နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

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

သံယုတ္တနိကာယေ

In the Connected Discourses

ခန္ဓဝဂ္ဂဋီကာ

Commentary on the Book of the Aggregates

၁. ခန္ဓသံယုတ္တံ

1. The Book of the Aggregates

၁. နကုလပိတုဝဂ္ဂေါ

1. The Chapter on Nakulapitu

၁. နကုလပိတုသုတ္တဝဏ္ဏနာ

1. Commentary on the Nakulapitu Sutta

၁. ဘဂ္ဂါ [Pg.201] နာမ ဇာနပဒိနော ရာဇကုမာရာ. တေသံ နိဝါသော ဧကောပိ ဇနပဒေါ ရုဠှီဝသေန ‘‘ဘဂ္ဂါ’’တွေဝ ဝုစ္စတီတိ ကတွာ ဝုတ္တံ ‘‘ဧဝံနာမကေ ဇနပဒေ’’တိ, ဧဝံ ဗဟုဝစနဝသေန လဒ္ဓနာမေ’’တိ အတ္ထော. တသ္မိံ ဝနသဏ္ဍေတိ ယော ပန ဝနသဏ္ဍော ပုဗ္ဗေ မိဂါနံ အဘယတ္ထာယ ဒိန္နော, တသ္မိံ ဝနသဏ္ဍေ. ယသ္မာ သော ဂဟပတိ တသ္မိံ နဂရေ ‘‘နကုလပိတာ’’တိ ပုတ္တဿ ဝသေန ပညာယိတ္ထ, တသ္မာ ဝုတ္တံ ‘‘နကုလပိတာ’’တိ နကုလဿ နာမ ဒါရကဿ ပိတာတိ အတ္ထော. ဘရိယာပိဿ ‘‘နကုလမာတာ’’တိ ပညာယိတ္ထ.

1. The Bhaggas were princes, a people of the countryside. Their residence, even though a single district, was conventionally called “Bhaggā”; therefore it is said, “in a region of that name,” meaning that it received its name in the plural form. In that forest grove: that forest grove which had previously been given as a sanctuary for animals. Since that householder was known in that town as “Nakulapitā” by reason of his son, it is said, “Nakulapitā,” meaning “the father of a boy named Nakula.” His wife too was known as “Nakulamātā.”

ဇရာဇိဏ္ဏောတိ ဇရာဝသေန ဇိဏ္ဏော, န ဗျာဓိအာဒီနံ ဝသေန ဇိဏ္ဏော. ဝယောဝုဍ္ဎောတိ ဇိဏ္ဏတ္တာ ဧဝ ဝယောဝုဍ္ဎိပ္ပတ္တိယာ ဝုဍ္ဎော, န သီလာဒိဝုဍ္ဎိယာ. ဇာတိယာ မဟန္တတာယ စိရရတ္တတာယ ဇာတိမဟလ္လကော. တိယဒ္ဓဂတောတိ ပဌမော မဇ္ဈိမော ပစ္ဆိမောတိ တယော အဒ္ဓေ ဂတော. တတ္ထ ပဌမံ ဒုတိယဉ္စ အတိက္ကန္တတ္တာ ပစ္ဆိမံ ဥပဂတတ္တာ ဝယောအနုပ္ပတ္တော. အာတုရကာယောတိ ဒုက္ခဝေဒနာပဝိသတာယ အနဿာဒကာယော. ဂေလညံ ပန ဒုက္ခဂတိကန္တိ [Pg.202] ‘‘ဂိလာနကာယော’’တိ ဝုတ္တံ. တထာ ဟိ သစ္စဝိဘင်္ဂေ (ဝိဘ. ၁၉၀ အာဒယော) ဒုက္ခသစ္စနိဒ္ဒေသေ ဒုက္ခဂ္ဂဟဏေနေဝ ဂဟိတတ္တာ ဗျာဓိ န နိဒ္ဒိဋ္ဌော. နိစ္စပဂ္ဃရဏဋ္ဌေနာတိ သဗ္ဗဒါ အသုစိပဂ္ဃရဏဘာဝေန. သော ပနဿ အာတုရဘာဝေနာတိ အာဟ – ‘‘အာတုရံယေဝ နာမာ’’တိ. ဝိသေသေနာတိ အဓိကဘာဝေန. အာတုရတီတိ အာတုရော. သင်္ဂါမပ္ပတ္တော သန္တတ္တကာယော. ဇရာယ အာတုရတာ ဇရာတုရတာ. ကုသလပက္ခဝဍ္ဎနေန မနော ဘာဝေန္တီတိ မနောဘာဝနီယာ. မနသာ ဝါ ဘာဝနီယာ သမ္ဘာဝနီယာတိ မနောဘာဝနီယာ. အနုသာသတူတိ အနု အနု သာသတူတိ အယမေတ္ထ အတ္ထောတိ အာဟ – ‘‘ပုနပ္ပုနံ သာသတူ’’တိ. အပရာပရံ ပဝတ္တိတံ ဟိတဝစနံ. အနောတိဏ္ဏေ ဝတ္ထုသ္မိံ ယော ဧဝံ ကရောတိ, တဿ အယံ ဂုဏော ဒေါသောတိ ဝစနံ. တန္တိဝသေနာတိ တန္တိသန္နိဿယေန အယံ အနုသာသနီ နာမ. ပဝေဏီတိ တန္တိယာ ဧဝ ဝေဝစနံ.

‘Aged and worn out’ (jarājiṇṇo) means worn out by aging, not by illness and so forth. ‘Advanced in years’ (vayovuḍḍho) means old due to having reached old age by being worn out, not due to growth in virtue and so forth. ‘An elder by birth’ (jātimahallako) means an elder due to the greatness of birth and having lived for a long time. ‘Having passed the three stages’ (tiyaddhagato) means having passed the first, middle, and last three stages. Here, having passed the first and second stages and having reached the last, one has attained old age. ‘A body afflicted’ (āturakāyo) means a body devoid of comfort due to the prevalence of painful feelings. Illness, however, is a form of suffering, hence it is called ‘a sick body’ (gilānakāyo). Thus, in the exposition of the truth in the Vibhaṅga (Vibh. 190 ff.), illness is not specifically mentioned because it is included under the term ‘suffering’ in the exposition of the truth of suffering. ‘Constantly oozing’ (niccapaggharaṇaṭṭhena) means always oozing impurities. He says this is its afflicted nature: ‘It is indeed called afflicted’ (āturaṃyeva nāma). ‘Especially’ (visesena) means by its excessive nature. ‘Afflicted’ (āturo) means being in distress. A body scorched as if having met a battle. ‘Afflicted by aging’ (jarāturatā) means distressed by old age. Those who develop the mind by increasing the side of wholesome states are called ‘worthy of mental cultivation’ (manobhāvanīyā). Or, worthy of being cultivated or esteemed by the mind—thus, ‘worthy of mental cultivation’. ‘To admonish’ (anusāsatu) means ‘to admonish again and again’ (anu anu sāsatū), this is the meaning here, as stated: ‘to admonish again and again’ (punappunaṃ sāsatū). It is a beneficial speech spoken repeatedly. Regarding one who acts thus in an unexamined matter, this is a statement of quality or fault. ‘By means of a lineage’ (tantivasena) means this instruction is called ‘dependent on a lineage’ (tantisannissayena). ‘A tradition’ (paveṇī) is just another term for a lineage.

အဏ္ဍံ ဝိယ ဘူတောတိ အဓိကောပမာ ကာယဿ အဏ္ဍကောသတော အဗလဒုဗ္ဗလဘာဝတော. တေနာဟ ‘‘အဏ္ဍံ ဟီ’’တိအာဒိ. ဗာလောယေဝ တာဒိသတ္တဘာဝသမင်္ဂီ မုဟုတ္တမ္ပိ အာရောဂျံ ပဋိဇာနန္တော.

‘Like an egg’ (aṇḍaṃ viya bhūto): this is a superior simile for the body because of its weak and feeble nature, like an eggshell. Hence it is said: ‘For an egg...’ (aṇḍaṃ hi) and so forth. Only a fool, possessed of such a state of being, would presume even a moment of health.

ဝိပ္ပသန္နာနီတိ ပကတိမာကာရံ အတိက္ကမိတွာ ဝိသေသေန ပသန္နာနိ. တေနာဟ – ‘‘သုဥ ပသန္နာနီ’’တိ. ပသန္နစိတ္တသမုဋ္ဌိတရူပသမ္ပဒါဟိ တာဟိ တဿ မုခဝဏ္ဏဿ ပါရိသုဒ္ဓီတိ အာဟ – ‘‘ပရိသုဒ္ဓေါတိ နိဒ္ဒေါသော’’တိ. တေနေဝါဟ ‘‘နိရုပက္ကိလေသတာယာ’’တိအာဒိ. ဧတေနေဝဿိန္ဒြိယဝိပ္ပသန္နတာကာရဏမ္ပိ သံဝဏ္ဏိတန္တိ ဒဋ္ဌဗ္ဗံ. ဧသ မုခဝဏ္ဏော. နယဂ္ဂါဟပညာ ကိရေသာတိ ဣဒံ အနာဝဇ္ဇနဝသေနေဝ ဝုတ္တဘာဝံ သန္ဓာယာဟ.

‘Vippasannāni’ means surpassing the ordinary condition and being exceptionally clear. Hence it is said: ‘very clear’ (supasannāni). He says that due to the perfection of form arising from a clear mind, there is purity of his facial complexion: ‘pure, therefore flawless’ (parisuddhoti niddoso). For the same reason, it is also said: ‘because of freedom from defilements’ (nirupakkilesatāya) and so forth. By this, the cause of the clarity of his sense faculties is also explained, so it should be understood. This refers to the facial complexion. ‘It is said that wisdom grasps the method’ (nayaggāhapaññā kiresā): he says this with reference to its state of not requiring attention.

ယံ နေဝ ပုတ္တဿာတိအာဒိ ‘‘ဩဝဒတု နော, ဘန္တေ, ဘဂဝါ ယထာ မယံ ပရလောကေပိ အညမညံ သမာဂစ္ဆေယျာမာ’’တိ ဝုတ္တဝစနံ သန္ဓာယ ဝုတ္တမေဝ. မဓုရဓမ္မဒေသနာယေဝ သတ္ထု သမ္မုခါ ပဋိလဒ္ဓါ, တဿ အတ္တနော ပေမဂါရဝဂဟိတတ္တာ ‘‘အမတာဘိသေကော’’တိ ဝေဒိတဗ္ဗော.

‘Not even for a son’ (yaṃ neva puttassa) and so forth, was spoken with reference to the statement, “Venerable sir, may the Blessed One advise us so that we may meet each other in the next world.” The sweet Dhamma teaching was received directly from the Teacher; due to being grasped by his own affection and respect, it should be understood as ‘the anointing of immortality’ (amatābhiseko).

ဣဒံ ပဒဒွယံ. အာရကတ္တာ ကိလေသေဟိ မဂ္ဂေန သမုစ္ဆိန္နတ္တာ. အနယေတိ အဝဍ္ဎိယံ, အနတ္ထေတိ အတ္ထော. အနယေ ဝါ အနုပါယေ. န ဣရိယနတော အဝတ္တနတော. အယေတိ ဝဍ္ဎိယံ အတ္ထေ ဥပါယေ စ. အရဏီယတောတိ ပယိရုပါသိတဗ္ဗတော. နိရုတ္တိနယေန ပဒသိဒ္ဓိ ဝေဒိတဗ္ဗာ ပုရိမေသု အတ္ထဝိကပ္ပေသု[Pg.203], ပစ္ဆိမေ ပန သဒ္ဒသတ္ထဝသေနပိ. ယဒိပိ အရိယသဒ္ဒေါ ‘‘ယေ ဟိ ဝေါ အရိယာ ပရိသုဒ္ဓကာယကမ္မန္တာ’’တိအာဒီသု (မ. နိ. ၁.၃၅) ဝိသုဒ္ဓါသယပယောဂေသု ပုထုဇ္ဇနေသုပိ ဝဋ္ဋတိ, ဣဓ ပန အရိယမဂ္ဂါဓိဂမေန သဗ္ဗလောကုတ္တရဘာဝေန စ အရိယဘာဝေါ အဓိပ္ပေတောတိ ဒဿေန္တော အာဟ – ‘‘ဗုဒ္ဓါ စာ’’တိအာဒိ. တတ္ထ ပစ္စေကဗုဒ္ဓါ တထာဂတသာဝကာ စ သပ္ပုရိသာတိ ဣဒံ ‘‘အရိယာ သပ္ပုရိသာ’’တိ ဣဓ ဝုတ္တပဒါနံ အတ္ထံ အသင်္ကရတော ဒဿေတုံ ဝုတ္တံ. ယသ္မာ ပန နိပ္ပရိယာယတော အရိယသပ္ပုရိသဘာဝါ အဘိန္နသဘာဝါ, တသ္မာ ‘‘သဗ္ဗေဝ ဝါ’’တိအာဒိ ဝုတ္တံ.

This is a pair of words. Because they are far from defilements, and because those defilements are eradicated by the path. ‘Anaye’ means decline, meaning absence of benefit. Or ‘anaye’ means ‘unskillful means’ (anupāye). It is not from conduct or behavior. ‘Ayeti’ means growth, benefit, and means. ‘Araṇīyato’ means to be attended upon. The meaning of the words should be understood through linguistic analysis in the former cases of interpretation, but in the latter, also by way of grammar. Even though the term ‘ariya’ (noble) is used in contexts like ‘those who are noble, purified in bodily conduct’ (MN 1.35) and so forth, referring to ordinary people with purified intentions, here the term ‘ariya’ is intended to denote those who have attained the noble path and possess a supreme transcendent nature. To clarify this, it is stated: ‘Buddhas and...’ (buddhā ca) and so forth. Here, Paccekabuddhas and disciples of the Tathāgata are also called ‘good people’ (sappurisā). Thus, the phrase ‘noble good people’ (ariyā sappurisā) is used here to clearly convey the meaning of the words without confusion. Because, without distinction, the nature of noble good people is of undivided nature, therefore it is said: ‘All indeed...’ (sabbeva vā) and so forth.

ဧတ္တာဝတာ ဟိ ဗုဒ္ဓသာဝကော ဝုတ္တော, တဿ ဟိ ဧကန္တေန ကလျာဏမိတ္တော ဣစ္ဆိတဗ္ဗော ပရတော ဃောသမန္တရေန ပဌမမဂ္ဂဿ အနုပ္ပဇ္ဇနတော. ဝိသေသတော စဿ ဘဂဝါဝ ‘‘ကလျာဏမိတ္တော’’တိ အဓိပ္ပေတော. ဝုတ္တဉှေတံ ‘‘မမဉှိ, အာနန္ဒ, ကလျာဏမိတ္တံ အာဂမ္မ ဇာတိဓမ္မာ သတ္တာ ဇာတိယာ ပရိမုစ္စန္တီ’’တိအာဒိ (သံ. နိ. ၁.၁၂၉; ၅.၂). သော ဧဝ စ အဝေစ္စပသာဒါဓိဂမေန ဒဠှဘတ္တိ နာမ. ဝုတ္တမ္ပိ စေတံ ‘‘ယံ မယာ သာဝကာနံ သိက္ခာပဒံ ပညတ္တံ, တံ မမ သာဝကာ ဇီဝိတဟေတုပိ နာတိက္ကမန္တီ’’တိ (ဥဒါ. ၄၅; စူဠဝ. ၃၈၅). ကတညုတာဒီဟိ ပစ္စေကဗုဒ္ဓဗုဒ္ဓါတိ ဧတ္ထ ကတံ ဇာနာတီတိ ကတညူ. ကတံ ဝိဒိတံ ပါကဋံ ကရောတီတိ ကတဝေဒီ. ပစ္စေကဗုဒ္ဓါ ဟိ အနေကေသုပိ ကပ္ပသတသဟဿေသု ကတံ ဥပကာရံ ဇာနန္တိ, ကတဉ္စ ပါကဋံ ကရောန္တိ သတိဇနနအာမိသပဋိဂ္ဂဟဏာဒိနာ. တထာ သံသာရဒုက္ခဒုက္ခိတဿ သက္ကစ္စံ ကရောန္တိ ကိစ္စံ, ယံ အတ္တနာ ကာတုံ သက္ကာ. သမ္မာသမ္ဗုဒ္ဓေါ ပန ကပ္ပာနံ အသင်္ချေယျသဟဿေသုပိ ကတံ ဥပကာရံ မဂ္ဂဖလာနံ ဥပနိဿယဉ္စ ဇာနန္တိ, ပါကဋဉ္စ ကရောန္တိ. သီဟော ဝိယ စ ဧဝံ သဗ္ဗတ္ထ သက္ကစ္စမေဝ ဓမ္မဒေသနံ ကရောန္တေန ဗုဒ္ဓကိစ္စံ ကရောန္တိ. ယာယ ပဋိပတ္တိယာ အရိယာ ဒိဋ္ဌာ နာမ ဟောန္တိ, တဿာ အပ္ပဋိပဇ္ဇနံ, တတ္ထ စ အာဒရာဘာဝေါ အရိယာနံ အဒဿနသီလတာ, န စ ဒဿနေ သာဓုကာရိတာတိ ဝေဒိတဗ္ဗာ. စက္ခုနာ အဒဿာဝီတိ ဧတ္ထ စက္ခု နာမ န မံသစက္ခု ဧဝ, အထ ခေါ ဒိဗ္ဗစက္ခုပီတိ အာဟ ‘‘ဒိဗ္ဗစက္ခုနာ ဝါ’’တိ. အရိယဘာဝေါတိ ယေဟိ ယောဂတော ‘‘အရိယာ’’တိ ဝုစ္စန္တိ, တေ မဂ္ဂဖလဓမ္မာ ဒဋ္ဌဗ္ဗာ.

Thus far, indeed, the Buddha’s disciple has been described. For him, a virtuous friend should be sought entirely, since the first path does not arise without hearing the teaching from another. Specifically, the Blessed One himself is intended by the term ‘virtuous friend’ (kalyāṇamitto). For it has been said: ‘Indeed, Ānanda, by relying on me as a virtuous friend, beings subject to birth are freed from birth’ (mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti) and so forth (SN 1.129; 5.2). And that is called firm devotion through the attainment of unwavering confidence. It has also been stated: ‘Whatever training rule I have laid down for my disciples, my disciples do not transgress even for the sake of life’ (yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī) (Ud. 45; Cv. 385). Here, with regard to Paccekabuddhas and Buddhas, ‘one who is grateful’ (kataññū) means one who knows what has been done. ‘One who acknowledges what has been done’ (katavedī) means one who makes known what has been done. For the Paccekabuddhas know the help given even after many hundreds of thousands of eons, and they make known what has been done by causing mindfulness to arise, by accepting material offerings, and so on. Similarly, they diligently do what needs to be done for those afflicted by suffering in saṃsāra, doing what they can themselves. But the Perfectly Self-Enlightened Buddhas know and make known the help given as the basis for the paths and fruits even after countless asaṅkhyeya eons. And like a lion, by diligently teaching the Dhamma everywhere in this way, they perform the Buddha’s duty. The non-practice of that practice by which the Noble Ones are indeed seen, and the lack of heed for it, is to be understood as the characteristic of not seeing the Noble Ones, and of not conducting oneself properly in their presence. Here, ‘not seeing with the eye’ (cakkhunā adassāvī) does not refer to the physical eye alone, but it also includes the divine eye, as it is said: ‘or with the divine eye’ (dibbacakkhunā vā). ‘The state of being noble’ (ariyabhāva) refers to those path and fruition states by which one is called ‘noble’ (ariyā). These should be understood.

တတြာတိ ဉာဏဒဿနဿေဝ ဒဿနဘာဝေ. ဝတ္ထူတိ အဓိပ္ပေတတ္ထဉာပနကာရဏံ. ဧဝံ ဝုတ္တေပီတိ ဧဝံ အညာပဒေသေန အတ္တုပနာယိကံ ကတွာ [Pg.204] ဝုတ္တေပိ. ဓမ္မန္တိ လောကုတ္တရဓမ္မံ, စတုသစ္စဓမ္မံ ဝါ. အရိယကရဓမ္မာ အနိစ္စာနုပဿနာဒယော, ဝိပဿိယမာနာ ဝါ အနိစ္စာဒယော, စတ္တာရိ ဝါ အရိယသစ္စာနိ.

‘Therein’ (tatra) means in the state of seeing, which is precisely knowledge and vision. ‘The basis’ (vatthu) means the means of making known the intended meaning. ‘Even though it is said thus’ (evaṃ vuttepi) means even though it is said after making it lead to oneself through indirect expression. ‘The Dhamma’ (dhammaṃ) means the supramundane Dhamma, or the Dhamma of the Four Truths. The noble-making Dhammas are contemplations of impermanence and so forth, or impermanence and so forth when contemplated, or the Four Noble Truths.

အဝိနီတောတိ န ဝိနီတော အဓိသီလသိက္ခာဒီနံ ဝသေန န သိက္ခိတော. ယေသံ သံဝရဝိနယာဒီနံ အဘာဝေန အယံ ‘‘အဝိနီတော’’တိ ဝုစ္စတိ, တေ တာဝ ဒဿေတုံ ‘‘ဒုဝိဓော ဝိနယော နာမာ’’တိအာဒိမာဟ. တတ္ထ သီလသံဝရောတိ ပါတိမောက္ခသံဝရော ဝေဒိတဗ္ဗော, သော စ အတ္ထတော ကာယိကဝါစသိကော အဝီတိက္ကမော. သတိသံဝရောတိ ဣန္ဒြိယာရက္ခာ, သာ စ တထာပဝတ္တာ သတိယေဝ. ဉာဏသံဝရောတိ ‘‘သောတာနံ သံဝရံ ဗြူမီ’’တိ (သု. နိ. ၁၀၄၁) ဝတွာ ‘‘ပညာယေတေ ပိဓီယရေ’’တိ (သု. နိ. ၁၀၄၁) ဝစနတော သောတသင်္ခါတာနံ တဏှာဒိဋ္ဌိဒုစ္စရိတအဝိဇ္ဇာအဝသိဋ္ဌကိလေသာနံ သံဝရော ပိဒဟနံ သမုစ္ဆေဒဉာဏန္တိ ဝေဒိတဗ္ဗံ. ခန္တိသံဝရောတိ အဓိဝါသနာ, သာ စ တထာပဝတ္တာ ခန္ဓာ, အဒေါသော ဝါ, ‘‘ပညာ’’တိ ကေစိ ဝဒန္တိ. ဝီရိယသံဝရော ကာမဝိတက္ကာဒီနံ ဝိနောဒနဝသေန ပဝတ္တံ ဝီရိယမေဝ. တေန တေန အင်္ဂေန တဿ တဿ အင်္ဂဿ ပဟာနံ တဒင်္ဂပ္ပဟာနံ. ဝိက္ခမ္ဘနဝသေန ပဟာနံ ဝိက္ခမ္ဘနပ္ပဟာနံ. သေသပဒတ္တယေပိ ဧသေဝ နယော.

‘Unrestrained’ (avinīto) means not trained; not trained in the training in higher virtue and so forth. To show those things, namely restraint, discipline, and so forth, by the lack of which one is called ‘unrestrained,’ he first says: ‘There are two kinds of discipline’ (duvidho vinayo nāma) and so forth. Herein, restraint of virtue (sīlasaṃvaro) should be understood as restraint by the monastic code (pātimokkhasaṃvaro), which in essence is non-transgression in body and speech. Restraint of mindfulness (satisaṃvaro) is guarding the senses, and it is simply mindfulness itself as it occurs thus. Restraint of wisdom (ñāṇasaṃvaro), after it was said, ‘I declare restraint of the streams’ (sotānaṃ saṃvaraṃ brūmi) (Sn 1041), and from the statement, ‘These are closed by wisdom’ (paññāyete pidhīyare) (Sn 1041), should be understood as the restraint, the closing off, by the wisdom of eradication, of craving, wrong view, misconduct, ignorance, and the remaining defilements, which are designated as streams. Restraint of patience (khantisaṃvaro) is forbearance (adhivāsanā), and it is either forbearance as it occurs thus, or non-aversion; some, however, say it is ‘wisdom’ (paññā). Restraint of energy (vīriyasaṃvaro) is simply the energy that proceeds by way of eliminating sensual thoughts and so forth. The abandoning of a particular factor by means of a corresponding factor is abandoning by substitution (tadaṅgappahāna). The abandoning by way of suppression is abandoning by suppression (vikkhambhanappahāna). The same method applies to the remaining three terms as well.

ဣမိနာ ပါတိမောက္ခသံဝရေနာတိအာဒိ သီလသံဝရာဒီနံ ဝိဝရဏံ. တတ္ထ သမုပေတောတိ ဣတိ-သဒ္ဒေါ အာဒိအတ္ထော. တေန ‘‘ဥပဂတော’’တိအာဒိနာ ဝိဘင်္ဂေ (ဝိဘ. ၅၁၁) အာဂတံ သံဝရဝိဘင်္ဂံ ဒဿေတိ. ကာယဒုစ္စရိတာဒီနန္တိ ဒုဿီလျသင်္ခါတာနံ ကာယဝစီဒုစ္စရိတာဒီနံ မုဋ္ဌသစ္စသင်္ခါတဿ ပမာဒဿ, အဘိဇ္ဈာဒီနံ ဝါ အက္ခန္တိအညာဏကောသဇ္ဇာနဉ္စ. သံဝရဏတောတိ ပိဒဟနတော, ဝိနယနတောတိ ကာယဝါစာစိတ္တာနံ ဝိရူပပဝတ္တိယာ ဝိနယနတော, ကာယဒုစ္စရိတာဒီနံ ဝါ အပနယနတော, ကာယာဒီနံ ဝါ ဇိမှပဝတ္တိံ ဝိစ္ဆိန္ဒိတွာ ဥဇုကနယနတောတိ အတ္ထော. ပစ္စယသမဝါယေ ဥပ္ပဇ္ဇနာရဟာနံ ကာယဒုစ္စရိတာဒီနံ တထာ တထာ အနုပ္ပာဒနမေဝ သံဝရဏံ ဝိနယနဉ္စ ဝေဒိတဗ္ဗံ.

The phrase beginning with ‘by this restraint of the Pātimokkha’ is an exposition of the restraint of virtue and so forth. Herein, in the word ‘samupeto’ (endowed), the particle ‘iti’ has the sense of ‘and so forth.’ Thereby, it indicates the exposition of restraint that comes in the Vibhaṅga (Vibh 511) with the words beginning ‘upagato’ (having approached). ‘Of bodily misconduct, etc.’ refers to bodily and verbal misconduct, etc., which are designated as immorality; to negligence, which is designated as lapsed mindfulness; or to covetousness, etc., and to impatience, ignorance, and laziness. The meaning is: ‘by restraining’ because it closes off; ‘by disciplining’ because it disciplines the improper activity of body, speech, and mind, or because it removes bodily misconduct, etc., or because it cuts off the crooked activity of the body, etc., and guides them straight. Restraint and discipline should be understood as simply the non-production in such and such a way of bodily misconduct, etc., which are liable to arise when there is a conjunction of conditions.

