမေဝံ ရူပမ္ပိ ကလလဘာဝေပိ ဘိဇ္ဇတိ အဗ္ဗုဒါဒိဘာဝေပိ, အန္တရာ ပန အဘိဇ္ဇမာနမ္ပိ ဝဿသတာယုကာနံ ဝဿသတံ ပတွာ အဝဿမေဝ ဘိဇ္ဇတိ, မရဏမုခေ စုဏ္ဏဝိစုဏ္ဏံ ဟောတိ, ဧဝမ္ပိ ဖေဏပိဏ္ဍသဒိသံ.

And just as a lump of foam, initially the size of a ripe jujube fruit, gradually becomes as large as a mountain peak, so too does form—initially the size of a mere embryonic cell—gradually grow to be a fathom in size; in the case of cows, buffaloes, elephants, and so forth, it becomes the size of a mountain peak and the like; and in the case of fish, turtles, and so forth, it can be many hundreds of yojanas in size. In this way too, it is like a lump of foam. And just as a lump of foam breaks apart just as it arises, or after going a short distance, or after going far—but upon reaching the ocean, it inevitably breaks apart—so too does form break apart even in the state of an embryonic cell, or in the state of an abbuda and so forth. Even if it does not break apart in between, for those with a hundred-year lifespan, upon reaching one hundred years, it inevitably breaks apart. In the mouth of death, it is crushed to powder. In this way too, it is like a lump of foam.

ကိဉှိ [Pg.295] သိယာ, ဘိက္ခဝေ, ဝေဒနာယ သာရောတိအာဒီသု ဝေဒနာဒီနံ ပုဗ္ဗုဠာဒီဟိ ဧဝံ သဒိသတာ ဝေဒိတဗ္ဗာ. ယထာ ဟိ ပုဗ္ဗုဠော အသာရော ဧဝံ ဝေဒနာပိ. ယထာ စ သော အဗလော အဂယှူပဂေါ, န သက္ကာ တံ ဂဟေတွာ ဖလကံ ဝါ အာသနံ ဝါ ကာတုံ, ဂဟိတောပိ ဘိဇ္ဇတေဝ, ဧဝံ ဝေဒနာပိ အဗလာ အဂယှူပဂါ, န သက္ကာ နိစ္စာတိ ဝါ ဓုဝါတိ ဝါ ဂဟေတုံ, ဂဟိတာပိ န တထာ တိဋ္ဌတိ, ဧဝံ အဂယှူပဂတာယပိ ဝေဒနာ ပုဗ္ဗုဠသဒိသာ. ယထာ ပန တသ္မိံ တသ္မိံ ဥဒကဗိန္ဒုမှိ ပုဗ္ဗုဠော ဥပ္ပဇ္ဇတိ စေဝ ဘိဇ္ဇတိ စ, န စိရဋ္ဌိတိကော ဟောတိ, ဧဝံ ဝေဒနာပိ ဥပ္ပဇ္ဇတိ စေဝ ဘိဇ္ဇတိ စ, န စိရဋ္ဌိတိကာ ဟောတိ. ဧကစ္ဆရက္ခဏေ ကောဋိသတသဟဿသင်္ခါ ဥပ္ပဇ္ဇိတွာ နိရုဇ္ဈတိ. ယထာ စ ပုဗ္ဗုဠော ဥဒကတလံ, ဥဒကဗိန္ဒုံ, ဥဒကဇလ္လံ, သင်္ကဍ္ဎိတွာ ပုဋံ ကတွာ ဂဟဏဝါတဉ္စာတိ စတ္တာရိ ကာရဏာနိ ပဋိစ္စ ဥပ္ပဇ္ဇတိ, ဧဝံ ဝေဒနာပိ ဝတ္ထုံ အာရမ္မဏံ ကိလေသဇလ္လံ ဖဿသံဃဋ္ဋနဉ္စာတိ စတ္တာရိ ကာရဏာနိ ပဋိစ္စ ဥပ္ပဇ္ဇတိ. ဧဝမ္ပိ ဝေဒနာ ပုဗ္ဗုဠသဒိသာ.

In such passages as, For what, bhikkhus, could be the substance in feeling?, the similarity of feeling and the other aggregates to a bubble and the other similes should be understood in this way. For just as a bubble is without substance, so too is feeling. And just as a bubble is weak and cannot be grasped, and one cannot make a plank or a seat by taking it—even if grasped, it simply bursts—so too is feeling weak and cannot be grasped. One cannot take it as 'permanent' or 'stable,' and even if grasped, it does not remain so. Thus, in its ungraspability, feeling is similar to a bubble. Furthermore, just as a bubble arises and bursts with each and every drop of water, not lasting long, so too does feeling arise and burst, not lasting long. In a single finger-snap, feelings numbering a hundred thousand crores arise and cease. And just as a bubble arises dependent on four causes—the water’s surface, a drop of water, water scum, and entrapped air—so too does feeling arise dependent on four causes: the physical basis, the object, the scum of defilements, and the impact of contact. In this way too, feeling is similar to a bubble.

သညာပိ အသာရကဋ္ဌေန မရီစိသဒိသာ. တထာ အဂယှူပဂဋ္ဌေန. န ဟိ သက္ကာ တံ ဂဟေတွာ ပိဝိတုံ ဝါ နှာယိတုံ ဝါ ဘာဇနံ ဝါ ပူရေတုံ. အပိစ ယထာ မရီစိ ဝိပ္ဖန္ဒတိ, သဉ္ဇာတူမိဝေဂါ ဝိယ ခါယတိ, ဧဝံ နီလသညာဒိဘေဒါ သညာပိ နီလာဒိအနုဘဝနတ္ထာယ ဖန္ဒတိ ဝိပ္ဖန္ဒတိ. ယထာ စ မရီစိ မဟာဇနံ ဝိပ္ပလမ္ဘေတိ ‘‘ပုဏ္ဏဝါပိ ဝိယ ပုဏ္ဏနဒီ ဝိယ ဒိဿတီ’’တိ ဝဒါပေတိ, ဧဝံ သညာပိ ဝိပ္ပလမ္ဘေတိ, ‘‘ဣဒံ နီလကံ သုဘံ သုခံ နိစ္စ’’န္တိ ဝဒါပေတိ. ပီတကာဒီသုပိ ဧသေဝ နယော. ဧဝံ သညာ ဝိပ္ပလမ္ဘနေနာပိ မရီစိသဒိသာ.

Perception, in being insubstantial, is like a mirage. So too in being ungraspable. For it cannot be taken to drink from, to bathe in, or to fill a vessel. Moreover, just as a mirage flickers, appearing as if with the speed of a generated wave, so too perception, differentiated as blue perception and so forth, flickers and trembles for the sake of experiencing blue and the like for a person whose craving is not abandoned. And just as a mirage deceives the masses, making them say, 'It appears like a full pond or a full river,' so too perception deceives, making one say, 'This is blue, beautiful, pleasant, permanent.' The same method applies to yellow and so forth. Thus, in its deceptiveness, perception is also like a mirage.

အကုက္ကုကဇာတန္တိ အန္တော အသဉ္ဇာတဃနဒဏ္ဍကံ. သင်္ခါရာပိ အသာရကဋ္ဌေန ကဒလိက္ခန္ဓသဒိသာ, တထာ အဂယှူပဂဋ္ဌေန. ယထေဝ ဟိ ကဒလိက္ခန္ဓတော ကိဉ္စိ ဂဟေတွာ န သက္ကာ ဂေါပါနသိအာဒီနံ အတ္ထာယ ဥပနေတုံ, ဥပနီတမ္ပိ န တထာ ဟောတိ, ဧဝံ သင်္ခါရာပိ န သက္ကာ နိစ္စာဒိဝသေန ဂဟေတုံ, ဂဟိတာပိ န တထာ ဟောန္တိ. ယထာ စ ကဒလိက္ခန္ဓော ဗဟုပတ္တဝဋ္ဋိသမောဓာနော ဟောတိ, ဧဝံ သင်္ခါရက္ခန္ဓော ဗဟုဓမ္မသမောဓာနော. ယထာ စ ကဒလိက္ခန္ဓော နာနာလက္ခဏော. အညောယေဝ ဟိ ဗာဟိရာယ ပတ္တဝဋ္ဋိယာ ဝဏ္ဏော, အညော တတော အဗ္ဘန္တရအဗ္ဘန္တရာနံ, ဧဝမေဝ သင်္ခါရက္ခန္ဓေပိ [Pg.296] အညဒေဝ ဖဿဿ လက္ခဏံ, အညာ စေတနာဒီနံ, သမောဓာနေတွာ ပန သင်္ခါရက္ခန္ဓောဝ ဝုစ္စတီတိ ဧဝမ္ပိ သင်္ခါရက္ခန္ဓော ကဒလိက္ခန္ဓသဒိသော.

`Akukkukajātaṃ` means that inside, a solid core has not formed. Formations are like a banana trunk in being insubstantial, and similarly, in being unfit for use. Just as it is not possible to take anything from a banana trunk for the purpose of rafters and so forth, and even if taken, it does not serve that purpose, so too formations cannot be grasped in terms of permanence and so forth, and even if grasped, they are not as they have been grasped. And just as a banana trunk is a collection of many layered sheaths, so too the aggregate of formations is a collection of many phenomena. And just as a banana trunk has diverse characteristics—for the color of the outer sheath is one, and that of the inner ones is another—so too in the aggregate of formations, the characteristic of contact is one, and that of volition and the like is another. Yet, when combined, it is simply called the aggregate of formations. Thus, in this way too, the aggregate of formations is like a banana trunk.

စက္ခုမာ ပုရိသောတိ မံသစက္ခုနာ စေဝ ပညာစက္ခုနာ စာတိ ဒွီဟိ စက္ခူဟိ စက္ခုမာ. မံသစက္ခုမ္ပိ ဟိဿ ပရိသုဒ္ဓံ ဝဋ္ဋတိ အပဂတပဋလပိဠကံ, ပညာစက္ခုမ္ပိ အသာရဘာဝဒဿနသမတ္ထံ. ဝိညာဏမ္ပိ အသာရကဋ္ဌေန မာယာသဒိသံ, တထာ အဂယှူပဂဋ္ဌေန. ယထာ စ မာယာ ဣတ္တရာ လဟုပစ္စုပဋ္ဌာနာ, ဧဝံ ဝိညာဏံ. တဉှိ တတောပိ ဣတ္တရတရဉ္စေဝ လဟုပစ္စုပဋ္ဌာနတရဉ္စ. တေနေဝ ဟိ စိတ္တေန ပုရိသော အာဂတော ဝိယ ဂတော ဝိယ ဌိတော ဝိယ နိသိန္နော ဝိယ ဟောတိ. အညဒေဝ စ အာဂမနကာလေ စိတ္တံ, အညံ ဂမနကာလာဒီသု. ဧဝမ္ပိ ဝိညာဏံ မာယာသဒိသံ. မာယာ စ မဟာဇနံ ဝဉ္စေတိ, ယံကိဉ္စိဒေဝ ‘‘ဣဒံ သုဝဏ္ဏံ ရဇတံ မုတ္တာ’’တိ ဂါဟာပေတိ, ဝိညာဏမ္ပိ မဟာဇနံ ဝဉ္စေတိ. တေနေဝ ဟိ စိတ္တေန အာဂစ္ဆန္တံ ဝိယ ဂစ္ဆန္တံ ဝိယ ဌိတံ ဝိယ နိသိန္နံ ဝိယ ကတွာ ဂါဟာပေတိ. အညဒေဝ စ အာဂမနေ စိတ္တံ, အညံ ဂမနာဒီသု. ဧဝမ္ပိ ဝိညာဏံ မာယာသဒိသံ.

By 'a man with eyes' is meant one with two eyes: the physical eye and the eye of wisdom. His physical eye is also suitable, being pure and free from the defects of cataracts and blemishes; and the eye of wisdom is also suitable, being capable of seeing the nature of substancelessness. Consciousness is like a magic trick in being insubstantial, and similarly, in being ungraspable. And just as a magic trick is transient and quick to appear, so too is consciousness. For it is even more transient and quicker to appear than that. Indeed, by that very mind, a person appears as if coming, as if going, as if standing, or as if sitting. Yet the mind at the time of coming is different from that at the time of going and so forth. In this way too, consciousness is like a magic trick. And a magic trick deceives the masses, making them grasp whatever it may be as 'This is gold, silver, or pearls'; so too consciousness deceives the masses. For by that very mind, it makes them grasp themselves as if coming, as if going, as if standing, or as if sitting. Yet the mind at the time of coming is different from that at the time of going and so forth. In this way too, consciousness is like a magic trick.

ဘူရိပညေနာတိ သဏှပညေန စေဝ ဝိပုလဝိတ္ထတပညေန စ. အာယူတိ ဇီဝိတိန္ဒြိယံ. ဥသ္မာတိ ကမ္မဇတေဇောဓာတု. ပရဘတ္တန္တိ နာနာဝိဓာနံ ကိမိဂဏာဒီနံ ဘတ္တံ ဟုတွာ. ဧတာဒိသာယံ သန္တာနောတိ ဧတာဒိသီ အယံ ပဝေဏီ မတကဿ ယာဝ သုသာနာ ဃဋ္ဋီယတီတိ. မာယာယံ ဗာလလာပိနီတိ ယွာယံ ဝိညာဏက္ခန္ဓော နာမ, အယံ ဗာလမဟာဇနလပါပနိကမာယာ နာမ. ဝဓကောတိ ဒွီဟိ ကာရဏေဟိ အယံ ခန္ဓသင်္ခါတော ဝဓကော အညမညဃာတနေနပိ, ခန္ဓေသု သတိ ဝဓော ပညာယတီတိပိ. ဧကာ ဟိ ပထဝီဓာတု ဘိဇ္ဇမာနာ သေသဓာတုယော ဂဟေတွာဝ ဘိဇ္ဇတိ, တထာ အာပေါဓာတုအာဒယော. ရူပက္ခန္ဓော စ ဘိဇ္ဇမာနော အရူပက္ခန္ဓေ ဂဟေတွာဝ ဘိဇ္ဇတိ, တထာ အရူပက္ခန္ဓေသု ဝေဒနာဒယော သညာဒိကေ. စတ္တာရောပိ စေတေ ဝတ္ထုရူပန္တိ ဧဝံ အညမညဝဓနေနေတ္ထ ဝဓကတာ ဝေဒိတဗ္ဗာ. ခန္ဓေသု ပန သတိ ဝဓဗန္ဓနစ္ဆေဒါဒီနိ သမ္ဘဝန္တိ, ဧဝံ ဧတေသု သတိ ဝဓဘာဝတောပိ ဝဓကတာ ဝေဒိတဗ္ဗာ. သဗ္ဗသံယောဂန္တိ သဗ္ဗံ ဒသဝိဓမ္ပိ သံယောဇနံ. အစ္စုတံ ပဒန္တိ နိဗ္ဗာနံ. တတိယံ.

By 'one of great wisdom' is meant one with subtle wisdom and with vast, extensive wisdom. By 'life' is meant the life faculty. By 'heat' is meant the heat element produced by kamma. By 'food for others' is meant becoming food for various kinds of creatures, such as swarms of worms and so forth. By 'such is this continuity' is meant that this succession of the deceased is of such a nature, continuing up to the charnel ground. By 'this magic trick that makes fools babble' is meant this so-called aggregate of consciousness, which is a magic trick that causes the great mass of fools to babble. By 'killer' is meant that this existence, designated as the aggregates, is a killer for two reasons: through mutual destruction, and because when the aggregates exist, killing is evident. For when one earth element breaks apart, it breaks only by taking the remaining elements with it; similarly with the water element and so forth. The form aggregate, when breaking apart, breaks by taking the formless aggregates with it; similarly, among the formless aggregates, feeling and the like break by taking perception and the like with them. And all four of these formless aggregates also break by taking the physical basis with them. Thus, in this way, their nature as killers should be understood here through mutual destruction. Moreover, when the aggregates exist, killing, bondage, cutting, and so forth occur; thus, their nature as killers should also be understood from the fact that killing exists when they are present. By 'all fetters' is meant all ten kinds of fetters. By 'the deathless state' is meant Nibbāna. The third.

၄-၆. ဂေါမယပိဏ္ဍသုတ္တာဒိဝဏ္ဏနာ

4-6. Commentary on the Gomayapiṇḍa Sutta, etc.

၉၆-၉၈. စတုတ္ထေ [Pg.297] သဿတိသမန္တိ သိနေရုမဟာပထဝီစန္ဒိမသူရိယာဒီဟိ သဿတီဟိ သမံ. ပရိတ္တံ ဂေါမယပိဏ္ဍန္တိ အပ္ပမတ္တကံ မဓုကပုပ္ဖပ္ပမာဏံ ဂေါမယခဏ္ဍံ. ကုတော ပနာနေနေတံ လဒ္ဓန္တိ. ပရိဘဏ္ဍကရဏတ္ထာယ အာဘတတော ဂဟိတန္တိ ဧကေ. အတ္ထဿ ပန ဝိညာပနတ္ထံ ဣဒ္ဓိယာ အဘိသင်္ခရိတွာ ဟတ္ထာရုဠှံ ကတန္တိ ဝေဒိတဗ္ဗန္တိ. အတ္တဘာဝပဋိလာဘောတိ ပဋိလဒ္ဓအတ္တဘာဝေါ. န ယိဒံ ဗြဟ္မစရိယဝါသော ပညာယေထာတိ အယံ မဂ္ဂဗြဟ္မစရိယဝါသော နာမ န ပညာယေယျ. မဂ္ဂေါ ဟိ တေဘူမကသင်္ခါရေ ဝိဝဋ္ဋေန္တော ဥပ္ပဇ္ဇတိ. ယဒိ စ ဧတ္တကော အတ္တဘာဝေါ နိစ္စော ဘဝေယျ, မဂ္ဂေါ ဥပ္ပဇ္ဇိတွာပိ သင်္ခါရဝဋ္ဋံ ဝိဝဋ္ဋေတုံ န သက္ကုဏေယျာတိ ဗြဟ္မစရိယဝါသော န ပညာယေထ.

In the fourth, by 'equal to the eternal' is meant for a period of time equal to that of eternal things such as Mount Sineru, the great earth, the moon, the sun, and so on. 'A small lump of cow dung' means a tiny piece of cow dung, about the size of a madhuka flower. From where did he get this? Some say it was taken from what was brought for the purpose of smearing. But it should be understood that for the purpose of making the meaning known, he created it by psychic power and made it appear in his hand. 'Acquisition of individual existence' means the obtained individual existence. 'Nor would this holy life be discerned' means that this holy life of the path would not be discerned. For the path arises by undoing the formations of the three realms. And if even such a small individual existence were permanent, the path, even if it arose, would not be able to undo the round of formations—thus, the holy life would not be discerned.

ဣဒါနိ သစေ ကောစိ သင်္ခါရော နိစ္စော ဘဝေယျ, မယာ မဟာသုဒဿနရာဇကာလေ အနုဘူတာ သမ္ပတ္တိ နိစ္စာ ဘဝေယျ, သာပိ စ အနိစ္စာတိ တံ ဒဿေတုံ ဘူတပုဗ္ဗာဟံ ဘိက္ခု ရာဇာ အဟောသိန္တိအာဒိမာဟ. တတ္ထ ကုသာဝတီရာဇဓာနိပ္ပမုခါနီတိ ကုသာဝတီရာဇဓာနီ တေသံ နဂရာနံ ပမုခါ, သဗ္ဗသေဋ္ဌာတိ အတ္ထော. သာရမယာနီတိ ရတ္တစန္ဒနသာရမယာနိ. ဥပဓာနံ ပန သဗ္ဗေသံ သုတ္တမယမေဝ. ဂေါဏကတ္ထတာနီတိ စတုရင်္ဂုလာဓိကလောမေန ကာဠကောဇဝေန အတ္ထတာနိ, ယံ မဟာပိဋ္ဌိယကောဇဝေါတိ ဝဒန္တိ. ပဋကတ္ထတာနီတိ ဥဘတောလောမေန ဥဏ္ဏာမယေန သေတကမ္ဗလေန အတ္ထတာနိ. ပဋလိကတ္ထတာနီတိ ဃနပုပ္ဖေန ဥဏ္ဏာမယအတ္ထရဏေန အတ္ထတာနိ. ကဒလိမိဂပဝရပစ္စတ္ထရဏာနီတိ ကဒလိမိဂစမ္မမယေန ဥတ္တမပစ္စတ္ထရဏေန အတ္ထတာနိ. တံ ကိရ ပစ္စတ္ထရဏံ သေတဝတ္ထဿ ဥပရိ ကဒလိမိဂစမ္မံ အတ္ထရိတွာ သိဗ္ဗေတွာ ကရောန္တိ. သဥတ္တရစ္ဆဒါနီတိ သဟ ဥတ္တရစ္ဆဒေန, ဥပရိ ဗဒ္ဓေန ရတ္တဝိတာနေန သဒ္ဓိန္တိ အတ္ထော. ဥဘတောလောဟိတကူပဓာနီတိ သီသူပဓာနဉ္စ ပါဒူပဓာနဉ္စာတိ ပလ္လင်္ကာနံ ဥဘတောလောဟိတကူပဓာနာနိ. ဝေဇယန္တရထပ္ပမုခါနီတိ ဧတ္ထ ဝေဇယန္တော နာမ တဿ ရညော ရထော, ယဿ စက္ကာနံ ဣန္ဒနီလမဏိမယာ နာဘိ, သတ္တရတနမယာ အရာ, ပဝါဠမယာ နေမိ, ရဇတမယော အက္ခော, ဣန္ဒနီလမဏိမယံ ဥပက္ခရံ, ရဇတမယံ ကုဗ္ဗရံ. သော တေသံ ရထာနံ ပမုခေါ အဂ္ဂေါ. ဒုကူလသန္ဒာနာနီတိ ဒုကူလသန္ထရာနိ. ကံသူပဓာရဏာနီတိ ရဇတမယဒေါဟဘာဇနာနိ. ဝတ္ထကောဋိသဟဿာနီတိ ယထာရုစိတံ [Pg.298] ပရိဘုဉ္ဇိဿတီတိ နှတွာ ဌိတကာလေ ဥပနီတဝတ္ထာနေဝ သန္ဓာယေတံ ဝုတ္တံ. ဘတ္တာဘိဟာရောတိ အဘိဟရိတဗ္ဗဘတ္တံ.