ယံ ပဟာနန္တိ သမ္ဗန္ဓော. ‘‘နာမရူပပရိစ္ဆေဒါဒီသု ဝိပဿနာဉာဏေသူ’’တိ ကသ္မာ ဝုတ္တံ? နနု နာမရူပပရိစ္ဆေဒပစ္စယပရိဂ္ဂဟကင်္ခါဝိတရဏာနိ န ဝိပဿနာဉာဏာနိ သမ္မသနာကာရေန အပ္ပဝတ္တနတော? သစ္စမေတံ, ဝိပဿနာဉာဏဿ ပန အဓိဋ္ဌာနဘာဝတော ဧဝံ ဝုတ္တံ. နာမရူပမတ္တမိဒံ, ‘‘နတ္ထိ ဧတ္ထ အတ္တာ ဝါ အတ္တနိယံ [Pg.205] ဝါ’’တိ ဧဝံ ပဝတ္တဉာဏံ နာမရူပဝဝတ္ထာနံ. သတိ ဝိဇ္ဇမာနေ ခန္ဓပဉ္စကသင်္ခါတေ ကာယေ, သယံ ဝါ သတီ တသ္မိံ ကာယေ ဒိဋ္ဌိ သက္ကာယဒိဋ္ဌိ, သာ စ ‘‘ရူပံ အတ္တတော သမနုပဿတီ’’တိ ဧဝံ ပဝတ္တာ အတ္တဒိဋ္ဌိ. တဿ နာမရူပဿ ကမ္မာဝိဇ္ဇာဒိပစ္စယပရိဂ္ဂဏှနဉာဏံ ပစ္စယပရိဂ္ဂဟော. ‘‘နတ္ထိ ဟေတု, နတ္ထိ ပစ္စယော သတ္တာနံ သံကိလေသာယာ’’တိအာဒိနယပ္ပဝတ္တာ အဟေတုဒိဋ္ဌိ. ‘‘ဣဿရပုရိသပဇာပတိပကတိအဏုကာလာဒီဟိ လောကော ပဝတ္တတိ နိဝတ္တတိ စာ’’တိ တထာ တထာ ပဝတ္တာ ဒိဋ္ဌိ ဝိသမဟေတုဒိဋ္ဌိ. တဿေဝါတိ ပစ္စယပရိဂ္ဂဟဿေဝ. ကင်္ခါဝိတရဏေနာတိ ယထာ ဧတရဟိ နာမရူပဿ ကမ္မာဒိပစ္စယတော ဥပ္ပတ္တိ, ဧဝံ အတီတေ အနာဂတေပီတိ တီသု ကာလေသု ဝိစိကိစ္ဆာပနယနဉာဏေန. ကထံကထီဘာဝဿာတိ ‘‘အဟောသိံ နု ခေါ အဟံ အတီတမဒ္ဓါန’’န္တိအာဒိနယပဝတ္တာယ (မ. နိ. ၁.၁၈; သံ. နိ. ၂.၂၀) သံသယပ္ပဝတ္တိယာ. ကလာပသမ္မသနေနာတိ ‘‘ယံ ကိဉ္စိ ရူပံ အတီတာနာဂတပစ္စုပ္ပန္န’’န္တိအာဒိနာ (သံ. နိ. ၃.၄၈-၄၉) ခန္ဓပဉ္စကံ ဧကာဒသသု ဩကာသေသု ပက္ခိပိတွာ သမ္မသနဝသေန ပဝတ္တေန ဝိပဿနာဉာဏေန. အဟံ မမာတိ ဂါဟဿာတိ ‘‘အတ္တာ အတ္တနိယ’’န္တိ ဂဟဏဿ. မဂ္ဂါမဂ္ဂဝဝတ္ထာနေနာတိ မဂ္ဂါမဂ္ဂဉာဏဝိသုဒ္ဓိယာ. အမဂ္ဂေ မဂ္ဂသညာယာတိ အမဂ္ဂေ ဩဘာသာဒိကေ ‘‘မဂ္ဂေါ’’တိ ဥပ္ပန္နသညာယ. ယသ္မာ သမ္မဒေဝ သင်္ခါရာနံ ဥဒယံ ပဿန္တော ‘‘ဧဝမေတေ သင်္ခါရာ အနုရူပကာရဏတော ဥပ္ပဇ္ဇန္တိ, န ပန ဥစ္ဆိဇ္ဇန္တီ’’တိ ဂဏှာတိ, တသ္မာ ဝုတ္တံ ‘‘ဥဒယဒဿနေန ဥစ္ဆေဒဒိဋ္ဌိယာ’’တိ. ယသ္မာ ပန သင်္ခါရာနံ ဝယံ ‘‘ယဒိပိမေ သင်္ခါရာ အဝိစ္ဆိန္နာ ဝတ္တန္တိ, ဥပ္ပန္နုပ္ပန္နာ ပန အပ္ပဋိသန္ဓိကာ နိရုဇ္ဈန္တေဝါ’’တိ ပဿတော ကုတော သဿတဂ္ဂါဟော. တသ္မာ ဝုတ္တံ ‘‘ဝယဒဿနေန သဿတဒိဋ္ဌိယာ’’တိ. ဘယဒဿနေနာတိ ဘယတူပဋ္ဌာနဉာဏေန. သဘယေတိ သဗ္ဗဘယာနံ အာကရဘာဝတော သကလဒုက္ခဝူပသမသင်္ခါတဿ ပရမဿာသဿ ပဋိပက္ခဘာဝတော စ သဘယေ ခန္ဓပဉ္စကေ. အဘယသညာယာတိ ‘‘အဘယံ ခေမ’’န္တိ ဥပ္ပန္နသညာယ. အဿာဒသညာ နာမ ပဉ္စုပါဒါနက္ခန္ဓေသု အဿာဒနဝသေန ပဝတ္တသညာ, ယော ‘‘အာလယာဘိနိဝေသော’’တိပိ ဝုစ္စတိ. အဘိရတိသညာ တတ္ထေဝ အဘိရမဏဝသေန ပဝတ္တသညာ, ယာ ‘‘နန္ဒီ’’တိပိ ဝုစ္စတိ. အမုစ္စိတုကာမတာ အာဒါနံ. အနုပေက္ခာ သင်္ခါရေဟိ အနိဗ္ဗိန္ဒနံ, သာလယတာတိ အတ္ထော. ဓမ္မဋ္ဌိတိယံ ပဋိစ္စသမုပ္ပာဒေ. ပဋိလောမဘာဝေါ သဿတုစ္ဆေဒဂ္ဂါဟော, ပစ္စယာကာရပဋိစ္ဆာဒကမောဟော ဝါ. နိဗ္ဗာနေ [Pg.206] စ ပဋိလောမဘာဝေါ သင်္ခါရေသု နတိ, နိဗ္ဗာနပဋိစ္ဆာဒကမောဟော ဝါ. သင်္ခါရနိမိတ္တဂ္ဂါဟောတိ ယာဒိသဿ ကိလေသဿ အပ္ပဟီနတာ ဝိပဿနာ သင်္ခါရနိမိတ္တံ န မုဉ္စတိ, သော ကိလေသော, ယော ‘‘သံယောဂါဘိနိဝေသော’’တိပိ ဝုစ္စတိ, သင်္ခါရနိမိတ္တဂ္ဂါဟဿ, အတိက္ကမနမေဝ ဝါ ပဟာနံ.

The connection is ‘what is abandoned.’ Why is it said, ‘in the insight knowledges such as the discernment of name-and-form’? Are not the discernment of name-and-form, the comprehension of conditions, and the overcoming of doubt not insight knowledges, since they do not proceed in the mode of comprehension? This is true, but it is said thus because they are the foundation for insight knowledge. The knowledge that proceeds thus: ‘This is mere name-and-form; there is no self or what belongs to a self here’ is the determination of name-and-form. When the body, designated as the five aggregates, exists, the view that is present regarding that body is identity view (sakkāyadiṭṭhi); and that is the self-view (attadiṭṭhi) that proceeds thus: ‘one perceives form as self.’ The knowledge that comprehends the conditions of that name-and-form—such as kamma and ignorance—is the comprehension of conditions. The view of causelessness proceeds in the manner of ‘There is no cause, no condition for the defilement of beings,’ etc. The view of disparate causes proceeds in various ways, such as: ‘The world proceeds and ceases due to a creator, a primal person, nature, atoms, time, etc.’ ‘Of that same’ means of the comprehension of conditions itself. ‘By overcoming doubt’ means by the knowledge that dispels doubt regarding the three periods of time, thinking: ‘Just as name-and-form presently arises from conditions like kamma, so too it did in the past and will in the future.’ ‘Of the state of uncertainty’ refers to the occurrence of doubt that proceeds in such ways as, ‘Did I exist in the past?’ etc. (MN 1.18; SN 2.20). ‘By comprehension of groups’ refers to the insight knowledge that proceeds by way of comprehending the five aggregates, placing them in eleven instances, such as, ‘Whatever form there is, past, future, or present,’ etc. (SN 3.48-49). ‘Of the grasping of “I” and “mine”’ refers to the grasping of ‘self’ and ‘what belongs to a self.’ ‘By the determination of path and not-path’ refers to the purification of knowledge and vision of what is and is not the path. ‘Of the perception of the path in the not-path’ refers to the perception that has arisen regarding the not-path, such as illumination, etc., thinking, ‘This is the path.’ Because one who rightly sees the arising of formations grasps thus: ‘These formations arise from their corresponding cause, but they are not annihilated,’ therefore it is said, ‘by seeing arising, the view of annihilation is abandoned.’ But because for one who sees the passing away of formations thus: ‘Although these formations proceed uninterruptedly, having arisen again and again, they cease without linking on,’ how could there be a grasping of eternalism? Therefore it is said, ‘by seeing passing away, the view of eternalism is abandoned.’ ‘By seeing danger’ refers to the knowledge of the appearance of danger. ‘In what is dangerous’: in the five aggregates, which are dangerous because they are a mine of all dangers and because they are the opposite of the ultimate consolation, which is designated as the appeasement of all suffering. ‘Of the perception of safety’ refers to the perception that has arisen, thinking, ‘This is safety, this is security.’ The perception of gratification is the perception that proceeds by way of gratification in the five aggregates of clinging, which is also called ‘adherence to attachment.’ The perception of delight is the perception that proceeds by way of delighting in the same, which is also called ‘delight’ (nandī). The desire not to be released is grasping. Non-equanimity is not being disenchanted with formations; the meaning is being attached to them. ‘In the stability of phenomena’ means in dependent origination. Opposition is the grasping of eternalism and annihilation, or the delusion that conceals the conditioned nature of things. And opposition regarding Nibbāna is inclination towards formations, or the delusion that conceals Nibbāna. ‘Grasping at the sign of formations’: that defilement, due to which being unabandoned insight does not release the sign of formations—which defilement is also called ‘adherence to the fetter’—is what is meant by grasping at the sign of formations; or, its abandoning is simply its transcendence.

ပဝတ္တိ ဧဝ ပဝတ္တိဘာဝေါ, ပရိယုဋ္ဌာနန္တိ အတ္ထော. နီဝရဏာဒိဓမ္မာနန္တိ အာဒိ-သဒ္ဒေန နီဝရဏပက္ခိယာ ကိလေသာ ဝိတက္ကဝိစာရာဒယော စ ဂယှန္တိ. စတုန္နံ အရိယမဂ္ဂါနံ ဘာဝိတတ္တာ အစ္စန္တံ အပ္ပဝတ္တိဘာဝေန ယံ ပဟာနန္တိ သမ္ဗန္ဓော. ကေန ပန ပဟာနန္တိ? ‘‘အရိယမဂ္ဂေဟေဝါ’’တိ ဝိညာယမာနောယမတ္ထော တေသံ ဘာဝိတတ္တာ အပ္ပဝတ္တိဝစနတော. ‘‘သမုဒယပက္ခိကဿာ’’တိ ဧတ္ထ စတ္တာရောပိ မဂ္ဂါ စတုသစ္စာဘိသမယာတိ ကတွာ တေဟိ ပဟာတဗ္ဗေန တေန တေန သမုဒယသင်္ခါတေန လောဘေန သဟ ပဟာတဗ္ဗတ္တာ သမုဒယသဘာဝတ္တာ စ. သစ္စဝိဘင်္ဂေ စ သဗ္ဗကိလေသာနံ သမုဒယဘာဝဿ ဝုတ္တတ္တာ ‘‘သမုဒယပက္ခိကာ’’တိ ဒိဋ္ဌိအာဒယော ဝုစ္စန္တိ. ပဋိပဿဒ္ဓတ္တံ ဝူပသန္တတာ.

‘Occurrence’ is the state of occurring; the meaning is ‘outburst’ (pariyuṭṭhāna). ‘Of states such as the hindrances’—by the word ‘such,’ defilements allied with the hindrances, as well as applied thought and sustained thought, etc., are included. The connection is ‘what is abandoned’ through its complete state of non-occurrence, owing to the development of the four noble paths. But by what are they abandoned? This meaning is to be understood as ‘by the noble paths themselves,’ because their non-occurrence is stated as being due to their development. ‘Of that which belongs to the side of arising’—here, since all four paths constitute the full understanding of the four truths, what is to be abandoned by them is to be abandoned together with that greed which is designated as ‘arising,’ and because it has the nature of arising. And since in the Analysis of the Truths it is stated that all defilements have the nature of arising, views and the like are called ‘belonging to the side of arising.’ ‘Having been tranquilized’ means pacification.

သင်္ခတနိဿဋတာ သင်္ခါရသဘာဝါဘာဝေါ. ပဟီနသဗ္ဗသင်္ခတန္တိ ဝိရဟိတသဗ္ဗသင်္ခတံ, ဝိသင်္ခါရန္တိ အတ္ထော. ပဟာနဉ္စ တံ ဝိနယော စာတိ ပဟာနဝိနယော ပုရိမေန အတ္ထေန. ဒုတိယေန ပန ပဟီယတီတိ ပဟာနံ, တဿ ဝိနယောတိ ယောဇေတဗ္ဗော.

‘Escape from the conditioned’ is the absence of the nature of formations. ‘Having abandoned all that is conditioned’ means being devoid of all that is conditioned; the meaning is ‘the unconditioned’ (visaṅkhāra). ‘Abandonment and discipline’ (pahānavinayo) is ‘it is both abandonment and discipline,’ according to the former meaning. But according to the second, it should be construed as: ‘abandonment’ is that which is abandoned, and ‘discipline’ is its removal.

ဘိန္နသံဝရတ္တာတိ နဋ္ဌသံဝရတ္တာ, သံဝရာဘာဝတောတိ အတ္ထော. တေန အသမာဒိန္နသံဝရောပိ သင်္ဂဟိတောဝ ဟောတိ. သမာဒါနေန ဟိ သမ္ပာဒေတဗ္ဗော သံဝရော, တဒဘာဝေ န ဟောတီတိ. အရိယေတိ အရိယော. ပစ္စတ္တဝစနဉှေတံ. ဧသေသေတိ ဧသော ဧသော, အတ္ထတော အနညောတိ အတ္ထော. တဇ္ဇာတေတိ အတ္ထတော တံသဘာဝေါ, သပ္ပုရိသော အရိယသဘာဝေါ, အရိယော စ သပ္ပုရိသဘာဝေါတိ အတ္ထော.

‘Because of broken restraint’ means because of destroyed restraint; the meaning is the absence of restraint. Thus, even one who has not undertaken restraint is included. For restraint must be accomplished by undertaking; in its absence, it does not exist. ‘Noble’ (ariya) means noble. This is a singular term. ‘Of this sort’ (eseso) means ‘this one, this one’; the meaning is ‘not different in essence.’ ‘Of that kind’ (tajjāta) means ‘of that nature in essence’; a true person is of noble nature, and a noble one is of true nature—this is the meaning.

သော အဟန္တိ အတ္တနာ ပရိကပ္ပိတံ အတ္တာနံ ဒိဋ္ဌိဂတိကော ဝဒတိ. ‘‘အဟံဗုဒ္ဓိနိဗန္ဓနော အတ္တာ’’တိ ဟိ အတ္တဝါဒိနော လဒ္ဓိ. အဒွယန္တိ ဒွယတာရဟိတံ. အဘိန္နံ ဝဏ္ဏမေဝ ‘‘အစ္စီ’’တိ ဂဟေတွာ ‘‘အစ္စီတိ ဝဏ္ဏော ဧဝါ’’တိ တေသံ ဧကတ္တံ ပဿန္တော ဝိယ ယထာပရိကပ္ပိတံ အတ္တာနံ ‘‘ရူပ’’န္တိ, ယထာဒိဋ္ဌံ ဝါ ရူပံ, ‘‘အတ္တာ’’တိ ဂဟေတွာ တေသံ ဧကတ္တံ ပဿန္တော ဒဋ္ဌဗ္ဗော. ဧတ္ထ စ ‘‘ရူပံ အတ္တာ’’တိ [Pg.207] ဣမိဿာ ပဝတ္တိယာ အဘာဝေပိ ရူပေ အတ္တဂ္ဂဟဏံ ပဝတ္တမာနံ အစ္စိယံ ဝဏ္ဏဂ္ဂဟဏံ ဝိယ ‘‘အဒွယဒဿန’’န္တိ ဝုတ္တံ. ဥပမာယော စ အနညတ္တာဒိဂဟဏနိဒဿနဝသေနေဝ ဝုတ္တာ, န ဝဏ္ဏာဒီနံ ဝိယ အတ္တနော ဝိဇ္ဇမာနဒဿနတ္ထံ. န ဟိ အတ္တနိ သာမိဘာဝေန ရူပဉ္စ သကိဉ္စနဘာဝေန သမနုပဿတိ. အတ္တနိ ဝါ ရူပန္တိ အတ္တာနံ ရူပဿ သဘာဝတော အာဓာရဏဘာဝေန. ရူပသ္မိံ ဝါ အတ္တာနန္တိ ရူပဿ အတ္တနော အာဓာရဏဘာဝေန ဒိဋ္ဌိပဿနာယ ပဿတိ. ပရိယုဋ္ဌဋ္ဌာယီတိ ပရိယုဋ္ဌာနပ္ပတ္တာဟိ ဒိဋ္ဌိတဏှာဟိ ‘‘ရူပံ အတ္တာ, ရူပဝါ အတ္တာ’’တိအာဒိနာ ခန္ဓပဉ္စကံ မိစ္ဆာ ဂဟေတွာ တိဋ္ဌနတော. တေနာဟ ‘‘ပရိယုဋ္ဌာနာကာရေနာ’’တိအာဒိ. ဧသေဝ နယောတိ ယော ‘‘ဣဓေကစ္စော ရူပံ အတ္တတော သမနုပဿတီ’’တိအာဒိနာ ရူပက္ခန္ဓေ ဝုတ္တော သံဝဏ္ဏနာနယော, ဝေဒနာက္ခန္ဓာဒီသုပိ ဧသော ဧဝ နယော ဝေဒိတဗ္ဗော.

‘He says “I am”’ refers to one holding a view who speaks of the self conceived by oneself. For the doctrine of the self-theorists is indeed that ‘the self is bound by the notion of “I”.’ ‘Non-dual’ (advaya) means free from duality. Just as one might perceive the undifferentiated color itself as ‘flame,’ taking ‘flame’ to be simply ‘color’ and seeing their unity, so too is one to perceive the self—as conceived—as ‘form,’ or the form one has seen as ‘self,’ grasping them and seeing their unity. Here, even though the statement ‘form is self’ does not actually occur, the grasping of self in relation to form, which does occur, is called ‘non-dual perception,’ just like the grasping of color in relation to flame. And the similes are given merely to illustrate the grasping of non-otherness, etc., not to demonstrate the existence of the self as having color or other attributes. For one does not perceive the self as the owner of form, nor form as its possession. Rather, one sees ‘form in the self’ as the self being the support of form by its intrinsic nature, or one sees ‘self in form’ as form being the support of the self—this is how the view is perceived. ‘Obsessed’ (pariyuṭṭhaṭṭhāyī) means that, due to the obsessions of wrong view and craving, one wrongly grasps the five aggregates as ‘form is self,’ ‘self has form,’ etc., and persists in that. Hence it is said, ‘in the manner of obsession,’ etc. ‘This same method’ refers to the method of explanation stated in relation to the form aggregate, such as ‘Here, someone perceives form as self,’ etc.; this same method should be understood for the feeling aggregate, etc., as well.

သုဒ္ဓရူပမေဝါတိ အရူပေန အမိဿိတံ ကေဝလံ ရူပမေဝ. အရူပန္တိ သုဒ္ဓအရူပံ ရူပဿ အဂ္ဂဟိတတ္တာ. စတူသု ခန္ဓေသု တိဏ္ဏံ တိဏ္ဏံ ဝသေနာတိ စတူသု ခန္ဓေသု တိဏ္ဏံ တိဏ္ဏံ ဂဟဏဝသေန ရူပါရူပမိဿကော အတ္တာ ကထိတော တသ္မိံ တသ္မိံ ဂဟဏေ ဝေဒနာဒိဝိနိမုတ္တအရူပဓမ္မေ ကသိဏရူပေန သဒ္ဓိံ သဗ္ဗရူပဓမ္မေ စ ဧကဇ္ဈံ ဂဟဏသိဒ္ဓိတော. ပဉ္စသု ဌာနေသု ဥစ္ဆေဒဒိဋ္ဌိ ကထိတာ, တေ တေ ဧဝ ဓမ္မေ ‘‘အတ္တာ’’တိ ဂဟဏတော တေသဉ္စ ဥစ္ဆေဒဘာဝတော. အဝသေသေသု ပန ပန္နရသသု ဌာနေသု ရူပံ ‘‘အတ္တာ’’တိ ဂဟေတွာပိ ဒိဋ္ဌိဂတိကော တတ္ထ နိစ္စသညံ န ဝိဿဇ္ဇေတိ ကသိဏရူပေန တံ မိဿေတွာ တဿ စ ဥပ္ပာဒါဒီနံ အဒဿနတော, တသ္မာဿ တတ္ထပိ ဟောတိယေဝ သဿတဒိဋ္ဌိ ဧကစ္စသဿတဂါဟဝသေနပိ. မဂ္ဂါဝရဏာ ဝိပရီတဒဿနတော. န သဂ္ဂါဝရဏာ အကမ္မပထပ္ပတ္တတာယ. အကိရိယာဟေတုကနတ္ထိကဒိဋ္ဌိယော ဧဝ ဟိ ကမ္မပထဒိဋ္ဌိယော.

“Pure form only” means solely form, unmixed with the formless. “Formless” means pure formlessness, because form is not apprehended. “In the four aggregates, by way of three each”: In the four aggregates, a self mixed with form and formlessness is spoken of by way of apprehending three at a time. In each such apprehension, this is because the formless phenomena (excluding feeling, etc.) and all form phenomena are apprehended together with kasiṇa form, establishing the grasp of them as a single entity. In five instances, the annihilationist view is spoken of, because those very phenomena are apprehended as “self” and because of their nature of annihilation. In the remaining fifteen instances, even having apprehended form as “self,” the view-holder does not relinquish the perception of permanence there, due to mixing it with kasiṇa form and not seeing its arising, etc. Therefore, even there, an eternalist view exists for him, even by way of apprehending partial eternity. They are an obstruction to the path due to perverse vision. They are not an obstruction to heaven, as they do not amount to an unwholesome course of action. For it is the views of non-doing, causelessness, and nihilism that are views constituting a course of action.

ကာယောတိ ရူပကာယော. သော အာတုရောယေဝ အသဝသဘာဝတော. ရာဂဒေါသမောဟာနုဂတန္တိ အပ္ပဟီနရာဂဒေါသမောဟသန္တာနေ ပဝတ္တံ. ဣဓာတိ ဣမသ္မိံ သုတ္တေ. ဒဿိတံ အာတုရဘာဝေန. နိက္ကိလေသတာယာတိ သယံ ပဟီနကိလေသသန္တာနဂတတာယ. သေခါ နေဝ အာတုရစိတ္တာ ပဟီနကိလေသေ ဥပါဒါယ, အပ္ပဟီနေ ပန ဥပါဒါယ အာတုရစိတ္တာ. အနာတုရစိတ္တတံယေဝ ဘဇန္တိ ဝဋ္ဋာနုသာရိမဟာဇနဿ ဝိယ တေသံ စိတ္တဿ ကိလေသဝသေန အာတုရတ္တာဘာဝတော.

“Kāya” (body) means the material body. It is indeed afflicted due to its nature of being with taints. “Affected by lust, hatred, and delusion” refers to its continuing in a mental continuum where lust, hatred, and delusion have not been abandoned. “Here” means in this Sutta. Its afflicted nature has been shown. “Freedom from defilements” refers to the state of having a mental continuum where defilements have been abandoned by oneself. Trainees are not afflicted in mind with regard to the defilements they have abandoned, but they are afflicted in mind with regard to those not yet abandoned. They cultivate a mind free from affliction, for unlike the great mass of people who follow the round of existence, their minds are not afflicted by way of the defilements.

နကုလပိတုသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Nakulapitu Sutta is completed.

၂. ဒေဝဒဟသုတ္တဝဏ္ဏနာ

2. Commentary on the Devadaha Sutta

၂. ဒေဝါ [Pg.208] ဝုစ္စန္တိ ရာဇာနော ‘‘ဒိဗ္ဗန္တိ ကာမဂုဏေဟိ ကီဠန္တိ လဠန္တိ, အတ္တနော ဝါ ပုညာနုဘာဝေန ဇောတန္တီ’’တိ ကတွာ. တေသံ ဒဟောတိ ဒေဝဒဟော. သယံဇာတော ဝါ သော ဟောတိ, တသ္မာပိ ‘‘ဒေဝဒဟော’’တိ ဝုတ္တော. တဿ အဝိဒူရေ နိဂမော ‘‘ဒေဝဒဟ’’န္တွေဝ သင်္ခံ ဂတော ယထာ ‘‘ဝရဏာနဂရံ, ဂေါဓာဂါမော’’တိ. ပစ္ဆာဘူမိယံ အပရဒိသာယံ နိဝိဋ္ဌဇနပဒေါ ပစ္ဆာဘူမံ, တံ ဂန္တုကာမာ ပစ္ဆာဘူမဂမိကာ. တေ သဘာရေတိ တေ ဘိက္ခူ ထေရဿ ဝသေန သဘာရေ ကာတုကာမတာယ. ယဒိ ထေရော တေသံ ဘာရော, ထေရဿပိ တေ ဘာရာ ဧဝါတိ ‘‘တေ သဘာရေ ကာတုကာမတာယာ’’တိ ဝုတ္တံ. ဧဝဉှိ ထေရော တေ ဩဝဒိတဗ္ဗေ အနုသာသိတဗ္ဗေ မညတီတိ. ဣဒါနိ တမတ္ထံ ဝိဝရန္တော ‘‘ယော ဟီ’’တိအာဒိမာဟ. အယံ နိဗ္ဘာရော နာမ ကဉ္စိ ပုဂ္ဂလံ အတ္တနော ဘာရံ ကတွာ အဝတ္တနတော.

2. Kings are called “devas” because “they revel, play, and delight in sensual pleasures, or they shine by the power of their own merit.” Their lake is therefore called Devadaha. Or it is self-originated, which is why it is also called “Devadaha.” Not far from it was a village that came to be known as “Devadaha,” just like “Varaṇānagara” or “Godhāgāma.” The region established in the western direction is Pacchābhūmi. Those wishing to go there are Pacchābhūmagamikā. “He makes them his burden” means because of the elder’s desire to make those monks his burden. If the elder is a burden to them, they too are a burden to the elder—thus it is said, “because of the desire to make them his burden.” For in this way the elder considers them fit to be advised and instructed. Now, explaining that meaning, he says “For whoever…” and so on. This one is called “unburdened” because he does not conduct himself by making any person his own burden.

စတုဗ္ဗိဓေနာတိ ဓာတုကောသလ္လံ အာယတနကောသလ္လံ ပဋိစ္စသမုပ္ပာဒကောသလ္လံ ဌာနာဋ္ဌာနကောသလ္လန္တိ ဧဝံ စတုဗ္ဗိဓေန.

‘Fourfold’ means: skill in the elements, skill in the sense bases, skill in dependent origination, and skill in the possible and the impossible—thus it is fourfold.

တေ မဟလ္လကာဗာဓိကာတိဒဟရပုဂ္ဂလေ ဂဏှိတွာဝ ဂစ္ဆတိ. တေ ဟိ ဒိဝသဒွယေန ဝူပသန္တပရိဿမာ ဧဝ. ဟတ္ထိဝါနရတိတ္တိရပဋိဗဒ္ဓံ ဝတ္ထုံ ကထေတွာ. ‘‘ဧဠကာဠဂုမ္ဗေတိ ကာဠတိဏဂစ္ဆမဏ္ဍပေ’’တိပိ ဝဒန္တိ.

He takes along the very old, the infirm, and the very young persons. Indeed, their fatigue subsides in just two days. Having spoken about the matter connected with the elephant, the monkey, and the partridge. They also say “Eḷakāḷagumba” means “in a pavilion of black grass bushes.”

ဝိဝိဓံ နာနာဘူတံ ရဇ္ဇံ ဝိရဇ္ဇံ, ဝိရဇ္ဇမေဝ ဝေရဇ္ဇံ, တတ္ထ ဂတံ, ပရဒေသဂတန္တိ အတ္ထော. တေနာဟ ‘‘ဧကဿာ’’တိအာဒိ. စိတ္တသုဒတ္တာဒယောတိ စိတ္တဂဟပတိအနာထပိဏ္ဍိကာဒယော. ဝီမံသကာတိ ဓမ္မဝိစာရကာ. ကိန္တိ ကီဒိသံ. ဒဿနန္တိ သိဒ္ဓန္တံ. အာစိက္ခတိ ကီဒိသန္တိ အဓိပ္ပာယော. ဓမ္မဿာတိ ဘဂဝတာ ဝုတ္တဓမ္မဿ. အနုဓမ္မန္တိ အနုကူလံ အဝိရုဇ္ဈနဓမ္မံ. သော ပန ဝေနေယျဇ္ဈာသယာနုရူပဒေသနာဝိတ္ထာရောတိ အာဟ – ‘‘ဝုတ္တဗျာကရဏဿ အနုဗျာကရဏ’’န္တိ. ဓာရေတိ အတ္တနော ဖလန္တိ ဓမ္မော, ကာရဏန္တိ အာဟ – ‘‘သဟဓမ္မိကောတိ သကာရဏော’’တိ. ဣမိနာပိ ပါဌန္တရေန ဝါဒေါ ဧဝ ဒီပိတော, န တေန ပကာသိတာ ကိရိယာ.

“Verajjaṃ” means a diverse, varied kingdom; or, free from passion (virajjaṃ), for `virajjaṃ` is the same as `verajjaṃ`. The meaning is ‘gone there,’ that is, ‘gone to another country.’ Therefore, he says “of one” and so on. “Citta, Sudatta, and others” means the householder Citta, Anāthapiṇḍika, and others. “Examiners” (vīmaṃsakā) means those who investigate the Dhamma. “What kind?” (kinti) means of what sort. “Doctrine” (dassana) means tenet. “He declares” (ācikkhati): the intention is “what kind does he declare.” “Of the Dhamma” means of the Dhamma spoken by the Blessed One. “In accordance with the Dhamma” means an agreeable, non-contradictory teaching. But that is an extensive teaching in accordance with the disposition of those to be trained; thus he says, “an explanation following the expressed explanation.” Dhamma is so called because it bears its own fruit. He says ‘reason’ (kāraṇa). ‘With the Dhamma’ (sahadhammika) means ‘with reason’ (sakāraṇa). By this variant reading too, the doctrine itself is illuminated, but the action is not revealed by it.

တဏှာဝသေနေဝ ဆန္နမ္ပိ ပဒါနံ အတ္ထော ဝေဒိတဗ္ဗော. ယသ္မာ ရာဂါဒယော တဏှာယ ဧဝ အဝတ္ထာဝိသေသာတိ. တေနာဟ ‘‘တဏှာ ဟီ’’တိအာဒိ. ဝိဟနန္တိ ကာယံ စိတ္တဉ္စာတိ ဝိဃာတော, ဒုက္ခန္တိ အာဟ – ‘‘အဝိဃာတောတိ [Pg.209] နိဒုက္ခော’’တိ. ဥပါယာသေတိ ဥပတာပေတီတိ ဥပါယာသော, ဥပတာပေါ. တပ္ပဋိပက္ခော ပန အနုပါယာသော နိရူပတာပေါ ဒဋ္ဌဗ္ဗော. သဗ္ဗတ္ထာတိ သဗ္ဗဝါရေသု.

The meaning of all six terms should be understood by way of craving itself, because lust and other defilements are merely particular states of craving. Hence it is said, “For craving is…” “They afflict both body and mind”—this is affliction, suffering. It is said, “Without affliction means without suffering.” “It torments, it causes anguish”—this is tormenting, anguish. Its opposite, however, should be seen as the absence of torment, the absence of anguish. “Sabbatthā” (everywhere) means in all instances.

ဒေဝဒဟသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Devadaha Sutta is finished.

၃. ဟာလိဒ္ဒိကာနိသုတ္တဝဏ္ဏနာ

3. Commentary on the Hāliddikāni Sutta

၃. ‘‘အဝန္တိဒက္ခိဏာပထေ’’တိ အညေသု သုတ္တပဒေသု အာဂတတ္တာ အာဟ ‘‘အဝန္တိဒက္ခိဏာပထသင်္ခါတေ’’တိ. မဇ္ဈိမဒေသတော ဟိ ဒက္ခိဏဒိသာယ အဝန္တိရဋ္ဌံ. ပဝတ္တယိတ္ထ ဧတ္ထ လဒ္ဓီတိ ပဝတ္တံ, ပဝတ္တိတဗ္ဗဋ္ဌာနန္တိ အာဟ ‘‘လဒ္ဓိပဝတ္တဋ္ဌာနေ’’တိ. ရုပ္ပနသဘာဝေါ ဓမ္မောတိ ကတွာ ရူပဓာတူတိ ရူပက္ခန္ဓော ဝုတ္တော. ရူပဓာတုမှိ အာရမ္မဏပစ္စယဘူတေန ရာဂေန သဟဇာတေနပိ အသဟဇာတေနပိ ဥပနိဿယဘူတေန အပ္ပဟီနဘာဝေနေဝ ဝိနိဗဒ္ဓံ ပဋိဗဒ္ဓံ ကမ္မဝိညာဏံ. ဩကသာရီတိ ဝုစ္စတိ – ‘‘တသ္မိံ ရူပဓာတုသညိတေ ဩကေ သရတိ ပဝတ္တတီ’’တိ ကတွာ. အဝတိ ဧတ္ထ ဂစ္ဆတိ ပဝတ္တတီတိ ဩကံ, ပဝတ္တိဋ္ဌာနံ. တေနာဟ – ‘‘ဂေဟသာရီ အာလယသာရီ’’တိ.

3. “In the southern region of Avanti”—since this is mentioned in other sutta passages, it is said, “in the region called the southern Avanti.” For the land of Avanti lies to the south of the Middle Country. A doctrine arose here, hence it is ‘pavattaṃ’; and since it is a place where it should arise, it is called ‘laddhipavattaṭṭhāna,’ the place where the doctrine arose. Considering that the nature of being afflicted is a phenomenon, the form element (rūpadhātu) is called the aggregate of form (rūpakkhandha). In the element of form, kamma-consciousness is bound and tied by craving, which serves as an object-condition, whether co-arisen or not co-arisen, and which serves as a strong support by its unabandoned state. It is called ‘okasārī’ because it moves and proceeds in that dwelling designated as the form element. That in which it goes and proceeds is ‘oka,’ a place of proceeding. Hence it is said: ‘house-goer, clinging-goer.’

ဥဂစ္ဆတိ ဝါ ဧတ္ထ ဝေဒနာဒီဟိ သဒ္ဓိံ သမဝေတီတိ ဩကော, စက္ခုရူပါဒိ. ပစ္စယောတိ အာရမ္မဏာဒိဝသေန ပစ္စယော. ပစ္စယော ဟောတီတိ အနန္တရသမနန္တရာဒိနာ စေဝ ကမ္မူပနိဿယအာရမ္မဏာဒိနာ စ. ‘‘ဝိညာဏဓာတု ခေါ, ဂဟပတီ’’တိ ဧဝံ ဝုတ္တေ ‘‘ကမ္မဝိညာဏဝိပါကဝိညာဏေသု ကတရံ နု ခေါ’’တိ သမ္မောဟော ဘဝေယျ. တဿ သမ္မောဟဿ ဝိဃာတတ္ထံ အပဂမနတ္ထံ. အသမ္ဘိန္နာဝါတိ အသံကိဏ္ဏာဝ ဒေသနာ ကတာ. အာရမ္မဏဝသေန စတဿော အဘိသင်္ခါရဝိညာဏဋ္ဌိတိယော ဝုတ္တာ – ‘‘ရူပုပယံ ဝါ, ဘိက္ခဝေ, ဝိညာဏံ တိဋ္ဌမာနံ တိဋ္ဌေယျ, ရူပါရမ္မဏ’’န္တိအာဒိနာ (သံ. နိ. ၃.၅၃). တာ ဝိညာဏဋ္ဌိတိယော ဒဿေတုမ္ပိ.

Or, ‘oka’ is that wherein it arises or comes together with feelings and so on, such as the eye and forms. ‘Paccayo’ means condition in terms of object, etc. It serves as a condition by way of contiguity, immediate contiguity, and by way of kamma-support, object, etc. When it is said, “Householder, the element of consciousness,” confusion might arise: “Which consciousness is meant—kamma-consciousness or resultant-consciousness?” To dispel and remove that confusion, the teaching is given unmixed. Four stations of consciousness for volitional formations are described based on objects: “Monks, consciousness, supported by form, might be established with form as its object...” (SN 22.53). These are also stated to illustrate the stations of consciousness.

ဒဠှံ အဘိနိဝေသဝသေန အာရမ္မဏံ ဥပေန္တီတိ ဥပယာ, တဏှာဒိဋ္ဌိယော. အဓိဋ္ဌာနဘူတာတိ ပတိဋ္ဌာနဘူတာ. အဘိနိဝေသဘူတာတိ တံ တံ အာရမ္မဏံ အဘိနိဝိဿ အဇ္ဈောသာယ ပဝတ္တိယာ ကာရဏဘူတာ. အနုသယဘူတာတိ ရာဂါနုသယဒိဋ္ဌာနုသယဘူတာ. ဥပရိမကောဋိယာတိ ပဟာနဿ ဥပရိမကောဋိယာ. ဗုဒ္ဓါနညေဝ ဟိ တေ သဝါသနာ ပဟီနာ. ပုဗ္ဗေ အဂ္ဂဟိတံ ဝိညာဏံ အဂ္ဂဟိတမေဝါတိ ကတွာ ကသ္မာ ဣဓ ဒေသနာ ကတာတိ စောဒေတိ – ‘‘ဣဓ [Pg.210] ဝိညာဏံ ကသ္မာ ဂဟိတ’’န္တိ. ပုဗ္ဗေ ‘‘ဝိညာဏဓာတုရာဂဝိနိဗန္ဓဉ္စ ဝိညာဏ’’န္တိ ဝုစ္စမာနေ ယထာ ယထာ သမ္မောဟော သိယာ ပစ္စယပစ္စယုပ္ပန္နဝိဘာဂဿ ဒုက္ကရတ္တာ, ဣဓ ပန သမ္မောဟဿ ဩကာသောဝ နတ္ထိ အဝိသေသေန ပဉ္စသု ခန္ဓေသု ကိလေသပ္ပဟာနဝသေနာတိ. တေနာဟ ‘‘ကိလေသပ္ပဟာနဒဿနတ္ထ’’န္တိအာဒိ. ကမ္မဝိညာဏေန ဩကံ အသရန္တေနာ’’တိ ဣတ္ထမ္ဘူတလက္ခဏေ ကရဏဝစနံ. အသရန္တေနာတိ အနုပဂစ္ဆန္တေန.

They approach objects firmly by way of clinging, thus they are ‘upayā’—craving and views. They serve as the ground, being the foundation. They are the cause of persistence by clinging to and adhering to those various objects. They are the underlying tendencies, being the latent tendencies of lust and views. The upper limit refers to the highest point of abandonment. For only for the Buddhas have they been abandoned along with their latent traces. He raises the question: ‘Since consciousness was previously ungrasped, and remains ungrasped, why is the teaching given here?’—‘Why is consciousness grasped here?’ Previously, when it was said, ‘consciousness bound by lust for the element of consciousness,’ confusion might arise due to the difficulty in distinguishing between condition and conditioned. Here, however, there is no room for confusion, as it is taught generally for the abandonment of defilements within the five aggregates. Therefore, it is said, ‘for the purpose of showing the abandonment of defilements,’ and so on. The instrumental case in ‘by kamma-consciousness not moving into a dwelling’ indicates the characteristic of being such. ‘Not moving into’ means not approaching.

ပစ္စယဋ္ဌေနာတိ အာရမ္မဏာဒိပစ္စယဘာဝေန. နိမိတ္တံ ဥပ္ပတ္တိကံ. အာရမ္မဏ…ပေ… နိကေတန္တိ အာရမ္မဏကရဏသင်္ခါတေန နိဝါသဋ္ဌာနဘူတေန ရူပမေဝ နိကေတန္တိ ရူပနိမိတ္တနိကေတံ.

‘By way of condition’ means by being a condition such as an object, and so on. The sign is that which arises. The object... (and so on)... ‘niketa’ (abode) means form itself, which is a dwelling place designated as the making of an object. Thus, it is the abode of the sign of form.

ဆန္ဒရာဂဿ ဗလဝဒုဗ္ဗလတာယာတိ အဇ္ဈတ္တခန္ဓပဉ္စကေ ဆန္ဒရာဂဿ ဗလဝဘာဝေန တံ ‘‘ဩကော’’တိ, ဗဟိဒ္ဓါ ဆသု အာရမ္မဏေသု တဿ ဒုဗ္ဗလတာယ တာနိ ‘‘နိကေတ’’န္တိ ဝုတ္တာနိ. ဣဒါနိ ယထာဝုတ္တမတ္ထံ ပါကဋံ ကတွာ ဒဿေတုံ ‘‘သမာနေပိ ဟီ’’တိအာဒိ ဝုတ္တံ. ဩကောတိ ဝုစ္စတိ ဂေဟမေဝ ရတ္တိဋ္ဌာနဘာဝတော. နိကေတန္တိ ဝုစ္စတိ ဥယျာနာဒိ ဒိဝါဋ္ဌာနဘာဝတော. တတော ဒုဗ္ဗလတရော ဟောတိ ဆန္ဒရာဂေါ.

By reason of the strength and weakness of desire and lust: ‘oko’ is said of the internal five aggregates because of the strong presence of desire and lust there; and ‘niketa’ is said of the external six objects because of the weakness of that desire and lust there. Now, to make clear and show the meaning as previously stated, ‘Even when equal, etc.’ is said. ‘Oko’ is called the home because it serves as a dwelling place at night. ‘Niketa’ is called parks and the like because they serve as a dwelling during the day. Therein, desire and lust are weaker.

ဂေဟဿိတသုခေနာတိ ဂေဟနိဿိတေန စိတ္တဿ သုခေန သုခိတော သုခပ္ပတ္တော ဟောတိ. ကိစ္စကရဏီယေသူတိ ခုဒ္ဒကေသု စေဝ မဟန္တေသု စ ကတ္တဗ္ဗတ္ထေသု. သယန္တိ အတ္တနာ. အန္တောတိ စိတ္တဇ္ဈာသယေ.

‘Gehassitasukhena’ means he becomes happy, attains happiness, by the happiness of a mind dependent on the home. ‘Kiccakaraṇīyesūti’ refers to duties, both small and great, that must be done. ‘Sayanti’ means by oneself. ‘Antoti’ refers to the mental disposition.

ဧဝံရူပေါတိ ဤဒိသရူပေါ. ဝဏ္ဏသဒ္ဒေါ ဝိယ ရူပသဒ္ဒေါ ရူပါယတနဿ ဝိယ သဏ္ဌာနဿပိ ဝါစကောတိ အဓိပ္ပာယေန ‘‘ဒီဃရဿ ကာဠောဒါတာဒီသု ရူပေသူ’’တိ ဝုတ္တံ. သုခါဒီသူတိ သောမနဿာဒီသု. တတ္ထ ဟိ ‘‘အဘိဏှံ သောမနဿိတော ဘဝေယျ’’န္တိ ပတ္ထနာ သိယာ. ဧဝံသညော နာမာတိ ဝိသယဝသေန သညာဝိသေသပတ္ထနမာဟ. ဧဝံဝိညာဏောတိ ပန ဣဓ ဝိသယမုခေန ဝိညာဏဝိသေသပတ္ထနံ ဝဒတိ – ‘‘ဧဝံနိပုဏရူပဒဿနသမတ္ထံ, ဧဝံပဉ္စပသာဒပဋိမဏ္ဍိတနိဿယဉ္စ မေ ဝိညာဏံ ဘဝေယျာ’’တိ.

‘Evaṃrūpo’ means of such a form. The word ‘rūpa’ (form), like the word ‘vaṇṇa’ (color), is a designator of shape as well as the form base—with this intention, it is said ‘among forms such as long, short, black, white, etc.’ ‘Sukhādīsu’ refers to joy and the like. There, the aspiration might be, ‘May I frequently experience joy.’ ‘Evaṃsañño nāmāti’ expresses the aspiration for a particular perception based on the object. ‘Evaṃviññāṇoti,’ however, here expresses the aspiration for a particular kind of consciousness, focusing on the object—‘May my consciousness be capable of perceiving such subtle forms, and may its support be adorned with the five refined sense faculties.’

ဝဋ္ဋံ ပုရတော အကုရူမာနောတိ လောကေ စိတ္တံ အပတ္ထေန္တော. အသိလိဋ္ဌံ ပုဗ္ဗေနာပရံ အသမ္ဗဒ္ဓံ. ဝဒန္တိ ဧတေနာတိ ဝါဒေါ, ဒေါသောတိ အာဟ – ‘‘တုယှံ ဒေါသော’’တိအာဒိ. ဣဓေဝ ဣမသ္မိံယေဝ သမာဂမေ. နိဗ္ဗေဌေဟိ ဒေါသတော အတ္တာနံ မောစေဟိ.

‘Vaṭṭaṃ purato akurūmāno’ means not making the cycle ahead, not aspiring for a mind in the world. ‘Asiliṭṭhaṃ’ means unclung, unconnected before and after. ‘Vādo’ is that by which they speak; it is a fault, as he says: ‘This is your fault,’ and so on. ‘Idheva’ means right here, in this very assembly. ‘Nibbeṭhehi’ means to untangle, that is, to release yourself from the fault.

ဟာလိဒ္ဒိကာနိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Hāliddikāni Sutta is concluded.

၄. ဒုတိယဟာလိဒ္ဒိကာနိသုတ္တဝဏ္ဏနာ

4. Commentary on the Second Hāliddikāni Sutta

၄. စူဠဆက္ကပဉှေတိ [Pg.211] မူလပဏ္ဏာသေ စူဠတဏှာသင်္ခယသုတ္တေ (မ. နိ. ၁.၃၉၀ အာဒယော). မဟာသက္ကပဉှေပီတိ မဟာတဏှာသင်္ခယသုတ္တေပိ (မ. နိ. ၁.၃၉၆ အာဒယော). ဧတန္တိ ‘‘ယေ တေ သမဏဗြာဟ္မဏာ’’တိအာဒိသုတ္တပဒံ. တဏှာ သမ္မဒေဝ ခီယတိ ဧတ္ထာတိ တဏှာသင်္ခယော, အသင်္ခတာ ဓာတူတိ အာဟ ‘‘တဏှာသင်္ခယေ နိဗ္ဗာနေ’’တိ. အန္တံ အတိက္ကန္တနိဋ္ဌာတိ အန္တရဟိတနိဋ္ဌာ. တေနာဟ ‘‘သတတနိဋ္ဌာ’’တိ. သေသပဒေသူတိ ‘‘အစ္စန္တယောဂက္ခေမိနော’’တိအာဒီသု.

4. “Cūḷachakkapañheti” refers to the Cūḷataṇhāsaṅkhaya Sutta in the Mūlapaṇṇāsa (MN 37). “Mahāsakkapañhepīti” refers also to the Mahātaṇhāsaṅkhaya Sutta (MN 38). “Etanti” refers to the sutta passage beginning, “Ye te samaṇabrāhmaṇā.” “Taṇhā sammadeva khīyati ettha” means ‘craving is rightly destroyed here’; thus it is ‘the destruction of craving,’ the unconditioned element. Therefore, he says, “in the destruction of craving, Nibbāna.” “Antaṃ atikkantaniṭṭhā” means ‘the ultimate conclusion that has gone beyond the end,’ that is, ‘the hidden conclusion.’ Therefore, he says, “the permanent conclusion.” “Sesapadesūti” refers to the remaining words, such as “accantayogakkhemino.”

ဒုတိယဟာလိဒ္ဒိကာနိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Second Hāliddikāni Sutta is concluded.

၅. သမာဓိသုတ္တဝဏ္ဏနာ

5. Commentary on the Samādhi Sutta

၅. သမာဓီတိ အပ္ပနာသမာဓိ, ဥပစာရသမာဓိ ဝါ. ကမ္မဋ္ဌာနန္တိ သမာဓိပါဒကံ ဝိပဿနာကမ္မဋ္ဌာနံ. ‘‘ဖာတိံ ဂမိဿတီ’’တိ ပါဌော. ပတ္ထေတီတိ ‘‘အဟော ဝတ မေ ဤဒိသံ ရူပံ ဘဝေယျာ’’တိ. အဘိဝဒတီတိ တဏှာဒိဋ္ဌိဝသေန အဘိနိဝေသံ ဝဒတိ. တေနာဟ ‘‘တာယ အဘိနန္ဒနာယာ’’တိအာဒိ. ‘‘အဟော ပိယံ ဣဋ္ဌ’’န္တိ ဝစီဘေဒေ အသတိပိ တထာ လောဘုပ္ပာဒေ သတိ အဘိဝဒတိယေဝ နာမ. တေနာဟ ‘‘ဝါစံ အဘိန္ဒန္တော’’တိ. ‘‘မမ ဣဒ’’န္တိ အတ္တနော ပရိဏာမေတွာ အနညဂေါစရံ ဝိယ ကတွာ ဂဏှန္တော အဇ္ဈောသာယ တိဋ္ဌတိ နာမာတိ ဒဿေန္တော အာဟ ‘‘ဂိလိတွာတိ ပရိနိဋ္ဌပေတွာ ဂဏှာတီ’’တိ. ‘‘အဘိနန္ဒတီ’’တိအာဒယော ပုဗ္ဗဘာဂဝသေန ဝုတ္တာ, ‘‘ဥပ္ပဇ္ဇတိ နန္ဒီ’’တိ ဒွါရပ္ပတ္တဝသေန. ပဌမေဟိ ပဒေဟိ အနုသယော, ပစ္ဆိမေန ပရိယုဋ္ဌာနန္တိ ကေစိ ‘‘ဂဟဏဋ္ဌေန ဥပါဒါန’’န္တိ ကတွာ. နာဘိနန္ဒတိ နာဘိဝဒတီတိ ဧတ္ထ ဟေဋ္ဌာ ဝုတ္တဝိပရိယာယေန အတ္ထော ဝေဒိတဗ္ဗော. န ‘‘ဣဋ္ဌံ ကန္တ’’န္တိ ဝဒတီတိ ‘‘ဣဋ္ဌ’’န္တိ န ဝဒတိ, ‘‘ကန္တ’’န္တိ န ဝဒတိ. နာဘိဝဒတိယေဝ တဏှာယ အနုပါဒိယတ္တာ.

5. Concentration (samādhi) is either absorption concentration (appanāsamādhi) or proximity concentration (upacārasamādhi). The meditation subject (kammaṭṭhāna) is the insight meditation subject that conduces to concentration. The reading is “will reach fulfillment.” ‘He desires’ (pattheti) means ‘Oh, may such a form be mine!’ ‘He clings’ (abhivadati) means he expresses attachment through craving and wrong view. Therefore, he says, “through that rejoicing,” and so on. Even without explicit verbal expression, when greed arises, he still clings, indeed. Therefore, he says, “violating speech.” “This is mine”—appropriating it to himself, grasping it as if it were exclusively his own, he stands fixed in attachment. Illustrating this, he says, “having swallowed, he thoroughly seizes it.” “He rejoices,” etc., are stated from the perspective of the preliminary stage, while “joy arises” is stated from the perspective of arrival at the sense door. Some, taking “upādāna” in the sense of grasping, explain that the first terms refer to the underlying tendency (anusaya), and the latter to the superficial defilement (pariyuṭṭhāna). “He does not rejoice, he does not cling”—here, the meaning should be understood in reverse of what was stated above. “He does not say ‘pleasant, desirable’” means he does not say “pleasant,” he does not say “desirable.” He does not cling at all because of not clinging through craving.

သမာဓိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Samādhi Sutta is concluded.

၆. ပဋိသလ္လာဏသုတ္တဝဏ္ဏနာ

6. Commentary on the Paṭisallāṇa Sutta

၆. ဉတွာ [Pg.212] အာဟာတိ ‘‘သတိ ကာယဝိဝေကေ စိတ္တဝိဝေကော, တသ္မိံ သတိ ဥပဓိဝိဝေကော စ ဣမေသံ လဒ္ဓုံ ဝဋ္ဋတီ’’တိ ဉတွာ အာဟ.

6. ‘Knowing, he says’ (ñatvā āha) means he says, knowing that ‘When there is bodily seclusion, there is mental seclusion; when that exists, the seclusion from the substrata of existence can be attained for these.’

ပဋိသလ္လာဏသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Paṭisallāṇa Sutta is concluded.

၇. ဥပါဒါပရိတဿနာသုတ္တဝဏ္ဏနာ

7. Commentary on the Upādāparitassanā Sutta

၇. ဂဟဏေန ဥပ္ပန္နံ ပရိတဿနန္တိ ခန္ဓပဉ္စကေ ‘‘အဟံ မမာ’’တိ ဂဟဏေန ဥပ္ပန္နံ တဏှာပရိတဿနံ ဒိဋ္ဌိပရိတဿနဉ္စ. အပရိတဿနန္တိ ပရိတဿနာဘာဝံ, ပရိတဿနပဋိပက္ခံ ဝါ. အဟု ဝတ မေတံ ဗလယောဗ္ဗနာဒိ. ကမ္မဝိညာဏန္တိ ဝိပရိဏာမာရမ္မဏံ တဏှာဒိဋ္ဌိသဟဂတံ ဝိညာဏံ တဒနုဝတ္တိ စ. အနုပရိဝတ္တိ နာမ တံ အာရမ္မဏံ ကတွာ ပဝတ္တိ. တေနာဟ ‘‘ဝိပရိဏာမာရမ္မဏစိတ္တတော’’တိ. အကုသလဓမ္မသမုပ္ပာဒါတိ တဏှာယ အညာကုသလဓမ္မသမုပ္ပာဒါ. ပရိယာဒိယိတွာတိ ခေပေတွာ, တဿ ပဝတ္တိတုံ ဩကာသံ အဒတွာ. သဥတ္တာသောတိ တဏှာဒိဋ္ဌိဝသေန သဥတ္တာသော. ဂဏှိတွာတိ တဏှာဒိဋ္ဌိဂ္ဂါဟေဟိ ဂဟေတွာ တေသဉ္စေဝ ဝသေန ပရိတဿကော. ရူပဘေဒါနုပရိဝတ္တိ စိတ္တံ န ဟောတိ. ဝဋ္ဋတီတိ သဗ္ဗာကာရေန ဝတ္တုံ ယုတ္တန္တိ အတ္ထော.

7. ‘The agitation born of grasping’ (gahaṇena uppannaṃ paritassanaṃ) means the craving-based agitation and view-based agitation that arise from grasping the five aggregates as “I” and “mine.” ‘Non-agitation’ (aparitassanaṃ) means the absence of agitation or its opposite. ‘Indeed, I had this strength, youth, etc.’ ‘Consciousness of action’ (kammaviññāṇaṃ) means consciousness associated with craving and views, which takes change as its object, and that which follows accordingly. ‘Circling around’ (anuparivatti) means proceeding by taking that as its object. Therefore, he says, “from a mind with a changing object.” ‘The arising of unwholesome states’ (akusaladhammasamuppādā) means the arising of other unwholesome states due to craving. ‘Having exhausted’ (pariyādiyitvā) means having depleted, not giving it an opportunity to proceed. ‘Terror’ (sauttāsa) means terror due to craving and views. ‘Having seized’ (gaṇhitvā) means being seized by the grip of craving and views, and thus becoming agitated by their force. The mind does not revolve following the breaking apart of form. ‘It revolves’ (vaṭṭati) means it is fitting to say in every way.

ဥပါဒါပရိတဿနာသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Upādāparitassanā Sutta is concluded.

၈. ဒုတိယဥပါဒါပရိတဿနာသုတ္တဝဏ္ဏနာ

8. Commentary on the Second Upādāparitassanā Sutta

၈. တဏှာမာနဒိဋ္ဌိဝသေန ဒေသနာ ကတာ ‘‘ဧတံ မမ, ဧသောဟမသ္မိ, ဧသော မေ အတ္တာ’’တိ ဒေသနာယ အာဂတတ္တာ. စတူသု သုတ္တေသူတိ ပဉ္စမာဒီသု စတူသု သုတ္တေသု. စတုတ္ထေ ပန ဝိဝဋ္ဋမေဝ ကထိတံ.

8. The teaching was given in terms of craving, conceit, and views, as it comes in the teaching of “This is mine, this I am, this is my self.” ‘In the four discourses’ (catūsu suttesu) means in the four discourses beginning with the fifth. But in the fourth, the turning away from the cycle was taught.

ဒုတိယဥပါဒါပရိတဿနာသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Second Upādāparitassanā Sutta is concluded.

၉. ကာလတ္တယအနိစ္စသုတ္တဝဏ္ဏနာ

9. Commentary on the Kālattayaanicca Sutta

၉. ယဒိ [Pg.213] အတီတာနာဂတံ ဧတရဟိ နတ္ထိဘာဝတော အနိစ္စံ, ပစ္စုပ္ပန္နမ္ပိ တဒါ နတ္ထီတိ ကော ပန ဝါဒေါ တဿ အနိစ္စတာယ, ပစ္စုပ္ပန္နမှိ ကထာဝ ကာ ဥဒယဗ္ဗယပရိစ္ဆိန္နတ္တာ တဿ. ဝုတ္တဉှေတံ ‘‘နိဗ္ဗတ္တာ ယေ စ တိဋ္ဌန္တိ, အာရဂ္ဂေ သာသပူပမာ’’တိ (မဟာနိ. ၁၀).

9. If the past and future are impermanent because of their non-existence now, then since the present also does not exist at that time, what is there to say of its impermanence? What indeed is there to say about the present, since it is delimited by its arising and passing away? For it has been said: “Those that have arisen and those that endure are like a mustard seed on an awl’s tip.” (Mahāni. 10).

ကာလတ္တယအနိစ္စသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Kālattayaanicca Sutta is concluded.