Now, if any conditioned formation were permanent, the prosperity I experienced during the time of King Mahāsudassana would be permanent. But since it too is impermanent, to demonstrate this, He spoke the words beginning with, 'Formerly, monks, I was a king…' Therein, 'headed by the royal capital of Kusāvatī' means that the royal capital Kusāvatī was the foremost among those cities, the very best of all; this is the meaning. 'Made of heartwood' means made of red sandalwood heartwood. The cushions, however, were all made only of embroidered cloth. 'Spread with long-fleeced rugs' means spread with a black rug with fleece longer than four fingers, which they call a 'large-backed rug.' 'Spread with woolen cloth' means spread with a white woolen blanket with fleece on both sides. 'Spread with figured cloth' means spread with a woolen spread with dense floral patterns. 'With the finest antelope-hide coverings' means spread with a supreme covering made of the hide of the kadali antelope. It is said that this covering is made by spreading a kadali antelope hide over a white cloth and sewing it. 'With a canopy above' means together with a canopy, that is, together with a red canopy fastened above; this is the meaning. 'With red cushions at both ends' means with a head-cushion and a foot-cushion; thus, the couches had red cushions at both ends. 'Headed by the Vejayanta chariot': herein, Vejayanta was the name of that king's chariot, of which the hubs of the wheels were made of sapphire, the spokes were made of the seven kinds of gems, the rim was made of coral, the axle was made of silver, the chassis was made of sapphire, and the pole was made of silver. It was the foremost, the chief among those chariots. 'With fine cloth fastenings' means spread with fine cloth. 'With bronze supports' means with silver milking vessels. 'Myriads of garments': this was said in reference to the garments brought when he stood after bathing, to be used as he pleased. 'The presentation of the meal' means the meal to be presented.

ယမဟံ တေန သမယေန အဇ္ဈာဝသာမီတိ ယတ္ထ ဝသာမိ, တံ ဧကညေဝ နဂရံ ဟောတိ, အဝသေသေသု ပုတ္တဓီတာဒယော စေဝ ဒါသမနုဿာ စ ဝသိံသု. ပါသာဒကူဋာဂါရာဒီသုပိ ဧသေဝ နယော. ပလ္လင်္ကာဒီသု ဧကံယေဝ သယံ ပရိဘုဉ္ဇတိ, သေသာ ပုတ္တာဒီနံ ပရိဘောဂါ ဟောန္တိ. ဣတ္ထီသု ဧကာဝ ပစ္စုပဋ္ဌာတိ, သေသာ ပရိဝါရမတ္တာ ဟောန္တိ. ဝေလာမိကာတိ ခတ္တိယဿ ဝါ ဗြာဟ္မဏိယာ, ဗြာဟ္မဏဿ ဝါ ခတ္တိယာနိယာ ကုစ္ဆိသ္မိံ ဇာတာ. ပရိဒဟာမီတိ ဧကံယေဝ ဒုဿယုဂံ နိဝါသေမိ, သေသာနိ ပရိဝါရေတွာ ဝိစရန္တာနံ အသီတိသဟဿာဓိကာနံ သောဠသန္နံ ပုရိသသတသဟဿာနံ ဟောန္တီတိ ဒဿေတိ. ဘုဉ္ဇာမီတိ ပရမပ္ပမာဏေန နာဠိကောဒနမတ္တံ ဘုဉ္ဇာမိ, သေသံ ပရိဝါရေတွာ ဝိစရန္တာနံ စတ္တာလီသသဟဿာဓိကာနံ အဋ္ဌန္နံ ပုရိသသတသဟဿာနံ ဟောတီတိ ဒဿေတိ. ဧကထာလိပါကော ဟိ ဒသန္နံ ဇနာနံ ပဟောတိ.

Regarding 'In which I lived at that time': wherever I lived, that was only one city; in the remaining cities lived my sons, daughters, and my servants and people. This same principle should be understood for the palaces, gabled mansions, and so on. Of the couches and so on, I myself used only one; the rest were for the use of my sons and others. Among the women, only one attended me; the rest were merely the retinue. 'Velāmikā' means one born in the womb of a Brahmin woman to a Khattiya man, or in the womb of a Khattiya woman to a Brahmin man. 'I wear': I wear only one pair of cloths; He shows that the remaining cloths were for the one million, six hundred and eighty thousand men who moved about in the retinue. 'I eat': I eat at most a measure of one nāḷi of cooked rice; He shows that the remainder was for the eight hundred and forty thousand men who moved about in the retinue. For one pot of cooked food is sufficient for ten people.

ဣတိ ဣမံ မဟာသုဒဿနကာလေ သမ္ပတ္တိံ ဒဿေတွာ ဣဒါနိ တဿာ အနိစ္စတံ ဒဿေန္တော ဣတိ ခေါ ဘိက္ခူတိအာဒိမာဟ. တတ္ထ ဝိပရိဏတာတိ ပကတိဇဟနေန နိဗ္ဗုတပဒီပေါ ဝိယ အပဏ္ဏတ္တိကဘာဝံ ဂတာ. ဧဝံ အနိစ္စာ ခေါ ဘိက္ခု သင်္ခါရာတိ ဧဝံ ဟုတွာအဘာဝဋ္ဌေန အနိစ္စာ. ဧတ္တာဝတာ ဘဂဝါ ယထာ နာမ ပုရိသော သတဟတ္ထုဗ္ဗေဓေ စမ္ပကရုက္ခေ နိဿေဏိံ ဗန္ဓိတွာ အဘိရုဟိတွာ စမ္ပကပုပ္ဖံ အာဒါယ နိဿေဏိံ မုဉ္စန္တော ဩတရေယျ, ဧဝမေဝံ နိဿေဏိံ ဗန္ဓန္တော ဝိယ အနေကဝဿကောဋိသတသဟဿုဗ္ဗေဓံ မဟာသုဒဿနသမ္ပတ္တိံ အာရုယှ သမ္ပတ္တိမတ္ထကေ ဌိတံ အနိစ္စလက္ခဏံ အာဒါယ နိဿေဏိံ မုဉ္စန္တော ဝိယ ဩတိဏ္ဏော. ဧဝံ အဒ္ဓုဝါတိ ဧဝံ ဥဒကပုဗ္ဗုဠာဒယော ဝိယ ဓုဝဘာဝရဟိတာ. ဧဝံ အနဿာသိကာတိ ဧဝံ သုပိနကေ ပီတပါနီယံ ဝိယ အနုလိတ္တစန္ဒနံ ဝိယ စ အဿာသဝိရဟိတာ. ဣတိ ဣမသ္မိံ သုတ္တေ အနိစ္စလက္ခဏံ ကထိတံ. ပဉ္စမေ သဗ္ဗံ ဝုတ္တနယမေဝ. ဆဋ္ဌံ တထာ ဗုဇ္ဈနကဿ အဇ္ဈာသယေန ဝုတ္တံ. စတုတ္ထာဒီနိ.

Thus, having shown this prosperity during the time of Mahāsudassana, now, in order to show its impermanence, He spoke the words beginning with, 'Thus, monks…' Therein, 'have been transformed' means they have gone to a state of being undesignatable, like an extinguished lamp, by abandoning their natural state. 'Thus, monks, conditioned formations are impermanent': thus, they are impermanent in the sense of ceasing to be after having been. By this much, the Blessed One is like a man who, having fixed a ladder to a campaka tree a hundred cubits high, climbs up, takes a campaka flower, and descends while detaching the ladder; just so, like one fixing a ladder, He ascended to the great prosperity of Mahāsudassana, which was as high as many hundred-thousand koṭis of years, and having taken the characteristic of impermanence that stood at the peak of that prosperity, He descended like one detaching the ladder. 'Thus, they are unstable': thus, they are devoid of a stable state, like water bubbles and so on. 'Thus, they are unconsoling': thus, they are devoid of solace, like drinking a beverage or being anointed with sandalwood in a dream. Thus, in this sutta, the characteristic of impermanence has been taught. In the fifth, everything is in the same way as has been stated. The sixth was spoken according to the disposition of one who is to awaken. The fourth and so on.

၇. ဂဒ္ဒုလဗဒ္ဓသုတ္တဝဏ္ဏနာ

7. The Commentary on the Sutta on Being Tied by a Leash

၉၉. သတ္တမေ ယံ မဟာသမုဒ္ဒေါတိ ယသ္မိံ သမယေ ပဉ္စမေ သူရိယေ ဥဋ္ဌိတေ မဟာသမုဒ္ဒေါ ဥဿုဿတိ. ဒုက္ခဿ အန္တကိရိယန္တိ စတ္တာရိ သစ္စာနိ အပ္ပဋိဝိဇ္ဈိတွာ အဝိဇ္ဇာယ နိဝုတာနံယေဝ သတံ ဝဋ္ဋဒုက္ခဿ အန္တကိရိယံ ပရိစ္ဆေဒံ [Pg.299] န ဝဒါမိ. သာ ဂဒ္ဒုလဗဒ္ဓေါတိ ဂဒ္ဒုလေန ဗဒ္ဓသုနခေါ. ခီလေတိ ပထဝိယံ အာကောဋိတေ မဟာခီလေ. ထမ္ဘေတိ နိခဏိတွာ ဌပိတေ ထမ္ဘေ. ဧဝမေဝ ခေါတိ ဧတ္ထ သုနခေါ ဝိယ ဝဋ္ဋနိဿိတော ဗာလော, ဂဒ္ဒုလော ဝိယ ဒိဋ္ဌိ, ထမ္ဘော ဝိယ သက္ကာယော, ဂဒ္ဒုလရဇ္ဇုယာ ထမ္ဘေ ဥပနိဗဒ္ဓသုနခဿ ထမ္ဘာနုပရိဝတ္တနံ ဝိယ ဒိဋ္ဌိတဏှာယ သက္ကာယေ ဗဒ္ဓဿ ပုထုဇ္ဇနဿ သက္ကာယာနုပရိဝတ္တနံ ဝေဒိတဗ္ဗံ. သတ္တမံ.

99. In the seventh, regarding 'the great ocean': this refers to the time when the fifth sun arises and the great ocean dries up. 'The ending of suffering': I do not speak of the ending or limitation of the suffering of the round of existence for beings who are shrouded in ignorance, not having penetrated the four truths. 'Tied by a leash': this means a dog bound by a leash. 'At a stake': at a large stake driven into the ground. 'At a post': at a post that has been dug in and set up. 'Just so': herein, the fool who is dependent on the round of existence should be understood as being like the dog; wrong view is like the leash; personal existence is like the post. Just as a dog tied to a post by a leash circles around that same post, so too should it be understood that an ordinary person, bound to personal existence by wrong view and craving, revolves around that same personal existence. The seventh.

၈. ဒုတိယဂဒ္ဒုလဗဒ္ဓသုတ္တဝဏ္ဏနာ

8. The Commentary on the Second Gaddulabaddha Sutta

၁၀၀. အဋ္ဌမေ တသ္မာတိ ယသ္မာ ဒိဋ္ဌိဂဒ္ဒုလနိဿိတာယ တဏှာရဇ္ဇုယာ သက္ကာယထမ္ဘေ ဥပနိဗဒ္ဓေါ ဝဋ္ဋနိဿိတော ဗာလပုထုဇ္ဇနော သဗ္ဗိရိယာပထေသု ခန္ဓပဉ္စကံ နိဿာယေဝ ပဝတ္တတိ, ယသ္မာ ဝါ ဒီဃရတ္တမိဒံ စိတ္တံ သံကိလိဋ္ဌံ ရာဂေန ဒေါသေန မောဟေန, တသ္မာ. စိတ္တသံကိလေသာတိ သုနှာတာပိ ဟိ သတ္တာ စိတ္တသံကိလေသေနေဝ သံကိလိဿန္တိ, မလဂ္ဂဟိတသရီရာပိ စိတ္တဿ ဝေါဒါနတ္တာ ဝိသုဇ္ဈန္တိ. တေနာဟု ပေါရာဏာ –

100. In the eighth sutta, regarding 'therefore' (tasmā): It is because the foolish ordinary person, dependent on the round of existence, is bound to the pillar of personal identity by the rope of craving, which is dependent on the leash of wrong view, and thus proceeds solely by relying on the five aggregates in all postures. Or it is because this mind has for a long time been defiled by lust, hatred, and delusion; therefore. Regarding 'defilement of mind': Indeed, beings are defiled by the defilement of mind even when well-bathed; though their bodies are covered with dirt, they become purified through the purity of the mind. Hence, the ancients said:

‘‘ရူပမှိ သံကိလိဋ္ဌမှိ, သံကိလိဿန္တိ မာဏဝါ;

ရူပေ သုဒ္ဓေ ဝိသုဇ္ဈန္တိ, အနက္ခာတံ မဟေသိနာ.

“When form is defiled, beings are defiled; when form is pure, they are purified—this was not declared by the Great Seer.

‘‘စိတ္တမှိ သံကိလိဋ္ဌမှိ, သံကိလိဿန္တိ မာဏဝါ;

စိတ္တေ သုဒ္ဓေ ဝိသုဇ္ဈန္တိ, ဣတိ ဝုတ္တံ မဟေသိနာ’’တိ.

“When the mind is defiled, beings are defiled; when the mind is pure, they are purified—this was declared by the Great Seer.”

စရဏံ နာမ စိတ္တန္တိ ဝိစရဏစိတ္တံ. သင်္ခါ နာမ ဗြာဟ္မဏပါသဏ္ဍိကာ ဟောန္တိ, တေ ပဋကောဋ္ဌကံ ကတွာ တတ္ထ နာနပ္ပကာရာ သုဂတိဒုဂ္ဂတိဝသေန သမ္ပတ္တိဝိပတ္တိယော လေခါပေတွာ, ‘‘ဣမံ ကမ္မံ ကတွာ ဣဒံ ပဋိလဘတိ, ဣဒံ ကတွာ ဣဒ’’န္တိ ဒဿေန္တာ တံ စိတ္တံ ဂဟေတွာ ဝိစရန္တိ. စိတ္တေနေဝ စိတ္တိတန္တိ စိတ္တကာရေန စိန္တေတွာ ကတတ္တာ စိတ္တေန စိန္တိတံ နာမ. စိတ္တညေဝ စိတ္တတရန္တိ တဿ စိတ္တဿ ဥပါယပရိယေသနစိတ္တံ တတောပိ စိတ္တတရံ. တိရစ္ဆာနဂတာ ပါဏာ စိတ္တေနေဝ စိတ္တိတာတိ ကမ္မစိတ္တေနေဝ စိတ္တိတာ. တံ ပန ကမ္မစိတ္တံ ဣမေ ဝဋ္ဋကတိတ္တိရာဒယော ‘‘ဧဝံ စိတ္တာ ဘဝိဿာမာ’’တိ အာယူဟန္တာ နာမ နတ္ထိ. ကမ္မံ ပန ယောနိံ ဥပနေတိ, ယောနိမူလကော တေသံ စိတ္တဘာဝေါ. ယောနိဥပဂတာ ဟိ သတ္တာ တံတံယောနိကေဟိ သဒိသစိတ္တာဝ ဟောန္တိ. ဣတိ ယောနိသိဒ္ဓေါ စိတ္တဘာဝေါ, ကမ္မသိဒ္ဓါ ယောနီတိ ဝေဒိတဗ္ဗာ.

Regarding 'a wandering picture is called a painting' (caraṇaṃ nāma cittaṃ): This refers to a painting for wandering with. There are heretical brahmins called Saṅkha; they make a picture-scroll and, having caused to be drawn there various kinds of prosperity and adversity according to good and bad destinations, they wander about carrying that painting (cittaṃ), showing: 'Having done this kamma, one obtains this; having done that, one obtains that.' Regarding 'painted by the mind alone' (citteneva cittitaṃ): Because it is made by a painter (cittakāra) after having conceived it, it is called 'conceived by the mind'. Regarding 'the mind itself is more variegated' (cittaññeva cittataraṃ): The mind that seeks the means for that painting is even more variegated than the painting itself. Regarding 'animals are variegated by the mind alone': They are made variegated by kamma-consciousness alone. But these quails, partridges, and so on, do not strive, thinking, 'We shall be variegated in this way.' Rather, kamma leads to a rebirth-destination, and their variegated nature is rooted in that rebirth-destination. For beings who have gone to a particular rebirth-destination come to have a variegated nature similar to those of that respective rebirth-destination. Thus, it should be understood that the variegated nature is established by the rebirth-destination, and the rebirth-destination is established by kamma.

အပိစ [Pg.300] စိတ္တံ နာမေတံ သဟဇာတံ သဟဇာတဓမ္မစိတ္တတာယ ဘူမိစိတ္တတာယ ဝတ္ထုစိတ္တတာယ ဒွါရစိတ္တတာယ အာရမ္မဏစိတ္တတာယ ကမ္မနာနတ္တမူလကာနံ လိင်္ဂနာနတ္တသညာနာနတ္တဝေါဟာရနာနတ္တာဒီနံ အနေကဝိဓာနံ စိတ္တာနံ နိပ္ဖာဒနတာယပိ တိရစ္ဆာနဂတစိတ္တတော စိတ္တတရမေဝ ဝေဒိတဗ္ဗံ.

Furthermore, this which is called 'mind' should be known as even more variegated than the variegated nature of an animal, because of the variegated nature of its co-arisen states, the variegated nature of its plane, the variegated nature of its physical base, the variegated nature of its door, the variegated nature of its object, and also because of its producing many kinds of variegated phenomena—such as the variety of gender, the variety of perception, the variety of designation, and so forth—which are rooted in the variety of kamma.

ရဇကောတိ ဝတ္ထေသု ရင်္ဂေန ရူပသမုဋ္ဌာပနကော. သော ပန အဆေကော အမနာပံ ရူပံ ကရောတိ, ဆေကော မနာပံ ဒဿနီယံ, ဧဝမေဝ ပုထုဇ္ဇနော အကုသလစိတ္တေန ဝါ ဉာဏဝိပ္ပယုတ္တကုသလေန ဝါ စက္ခုသမ္ပဒါဒိဝိရဟိတံ ဝိရူပံ သမုဋ္ဌာပေတိ, ဉာဏသမ္ပယုတ္တကုသလေန စက္ခုသမ္ပဒါဒိသမ္ပန္နံ အဘိရူပံ. အဋ္ဌမံ.

Regarding 'dyer' (rajaka): This is one who produces forms on cloths by means of dye. An unskilled one produces an unpleasant form, while a skilled one produces a pleasant, lovely one. In the same way, an ordinary person, with an unwholesome mind or with a wholesome mind dissociated from knowledge, generates a deformed form lacking the excellence of the eye and so forth; but with a wholesome mind associated with knowledge, he generates a beautiful form endowed with the excellence of the eye and so forth. The eighth is finished.

၉. ဝါသိဇဋသုတ္တဝဏ္ဏနာ

9. Commentary on the Vāsijaṭa Sutta

၁၀၁. နဝမေ သေယျထာပိ, ဘိက္ခဝေ, ကုက္ကုဋိယာ အဏ္ဍာနီတိ ဣမာ ကဏှပက္ခသုက္ကပက္ခဝသေန ဒွေ ဥပမာ ဝုတ္တာ. တာသု ကဏှပက္ခဥပမာ အတ္ထဿ အသာဓိကာ, ဣတရာ သာဓိကာတိ. သုက္ကပက္ခဥပမာယ ဧဝံ အတ္ထော ဝေဒိတဗ္ဗော – သေယျထာတိ ဩပမ္မတ္ထေ နိပါတော, အပီတိ သမ္ဘာဝနတ္ထေ. ဥဘယေနာပိ သေယျထာ နာမ, ဘိက္ခဝေတိ ဒဿေတိ. ကုက္ကုဋိယာ အဏ္ဍာနိ အဋ္ဌ ဝါ ဒသ ဝါ ဒသ ဝါ ဒွါဒသ ဝါတိ ဧတ္ထ ပန ကိဉ္စာပိ ကုက္ကုဋိယာ ဝုတ္တပ္ပကာရတော ဦနာဓိကာနိပိ အဏ္ဍာနိ ဟောန္တိ, ဝစနသိလိဋ္ဌတာယ ပန ဧဝံ ဝုတ္တံ. ဧဝဉှိ လောကေ သိလိဋ္ဌဝစနံ ဟောတိ. တာနဿူတိ တာနိ အဿု, တာနိ ဘဝေယျုန္တိ အတ္ထော. ကုက္ကုဋိယာ သမ္မာ အဓိသယိတာနီတိ တာယ စ ဇနေတ္တိယာ ကုက္ကုဋိယာ ပက္ခေ ပသာရေတွာ တေသံ ဥပရိ သယန္တိယာ သမ္မာ အဓိသယိတာနိ. သမ္မာ ပရိသေဒိတာနီတိ ကာလေန ကာလံ ဥတုံ ဂဏှာပေန္တိယာ သုဋ္ဌု သမန္တတော သေဒိတာနိ ဥသ္မီကတာနိ. သမ္မာ ပရိဘာဝိတာနီတိ ကာလေန ကာလံ သုဋ္ဌု သမန္တတော ဘာဝိတာနိ, ကုက္ကုဋဂန္ဓံ ဂါဟာပိတာနီတိ အတ္ထော. ကိဉ္စာပိ တဿာ ကုက္ကုဋိယာတိ တဿာ ကုက္ကုဋိယာ ဣမိနာ တိဝိဓကိရိယာကရဏေန အပ္ပမာဒံ ကတွာ ကိဉ္စာပိ န ဧဝံ ဣစ္ဆာ ဥပဇ္ဇေယျ. အထ ခေါ ဘဗ္ဗာဝ တေတိ အထ ခေါ တေ ကုက္ကုဋပေါတကာ ဝုတ္တနယေန သောတ္ထိနာ အဘိနိဗ္ဘိဇ္ဇိတုံ ဘဗ္ဗာဝ. တေ ဟိ ယသ္မာ တာယ ကုက္ကုဋိယာ ဧဝံ တီဟာကာရေဟိ တာနိ အဏ္ဍာနိ ပရိပါလိယမာနာနိ န ပူတီနိ [Pg.301] ဟောန္တိ, ယော နေသံ အလ္လသိနေဟော, သောပိ ပရိယာဒါနံ ဂစ္ဆတိ, ကပါလံ တနုကံ ဟောတိ, ပါဒနခသိခါ စ မုခတုဏ္ဍကဉ္စ ခရံ ဟောတိ, သယမ္ပိ ပရိဏာမံ ဂစ္ဆန္တိ, ကပါလဿ တနုတ္တာ ဗဟိ အာလောကော အန္တော ပညာယတိ, တသ္မာ ‘‘စိရံ ဝတ မယံ သင်္ကုဋိတဟတ္ထပါဒါ သမ္ဗာဓေ သယိမှာ, အယဉ္စ ဗဟိ အာလောကော ဒိဿတိ, ဧတ္ထ ဒါနိ နော သုခဝိဟာရော ဘဝိဿတီ’’တိ နိက္ခမိတုကာမာ ဟုတွာ ကပါလံ ပါဒေန ပဟရန္တိ, ဂီဝံ ပသာရေန္တိ, တတော တံ ကပါလံ ဒွေဓာ ဘိဇ္ဇတိ. အထ တေ ပက္ခေ ဝိဓုနန္တာ တံခဏာနုရူပံ ဝိရဝန္တာ နိက္ခမန္တိယေဝ, နိက္ခမိတွာ စ ဂါမက္ခေတ္တံ ဥပသောဘယမာနာ ဝိစရန္တိ.