၁၀-၁၁. ကာလတ္တယဒုက္ခသုတ္တာဒိဝဏ္ဏနာ

10-11. Commentary on the Kālattayadukkha Sutta and so forth

၁၀-၁၁. တထာရူပေနေဝါတိ ယထာရူပေနေဝ ပုဂ္ဂလဇ္ဈာသယေန နဝမံ သုတ္တံ ကထိတံ, တထာရူပေနေဝါတိ. တေ ကိရ ဘိက္ခူ အတီတာနာဂတံ ‘‘ဒုက္ခ’’န္တိ သလ္လက္ခေတွာ, တထာ ‘‘အနတ္တာ’’တိ သလ္လက္ခေတွာ ပစ္စုပ္ပန္နေ ကိလမိံသု. ‘‘အထ နေသ’’န္တိအာဒိ သဗ္ဗံ ဟေဋ္ဌာ ဝုတ္တနယေန ဝတ္တဗ္ဗံ.

10-11. ‘Of such a kind’ (tathārūpeneva) means that just as the ninth sutta was taught according to the inclination of that kind of person, so it is ‘of such a kind.’ It is said that those monks, having discerned the past and future as “suffering” and likewise as “not-self,” became weary in the present. “As for them,” and so on—all should be stated in the way mentioned below.

ကာလတ္တယဒုက္ခသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Kālattayadukkha Sutta and so forth is concluded.

နကုလပိတုဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Nakulapitu Vagga is concluded.

၂. အနိစ္စဝဂ္ဂေါ

2. The Chapter on Impermanence

၁-၁၀. အနိစ္စာဒိသုတ္တဝဏ္ဏနာ

1-10. Commentary on the Suttas on Impermanence and so forth

၁၂-၂၁. ပုစ္ဆာဝသိကံ အာနန္ဒတ္ထေရဿ ပုစ္ဆာဝသေန ဒေသိတတ္တာ.

12-21. Because it was taught by way of a question from the Elder Ānanda, it is called 'Pucchāvasikaṃ'.

အနိစ္စာဒိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Suttas on Impermanence and so forth is concluded.

အနိစ္စဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Aniccavagga is concluded.

၃. ဘာရဝဂ္ဂေါ

3. The Chapter on the Burden

၁. ဘာရသုတ္တဝဏ္ဏနာ

1. Commentary on the Burden Sutta

၂၂. ဥပါဒါနာနံ အာရမ္မဏဘူတာ ခန္ဓာ ဥပါဒါနက္ခန္ဓာ. ပရိဟာရဘာရိယဋ္ဌေနာတိ ပရိဟာရဿ ဘာရိယဘာဝေန ဂရုတရဘာဝေန. ဝုတ္တမေဝ အတ္ထံ [Pg.214] ပါကဋံ ကာတုံ ‘‘ဧတေသဉှီ’’တိအာဒိမာဟ. တတ္ထ ယသ္မာ ဧတာနိ ဌာနဂမနာဒီနိ ရူပါရူပဓမ္မာနံ ပင်္ဂုလဇစ္စန္ဓာနံ ဝိယ အညမညူပဿယဝသေန ဣဇ္ဈန္တိ, န ပစ္စေကံ, တသ္မာ ‘‘ဧတေသ’’န္တိ အဝိသေသဝစနံ ကတံ. ပုဂ္ဂလန္တိ ခန္ဓသန္တာနံ ဝဒတိ. ခန္ဓသန္တာနော ဟိ အဝိစ္ဆေဒေန ပဝတ္တမာနော ယာဝ ပရိနိဗ္ဗာနာ ခန္ဓဘာရံ ဝဟန္တော ဝိယ လောကေ ခါယတိ တဗ္ဗိနိမုတ္တဿ သတ္တဿ အဘာဝတော. တေနာဟ ‘‘ပုဂ္ဂလော’’တိအာဒိ. ဘာရဟာရောတိ ဇာတောတိ ဘာရဟာရော နာမ ဇာတော.

22. The aggregates that have become objects for clinging are the aggregates of clinging. ‘In the sense of being a burden to carry’ means by its nature of being a burden, a heavy burden. To clarify the meaning already stated, the passage beginning ‘For these...’ was spoken. Here, because these things—such as standing, going, and so on—are accomplished for material and immaterial states through mutual dependence, like a cripple and one blind from birth, and not individually, therefore the non-specific word ‘these’ is used. ‘Person’ refers to the continuum of aggregates. For the continuum of aggregates, proceeding without interruption, appears in the world as if bearing the burden of aggregates until final Nibbāna, due to the absence of a being separate from it. Hence, it is said: ‘person...’ etc. ‘The burden-bearer is the one who is born’ means that the one who is born is called the burden-bearer.

ပုနဗ္ဘဝကရဏံ ပုနဗ္ဘဝေါ, တံ ဖလံ အရဟတိ, တတ္ထ နိယုတ္တာတိ ဝါ ပေါနောဘဝိကာ. တဗ္ဘာဝသဟဂတံ ယထာ ‘‘သနိဒဿနာ ဓမ္မာ’’တိ, န သံသဋ္ဌသဟဂတံ, နာပိ အာရမ္မဏသဟဂတံ. ‘‘တတြ တတြာ’’တိ ယံ ယံ ဥပ္ပတ္တိဋ္ဌာနံ, ရူပါဒိအာရမ္မဏံ ဝါ ပတွာ တတြတတြာဘိနန္ဒိနီ. တေနာဟ ‘‘ဥပပတ္တိဋ္ဌာနေ ဝါ’’တိအာဒိ. ပဉ္စကာမဂုဏိကောတိ ပဉ္စကာမဂုဏာရမ္မဏော. ရူပါရူပူပပတ္တိဘဝေ ရာဂေါ ရူပါရူပဘဝရာဂေါ. ဈာနနိကန္တိ ဈာနသင်္ခါတေ ကမ္မဘဝေ ရာဂေါ. သဿတာဒိဋ္ဌီတိ ဘဝဒိဋ္ဌိ, တံသဟဂတော ရာဂေါ. အယန္တိ ရာဂေါ ဘဝတဏှာ နာမ. ဥစ္ဆေဒဒိဋ္ဌိ ဝိဘဝဒိဋ္ဌိ နာမ, တံသဟဂတော ဆန္ဒရာဂေါ ဝိဘဝတဏှာ နာမ. ဧသ ပုဂ္ဂလော ခန္ဓဘာရံ အာဒိယတိ တဏှာဝသေန ပဋိသန္ဓိဂ္ဂဟဏတော. ‘‘အသေသမေတ္ထ တဏှာ ဝိရဇ္ဇတိ ပလုဇ္ဇတိ နိရုဇ္ဈတိ ပဟီယတီ’’တိအာဒိနာ သဗ္ဗပဒါနိ နိဗ္ဗာနဝသေနေဝ ဝေဒိတဗ္ဗာနီတိ အာဟ ‘‘သဗ္ဗံ နိဗ္ဗာနဿေဝ ဝေဝစန’’န္တိ.

It is called ‘leading to renewed existence’ (ponobhavikā) because it causes renewed existence, or because it is worthy of that fruit, or because it is engaged therein. It is accompanied by its own nature, as in 'visible phenomena' (sanidassanā dhammā), not accompanied by commingling, nor accompanied by an object. 'Here and there' (tatra tatra) refers to craving delighting wherever it goes, having reached some place of rebirth or some object such as form. Hence it is said, 'in the place of rebirth,' etc. 'Pertaining to the five strands of sensual pleasure' (pañcakāmaguṇika) means having the five strands of sensual pleasure as its object. Lust for existence in the form and formless realms is lust for form and formless existence. Delight in jhāna is lust for the kamma-existence designated as jhāna. The eternalist view is the view of existence; the lust associated with it is craving for existence. This lust is called craving for existence (bhavataṇhā). The annihilationist view is called the view of non-existence; the desire and lust associated with it is called craving for non-existence (vibhavataṇhā). This person takes up the burden of the aggregates through craving, from the grasping of rebirth-linking. 'Here, craving fades away, perishes, ceases, and is abandoned without remainder'—all these terms should be understood solely with reference to Nibbāna. Hence it is said, 'All are synonyms for Nibbāna.'

ဘာရသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Burden Sutta is concluded.

၂. ပရိညသုတ္တဝဏ္ဏနာ

2. Commentary on the Pariññā Sutta

၂၃. ပရိဇာနိတဗ္ဗေတိ ပဟာနပရိညာယ ပရိဇာနိတဗ္ဗေ. တထာ ပရိဇာနနဉ္စ တတ္ထ ဆန္ဒရာဂပ္ပဟာနံ, တေသံ အတိက္ကမောတိ အာဟ ‘‘သမတိက္ကမိတဗ္ဗေတိ အတ္ထော’’တိ. အစ္စန္တပရိညန္တိ နိဗ္ဗာနံ ဝဒတိ. တေနာဟ ‘‘သမတိက္ကမန္တိ အတ္ထော’’တိ.

23. ‘Should be fully understood’ (parijānitabbe) means it should be fully understood with the full understanding of abandonment. And such full understanding is the abandonment of desire and lust for that; their overcoming, he says, is the meaning of ‘should be transcended’ (samatikkamitabbeti). ‘Ultimate full understanding’ (accantapariññā) refers to Nibbāna. Therefore he said the meaning is ‘overcoming’ (samatikkama).

ပရိညသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Pariññā Sutta is concluded.

၃. အဘိဇာနသုတ္တဝဏ္ဏနာ

3. Commentary on the Abhijāna Sutta

၂၄. ဉာတပရိညာ [Pg.215] ကထိတာ ‘‘အဘိဝိသိဋ္ဌာယ ပညာယ ဇာနန’’န္တိ ကတွာ. ဒုတိယပဒေနာတိ ‘‘ပရိဇာန’’န္တိ ပဒေန. တတိယစတုတ္ထေဟီတိ ‘‘ဝိရာဇယံ ပဇဟ’’န္တိ ပဒေဟိ.

24. The full understanding of the known (ñātapariññā) is explained as 'knowing with distinguished wisdom' (abhivisiṭṭhāya paññāya jānana). By the second term is meant the term 'fully understanding' (parijāna). By the third and fourth are meant the terms 'becoming dispassionate' (virājayaṃ) and 'abandoning' (pajaha).

အဘိဇာနသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Abhijāna Sutta is concluded.

၄-၉. ဆန္ဒရာဂသုတ္တာဒိဝဏ္ဏနာ

4-9. Commentary on the Chandarāga Sutta and others

၂၅-၃၀. ဓာတုသံယုတ္တေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာနိ, ကေဝလဉှိ ဧတ္ထ ခန္ဓဝသေန ဒေသနာ အာဂတာ, တတ္ထ ဓာတုဝသေနာတိ အယမေဝ ဝိသေသော. စတ္တာရိ သစ္စာနိ ကထိတာနိ အဿာဒါဒီနဝနိဿရဏဝသေန ဒေသနာယ ပဝတ္တတ္တာ.

25-30. These should be understood in the same way as explained in the Dhātu Saṃyutta, for here the teaching comes solely in terms of the aggregates, whereas there it is in terms of the elements—this is the only difference. The four truths are spoken of because the teaching proceeds by way of gratification, danger, and escape.

ဆန္ဒရာဂသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Chandarāga Sutta and others is concluded.

၁၀. အဃမူလသုတ္တဝဏ္ဏနာ

10. Commentary on the Aghamūla Sutta

၃၁. အဃံ ဝုစ္စတိ ပါပံ, အဃနိမိတ္တတာယ အဃံ ဒုက္ခံ. ဣဒဉှိ ဒုက္ခံ နာမ ဝိသေသတော ပါပဟေတုကံ ကမ္မဖလသညိတံ. တထာ ဝဋ္ဋဒုက္ခံ အဝိဇ္ဇာတဏှာမူလကတ္တာ. အဃဿ နိမိတ္တတာယ အဃံ ဒုက္ခံ. ဝဋ္ဋာနုသာရီ မဟာဇနော ဟိ ဒုက္ခာဘိဘူတော တဿ ပတိကာရံ မညမာနော တံ တံ ကရောတီတိ.

31. ‘Agha’ is said to be evil; because it is a sign of evil, suffering is ‘agha’. For this suffering is especially caused by evil, designated as the fruit of kamma. Likewise, the suffering of the cycle of existence is rooted in ignorance and craving. Because it is a sign of evil, suffering is ‘agha’. For the great populace, following the cycle of existence, being overwhelmed by suffering and thinking to find a remedy for it, does this and that.

အဃမူလသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Aghamūla Sutta is concluded.

၁၁. ပဘင်္ဂုသုတ္တဝဏ္ဏနာ

11. Commentary on the Pabhaṅgu Sutta

၃၂. ပဘိဇ္ဇနသဘာဝန္တိ ခဏေ ခဏေ ပဘင်္ဂုသဘာဝံ.

32. ‘Having the nature of breaking apart’ means having a perishable nature from moment to moment.

ပဘင်္ဂုသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Pabhaṅgu Sutta is concluded.

ဘာရဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Bhāravagga is concluded.

၄. နတုမှာကံဝဂ္ဂေါ

4. The Natumhākaṃ Chapter

၁. နတုမှာကံသုတ္တဝဏ္ဏနာ

1. Commentary on the Natumhākaṃ Sutta

၃၃. ဆန္ဒရာဂပ္ပဟာနေနာတိ [Pg.216] တပ္ပဋိဗဒ္ဓဿ ဆန္ဒရာဂဿ ပဇဟနေန. ဒဗ္ဗာဒိ ပါကတိကတိဏံ ပါကဋမေဝါတိ အပါကဋံ ဒဿေတုံ တာလနာဠိကေရာဒိ ဒဿိတံ, တိဏကဋ္ဌာနံ ဝါ ဘေဒဒဿနတ္ထံ. ပိယာလော ဖာရုသကံ.

33. ‘By the abandoning of desire and lust’ means by the abandoning of the desire and lust connected to that. That there is common grass, such as dabba grass, is self-evident. To show what is not evident, examples like palm trees and coconut trees are given, or to demonstrate the distinction between grass and wood. ‘Piyāla’ is the phārusaka tree.

နတုမှာကံသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Natumhākaṃ Sutta is concluded.

၃. အညတရဘိက္ခုသုတ္တဝဏ္ဏနာ

3. Commentary on the Aññatarabhikkhu Sutta

၃၅. ယဒိ ရူပံ အနုသေတီတိ ရူပဓမ္မေ အာရဗ္ဘ ယဒိ ရာဂါဒယော အနုသယနဝသေန ပဝတ္တန္တိ. တေန သင်္ခံ ဂစ္ဆတီတိ တေန ရာဂါဒိနာ တံသမင်္ဂီပုဂ္ဂလော သင်္ခါတဗ္ဗတံ ‘‘ရတ္တော ဒုဋ္ဌော’’တိအာဒိနာ ဝေါဟရိတဗ္ဗတံ ဥပဂစ္ဆတီတိ. တေနာဟ ‘‘ကာမရာဂါဒီသူ’’တိအာဒိ. အဘူတေနာတိ အဇာတေန အနုသယဝသေန အပ္ပဝတ္တေန. အနုသယသီသေန ဟေတ္ထ အဘိဘဝံ ဝဒတိ. ယတော ‘‘ရတ္တော ဒုဋ္ဌော မူဠှောတိ သင်္ခံ န ဂစ္ဆတီ’’တိ ဝုတ္တံ. နိပ္ပရိယာယတော ဟိ မဂ္ဂဝဇ္ဈကိလေသာ အနုသယော.

35. ‘If one has a latent tendency towards form’ means if defilements like lust arise in dependence on the phenomenon of form in the manner of latent tendencies. ‘Then one is reckoned by it’ means that because of that lust, etc., a person endowed with it becomes liable to be designated and referred to as ‘lustful, hateful,’ etc. Hence, it is said, ‘due to sensual lust, etc.’ ‘By the non-existent’ means by the unarisen, not operating in the manner of a latent tendency. Here, overcoming is spoken of in terms of latent tendencies. For it is said, ‘one is not reckoned as lustful, hateful, or deluded.’ Indeed, in the definitive sense, the defilements to be abandoned by the path are latent tendencies.

အညတရဘိက္ခုသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Aññatarabhikkhu Sutta is concluded.

၄. ဒုတိယအညတရဘိက္ခုသုတ္တဝဏ္ဏနာ

4. Commentary on the Second Aññatarabhikkhu Sutta

၃၆. တံ အနုသယိတံ ရူပန္တိ တံ ရာဂါဒိနာ အနုသယိတံ ရူပံ မရန္တေန အနုသယေန အနုမရတိ. တေန ဝုတ္တံ ‘‘န ဟီ’’တိအာဒိ. ယေန အနုသယေန မရန္တေန တံ အနုမရတိ. တေန သင်္ခံ ဂစ္ဆတီတိ တထာဘူတတော တေန ‘‘ရတ္တော’’တိအာဒိဝေါဟာရံ လဘတိ. ယေန အနုသယေန ကာရဏဘူတေန အနုမီယတိ, တေန.

36. ‘That form with latent tendencies’ means that one follows after that form, which is subject to latent tendencies of lust and so on, with a dying latent tendency. Hence it is said, ‘for indeed,’ etc. By whichever dying latent tendency one follows after it, by that one is reckoned. ‘One is reckoned by that’ means that being so, one obtains designations such as ‘lustful.’ By which latent tendency, being the cause, one is inferred, by that.

ဒုတိယအညတရဘိက္ခုသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Second Aññatarabhikkhu Sutta is concluded.

၅-၆. အာနန္ဒသုတ္တာဒိဝဏ္ဏနာ

5-6. Commentary on the Ānanda Sutta and others

၃၇-၃၈. ဌိတိယာ [Pg.217] ဌိတိက္ခဏေန သဟိတံ ဌိတံ. ဌိတဿ အညထတ္တန္တိ ဥပ္ပာဒက္ခဏတော အညထာဘာဝေါ. ပညာယတီတိ ဥပလဗ္ဘတိ. ပစ္စယဝသေန ဓရမာနတ္တာ ဧဝ ဇီဝမာနဿ ဇီဝိတိန္ဒြိယဝသေန ဇရာ ပညာယတိ ဥပ္ပာဒက္ခဏတော အညထတ္တပ္ပတ္တိယာ. ဝုတ္တမေဝ အတ္ထံ ပါကဋတရံ ကာတုံ ‘‘ဌိတီ’’တိအာဒိ ဝုတ္တံ. ဇီဝိ…ပေ… နာမံ. တထာ ဟိ အဘိဓမ္မေ (ဓ. သ. ၁၉) ‘‘အာယု ဌိတီ’’တိ နိဒ္ဒိဋ္ဌံ. အညထတ္တန္တိ ဇရာယ နာမန္တိ သမ္ဗန္ဓော.

37-38. What persists is that which is accompanied by the moment of persistence of the state of persistence. ‘Alteration of what persists’ means a state of being different from the moment of arising. ‘Is discerned’ means it is perceived. Because it endures dependent on conditions, aging is discerned in a living being through the life-faculty, due to the attainment of a different state from the moment of arising. To make the stated meaning clearer, ‘persistence,’ etc., is said. ‘Life…pe… name.’ Thus, in the Abhidhamma (Dhs. 19), ‘life, persistence’ is specified. ‘Alteration’ is the name for aging; this is the connection.

တီဏိ လက္ခဏာနိ ဟောန္တိ သင်္ခတသဘာဝလက္ခဏတော. ယော ကောစိ ရူပဓမ္မော ဝါ အရူပဓမ္မော ဝါ လောကိယော ဝါ လောကုတ္တရော ဝါ သင်္ခါရော. သင်္ခါရော, န လက္ခဏံ ဥပ္ပာဒါဒိသဘာဝတ္တာ. လက္ခဏံ, န သင်္ခါရော ဥပ္ပာဒါဒိရဟိတတ္တာ. န စ…ပေ… သက္ကာ သင်္ခါရဓမ္မတ္တာ လက္ခဏဿ. နာပိ လက္ခဏံ ဝိနာ သင်္ခါရော ပညာပေတုံ သက္ကာ သင်္ခါရဘာဝေန. တေနာဟ ‘‘လက္ခဏေနာ’’တိအာဒိ. ဣဒါနိ ယထာဝုတ္တမတ္ထံ ဥပမာယ ဝိဘာဝေတုံ ‘‘ယထာ’’တိအာဒိမာဟ. တတ္ထ လက္ခဏန္တိ ကာဠရတ္တသဗလာဒိဘာဝလက္ခဏံ ပါကဋံ ဟောတိ ‘‘အယံ အသုကဿ ဂါဝီ’’တိ.

There are three characteristics from the standpoint of having the nature of the conditioned. Whatever phenomenon, whether material or immaterial, mundane or supramundane, is a conditioned thing. It is a conditioned thing, not a characteristic, because of its nature of arising, etc. It is a characteristic, not a conditioned thing, because it is devoid of arising, etc. And it is not possible…pe…because the characteristic is of the nature of a conditioned phenomenon. Nor can a conditioned thing be made known without a characteristic, due to its being a conditioned thing. Therefore, it is said, ‘by the characteristic,’ etc. Now, to explain the meaning as stated by way of a simile, it is said, ‘just as,’ etc. Here, the characteristic—such as the state of being black, red, dappled, etc.—becomes evident, as in ‘this is so-and-so’s cow.’

ဧဝံ သင်္ခါရောပိ ပညာယတိ သဘာဝတော ဥပဓာရေန္တဿ ဥပ္ပာဒလက္ခဏမ္ပိ ဥပ္ပာဒါဝတ္ထာတိ ကတွာ. ကာလသင်္ခါတောတိ ဥပ္ပဇ္ဇမာနကာလသင်္ခါတော. တဿ သင်္ခါရဿ. ခဏောပီတိ ဥပ္ပာဒက္ခဏောပိ ပညာယတိ. ဥပ္ပာဒေါပီတိ ဥပ္ပာဒလက္ခဏောပိ. ဇရာလက္ခဏန္တိ ဥပ္ပန္နဇီရဏလက္ခဏံ, တံ ‘‘ဌိတဿ အညထတ္တ’’န္တိ ဝုတ္တံ. ‘‘ဘင်္ဂက္ခဏေ သင်္ခါရောပိ တံလက္ခဏမ္ပိ ကာလသင်္ခါတော တဿ ခဏောပိ ပညာယတီ’’တိ ပါဌော. ကေစိ ပန ‘‘ဇရာပီ’’တိ ပဒမ္ပေတ္ထ ပက္ခိပန္တိ. ဧဝဉ္စ ဝဒန္တိ ‘‘န ဟိ တသ္မိံ ခဏေ တရုဏော ဟုတွာ သင်္ခါရော ဘိဇ္ဇတိ, အထ ခေါ ဇိယျမာနော မဟလ္လကော ဝိယ ဇိဏ္ဏော ဧဝ ဟုတွာ ဘိဇ္ဇတီ’’တိ, ဘင်္ဂေနေဝ ပန ဇရာ အဘိဘုယျတိ ခဏဿ အတိဣတ္တရဘာဝတော န သက္ကာ ပညာပေတုံ ဌိတိယာတိ တေသံ အဓိပ္ပာယော. တာနီတိ အရူပဓမ္မာနံ တီဏိ လက္ခဏာနိ. အတ္ထိက္ခဏန္တိ အရူပဓမ္မဝိဇ္ဇမာနက္ခဏံ, ဥပ္ပာဒက္ခဏန္တိ အဓိပ္ပာယော. သဗ္ဗဓမ္မာနန္တိ သဗ္ဗေသံ ရူပါရူပဓမ္မာနံ ဌိတိယာ န ဘဝိတဗ္ဗံ. တဿေဝါတိ တဿာ ဧဝ ဌိတိယာ. တမတ္ထန္တိ ဇရာလက္ခဏဿ ပညာပေတုံ အသက္ကုဏေယျဘာဝံ. အညေ ပန ‘‘သန္တတိဝသေန ဌာနံ ဌိတီ’’တိ ဝဒန္တိ, တယိဒံ [Pg.218] အကာရဏံ အဋ္ဌာနံ. ယသ္မာ သုတ္တေ ‘‘ဌိတဿ အညထတ္တံ ပညာယတီ’’တိ ဥပ္ပာဒဝယေဟိ နိဗ္ဗိသေသေန ဌိတိယာ ဇောတိတတ္တာ. ယံ ပနေတ္ထ ဝတ္တဗ္ဗံ, တံ ဟေဋ္ဌာ ဝုတ္တမေဝ. အပိစ ယထာ ဓမ္မဿ ဥပ္ပာဒါဝတ္ထာယ ဘိန္နာ ဘင်္ဂါဝတ္ထာ ဣစ္ဆိတာ, အညထာ ဥပ္ပဇ္ဇမာနမေဝ ဘိဇ္ဇတီတိ အာပဇ္ဇတိ, ဧဝံ ဘင်္ဂါဝတ္ထာယပိ ဘိန္နာ ဘင်္ဂါဘိမုခါဝတ္ထာ ဣစ္ဆိတဗ္ဗာ. န ဟိ အဘင်္ဂါဘိမုခေါ ဘိဇ္ဇတိ. န စေတ္ထ သက္ကာ ဥပ္ပာဒါဘိမုခါဝတ္ထံ ပရိကပ္ပေတုံ တဒါ တဿ အလဒ္ဓတ္တလာဘတ္တာ. အယံ ဝိသေသောတိ ဌိတိက္ခဏော နာမ ရူပဓမ္မာနံယေဝ, န အရူပဓမ္မာနန္တိ အယံ ဤဒိသော ဝိသေသော. အာစရိယမတိ နာမ တဿေဝ အာစရိယဿ မတိ, သာ သဗ္ဗဒုဗ္ဗလာတိ အာဟ ‘‘တသ္မာ’’တိအာဒိ.

Thus, the conditioned is also discerned by one who considers its intrinsic nature, taking the characteristic of arising as the state of arising. ‘Designated by time’ means designated by the time of arising. Of that conditioned thing, even the moment of arising is discerned. ‘Even arising’ means the characteristic of arising. The characteristic of aging is the characteristic of the decay of what has arisen, which is called ‘the alteration of what has persisted.’ The reading is: ‘At the moment of dissolution, the conditioned, its characteristic, designated by time, and its moment are also discerned.’ Some, however, insert the word ‘and aging’ here and say: ‘For it is not that the conditioned breaks while being young at that moment, but rather, like an old man, it breaks only after having aged and become decrepit.’ Yet, aging is overcome by dissolution due to the extreme transitoriness of the moment, and persistence cannot be made known—this is their intention. ‘Those’ refers to the three characteristics of immaterial phenomena. ‘The moment of existence’ means the moment when immaterial phenomena are present; the intention is the moment of arising. ‘Of all phenomena’ means that there can be no persistence for all material and immaterial phenomena. ‘Of that very’ means of that very persistence. ‘That meaning’ means the inability to demonstrate the characteristic of aging. Others say: ‘Persistence is a state by way of continuity,’ but this is unreasonable and baseless. Because the sutta states: ‘The alteration of what has persisted is discerned,’ since persistence is illuminated without distinction from arising and passing away. What should be said here has already been stated above. Furthermore, just as the state of dissolution is intended to be distinct from the state of arising of a phenomenon—otherwise, it would follow that what is arising also breaks—so too the state of approaching dissolution should be intended to be distinct from the state of dissolution. For what is not approaching dissolution does not break. Nor is it possible here to conceive of a state of approaching arising, since at that time it has not yet obtained what is to be obtained. ‘This distinction’ means this kind of distinction: that the moment of persistence applies only to material phenomena, not to immaterial phenomena. ‘The teacher’s view’ refers to that very teacher’s opinion; because it is entirely weak, it is said: ‘Therefore,’ etc.

အာနန္ဒသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Ānanda Sutta and others is concluded.

၇-၁၀. အနုဓမ္မသုတ္တာဒိဝဏ္ဏနာ

7-10. Commentary on the Anudhamma Sutta and others

၃၉-၄၂. အပါယဒုက္ခေ သကလသံသာရဒုက္ခေ စ ပတိတုံ အဒတွာ ဓာရဏဋ္ဌေန ဓမ္မော, မဂ္ဂဖလနိဗ္ဗာနာနိ. တဒနုလောမိကာ စဿ ပုဗ္ဗဘာဂပဋိပဒါတိ အာဟ ‘‘ဓမ္မာနုဓမ္မပဋိပန္နဿာ’’တိအာဒိ. ‘‘နိဗ္ဗိဒါဗဟုလော’’တိ အဋ္ဌကထာယံ ပဒုဒ္ဓါရော ကတော, ပါဠိယံ ပန ‘‘နိဗ္ဗိဒါဗဟုလံ ဝိဟရေယျာ’’တိ အာဂတံ. ဥက္ကဏ္ဌနဗဟုလောတိ သဗ္ဗဘဝေသု ဥက္ကဏ္ဌနဗဟုလော. တီဟိ ပရိညာဟီတိ ဉာတတီရဏပ္ပဟာနပရိညာဟိ. ပရိဇာနာတီတိ တေဘူမကဓမ္မေ ပရိစ္ဆိဇ္ဇ ဇာနာတိ, ဝိပဿနံ ဥဿုက္ကာပေတိ. ပရိမုစ္စတိ သဗ္ဗသံကိလေသတော ‘‘မဂ္ဂေါ ပဝတ္တိတော ပရိမုစ္စတီ’’တိ ဝုတ္တတ္တာ. တထာတိ ဣမိနာ ဣတော ပရေသု တီသု မဂ္ဂေါ ဟောတီတိ ဒဿေတိ. ဣဓာတိ ဣမသ္မိံ သုတ္တေ. အနိယမိတာတိ အဂ္ဂဟိတာ. တေသု နိယမိတာ ‘‘အနိစ္စာနုပဿီ’’တိအာဒိဝစနတော. သာတိ အနုပဿနာ. တတ္ထ နိယမိတဝသေနေဝါတိ ဣဒံ လက္ခဏဝစနံ ယထာ ‘‘ယဒိ မေ ဗျာဓယော ဘဝေယျုံ, ဒါတဗ္ဗမိဒမောသဓ’’န္တိ. န ဟိ သက္ကာ ဧတိဿာ ဧဝ အနုပဿနာယ ဝသေန သမ္မသနာစာရံ မတ္ထကံ ပါပေတုန္တိ.

39-42. The Dhamma, in the sense of upholding, does not allow one to fall into the suffering of the lower realms and all the suffering of saṃsāra; it is the path, its fruits, and Nibbāna. And the preliminary practice in accordance with that is stated as “one practicing in accordance with the Dhamma,” and so forth. “Abounding in disenchantment” is the word extracted in the commentary, but in the Pāli it is said, “one should dwell abounding in disenchantment.” “Abounding in weariness” means being abounding in weariness towards all forms of existence. Through the three kinds of full understanding means through the full understanding of knowing, investigating, and abandoning. “He fully understands” means he knows by delimiting the phenomena of the three realms; he makes an effort in insight. He is liberated from all defilements, as it is said, “The path having been set in motion, one is liberated.” “Likewise,” by this, it shows that the path occurs in the other three. “Here” means in this discourse. “Unfixed” means not grasped. Among them, it is fixed, as in the statement “contemplating impermanence,” and so forth. That is the contemplation. “There, by the fixed manner” means this is a statement of a condition, as in “if I were to have illnesses, this medicine should be given.” For it is not possible to bring the practice of comprehension to its culmination through just this contemplation alone.

အနုဓမ္မသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Anudhamma Sutta and Similar Discourses is concluded.

နတုမှာကံဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Natumhākaṃvagga is concluded.

၅. အတ္တဒီပဝဂ္ဂေါ

5. The Chapter on Self as an Island

၁. အတ္တဒီပသုတ္တဝဏ္ဏနာ

1. The Commentary on the Attadīpa Sutta

၄၃. ဒွီဟိ [Pg.219] ဘာဂေဟိ အာပေါ ဧတ္ထ ဂတာတိ ဒီပေါ, ဒီပေါ ဝိယာတိ ဒီပေါ ဩဃေဟိ အနဇ္ဈောတ္ထရနီယတာယ. ယော ပရော န ဟောတိ, သော အတ္တာ, ဣဓ ပန ဓမ္မော အဓိပ္ပေတော. အတ္တာ ဒီပေါ ဧတေသန္တိ အတ္တဒီပါ. ပဋိသရဏတ္ထော ဒီပဋ္ဌောတိ အာဟ – ‘‘အတ္တသရဏာတိ ဣဒံ တဿေဝ ဝေဝစန’’န္တိ. လောကိယလောကုတ္တရော ဓမ္မော အတ္တာ နာမ ဧကန္တနာထဘာဝတော. ပဌမေန ပဒေန ဝုတ္တော ဧဝ အတ္ထော ဒုတိယပဒေန ဝုစ္စတီတိ ဝုတ္တံ ‘‘တေနေဝါဟာ’’တိအာဒိ. ယဝတိ ဧတသ္မာ ဖလံ ပသဝတီတိ ယောနိ, ကာရဏံ. ကိံ ပဘုတိ ဥပ္ပတ္တိဋ္ဌာနံ ဧတေသန္တိ ကိံ ပဘုတိကာ. ပဟာနဒဿနတ္ထံ အာရဒ္ဓံ. တေနေဝါဟ ‘‘ပုဗ္ဗေ စေဝ…ပေ… တေ ပဟီယန္တီ’’တိ. န ပရိတဿတိ တဏှာပရိတ္တာသဿ အဘာဝတော. ဝိပဿနင်္ဂေနာတိ ဝိပဿနာသင်္ခါတေန ကာရဏေန.

43. An island (`dīpo`) is so called because water (`āpo`) has receded from two parts; an island is like a refuge, in the sense of not being overwhelmed by floods. That which is not other is the self; here, however, the Dhamma is intended. Those for whom the self is an island are `attadīpā`. The meaning of island is the meaning of refuge; thus it is said, “self as refuge,” this is its synonym. The mundane and supramundane Dhamma is called self because it is entirely of the nature of a refuge. The meaning stated by the first phrase is also stated by the second phrase; thus it is said, “therefore,” and so forth. `Yoni` is that from which a fruit is produced; it means cause. `Kiṃ pabhutikā` means: what is their source, their place of origin? It is undertaken for the purpose of showing abandonment. Therefore, it is said, “formerly and… they are abandoned.” “He does not tremble” because of the absence of the trembling that is craving. “By the factor of insight” means by the cause designated as insight.

အတ္တဒီပသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Attadīpa Sutta is concluded.

၂. ပဋိပဒါသုတ္တဝဏ္ဏနာ

2. The Commentary on the Paṭipadā Sutta

၄၄. သဘာဝတောသန္တော ဝိဇ္ဇမာနော ကာယော ရူပါဒိဓမ္မသမူဟောတိ သက္ကာယောတိ အာဟ – ‘‘သက္ကာယော ဒုက္ခ’’န္တိ. ဒိဋ္ဌိ ဧဝ သမနုပဿနာ, ဒိဋ္ဌိသဟိတာ ဝါ သမနုပဿနာ ဒိဋ္ဌိသမနုပဿနာ, ဒိဋ္ဌိမညနာယ သဒ္ဓိံ ဣတရမညနာ. သဟ ဝိပဿနာယ စတုမဂ္ဂဉာဏံ သမနုပဿနာ ‘‘စတုန္နံ အရိယသစ္စာနံ သမ္မဒေဝ အနုရူပတော ပဿနာ’’တိ ကတွာ.

44. The existing body, a collection of phenomena such as form, is called 'self-identity' (`sakkāya`); thus it is said: “Self-identity is suffering.” View itself is contemplation (`samanupassanā`), or contemplation accompanied by view is view-contemplation (`diṭṭhisamanupassanā`), which includes other conceivings along with the conceiving that is view. Contemplation (`samanupassanā`) is the knowledge of the four paths together with insight, because it is “the seeing of the four noble truths rightly and in accordance with reality.”

ပဋိပဒါသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Paṭipadā Sutta is concluded.

၃. အနိစ္စသုတ္တဝဏ္ဏနာ

3. The Commentary on the Anicca Sutta

၄၅. ဝိရာဂေါ နာမ မဂ္ဂေါ, ဝိမုတ္တိဖလန္တိ အာဟ – ‘‘မဂ္ဂက္ခဏေ ဝိရဇ္ဇတိ, ဖလက္ခဏေ ဝိမုစ္စတီ’’တိ. အဂ္ဂဟေတွာတိ ဧဝံ နိရုဇ္ဈမာနေဟိ အာသဝေဟိ ‘‘အဟံ မမာ’’တိ ကဉ္စိ ဓမ္မံ အနာဒိယိတွာ. ‘‘စိတ္တံ ဝိရတ္တံ, ဝိမုတ္တံ ဟောတီ’’တိ ဝုတ္တတ္တာ [Pg.220] ဖလံ ဂယှတိ, ‘‘ခီဏာ ဇာတီ’’တိအာဒိနာ ပစ္စဝေက္ခဏာတိ အာဟ ‘‘သဟ ဖလေန ပစ္စဝေက္ခဏဒဿနတ္ထ’’န္တိ. ဥပရိ ကတ္တဗ္ဗကိစ္စာဘာဝေန ဌိတံ. တေနာဟ ‘‘ဝိမုတ္တတ္တာ ဌိတ’’န္တိ. ယံ ပတ္တဗ္ဗံ, တံ အဂ္ဂဖလဿ ပတ္တဘာဝေန အဓိဂတတ္တာ သန္တုဋ္ဌံ ပရိတုဋ္ဌံ.

45. “Dispassion” is the path, and liberation is the fruit—thus it is said: “At the moment of the path, one becomes dispassionate; at the moment of the fruit, one is liberated.” “Not grasping” means, while the taints are thus ceasing, not taking up any phenomenon as “I” or “mine.” Because it is said, “The mind is dispassionate, liberated,” the fruit is understood. By means of retrospection such as “Birth is destroyed,” and so forth, it is said, “Together with the fruit, for the purpose of seeing through retrospection.” It is steady because there is no further duty to be done. Therefore, it is said, “It is steady because it is liberated.” Because what was to be attained has been achieved by the attainment of the highest fruit, one is content and fully satisfied.

အနိစ္စသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Anicca Sutta is concluded.

၄. ဒုတိယအနိစ္စသုတ္တဝဏ္ဏနာ

4. The Commentary on the Second Anicca Sutta

၄၆. ပုဗ္ဗန္တံ အတီတခန္ဓကောဋ္ဌာသံ. အနုဂတာတိ သဿတာဒီနိ ကပ္ပေတွာ ဂဟဏဝသေန အနုဂတာ. အဋ္ဌာရသ ဒိဋ္ဌိယောတိ စတဿော သဿတဒိဋ္ဌိယော, စတဿော ဧကစ္စသဿတဒိဋ္ဌိယော, စတဿော အန္တာနန္တိကဒိဋ္ဌိယော, စတဿော အမရာဝိက္ခေပဒိဋ္ဌိယော, ဒွေ အဓိစ္စသမုပ္ပန္နဒိဋ္ဌိယောတိ ဧဝံ အဋ္ဌာရသ ဒိဋ္ဌိယော န ဟောန္တိ ပစ္စယဃာတေန. အပရန္တန္တိ အနာဂတံ ခန္ဓကောဋ္ဌာသံ သဿတာဒိဘာဝံ ကပ္ပေတွာ ဂဟဏဝသေန အနုဂတာ. သောဠသ သညီဝါဒါ, အဋ္ဌ အသညီဝါဒါ, အဋ္ဌ နေဝသညီနာသညီဝါဒါ, သတ္တ ဥစ္ဆေဒဝါဒါ, ပဉ္စ ပရမဒိဋ္ဌဓမ္မနိဗ္ဗာနဝါဒါတိ ဧဝံ စတုစတ္တာလီသ ဒိဋ္ဌိယော န ဟောန္တိ ပစ္စယဃာတေန. သဿတဒိဋ္ဌိထာမသော စေဝ သီလဗ္ဗတဒိဋ္ဌိပရာမာသော စ န ဟောတိ ပစ္စယဃာတေန. တေနာဟ ‘‘ဧတ္တာဝတာ ပဌမမဂ္ဂေါ ဒဿိတော’’တိ အနဝသေသဒိဋ္ဌိပဟာနကိတ္တနတော. ပဟီနာ ဝိက္ခမ္ဘိတာ. ဣဒံ ပနာတိ ‘‘ရူပသ္မိ’’န္တိအာဒိ.

46. “The past end” refers to the past portion of the aggregates. “Following” means following by way of grasping, having conceived of eternalism and so forth. The eighteen views—four eternalist views, four partial eternalist views, four views of the finite and infinite, four evasive views, and two views of adventitious origination—thus, these eighteen views do not occur due to the destruction of their cause. “The future end” refers to the future portion of the aggregates, following by way of grasping, having conceived of a state of eternalism and so forth. The sixteen doctrines of perception, the eight doctrines of non-perception, the eight doctrines of neither-perception-nor-non-perception, the seven annihilationist doctrines, and the five doctrines of final Nibbāna in this very life—thus, these forty-four views do not occur due to the destruction of their cause. Neither stubborn adherence to eternalist views nor the grasping of rites and rituals occurs due to the destruction of their cause. Therefore, it is said, “To this extent, the first path is shown,” because of the mention of the abandonment of all views without remainder. They are abandoned, suppressed. “This, however,” refers to “in form,” and so forth.

ဒုတိယအနိစ္စသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Second Anicca Sutta is concluded.

၅. သမနုပဿနာသုတ္တဝဏ္ဏနာ

5. Commentary on the Samanupassanā Sutta

၄၇. ပရိပုဏ္ဏဂါဟဝသေနာတိ ပဉ္စက္ခန္ဓေ အသေသေတွာ ဧကဇ္ဈံ ‘‘အတ္တာ’’တိ ဂဟဏဝသေန. ဧတေသံ ပဉ္စန္နံ ဥပါဒါနက္ခန္ဓာနံ အညတရံ ‘‘အတ္တာ’’တိ သမနုပဿန္တိ. ဣတီတိ ဧဝံ. ယဿ ပုဂ္ဂလဿ အယံ အတ္တဒိဋ္ဌိသင်္ခါတာ သမနုပဿနာ အတ္ထိ ပဋိပက္ခေန အဝိဟတတ္တာ သံဝိဇ္ဇတိ. ပဉ္စန္နံ ဣန္ဒြိယာနန္တိ စက္ခာဒီနံ ဣန္ဒြိယာနံ.

47. “By way of complete grasping” means grasping the five aggregates without remainder, collectively, as “self.” They contemplate any one of these five aggregates of clinging as “self.” “Thus” means in this way. For the person who has this contemplation, designated as self-view, it exists, being un-eradicated by its opponent. “Of the five faculties” means the faculties beginning with the eye.

အာရမ္မဏန္တိ ကမ္မဝိညာဏဿ အာရမ္မဏံ. မာနဝသေန စ ဒိဋ္ဌိဝသေန စ ‘‘အသ္မီ’’တိ ဂါဟေ သိဇ္ဈန္တေ တံသဟဂတာ တဏှာပိ တဂ္ဂဟိတာဝ ဟောတီတိ [Pg.221] ဝုတ္တံ ‘‘တဏှာမာနဒိဋ္ဌိဝသေန အသ္မီတိ ဧဝမ္ပိဿ ဟောတီ’’တိ. ဂဟေတွာတိ အဟံကာရဝတ္ထုဝသေန ဂဟေတွာ. အယံ အဟမသ္မီတိ အယံ စက္ခာဒိကော, သုခါဒိကော ဝါ အဟမသ္မိ. ‘‘ရူပီ အတ္တာ အရောဂေါ ပရံ မရဏာ’’တိ ဧဝမာဒိဂဟဏဝသေန ပဝတ္တနတော ဝုတ္တံ ‘‘ရူပီ ဘဝိဿန္တိအာဒီနိ သဗ္ဗာနိ သဿတမေဝ ဘဇန္တီ’’တိ. ဝိပဿနာဘိနိဝေသတော ပုဗ္ဗေ ယထေဝါကာရာနိ ပဉ္စိန္ဒြိယာနိ, အထ ဝိပဿနာဘိနိဝေသတော ပရံ တေနေဝါကာရေန ဌိတေသု စက္ခာဒီသု ဣန္ဒြိယေသု အဝိဇ္ဇာ ပဟီယတိ ဝိပဿနံ ဝဍ္ဎဧတွာ မဂ္ဂဿ ဥပ္ပာဒနေန, အထ မဂ္ဂပရမ္ပရာယ အရဟတ္တမဂ္ဂဝိဇ္ဇာ ဥပ္ပဇ္ဇတိ. တဏှာမာနဒိဋ္ဌိယော ကမ္မသမ္ဘာရဘာဝတော. ကမ္မဿ…ပေ… ဧကော သန္ဓီတိ ဟေတုဖလသန္ဓိ. ပုန ဧကော သန္ဓီတိ ဖလဟေတုသန္ဓိမာဟ. တယော ပပဉ္စာ အတီတော အဒ္ဓါ အတီတဘဝအဒ္ဓါနံ တေသံ အဓိပ္ပေတတ္တာ. အနာဂတဿ ပစ္စယော ဒဿိတော အဿုတဝတော ပုထုဇ္ဇနဿ ဝသေန. သုတဝတော ပန အရိယသာဝကဿ ဝသေန ဝဋ္ဋဿ ဝူပသမော ဒဿိတောတိ.

“Object” means the object of kamma-consciousness. When the grasping of “I am” is accomplished by way of conceit and by way of view, the craving associated with it also becomes grasped; thus it is said: “Through craving, conceit, and view, it occurs to him in this way: ‘I am.’” “Having grasped” means having grasped by way of the basis for “I-making.” “This I am” means “this eye, etc., or this pleasure, etc., I am.” Because it proceeds by way of grasping such as “The self has form and is healthy after death,” it is said: “All [views] such as ‘I will have form’ partake only of eternalism.” Before the application to insight, the five faculties are in whatever state they are; then, after the application to insight, while the faculties beginning with the eye remain in that same state, ignorance is abandoned by developing insight and producing the path; then, through the sequence of the path, the knowledge of the path of arahantship arises. Craving, conceit, and view are so because they are the accumulation of kamma. “Of kamma... one connection” means the cause-and-effect connection. “Again, one connection” refers to the effect-and-cause connection. The three proliferations relate to past time, because for them the duration of past existence is intended. The condition for the future is shown from the perspective of the uninstructed ordinary person. But from the perspective of the instructed noble disciple, the calming of the round of existence is shown.

သမနုပဿနာသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Samanupassanā Sutta is concluded.

၆. ခန္ဓသုတ္တဝဏ္ဏနာ

6. Commentary on the Khandha Sutta

၄၈. တထေဝါတိ အာရမ္မဏဘာဝေနေဝ. အာရမ္မဏကရဏဝသေန ဥပါဒါနေဟိ ဥပါဒါတဗ္ဗန္တိ ဥပါဒါနိယံ. ဣဓာပီတိ ဥပါဒါနက္ခန္ဓေသုပိ. ဝိဘာဂတ္ထေ ဂယှမာနေ အနိဋ္ဌပ္ပသင်္ဂေါပိ သိယာ, အဘိဓမ္မေ စ ရာသဋ္ဌော ဧဝ အာဂတော, ‘‘တဒေကဇ္ဈံ အဘိသံယုဟိတွာ’’တိ ဝစနတော ‘‘ရာသဋ္ဌေန’’ဣစ္စေဝ ဝုတ္တံ.

48. “Just so” means precisely by way of being an object. That which is to be grasped by the clingings by way of making them an object is `upādāniya` (subject to clinging). “Here too” means in the aggregates of clinging too. If the meaning of differentiation is taken, an undesirable implication might arise; and in the Abhidhamma, only the meaning of “heap” has been given, and because of the statement “having heaped it all together,” it is said to be “in the sense of a heap.”

ခန္ဓသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Khandha Sutta is concluded.

၇-၈. သောဏသုတ္တာဒိဝဏ္ဏနာ

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

၄၉-၅၀. ဝိသိဋ္ဌောတိ ပဓာနော. ဥတ္တမောတိ ဥက္ကဋ္ဌော. အညံ ကိံ ဘဝေယျာတိ အညံ ကိံ ကာရဏံ ဘဝေယျ တထာ သမနုပဿနာယ အညေသံ အဝိဇ္ဇမာနတာယ ဝစနပရိဋ္ဌိတိပဘိန္နတော. ဝဇိရဘေဒဒေသနံ နာမ အတ္ထတော တေပရိဝဋ္ဋဒေသနာ.

49-50. ‘Visiṭṭha’ means principal. ‘Uttama’ means excellent. ‘What else could there be?’ means what other reason could there be for such contemplation, because others are non-existent, due to the distinctiveness of the word-formulation. The teaching called ‘Vajirabheda’ is, in essence, a teaching of the three turnings.

သောဏသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Soṇa Sutta, etc., is concluded.

၉-၁၀. နန္ဒိက္ခယသုတ္တာဒိဝဏ္ဏနာ

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

၅၁-၅၂. နဝမဒသမေသူတိ [Pg.222] သုတ္တဒွယံ သဟေဝ ဥဒ္ဓဋံ, ဒွီသုပိ အတ္ထဝဏ္ဏနာယ သရိက္ခဘာဝတော. နန္ဒနဋ္ဌေန နန္ဒီ, ရဉ္ဇနဋ္ဌေန ရာဂေါ. သတိပိ သဒ္ဒတ္ထတော ဘေဒေ ‘‘ဣမေသံ အတ္ထတော နိန္နာနာကရဏတာယာ’’တိ ဝတွာပိ ပဟာယကဓမ္မဘေဒေန ပန လဗ္ဘတေဝ ဘေဒမတ္တာတိ ဒဿေတုံ ‘‘နိဗ္ဗိဒါနုပဿနာယ ဝါ’’တိအာဒိ ဝုတ္တံ. ဝိရဇ္ဇန္တော ရာဂံ ပဇဟတီတိ သမ္ဗန္ဓော. ဧတ္တာဝတာတိ ‘‘နန္ဒိက္ခယာ ရာဂက္ခယော’’တိ ဧတ္တာဝတာ. ဝိပဿနံ နိဋ္ဌပေတွာ ဝိပဿနာကိစ္စဿ ပရိယောသာနေန. ရာဂက္ခယာတိ ဝုဋ္ဌာနဂါမိနိပရိယောသာနာယ ဝိပဿနာယ ရာဂဿ ခေပိတတ္တာ. အနန္တရံ ဥပ္ပန္နေန အရိယမဂ္ဂေန သမုစ္ဆေဒဝသေန နန္ဒိက္ခယောတိ. တေနာဟ ‘‘ဣဓ မဂ္ဂံ ဒဿေတွာ’’တိ. အနန္တရံ ပန ဥပ္ပန္နေန အရိယဖလေန ပဋိပဿဒ္ဓိဝသေန နန္ဒိရာဂက္ခယာ သဗ္ဗံ သံကိလေသတော စိတ္တံ ဝိမုစ္စတီတိ. တေနာဟ ‘‘ဖလံ ဒဿိတ’’န္တိ.

51-52. The two suttas, the ninth and tenth, have been extracted together because their explanation of the meaning is similar. ‘Nandī’ is so called in the sense of delighting; ‘rāga’ is so called in the sense of coloring. Even though there is a difference in their literal meaning, it is said, ‘Because they are not distinct in meaning,’ yet to show that a mere distinction is indeed obtained by way of the distinction in the qualities to be abandoned, it is stated, ‘or through the contemplation of disenchantment,’ etc. The connection is: ‘One who becomes dispassionate abandons lust.’ ‘Up to this point’ means ‘with the destruction of delight comes the destruction of lust’—up to this much. Having completed insight, with the conclusion of the task of insight. ‘Destruction of lust’ means lust is destroyed by insight culminating in emergence. ‘Destruction of delight’ means delight is cut off completely by the noble path that arises immediately afterward. Therefore, it is said, ‘having shown the path here.’ Then, ‘with the destruction of delight and lust, the mind is entirely freed from all defilements’ means the mind is freed by way of tranquilization through the noble fruition that arises immediately afterward. Therefore, it is said, ‘the fruition is shown.’

နန္ဒိက္ခယသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Nandikkhaya Sutta, etc., is concluded.

အတ္တဒီပဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Attadīpavagga is concluded.

မူလပဏ္ဏာသကော သမတ္တော.

The Mūlapaṇṇāsaka is concluded.

၆. ဥပယဝဂ္ဂေါ

6. The Upaya Vagga

၁. ဥပယသုတ္တဝဏ္ဏနာ

1. Commentary on the Upaya Sutta

၅၃. ဥပေတီတိ ဥပယော. ကထမုပေတိ? တဏှာမာနာဒိဝသေနာတိ အာဟ ‘‘တဏှာမာနဒိဋ္ဌိဝသေနာ’’တိ. ကထမိဒံ လဗ္ဘတီတိ? ‘‘အဝိမုတ္တော’’တိ ဝစနတော. တဏှာဒိဋ္ဌိဝသေန ဟိ ဗဒ္ဓေါ, ကိံ ဥပေတီတိ အာဟ ‘‘ပဉ္စက္ခန္ဓေ’’တိ တဗ္ဗိနိမုတ္တဿ တထာ ဥပေတဿ အဘာဝတော. ကော ပနုပေတီတိ? တံသမင်္ဂီပုဂ္ဂလော. တဏှာဒိဋ္ဌိဝသေန ဥပဂမဿ ဝုတ္တတ္တာ ဝိညာဏန္တိ အကုသလကမ္မဝိညာဏမေဝါတိ ဝဒန္တိ. ဇဝါပေတွာတိ ဂဟိတဇဝံ ကတွာ. ယထာ ပဋိသန္ဓိံ အာကဍ္ဎိတုံ သမတ္ထံ, ဧဝံ ကတွာ. တေနာဟ ‘‘ပဋိသန္ဓီ’’တိအာဒိ. အဂ္ဂဟဏေ ကာရဏံ ဝုတ္တမေဝ ‘‘ဩကံ ပဟာယ အနိကေတသာရီ’’တိ ဂါထာယ ဝိဿဇ္ဇနေ. ကမ္မနိမိတ္တာဒိဝသေန ပဋိသန္ဓိယာ ပစ္စယဘူတံ [Pg.223] အာရမ္မဏံ ပဋိသန္ဓိဇနကဿ ကမ္မဿ ဝသေန ဝေါစ္ဆိဇ္ဇတိ. ပတိဋ္ဌာ န ဟောတိ သရာဂကာလေ ဝိယ အနုပဋ္ဌာနတော. အပ္ပတိဋ္ဌိတံ ဝိညာဏံ ဝုတ္တပ္ပကာရေန. အနဘိသင်္ခရိတွာတိ အနုပ္ပာဒေတွာ ပစ္စယဃာတေန.

53. ‘Upeti’ means ‘approach.’ How does one approach? It is said, ‘by way of craving, conceit, and views.’ How is this obtained? From the statement ‘not liberated.’ For one is bound by craving and views. ‘What does one approach?’ it is said, ‘the five aggregates,’ because one who is free from them does not approach in that way. ‘But who approaches?’ A person endowed with them. Since the approach by way of craving and views is stated, they say that ‘consciousness’ here means only unwholesome kamma-consciousness. ‘Javāpetvā’ means having made it take speed, having made it capable of drawing rebirth-linking. Therefore, it is said, ‘rebirth-linking,’ etc. The reason for non-grasping is already stated in the explanation of the verse ‘having left the home, wandering homeless.’ The object, which is a condition for rebirth-linking by way of kamma-signs, etc., is cut off by the kamma that generates rebirth. There is no establishment, due to non-manifestation, as there is in the time of being with lust. ‘Unestablished consciousness’ is as described. ‘Anabhisaṅkharitvā’ means not producing, by the destruction of conditions.

ဥပယသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Upaya Sutta is concluded.

၂. ဗီဇသုတ္တဝဏ္ဏနာ

2. Commentary on the Bīja Sutta

၅၄. ဗီဇဇာတာနီတိ ဇာတ-သဒ္ဒေါ ပဒပူရဏမတ္တန္တိ အာဟ ‘‘ဗီဇာနီ’’တိ. ဝစန္တိ သေတဝစံ. အဇ္ဇုကန္တိ တစ္ဆကံ. ဖဏိဇ္ဇကံ တုလသိ. အဘိန္နာနီတိ ဧကဒေသေနပိ အခဏ္ဍိတာနိ. ဗီဇတ္ထာယာတိ ဗီဇကိစ္စာယ. န ဥပကပ္ပတီတိ ပစ္စယော န ဟောတီတိ ဒဿေတိ. န ပါပိတာနီတိ ပူတိတံ န ဥပဂတာနိ. တဏ္ဍုလသာရဿ အာဒါနတော သာရာဒါနိ. အာရမ္မဏဂ္ဂဟဏဝသေန ဝိညာဏံ တိဋ္ဌတိ ဧတ္ထာတိ ဝိညာဏဋ္ဌိတိယော. အာရမ္မဏဝသေနာတိ အာရမ္မဏဘာဝဝသေန. သိနေဟနဋ္ဌေနာတိ တဏှာယနဝသေန သိနိဒ္ဓတာပါဒနေန, ယတော ‘‘နန္ဒူပသေစန’’န္တိ ဝုတ္တံ. တထာ ဟိ ဝိရောပိတံ တံ ကမ္မဝိညာဏံ ပဋိသန္ဓိအင်္ကုရုပ္ပာဒနသမတ္ထံ ဟောတိ. သပ္ပစ္စယန္တိ အဝိဇ္ဇာအယောနိသောနမနသိကာရာဒိပစ္စယေဟိ သပ္ပစ္စယံ. ဝိရုဟတိ ဝိပါကသန္တာနုပ္ပာဒနသမတ္ထော ဟုတွာ.