9. In the ninth sutta, these two similes are given by way of the dark phase and the bright phase: 'Just as, O monks, a hen's eggs...' Among them, the simile of the dark phase does not accomplish the purpose, whereas the other does. Thus, the meaning of the simile of the bright phase should be understood as follows: 'Seyyathā' is a particle in the sense of a simile; 'api' is in the sense of conjecture. By both, it indicates: 'Just as, O monks...' As for 'a hen's eggs, eight or ten or ten or twelve,' although a hen may have fewer or more eggs than the number stated, it is said this way for the sake of verbal smoothness. For in the world, speech becomes smooth in this way. 'Tānassu' is to be divided as 'tāni assu,' meaning 'they might be.' 'Properly sat upon by the hen' means they would be properly sat upon by that mother hen as she lies on them, having spread her wings over them. 'Properly incubated' means they would be well warmed all around, as she causes them to absorb her body heat from time to time. 'Properly pervaded' means they would be well pervaded all around from time to time, meaning they are caused to take on the hen's scent. 'Even though for that hen...'—although for that hen, having been diligent in performing these three actions, such a wish might not arise. 'Then they are indeed capable'—then those chicks are indeed capable of safely breaking out in the manner described. For since those eggs, being cared for by that hen in these three ways, do not become rotten, and whatever wet moisture they have is dried up, the shell becomes thin, the tips of their claws and beak become hard, and they themselves reach maturity. Due to the thinness of the shell, the light outside becomes apparent inside. Therefore, thinking, 'For a long time, indeed, we have lain with folded limbs in a confined space, and now this light outside is seen; here now will be our pleasant abiding,' they become desirous of emerging. They strike the shell with a foot and stretch their necks, and then that shell breaks in two. Then, shaking their wings and chirping in a manner appropriate to that moment, they emerge indeed. And having emerged, they roam about, beautifying the village fields.

ဧဝမေဝ ခေါတိ ဣဒံ ဩပမ္မသမ္ပဋိပါဒနံ. တံ ဧဝံ အတ္ထေန သံသန္ဒိတွာ ဝေဒိတဗ္ဗံ – တဿာ ကုက္ကုဋိယာ အဏ္ဍေသု တိဝိဓကိရိယာကရဏံ ဝိယ ဟိ ဣမဿ ဘိက္ခုနော ဘာဝါနုယောဂံ အနုယုတ္တကာလော, ကုက္ကုဋိယာ တိဝိဓကိရိယာသမ္ပာဒနေန အဏ္ဍာနံ အပူတိဘာဝေါ ဝိယ ဘာဝနာနုယောဂမနုယုတ္တဿ ဘိက္ခုနော တိဝိဓာနုပဿနာသမ္ပာဒနေန ဝိပဿနာဉာဏဿ အပရိဟာနိ, တဿာ တိဝိဓကိရိယာကရဏေန အလ္လသိနေဟပရိယာဒါနံ ဝိယ တဿ ဘိက္ခုနော တိဝိဓာနုပဿနာသမ္ပာဒနေန ဘဝတ္တယာနုဂတနိကန္တိသိနေဟပရိယာဒါနံ, အဏ္ဍကပါလာနံ တနုဘာဝေါ ဝိယ တဿ ဘိက္ခုနော အဝိဇ္ဇဏ္ဍကောသဿ တနုဘာဝေါ, ကုက္ကုဋပေါတကာနံ ပါဒနခသိခမုခတုဏ္ဍကာနံ ထဒ္ဓခရဘာဝေါ ဝိယ ဘိက္ခုနော ဝိပဿနာဉာဏဿ တိက္ခခရဝိပ္ပသန္န သူရဘာဝေါ, ကုက္ကုဋပေါတကာနံ ပရိဏာမကာလော ဝိယ ဘိက္ခုနော ဝိပဿနာဉာဏဿ ပရိဏာမကာလော ဝဍ္ဎိတကာလော ဂဗ္ဘဂ္ဂဟဏကာလော, ကုက္ကုဋပေါတကာနံ ပါဒနခသိခါယ ဝါ မုခတုဏ္ဍကေန ဝါ အဏ္ဍကောသံ ပဒါလေတွာ ပက္ခေ ပပ္ဖောဋေတွာ သောတ္ထိနာ အဘိနိဗ္ဘိဒါကာလော ဝိယ တဿ ဘိက္ခုနော ဝိပဿနာဉာဏဂဗ္ဘံ ဂဏှာပေတွာ ဝိစရန္တဿ တဇ္ဇာတိကံ ဥတုသပ္ပာယံ ဝါ ဘောဇနသပ္ပာယံ ဝါ ပုဂ္ဂလသပ္ပာယံ ဝါ ဓမ္မဿဝနသပ္ပာယံ ဝါ လဘိတွာ ဧကာသနေ နိသိန္နဿေဝ ဝိပဿနံ ဝဍ္ဎေန္တဿ အနုပုဗ္ဗာဓိဂတေန အရဟတ္တမဂ္ဂေန အဝိဇ္ဇဏ္ဍကောသံ ပဒါလေတွာ အဘိညာပက္ခေ ပပ္ဖောဋေတွာ သောတ္ထိနာ အရဟတ္တပတ္တကာလော ဝေဒိတဗ္ဗော. ယထာ ပန ကုက္ကုဋပေါတကာနံ ပရိဏတဘာဝံ ဉတွာ မာတာပိ အဏ္ဍကောသံ ဘိန္ဒတိ, ဧဝံ တထာရူပဿ ဘိက္ခုနော ဉာဏပရိပါကံ ဉတွာ သတ္ထာပိ –

‘Just so...’—this is the application of the simile. It should be understood by connecting it with the meaning in this way: Just as there is the mother hen’s threefold action upon the eggs, so there is this monk’s time of being devoted to the practice of meditation. Just as through the hen’s accomplishment of the threefold action there is the non-rotting of the eggs, so through the devoted monk’s accomplishment of the three contemplations there is the non-decline of insight-knowledge. Just as through her threefold action there is the drying up of the wet moisture, so for that monk, through the accomplishment of the three contemplations, there is the drying up of the moisture of attachment and craving that follows along with the three kinds of existence. Just as there is the thinness of the eggshells, so for that monk there is the thinness of the eggshell of ignorance. Just as there is the firmness and hardness of the chicks’ claw-tips and beaks, so for the monk there is the sharpness, hardness, clarity, and valor of the insight-knowledge. Just as there is the time of the chicks’ maturing, so for the monk there is the time of the insight-knowledge’s maturing, the time of its growth, and the time of conceiving the embryo. Just as there is the time when the chicks, having broken the eggshell with the tips of their claws or with their beaks and flapped their wings, break out safely, so should be understood the time of attaining Arahantship for that monk who, having caused insight-knowledge to conceive the embryo of the path and while wandering about, upon finding suitable weather, food, persons, or a Dhamma teaching, while sitting on a single seat and developing insight, breaks the eggshell of ignorance with the successively attained path of Arahantship, flaps the wings of the higher knowledges, and safely attains Arahantship. Furthermore, just as the mother hen, knowing the chicks have matured, also breaks the eggshell, so too the Teacher, knowing the maturity of such a monk’s knowledge—

‘‘ဥစ္ဆိန္ဒ [Pg.302] သိနေဟမတ္တနော, ကုမုဒံ သာရဒိကံဝ ပါဏိနာ;

သန္တိမဂ္ဂမေဝ ဗြူဟယ, နိဗ္ဗာနံ သုဂတေန ဒေသိတ’’န္တိ. (ဓ. ပ. ၂၈၅) –

‘Cut off your own craving, as one plucks an autumn water lily with the hand. Cultivate only the path to peace—Nibbāna taught by the Sugata.’

အာဒိနာ နယေန ဩဘာသံ ဖရိတွာ ဂါထာယ အဝိဇ္ဇဏ္ဍကောသံ ပဟရတိ. သော ဂါထာပရိယောသာနေ အဝိဇ္ဇဏ္ဍကောသံ ဘိန္ဒိတွာ အရဟတ္တံ ပါပုဏာတိ. တတော ပဋ္ဌာယ ယထာ တေ ကုက္ကုဋပေါတကာ ဂါမက္ခေတ္တံ ဥပသောဘယမာနာ တတ္ထ ဝိစရန္တိ, ဧဝံ အယမ္ပိ မဟာခီဏာသဝေါ နိဗ္ဗာနာရမ္မဏံ ဖလသမာပတ္တိံ အပ္ပေတွာ သံဃာရာမံ ဥပသောဘယမာနော ဝိစရတိ.

By this method, having suffused the area with radiance, the Teacher strikes the eggshell of ignorance with a verse. At the conclusion of the verse, that monk, having broken the eggshell of ignorance, attains Arahantship. From that time onwards, just as those chicks wander about there adorning the village fields, so too this great one whose taints are destroyed, having entered the fruition attainment that has Nibbāna as its object, wanders about adorning the monastery.

ပလဂဏ္ဍဿာတိ ဝဍ္ဎကိဿ. သော ဟိ ဩလမ္ဗကသင်္ခါတံ ပလံ ဓာရေတွာ ဒါရူနံ ဂဏ္ဍံ ဟရတီတိ ပလဂဏ္ဍောတိ ဝုစ္စတိ. ဝါသိဇဋေတိ ဝါသိဒဏ္ဍကဿ ဂဟဏဋ္ဌာနေ. ဧတ္တကံ ဝတ မေ အဇ္ဇ အာသဝါနံ ခီဏန္တိ ပဗ္ဗဇိတဿ ဟိ ပဗ္ဗဇ္ဇာသင်္ခေပေန ဥဒ္ဒေသေန ပရိပုစ္ဆာယ ယောနိသော မနသိကာရေန ဝတ္တပဋိပတ္တိယာ စ နိစ္စကာလံ အာသဝါ ခီယန္တိ. ဧဝံ ခီယမာနာနံ ပန တေသံ ‘‘ဧတ္တကံ အဇ္ဇ ခီဏံ, ဧတ္တကံ ဟိယျော’’တိ ဧဝမဿ ဉာဏံ န ဟောတီတိ အတ္ထော. ဣမာယ ဥပမာယ ဝိပဿနာယာနိသံသော ဒီပိတော. ဟေမန္တိကေနာတိ ဟေမန္တသမယေန. ပဋိပ္ပဿမ္ဘန္တီတိ ထိရဘာဝေန ပရိဟာယန္တိ.

Of a `palagaṇḍa` means of a carpenter. For he is called a `palagaṇḍa` because, holding a plumb line called `olambaka`, he removes the knots from wood. `Vāsijaṭe` means at the place for grasping the adze handle. Regarding 'Just this much of my taints is destroyed today': for one who has gone forth, the taints are constantly being destroyed through the practice of going forth, learning the Pāli, learning the commentary, wise attention, and the fulfillment of duties. However, as they are being destroyed in this way, the knowledge does not arise for him, 'This much was destroyed today, this much yesterday.' By this simile, the benefit of insight is shown. `Hemantikena` means in the winter season. `Paṭippassambhanti` means they diminish from a state of being firm.

ဧဝမေဝ ခေါတိ ဧတ္ထ မဟာသမုဒ္ဒေါ ဝိယ သာသနံ ဒဋ္ဌဗ္ဗံ, နာဝါ ဝိယ ယောဂါဝစရော, နာဝါယ မဟာသမုဒ္ဒေ ပရိယာဒါနံ ဝိယ ဣမဿ ဘိက္ခုနော ဦနပဉ္စဝဿကာလေ အာစရိယုပဇ္ဈာယာနံ သန္တိကေ ဝိစရဏံ, နာဝါယ မဟာသမုဒ္ဒေါဒကေန ခဇ္ဇမာနာနံ ဗန္ဓနာနံ တနုဘာဝေါ ဝိယ ဘိက္ခုနော ပဗ္ဗဇ္ဇာသင်္ခေပေန ဥဒ္ဒေသပရိပုစ္ဆာဒီဟိ စေဝ သံယောဇနာနံ တနုဘာဝေါ, နာဝါယ ထလေ ဥက္ခိတ္တကာလော ဝိယ ဘိက္ခုနော နိဿယမုစ္စကဿ ကမ္မဋ္ဌာနံ ဂဟေတွာ အရညေ ဝသနကာလော, ဒိဝါ ဝါတာတပေန သံသုဿနံ ဝိယ ဝိပဿနာဉာဏေန တဏှာသ္နေဟသံသုဿနံ, ရတ္တိံ ဟိမောဒကေန တေမနံ ဝိယ ကမ္မဋ္ဌာနံ နိဿာယ ဥပ္ပန္နေန ပီတိပါမောဇ္ဇေန စိတ္တတေမနံ, ရတ္တိန္ဒိဝံ ဝါတာတပေန စေဝ ဟိမောဒကေန စ ပရိသုက္ခပရိတိန္တာနံ ဗန္ဓနာနံ ဒုဗ္ဗလဘာဝေါ ဝိယ ဧကဒိဝသံ ဥတုသပ္ပာယာဒီနိ လဒ္ဓါ ဝိပဿနာဉာဏပီတိပါမောဇ္ဇေဟိ သံယောဇနာနံ ဘိယျောသောမတ္တာယ ဒုဗ္ဗလဘာဝေါ, ပါဝုဿကမေဃော ဝိယ အရဟတ္တမဂ္ဂဉာဏံ, မေဃဝုဋ္ဌိဥဒကေန နာဝါယ ဗန္ဓေ ပူတိဘာဝေါ ဝိယ အာရဒ္ဓဝိပဿကဿ [Pg.303] ရူပသတ္တကာဒိဝသေန ဝိပဿနံ ဝဍ္ဎေန္တဿ ဩက္ခာယမာနေ ပက္ခာယမာနေ ကမ္မဋ္ဌာနေ ဧကဒိဝသံ ဥတုသပ္ပာယာဒီနိ လဒ္ဓါ ဧကပလ္လင်္ကေန နိသိန္နဿ အရဟတ္တဖလာဓိဂမော, ပူတိဗန္ဓနာဝါယ ကဉ္စိ ကာလံ ဌာနံ ဝိယ ခီဏသံယောဇနဿ အရဟတော မဟာဇနံ အနုဂ္ဂဏှန္တဿ ယာဝတာယုကံ ဌာနံ, ပူတိဗန္ဓနာဝါယ အနုပုဗ္ဗေန ဘိဇ္ဇိတွာ အပဏ္ဏတ္တိကဘာဝူပဂမော ဝိယ ခီဏာသဝဿ ဥပါဒိဏ္ဏက္ခန္ဓဘေဒေန အနုပါဒိသေသာယ နိဗ္ဗာနဓာတုယာ ပရိနိဗ္ဗုတဿ အပဏ္ဏတ္တိကဘာဝူပဂမောတိ ဣမာယ ဥပမာယ သံယောဇနာနံ ဒုဗ္ဗလတာ ဒီပိတာ. နဝမံ.

In the same way, here the Teaching should be seen as like the great ocean; the yogi practitioner as like a boat; the boat’s wearing away in the great ocean as like this monk’s wandering near his teachers and preceptors during the time of less than five years; the weakening of the boat’s bonds being gnawed by the great ocean’s water as like the weakening of the monk’s fetters through the practice of going forth, learning the Pāli, learning the commentary, and so on; the boat’s time of being hauled onto land as like the monk’s time of dwelling in the forest after taking up a meditation subject, having become released from dependence; drying by day from wind and sun as like the drying up of the moisture of craving through insight knowledge; moistening at night by dew as like the mind’s moistening through joy and gladness arisen in dependence on the meditation subject; the weakness of the bonds, repeatedly dried and moistened day and night by wind, sun, and dew, as like the fetters’ greater weakness when, having obtained suitable conditions for a day, they are weakened still further by insight knowledge, joy, and gladness; the monsoon rain cloud as like the knowledge of the path to Arahantship; the rotting of the boat’s bonds from the great rain’s water as like the attainment of the fruit of Arahantship for one who has commenced insight meditation—developing insight through the sevenfold materiality and so on, while the meditation subject becomes clear and firm—when, having obtained suitable conditions for a day, he sits in one posture; the boat with rotten bonds remaining for some time as like the Arahant whose fetters are destroyed remaining for the extent of his life while assisting the great populace; the boat with rotten bonds gradually breaking up and reaching a state of non-designation as like the one whose taints are destroyed, who has attained Parinibbāna in the Nibbāna-element without residue upon the breakup of the appropriated aggregates, reaching a state of non-designation. Through this simile, the weakness of the fetters is shown. The Ninth.

၁၀. အနိစ္စသညာသုတ္တဝဏ္ဏနာ

10. Commentary on the Discourse on the Perception of Impermanence

၁၀၂. ဒသမေ အနိစ္စသညာတိ အနိစ္စံ အနိစ္စန္တိ ဘာဝေန္တဿ ဥပ္ပန္နသညာ. ပရိယာဒိယတီတိ ခေပယတိ. သဗ္ဗံ အသ္မိမာနန္တိ နဝဝိဓံ အသ္မိမာနံ. မူလသန္တာနကာနီတိ သန္တာနေတွာ ဌိတမူလာနိ. မဟာနင်္ဂလံ ဝိယ ဟိ အနိစ္စသညာ, ခုဒ္ဒါနုခုဒ္ဒကာနိ မူလသန္တာနကာနိ ဝိယ ကိလေသာ, ယထာ ကဿကော ကသန္တော နင်္ဂလေန တာနိ ပဒါလေတိ, ဧဝံ ယောဂီ အနိစ္စသညံ ဘာဝေန္တော အနိစ္စသညာဉာဏေန ကိလေသေ ပဒါလေတီတိ ဣဒမေတ္ထ ဩပမ္မသံသန္ဒနံ.

102. In the tenth discourse, `aniccasaññā` (perception of impermanence) is the perception that arises in one who develops the meditation 'impermanent, impermanent.' `Pariyādiyati` (it is worn away) means it destroys. `Sabbaṃ asmimānaṃ` (all conceit 'I am') means the ninefold conceit 'I am'. `Mūlasantānakāni` means roots that are established by spreading out. For the perception of impermanence is like a great plow, and the defilements are like small and tiny spreading roots. Just as a farmer, while plowing, tears them apart with the plow, so the yogi, while developing the perception of impermanence, tears apart the defilements with the knowledge associated with the perception of impermanence. This is the connection of the simile here.

ဩဓုနာတီတိ ဟေဋ္ဌာ ဓုနာတိ. နိဒ္ဓုနာတီတိ ပပ္ဖောဋေတိ. နိစ္ဆောဋေတီတိ ပပ္ဖောဋေတွာ ဆဍ္ဍေတိ. ဣဓာပိ ပဗ္ဗဇာနိ ဝိယ ကိလေသာ, လာယနံ နိစ္ဆောဋနံ ဝိယ အနိစ္စသညာဉာဏန္တိ ဣမိနာ အတ္ထေန ဥပမာ သံသန္ဒေတဗ္ဗာ.

`Odhunāti` (shakes down) means shakes downwards. `Niddhunāti` (shakes off) means beats. `Nicchoṭeti` (shakes out) means having beaten, one discards. Here too, the defilements should be seen as like thatch-grass, and the knowledge associated with the perception of impermanence should be seen as like the reaping and the discarding. The simile should be connected in this sense.

ဝဏ္ဋစ္ဆိန္နာယာတိ တိဏှေန ခုရပ္ပေန ဝဏ္ဋစ္ဆိန္နာယ. တဒနွယာနိ ဘဝန္တီတိ တံ အမ္ဗပိဏ္ဍိံ အနုဂစ္ဆန္တိ, တဿာ ပတမာနာယ အမ္ဗာနိ ဘူမိယံ ပတန္တိ. ဣဓာပိ အမ္ဗပိဏ္ဍိ ဝိယ ကိလေသာ, တိဏှခုရပ္ပော ဝိယ အနိစ္စသညာ, ယထာ ခုရပ္ပေန ဆိန္နာယ အမ္ဗပိဏ္ဍိယာ သဗ္ဗာနိ အမ္ဗာနိ ဘူမိယံ ပတန္တိ, ဧဝံ အနိစ္စသညာဉာဏေန ကိလေသာနံ မူလဘူတာယ အဝိဇ္ဇာယ ဆိန္နာယ သဗ္ဗကိလေသာ သမုဂ္ဃာတံ ဂစ္ဆန္တီတိ, ဣဒံ ဩပမ္မသံသန္ဒနံ.

`Vaṇṭacchinnāya` (cut at the stalk) means when cut at the stalk with a sharp crescent-tipped arrow. `Tadanvayāni bhavanti` (they follow accordingly) means they follow that cluster of mangoes; as that cluster of mangoes falls, the mangoes fall to the ground. Here too, the defilements should be seen as like the cluster of mangoes, and the perception of impermanence as like a sharp crescent-tipped arrow. Just as when the cluster of mangoes is cut by the crescent-tipped arrow, all the mangoes fall to the ground, so when ignorance, which is the root of the defilements, is cut by the knowledge associated with the perception of impermanence, all defilements are completely uprooted. This is the connection of the simile.

ကူဋင်္ဂမာတိ ကူဋံ ဂစ္ဆန္တိ. ကူဋနိန္နာတိ ကူဋံ ပဝိသနဘာဝေန ကူဋေ နိန္နာ. ကူဋသမောသရဏာတိ ကူဋေ သမောသရိတွာ ဌိတာ. ဣဓာပိ ကူဋံ ဝိယ အနိစ္စသညာ, ဂေါပါနသိယော ဝိယ စတုဘူမကကုသလဓမ္မာ, ယထာ သဗ္ဗဂေါပါနသီနံ [Pg.304] ကူဋံ အဂ္ဂံ, ဧဝံ ကုသလဓမ္မာနံ အနိစ္စသညာ အဂ္ဂါ. နနု စ အနိစ္စသညာ လောကိယာ, သာ လောကိယကုသလာနံ တာဝ အဂ္ဂံ ဟောတု, လောကုတ္တရာနံ ကထံ အဂ္ဂန္တိ? တေသမ္ပိ ပဋိလာဘကရဏတ္ထေန အဂ္ဂန္တိ ဝေဒိတဗ္ဗာ. ဣမိနာ ဥပါယေန သဗ္ဗာသု ဥပမာသု ဩပမ္မသံသန္ဒနံ ဝေဒိတဗ္ဗံ. ပုရိမာဟိ ပနေတ္ထ တီဟိ အနိစ္စသညာယ ကိစ္စံ, ပစ္ဆိမာဟိ ဗလန္တိ. ဒသမံ.