54. In ‘Bījajātāni,’ the word ‘jāta’ is merely a filler; hence it means ‘bījāni’ (seeds). ‘Vaca’ is white mustard. ‘Ajjuka’ is the tacchaka plant. ‘Phaṇijjakaṃ’ is basil. ‘Abhinnāni’ means unbroken even in part. ‘Bījatthāya’ means for the purpose of a seed. ‘Na upakappati’ indicates that it is not a condition. ‘Na pāpitāni’ means not gone to decay. ‘Sārādāni’ (taking the essence) is from ‘the taking of the essence of rice.’ ‘Viññāṇaṭṭhitiyo’ are stations where consciousness persists by way of grasping an object. ‘Ārammaṇavasena’ means by way of being an object. ‘Sinehanaṭṭhena’ means in the sense of moistening, by producing moistness through craving, as it is said, ‘sprinkled with delight.’ Thus, that kamma-consciousness, when sown, becomes capable of producing the sprout of rebirth-linking. ‘Sappaccayanti’ means with conditions, such as ignorance and unwise attention. ‘Viruhati’ means it grows, becoming capable of producing the continuity of result.

ဗီဇသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Bīja Sutta is concluded.

၃. ဥဒါနသုတ္တဝဏ္ဏနာ

3. Commentary on the Udāna Sutta

၅၅. ဥဒါနံ ဥဒါဟရီတိ အတ္တမနဝါစံ နိစ္ဆာရေသိ. ဧသ ဝုတ္တပ္ပကာရော ဥဒါဟာရော. ဘုသော နိဿယော ဥပနိဿယော, ဒါနမေဝ ဥပနိဿယော ဒါနူပနိဿယော. ဧသ နယော သေသေသုပိ. တတ္ထ ဒါနူပနိဿယော အန္နာဒိဝတ္ထူသု ဗလဝါတိ ဗလဝဘာဝေန ဟောတိ, တသ္မာ ဥပနိဿယဗဟုလော ကာမရာဂပ္ပဟာနေနေဝ ကတပရိစယတ္တာ ဝိပဿနမနုယုဉ္ဇန္တော န စိရဿေဝ အနာဂါမိဖလံ ပါပုဏာတိ, တထာ သုဝိသုဒ္ဓသီလူပနိဿယော ကာမဒေါသဇိဂုစ္ဆနေန. ယဒိ ဧဝံ ကသ္မာ ဣမေ ဒွေ ဥပနိဿယာ ဒုဗ္ဗလာတိ ဝုတ္တာ[Pg.224]? ဝိဇ္ဇူပမညာဏဿေဝ ပစ္စယဘာဝတော. သောပိ ဘာဝနူပနိဿယသဟာယလာဘေနေဝ, န ကေဝလံ. ဘာဝနာ ပန ပဋိဝေဓဿ ဝိသေသဟေတုဘာဝတော ဗလဝါ ဥပနိဿယော. တထာ ဟိ သာ ဝဇိရူပမဉာဏဿ ဝိသေသပစ္စယော. တေနာဟ ‘‘ဘာဝနူပနိဿယော အရဟတ္တံ ပါပေတီ’’တိ.

55. ‘Udānaṃ udāhari’ means he uttered a speech of joy. This is the kind of utterance referred to. ‘Upanissayo’ means strong reliance. ‘Dānūpanissayo’ means generosity itself is a proximate condition. This method applies to the rest as well. Here, the proximate condition of generosity is strong with respect to things like food. Therefore, one who has much proximate support, having cultivated the abandonment of sensual desire, and who applies themself to insight meditation, quickly attains the fruit of non-return. Similarly, the proximate condition of very pure virtue is strong through disgust for sensual desire and ill will. If so, why are these two proximate supports said to be weak? Because they are conditions only for knowledge like lightning. And that too is only by gaining the assistance of the proximate condition of meditative development, not by itself. But meditative development is a strong proximate support because it is a special cause for penetration. For it is a special condition for diamond-like knowledge. Therefore, it is said, ‘The proximate support of development leads to arahantship.’

သောတိ မိလကတ္ထေရော. ဝိဟာရန္တိ ဝသနဋ္ဌာနံ. ဝိဟာရပစ္စန္တေ ဟိ ပဏ္ဏသာလာယ ထေရော ဝိဟရတိ. ဥပဋ္ဌာတိ ဧကလက္ခဏေန. ကူဋဂေါဏော ဝိယ ဂမနဝီထိံ. တတ္ထာတိ အလ္လကဋ္ဌရာသိမှိ. ဥဒကမဏိကာနန္တိ ဥဒကထေဝါနံ.

‘So’ refers to the Elder Milaka. ‘Vihāra’ means a dwelling place. Indeed, the Elder dwelled in a leaf hut at the boundary of the monastery. ‘Upaṭṭhāti’ means with a single characteristic. Like a hornless bull on a path. ‘Tattha’ means in a pile of damp firewood. ‘Udakamaṇikānaṃ’ refers to drops of water.

အတ္တနိယေဝ ဥပနေသိ ဥဒါနကထာယ ဝုတ္တဓမ္မာနံ ပရိပုဏ္ဏာနံ အတ္တနိ သံဝိဇ္ဇမာနတ္တာ. တေနာဟ ‘‘ဥဋ္ဌာနဝတာ’’တိအာဒိ. အယဉှိ မိလကတ္ထေရော သိက္ခာယ ဂါရဝေါ သပ္ပတိဿော ဝတ္တပဋိဝတ္တံ ပူရေန္တော ဝိသုဒ္ဓသီလော ဟုတွာ ဌိတော, တသ္မာ ‘‘ဒုဗ္ဗလူပနိဿယေ’’တိ ဝုတ္တံ. တေနာဟ ဘဂဝါ ဥဒါနေန္တော ‘‘နော စဿံ…ပေ… သညောဇနာနီ’’တိ.

‘Attaniyeva upanesi’ means he applied it to himself, because the teachings mentioned in the Udāna discourse were fully present within himself. Hence it is said, ‘endowed with effort,’ etc. For this Elder Milaka, being respectful and reverential in the training, fulfilling his duties, and being of purified virtue, stood firm. Therefore, it is said, ‘with weak proximate conditions.’ Thus, the Blessed One uttered the udāna, saying, ‘If I were not… the fetters.’

သစေ အဟံ န ဘဝေယျန္တိ ယဒိ အဟံ နာမ ကောစိ န ဘဝေယျံ တာဒိသဿ အဟံသဒ္ဒဝစနီယဿ ကဿစိ အတ္ထဿ အဘာဝတော. တတော ဧဝ မမ ပရိက္ခာရောပိ န ဘဝေယျတဿ စ ပဘင်္ဂုဘာဝေန အနဝဋ္ဌိတဘာဝတော. ဧဝံ အတ္တုဒ္ဒေသိကဘာဝေန ပဒဒွယဿ အတ္ထံ ဝတွာ ဣဒါနိ ကမ္မဖလဝသေန ဝတ္တုံ ‘‘သစေ ဝါ ပနာ’’တိအာဒိ ဝုတ္တံ. အတီတပစ္စုပ္ပန္နဝသေန သုညတံ ဒဿေတွာ ဣဒါနိ ပစ္စုပ္ပန္နာနာဂတဝသေန တံ ဒဿေန္တော ‘‘ဣဒါနိ ပနာ’’တိအာဒိ ဝုတ္တံ. ဧဝံ အဓိမုစ္စန္တောတိ ဧဒိသံ အဓိမုတ္တိံ ပဝတ္တေန္တော. ဝိဘဝိဿတီတိ ဝိနဿိဿတိ. ဝိဘဝေါ ဟိ ဝိနာသော. တေနာဟ ‘‘ဘိဇ္ဇိဿတီ’’တိ. ဝိဘဝဒဿနံ ဝိဘဝေါတိ ဥတ္တရပဒလောပေန ဝုတ္တန္တိ အာဟ ‘‘ဝိဘဝဒဿနေနာ’’တိ. ဝိဘဝဒဿနံ နာမ အစ္စန္တာယ ဝိနာသဿ ဒဿနံ. တန္တိ အရိယမဂ္ဂံ. သာမညဇောတနာ ဟေသာ ဝိသေသနိဋ္ဌာ ဟောတီတိ တတိယမဂ္ဂဝသေန အတ္ထော ဝေဒိတဗ္ဗော.

‘Sace ahaṃ na bhaveyyaṃ’ means if there were no such thing as ‘I,’ because of the non-existence of any entity referable by the word ‘I.’ Consequently, my requisites would also not exist, due to their perishable and unstable nature. Thus, having explained the meaning of the two terms by way of self-reference, now to explain in terms of kamma and its result, ‘sace vā pana’ (but if there were) and so on is stated. Having shown emptiness by way of past and present, now showing it by way of present and future, ‘idāni pana’ (but now) and so on is stated. Thus, ‘adhimuccanto’ (being resolved) means generating such a resolution. ‘Vibhavissati’ means will perish. For cessation is indeed destruction. Therefore, it is said, ‘bhijjissati’ (will be broken up). ‘Vibhavadassanaṃ’ is stated as ‘vibhava’ through the elision of the latter word; it means ‘by the seeing of cessation.’ ‘Vibhavadassanaṃ’ means the seeing of complete destruction. That refers to the noble path. For this general indication culminates in the specific, so the meaning should be understood in terms of the third path.

ဥပရိ မဂ္ဂဖလန္တိ အဂ္ဂမဂ္ဂဖလံ. နတ္ထိ ဧတိဿာ ဇာတိယာ အန္တရန္တိ အနန္တရာ, အနန္တရာ ဝိပဿနာ မဂ္ဂဿ. ဂေါတြဘူ ပန အနုလောမဝီထိပရိယာပန္နတ္တာ ဝိပဿနာဂတိကံ ဝါ သိယာ, နိဗ္ဗာနာရမ္မဏတ္တာ မဂ္ဂဂတိကံ ဝါတိ န တေန မဂ္ဂေါ အန္တရိကော နာမ ဟောတိ. တေနာဟ ‘‘ဝိပဿနာ မဂ္ဂဿ အာသန္နာနန္တရံ နာမာ’’တိ[Pg.225]. ဖလံ ပန နိဗ္ဗာနာရမ္မဏတ္တာ ကိလေသာနံ ပဇဟနဝသေန ပဝတ္တနတော လောကုတ္တရဘာဝတော စ ကမ္မမဂ္ဂဂတိကမေဝ, ကုသလဝိပါကဘာဝေန ပန နေသံ အတ္ထော ပဘေဒေါတိ ဝိပဿနာယ ဖလဿ သိယာ အနန္တရတာတိ ဝုတ္တံ ‘‘ဖလဿ ဒူရာနန္တရံ နာမာ’’တိ. ‘‘အာသဝါနံ ခယော’’တိ ပန အဂ္ဂမဂ္ဂေ ဝုစ္စမာနေ ဝိပဿနာနံ အာသန္နတာယ ဝတ္တဗ္ဗမေဝ နတ္ထိ. အတသိတာယေတိ န တသိတဗ္ဗေ တာသံ အနာပဇ္ဇိတဗ္ဗေ. တာသောတိ တာသဟေတု ‘‘တသတိ ဧတသ္မာ’’တိ ကတွာ. သောတိ အဿုတဝါ ပုထုဇ္ဇနော. တိလက္ခဏာဟတန္တိ အနိစ္စတာဒိလက္ခဏတ္တယလက္ခိတံ. မနမှိ နဋ္ဌောတိ ဤသကံ နဋ္ဌောမှိ, တတော ပရမ္ပိ တတ္ထေဝ ဌတွာ ကိဉ္စိ အပူရိတတ္တာ ဧဝ မုတ္တောတိ အဓိပ္ပာယော. ‘‘န တာသော နာမ ဟောတီ’’တိ ဝတွာ တဿ အတာသဘာဝံ ဒဿေတုံ ‘‘န ဟီ’’တိအာဒိ ဝုတ္တံ. ကလျာဏပုထုဇ္ဇနော ဟိ ဘယတုပဋ္ဌာနဉာဏေန ‘‘သဘယာ သင်္ခါရာ’’တိ ဝိပဿန္တော န ဥတ္တသတိ.

‘Upari maggaphalanti’ refers to the supreme path and fruit. ‘Natthi etissā jātiyā antaranti’ means immediate, with insight being immediate to the path. The change-of-lineage, however, being included in the sequence of conformity, may belong to the category of insight or, because it takes Nibbāna as its object, may belong to the category of the path—thus, the path is not called an interval by it. Hence it is said, ‘insight is called the close immediate predecessor of the path.’ The fruit, however, because it takes Nibbāna as its object and operates by abandoning defilements, and because of its supramundane nature, belongs solely to the category of the path. But due to its nature as a wholesome result, their meaning is distinguished; thus, for insight there may be an interval to the fruit, so it is said, ‘the fruit is called the far, immediate successor.’ However, when ‘the destruction of the taints’ is spoken of in the supreme path, there is no need to mention the proximity of insights. ‘Atasitāya’ means not to be trembled at, not to fall into fear. ‘Tāso’ means the cause of trembling—‘one trembles because of this,’ thus it is defined. That refers to the uninstructed worldling. ‘Tilakkhaṇāhataṃ’ means marked by the three characteristics such as impermanence. ‘Manamhi naṭṭho’ means ‘I am slightly lost.’ The intention is that even after that, having remained there, he was freed precisely because something was unfulfilled. Having said, ‘there is no such thing as fear,’ to show his state of being without fear, ‘na hī’ (for not) and so on is stated. Indeed, the virtuous worldling, contemplating with the knowledge of the manifestation of fear that ‘all formations are fearful,’ does not become terrified.

ဥဒါနသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Udāna Sutta is concluded.

၄. ဥပါဒါနပရိပဝတ္တသုတ္တဝဏ္ဏနာ

4. Commentary on the Upādānaparivatta Sutta

၅၆. စတုန္နံ ပရိဝဋ္ဋနဝသေနာတိ ပစ္စေကက္ခန္ဓေသု စတုန္နံ အရိယသစ္စာနံ ပရိဝဋ္ဋနဝသေန. ရူပံ အဗ္ဘညာသိန္တိ သကလဘူတုပါဒါရူပံ ကုစ္ဆိတဘာဝတော တတ္ထ စ တုစ္ဆဝိပလ္လာသတာယ ‘‘ဒုက္ခသစ္စ’’န္တိ အဘိဝိသိဋ္ဌေန ဉာဏေန အညာသိံ ပဋိဝိဇ္ဈိံ. အာဟာရဝသေန ရူပကာယဿ ဟာနိဝုဒ္ဓါဒီနံ ပါကဋဘာဝတော ဝိသေသပစ္စယတော စ တဿ ‘‘အာဟာရသမုဒယာ’’တိ ဝုတ္တံ. ဒုက္ခသမုဒယကထာ နာမ ဝဋ္ဋကထာတိ ‘‘သစ္ဆန္ဒရာဂေါ’’တိ ဝိသေသေတွာ ဝုတ္တံ. ဆန္ဒရာဂဂ္ဂဟဏေန စ ဥပါဒါနကမ္မာဝိဇ္ဇာပိ ဂဟိတာ ဧဝ. ပဋိပန္နာ ဟောန္တီတိ အတ္ထော. ဝတ္တမာနကာလပ္ပယောဂေါ ဟေသ ယထာ ‘‘ကုသလံ စိတ္တံ ဥပ္ပန္နံ ဟောတီ’’တိ. ပတိဋ္ဌဟန္တီတိ ပတိဋ္ဌံ လဘန္တိ. ကေဝလိနောတိ ဣဓ ဝိမုတ္တိဂုဏေန ပါရိပူရီတိ အာဟ ‘‘သကလိနော ကတသဗ္ဗကိစ္စာ’’တိ. ယေန တေတိ ယေန အဝသိဋ္ဌေန တေ အသေက္ခေ ပညာပေန္တာ ပညာပေယျုံ, တံ နေသံ ဝဋ္ဋံ သေက္ခာနံ ဝိယ နတ္ထိ ပညာပနာယ. ဝဋ္ဋန္တိ ကာရဏံ ဝဋ္ဋနဋ္ဌေန ဖလဿ ပဝတ္တနဋ္ဌေန. အသေက္ခဘူမိဝါရောတိ အသေက္ခဘူမိပ္ပဝတ္တိ.

56. By means of the fourfold cycle—this refers to the cycle of the four Noble Truths in relation to the individual aggregates. 'I fully understood form'—with distinguished knowledge, I comprehended all material form, consisting of the primary elements and derived form, as 'the truth of suffering' due to its contemptible nature and the distortion of perceiving substance in what is void. Because the decrease and growth of the material body are evident by way of nutriment, and because it is a specific condition, it is said, 'from the origination of nutriment.' The discourse on the origin of suffering is a discourse on the round of existence; thus, it is specified as 'desire and lust.' By the term 'desire and lust,' clinging, kamma, and ignorance are also included. This means, 'they are practicing.' This is a present-tense usage, as in 'a wholesome mind has arisen.' 'They become established'—they gain a footing. 'Perfected ones'—here, it means they are complete in the quality of liberation; thus it says, 'whole, having done all that had to be done.' 'By which they'—that remaining factor by which one might describe those beyond training—that round for description does not exist for them as it does for learners. 'Round'—as cause, in the sense of turning; as fruit, in the sense of continuing. 'The section on the stage of one beyond training'—the process of the stage of one beyond training.

ဥပါဒါနပရိပဝတ္တသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Upādānaparipavatta Sutta is finished.

၅. သတ္တဋ္ဌာနသုတ္တဝဏ္ဏနာ

5. Commentary on the Sutta on the Seven Bases

၅၇. သတ္တသု [Pg.226] ဩကာသေသူတိ ရူပပဇာနနာဒီသု သတ္တသု ဩကာသေသု. ဝုသိတဝါသောတိ ဝုသိတအရိယဝါသော. ဧတ္ထာတိ ဣမသ္မိံ ဥဒ္ဒေသေ. သေသံ နာမ ဣဓ ဝုတ္တာဝသေသံ. ဝုတ္တနယေနာတိ ဟေဋ္ဌာ ဝုတ္တနယေန ဝေဒိတဗ္ဗံ. ဥဿဒနန္ဒိယန္တိ ဥဿန္နဂုဏဝတော တောသနံ သမ္မောဒါပနံ. ဂုဏကိတ္တနေန ပလောဘနီယံ သေက္ခကလျာဏပုထုဇ္ဇနာနံ ပသာဒုပ္ပာဒနေန. ဣဒါနိ ဝုတ္တမေဝ အတ္ထံ ပါကဋံ ကာတုံ ‘‘ယထာ ဟီ’’တိအာဒိ ဝုတ္တံ.

57. 'In seven instances': in the seven instances beginning with the full understanding of form. 'One who has lived the holy life': one who has lived the noble life. 'Here': in this section. 'The rest': here, what remains of what has been said. 'In the way stated': it should be understood in the way stated previously. 'Delighting in excellence': gladdening and delighting one endowed with abundant qualities. It is enticing by praising virtues, by generating confidence in trainees and virtuous worldlings. Now, to make clear the meaning just stated, the passage beginning 'just as' was spoken.

ဧတ္တာဝတာတိ ပဉ္စန္နံ ခန္ဓာနံ ဝသေန သတ္တသု ဌာနေသု ကောသလ္လဒီပနေန ဧတ္တကေန ဒေသနာက္ကမေန. တန္တိ အာရမ္မဏံ. ဓာတုအာဒိမတ္တမေဝါတိ ဓာတာယတနပဋိစ္စသမုပ္ပာဒမတ္တမေဝ. ဣမေသု ဓမ္မေသူတိ ဣမေသု ဇာတာဒီသု. ကမ္မံ ကတွာတိ သမ္မသနကမ္မံ နိဋ္ဌပေတွာတိ အတ္ထော. ဧဝမေတ္ထ ပဉ္စန္နံ ခန္ဓာနံ ဝသေန သတ္တဋ္ဌာနကောသလ္လပဝတ္တိယာ ပဘေဒေန ဝိဘဇိတွာ ‘‘တိဝိဓူပပရိက္ခီ’’တိ ဒဿေတိ ဓမ္မရာဇာ.

'To this extent'—by this sequence of teaching, which illuminates skill in the seven instances regarding the five aggregates. 'That'—the object. 'Merely elements, etc.'—merely the elements, sense bases, and dependent origination. 'In these phenomena'—in these, such as birth, etc. 'Having done the work'—this means, having completed the work of thorough examination. Thus, here, by analyzing in detail the process of skillfulness in seven instances with respect to the five aggregates, the King of Dhamma shows, 'one who investigates in three ways.'

သတ္တဋ္ဌာနသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Sattaṭṭhāna Sutta is concluded.

၆. သမ္မာသမ္ဗုဒ္ဓသုတ္တဝဏ္ဏနာ

6. Commentary on the Sammāsambuddha Sutta

၅၈. အဓိကံ သဝိသေသံ ပယသတိ ပယုဉ္ဇတိ ဧတေနာတိ အဓိပ္ပယာသော, ဝိသိဋ္ဌပယောဂေါ. တေနာဟ ‘‘အဓိကပယောဂေါ’’တိ. ဣမဉှိ မဂ္ဂန္တိ အဋ္ဌင်္ဂိကံ အရိယမဂ္ဂမာဟ. ဣဓာတိ ဣမသ္မိံ သုတ္တေ. အဝတ္တမာနဋ္ဌေနာတိ ဗုဒ္ဓုပ္ပာဒတော ပုဗ္ဗေ န ဝတ္တမာနဘာဝေန. မဂ္ဂံ ဇာနာတီတိ သမုဒါဂမတော ပဋ္ဌာယ သပုဗ္ဗဘာဂံ သသမ္ဘာရဝိသယံ သဖလံ သဥဒြယံ အရိယံ မဂ္ဂံ ဇာနာတိ အဝဗုဇ္ဈတီတိ မဂ္ဂညူ. ဝိဒိတန္တိ အညေသမ္ပိ ဉာတံ ပဋိလဒ္ဓံ ဟတ္ထတလေ အာမလကံ ဝိယ ပါကဋံ အကာသိ, တထာ ကတွာ ဒေသေသိ. အမဂ္ဂေ ပရိဝဇ္ဇနေန မဂ္ဂေ ပဋိပတ္တီတိ တဿ မဂ္ဂကုသလတာ ဝိယ အမဂ္ဂကုသလတာပိ ဣစ္ဆိတဗ္ဗာတိ အာဟ ‘‘မဂ္ဂေ စ အမဂ္ဂေ စ ကောဝိဒေါ’’တိ. အဟံ ပဌမံ ဂတောတိ အဟံ ပဌမမဂ္ဂေန သမန္နာဂတော.

58. ‘Excessive striving’ (adhippayāso): one strives (payasati) excessively (adhikaṃ) and distinctively (savisesaṃ) by means of this; it is a distinguished application (visiṭṭhapayogo). Therefore it is said, ‘excessive application’ (adhikapayogo). ‘This path’ here refers to the Noble Eightfold Path. ‘Here’ means in this sutta. ‘Not previously existing’ means as it did not exist before the arising of a Buddha. ‘Knows the path’ means from its arising onwards, he knows and understands the Noble Path together with its preliminary part, its requisites, its fruit, and its culmination; thus, one who knows the path is called a maggaññū. ‘Made known’ means he made it known and realized by others, making it as plain as an amalaka fruit on the palm of the hand; having done so, he taught. Practice of the path is by way of avoiding the non-path; thus, just as his skill in the path is desirable, so too is his skill in the non-path. Hence it is said, ‘skilled in both the path and the non-path.’ ‘I was the first to go’ means ‘I was the first to be endowed with the path.’

သမ္မာသမ္ဗုဒ္ဓသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Sammāsambuddha Sutta is complete.

၇. အနတ္တလက္ခဏသုတ္တဝဏ္ဏနာ

7. Commentary on the Anattalakkhaṇa Sutta

၅၉. ပုရာဏုပဋ္ဌာကေတိ [Pg.227] ပုဗ္ဗေ ပဓာနပဒဟနကာလေ ဥပဋ္ဌာကဘူတေ. ‘‘အဝသဝတ္တနဋ္ဌေန အဿာမိကဋ္ဌေန သုညတဋ္ဌေန အတ္တပဋိက္ခေပဋ္ဌေနာ’’တိ ဧဝံ ပုဗ္ဗေ ဝုတ္တေဟိ. ဧတ္တကေန ဌာနေနာတိ ‘‘ရူပံ, ဘိက္ခဝေ, အနတ္တာ’’တိ အာရဘိတွာ ယာဝ ‘‘ဧဝံ မေ ဝိညာဏံ မာ အဟောသီ’’တိ ဧတ္တကေန သုတ္တပဒေသေန. အကထိတဿေဝ ကထနံ ဥတ္တရံ, န ကထိတဿာတိ ဝုတ္တံ ‘‘တာနိ ဒဿေတွာ’’တိ. သမောဓာနေတွာတိ သမ္ပိဏ္ဍိတွာ. ဝိတ္ထာရကထာတိ ဝိတ္ထာရတော အဋ္ဌကထာ. အနတ္တလက္ခဏမေဝါတိ တဗ္ဗဟုလတာယ တပ္ပဓာနတာယ စ ဝုတ္တံ. အနိစ္စတာဒီနမ္ပိ ဟိ တတ္ထ တံဒီပနတ္ထမေဝ ဝုတ္တတ္တာ တဒေဝ ဇေဋ္ဌံ ပဓာနံ တထာ ဝေနေယျဇ္ဈာသယတော.

59. 'Former attendants': refers to those who served as attendants during the time of striving and exertion. 'In the sense of not being under one's control, of ownerlessness, of emptiness, and of being the opposite of self,' as was previously stated. 'By this much': means by this portion of the discourse, starting from 'Form, monks, is not-self' and extending up to 'Thus, may my consciousness not be.' 'An answer addresses what was unsaid, not what was already said,' is said with reference to 'having shown those points.' 'Bringing together' means consolidating. 'Detailed discourse' means the commentary in detail. 'Only the characteristic of not-self' is said because of its prevalence and its prominence. For impermanence and the others are mentioned there solely to illuminate that; hence it is the chief and primary point, in accordance with the disposition of those to be trained.

အနတ္တလက္ခဏသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Anattalakkhaṇa Sutta is concluded.

၈. မဟာလိသုတ္တဝဏ္ဏနာ

8. Commentary on the Mahāli Sutta

၆၀. ဧကန္တဒုက္ခန္တိအာဒီနိ ပဒါနိ ဝုတ္တနယာနေဝ, တသ္မာ တတ္ထ ဝုတ္တနယေနေဝ အတ္ထော ဝေဒိတဗ္ဗော. ဧတ္ထ စ ယထာ သရာဂေါ ဟေတု ပစ္စယော သံကိလေသာယ, ဧဝံ သဝိပဿနော မဂ္ဂေါ ဟေတု ပစ္စယော စ ဝိသုဒ္ဓိယာတိ ဒဋ္ဌဗ္ဗံ.

60. The terms 'exclusively suffering' and so on are to be understood in the way already explained; therefore, their meaning should be understood in the way explained there. And here it should be seen that just as lust is a cause and condition for defilement, so the path accompanied by insight is a cause and condition for purification.

မဟာလိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Mahāli Sutta is finished.

၉. အာဒိတ္တသုတ္တဝဏ္ဏနာ

9. Commentary on the Āditta Sutta

၆၁. ဧကာဒသဟီတိ ရာဂါဒီဟိ ဥပါယာသပရိယောသာနေဟိ ဧကာဒသဟိ သန္တာပနဋ္ဌေန အဂ္ဂီဟိ. ဒွီသူတိ အဋ္ဌမနဝမေသု. ဒုက္ခလက္ခဏမေဝါတိ တဗ္ဗဟုလတာယ တပ္ပဓာနတာယ စ ဝုတ္တံ.

61. By 'with eleven' is meant with the eleven fires—beginning with lust and ending with despair—in the sense of scorching. By 'in two' is meant in the eighth and ninth. It is said to be 'only the characteristic of suffering' because of its abundance and its predominance.

အာဒိတ္တသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Āditta Sutta is finished.