`Kūṭaṅgamā` means they go to the peak. `Kūṭaninnā` means they are inclined to the peak by way of entering it. `Kūṭasamosaraṇā` means having converged at the peak, they stand. Here too, the perception of impermanence should be seen as like the peak, and the wholesome states of the four planes as like the rafters. Just as the peak is the highest of all rafters, so the perception of impermanence is the highest among wholesome states. But is not the perception of impermanence mundane? Let it be the highest among mundane wholesome states; how can it be the highest among supramundane ones? It should be known as the highest of those too, in the sense that it is the cause for their attainment. By this method, the connection of the simile should be understood in all the similes. Herein, by the first three the function of the perception of impermanence is shown, and by the latter ones its power. The Tenth.

ပုပ္ဖဝဂ္ဂေါ ဒသမော.

The Flower Chapter, the Tenth.

မဇ္ဈိမပဏ္ဏာသကော သမတ္တော.

The Middle Fifty is complete.

၁၁. အန္တဝဂ္ဂေါ

11. The Chapter on Ends

၁. အန္တသုတ္တဝဏ္ဏနာ

1. Explanation of the Discourse on Ends

၁၀၃. အန္တဝဂ္ဂဿ ပဌမေ အန္တာတိ ကောဋ္ဌာသာ. ဣဒံ သုတ္တံ စတုသစ္စဝသေန ပဉ္စက္ခန္ဓေ ယောဇေတွာ အန္တောတိ ဝစနေန ဗုဇ္ဈနကာနံ အဇ္ဈာသယဝသေန ဝုတ္တံ. ပဌမံ.

103. In the first of the Chapter on Ends, 'ends' (antā) means parts. This discourse, connecting the five aggregates by way of the Four Truths, was spoken according to the disposition of those who are to understand by means of the word 'end.' The First.

၂-၃. ဒုက္ခသုတ္တာဒိဝဏ္ဏနာ

2–3. Explanation of the Discourses Beginning with the Discourse on Suffering

၁၀၄-၁၀၅. ဒုတိယမ္ပိ ပဉ္စက္ခန္ဓေ စတုသစ္စဝသေန ယောဇေတွာ ဒုက္ခန္တိ ဗုဇ္ဈနကာနံ အဇ္ဈာသယေန ကထိတံ. တတိယမ္ပိ တထေဝ သက္ကာယောတိ ဗုဇ္ဈနကာနံ အဇ္ဈာသယေန ကထိတံ. ဒုတိယတတိယာနိ.

The second discourse, connecting the five aggregates by way of the Four Truths, was also spoken according to the disposition of those who are to understand by means of 'suffering.' The third was likewise spoken according to the disposition of those who are to understand by means of 'personality.' The Second and Third.

၄. ပရိညေယျသုတ္တဝဏ္ဏနာ

4. Explanation of the Discourse on What Is to Be Fully Understood

၁၀၆. စတုတ္ထေ ပရိညေယျေတိ ပရိဇာနိတဗ္ဗေ သမတိက္ကမိတဗ္ဗေ. ပရိညန္တိ သမတိက္ကမံ. ပရိညာတာဝိန္တိ တာယ ပရိညာယ ပရိဇာနိတွာ သမတိက္ကမိတွာ ဌိတံ. ရာဂက္ခယောတိအာဒီဟိ နိဗ္ဗာနံ ဒဿိတံ. စတုတ္ထံ.

106. In the fourth, 'to be fully understood' means to be comprehended and to be transcended. 'Full understanding' means transcendence. 'Having fully understood' means one stands firm, having comprehended and transcended by that full understanding. By 'the destruction of lust,' etc., Nibbāna is shown. The Fourth.

၅-၁၀. သမဏသုတ္တာဒိဝဏ္ဏနာ

5-10. Explanation of the Discourses Beginning with the Discourse on the Ascetic

၁၀၇-၁၁၂. ပဉ္စမာဒီသု စတူသု စတ္တာရိ သစ္စာနိ ကထိတာနိ. နဝမဒသမေသု ကိလေသပ္ပဟာနန္တိ. ပဉ္စမာဒီနိ.

In the four suttas beginning with the fifth, the four truths are spoken of. In the ninth and tenth, the abandoning of defilements is spoken of. The suttas beginning with the fifth are finished.

အန္တဝဂ္ဂေါ ဧကာဒသမော.

The Chapter on Ends, the eleventh, is finished.

၁၂. ဓမ္မကထိကဝဂ္ဂေါ

12. The Chapter on the Dhamma-Speaker

၁-၂. အဝိဇ္ဇာသုတ္တာဒိဝဏ္ဏနာ

1-2. Explanation of the Discourses Beginning with the Discourse on Ignorance

၁၁၃-၁၁၄. ဓမ္မကထိကဝဂ္ဂဿ ပဌမေ [Pg.305] ဧတ္တာဝတာ စ အဝိဇ္ဇာဂတော ဟောတီတိ ယာဝတာ ဣမာယ စတူသု သစ္စေသု အညာဏဘူတာယ အဝိဇ္ဇာယ သမန္နာဂတော, ဧတ္တာဝတာ အဝိဇ္ဇာဂတော ဟောတီတိ အတ္ထော. ဒုတိယေပိ ဧသေဝ နယော. ပဌမဒုတိယာနိ.

In the first discourse of the Chapter on the Dhamma-Speaker, 'to this extent one has gone to ignorance' has this meaning: to the extent that one is endowed with this ignorance, which is the state of not knowing regarding the four truths, to that extent one has gone to ignorance. In the second discourse as well, this same method should be understood. The First and Second.

၃. ဓမ္မကထိကသုတ္တဝဏ္ဏနာ

3. Explanation of the Discourse on the Dhamma-Speaker

၁၁၅. တတိယေ ပဌမေန ဓမ္မကထိကော, ဒုတိယေန သေခဘူမိ, တတိယေန အသေခဘူမီတိ ဧဝံ ဓမ္မကထိကံ ပုစ္ဆိတေန ဝိသေသေတွာ ဒွေ ဘူမိယော ကထိတာ. တတိယံ.

115. In the third, by the first section, the Dhamma-speaker is explained; by the second, the stage of a trainee is explained; by the third, the stage of one beyond training is explained. Thus, the one who was asked, having gone beyond the question about the Dhamma-speaker, explained two stages. The Third.

၄. ဒုတိယဓမ္မကထိကသုတ္တဝဏ္ဏနာ

4. Explanation of the Second Discourse on the Dhamma-Speaker

၁၁၆. စတုတ္ထေ တိဿန္နမ္ပိ ပုစ္ဆာနံ တီဏိ ဝိဿဇ္ဇနာနိ ကထိတာနိ. စတုတ္ထံ.

116. In the fourth, three answers to all three questions have been given. The Fourth.

၅-၉. ဗန္ဓနသုတ္တာဒိဝဏ္ဏနာ

5-9. Explanation of the Discourses Beginning with the Discourse on Bondage

၁၁၇-၁၂၁. ပဉ္စမေ အတီရဒဿီတိ တီရံ ဝုစ္စတိ ဝဋ္ဋံ, တံ န ပဿတိ. အပါရဒဿီတိ ပါရံ ဝုစ္စတိ နိဗ္ဗာနံ, တံ န ပဿတိ. ဗဒ္ဓေါတိ ကိလေသဗန္ဓနေန ဗဒ္ဓေါ ဟုတွာ ဇီယတိ စ မီယတိ စ အသ္မာ လောကာ ပရံ လောကံ ဂစ္ဆတီတိ. ဣမသ္မိံ သုတ္တေ ဝဋ္ဋဒုက္ခံ ကထိတန္တိ. ဆဋ္ဌာဒီနိ ဥတ္တာနတ္ထာနေဝ. ပဉ္စမာဒီနိ.

In the fifth, regarding 'one who does not see the near shore': the round of existence is called the 'near shore'; one does not see it. Regarding 'one who does not see the far shore': Nibbāna is called the 'far shore'; one does not see it. 'Bound' means: being bound by the bond of defilements, one grows old and dies, and goes from this world to the next. Thus, in this discourse, the suffering of the round is spoken of. The discourses beginning with the sixth have an obvious meaning. The discourses beginning with the fifth are finished.

၁၀. သီလဝန္တသုတ္တဝဏ္ဏနာ

10. Commentary on the Discourse about the Virtuous

၁၂၂. ဒသမေ အနိစ္စတောတိအာဒီသု ဟုတွာ အဘာဝါကာရေန အနိစ္စတော, ပဋိပီဠနာကာရေန ဒုက္ခတော, အာဗာဓဋ္ဌေန ရောဂတော, အန္တောဒေါသဋ္ဌေန ဂဏ္ဍတော, တေသံ တေသံ ဂဏ္ဍာနံ ပစ္စယဘာဝေန ဝါ ခဏနဋ္ဌေန ဝါ သလ္လတော ဒုက္ခဋ္ဌေန အဃတော, ဝိသဘာဂမဟာဘူတသမုဋ္ဌာနအာဗာဓပစ္စယဋ္ဌေန အာဗာဓတော, အသကဋ္ဌေန ပရတော, ပလုဇ္ဇနဋ္ဌေန ပလောကတော[Pg.306], သတ္တသုညတဋ္ဌေန သုညတော, အတ္တာဘာဝေန အနတ္တတော. ဧဝမေတ္ထ ‘‘အနိစ္စတော ပလောကတော’’တိ ဒွီဟိ ပဒေဟိ အနိစ္စမနသိကာရော, ‘‘သုညတော အနတ္တတော’’တိ ဒွီဟိ အနတ္တမနသိကာရော, သေသေဟိ ဒုက္ခမနသိကာရော ဝုတ္တောတိ ဝေဒိတဗ္ဗော. သေသမေတ္ထ ဥတ္တာနမေဝ. ဒသမံ.

122. In the tenth sutta, regarding 'as impermanent' and so on: 'as impermanent' because of its nature of not existing long after having arisen; 'as suffering' because of its nature of oppression; 'as a disease' because of its nature of afflicting; 'as a boil' because of its nature of internal corruption; 'as a dart' because of its nature of piercing; 'as misery' because of its being a state of suffering; 'as an affliction' in the sense of being a condition for illness arising from the discordant great elements; 'as other' in the sense of not being one's own; 'as perishable' because of its nature of falling apart; 'as empty' in the sense of being void of a being; 'as not-self' because of the absence of a self. Thus, it should be understood that here, by the two terms 'as impermanent' and 'as perishable,' the contemplation of impermanence is taught; by the two terms 'as empty' and 'as not-self,' the contemplation of not-self is taught; and by the remaining terms, the contemplation of suffering is taught. The rest here is clear in meaning. The Tenth.

၁၁. သုတဝန္တသုတ္တဝဏ္ဏနာ

11. Commentary on the Discourse about the Learned

၁၂၃. တထာ ဧကာဒသမေ. ဒသမသ္မိဉှိ ‘‘သီလဝတာ’’တိ စတုပါရိသုဒ္ဓိသီလံ ဝုတ္တံ, ဣဓ သုတဝတာတိ ကမ္မဋ္ဌာနသုတံ ဣဒမေဝ နာနာကရဏံ. ဧကာဒသမံ.

123. Similarly in the eleventh sutta. For in the tenth, by 'one who is virtuous' (sīlavatā), the fourfold purity of virtue is taught; here, by 'one who is learned' (sutavatā), the learning of meditation subjects is taught. This alone is the difference. The Eleventh.

၁၂-၁၃. ကပ္ပသုတ္တာဒိဝဏ္ဏနာ

12-13. Commentary on the Kappa Sutta and Others

၁၂၄-၁၂၅. ဒွါဒသမတေရသမာနိ ရာဟုလောဝါဒသဒိသာနေဝါတိ. ဒွါဒသမတေရသမာနိ.

The twelfth and thirteenth suttas are just like the discourse in the Rāhulovāda Saṃyutta. The Twelfth and Thirteenth.

ဓမ္မကထိကဝဂ္ဂေါ ဒွါဒသမော.

The Chapter on the Dhamma-Preacher is the twelfth.

၁၃. အဝိဇ္ဇာဝဂ္ဂေါ

13. The Chapter on Ignorance

၁-၁၀. သမုဒယဓမ္မသုတ္တာဒိဝဏ္ဏနာ

1-10. Commentary on the Discourse on Phenomena Subject to Arising and Others

၁၂၆-၁၃၅. အဝိဇ္ဇာဝဂ္ဂေါ ဥတ္တာနတ္ထောဝ. ဣမသ္မိဉှိ ဝဂ္ဂေ သဗ္ဗသုတ္တေသု စတုသစ္စမေဝ ကထိတံ.

The Chapter on Ignorance is clear in meaning. For in this chapter, in all the suttas, only the Four Truths are taught.

အဝိဇ္ဇာဝဂ္ဂေါ တေရသမော.

The Chapter on Ignorance is the thirteenth.

၁၄. ကုက္ကုဠဝဂ္ဂေါ

14. The Chapter on Hot Embers

၁-၁၃. ကုက္ကုဠသုတ္တာဒိဝဏ္ဏနာ

1-13. Commentary on the Discourse on Hot Embers and Others

၁၃၆-၁၄၉. ကုက္ကုဠဝဂ္ဂဿ ပဌမေ ကုက္ကုဠန္တိ သန္တတ္တံ အာဒိတ္တံ ဆာရိကရာသိံ ဝိယ မဟာပရိဠာဟံ. ဣမသ္မိံ သုတ္တေ ဒုက္ခလက္ခဏံ ကထိတံ, သေသေသု အနိစ္စလက္ခဏာဒီနိ. သဗ္ဗာနိ စေတာနိ ပါဋိယေက္ကံ ပုဂ္ဂလဇ္ဈာသယေန ကထိတာနီတိ.

In the first sutta of the Chapter on Hot Embers, 'hot embers' (kukkuḷa) means intensely hot, ablaze, like a heap of hot ashes—a great conflagration. In this sutta, the characteristic of suffering is taught; in the remaining suttas, the characteristics of impermanence and so on are taught. And all these suttas are taught individually according to the disposition of the person.

ကုက္ကုဠဝဂ္ဂေါ စုဒ္ဒသမော.

The Chapter on Hot Embers is the fourteenth.

၁၅. ဒိဋ္ဌိဝဂ္ဂေါ

15. The Chapter on Views

၁-၉. အဇ္ဈတ္တသုတ္တာဒိဝဏ္ဏနာ

1-9. Commentary on the Discourse on the Internal and Others

၁၅၀-၁၅၈. ဒိဋ္ဌိဝဂ္ဂဿ [Pg.307] ပဌမေ ကိံ ဥပါဒါယာတိ ကိံ ပဋိစ္စ. ဒုတိယေ ကိံ အဘိနိဝိဿာတိ ကိံ အဘိနိဝိသိတွာ, ပစ္စယံ ကတွာတိ အတ္ထော. တတိယာဒီသု ဒိဋ္ဌီတိအာဒီနိ ပုဂ္ဂလဇ္ဈာသယေန ဝုတ္တာနိ. ပဌမာဒီနိ.

In the first sutta of the Chapter on Views, 'kiṃ upādāya' means 'depending on what' (kiṃ paṭicca). In the second, 'kiṃ abhinivissa' means 'having clung to what,' that is, 'having made it a condition.' In the third and following suttas, 'views' and so on are taught according to the disposition of the individual. The first and following suttas are finished.

၁၀. အာနန္ဒသုတ္တဝဏ္ဏနာ

10. Explanation of the Ānanda Sutta

၁၅၉. ဒသမေ ဥပသင်္ကမီတိ အညေ ဘိက္ခူ ပဉ္စက္ခန္ဓကမ္မဋ္ဌာနံ ကထာပေတွာ ယုဉ္ဇိတွာ ဃဋေတွာ အရဟတ္တံ ပတွာ သတ္ထု သန္တိကေ အညံ ဗျာကရောန္တေ ဒိသွာ ‘‘အဟမ္ပိ ပဉ္စက္ခန္ဓကမ္မဋ္ဌာနံ ကထာပေတွာ ယုဉ္ဇန္တော ဃဋေန္တော, အရဟတ္တံ ပတွာ အညံ ဗျာကရိဿာမီ’’တိ စိန္တေတွာ ဥပသင်္ကမိ. သတ္ထာ ပန အတ္တနော ဓရမာနကာလေ ထေရဿ ဥပရိမဂ္ဂတ္တယဝဇ္ဈာနံ ကိလေသာနံ ပဟာနံ အပဿန္တောပိ ‘‘ဣမဿ စိတ္တံ ဂဏှိဿာမီ’’တိ ကထေသိ. တဿာပိ ဧကံ ဒွေ ဝါရေ မနသိ ကတွာဝ ဗုဒ္ဓုပဋ္ဌာနဝေလာ ဇာတာတိ ဂန္တဗ္ဗံ ဟောတိ. ဣတိဿ စိတ္တံ သမ္ပဟံသမာနော ဝိမုတ္တိပရိပါစနီယဓမ္မောဝ သော ကမ္မဋ္ဌာနာနုယောဂေါ ဇာတောတိ. ဒသမံ.

159. In the tenth sutta, 'he approached' (upasaṅkami) means that seeing other bhikkhus, after having had the meditation subject of the five aggregates explained, applied themselves, strove, attained the fruit of Arahantship, and then declared their final knowledge in the presence of the Teacher, he thought, 'I too, having had the meditation subject of the five aggregates explained, applying myself, striving, will attain the fruit of Arahantship and declare my final knowledge,' and so he approached. The Teacher, however, though not seeing the abandonment of the defilements to be abandoned by the three higher paths in the elder during his lifetime, thought, 'I will grasp his mind,' and spoke. For him also, it should be understood that after having attended to it only once or twice, the time for attending upon the Buddha arose. Therefore, that application to the meditation subject became a condition that gladdens his mind and ripens deliverance. The tenth is finished.

ဒိဋ္ဌိဝဂ္ဂေါ ပန္နရသမော.

The Chapter on Views is the fifteenth.

ဥပရိပဏ္ဏာသကော သမတ္တော.

The Uparipaṇṇāsaka is complete.

ခန္ဓသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Khandha Saṃyutta is concluded.

၂. ရာဓသံယုတ္တံ

2. The Rādhasaṃyutta

၁. ပဌမဝဂ္ဂေါ

1. The First Vagga

၁. မာရသုတ္တဝဏ္ဏနာ

1. Explanation of the Māra Sutta.

၁၆၀. ရာဓသံယုတ္တဿ [Pg.308] ပဌမေ မာရော ဝါ အဿာတိ မရဏံ ဝါ ဘဝေယျ. မာရေတာ ဝါတိ မာရေတဗ္ဗော ဝါ. ယော ဝါ ပန မီယတီတိ ယော ဝါ ပန မရတိ. နိဗ္ဗိဒတ္ထန္တိ နိဗ္ဗိဒါဉာဏတ္ထံ. နိဗ္ဗာနတ္ထာတိ ဖလဝိမုတ္တိ နာမေသာ အနုပါဒါနိဗ္ဗာနတ္ထာတိ အတ္ထော. အစ္စယာသီတိ အတိက္ကန္တောသိ. နိဗ္ဗာနောဂဓန္တိ နိဗ္ဗာနေ ပတိဋ္ဌိတံ. ဣဒံ မဂ္ဂဗြဟ္မစရိယံ နာမ နိဗ္ဗာနဗ္ဘန္တရေ ဝုဿတိ, န နိဗ္ဗာနံ အတိက္ကမိတွာတိ အတ္ထော. နိဗ္ဗာနပရိယောသာနန္တိ နိဗ္ဗာနံ အဿ ပရိယောသာနံ, နိပ္ဖတ္တိ နိဋ္ဌာတိ အတ္ထော. ပဌမံ.

160. In the first of the Rādhasaṃyutta: `māro vā assa` means 'it might be death.' `Māretā vā` means 'it might be one who is to be killed.' `Yo vā pana mīyati` means 'whatever being dies.' `Nibbidatthaṃ` is for the purpose of the knowledge of disenchantment. `Nibbānatthaṃ`: the meaning is that this, named the liberation of fruition, has the purpose of Nibbāna without clinging. `Accayāsi` means 'you have passed beyond.' `Nibbānogadhaṃ` means 'established in Nibbāna.' The meaning is that this noble practice called the path is lived within Nibbāna; it does not transcend Nibbāna. `Nibbānapariyosānaṃ`: the meaning is that Nibbāna is its end, its completion, its final limit. The first is finished.

၂-၁၀. သတ္တသုတ္တာဒိဝဏ္ဏနာ

2-10. Commentary on the Discourse on a Being and Others

၁၆၁-၁၆၉. ဒုတိယေ သတ္တော သတ္တောတိ လဂ္ဂပုစ္ဆာ. တတြ သတ္တော တတြ ဝိသတ္တောတိ တတြ လဂ္ဂေါ တတြ ဝိလဂ္ဂေါ. ပံသွာဂါရကေဟီတိ ပံသုဃရကေဟိ. ကေဠာယန္တီတိ ကီဠန္တိ. ဓနာယန္တီတိ ဓနံ ဝိယ မညန္တိ. မမာယန္တီတိ ‘‘မမ ဣဒံ, မမ ဣဒ’’န္တိ မမတ္တံ ကရောန္တိ, အညဿ ဖုသိတုမ္ပိ န ဒေန္တိ. ဝိကီဠနိယံ ကရောန္တီတိ ‘‘နိဋ္ဌိတာ ကီဠာ’’တိ တေ ဘိန္ဒမာနာ ကီဠာဝိဂမံ ကရောန္တိ. တတိယေ ဘဝနေတ္တီတိ ဘဝရဇ္ဇု. စတုတ္ထံ ဥတ္တာနမေဝ. ပဉ္စမာဒီသု စတူသု စတ္တာရိ သစ္စာနိ ကထိတာနိ, ဒွီသု ကိလေသပ္ပဟာနန္တိ. ဒုတိယာဒီနိ.

In the second sutta, `satto, satto` is a question concerning clinging. `Tatra satto tatra visatto` means 'clinging there, variously clinging there.' `Paṃsvāgārakehi` means 'with little dust-houses.' `Keḷāyanti` means 'they play.' `Dhanāyanti` means 'they consider them as wealth.' `Mamāyanti` means 'they make them their own,' thinking, 'This is mine, this is mine.' `Vikīḷaniyaṃ karonti` means 'they make an end of the play' by breaking them, thinking, 'the play is finished.' In the third sutta, `bhavanetti` means 'the rope of existence.' The fourth is straightforward. In the four suttas beginning with the fifth, the four truths are taught; in two, the abandoning of defilements is taught. The second and following are finished.

ပဌမော ဝဂ္ဂေါ.

The First Vagga is finished.

၂. ဒုတိယဝဂ္ဂေါ

2. The Second Chapter

၁-၁၂. မာရသုတ္တာဒိဝဏ္ဏနာ

1-12. Commentary on the Māra Sutta, etc.