၁၀. နိရုတ္တိပထသုတ္တဝဏ္ဏနာ

10. Commentary on the Niruttipatha Sutta

၆၂. နိရုတ္တိယောဝ နိရုတ္တိပထာတိ ပထ-သဒ္ဒေန ပဒဝဍ္ဎနမာဟ ယထာ ‘‘ဗီဇာနိယေဝ ဗီဇဇာတာနီ’’တိ. နိရုတ္တိဝသေနာတိ နိဗ္ဗစနဝသေန. ပထာ စ အတ္ထာနုရူပဘာဝတော[Pg.228]. တီဏိပီတိ နိရုတ္တိအဓိဝစနပညတ္တိပထပဒါနိ. တထာ ဟိ ‘‘ဖုသတီတိ ဖဿော’’တိအာဒိနာ နီဟရိတွာ ဝစနံ နိရုတ္တိ, ‘‘သိရီဝဍ္ဎကော ဓနဝဍ္ဎကော’’တိအာဒိနာ ဝစနမတ္တမေဝ အဓိကာရံ ကတွာ ပဝတ္တံ အဓိဝစနံ, ‘‘တက္ကော ဝိတက္ကော’’တိအာဒိနာ တံတံပကာရေန ဉာပနတော ပညတ္တိ. အထ ဝါ တံတံအတ္ထပ္ပကာသနေန နိစ္ဆိတံ, နိယတံ ဝါ ဝစနံ နိရုတ္တိ. အဓိ-သဒ္ဒေါ ဥပရိဘာဂေ, ဥပရိ ဝစနံ အဓိဝစနံ. ကဿ ဥပရိ? ပကာသေတဗ္ဗဿ အတ္ထဿာတိ ပါကဋောယမတ္ထော. အဓီနံ ဝစနံ အဓိဝစနံ. ကေန အဓီနံ? အတ္ထေန. အတ္ထဿ ပညာပနတ္ထေန ပညတ္တီတိ ဧဝံ နိရုတ္တိအာဒိပဒါနံ သဗ္ဗဝစနေသု ပဝတ္တိ ဝေဒိတဗ္ဗာ. အညထာ ‘‘ဖုသတီတိ ဖဿော’’တိအာဒိပ္ပကာရေန နိဒ္ဓါရဏဝစနာနံယေဝ နိရုတ္တိတာ, သိရိဝဍ္ဎကဓနဝဍ္ဎကပကာရာနမေဝ အဘိလာပနံ အဓိဝစနတာ. ‘‘တက္ကော ဝိတက္ကော’’တိ ဧဝံပကာရာနမေဝ ဧကမေဝ အတ္ထံ တေန တေန ပကာရေန ဉာပေန္တာနံ ဝစနာနံ ပညတ္တိတာ စ အာပဇ္ဇေယျ. အသံကိဏ္ဏာတိ န သံကိဏ္ဏာ. တေနာဟ ‘‘အဝိဇဟိတာ…ပေ… အဆဍ္ဍိတာ’’တိ. န သံကီယန္တီတိ န သံကိရီယန္တိ, န သံကီယိဿန္တိ န သံကိရီယိဿန္တီတိ အတ္ထော. အပ္ပဋိကုဋ္ဌာတိ န ပဋိက္ခိတ္တာ. ယသ္မာ ဘင်္ဂံ အတိက္ကန္တံ ဥပ္ပာဒါဒိ အတိက္ကန္တမေဝ ဟောတိ, တသ္မာ ဝုတ္တံ ‘‘ဘင်္ဂမေဝါ’’တိ. ယသ္မာ ဒေသန္တရံ သင်္ကန္တောပိ အတိက္ကန္တန္တိ ဝုစ္စတိ, တသ္မာ တဒါဘာဝံ ဒဿေတုံ ‘‘ဒေသန္တရံ အသင်္ကမိတွာ’’တိ ဝုတ္တံ. ယတ္ထ ယတ္ထ ဟိ သင်္ခါရာ ဥပ္ပဇ္ဇန္တိ, တတ္ထ တတ္ထေဝ ဘိဇ္ဇန္တိ နိရုဇ္ဈန္တိ ဝိပရိဏမန္တိ ဝိနာသံ အာပဇ္ဇန္တိ. တေနာဟ ‘‘ဝိပရိဏတန္တိ…ပေ… နဋ္ဌ’’န္တိ. အပါကဋီဘူတံ အဇာတတ္တာ ဧဝ.

62. Expressions themselves are paths of expression; by the word 'patha' it indicates an augmentation of the term, as in 'seeds are indeed kinds of seeds.' 'By way of expression' means by way of utterance. And they are paths because they conform to the meaning. The three—expression, designation, and concept—are also path-terms. For, a statement derived such as 'because it touches, it is contact' is an expression. A statement that proceeds by making a mere utterance primary, such as 'increaser of fortune, increaser of wealth,' is a designation. A statement that makes something known in a particular way, such as 'thought, reflection,' is a concept. Alternatively, an expression is a definite or fixed statement that clarifies a particular meaning. The prefix 'adhi-' is in the sense of 'above'; 'adhivacana' is a statement that is above. Above what? It is clear that it is above the meaning to be clarified. Or, 'adhivacana' is a statement dependent on the meaning. A concept is so called because it makes a meaning known. In this way, the application of the terms expression, etc., should be understood in all statements. Otherwise, it would follow that only definitive statements of the type 'because it touches, it is contact' would be expressions; that only labels of the type 'increaser of fortune, increaser of wealth' would be designations; and that only statements that make a single meaning known in various ways, of the type 'thought, reflection,' would be concepts. 'Unconfused' means not confused. Hence it is said: 'unabandoned... uncast aside.' 'They are not confused' means they are not being confused, nor will they be confused. 'Unrejected' means not repudiated. Because what has surpassed dissolution has also surpassed arising and so on, it is said, 'dissolution only.' Since even what has moved to another region is called 'surpassed,' to show the absence of that, it is said, 'without moving to another region.' For wherever formations arise, right there they break up, cease, change, and come to destruction. Hence it is said: 'they change... they are destroyed.' It is unmanifest because it is unborn.

ဝသဘဏဂေါတ္တတာယ ဝဿဘညာ. မူလဒိဋ္ဌိဂတိကာတိ မူလဘူတာ ဒိဋ္ဌိဂတိကာ, ဣမသ္မိံ ကပ္ပေ သဗ္ဗပဌမံ တာဒိသဒိဋ္ဌိသမုပ္ပာဒကာ. ပုနပ္ပုနံ အာဝဇ္ဇေန္တဿာတိ အဟေတုဝါဒပဋိသံယုတ္တဂန္ထံ ဥဂ္ဂဟေတွာ ပရိယာပုဏိတွာ တဒတ္ထံ ဝီမံသန္တဿ ‘‘နတ္ထိ ဟေတု, နတ္ထိ ပစ္စယော သတ္တာနံ သံကိလေသာယာ’’တိအာဒိနယပ္ပဝတ္တာယ လဒ္ဓိယာ အာရမ္မဏေ မိစ္ဆာသတိ သန္တိဋ္ဌတိ, ‘‘နတ္ထိ ဟေတူ’’တိအာဒိဝသေန အနုဿဝူပလဒ္ဓေ အတ္ထေ တဒါကာရပရိဝိတက္ကနေဟိ သဝိဂ္ဂဟေ ဝိယ သရူပတော စိတ္တဿ ပစ္စုပဋ္ဌိတေ စိရကာလပရိစယေန ‘‘ဧဝမေတ’’န္တိ နိဇ္ဈာနက္ခမဘာဝူပဂမနေန နိဇ္ဈာနက္ခန္တိယာ တထာဂဟိတေ ပုနပ္ပုနံ တထေဝ အာသေဝန္တဿ ဗဟုလီကရောန္တဿ မိစ္ဆာဝိတက္ကေန သမာဒိယမာနာ မိစ္ဆာဝါယာမူပတ္ထမ္ဘိတာ အတံသဘာဝံ ‘‘တံသဘာဝ’’န္တိ [Pg.229] ဂဏှန္တီ မိစ္ဆာသတီတိ လဒ္ဓနာမာ တံလဒ္ဓိသဟဂတာ တဏှာ သန္တိဋ္ဌတိ. ယထာသကံ ဝိတက္ကာဒိပစ္စယလာဘေန တသ္မိံ အာရမ္မဏေ အဓိဋ္ဌိတတာယ အနေကဂ္ဂတံ ပဟာယ စိတ္တံ ဧကဂ္ဂတံ အပ္ပိတံ ဝိယ ဟောတိ မိစ္ဆာသမာဓိနာ. သောပိ ဟိ ပစ္စယဝိသေသေဟိ လဒ္ဓဘာဝနာဗလော ဤဒိသေ ဌာနေ သမာဓာနပတိရူပကိစ္စကရော ဟောတိယေဝ ဝါလဝိဇ္ဈနာဒီသု ဝိယာတိ ဒဋ္ဌဗ္ဗံ. တထာ ဟိ အနေကက္ခတ္တုံ တေနာကာရေန ပုဗ္ဗဘာဂိယေသု ဇဝနဝါရေသု ပဝတ္တေသု သဗ္ဗပစ္ဆိမေ ဇဝနဝါရေ သတ္တ ဇဝနာနိ ဇဝန္တိ. တတ္ထ ပဌမေ သတေကိစ္ဆော ဟောတိ, တထာ ဒုတိယာဒီသု. သတ္တမေ ပန ဇဝနေ သမ္ပတ္တေ အတေကိစ္ဆော ဟောတိ. တေနာဟ ‘‘အဿာဒေန္တဿာ’’တိအာဒိ. ဣမေသုပီတိ ဒွီသုပိ ဌာနေသု.

Because of their Vasabhaṇa clan, they are called Vassabhaññā. 'Having a root-view as their resort' means their resort is a view that has become a root; in this aeon, they are the very first to give rise to such a view. For one who repeatedly reflects, having learned and mastered the treatise connected with the doctrine of no-cause and investigating its meaning, wrong mindfulness becomes established on the object of the doctrine that proceeds in the manner, 'There is no cause, no condition for the defilement of beings,' etc. When the meaning received through oral tradition as 'There is no cause,' etc., is present to the mind in its own nature, as if being analyzed, through related thoughts; and when, through long familiarity, it has been accepted by patient reflection, having reached a state of being fit for contemplation as 'This is so'; then for one who repeatedly cultivates and develops it in just that way, that craving—which is associated with that doctrine, taken up with wrong thought, supported by wrong effort, and which, because it grasps what is not the true nature as the 'true nature,' has acquired the name 'wrong mindfulness'—becomes established. By gaining their respective conditions such as thought, and by being established on that object, the mind, having abandoned distraction, becomes as if applied in one-pointedness through wrong concentration. For that too, having gained strength from being developed by specific conditions, performs in such a situation a function resembling concentration, it should be seen, as in the piercing of a hair. For instance, when that mode has occurred many times in the preliminary cognitive processes, in the very last cognitive process seven impulsions run. In the first of these, it is still subject to choice, and similarly in the second, etc. But when the seventh impulsion is reached, it is no longer subject to choice. Hence it is said: 'for one who delights,' etc. 'In these' means in both cases.

ပစ္စုပ္ပန္နံ ဝါတိ ဧတ္ထ ဣတိ-သဒ္ဒေါ အာဒိအတ္ထော. တေန ‘‘ယဒေတံ အနာဂတံ နာမ, နယိဒံ အနာဂတ’’န္တိအာဒိကံ သင်္ဂဏှာတိ. တေပီတိ တေ ဝဿဘညာပိ န မညိံသု လောကသမညာယ အနတိက္ကမနီယတော. တေနာဟ ‘‘အတီတံ ပနာ’’တိအာဒိ. ခန္ဓာနံ ဥပရိ နိရုဠှာ ပဏ္ဏတ္တိ.

In 'or the present,' the particle `iti` here has the sense of 'and so on.' Therefore, it includes statements like 'what is called the future is not the future,' and so on. 'They too' means even those Vassabhaññā did not maintain this view, because worldly convention is inescapable. Hence it is said: 'but the past,' and so on. A designation established upon the aggregates.

နိရုတ္တိပထသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sutta on the Paths of Expression is finished.

ဥပယဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Chapter on Means is finished.

၇. အရဟန္တဝဂ္ဂေါ

7. The Chapter on Arahants

၁. ဥပါဒိယမာနသုတ္တဝဏ္ဏနာ

1. Commentary on the Sutta on Clinging

၆၃. ဂဏှမာနောတိ ‘‘ဧတံ မမာ’’တိအာဒိနာ ဂဏှမာနော. ပါသေနာတိ ရာဂပါသေန. တဉှိ မာရော မာရပါသောတိ မညတိ. တေနာဟ ‘‘အန္တလိက္ခစရော ပါသော, ယွာယံ စရတိ မာနသော’’တိ (သံ. နိ. ၁.၁၅၁; မဟာဝ. ၃၃). မုတ္တော နာမ ဟောတိ အနုပါဒိယတော သဗ္ဗသော ခန္ဓဿ အဘာဝတော.

63. 'Grasping' means grasping with such thoughts as 'This is mine.' 'With a snare' means with the snare of lust. For Māra considers that to be Māra's snare. Hence it is said: 'The snare that moves in the atmosphere, that mental one that roams about.' One is called 'freed' by not clinging, on account of the complete non-existence of the aggregates.

ဥပါဒိယမာနသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sutta on Clinging is finished.

၂-၆. မညမာနသုတ္တာဒိဝဏ္ဏနာ

2-6. Commentary on the Sutta on Conceiving and Others

၆၄-၆၈. ‘‘ဧတံ [Pg.230] မမာ’’တိအာဒိနာ. မညနာ အဘိနန္ဒနာ စ. တဏှာဆန္ဒောတိ တဏှာ ဧဝ ဆန္ဒော. သာ ဟိ တဏှာယနဋ္ဌေန တဏှာ, ဆန္ဒိကတဋ္ဌေန ဆန္ဒော. စတုတ္ထံ အနိစ္စလက္ခဏမုခေန ဝုတ္တံ, ပဉ္စမံ ဒုက္ခလက္ခဏမုခေန, ဆဋ္ဌံ အနတ္တလက္ခဏမုခေန. သေသံ တီသုပိ သဒိသမေဝါတိ ဝုတ္တံ ‘‘ဧသေဝ နယော’’တိ.

64-68. By such as 'This is mine': this is conceiving and delighting. Craving-and-desire: craving itself is desire. For it is 'craving' (taṇhā) in the sense of thirsting, and 'desire' (chando) in the sense of generating desire. The fourth is stated by way of the characteristic of impermanence, the fifth by way of the characteristic of suffering, and the sixth by way of the characteristic of not-self. The rest is similar in all three cases, hence it is said: 'This is the method.'

မညမာနသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sutta on Conceiving and Others is finished.

၇. အနတ္တနိယသုတ္တဝဏ္ဏနာ

7. Commentary on the Sutta on What Is Not One's Own

၆၉. အနတ္တနိယန္တိ န အတ္တနိယံ. တေနာဟ ‘‘န အတ္တနော သန္တက’’န္တိ.

69. 'Not one's own': this means not belonging to a self. Hence it is said: 'not one's own possession.'

အနတ္တနိယသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sutta on What Is Not One's Own is finished.

၈-၁၀. ရဇနီယသဏ္ဌိတသုတ္တာဒိဝဏ္ဏနာ

8-10. Commentary on the Sutta on What Is Situated in the Lustful and Others

၇၀-၇၂. ရဇနီယေနာတိ ရဇနီယေန ရာဂုပ္ပာဒကေန. တေနာဟ ‘‘ရာဂဿ ပစ္စယဘာဝေနာ’’တိ. ရာဟုလသံယုတ္တေ ရာဟုလတ္ထေရဿ ပုစ္ဆာဝသေန အာဂတာ. ဣဓ ရာဓတ္ထေရဿ သုရာဓတ္ထေရဿ စ ပုစ္ဆာဝသေန, ပါဠိ ပန သဗ္ဗတ္ထ သဒိသာ. တေနာဟ ‘‘ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာနီ’’တိ.

70-72. 'By what is lustful' means by what is productive of lust. Hence it is said: 'by being a condition for lust.' In the Connected Discourses with Rāhula, it comes by way of a question to the Elder Rāhula. Here it comes by way of questions to the Elder Rādha and the Elder Surādha, but the Pāli text is the same in every case. Hence it is said: 'They should be understood in the way already stated.'

ရဇနီယသဏ္ဌိတသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sutta on What Is Situated in the Lustful and Others is finished.

အရဟန္တဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Chapter on Arahants is finished.

၈. ခဇ္ဇနီယဝဂ္ဂေါ

8. The Chapter on Being Devoured

၁-၃. အဿာဒသုတ္တာဒိဝဏ္ဏနာ

1-3. Commentary on the Sutta on Gratification and Others

၇၃-၇၅. စတုသစ္စမေဝ ကထိတံ အဿာဒါဒီနဉ္စေဝ သမုဒယာဒီနဉ္စ ဝသေန ဒေသနာယ ပဝတ္တတ္တာ. ယသ္မာ အဿာဒေါ သမုဒယသစ္စံ, အာဒီနဝေါ ဒုက္ခသစ္စံ, နိဿရဏံ မဂ္ဂသစ္စံ နိရောဓသစ္စဉ္စာတိ ဝုတ္တောဝါယမတ္ထော; ဒုတိယေ သမုဒယဿာဒေါ [Pg.231] သမုဒယသစ္စံ, အာဒီနဝေါ ဒုက္ခသစ္စံ, အတ္ထင်္ဂမော နိရောဓသစ္စံ, နိဿရဏံ မဂ္ဂသစ္စန္တိ ဝုတ္တောဝါယမတ္ထော; တတိယံ အရိယသာဝကဿေဝ ဝသေန ဝုတ္တံ.

73-75. The Four Noble Truths themselves have been taught, since the teaching proceeds by way of gratification, etc., and origination, etc. For, in the first sutta, gratification is the truth of origination, danger is the truth of suffering, and escape is the truth of the path and the truth of cessation—thus this meaning is stated. In the second, origination and gratification are the truth of origination, danger is the truth of suffering, disappearance is the truth of cessation, and escape is the truth of the path—thus this meaning is stated. The third is spoken of only in terms of the noble disciple.

အဿာဒသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sutta on Gratification and Others is finished.

၄. အရဟန္တသုတ္တဝဏ္ဏနာ

4. Commentary on the Sutta on Arahants

၇၆. ယတ္တကာ သတ္တာဝါသာတိ တသ္မိံ တသ္မိံ သတ္တနိကာယေ အာဝသနဋ္ဌေန သတ္တာ ဧဝ သတ္တာဝါသာ. တေန ယတ္တကာ သတ္တာဝါသာ, တေဟိ သဗ္ဗေဟိပိ ဧတေ အဂ္ဂါ ဧတေ သေဋ္ဌာ, ယေ ဣမေ အရဟန္တာတိ ဒဿေတိ. ပုရိမနယေနေဝါတိ ပုရိမသ္မိံ သတ္တဋ္ဌာနကောသလ္လသုတ္တေ ဝုတ္တနယေန.

76. 'As many abodes of beings as there are': in each and every group of beings, beings themselves are 'abodes of beings' in the sense of being dwelling places. He thus shows that 'as many abodes of beings as there are, among all of those, these are the foremost, these are the best,' that is, these arahants. 'By the previous method': by the method stated in the earlier Sutta on Skill in the Seven Stations.

တဒတ္ထပရိဒီပနာဟီတိ ‘‘ပဉ္စက္ခန္ဓေ ပရိညာယ. တဏှာ တေသံ န ဝိဇ္ဇတိ. အသ္မိမာနော သမုစ္ဆိန္နော’’တိအာဒိနာ တဿ ယထာနိဒ္ဒိဋ္ဌဿ သုတ္တဿ အတ္ထဒီပနာဟိ စေဝ ‘‘အနေဇံ တေ အနုပ္ပတ္တာ, စိတ္တံ တေသံ အနာဝိလ’’န္တိအာဒိနာ ဝိသေသတ္ထပရိဒီပနာဟိ စ. ဈာနမဂ္ဂဖလပရိယာပန္နံ အတိသယိတသုခံ ဧတေသမတ္ထီတိ သုခိနောတိ အာဟ ‘‘ဈာန…ပေ… သုခိတာ’’တိ. တဏှာ တေသံ န ဝိဇ္ဇတီတိ ဧတ္ထ တေသံ အပါယဒုက္ခဇနိကာ တဏှာ န ဝိဇ္ဇတီတိ ဝုတ္တံ. ဝဋ္ဋမူလိကာယ တဏှာယ အဘာဝါ ‘‘နန္ဒီ တေသံ န ဝိဇ္ဇတီ’’တိ ဧတ္ထ ဝုစ္စတီတိ. ဣမဿပီတိ ပိ-သဒ္ဒေန ဒုက္ခဿာဘာဝေနပီတိ ဒုက္ခာဘာဝေါ ဝိယ ဝဋ္ဋမူလိကတဏှာဘာဝေါ သမ္ပိဏ္ဍီယတီတိ ဒဋ္ဌဗ္ဗံ. တေန ဟိ တေ အနုပါဒိသေသနိဗ္ဗာနပ္ပတ္တိယာ အစ္စန္တသုခိတာ ဧဝါတိ ဝုစ္စန္တီတိ. ‘‘သေယျောဟမသ္မီ’’တိအာဒိနယပ္ပဝတ္တိယာ နဝဝိဓော. ဉာဏေနာတိ အဂ္ဂမဂ္ဂညာဏေန.

“By clarifying its meaning”: both by clarifying the meaning of that sutta as it was stated with such phrases as “Having fully understood the five aggregates... craving does not exist for them... the conceit ‘I am’ is uprooted,” and by clarifying the special meaning with such phrases as “They have reached the imperturbable... their mind is unstirred.” Because they possess a happiness that surpasses that included in jhāna, path, and fruition, they are called “happy.” Here, when it says “Craving does not exist for them,” what is meant is that the craving that generates suffering in the plane of misery does not exist for them. Because of the absence of the craving that is the root of the round of existence, it is said here: “Delight does not exist for them.” By the word “also” (pi), it should be understood that the absence of the craving that is the root of the round is included along with the absence of suffering. Therefore they are said to be ultimately happy because they have attained the Nibbāna-element with no residue remaining. The conceit “I am” is ninefold as it proceeds in the manner of “I am better,” etc. “By knowledge”: by the knowledge of the supreme path.

အရဟတ္တံ အနုပ္ပတ္တာ. အလိတ္တာတိ အမက္ခိတာ. ဗြဟ္မဘူတာတိ ဗြဟ္မဘာဝံ ပတ္တာ, ဗြဟ္မတော ဝါ အရိယမဂ္ဂဉာဏတော ဘူတာ အရိယာယ ဇာတိယာ ဇာတာ. သတ္တ သဒ္ဓမ္မာ ဂေါစရော ပဝတ္တိဋ္ဌာနံ ဧတေသန္တိ သတ္တသဒ္ဓမ္မဂေါစရာ.

They have attained arahantship. “Unstained” means unsmeared. “Become Brahma” means having attained the state of Brahma; or, “become from Brahma,” that is, become from the noble path-knowledge, born with a noble birth. “Whose pasture is the seven true qualities”: the seven true qualities are their pasture, their sphere of resort.

နိရာသင်္ကစာရော နာမ ဂဟိတော ကုတောစိပိ တေသံ အာသင်္ကာယ အဘာဝတော. သမ္မာဒိဋ္ဌိအာဒီဟိ ဒသဟိ အင်္ဂေဟိ သမ္မာဝိမုတ္တိ-သမ္မာဉာဏပရိယောသာနေဟိ. ‘‘အာဂုံ န ကရောတီ’’တိအာဒီဟိ စတူဟိ ကာရဏေဟိ. တဏှာ တေသံ န ဝိဇ္ဇတီတိ ဣဒမ္ပိ တဏှာပဟာနဿ ဗဟူပကာရတာဒဿနံ. တေနာဟ ‘‘ဒါသကာရိကာ တဏှာပိ တေသံ နတ္ထီ’’တိ.

Their conduct is called “free from apprehension” because for them there is no ground for apprehension from any quarter. With the ten factors beginning with right view and culminating in right liberation and right knowledge. For four reasons, such as “they do no wrong.” “Craving does not exist for them”: this too shows the great benefit of abandoning craving. Hence he said: “Not even the craving of a slave-woman exists for them.”

န [Pg.232] ဝိကမ္ပန္တိ ‘‘သေယျောဟမသ္မီ’’တိအာဒိနာ.

They do not waver on account of such conceits as “I am better.”

ဥဒ္ဓံ တိရိယံ အပါစီနန္တိ ဧတ္ထ ‘‘ဥဒ္ဓံ ဝုစ္စတီ’’တိအာဒိနာ ရူပမုခေန အတ္တဘာဝံ ဂဟေတွာ ပဝတ္တော ပဌမနယော. ကာလတ္တယဝသေန ဓမ္မပ္ပဝတ္တိံ ဂဟေတွာ ပဝတ္တော ဒုတိယနယော. ဌာနဝသေန သကလလောကဓာတုံ ဂဟေတွာ ပဝတ္တော တတိယနယော. ဗုဒ္ဓါတိ စတ္တာရိ သစ္စာနိ ဗုဒ္ဓဝန္တော.

“Upward, across, and downward”: here, the first method proceeds by taking one’s individual existence by way of form, beginning with “upward is said.” The second method proceeds by taking the occurrence of phenomena by way of the three times. The third method proceeds by taking the entire world-system by way of place. “Buddhas”: those who have understood the four truths.

သီဟနာဒသမောဓာနန္တိ သီဟနာဒါနံ သံကလနံ. လောကေ အတ္တနော ဥတ္တရိတရဿာဘာဝါ အနုတ္တရာ. ဥတ္တရော တာဝ တိဋ္ဌတု ပုရိသော, သဒိသောပိ တာဝ နတ္ထီတိ အသဒိသာ. သကလမ္ပိ ဘဝံ ဥတ္တရိတွာ ဘဝပိဋ္ဌေ ဌတွာ ဝိမုတ္တိသုခေန သုခိတတ္တာဒိဝသေန ဧကဝီသတိယာကာရေဟိ သီဟနာဒံ နဒန္တိ.

“A confluence of lion’s roars”: a summation of lion’s roars. They are “unsurpassed” because in the world there is no one superior to them. They are “incomparable” because, let alone a superior person, there is not even an equal. Having crossed over all existence and standing on the back of existence, they roar the lion’s roar in twenty-one ways, such as by being happy with the happiness of liberation.

အရဟန္တသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sutta on Arahants is finished.

၅. ဒုတိယအရဟန္တသုတ္တဝဏ္ဏနာ

5. Commentary on the Second Sutta on the Arahant

၇၇. သုဒ္ဓိကမေဝါတိ သုဒ္ဓသံခိတ္တဗန္ဓမေဝ ကတွာ.

77. “Only purity” means having made a purely concise formulation.

ဒုတိယအရဟန္တသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Second Sutta on the Arahant is concluded.

၆. သီဟသုတ္တဝဏ္ဏနာ

6. Commentary on the Sutta on the Lion

၇၈. သီဟောတိ ပရိဿယသဟနတော ပဋိပက္ခဟနနတော စ ‘‘သီဟော’တိ လဒ္ဓနာမော မိဂါဓိပတိ. စတ္တာရောတိ စ သမာနေပိ သီဟဇာတိကဘာဝေ ဝဏ္ဏဝိသေသာဒိသိဒ္ဓေန ဝိသေသေန စတ္တာရော သီဟာ. တေ ဣဒါနိ နာမတော ဝဏ္ဏတော အာဟာရတော ဒဿေတွာ ဣဓာဓိပ္ပေတသီဟံ နာနပ္ပကာရတော ဝိဘာဝေတုံ ‘‘တိဏသီဟော’’တိအာဒိ အာရဒ္ဓံ. တိဏဘက္ခော သီဟော တိဏသီဟော ပုရိမပဒေ ဥတ္တရပဒလောပေန ယထာ ‘‘သာကပတ္ထိဝေါ’’တိ. ကာဠဝဏ္ဏတာယ ကာဠသီဟော. တထာ ပဏ္ဍုသီဟော. တေနာဟ ‘‘ကာဠသီဟော ကာဠဂါဝိသဒိသော, ပဏ္ဍုသီဟော ပဏ္ဍုပလာသဝဏ္ဏဂါဝိသဒိသော’’တိ. ရတ္တကမ္ဗလဿ ဝိယ ကေသရော ကေသရကလာပေါ ဧတဿ အတ္ထီတိ ကေသရီ. လာခါရသပရိကမ္မကတေဟိ ဝိယ ပါဒပရိယန္တေဟီတိ ယောဇနာ.

78. A lion (sīha) is the lord of beasts who has obtained the name “lion” because it endures dangers and strikes down its opponents. And “four” means: although they are of the same lion species, they are four lions because of a distinction established by a difference in color and other qualities. Now, in order to explain the lion intended here in various ways—by showing them by name, color, and food—the passage beginning “grass-lion” has been started. A grass-eating lion is a “grass-lion” (tiṇasīha), with the elision of the final member in the first word, as in sākapatthivo. Because of its black color, it is a black lion (kāḷasīha). Similarly, a pale lion (paṇḍusīha). Therefore it is said: “The black lion is like a black cow; the pale lion is like a cow the color of a pale leaf.” It has a mane, a tuft of hair, like a red blanket, thus it is a “maned one” (kesarī). The connection is: “with the tips of its paws as if prepared with lac-dye.”

ကမ္မာနုဘာဝသိဒ္ဓအာဓိပစ္စမဟေသက္ခတာဟိ [Pg.233] သဗ္ဗမိဂဂဏဿ ရာဇာ သုဝဏ္ဏဂုဟတော ဝါတိအာဒိ ‘‘သီဟဿ ဝိဟာရော ကိရိယာ ဧဝံ ဟောတီ’’တိ ကတွာ ဝုတ္တံ.

The lion is king of all beasts due to its great power and sovereignty established through the force of its kamma. The passage beginning “from a golden cave” was stated having determined: “Such is the lion’s way of life and action.”