၁၇၀-၁၈၁. ဒုတိယဝဂ္ဂဿ ပဌမေ မာရော, မာရောတိ မရဏံ ပုစ္ဆတိ. ယသ္မာ ပန ရူပါဒိဝိနိမုတ္တံ မရဏံ နာမ နတ္ထိ, တေနဿ ဘဂဝါ ရူပံ ခေါ, ရာဓ, မာရောတိအာဒိမာဟ[Pg.309]. ဒုတိယေ မာရဓမ္မောတိ မရဏဓမ္မော. ဧတေနုပါယေန သဗ္ဗတ္ထ အတ္ထော ဝေဒိတဗ္ဗောတိ.

In the first sutta of the second chapter, by 'Māra, Māra,' he asks about death. However, since there is no such thing as death apart from form and so forth, for that reason the Blessed One said to him, 'Form, indeed, Rādha, is Māra,' and so on. In the second sutta, 'māradhammo' means 'of the nature of death.' By this method, the meaning should be understood everywhere.

ဒုတိယော ဝဂ္ဂေါ.

The Second Chapter.

၃-၄. အာယာစနဝဂ္ဂါဒိ

3-4. The Chapter on Entreaty, etc.

၁-၁၁. မာရာဒိသုတ္တဧကာဒသကဝဏ္ဏနာ

1-11. Commentary on the Eleven Suttas Beginning with Māra

၁၈၂-၂၀၅. တတော ပရံ ဥတ္တာနတ္ထမေဝ. အယဉှိ ရာဓတ္ထေရော ပဋိဘာနိယတ္ထေရော နာမ. တထာဂတဿ ဣမံ ထေရံ ဒိသွာ သုခုမံ ကာရဏံ ဥပဋ္ဌာတိ. တေနဿ ဘဂဝါ နာနာနယေဟိ ဓမ္မံ ဒေသေတိ. ဧဝံ ဣမသ္မိံ ရာဓသံယုတ္တေ အာဒိတော ဒွေ ဝဂ္ဂါ ပုစ္ဆာဝသေန ဒေသိတာ, တတိယော အာယာစနေန, စတုတ္ထော ဥပနိသိန္နကကထာဝသေန. သကလမ္ပိ ပနေတံ ရာဓသံယုတ္တံ ထေရဿ ဝိမုတ္တိပရိပါစနီယဓမ္မဝသေနေဝ ဂဟိတန္တိ ဝေဒိတဗ္ဗံ.

Thereafter, the meaning is straightforward. This Elder Rādha was indeed the Elder of Ready Wit. When the Tathāgata saw this Elder, a subtle reason occurred to him. Therefore, the Blessed One taught him the Dhamma in various ways. Thus, in this Rādhasaṃyutta, the first two chapters were taught by way of questions, the third by way of an entreaty, and the fourth by way of a talk to one sitting near. However, this entire Rādhasaṃyutta should be understood as having been compiled solely by way of the Dhamma that ripens the Elder's deliverance.

ရာဓသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Rādhasaṃyutta is concluded.

၃. ဒိဋ္ဌိသံယုတ္တံ

3. The Connected Discourses on Views

၁. သောတာပတ္တိဝဂ္ဂေါ

1. The Chapter on Stream-Entry

၁. ဝါတသုတ္တဝဏ္ဏနာ

1. Commentary on the Sutta on Wind

၂၀၆. ဒိဋ္ဌိသံယုတ္တေ [Pg.310] န ဝါတာ ဝါယန္တီတိအာဒီသု ဧဝံ ကိရ တေသံ ဒိဋ္ဌိ – ‘‘ယေပိ ဧတေ ရုက္ခသာခါဒီနိ ဘဉ္ဇန္တာ ဝါတာ ဝါယန္တိ, န ဧတေ ဝါတာ, ဝါတလေသော နာမေသော, ဝါတော ပန ဧသိကတ္ထမ္ဘော ဝိယ ပဗ္ဗတကူဋံ ဝိယ စ ဌိတော. တထာ ယာပိ ဧတာ တိဏကဋ္ဌာဒီနိ ဝဟန္တိယော နဒိယော သန္ဒန္တိ, န ဧတ္ထ ဥဒကံ သန္ဒကိ, ဥဒကလေသော နာမေသ, ဥဒကံ ပန ဧသိကတ္ထမ္ဘော ဝိယ ပဗ္ဗတကူဋံ ဝိယ စ ဌိတံ. ယာပိမာ ဂဗ္ဘိနိယော ဝိဇာယန္တီတိ စ ဝုစ္စန္တိ, ကိဉ္စာပိ တာ မိလာတုဒရာ ဟောန္တိ, ဂဗ္ဘော ပန န နိက္ခမတိ, ဂဗ္ဘလေသော နာမေသော, ဂဗ္ဘော ပန ဧသိကတ္ထမ္ဘော ဝိယ ပဗ္ဗတကူဋံ ဝိယ စ ဌိတော. ယေပိ ဧတေ စန္ဒိမသူရိယာ ဥဒေန္တိ ဝါ အပေန္တိ ဝါ, နေဝ တေ ဥဒေန္တိ န အပေန္တိ, စန္ဒိမသူရိယလေသော နာမေသ, စန္ဒိမသူရိယာ ပန ဧသိကတ္ထမ္ဘော ဝိယ ပဗ္ဗတကူဋံ ဝိယ စ ဌိတာ’’တိ.

206. In the Connected Discourses on Views, regarding the passage beginning 'the winds do not blow,' and so forth, such, it is said, was their view: 'These winds that blow, breaking tree branches and so forth, are not winds; this is merely a semblance of wind. The wind, however, stands like a city-post or a mountain peak. Likewise, these rivers that flow carrying grass and wood—water does not flow therein; this is merely a semblance of water. The water, however, stands like a city-post or a mountain peak. Also, these pregnant women who are said to give birth, although their bellies become slack, the fetus does not come out; this is merely a semblance of a fetus. The fetus, however, stands like a city-post or a mountain peak. And these sun and moon that rise or set, they neither rise nor set; this is merely a semblance of the sun and moon. The sun and moon, however, stand like city-posts or mountain peaks.'

၂-၄. ဧတံမမသုတ္တာဒိဝဏ္ဏနာ

2-4. Commentary on the 'This is Mine' Sutta, and so forth.

၂၀၇-၂၀၉. ဒိဋ္ဌန္တိအာဒီသု ဒိဋ္ဌံ ရူပါယတနံ. သုတံ သဒ္ဒါယတနံ. မုတံ ဂန္ဓာယတနံ ရသာယတနံ ဖောဋ္ဌဗ္ဗာယတနံ. တဉှိ ပတွာ ဂဟေတဗ္ဗတော မုတန္တိ စ ဝုတ္တံ. အဝသေသာနိ သတ္တာယတနာနိ ဝိညာတံ နာမ. ပတ္တန္တိ ပရိယေသိတွာ ဝါ အပရိယေသိတွာ ဝါ ပတ္တံ. ပရိယေသိတန္တိ ပတ္တံ ဝါ အပတ္တံ ဝါ ပရိယေသိတံ. အနုဝိစရိတံ မနသာတိ စိတ္တေန အနုသဉ္စရိတံ. လောကသ္မိဉှိ ပရိယေသိတွာ ပတ္တမ္ပိ အတ္ထိ, ပရိယေသိတွာ နောပတ္တမ္ပိ, အပရိယေသိတွာ ပတ္တမ္ပိ, အပရိယေသိတွာ နောပတ္တမ္ပိ. တတ္ထ ပရိယေသိတွာ ပတ္တံ ပတ္တံ နာမ, ပရိယေသိတွာ နောပတ္တံ ပရိယေသိတံ နာမ. အပရိယေသိတွာ ပတ္တဉ္စ အပရိယေသိတွာ နောပတ္တဉ္စ မနသာနုဝိစရိတံ နာမ. အထ ဝါ ပရိယေသိတွာ ပတ္တမ္ပိ အပရိယေသိတွာ ပတ္တမ္ပိ ပတ္တဋ္ဌေန ပတ္တံ နာမ, ပရိယေသိတွာ နောပတ္တမေဝ ပရိယေသိတံ နာမ, အပရိယေသိတွာ နောပတ္တံ မနသာနုဝိစရိတံ နာမ. သဗ္ဗံ ဝါ ဧတံ မနသာ အနုဝိစရိတမေဝ.

207-209. In the passages beginning with 'what is seen,' and so forth: 'What is seen' is the form-base. 'What is heard' is the sound-base. 'What is sensed' refers to the smell-base, the taste-base, and the tangible-base—for these are called 'sensed' because they are to be apprehended upon contact. The remaining seven bases are called 'what is cognized.' 'Obtained' is what is obtained either after seeking or without seeking. 'Sought' is what has been sought, whether obtained or not. 'Pondered by the mind' means repeatedly traversed by the mind. For in the world, there is that which is obtained after seeking, that which is not obtained after seeking, that which is obtained without seeking, and that which is not obtained without seeking. Among these, what is obtained after seeking is called 'obtained'; what is not obtained after seeking is called 'sought'; what is obtained without seeking and what is not obtained without seeking are called 'pondered by the mind.' Alternatively, what is obtained after seeking and what is obtained without seeking are both called 'obtained' in the sense of having been obtained; only what is not obtained after seeking is called 'sought'; what is not obtained without seeking is called 'pondered by the mind.' Or, all of this is simply 'pondered by the mind.'

၅. နတ္ထိဒိန္နသုတ္တဝဏ္ဏနာ

5. Explanation of the Natthidinna Sutta

၂၁၀. နတ္ထိ [Pg.311] ဒိန္နန္တိအာဒီသု နတ္ထိ ဒိန္နန္တိ ဒိန္နဿ ဖလာဘာဝံ သန္ဓာယ ဝဒန္တိ. ယိဋ္ဌံ ဝုစ္စတိ မဟာယာဂေါ. ဟုတန္တိ ပဟေဏကသက္ကာရော အဓိပ္ပေတော. တမ္ပိ ဥဘယံ ဖလာဘာဝမေဝ သန္ဓာယ ပဋိက္ခိပန္တိ. သုကတဒုက္ကဋာနန္တိ သုကတဒုက္ကတာနံ, ကုသလာကုသလာနန္တိ အတ္ထော. ဖလံ ဝိပါကောတိ ယံ ဖလန္တိ ဝါ ဝိပါကောတိ ဝါ ဝုစ္စတိ, တံ နတ္ထီတိ ဝဒန္တိ. နတ္ထိ အယံ လောကောတိ ပရလောကေ ဌိတဿ အယံ လောကော နတ္ထိ. နတ္ထိ ပရော လောကောတိ ဣဓ လောကေ ဌိတဿပိ ပရော လောကော နတ္ထိ, သဗ္ဗေ တတ္ထ တတ္ထေဝ ဥစ္ဆိဇ္ဇန္တီတိ ဒဿေန္တိ. နတ္ထိ မာတာ နတ္ထိ ပိတာတိ တေသု သမ္မာပဋိပတ္တိမိစ္ဆာပဋိပတ္တီနံ ဖလာဘာဝဝသေန ဝဒန္တိ. နတ္ထိ သတ္တာ ဩပပါတိကာတိ စဝိတွာ ဥပ္ပဇ္ဇနကသတ္တာ နာမ နတ္ထီတိ ဝဒန္တိ. နတ္ထိ လောကေ သမဏဗြာဟ္မဏာတိ လောကေ သမ္မာပဋိပန္နာ သမဏဗြာဟ္မဏာ နာမ နတ္ထီတိ ဝဒန္တိ.

210. In 'there is no given,' etc.: 'There is no given' is said with reference to the non-existence of the fruit of giving. `Yiṭṭhaṃ` is called a great sacrifice. By `hutaṃ` is intended honorific offerings to guests. They reject both of these with reference to the very non-existence of fruit. `Sukatadukkaṭānaṃ` means of good and bad deeds, that is, of wholesome and unwholesome kamma. 'Fruit, result' means whatever is called 'fruit' or 'result'—they say that does not exist. 'This world does not exist' means for one established in the other world, this world does not exist. 'The other world does not exist' means for one established in this world, the other world does not exist; they show that all beings are annihilated right there where they are. 'There is no mother, there is no father' is said by way of the non-existence of fruit from right and wrong conduct towards them. 'There are no spontaneously arisen beings' means they say there are no beings who, having passed away, arise. 'There are no ascetics or brahmins in the world' means they say there are no ascetics or brahmins in the world who are of right practice.

စာတုမဟာဘူတိကောတိ စတုမဟာဘူတမယော. ပထဝီ ပထဝီကာယန္တိ အဇ္ဈတ္တိကာ ပထဝီဓာတု ဗာဟိရံ ပထဝီဓာတုံ. အနုပေတီတိ အနုယာတိ. အနုပဂစ္ဆတီတိ တဿေဝ ဝေဝစနံ, အနုဂစ္ဆတီတိပိ အတ္ထော. ဥဘယေနာပိ ဥပေတိ ဥပဂစ္ဆတီတိ ဒဿေန္တိ. အာပါဒီသုပိ ဧသေဝ နယော. ဣန္ဒြိယာနီတိ မနစ္ဆဋ္ဌာနိ ဣန္ဒြိယာနိ. သင်္ကမန္တီတိ အာကာသံ ပက္ခန္ဒန္တိ. အာသန္ဒိပဉ္စမာတိ နိပန္နမဉ္စေန ပဉ္စမာ, မဉ္စော စေဝ, စတ္တာရော မဉ္စပါဒေ ဂဟေတွာ ဌိတာ စတ္တာရော ပုရိသာ စာတိ အတ္ထော. ယာဝ အာဠာဟနာတိ ယာဝ သုသာနာ. ပဒါနီတိ ‘‘အယံ ဧဝံ သီလဝါ အဟောသိ, ဧဝံ ဒုဿီလော’’တိအာဒိနာ နယေန ပဝတ္တာနိ ဂုဏာဂုဏပဒါနိ. သရီရမေဝ ဝါ ဧတ္ထ ပဒါနီတိ အဓိပ္ပေတံ. ကာပေါတကာနီတိ ကပေါတကဝဏ္ဏာနိ, ပါရာဝတပက္ခဝဏ္ဏာနီတိ အတ္ထော. 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 ဒဿေန္တိ.

`Cātumahābhūtiko` means composed of the four great elements. `Pathavī pathavīkāyaṃ` (anupeti): the internal earth element (goes to) the external earth element. `Anupeti` means it follows. `Anupagacchati` is a synonym for that; it also means it follows along. By both terms, they show that it approaches, it goes to. This same method applies to the water element and so on. `Indriyāni` means the faculties with the mind as the sixth. `Saṅkamanti` means they leap into space. `Āsandipañcamā` means five with the bier; the meaning is the bier itself, and the four men standing holding the four legs of the bier. `Yāva āḷāhanā` means up to the charnel ground. `Padāni` refers to the terms of qualities and faults that have occurred in the manner of, 'This one was so virtuous; this one was so unvirtuous,' etc. Alternatively, here by `padāni` the body itself is intended. `Kāpotakāni` means dove-colored, that is, the color of a pigeon's wing. `Bhassantā` means ending in ashes. Or this (`bhasmantā`) is the Pāli reading itself. `Āhutiyo` means whatever gift is given, such as honorific offerings to guests and so on—all that giving has only ashes as its end; it does not proceed beyond that to become fruit-bearing. This is the meaning. `Dattupaññattaṃ` means prescribed by fools, by foolish people. This is what is said: This giving is prescribed by fools, by those without wisdom, not by the wise. Fools give, the wise receive—this is what they show.

၆. ကရောတောသုတ္တဝဏ္ဏနာ

6. Explanation of the Karoto Sutta

၂၁၁. ကရောတောတိ [Pg.312] သဟတ္ထာ ကရောန္တဿ. ကာရယတောတိ အာဏတ္တိယာ ကာရေန္တဿ. ဆိန္ဒတောတိ ပရေသံ ဟတ္ထာဒီနိ ဆိန္ဒန္တဿ. ဆေဒါပယတောတိ ပရေဟိ ဆေဒါပေန္တဿ. ပစတောတိ ဒဏ္ဍေန ပီဠေန္တဿ. ပစာပယတောတိ ပရေဟိ ဒဏ္ဍာဒိနာ ပီဠာပေန္တဿ. သောစတော သောစာပယတောတိ ပရဿ ဘဏ္ဍဟရဏာဒီဟိ သောကံ သယံ ကရောန္တဿာပိ ပရေဟိ ကာရေန္တဿာပိ. ကိလမတော ကိလမာပယတောတိ အာဟာရုပစ္ဆေဒဗန္ဓနာဂါရပဝေသနာဒီဟိ သယံ ကိလမေန္တဿပိ ပရေဟိ ကိလမာပေန္တဿပိ. ဖန္ဒတော ဖန္ဒာပယတောတိ ပရံ ဖန္ဒန္တံ ဖန္ဒနကာလေ သယမ္ပိ ဖန္ဒတော ပရေမ္ပိ ဖန္ဒာပယတော. ပါဏမတိပါတယတောတိ ပါဏံ ဟနန္တဿပိ ဟနာပေန္တဿပိ. ဧဝံ သဗ္ဗတ္ထ ကရဏကာရာပနဝသေနေဝ အတ္ထော ဝေဒိတဗ္ဗော.

211. Karoto means: for one who does with his own hand. Kārayato means: for one who causes to be done by command. Chindato means: for one who cuts off the hands, etc., of others. Chedāpayato means: for one who causes them to be cut off by others. Pacato means: for one who torments with punishment. Pacāpayato means: for one who causes them to be tormented by others with punishment, etc. Socato socāpayatoti means: for one who himself causes sorrow by such things as stealing another's belongings, and for one who causes it to be done by others. Kilamato kilamāpayatoti means: for one who himself causes exhaustion by such things as cutting off food, imprisonment, and confinement in a house, and for one who causes it to be done by others. Phandato phandāpayatoti means: for one who himself trembles and for one who causes another to tremble. Pāṇamatipātayatoti means: for one who destroys life and for one who causes life to be destroyed. In this way, the meaning should be understood everywhere according to the distinction between 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 ဒီပေန္တိ. ခုရပရိယန္တေနာတိ ခုရနေမိနာ, ခုရဓာရသဒိသပရိယန္တေန ဝါ. ဧကမံသခလန္တိ ဧကမံသရာသိံ. ပုဉ္ဇန္တိ တဿေဝ ဝေဝစနံ. တတောနိဒါနန္တိ ဧကမံသခလကရဏနိဒါနံ.

Sandhiṃ means: house-breaking. Nillopaṃ means: a great robbery, the plundering of an entire village. Ekāgārikaṃ means: the looting of just one house after surrounding it. Paripanthe tiṭṭhatoti means: for one who stands on the road in order to seize those who come and go. Karoto na karīyati pāpanti means: even for one who acts with the perception, 'I am doing an evil deed,' no evil is done; there is no evil. However, beings have the perception, 'We are doing evil'—thus they explain. Khurapariyantenāti means: with a wheel-like weapon having a rim like a razor, or with an edge like a razor blade. Ekamaṃsakhalanti means: a single heap of flesh. Puñjanti is a synonym for that very term. Tatonidānanti means: having the making of that single heap of flesh as its cause.

ဒက္ခိဏန္တိ ဒက္ခိဏတီရေ မနုဿာ ကက္ခဠာ ဒါရုဏာ, တေ သန္ဓာယ ဟနန္တောတိအာဒိ ဝုတ္တံ. ဥတ္တရန္တိ ဥတ္တရတီရေ သဒ္ဓါ ဟောန္တိ ပသန္နာ ဗုဒ္ဓမာမကာ ဓမ္မမာမကာ သံဃမာမကာ, တေ သန္ဓာယ ဒဒန္တောတိအာဒိ ဝုတ္တံ. တတ္ထ ယဇန္တောတိ မဟာယာဂံ ကရောန္တော. ဒမေနာတိ ဣန္ဒြိယဒမေန ဥပေါသထကမ္မေန. သံယမေနာတိ သီလသံယမေန. သစ္စဝဇ္ဇေနာတိ သစ္စဝစနေန. အာဂမောတိ အာဂမနံ, ပဝတ္တီတိ အတ္ထော. သဗ္ဗထာပိ ပါပပုညာနံ ကိရိယမေဝ ပဋိက္ခိပန္တိ.

By Dakkhiṇaṃ is meant: on the southern bank, the people are harsh and cruel; with reference to them, 'killing,' and so forth is said. By Uttaraṃ is meant: on the northern bank, they are faithful, confident, devoted to the Buddha, devoted to the Dhamma, and devoted to the Saṅgha; with reference to them, 'giving,' and so forth is said. Therein, by yajanto is meant performing a great sacrifice. By Damena is meant by the taming of the senses and by the Uposatha observance. By Saṃyamena is meant by restraint of virtue. By Saccavajjena is meant by truthful speech. By Āgamo is meant that there is no coming, that is, no occurrence. In every way, they reject the very doing of evil and merit.

၇. ဟေတုသုတ္တဝဏ္ဏနာ

7. Commentary on the Discourse on Causes

၂၁၂. နတ္ထိ [Pg.313] ဟေတု နတ္ထိ ပစ္စယောတိ ဧတ္ထ ပစ္စယောတိ ဟေတုဝေဝစနမေဝ. ဥဘယေနာပိ ဝိဇ္ဇမာနမေဝ ကာယဒုစ္စရိတာဒီနံ သံကိလေသပစ္စယံ, ကာယသုစရိတာဒီနဉ္စ ဝိသုဒ္ဓိပစ္စယံ ပဋိက္ခိပန္တိ. နတ္ထိ ဗလန္တိ ယမှိ အတ္တနော ဗလေ ပတိဋ္ဌိတာ ဣမေ သတ္တာ ဒေဝတ္တမ္ပိ မာရတ္တမ္ပိ ဗြဟ္မတ္တမ္ပိ သာဝကဗောဓိမ္ပိ ပစ္စေကဗောဓိမ္ပိ သဗ္ဗညုတမ္ပိ ပါပုဏန္တိ, တံ ဗလံ ပဋိက္ခိပန္တိ. နတ္ထိ ဝီရိယန္တိအာဒီနိ သဗ္ဗာနိ အညမညဝေဝစနာနေဝ. ‘‘ဣဒံ နော ဝီရိယေန, ဣဒံ ပုရိသထာမေန, ဣဒံ ပုရိသပရက္ကမေန ပတ္တ’’န္တိ, ဧဝံ ပဝတ္တဝစနပဋိက္ခေပကရဏဝသေန ပနေတာနိ ဝိသုံ အာဒိယန္တိ.

212. In the phrase 'There is no cause, there is no condition,' the word 'condition' is just a synonym for 'cause.' With both terms, they reject the cause of defilement for bodily misconduct and so on, and the cause of purification for good bodily conduct and so on, even though these actually exist. In 'There is no strength,' they reject that strength of one's own, established in which these beings attain the state of a deva, the state of Māra, the state of a brahmā, the enlightenment of a disciple, the enlightenment of a solitary enlightened one, and omniscience. 'There is no energy,' and so on—all these are just synonyms for one another. However, they take these terms separately by way of rejecting statements that proceed thus: 'This was attained by our energy,' 'This, by manly strength,' 'This, by manly exertion.'

သဗ္ဗေ သတ္တာတိ ဩဋ္ဌဂေါဏဂဒြဘာဒယော အနဝသေသေ ပရိဂ္ဂဏှန္တိ. သဗ္ဗေ ပါဏာတိ ဧကိန္ဒြိယော ပါဏော, ဒွိန္ဒြိယော ပါဏောတိအာဒိဝသေန ဝဒန္တိ. သဗ္ဗေ ဘူတာတိ အဏ္ဍကောသဝတ္ထိကောသေသု ဘူတေ သန္ဓာယ ဝဒန္တိ. သဗ္ဗေ ဇီဝါတိ သာလိယဝဂေါဓုမာဒယော သန္ဓာယ ဝဒန္တိ. တေသု ဟိ တေ 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 န ဘဝိတဗ္ဗံ, သော န ဘဝတီတိ ဒဿေန္တိ. ဆသွေဝါဘိဇာတီသူတိ ဆသု ဧဝ အဘိဇာတီသု ဌတွာ သုခဉ္စ ဒုက္ခဉ္စ ပဋိသံဝေဒေန္တိ, အညာ သုခဒုက္ခဘူမိ နတ္ထီတိ ဒဿေန္တိ.

By 'All beings' they include all without exception, such as camels, oxen, and donkeys. By 'All living things' they speak by classifying them as one-facultied living things, two-facultied living things, and so on. By 'All creatures' they speak with reference to creatures in eggshells and wombs. By 'All life' they speak with reference to rice, barley, wheat, and so on, for in these, because of their nature of growing, they have the perception of life. By 'Without power, without strength, without energy' is meant that for them there is no power, strength, or energy of their own. Regarding 'Transformed by destiny, association, and nature'—here 'destiny' means fixedness. 'Association' is the going to various states among the six classes. 'Nature' is just inherent nature. Thus, transformed by destiny, association, and nature, they attain various states. They show that by whatever way a thing is to be, so it becomes; and by whatever way it is not to be, so it does not become. By 'Only in the six classes' is meant that, standing only in these six classes, they experience pleasure and pain; they show there is no other plane of neither-pain-nor-pleasure.

၈-၁၀. မဟာဒိဋ္ဌိသုတ္တာဒိဝဏ္ဏနာ

8-10. Commentary on the Mahādiṭṭhi Discourse, etc.

၂၁၃-၂၁၅. အကဋာတိ အကတာ. အကဋဝိဓာတိ အကတဝိဓာနာ, ‘‘ဧဝံ ကရောဟီ’’တိ ကေနစိ ကာရိတာပိ န ဟောန္တီတိ အတ္ထော. အနိမ္မိတာတိ ဣဒ္ဓိယာပိ န နိမ္မိတာ. အနိမ္မာတာတိ အနိမ္မာပိတာ. ‘‘အနိမ္မိတဗ္ဗာ’’တိပိ ပါဌော, န နိမ္မိတဗ္ဗာတိ အတ္ထော. ဝဉ္ဈာတိ ဝဉ္ဈပသုဝဉ္ဈတာလာဒယော ဝိယ အဖလာ ကဿစိ အဇနကာ. ပဗ္ဗတကူဋံ ဝိယ ဌိတာတိ ကူဋဋ္ဌာ. ဧသိကဋ္ဌာယိနော ဝိယ ဟုတွာ ဌိတာတိ ဧသိကဋ္ဌာယိဋ္ဌိတာ, ယထာ သုနိခါတော ဧသိကတ္ထမ္ဘော နိစ္စလော တိဋ္ဌတိ, ဧဝံ ဌိတာတိ အတ္ထော. န ဣဉ္ဇန္တီတိ ဧသိကတ္ထမ္ဘော ဝိယ ဌိတတ္တာ [Pg.314] န စလန္တိ. န ဝိပရိဏမန္တီတိ ပကတိံ န ဝိဇဟန္တိ. န အညမညံ ဗျာဗာဓေန္တီတိ အညမညံ န ဥပဟနန္တိ. နာလန္တိ န သမတ္ထာ. ပထဝီကာယောတိအာဒီသု ပထဝီယေဝ ပထဝီကာယော, ပထဝီသမူဟော ဝါ. သတ္တန္နံတွေဝ ကာယာနန္တိ ယထာ မုဂ္ဂရာသိအာဒီသု ပဟဋံ သတ္ထံ မုဂ္ဂရာသိအာဒီနံ အန္တရေနေဝ ပဝိသတိ, ဧဝံ သတ္တန္နံ ကာယာနံ အန္တရေန ဆိဒ္ဒေန ဝိဝရေန သတ္ထံ ပဝိသတိ. တတ္ထ ‘‘အဟံ ဣမံ ဇီဝိတာ ဝေါရောပေမီ’’တိ ကေဝလံ သညာမတ္တမေဝ ဟောတီတိ ဒဿေန္တိ.

213-215. By 'Akaṭā' is meant not made. By 'Akaṭavidhā' is meant not arranged to be made; the meaning is that they are not caused to be made by anyone saying, 'Do it like this.' By 'Animmitā' is meant not created even by supernatural power. By 'Animmātā' is meant not caused to be created. There is also the reading 'animmitabbā,' meaning not to be created. By 'Vañjhā' is meant barren, like a barren cow or a fruitless palm tree, fruitless and producing nothing for anyone. By 'Kūṭaṭṭhā' is meant they stand like a mountain peak. By 'Esikaṭṭhāyiṭṭhitā' is meant they stand like a city gate-post; the meaning is that just as a firmly planted gate-post stands unmoving, so they stand. By 'Na iñjanti' is meant they do not stir; because they stand like a gate-post, they do not move. By 'Na vipariṇamanti' is meant they do not abandon their natural state. By 'Na aññamaññaṃ byābādhenti' is meant they do not harm one another. By 'Nālaṃ' is meant they are not able. In 'pathavīkāyo' and so on, 'pathavīkāyo' is the earth element itself, or a collection of earth. By 'Sattannaṃtveva kāyānaṃ' is meant that just as a weapon struck into a pile of beans enters only through the space between the beans, so too a weapon enters through the gap, the opening, between the seven bodies. Therein, they show that the thought, 'I deprive this one of life,' is merely a perception.

ယောနိပမုခသတသဟဿာနီတိ ပမုခယောနီနံ ဥတ္တမယောနီနံ စုဒ္ဒသသတသဟဿာနိ အညာနိ စ သဋ္ဌိသတာနိ အညာနိ စ ဆသတာနိ ပဉ္စ စ ကမ္မုနော သတာနီတိ ပဉ္စကမ္မသတာနိ စာတိ ကေဝလံ တက္ကမတ္တကေန နိရတ္ထကဒိဋ္ဌိံ ဒီပေန္တိ. ပဉ္စ စ ကမ္မာနိ တီဏိ စ ကမ္မာနီတိအာဒီသုပိ ဧသေဝ နယော. ကေစိ ပနာဟု ‘‘ပဉ္စ ကမ္မာနီတိ ပဉ္စိန္ဒြိယဝသေန ဂဏှန္တိ, တီဏီတိ ကာယကမ္မာဒိဝသေနာ’’တိ. ကမ္မေ စ အဍ္ဎကမ္မေ စာတိ ဧတ္ထ ပနဿ ကာယကမ္မဝစီကမ္မာနိ ကမ္မန္တိ လဒ္ဓိ, မနောကမ္မံ ဥပဍ္ဎကမ္မန္တိ. ဒွဋ္ဌိပဋိပဒါတိ ဒွါသဋ္ဌိပဋိပဒါတိ ဝဒန္တိ. ဒွဋ္ဌန္တရကပ္ပာတိ ဧကသ္မိံ ကပ္ပေ စတုသဋ္ဌိ အန္တရကပ္ပာ နာမ ဟောန္တိ, အယံ ပန အညေ ဒွေ အဇာနန္တော ဧဝမာဟ.

By 'Yonipamukhasatasahassāni' is meant fourteen hundred thousand principal births, which are superior births, plus another sixty hundred, and another six hundred; and by 'pañca ca kammuno satāni' is meant five hundred actions. Thus, merely by way of conjecture, they reveal a worthless view. In 'five actions, three actions,' and so on, this same method applies. Some, however, say: they take 'five actions' by way of the five faculties, and 'three' by way of bodily action and so on. Regarding 'in a full action and in a half action,' their doctrine is that bodily and verbal actions are 'full action,' and mental action is 'half action.' By 'Dvaṭṭhipaṭipadā' they say is meant sixty-two practices. By 'Dvaṭṭhantarakappā' is meant that in one eon there are sixty-four intermediate eons, but this one, not knowing the other two, spoke thus.

ဆဠာဘိဇာတိယောတိ ကဏှာဘိဇာတိ နီလာဘိဇာတိ လောဟိတာဘိဇာတိ ဟလိဒ္ဒါဘိဇာတိ သုက္ကာဘိဇာတိ ပရမသုက္ကာဘိဇာတီတိ ဣမာ ဆ အဘိဇာတိယော ဝဒန္တိ. တတ္ထ ဩရဗ္ဘိကာ သူကရိကာ သာကုဏိကာ မာဂဝိကာ လုဒ္ဒါ မစ္ဆဃာတကာ စောရာ စောရဃာတကာ ဗန္ဓနာဂါရိကာ, ယေ ဝါ ပနညေပိ ကေစိ ကုရူရကမ္မန္တာ, အယံ ကဏှာဘိဇာတီတိ ဝဒန္တိ. ဘိက္ခူ နီလာဘိဇာတီတိ ဝဒန္တိ. တေ ကိရ စတူသု ပစ္စယေသု ကဏ္ဋကေ ပက္ခိပိတွာ ခါဒန္တိ, ‘‘ဘိက္ခူ စ ကဏ္ဋကဝုတ္တိကာ’’တိ (အ. နိ. ၆.၅၇) အယံ ဟိဿ ပါဠိ ဧဝ. အထ ဝါ ကဏ္ဋကဝုတ္တိကာ ဧဝ နာမ ဧကေ ပဗ္ဗဇိတာတိ ဝဒန္တိ. လောဟိတာဘိဇာတိ နာမ နိဂဏ္ဌာ ဧကသာဋကာတိ ဝဒန္တိ. ဣမေ ကိရ ပုရိမေဟိ ဒွီဟိ ပဏ္ဍရတရာ. ဂိဟီ ဩဒါတဝသနာ အစေလကသာဝကာ ဟလိဒ္ဒါဘိဇာတီတိ ဝဒန္တိ. ဧဝံ အတ္တနော ပစ္စယဒါယကေ နိဂဏ္ဌေဟိပိ ဇေဋ္ဌကတရေ ကရောန္တိ. အာဇီဝကာ အာဇီဝိနိယော အယံ သုက္ကာဘိဇာတီတိ ဝဒန္တိ. တေ ကိရ ပုရိမေဟိ စတူဟိ ပဏ္ဍရတရာ[Pg.315]. နန္ဒော ဝစ္ဆော, ကိသော သံကိစ္စော, မက္ခလိ ဂေါသာလော ပရမသုက္ကာဘိဇာတီတိ ဝဒန္တိ. တေ ကိရ သဗ္ဗေဟိ ပဏ္ဍရတရာ.

'Chaḷābhijātiyo' refers to the six classes they speak of: the black class, the blue class, the red class, the yellow class, the white class, and the supremely white class. Among them, sheep-butchers, pig-butchers, fowlers, deer-hunters, cruel hunters, fishermen, thieves, executioners of thieves, jailers, and any others who perform cruel deeds—these they call the black class. Monks, they call the blue class. It is said that they partake of the four requisites having inserted the 'thorns'; for this is his Pāḷi text: 'monks with a thorny practice.' Alternatively, they say there are certain ascetics outside the dispensation who are simply called 'those of thorny practice.' The red class, they say, are the Nigaṇṭhas who wear a single garment. It is said these are purer than the first two. Householders who wear white clothes and are disciples of the naked ascetics, they call the yellow class. Thus they make their own supporters of requisites superior even to the Nigaṇṭhas. The Ājīvakas and Ājīvinīs—these they call the white class. It is said they are purer than the previous four. Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla, they call the supremely white class. It is said they are the purest of all.

အဋ္ဌ ပုရိသဘူမိယောတိ မန္ဒဘူမိ ခိဍ္ဍာဘူမိ ဝီမံသကဘူမိ ဥဇုဂတဘူမိ သေခဘူမိ သမဏဘူမိ ဇာနနဘူမိ ပန္နဘူမီတိ ဣမာ အဋ္ဌ ပုရိသဘူမိယောတိ ဝဒန္တိ. တတ္ထ ဇာတဒိဝသတော ပဋ္ဌာယ သတ္တ ဒိဝသေ သမ္ဗာဓဋ္ဌာနတော နိက္ခန္တတ္တာ သတ္တာ မန္ဒာ ဟောန္တိ မောမူဟာ, အယံ မန္ဒဘူမီတိ ဝဒန္တိ. 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. ပဒသာ ဂန္တုံ သမတ္ထကာလော ဥဇုဂတဘူမိ နာမ. သိပ္ပာနိ သိက္ခနကာလော သေခဘူမိ နာမ. ဃရာ နိက္ခမ္မ ပဗ္ဗဇနကာလော သမဏဘူမိ နာမ. အာစရိယံ သေဝိတွာ ဇာနနကာလော ဇာနနဘူမိ နာမ. ‘‘ဘိက္ခု စ ပန္နကော ဇိနော န ကိဉ္စိ အာဟာ’’တိ ဧဝံ အလာဘိံ သမဏံ ပန္နဘူမီတိ ဝဒန္တိ.

The eight stages of a person’s life are called the dull stage, the playful stage, the investigative stage, the upright stage, the learner's stage, the ascetic stage, the knowing stage, and the fallen stage. These are called the eight stages of a person’s life. From the day of birth for seven days, beings are dull and bewildered because they have emerged from a confined place; this is called the dull stage. Those who come from an unfortunate destination cry and wail frequently, while those who come from a fortunate destination laugh, remembering it again and again; this is called the playful stage. Taking hold of the mother's or father's hand or foot, or a bed or a seat, and placing a foot on the ground is called the investigative stage. The time when one is capable of going on foot is called the upright stage. The time of learning skills is called the learner's stage. The time of leaving home and going forth is called the ascetic stage. The time of knowing after attending upon a teacher is called the knowing stage. Regarding the saying, 'A monk, fallen and a victor, said nothing,' they call a renunciate with little gain the 'fallen stage'.

ဧကူနပညာသ အာဇီဝကသတေတိ ဧကူနပညာသ အာဇီဝဝုတ္တိသတာနိ. ပရိဗ္ဗာဇကသတေတိ ပရိဗ္ဗာဇကပဗ္ဗဇ္ဇာသတာနိ. နာဂဝါသသတေတိ နာဂမဏ္ဍလသတာနိ. ဝီသေ ဣန္ဒြိယသတေတိ ဝီသ ဣန္ဒြိယသတာနိ. တိံသေ နိရယသတေတိ တိံသ နိရယသတာနိ. ရဇောဓာတုယောတိ ရဇဩကိရဏဋ္ဌာနာနိ. ဟတ္ထပိဋ္ဌိပါဒပိဋ္ဌာဒီနိ သန္ဓာယ ဝဒတိ. သတ္တ သညီဂဗ္ဘာတိ ဩဋ္ဌဂေါဏဂဒြဘအဇပသုမိဂမဟိံသေ သန္ဓာယ ဝဒတိ. သတ္တ အသညီဂဗ္ဘာတိ သာလိယဝဂေါဓုမမုဂ္ဂကင်္ဂုဝရကကုဒြူသကေ သန္ဓာယ ဝဒတိ. နိဂဏ္ဌိဂဗ္ဘာတိ ဂဏ္ဌိမှိ ဇာတဂဗ္ဘာ, ဥစ္ဆုဝေဠုနဠာဒယော သန္ဓာယ ဝဒတိ. သတ္တ ဒေဝါတိ ဗဟူ ဒေဝါ, သော ပန သတ္တာတိ ဝဒတိ. မနုဿာပိ အနန္တာ, သော သတ္တာတိ ဝဒတိ. သတ္တ ပေသာစာတိ ပိသာစာ မဟန္တမဟန္တာ, သတ္တာတိ ဝဒတိ. သရာတိ မဟာသရာ. ကဏ္ဏမုဏ္ဍ-ရထကာရ-အနောတတ္တ-သီဟပ္ပပါတ-ဆဒ္ဒန္တ-မုစလိန္ဒ-ကုဏာလဒဟေ ဂဟေတွာ ဝဒတိ.

'Forty-nine hundreds of Ājīvakas' means forty-nine hundred Ājīvaka modes of livelihood. 'Hundreds of wanderers' means hundreds of wanderer-renunciations. 'Hundreds of Nāga abodes' means hundreds of Nāga realms. 'Twenty hundreds of faculties' means two thousand faculties. 'Thirty hundreds of hells' means three thousand hells. 'Dust elements' means places where dust is scattered. He speaks with reference to the backs of hands, backs of feet, and so on. 'Seven conscious wombs': he speaks with reference to camels, oxen, donkeys, goats, sheep, deer, and buffaloes. 'Seven unconscious wombs': he speaks with reference to rice, barley, wheat, mung beans, foxtail millet, Italian millet, and kudrūsaka grains. 'Nigaṇṭha wombs' means those with seeds born in nodes; he speaks with reference to sugarcane, bamboo, reeds, and the like. 'Seven gods': gods are many, but he says 'seven'. Humans too are countless, but he says 'seven'. 'Seven pesācas': pesācas are very numerous, but he says 'seven'. 'Lakes' means great lakes. He speaks by taking into account the Kaṇṇamuṇḍa, Rathakāra, Anotatta, Sīhappapāta, Chaddanta, Mucalinda, and Kuṇāla lakes.

ပဝုဋာတိ ဂဏ္ဌိကာ. ပပါတာတိ မဟာပပါတာ. ပပါတသတာနီတိ ခုဒ္ဒကပပါတသတာနိ. သုပိနာတိ မဟာသုပိနာ. သုပိနသတာနီတိ ခုဒ္ဒကသုပိနသတာနိ. မဟာကပ္ပိနောတိ မဟာကပ္ပာနံ. ဧတ္ထ ဧကမှာ မဟာသရာ ဝဿသတေ [Pg.316] ဝဿသတေ ကုသဂ္ဂေန ဧကံ ဥဒကဗိန္ဒုံ နီဟရိတွာ သတ္တက္ခတ္တုံ တမှိ သရေ နိရုဒကေ ကတေ ဧကော မဟာကပ္ပောတိ ဝဒတိ. ဧဝရူပါနံ မဟာကပ္ပာနံ စတုရာသီတိသတသဟဿာနိ ခေပေတွာ ဗာလေ စ ပဏ္ဍိတေ စ ဒုက္ခဿန္တံ ကရောန္တီတိ အယမဿ လဒ္ဓိ. ပဏ္ဍိတောပိ ကိရ အန္တရာဝိသုဇ္ဈိတုံ န သက္ကောတိ, ဗာလောပိ တတော ဥဒ္ဓံ န ဂစ္ဆတိ.

'Pavuṭā' means 'knots'. 'Papātā' means 'great precipices'. 'Hundreds of precipices' means 'hundreds of small precipices'. 'Dreams' means 'great dreams'. 'Hundreds of dreams' means 'hundreds of small dreams'. 'Of great eons' means 'of great eons'. Here, it is said that one great eon is when, from one great lake, a single drop of water is removed with the tip of a kusa grass blade every hundred years, and that lake is made waterless seven times. Having expended eighty-four hundred thousand such great eons, both the fool and the wise make an end of suffering—this is his doctrine. It is said that the wise cannot become purified in the interim, and the fool does not go beyond that.

သီလေန ဝါတိ အစေလကသီလေန ဝါ အညေန ဝါ ယေန ကေနစိ. ဝတေနာတိ တာဒိသေနေဝ ဝတေန. တပေနာတိ တပေါကမ္မေန. အပရိပက္ကံ ပရိပါစေတိ နာမ ယော ‘‘အဟံ ပဏ္ဍိတော’’တိ အန္တရာ ဝိသုဇ္ဈတိ. ပရိပက္ကံ ဖုဿ ဖုဿ ဗျန္တီကရောတိ နာမ ယော ‘‘အဟံ ဗာလော’’တိ ဝုတ္တပရိမာဏကာလံ 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. ဟာယနဝဍ္ဎနာနမေဝေတံ ဝေဝစနံ. ဣဒါနိ တမတ္ထံ ဥပမာယ သာဓေန္တော သေယျထာပိ နာမာတိအာဒိမာဟ. တတ္ထ သုတ္တဂုဠေတိ ဝေဌေတွာ ကတသုတ္တဂုဠေ. နိဗ္ဗေဌိယမာနမေဝ ပလေတီတိ ပဗ္ဗတေ ဝါ ရုက္ခဂ္ဂေ ဝါ ဌတွာ ခိတ္တံ သုတ္တပ္ပမာဏေန နိဗ္ဗေဌိယမာနမေဝ ဂစ္ဆတိ, သုတ္တေ ခီဏေ တတ္ထေဝ တိဋ္ဌတိ, န ဂစ္ဆတိ ဧဝမေဝ ဗာလာ စ ပဏ္ဍိတာ စ ကာလဝသေန နိဗ္ဗေဌိယမာနာ သုခဒုက္ခံ ပလေန္တိ, ယထာဝုတ္တေန ကာလေန အတိက္ကမန္တီတိ ဒဿေတိ.

'By virtue' means by the virtue of naked ascetics or by any other virtue whatsoever. 'By practice' means by such a practice. 'By austerity' means by the performance of austerity. He who is purified in the interim, thinking, 'I am wise,' is said to ripen the unripe. He who, thinking, 'I am a fool,' goes on, having exceeded the stated period of time, is said to make an end of the ripe by experiencing it again and again. 'It is not so' means that this is not so. For it is shown that both cannot be done. 'Measured by a doṇa' means as if measured with a doṇa. 'Pleasure and pain' means pleasure and pain. 'Having a limit' means having a limit made by the stated period of time. 'There is no decrease or increase' means there are no decreases or increases; the meaning is that the cycle of existence neither decreases for the wise nor increases for the fool. 'Exaltation and debasement' means exaltations and debasements. This is just another term for decrease and increase. Now, demonstrating that meaning with a simile, he says, 'Just as, for example,' and so on. There, 'a ball of thread' means a ball of thread made by winding. 'It runs on only as it is unwound' means that when a ball of thread is thrown while standing on a mountain or in a treetop, it goes only as far as the length of the thread as it is unwound; when the thread is exhausted, it stops right there and does not go on. In the same way, he shows that fools and the wise, being unwound by the power of time, run their course through pleasure and pain and, by means of the stated time, pass beyond.

၁၁-၁၈. အန္တဝါသုတ္တာဒိဝဏ္ဏနာ

11-18. The Commentary on the Antavā Sutta, etc.

၂၁၆-၂၂၃. အန္တဝါ လောကောတိ ဧကတော ဝဍ္ဎိတနိမိတ္တံ လောကောတိ ဂါဟေန ဝါ တက္ကေန ဝါ ဥပ္ပန္နဒိဋ္ဌိ. အနန္တဝါတိ သဗ္ဗတော ဝဍ္ဎိတံ အပ္ပမာဏနိမိတ္တံ လောကောတိ ဂါဟေန ဝါ တက္ကေန ဝါ ဥပ္ပန္နဒိဋ္ဌိ. တံ ဇီဝံ တံ သရီရန္တိ ဇီဝဉ္စ သရီရဉ္စ ဧကမေဝါတိ ဥပ္ပန္နဒိဋ္ဌိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ. ဣမာနိ တာဝ သောတာပတ္တိမဂ္ဂဝသေန အဋ္ဌာရသ ဝေယျာကရဏာနိ ဧကံ ဂမနံ.

216-223. 'The world is finite' is the view that has arisen, either through grasping or through reasoning, that the kasiṇa-sign developed on one side is 'the world'. 'The world is infinite' is the view that has arisen, either through grasping or through reasoning, that the immeasurable kasiṇa-sign developed on all sides is 'the world'. 'The life-principle is the same as the body' is the view that has arisen that the life-principle and the body are one and the same. The rest is clear everywhere. These are the eighteen explanations by way of the path of stream-entry, making one passage.

၂. ဒုတိယဂမနာဒိဝဂ္ဂဝဏ္ဏနာ

2. Commentary on the Chapter on the Second Passage, etc.

၂၂၄-၃၀၁. ဒုတိယံ [Pg.317] ဂမနံ ဒုက္ခဝသေန ဝုတ္တံ. တတြာပိ အဋ္ဌာရသေဝ ဝေယျာကရဏာနိ, တတော ပရာနိ ‘‘ရူပီ အတ္တာ ဟောတီ’’တိအာဒီနိ အဋ္ဌ ဝေယျာကရဏာနိ, တေဟိ သဒ္ဓိံ တံ ဒုတိယပေယျာလောတိ ဝုတ္တော.

224-301. The second passage is spoken by way of suffering. Therein also are just eighteen explanations. After those are the eight explanations beginning with 'the self has form,' etc. Together with those, it is called the 'second peyyāla' (repetition series).

တတ္ထ ရူပီတိ အာရမ္မဏမေဝ ‘‘အတ္တာ’’တိ ဂဟိတဒိဋ္ဌိ. အရူပီတိ ဈာနံ ‘‘အတ္တာ’’တိ ဂဟိတဒိဋ္ဌိ. ရူပီ စ အရူပီ စာတိ အာရမ္မဏဉ္စ ဈာနဉ္စ ‘‘အတ္တာ’’တိ ဂဟိတဒိဋ္ဌိ. နေဝ ရူပီ နာရူပီတိ တက္ကမတ္တေန ဂဟိတဒိဋ္ဌိ. ဧကန္တသုခီတိ လာဘီတက္ကီဇာတိဿရာနံ ဥပ္ပန္နဒိဋ္ဌိ. ဈာနလာဘိနောပိ ဟိ အတီတေ ဧကန္တသုခံ အတ္တဘာဝံ မနသိကရောတော ဧဝံ ဒိဋ္ဌိ ဥပ္ပဇ္ဇတိ. တက္ကိနောပိ ‘‘ယထာ ဧတရဟိ အဟံ ဧကန္တသုခီ, ဧဝံ သမ္ပရာယေပိ ဘဝိဿာမီ’’တိ ဥပ္ပဇ္ဇတိ. ဇာတိဿရဿပိ သတ္တဋ္ဌဘဝေ သုခိတဘာဝံ ပဿန္တဿ ဧဝံ ဥပ္ပဇ္ဇတိ, ဧကန္တဒုက္ခီတိအာဒီသုပိ ဧသေဝ နယော.

Herein, 'having form' is the view that grasps the meditation object (kasiṇa) itself as the self. 'Formless' is the view that grasps jhāna as the self. 'Having form and formless' is the view that grasps both the meditation object and jhāna as the self. 'Neither having form nor formless' is the view grasped by mere reasoning. 'Exclusively happy' is the view that arises for a jhāna-attainer, a reasoner, or one who remembers past lives. Indeed, for a jhāna-attainer, such a view arises when reflecting on a past existence that was exclusively happy. For a reasoner, it arises thus: 'Just as I am now exclusively happy, so will I be in the future.' For one who remembers past lives, such a view arises when seeing a state of happiness in seven or eight existences. This same method should be understood in the cases of 'exclusively suffering', and so on.

တတိယပေယျာလော အနိစ္စဒုက္ခဝသေန တေဟိယေဝ ဆဗ္ဗီသတိယာ သုတ္တေဟိ ဝုတ္တော, စတုတ္ထပေယျာလော တိပရိဝဋ္ဋဝသေနာတိ.

The third peyyāla (repetition series) is spoken by way of impermanence and suffering through those same twenty-six suttas; the fourth peyyāla is by way of the three rounds.

ဒိဋ္ဌိသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Diṭṭhi Saṃyutta is concluded.

၄. ဩက္ကန္တသံယုတ္တံ

4. The Okkanta Saṃyutta

၁-၁၀. စက္ခုသုတ္တာဒိဝဏ္ဏနာ

1–10. Commentary on the Cakkhu Sutta and so forth.

၃၀၂-၃၁၁. ဩက္ကန္တသံယုတ္တေ အဓိမုစ္စတီတိ သဒ္ဓါဓိမောက္ခံ ပဋိလဘတိ. ဩက္ကန္တော သမ္မတ္တနိယာမန္တိ ပဝိဋ္ဌော အရိယမဂ္ဂံ. အဘဗ္ဗော စ တာဝ ကာလံ ကာတုန္တိ ဣမိနာ ဥပ္ပန္နေ မဂ္ဂေ ဖလဿ အနန္တရာယတံ ဒီပေတိ. ဥပ္ပန္နသ္မိဉှိ မဂ္ဂေ ဖလဿ အန္တရာယကရဏံ နာမ နတ္ထိ. တေနေဝါဟ – ‘‘အယဉ္စ ပုဂ္ဂလော သောတာပတ္တိဖလသစ္ဆိကိရိယာယ ပဋိပန္နော အဿ, ကပ္ပဿ စ ဥဍ္ဍယှနဝေလာ အဿ, နေဝ တာဝ ကပ္ပော ဥဍ္ဍယှေယျ, ယာဝါယံ ပုဂ္ဂလော န သောတာပတ္တိဖလံ သစ္ဆိကရောတိ, အယံ ဝုစ္စတိ ပုဂ္ဂလော ဌိတကပ္ပီ’’တိ (ပု. ပ. ၁၇). မတ္တသော နိဇ္ဈာနံ ခမန္တီတိ ပမာဏတော ဩလောကနံ ခမန္တိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

302–311. In the Okkanta Saṃyutta, 'adhimuccati' (is resolved) means one obtains faith-resolution. 'Okkanto sammattaniyāmaṃ' (entered the certainty of rightness) means one has entered the noble path. By the phrase 'abhabbo ca tāva kālaṃ kātuṃ' (and is incapable of passing away until then), it shows the non-obstruction of the fruit when the path has arisen. Indeed, when the path has arisen, there is nothing that can cause an obstruction to the fruit. For that reason it is said: “And should this person be practicing for the realization of the fruit of stream-entry, and it were the time for the aeon to be consumed by fire, the aeon would not be consumed by fire so long as this person has not realized the fruit of stream-entry. This person is called one for whom the aeon stands” (cf. Puggalapaññatti p. 17). 'Mattaso nijjhānaṃ khamanti' (they endure scrutiny in due measure) means they endure examination in due measure. The rest is clear everywhere.

ဩက္ကန္တသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Okkanta Saṃyutta is concluded.

၅. ဥပ္ပာဒသံယုတ္တဝဏ္ဏနာ

5. Commentary on the Uppāda Saṃyutta

၃၁၂-၃၂၁. ဥပ္ပာဒသံယုတ္တေ [Pg.318] သဗ္ဗံ ပါကဋမေဝ.

312–321. In the Uppāda Saṃyutta, everything is clear.

ဥပ္ပာဒသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Uppāda Saṃyutta is concluded.

၆. ကိလေသသံယုတ္တဝဏ္ဏနာ

6. Commentary on the Kilesa Saṃyutta

၃၂၂-၃၃၁. ကိလေသသံယုတ္တေ စိတ္တဿေသော ဥပက္ကိလေသောတိ ကတရစိတ္တဿ? စတုဘူမကစိတ္တဿ. တေဘူမကစိတ္တဿ တာဝ ဟောတု, လောကုတ္တရဿ ကထံ ဥပက္ကိလေသော ဟောတီတိ? ဥပ္ပတ္တိနိဝါရဏတော. သော ဟိ တဿ ဥပ္ပဇ္ဇိတုံ အပ္ပဒါနေန ဥပက္ကိလေသောတိ ဝေဒိတဗ္ဗော. နေက္ခမ္မနိန္နန္တိ နဝလောကုတ္တရဓမ္မနိန္နံ. စိတ္တန္တိ သမထဝိပဿနာစိတ္တံ. အဘိညာ သစ္ဆိကရဏီယေသု ဓမ္မေသူတိ ပစ္စဝေက္ခဏဉာဏေန အဘိဇာနိတွာ သစ္ဆိကာတဗ္ဗေသု ဆဠဘိညာဓမ္မေသု, ဧကံ ဓမ္မံ ဝါ ဂဏှန္တေန နေက္ခမ္မန္တိ ဂဟေတဗ္ဗံ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

322–331. In the Kilesa Saṃyutta, regarding the phrase “this is a defilement of the mind” (cittasseso upakkileso), of which mind is it a defilement? Of the four-plane mind (catubhūmakacitta). Let it be so for the three-plane mind (tebhūmakacitta); but how can it be a defilement of the supramundane mind (lokuttaracitta)? By preventing its arising. For it should be understood as a defilement because it does not allow the arising of that supramundane mind. Nekkhammaninnaṃ means inclined toward the nine supramundane dhammas. Cittaṃ means the mind of serenity and insight. Abhiññā sacchikaraṇīyesu dhammesūti means in the six dhammas of direct knowledge to be realized, having been directly known by means of reviewing knowledge. Alternatively, taking it as one dhamma, 'renunciation' (nekkhamman) is to be understood. The rest is clear throughout.

ကိလေသသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Kilesa Saṃyutta is concluded.

၇. သာရိပုတ္တသံယုတ္တံ

7. The Sāriputta Saṃyutta

၁-၉. ဝိဝေကဇသုတ္တာဒိဝဏ္ဏနာ

1–9. Commentary on the Vivekaja Sutta and so forth.

၃၃၂-၃၄၀. သာရိပုတ္တသံယုတ္တဿ ပဌမေ န ဧဝံ ဟောတီတိ အဟင်္ကာရမမင်္ကာရာနံ ပဟီနတ္တာ ဧဝံ န ဟောတိ. ဒုတိယာဒီသုပိ ဧသေဝ နယော. ပဌမာဒီနိ.

332–340. In the first discourse of the Sāriputta Saṃyutta, na evaṃ hoti (it is not thus) means it is not thus because 'I-making' (ahaṅkāra) and 'my-making' (mamaṅkāra) have been abandoned. The same method applies in the second and subsequent discourses. The first and so forth.

၁၀. သုစိမုခီသုတ္တဝဏ္ဏနာ

10. Commentary on the Sucimukhī Sutta

၃၄၁. ဒသမေ သုစိမုခီတိ ဧဝံနာမိကာ. ဥပသင်္ကမီတိ ထေရံ အဘိရူပံ ဒဿနီယံ သုဝဏ္ဏဝဏ္ဏံ သမန္တပါသာဒိကံ ဒိသွာ ‘‘ဣမိနာ သဒ္ဓိံ ပရိဟာသံ ကရိဿာမီ’’တိ ဥပသင်္ကမိ. အထ ထေရေန တသ္မိံ ဝစနေ ပဋိက္ခိတ္တေ ‘‘ဣဒါနိဿ [Pg.319] ဝါဒံ အာရောပေဿာမီ’’တိ မညမာနာ တေန ဟိ, သမဏ, ဥဗ္ဘမုခေါ ဘုဉ္ဇသီတိ အာဟ. ဒိသာမုခေါတိ စတုဒ္ဒိသာမုခေါ, စတဿော ဒိသာ ဩလောကေန္တောတိ အတ္ထော. ဝိဒိသာမုခေါတိ စတဿော ဝိဒိသာ ဩလောကေန္တော.

341. In the tenth discourse, Sucimukhī means a woman named thus. Upasaṅkami (approached) means seeing the elder, who was handsome, pleasing to see, golden-hued, and inspiring confidence all around, she thought, “I will jest with him,” and approached him. Then, when the elder rejected her words, thinking, “Now I will bring a charge against him,” she said, “Well then, ascetic, do you eat facing upward?” Disāmukho means facing the four directions, that is, looking in the four directions. Vidisāmukho means looking at the four intermediate directions.

ဝတ္ထုဝိဇ္ဇာတိရစ္ဆာနဝိဇ္ဇာယာတိ ဝတ္ထုဝိဇ္ဇာသင်္ခါတာယ တိရစ္ဆာနဝိဇ္ဇာယ. ဝတ္ထုဝိဇ္ဇာ နာမ လာဗုဝတ္ထု-ကုမ္ဘဏ္ဍဝတ္ထု-မူလကဝတ္ထု-အာဒီနံ ဝတ္ထူနံ ဖလသမ္ပတ္တိကာရဏကာလဇာနနုပါယော. မိစ္ဆာဇီဝေန ဇီဝိကံ ကပ္ပေန္တီတိ တေနေဝ ဝတ္ထုဝိဇ္ဇာတိရစ္ဆာနဝိဇ္ဇာသင်္ခါတေန မိစ္ဆာဇီဝေန ဇီဝိကံ ကပ္ပေန္တိ, တေသံ ဝတ္ထူနံ သမ္ပာဒနေန ပသန္နေဟိ မနုဿေဟိ ဒိန္နေ ပစ္စယေ ပရိဘုဉ္ဇန္တာ ဇီဝန္တီတိ အတ္ထော. အဓောမုခါတိ ဝတ္ထုံ ဩလောကေတွာ ဘုဉ္ဇမာနဝသေန အဓောမုခါ ဘုဉ္ဇန္တိ နာမ. ဧဝံ သဗ္ဗတ္ထ ယောဇနာ ကာတဗ္ဗာ. အပိ စေတ္ထ နက္ခတ္တဝိဇ္ဇာတိ ‘‘အဇ္ဇ ဣမံ နက္ခတ္တံ ဣမိနာ နက္ခတ္တေန ဂန္တဗ္ဗံ, ဣမိနာ ဣဒဉ္စိဒဉ္စ ကာတဗ္ဗ’’န္တိ ဧဝံ ဇာနနဝိဇ္ဇာ. ဒူတေယျန္တိ ဒူတကမ္မံ, တေသံ တေသံ သာသနံ ဂဟေတွာ တတ္ထ တတ္ထ ဂမနံ. ပဟိဏဂမနန္တိ ဧကဂါမသ္မိံယေဝ ဧကကုလဿ သာသနေန အညကုလံ ဥပသင်္ကမနံ. အင်္ဂဝိဇ္ဇာတိ ဣတ္ထိလက္ခဏပုရိသလက္ခဏဝသေန အင်္ဂသမ္ပတ္တိံ ဉတွာ ‘‘တာယ အင်္ဂသမ္ပတ္တိယာ ဣဒံ နာမ လဗ္ဘတီ’’တိ ဧဝံ ဇာနနဝိဇ္ဇာ. ဝိဒိသာမုခါတိ အင်္ဂဝိဇ္ဇာ ဟိ တံ တံ သရီရကောဋ္ဌာသံ အာရဗ္ဘ ပဝတ္တတ္တာ ဝိဒိသာယ ပဝတ္တာ နာမ, တသ္မာ တာယ ဝိဇ္ဇာယ ဇီဝိကံ ကပ္ပေတွာ ဘုဉ္ဇန္တာ ဝိဒိသာမုခါ ဘုဉ္ဇန္တိ နာမ. ဧဝမာရောစေသီတိ ‘‘ဓမ္မိကံ သမဏာ’’တိအာဒီနိ ဝဒမာနာ သာသနဿ နိယျာနိကံ ဂုဏံ ကထေသိ. တဉ္စ ပရိဗ္ဗာဇိကာယ ကထံ သုတွာ ပဉ္စမတ္တာနိ ကုလသတာနိ သာသနေ ဩတရိံသူတိ.

The phrase vatthuvijjātiracchānavijjāya means the low art (tiracchānavijjā) known as the science of sites (vatthuvijjā). The science of sites (vatthuvijjā) is the method of knowing the time and means to achieve success for sites such as those for gourds, pumpkins, radishes, and so forth. Micchājīvena jīvikaṃ kappenti (they make a living by wrong livelihood) means they make a living by means of this very low art known as the science of sites. The meaning is that they live by enjoying the requisites given by people who are pleased by the fulfillment of those sites. Adhomukhā (facing downward) means they eat with their faces turned downward, in the manner of eating while looking at the site. This explanation should be applied everywhere. Here also, the science of stars (nakkhattavijjā) is the knowledge that allows one to know, for example, “Today is this constellation; one should travel under this constellation; this and that should be done under this constellation.” Dūteyyaṃ (messengering) means the work of a messenger, which is going here and there after receiving instructions from various people. Pahiṇagamanaṃ (sent and going) means approaching another household in the same village after receiving instructions from one household. Aṅgavijjā (the science of limbs) is the knowledge that allows one to know the perfection of limbs through the marks of women and men, and to know that “such and such will be obtained due to this perfection of limbs.” Vidisāmukhā (facing the intermediate directions) refers to the science of limbs, which operates concerning various parts of the body and thus is said to operate in the intermediate directions. Therefore, those who make a living by this science and eat are said to eat “facing the intermediate directions.” Evamārocesi (thus she reported) means that speaking words like “the ascetics are righteous,” she explained the liberating qualities of the teaching. And upon hearing the words of the female wanderer, five hundred families entered the teaching.

သာရိပုတ္တသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Sāriputta Saṃyutta is concluded.

၈. နာဂသံယုတ္တံ

8. The Connected Discourses on Nāgas

၁. သုဒ္ဓိကသုတ္တဝဏ္ဏနာ

1. Commentary on the Suddhika Sutta

၃၄၂. နာဂသံယုတ္တေ အဏ္ဍဇာတိ အဏ္ဍေ ဇာတာ. ဇလာဗုဇာတိ ဝတ္ထိကောသေ ဇာတာ. သံသေဒဇာတိ သံသေဒေ ဇာတာ. ဩပပါတိကာတိ ဥပပတိတွာ [Pg.320] ဝိယ ဇာတာ. ဣဒဉ္စ ပန သုတ္တံ အဋ္ဌုပ္ပတ္တိယာ ဝုတ္တံ. ဘိက္ခူနဉှိ ‘‘ကတိ နု ခေါ နာဂယောနိယော’’တိ ကထာ ဥဒပါဒိ. အထ ဘဂဝါ ပုဂ္ဂလာနံ နာဂယောနီဟိ ဥဒ္ဓရဏတ္ထံ နာဂယောနိယော အာဝိကရောန္တော ဣမံ သုတ္တမာဟ.

8. In the Connected Discourses on Nāgas, aṇḍajāti means born from an egg. Jalābujāti means born from a womb. Saṃsedajāti means born from moisture. Opapātikāti means born as if having arisen. This first discourse, however, was spoken due to an occasion that had arisen. For a discussion arose among the monks: “How many, indeed, are the births of nāgas?” Then the Blessed One, making the nāga-births manifest for the purpose of delivering individuals from the round of rebirths, spoke this discourse.

၂-၅၀. ပဏီတတရသုတ္တာဒိဝဏ္ဏနာ

2-50. Commentary on the Paṇītatara Sutta, etc.

၃၄၃-၃၉၁. ဒုတိယာဒီသု ဝေါဿဋ္ဌကာယာတိ အဟိတုဏ္ဍိကပရိဗုဒ္ဓံ အဂဏေတွာ ဝိဿဋ္ဌကာယာ. ဒွယကာရိနောတိ ဒုဝိဓကာရိနော, ကုသလာကုသလကာရိနောတိ အတ္ထော. သစဇ္ဇ မယန္တိ သစေ အဇ္ဇ မယံ. သဟဗျတံ ဥပပဇ္ဇတီတိ သဟဘာဝံ အာပဇ္ဇတိ. တတြဿ အကုသလံ ဥပပတ္တိယာ ပစ္စယော ဟောတိ, ကုသလံ ဥပပန္နာနံ သမ္ပတ္တိယာ. အန္နန္တိ ခါဒနီယဘောဇနီယံ. ပါနန္တိ ယံကိဉ္စိ ပါနကံ. ဝတ္ထန္တိ နိဝါသနပါရုပနံ. ယာနန္တိ ဆတ္တုပါဟနံ အာဒိံ ကတွာ ယံကိဉ္စိ ဂမနပစ္စယံ. မာလန္တိ ယံကိဉ္စိ သုမနမာလာဒိပုပ္ဖံ. ဂန္ဓန္တိ ယံကိဉ္စိ စန္ဒနာဒိဂန္ဓံ. ဝိလေပနန္တိ ယံကိဉ္စိ ဆဝိရာဂကရဏံ. သေယျာဝသထပဒီပေယျန္တိ မဉ္စပီဌာဒိသေယျံ ဧကဘူမိကာဒိအာဝသထံ ဝဋ္ဋိတေလာဒိပဒီပူပကရဏဉ္စ ဒေတီတိ အတ္ထော. တေသဉှိ ဒီဃာယုကတာယ စ ဝဏ္ဏဝန္တတာယ စ သုခဗဟုလတာယ စ ပတ္ထနံ ကတွာ ဣမံ ဒသဝိဓံ ဒါနဝတ္ထုံ ဒတွာ တံ သမ္ပတ္တိံ အနုဘဝိတုံ တတ္ထ နိဗ္ဗတ္တန္တိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

1. In the second and so forth suttas, 'those with a body let loose' (vossaṭṭhakāya) means those whose bodies are let loose, disregarding the torment of a snake charmer. 'One who does both' means one who performs two kinds of actions, that is, one who performs both wholesome and unwholesome deeds. 'If today we...' means 'if today we...' 'They are reborn together' means they attain a state of companionship. There, unwholesome actions become the condition for rebirth, while wholesome actions lead to the attainment of prosperity for those who are reborn. 'Food' refers to edibles and consumables. 'Drink' means any kind of beverage. 'Clothing' includes garments and coverings. 'Vehicles' refers to any means of travel, beginning with umbrellas and sandals. 'Garlands' mean any kind of floral adornments like flower garlands. 'Scents' refer to any fragrances like sandalwood. 'Ointments' mean any substances that enhance the skin's complexion. 'Beds, dwellings, and lamps' means giving beds, chairs, and other furnishings, single-story dwellings, and lighting equipment like wicks and oil. For by aspiring to long life, beauty, and abundant happiness, they give these ten kinds of gifts and are reborn there to experience that prosperity. The rest is clear throughout.

နာဂသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

342. The Commentary on the Connected Discourses on Nāgas is concluded.

၉. သုပဏ္ဏသံယုတ္တဝဏ္ဏနာ

9. Commentary on the Connected Discourses on Supaṇṇas

၃၉၂-၄၃၇. သုပဏ္ဏသံယုတ္တေ ပတ္တာနံ ဝဏ္ဏဝန္တတာယ ဂရုဠာ သုပဏ္ဏာတိ ဝုတ္တာ. ဣဓာပိ ပဌမသုတ္တံ ပုရိမနယေနေဝ အဋ္ဌုပ္ပတ္တိယံ ဝုတ္တံ. ဟရန္တီတိ ဥဒ္ဓရန္တိ. ဥဒ္ဓရမာနာ စ ပန တေ အတ္တနာ ဟီနေ ဝါ သမေ ဝါ ဥဒ္ဓရိတုံ သက္ကောန္တိ, န အတ္တနာ ပဏီတတရေ. သတ္တဝိဓာ ဟိ အနုဒ္ဓရဏီယနာဂါ နာမ ပဏီတတရာ ကမ္ဗလဿတရာ ဓတရဋ္ဌာ သတ္တသီဒန္တရဝါသိနော ပထဝိဋ္ဌကာ ပဗ္ဗတဋ္ဌကာ ဝိမာနဋ္ဌကာတိ. တတြ အဏ္ဍဇာဒီနံ ဇလာဗုဇာဒယော ပဏီတတရာ[Pg.321], တေ တေဟိ အနုဒ္ဓရဏီယာ. ကမ္ဗလဿတရာ ပန နာဂသေနာပတိနော, တေ ယတ္ထ ကတ္ထစိ ဒိသွာ ယော ကောစိ သုပဏ္ဏော ဥဒ္ဓရိတုံ န သက္ကောတိ. ဓတရဋ္ဌာ ပန နာဂရာဇာနော, တေပိ ကောစိ ဥဒ္ဓရိတုံ န သက္ကောတိ. ယေ ပန သတ္တသီဒန္တရေ မဟာသမုဒ္ဒေ ဝသန္တိ, တေ ယသ္မာ ကတ္ထစိ ဝိကမ္ပနံ ကာတုံ န သက္ကာ, တသ္မာ ကောစိ ဥဒ္ဓရိတုံ န သက္ကောတိ. ပထဝိဋ္ဌကာဒီနံ နိလီယနောကာသော အတ္ထိ, တသ္မာ တေပိ ဥဒ္ဓရိတုံ န သက္ကောတိ. ယေ ပန မဟာသမုဒ္ဒေ ဦမိပိဋ္ဌေ ဝသန္တိ, တေ ယော ကောစိ သမော ဝါ ပဏီတတရော ဝါ သုပဏ္ဏော ဥဒ္ဓရိတုံ သက္ကောတိ. သေသံ နာဂသံယုတ္တေ ဝုတ္တနယမေဝါတိ.

In the Connected Discourses on Supaṇṇas, the garuḷas are called supaṇṇas because of the beautiful color of the feathers on their wings. Here too, the first sutta was spoken due to an occasion that had arisen, in the same way as before. Haranti means they carry away. While carrying, they can carry away those who are inferior or equal to themselves, but not those superior to them. Indeed, there are seven kinds of un-carryable nāgas: those who are more excellent, the Kambalassatara nāgas, the Dhataraṭṭha nāgas, those dwelling within the seven Sīdantara oceans, those dwelling within the earth, those dwelling within mountains, and those dwelling in mansions. Among them, the womb-born and so forth are more excellent than the egg-born and so forth; the latter cannot carry away the former. The Kambalassatara, for their part, are nāga generals; no supaṇṇa, upon seeing them anywhere, is able to carry them away. The Dhataraṭṭha, for their part, are nāga kings; them too, no one is able to carry away. As for those who dwell in the great ocean between the seven Sīdā mountain ranges, because they cannot be made to tremble anywhere, no one is able to carry them away. The earth-dwelling nāgas and so forth have a place to hide, therefore them too, no one is able to carry away. But as for those who dwell on the surface of the waves in the great ocean, any supaṇṇa who is their equal or is more excellent is able to carry them away. The rest is in the same way as was stated in the Connected Discourses on Nāgas.

သုပဏ္ဏသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Connected Discourses on Supaṇṇas is concluded.

၁၀. ဂန္ဓဗ္ဗကာယသံယုတ္တဝဏ္ဏနာ

10. Commentary on the Gandhabbakāya Saṃyutta

၄၃၈-၅၄၉. ဂန္ဓဗ္ဗကာယသံယုတ္တေ မူလဂန္ဓေ အဓိဝတ္ထာတိ ယဿ ရုက္ခဿ မူလေ ဂန္ဓော အတ္ထိ, တံ နိဿာယ နိဗ္ဗတ္တာ. သော ဟိ သကလောပိ ရုက္ခော တေသံ ဥပကပ္ပတိ. သေသပဒေသုပိ ဧသေဝ နယော. ဂန္ဓဂန္ဓေတိ မူလာဒိဂန္ဓာနံ ဂန္ဓေ. ယဿ ဟိ ရုက္ခဿ သဗ္ဗေသမ္ပိ မူလာဒီနံ ဂန္ဓော အတ္ထိ, သော ဣဓ ဂန္ဓော နာမ. တဿ ဂန္ဓဿ ဂန္ဓေ, တသ္မိံ အဓိဝတ္ထာ. ဣဓ မူလာဒီနိ သဗ္ဗာနိ တေသံယေဝ ဥပကပ္ပန္တိ. သော ဒါတာ ဟောတိ မူလဂန္ဓာနန္တိ သော ကာဠာနုသာရိကာဒီနံ မူလဂန္ဓာနံ ဒါတာ ဟောတိ. ဧဝံ သဗ္ဗပဒေသု အတ္ထော ဝေဒိတဗ္ဗော. ဧဝဉှိ သရိက္ခဒါနမ္ပိ ဒတွာ ပတ္ထနံ ဌပေန္တိ, အသရိက္ခဒါနမ္ပိ. တံ ဒဿေတုံ သော အန္နံ ဒေတီတိအာဒိ ဒသဝိဓံ ဒါနဝတ္ထု ဝုတ္တံ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

In the Gandhabbasaṃyutta, regarding 'residing in the root-fragrance': they are born depending on the root-fragrance of a tree in whose root there is fragrance. Indeed, that entire tree is suitable for them. This same method should be understood in the remaining terms. 'In the fragrance of fragrances' means in the collective fragrance of the fragrances of the roots and so on. Indeed, for any tree of which all its parts, from the root onwards, have fragrance, that collective fragrance is here called 'fragrance of fragrances'. They dwell exercising mastery in that fragrance. Here, all parts, from the root onwards, are suitable for them. 'He is a giver of root-fragrances' means he is a giver of root-fragrances such as black eaglewood and so on. In this way, the meaning should be understood in all terms. Indeed, thus they make an aspiration, having given a similar gift, and also a dissimilar gift. To show that, the ten kinds of objects of giving are stated, beginning with 'he gives food'. The rest is clear everywhere.

ဂန္ဓဗ္ဗကာယသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Gandhabbakāya Saṃyutta is concluded.

၁၁. ဝလာဟကသံယုတ္တဝဏ္ဏနာ

11. The Commentary on the Valāhaka Saṃyutta

၅၅၀-၆၀၆. ဝလာဟကသံယုတ္တေ ဝလာဟကကာယိကာတိ ဝလာဟကနာမကေ ဒေဝကာယေ ဥပ္ပန္နာ အာကာသစာရိကဒေဝါ. သီတဝလာဟကာတိ သီတကရဏဝလာဟကာ. သေသပဒေသုပိ ဧသေဝ နယော. စေတောပဏိဓိမနွာယာတိ စိတ္တဋ္ဌပနံ အာဂမ္မ. သီတံ ဟောတီတိ ယံ ဝဿာနေ ဝါ ဟေမန္တေ [Pg.322] ဝါ သီတံ ဟောတိ, တံ ဥတုသမုဋ္ဌာနမေဝ. ယံ ပန သီတေပိ အတိသီတံ, ဂိမှေ စ ဥပ္ပန္နံ သီတံ, တံ ဒေဝတာနုဘာဝေန နိဗ္ဗတ္တံ သီတံ နာမ. ဥဏှံ ဟောတီတိ ယံ ဂိမှာနေ ဥဏှံ, တံ ဥတုသမုဋ္ဌာနိကံ ပါကတိကမေဝ. ယံ ပန ဥဏှေပိ အတိဥဏှံ, သီတကာလေ စ ဥပ္ပန္နံ ဥဏှံ, တံ ဒေဝတာနုဘာဝေန နိဗ္ဗတ္တံ ဥဏှံ နာမ. အဗ္ဘံ ဟောတီတိ အဗ္ဘမဏ္ဍပေါ ဟောတိ. ဣဓာပိ ယံ ဝဿာနေ စ သိသိရေ စ အဗ္ဘံ ဥပ္ပဇ္ဇတိ, တံ ဥတုသမုဋ္ဌာနိကံ ပါကတိကမေဝ. ယံ ပန အဗ္ဘေယေဝ အတိအဗ္ဘံ, သတ္တသတ္တာဟမ္ပိ စန္ဒသူရိယေ ဆာဒေတွာ ဧကန္ဓကာရံ ကရောတိ, ယဉ္စ စိတ္တဝေသာခမာသေသု အဗ္ဘံ, တံ ဒေဝတာနုဘာဝေန ဥပ္ပန္နံ အဗ္ဘံ နာမ. ဝါတော ဟောတီတိ ယော တသ္မိံ တသ္မိံ ဥတုမှိ ဥတ္တရဒက္ခိဏာဒိပကတိဝါတော ဟောတိ, အယံ ဥတုသမုဋ္ဌာနောဝ. ယောပိ ပန ရုက္ခက္ခန္ဓာဒိပဒါလနော အတိဝါတော နာမ အတ္ထိ, အယဉ္စေဝ, ယော စ အညောပိ အကာလဝါတော, အယံ ဒေဝတာနုဘာဝနိဗ္ဗတ္တော နာမ. ဒေဝေါ ဝဿတီတိ ယံ ဝဿိကေ စတ္တာရော မာသေ ဝဿံ, တံ ဥတုသမုဋ္ဌာနမေဝ. ယံ ပန ဝဿေယေဝ အတိဝဿံ, ယဉ္စ စိတ္တဝေသာခမာသေသု ဝဿံ, တံ ဒေဝတာနုဘာဝနိဗ္ဗတ္တံ နာမ.

In the Valāhakasaṃyutta, 'of the Valāhaka host' means devas who travel in the sky, born in the host of devas named Valāhaka. 'Cool-cloud devas' means Valāhakas who cause coolness. This same method should be understood in the remaining terms. 'Following the mind's resolve' means depending on the establishment of thought. 'It becomes cold' refers to the cold that occurs in the rainy season or winter; that arises from the season itself. But whatever extreme cold there is even in the cold season, and the cold that arises in the hot season, that is called cold produced by the power of devas. 'It becomes hot' refers to the heat in the hot season; that is natural, arising from the season. But whatever extreme heat there is even in the hot season, and the heat that arises in the cold season, that is called heat produced by the power of devas. 'There is a cloud' means a canopy of clouds appears. Here too, whatever cloud arises in the rainy season and the cool season, that is natural, arising from the season. But whatever excessive cloudiness there is even during the cloudy season, which, covering the moon and sun for seven times seven days, creates a solid darkness, and whatever cloud there is in the months of Citta and Vesākha, that is called a cloud that has arisen by the power of devas. 'There is wind' refers to whatever natural wind from the north, south, and so on, there is in each respective season; this arises from the season. But whatever violent wind there is that can break tree trunks and so on, and also whatever other unseasonal wind there is, this is called wind produced by the power of devas. 'It rains' refers to whatever rain there is in the four months of the rainy season; that arises from the season itself. But whatever excessive rain there is even in the rainy season, and whatever rain there is in the months of Citta and Vesākha, that is called rain produced by the power of devas.

တတြိဒံ ဝတ္ထု – ဧကော ကိရ ဝဿဝလာဟကဒေဝပုတ္တော တလကူဋကဝါသိ ခီဏာသဝတ္ထေရဿ သန္တိကံ ဂန္တွာ ဝန္ဒိတွာ အဋ္ဌာသိ. ထေရော ‘‘ကောသိ တွ’’န္တိ ပုစ္ဆိ. ‘‘အဟံ, ဘန္တေ, ဝဿဝလာဟကဒေဝပုတ္တော’’တိ. ‘‘တုမှာကံ ကိရ စိတ္တေန ဒေဝေါ ဝဿတီ’’တိ? ‘‘အာမ, ဘန္တေ’’တိ. ‘‘ပဿိတုကာမာ မယ’’န္တိ. ‘‘တေမိဿထ, ဘန္တေ’’တိ. ‘‘မေဃသီသံ ဝါ ဂဇ္ဇိတံ ဝါ န ပညာယတိ, ကထံ တေမိဿာမာ’’တိ? ‘‘ဘန္တေ, အမှာကံစိတ္တေန ဒေဝေါ ဝဿတိ, တုမှေ ပဏ္ဏသာလံ ပဝိသထာ’’တိ. ‘‘သာဓု ဒေဝပုတ္တာ’’တိ သော ပါဒေ ဓောဝိတွာ ပဏ္ဏသာလံ ပါဝိသိ. ဒေဝပုတ္တော တသ္မိံ ပဝိသန္တေယေဝ ဧကံ ဂီတံ ဂါယိတွာ ဟတ္ထံ ဥက္ခိပိ. သမန္တာ တိယောဇနဋ္ဌာနံ ဧကမေဃံ အဟောသိ. ထေရော အဒ္ဓတိန္တော ပဏ္ဏသာလံ ပဝိဋ္ဌောတိ. အပိစ ဒေဝေါ နာမေသ အဋ္ဌဟိ ကာရဏေဟိ ဝဿတိ နာဂါနုဘာဝေန သုပဏ္ဏာနုဘာဝေန ဒေဝတာနုဘာဝေန သစ္စကိရိယာယ ဥတုသမုဋ္ဌာနေန မာရာဝဋ္ဋနေန ဣဒ္ဓိဗလေန ဝိနာသမေဃေနာတိ.

In this regard, there is this story. It is said that a certain rain-cloud devaputta went to the Arahant Thera residing at Talakūṭaka, paid homage, and stood to one side. The Thera asked, 'Who are you?' 'Venerable sir, I am a rain-cloud devaputta.' 'Is it true that it rains by your will?' 'Yes, venerable sir.' 'We wish to see it.' 'You will get wet, venerable sir.' 'The edge of a cloud or the sound of thunder is not apparent; how shall we get wet?' 'Venerable sir, it rains by our will. Please enter the leaf-hut.' 'Very well, devaputta,' he said, and after washing his feet, he entered the leaf-hut. As the Thera was entering, the devaputta sang a song and raised his hand. All around, over an area of three yojanas, there was a single downpour. The Thera entered the leaf-hut half-drenched. Furthermore, this thing called rain falls for eight reasons: by the power of nāgas, by the power of supaṇṇas, by the power of devas, by an act of truth, by the season, by the turning of Māra, by psychic power, and by the world-dissolution rain.

ဝလာဟကသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Valāhaka Saṃyutta is concluded.

၁၂. ဝစ္ဆဂေါတ္တသံယုတ္တဝဏ္ဏနာ

12. Commentary on the Vacchagotta Saṃyutta

၆၀၇-၆၆၁. ဝစ္ဆဂေါတ္တသံယုတ္တေ [Pg.323] အညာဏာတိ အညာဏေန. ဧဝံ သဗ္ဗပဒေသု ကရဏဝသေနေဝ အတ္ထော ဝေဒိတဗ္ဗော. သဗ္ဗာနိ စေတာနိ အညမညဝေဝစနာနေဝါတိ. ဣမသ္မိဉ္စ ပန သံယုတ္တေ ဧကာဒသ သုတ္တာနိ ပဉ္စပညာသ ဝေယျာကရဏာနီတိ ဝေဒိတဗ္ဗာနိ.

In the Vacchagotta Saṃyutta, the word aññāṇā is to be understood as aññāṇena, 'through ignorance.' The meaning should be understood in this way in all passages, by the power of the instrumental case. Indeed, all these terms are synonyms for one another. Furthermore, in this Saṃyutta, it should be understood that there are eleven suttas and fifty-five expositions.

ဝစ္ဆဂေါတ္တသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Vacchagotta Saṃyutta is concluded.

၁၃. ဈာနသံယုတ္တံ

13. The Jhāna Saṃyutta

၁. သမာဓိမူလကသမာပတ္တိသုတ္တဝဏ္ဏနာ

1. Commentary on the Samādhimūlakasamāpattisutta

၆၆၂. ဈာနသံယုတ္တဿ ပဌမေ သမာဓိကုသလောတိ ပဌမံ ဈာနံ ပဉ္စင်္ဂိကံ ဒုတိယံ တိဝင်္ဂိကန္တိ ဧဝံ အင်္ဂဝဝတ္ထာနကုသလော. န သမာဓိသ္မိံ သမာပတ္တိကုသလောတိ စိတ္တံ ဟာသေတွာ ကလ္လံ ကတွာ ဈာနံ သမာပဇ္ဇိတုံ န သက္ကောတိ. ဣမိနာ နယေန သေသပဒါနိပိ ဝေဒိတဗ္ဗာနိ.

662. In the first sutta of the Jhāna Saṃyutta, 'skilled in concentration' means one is skilled in distinguishing the factors, as in: 'the first jhāna is five-factored; the second is three-factored.' 'Not skilled in attaining concentration' means one is not able to enter jhāna after making the mind joyful and ready. By this method, the remaining passages should also be understood.

၂-၅၅. သမာဓိမူလကဌိတိသုတ္တာဒိဝဏ္ဏနာ

Commentary on the Samādhimūlakaṭhitisutta and so forth.

၆၆၃-၇၁၆. ဒုတိယာဒီသု န သမာဓိသ္မိံ ဌိတိကုသလောတိ ဈာနံ ဌပေတုံ အကုသလော, သတ္တဋ္ဌအစ္ဆရာမတ္တံ ဈာနံ ဌပေတုံ န သက္ကောတိ. န သမာဓိသ္မိံ ဝုဋ္ဌာနကုသလောတိ ဈာနတော ဝုဋ္ဌာတုံ အကုသလော, ယထာပရိစ္ဆေဒေန ဝုဋ္ဌာတုံ န သက္ကောတိ. န သမာဓိသ္မိံ ကလ္လိတကုသလောတိ စိတ္တံ ဟာသေတွာ ကလ္လံ ကာတုံ အကုသလော. န သမာဓိသ္မိံ အာရမ္မဏကုသလောတိ ကသိဏာရမ္မဏေသု အကုသလော. န သမာဓိသ္မိံ ဂေါစရကုသလောတိ ကမ္မဋ္ဌာနဂေါစရေ စေဝ ဘိက္ခာစာရဂေါစရေ စ အကုသလော. န သမာဓိသ္မိံ အဘိနီဟာရကုသလောတိ ကမ္မဋ္ဌာနံ အဘိနီဟရိတုံ အကုသလော. န သမာဓိသ္မိံ သက္ကစ္စကာရီတိ ဈာနံ အပ္ပေတုံ သက္ကစ္စကာရီ န ဟောတိ. န သမာဓိသ္မိံ သာတစ္စကာရီတိ ဈာနပ္ပနာယ သတတကာရီ န ဟောတိ, ကဒါစိဒေဝ ကရောတိ. န သမာဓိသ္မိံ သပ္ပာယကာရီတိ သမာဓိဿ သပ္ပာယေ ဥပကာရကဓမ္မေ ပူရေတုံ န သက္ကောတိ. တတော ပရံ သမာပတ္တိအာဒီဟိ ပဒေဟိ [Pg.324] ယောဇေတွာ စတုက္ကာ ဝုတ္တာ. တေသံ အတ္ထော ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗော. သကလံ ပနေတ္ထ ဈာနသံယုတ္တံ လောကိယဇ္ဈာနဝသေနေဝ ကထိတန္တိ.

663-716. In the second sutta and those that follow, 'unskilled in the stability of concentration' means one is unskilled in establishing jhāna; one is not able to establish jhāna for as long as seven or eight finger-snaps. 'Unskilled in emerging from concentration' means one is unskilled in emerging from jhāna; one is not able to emerge at the predetermined time. 'Unskilled in the readiness of concentration' means one is unskilled in making the mind joyful and ready. 'Unskilled in the object of concentration' means one is unskilled in regard to the kasiṇa objects. 'Unskilled in the domain of concentration' means one is unskilled in both the domain of the meditation subject and the domain of the alms-round. 'Unskilled in the directing of concentration' means one is unskilled in directing the meditation subject. 'Not one who acts carefully in concentration' means one is not one who acts carefully to enter jhāna. 'Not one who acts persistently in concentration' means one is not one who acts constantly for the absorption of jhāna, but does so only occasionally. 'Not one who acts suitably for concentration' means one is not able to fulfill the suitable, supportive qualities for concentration. After that, tetrads are stated, connected with terms such as 'attainment' and so on. Their meaning should be understood in the way already stated. Here, the entire Jhāna Saṃyutta is explained solely by way of the mundane jhānas.

ဈာနသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Jhāna Saṃyutta is concluded.

ဣတိ သာရတ္ထပ္ပကာသိနိယာ သံယုတ္တနိကာယ-အဋ္ဌကထာယ

Thus, in the Sāratthappakāsinī, the commentary on the Saṃyutta Nikāya,

ခန္ဓဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Khandhavagga is concluded.

သံယုတ္တနိကာယ-အဋ္ဌကထာယ ဒုတိယော ဘာဂေါ.

The Second Part of the Commentary on the Saṃyutta Nikāya.