သမံ ပတိဋ္ဌာပေတွာတိ သဗ္ဗဘာဂေဟိ သမမေဝ ဘူမိယံ ပတိဋ္ဌာပေတွာ. အာကဍ္ဎိတွာတိ ပုရတော အာကဍ္ဎိတွာ. အဘိဟရိတွာတိ အဘိမုခံ ဟရိတွာ. သံဃာတန္တိ ဝိနာသံ. ဝီသတိယဋ္ဌိကံ ဌာနံ ဥသဘံ.

“Having established evenly” means having placed it evenly on the ground with all its parts. “Having dragged” means having dragged it forward. “Having brought” means having brought it towards oneself. “Slaughter” means destruction. An usabha is a distance of twenty rods.

သမသီဟောတိ သမဇာတိကော သမဘာဂေါ စ သီဟော. သမာနောသ္မီတိ ဒေသနာမတ္တံ, သမပ္ပဘာဝတာယပိ န ဘာယတိ. သက္ကာယဒိဋ္ဌိဗလဝတာယာတိ ‘‘ကေ အညေ အမှေဟိ ဥတ္တရိတရာ, အထ ခေါ မယမေဝ မဟာဗလာ’’တိ ဧဝံ ဗလာတိမာနနိမိတ္တာယ အဟင်္ကာရဟေတုဘူတာယ သက္ကာယဒိဋ္ဌိယာ ဗလဘာဝေန. သက္ကာယဒိဋ္ဌိပဟီနတ္တာတိ သက္ကာယဒိဋ္ဌိယာ ပဟီနတ္တာ နိရဟင်္ကာရတ္တာ အတ္တသိနေဟဿ သုဋ္ဌု သမုဂ္ဃာဋိတတ္တာ န ဘာယတိ.

“An equal lion” means a lion of equal birth and equal share. It is just a way of speaking to say, “I am equal”; he does not fear also because of his equal power. “Because of the strength of identity view” means: because of the force of identity view—which is the cause of egoism and a sign of excessive pride based on strength, expressed as: “Who else is superior to us? Indeed, we ourselves are the mightiest!” “Because identity view has been abandoned” means: he does not fear because identity view has been abandoned, because he is without egoism, because self-love has been thoroughly uprooted.

တထာ တထာတိ သီဟသဒိသတာဒိနာ တေန တေန ပကာရေန အတ္တာနံ ကထေသီတိ ဝတွာ တမတ္ထံ ဝိဝရိတွာ ဒဿေတုံ ‘‘သီဟောတိ ခေါ’’တိအာဒိ ဝုတ္တံ.

“In such and such a way”: Having stated that he described himself in this and that manner, by his lion-like nature and so on, the passage beginning “A lion, indeed…” was stated in order to explain and show that meaning.

ကတာဘိနီဟာရဿ လောကနာထဿ ဗောဓိယာ နိယတဘာဝပ္ပတ္တိယာ ဧကန္တဘာဝီဗုဒ္ဓဘာဝေါတိ ကတွာ ‘‘တီသု ပါသာဒေသု နိဝါသကာလော, မဂဓရညော ပဋိညာဒါနကာလော, ပါယာသဿ ပရိဘုတ္တကာလော’’တိအာဒိနာ အဘိသမ္ဗောဓိတော ပုရိမာဝတ္ထာပိ သီဟသဒိသံ ကတွာ ဒဿိတာ. ဘာဝိနိ, ဘူတောပစာရောပိ ဟိ လောကဝေါဟာရော. ဝိဇ္ဇာဘာဝသာမညတော ဘူတဝိဇ္ဇာ ဣတရဝိဇ္ဇာပိ ဧကဇ္ဈံ ဂဟေတွာ ပဋိစ္စသမုပ္ပာဒသမ္မသနတော တံ ပုရေတရံ သိဒ္ဓံ ဝိပါကံ ဝိယ ကတွာ အာဟ ‘‘တိဿော ဝိဇ္ဇာ ဝိသောဓေတွာ’’တိ. အနုလောမပဋိလောမတော ပဝတ္တဉာဏဝသေန ‘‘ယမကဉာဏမန္ထနေနာ’’တိ ဝုတ္တံ.

Since for the Lord of the World, who had made the aspiration and attained the state of certainty for awakening, the state of a future Buddha was inevitable, even the states prior to his full enlightenment—such as “the time of dwelling in the three palaces, the time of giving the promise to the king of Magadha, the time of consuming the milk-rice,” etc.—are shown as being like a lion. For it is a worldly convention to use a past tense expression for what is in the future. Because of the commonality of the state of knowledge, having taken both true knowledge and other knowledge together, and because of the thorough comprehension of dependent origination, treating it like a result already accomplished beforehand, he said, “having purified the three knowledges.” It is called “the churning of the twin knowledge” in the sense of the knowledge that proceeds in forward and reverse order.

တတ္ထ ဝိဟရန္တဿာတိ အဇပါလနိဂြောဓမူလေ ဝိဟရန္တဿ. ဧကာဒသမေ ဒိဝသေတိ သတ္တသတ္တာဟတော ပရံ ဧကာဒသမေ ဒိဝသေ. အစလပလ္လင်္ကေတိ ဣသိပတနေ ဓမ္မစက္ကပဝတ္တနတ္ထံ နိသိန္နပလ္လင်္ကေ. တမ္ပိ ဟိ ကေနစိ အပ္ပဋိဝတ္တိယဓမ္မစက္ကပဝတ္တနတ္ထံ [Pg.234] နိသဇ္ဇာတိ ကတွာ ဝဇိရာသနံ ဝိယ အစလပလ္လင်္ကံ ဝုစ္စတိ. ဣမသ္မိဉ္စ ပန ပဒေတိ ‘‘ဒွေမေ, ဘိက္ခဝေ, အန္တာ’’တိအာဒိနယပ္ပဝတ္တေ ဣမသ္မိံ သဒ္ဓမ္မကောဋ္ဌာသေ. ဓမ္မဃောသော…ပေ… ဒသသဟဿိလောကဓာတုံ ပဋိစ္ဆာဒေသိ ‘‘သဗ္ဗတ္ထ ဌိတာ သုဏန္တူ’’တိ အဓိဋ္ဌာနေန. သောဠသဟာကာရေဟီတိ ‘‘ဒုက္ခပရိညာ, သမုဒယပ္ပဟာနံ, နိရောဓသစ္ဆိကိရိယာ, မဂ္ဂဘာဝနာ’’တိ ဧဝံ ဧကေကသ္မိံ မဂ္ဂေ စတ္တာရိ စတ္တာရိ ကတွာ သောဠသဟိ အာကာရေဟိ.

“While dwelling there” means while dwelling at the foot of the Ajapāla banyan tree. “On the eleventh day” means on the eleventh day after the seven weeks. “The immovable seat” means the seat on which he sat at Isipatana for the purpose of setting in motion the Wheel of Dhamma. That too is called the immovable seat, like the diamond throne, because it was the seat for setting in motion the irreversible Wheel of Dhamma. “In this passage” means in this portion of the good Dhamma that proceeds with the method beginning, “These two extremes, O bhikkhus…” The sound of the Dhamma… covered the ten-thousandfold world-system through the determination, “May all beings everywhere hear!” “By sixteen aspects” means by sixteen modes, taking four for each path, thus: “full understanding of suffering, abandoning of the origin, realization of cessation, and development of the path.”

ဝုတ္တောယေဝ, န ဣဓ ဝတ္တဗ္ဗော, တသ္မာ တတ္ထ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗောတိ အဓိပ္ပာယော. ယသ္မာ စ အပရေဟိပိ အဋ္ဌဟိ ကာရဏေဟိ ဘဂဝါ တထာဂတောတိ အာရဘိတွာ ဥဒါနဋ္ဌကထာဒီသုပိ (ဥဒါ. အဋ္ဌ. ၁၈; ဣတိဝု. ၃၈) တထာဂတပဒဿ အတ္ထော ဝုတ္တော ဧဝ, တသ္မာ တတ္ထ ဝုတ္တနယေန အတ္ထော ဝေဒိတဗ္ဗော. ယဒိပိ ဘဂဝါ န ဗောဓိပလ္လင်္ကေ နိသိန္နမတ္တောဝ အဘိသမ္ဗုဒ္ဓေါ ဇာတော, တထာပိ တာယ နိသဇ္ဇာယ နိသိန္နောဝ ပနုဇ္ဇ သဗ္ဗပရိဿယံ အဘိသမ္ဗုဒ္ဓေါ ဇာတော. တထာ ဟိ တံ ‘‘အပရာဇိတပလ္လင်္က’’န္တိ ဝုစ္စတိ. တသ္မာ ‘‘ယာဝ ဗောဓိပလ္လင်္ကာ ဝါ’’တိ ဝတွာ တေန အပရိတုဿန္တော ‘‘ယာဝ အရဟတ္တမဂ္ဂဉာဏာ ဝါ’’တိ အာဟ.

It has already been stated; it need not be stated here. Therefore, the intention is that it should be understood according to the method stated there. And since the meaning of the word Tathāgata has also been stated elsewhere, for example in the Commentary on the Udāna and other texts, based on eight reasons, beginning with 'The Blessed One is a Tathāgata...', the meaning should be understood according to the method stated there. Although the Blessed One did not become fully enlightened merely by sitting on the seat of awakening, still, while sitting in that very seat, he did become fully enlightened, having dispelled all dangers. For that reason it is called the 'unconquered seat.' Therefore, having said 'up to the seat of awakening,' not being satisfied with that, he said, 'or up to the knowledge of the path of arahantship.'

ဣတိ ရူပန္တိ ဧတ္ထ ဣတိ-သဒ္ဒေါ နိဒဿနတ္ထော. တေန ရူပံ သရူပတော ပရိမာဏတော ပရိစ္ဆေဒတော ဒဿိတန္တိ အာဟ ‘‘ဣဒံ ရုပ’’န္တိအာဒိ. ‘‘ဣဒံ ရူပ’’န္တိ ဟိ ဣမိနာ ဘူတုပါဒါယဘေဒရူပံ သရူပတော ဒဿိတံ. ဧတ္တကံ ရူပန္တိ ဣမိနာ တံ ပရိမာဏတော ဒဿိတံ. တဿ စ ပရိမာဏဿ ဧကန္တဘာဝဒဿနေန ‘‘န ဣတော ဘိယျော ရူပံ အတ္ထီ’’တိ ဝုတ္တံ. သဘာဝတောတိ သလက္ခဏတော. သရသတောတိ သကိစ္စတော. ပရိယန္တတောတိ ပရိမာဏပရိယန္တတော. ပရိစ္ဆေဒတောတိ ယတ္တကေ ဌာနေ တဿ ပဝတ္တိ, တဿ ပရိစ္ဆေဒနတော. ပရိစ္ဆိန္ဒနတောတိ ပရိယောသာနပ္ပတ္တိတော. တံ သဗ္ဗံ ဒဿိတံ ဟောတိ ယထာဝုတ္တေန ဝိဘာဂေန. အယံ ရူပဿ သမုဒယော နာမာတိ အယံ အာဟာရာဒိ ရူပဿ သမုဒယော နာမ. တေနာဟ ‘‘ဧတ္တာဝတာ’’တိအာဒိ. အတ္ထင်္ဂမောတိ နိရောဓော. ‘‘အာဟာရသမုဒယာ အာဟာရနိရောဓာ’’တိ စ အသာဓာရဏမေဝ ဂဟေတွာ သေသေ အာဒိ-သဒ္ဒေန သင်္ဂဏှာတိ.

In the phrase 'thus, form,' the word 'thus' has the sense of illustration. By this, it is shown that form is indicated in terms of its own nature, its quantity, and its delimitation, as he says, 'this is form,' etc. For by 'this is form,' form is shown in its own nature, with its division into primary elements and derived form. By 'this much form,' it is shown in terms of its quantity. And by showing the definite nature of that quantity, it is said, 'There is no more form than this.' 'By its own nature' means by its specific characteristic. 'By its essence' means by its function. 'By its limit' means by the limit of its quantity. 'By its delimitation' means by delimiting the domain in which it occurs. 'By its circumscription' means by its reaching a conclusion. All that is shown by the aforesaid analysis. 'This is the origin of form' means this nutriment, etc., is the origin of form. Therefore he says, 'to this extent,' etc. 'Passing away' means cessation. And by the phrase 'from the origination of nutriment... from the cessation of nutriment,' taking just the specific cause, he includes the rest with the word 'etc.'

ပဏ္ဏာသလက္ခဏပဋိမဏ္ဍိတန္တိ [Pg.235] ပဏ္ဏာသဥဒယဗ္ဗယလက္ခဏဝိဘူသိတံ သမုဒယတ္ထင်္ဂမဂဟဏတော. ခီဏာသဝတ္တာတိ အနဝသေသံ သာဝသေသဉ္စ အာသဝါနံ ပရိက္ခီဏတ္တာ. အနာဂါမီနမ္ပိ ဟိ ဘယံ စိတ္တုတြာသော စ န ဟောတီတိ. ဉာဏသံဝေဂေါ ဘယတူပဋ္ဌာနဉာဏံ. ဣတရေသံ ပန ဒေဝါနန္တိ အခီဏာသဝေ ဒေဝေ သန္ဓာယ ဝဒတိ. ဘောတိ ဓမ္မာလပနမတ္တန္တိ ဝါစသိကံ တထာလပနမတ္တံ.

'Adorned with the fifty characteristics' means embellished with the fifty characteristics of arising and passing away, because of grasping arising and passing away. 'Because his taints are destroyed' means because the taints have been completely destroyed, both with and without remainder. For even a non-returner has no fear and mental terror. 'Urgency based on knowledge' is the knowledge of the appearance of terror. 'But of other devas'—he says this referring to devas whose taints are not destroyed. 'Venerable sir' is merely a term of address in the Dhamma; it is just a verbal address of that kind.

စက္ကန္တိ သတ္ထု အာဏာစက္ကံ, တံ ပန ဓမ္မတော အာဂတန္တိ ဓမ္မစက္ကံ. တတ္ထ အရိယသာဝကာနံ ပဋိဝေဓဓမ္မတော အာဂတန္တိ ဓမ္မစက္ကံ. ဣတရေသံ ဒေသနာဓမ္မတော အာဂတန္တိ ဓမ္မစက္ကံ. ဒုဝိဓေပိ ဉာဏံ ပဓာနန္တိ ဉာဏသီသေန ဝုတ္တံ ‘‘ပဋိဝေဓဉာဏမ္ပိ ဒေသနာဉာဏမ္ပီ’’တိ. ဣဒါနိ တံ ဉာဏဒွယံ သရူပတော ဒဿေတုံ ‘‘ပဋိဝေဓဉာဏံ နာမာ’’တိအာဒိ ဝုတ္တံ. ယသ္မာ စဿ ဉာဏဿ သုပ္ပဋိဝိဒ္ဓတ္တာ ဘဂဝါ တာနိ သဋ္ဌိ နယသဟဿာနိ ဝေနေယျာနံ ဒဿေတုံ သမတ္ထော အဟောသိ, တသ္မာ တာနိ သဋ္ဌိ နယသဟဿာနိ တေန ဉာဏေန သဒ္ဓိံယေဝ သိဒ္ဓါနီတိ ကတွာ ဒဿေန္တော ‘‘သဋ္ဌိယာ စ နယသဟဿေဟိ ပဋိဝိဇ္ဈီ’’တိ အာဟ. တိပရိဝဋ္ဋန္တိ ဣဒံ ဒုက္ခန္တိ စ, ပရိညေယျန္တိ စ, ပရိညာတန္တိ စ ဧဝံ တိပရိဝဋ္ဋံ, တံယေဝ ဒွါဒသာကာရံ. တန္တိ ဒေသနာဉာဏံ ပဝတ္တေတိ ဧသ ဘဂဝါ. အပ္ပဋိပုဂ္ဂလောတိ ပတိနိဓိဘူတပုဂ္ဂလရဟိတော. ဧကသဒိသဿာတိ နိဗ္ဗိကာရဿ.

'The wheel' is the Teacher's wheel of authority; but since it comes from the Dhamma, it is the Dhamma-wheel. In this regard, for the noble disciples, it is the Dhamma-wheel because it comes from the Dhamma of penetration. For others, it is the Dhamma-wheel because it comes from the Dhamma of teaching. Since in both cases knowledge is primary, it is spoken of with knowledge as the heading: 'both the knowledge of penetration and the knowledge of teaching.' Now, to show this pair of knowledges in terms of their own nature, the passage beginning 'The knowledge of penetration is...' was stated. Because the Blessed One, having thoroughly penetrated this knowledge, was able to show those sixty thousand methods to those who could be trained, he shows that those sixty thousand methods were accomplished along with that knowledge, saying: 'He penetrated with sixty thousand methods.' 'Of three turnings' means: 'this is suffering,' 'it is to be fully understood,' and 'it has been fully understood'—thus it has three turnings, which are the same as the twelve aspects. That is, this Blessed One sets in motion the knowledge of teaching. 'Without a rival' means without a person who could be a substitute. 'Of one who is consistent' means of one who is unchanging.

သီဟသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Lion Discourse is concluded.

၇. ခဇ္ဇနီယသုတ္တဝဏ္ဏနာ

7. Commentary on the Khajjanīya Sutta

၇၉. ဝိပဿနာဝသေနာတိ ဧတရဟိ ရူပဝေဒနာဒယော အနုဿရိတွာ ‘‘ပုဗ္ဗေပါဟံ ဧဝံဝေဒနော အဟောသိ’’န္တိ အတီတာနံ ရူပဝေဒနာဒီနံ ပစ္စုပ္ပန္နေဟိ ဝိသေသာဘာဝဒဿနာ ဝိပဿနာ, တဿာ ဝိပဿနာယ ဝသေန. ယွာယံ ‘‘န ဣဒံ အဘိညာဝသေနာ’’တိ ပဋိက္ခေပေါ ကတော, တဿ ကာရဏံ ဒဿေန္တော ‘‘အဘိညာဝသေန ဟီ’’တိအာဒိမာဟ. ခန္ဓပဋိဗဒ္ဓါ နာမ ဂေါတ္တဝဏ္ဏဟာရာဒယော. ဧဝံ အနုဿရန္တောတိ ယထာဝုတ္တဝိပဿနာဝသေန အနုဿရန္တော. သဘာဝဓမ္မာနံ ဧဝ အနုဿရဏဿ ဝုတ္တတ္တာ ‘‘သုညတာပဗ္ဗ’’န္တိ ဝုတ္တံ.

79. "By means of insight": This means that by recollecting form, feeling, etc., at the present time, and seeing, "In the past, I had such a feeling," one perceives no distinction between past forms, feelings, etc., and present ones; this is insight. It is by means of that insight. As to the rejection made with the words, "this is not by means of direct knowledge," showing the reason for this, the text states, "For by means of direct knowledge..." "Bound to the aggregates" refers to lineage, complexion, ornaments, and so on. "Thus recollecting" means recollecting by means of insight as described. Because the recollection is of phenomena in their own nature, it is called the "Section on Emptiness."

ယသ္မာ [Pg.236] တေ ဧဝ ရူပါဒယော နေဝ အတ္တာ, န အတ္တနိယာ အသာရာ အနိဿရာ, တသ္မာ တတော သုညာ, တေသံ ဘာဝေါ သုညတာ, တဿာ လက္ခဏံ ရုပ္ပနာဒိကံ ဒဿေတုံ.

Because those very forms, etc., are neither self nor what belongs to a self, being without substance and not subject to mastery, they are therefore empty of that. Their state is emptiness, and the text continues in order to show its characteristic, such as being afflicted, etc.

ကိဉ္စာတိ ဟေတုအတ္ထဇောတကေ ကာရဏေ ပစ္စတ္တဝစနန္တိ အာဟ ‘‘ကိဉ္စာတိ ကာရဏပုစ္ဆာ, ကေန ကာရဏေန ရူပံ ဝဒေထာ’’တိ. ဧတန္တိ ဧတံ ဘူတုပါဒါယဘေဒံ ဓမ္မဇာတံ. ကေန ကာရဏေန ရူပံ နာမာတိ ကိံ ကာရဏံ နိဿာယ ရူပန္တိ ဝုစ္စတီတိ အတ္ထော. ကာရဏုဒ္ဒေသောတိ ကာရဏဿ ဥဒ္ဒိသနံ. ရုပ္ပတီတိ ဧတ္ထ ရူပံ နာမ သီတာဒိဝိရောဓိပစ္စယသန္နိပါတေန ဝိသဒိသုပ္ပတ္တိ. တေနာဟ ‘‘သီတေနပီ’’တိအာဒိ. ပဗ္ဗတပါဒေတိ စက္ကဝါဠပဗ္ဗတပါဒေ, သော ပန တတ္ထ အစ္စုဂ္ဂတော ပါကာရော ဝိယ ဌိတော. တထာ ဟိ တတ္ထ သတ္တာ ဩလမ္ဗန္တာ တိဋ္ဌန္တိ. ဟတ္ထပါသာဂတာတိ ဟတ္ထပါသံ အာဂတာ ဥပါဂတာ. တတ္ထာတိ တသ္မိံ ဟတ္ထပါသာဂတေ သတ္တေ. ဆိဇ္ဇိတွာတိ မုစ္ဆာပတ္တိယာ မုစ္စိတွာ, အင်္ဂပစ္စင်္ဂဥစ္ဆေဒဝသေန ဝါ ပရိစ္ဆိဇ္ဇိတွာ. အစ္စန္တခါရေ ဥဒကေတိ အာတပသန္တာပါဘာဝေန အတိသီတဘာဝမေဝ သန္ဓာယ အစ္စန္တခါရတာ ဝုတ္တာ သိယာ. န ဟိ တံ ကပ္ပသဏ္ဌာနဥဒကံ သမ္ပတ္တိကရမဟာမေဃဝုဋ္ဌံ ပထဝီသန္ဓာရကံ ကပ္ပဝိနာသဥဒကံ ဝိယ ခါရံ ဘဝိတုံ အရဟတိ, တထာ သတိ ပထဝီပိ ဝိလီယေယျာတိ. မဟိံသကရဋ္ဌံ နာမ ဟိမဝန္တပဒေသေ ဧကံ ရဋ္ဌံ.

As to kiñca: it is a specific term for a cause that illuminates the meaning of reason. Thus he says: ‘Kiñca is a question about the cause: For what reason would you say “form”?’ As to etaṃ: this class of phenomena distinguished as primary elements and derived matter. ‘For what reason is it called “form”?’ means ‘Relying on what reason is it called “form”?’ The indication of the cause is the designation of the cause. ‘It is afflicted’: here, form is the discordant arising through the conjunction of opposing conditions such as cold, etc. Therefore it is said, ‘by cold...’ etc. At the foot of the mountain: at the foot of the Cakkavāḷa mountain, which stands there like a high wall. For beings there stand hanging. Come within arm's reach: come, approached within arm's reach. There: with respect to that being who has come within arm's reach. Having been cut: having been freed from a state of fainting, or having been cut up by way of severing limb from limb. In the extremely harsh water: the extreme harshness might be stated with reference to its extreme coldness due to the absence of the heat of the sun. For that water that constitutes the aeon, produced by the great rain that brings prosperity and sustains the earth, cannot be harsh like the water at the destruction of the aeon. If it were so, the earth too would dissolve. Mahiṃsakaraṭṭha is the name of a country in the region of the Himalayas.

အဝီစိမဟာနိရယေတိ သဥဿဒံ အဝီစိနိရယံ ဝုတ္တံ. ဂင်္ဂါပိဋ္ဌေတိ ဂင်္ဂါတီရေ.

The great Avīci hell: the Avīci hell with its satellite hells is meant.

သရန္တာ ဂစ္ဆန္တီတိ သရီသပပဒဿ အတ္ထံ ဝဒတိ. ဧတန္တိ ရုပ္ပနံ. ယထာ ကဌိနတာ ပထဝိယာ ပစ္စတ္တလက္ခဏံ, ဧဝံ ရုပ္ပနံ ရူပက္ခန္ဓဿ ပစ္စတ္တလက္ခဏံ, သဘာဝဘူတလက္ခဏန္တိ အတ္ထော.

"Creeping, going": this states the meaning of the term sarīsapa. "This" means being afflicted. Just as hardness is the specific characteristic of the earth element, so being afflicted is the specific characteristic of the form aggregate; the meaning is that it is its real characteristic, its characteristic in its own nature.

ပုရိမသဒိသန္တိ ပုရိမေ ရူပက္ခန္ဓေ ဝုတ္တေန သဒိသံ. တံ ‘‘ကိန္တိ ကာရဏပုစ္ဆာ’’တိအာဒိနာ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ. သုခံ ဣဋ္ဌာရမ္မဏံ. သုခါဒီနံ ဝေဒနာနံ. ပစ္စယတောတိ အာရမ္မဏပစ္စယတော. အယမတ္ထောတိ ‘‘သုခါရမ္မဏံ သုခန္တိ ဝုစ္စတီ’’တိ အယမတ္ထော. ဥတ္တရပဒလောပေန ဟေသ နိဒ္ဒေသော. ဝေဒယတီတိ အနုဘဝတိ. ဝေဒယိတလက္ခဏာတိ အနုဘဝနလက္ခဏာ.

Similar to the former: it is similar to what was said previously about the form aggregate. That should be understood by the same method as stated beginning with, ‘What is the question about the cause?’ and so on. Pleasant is a desirable object. Of feelings such as pleasant, etc. As to condition: from the object-condition. This is the meaning: ‘A pleasant object is called pleasant.’ This explanation is by elision of the latter term. ‘Feels’ means experiences. The characteristic of being felt is the characteristic of being experienced.

နီလပုပ္ဖေတိ နီလဝဏ္ဏပုပ္ဖေ. ဝတ္ထေ ဝါတိ နီလဝတ္ထေ. ဝါ-သဒ္ဒေန ဝဏ္ဏဓာတုအာဒိံ သင်္ဂဏှာတိ. အပ္ပနံ ဝါ ဈာနံ ဝါပေန္တော. ဥပ္ပဇ္ဇနသညာပီတိ ယံ [Pg.237] ကိဉ္စိ နီလံ ရူပါယတနံ အာရဗ္ဘ ဥပ္ပဇ္ဇနသညာပိ, ယာ ပကိဏ္ဏကသညာတိ ဝုစ္စတိ.

In a blue flower: in a flower of a blue color. Or in a cloth: in a blue cloth. By the word ‘or,’ it includes the color element and so on. Or while attaining absorption or jhāna. Even the perception of arising: this is any perception of arising that arises in dependence on a blue form-base, which is called ‘miscellaneous perception.’

ရူပတ္တာယာတိ ရူပဘာဝါယ. ယာဂုမေဝါတိ ယာဂုဘာဝိနမေဝ ဝတ္ထုံ. ယာဂုတ္တာယ ယာဂုဘာဝါယ. ပစတိ နာမ ပုဂ္ဂလော. ဧဝန္တိ ယထာ ယာဂုအာဒိဝတ္ထုံ ပုရိသော ယာဂုအာဒိအတ္ထာယ ပစတိ နိပ္ဖာဒေတိ, အယံ ဧဝံ ရုပ္ပနာဒိသဘာဝေ ဓမ္မသမူဟေ ယထာသကံ ပစ္စယေဟိ အဘိသင်္ခရိယမာနေ စေတနာပဓာနော ဓမ္မသမူဟော ပဝတ္တနတ္ထံ ဝိသေသပစ္စယော ဟုတွာ တေ အဘိသင်္ခရောတိ နိရောပေတိ နိဗ္ဗတ္တေတိ. တေနာဟ ‘‘ပစ္စယေဟီ’’တိအာဒိ. ရူပမေဝါတိ ရူပသဘာဝမေဝ, န အညံ သဘာဝံ. အဘိသင်္ခရောတီတိ ဣတရေဟိ ပစ္စယဓမ္မေဟိ အဓိကံ သုဋ္ဌု ပစ္စယတံ ကရောတိ. ‘‘ဥပဂစ္ဆတိ ယာပေတိ အာယူဟတီ’’တိ တဿေဝ ဝေဝစနာနိ. အဘိသင်္ခရဏမေဝ ဟိ အာယူဟနာဒီနိ. နိဗ္ဗတ္တေတီတိ တေသံ ဓမ္မာနံ ရုပ္ပနာဒိဘာဝေန နိဗ္ဗတ္တိယာ ပစ္စယော ဟောတီတိ အတ္ထော. စေတယိတလက္ခဏဿ သင်္ခါရဿာတိ ဣဒံ သင်္ခါရက္ခန္ဓဓမ္မာနံ စေတနာပဓာနတ္တာ ဝုတ္တံ. တထာ ဟိ ဘဂဝါ သုတ္တန္တဘာဇနီယေ သင်္ခါရက္ခန္ဓံ ဝိဘဇန္တေန စေတနာဝ ဝိဘတ္တာ.

For the state of form: for the state of being form. Only gruel: only the substance that will become gruel. For the state of gruel: for the state of being gruel. A person is called one who cooks. Thus: just as a person cooks and produces a substance such as gruel for the purpose of gruel and so forth, so too, when a collection of phenomena with the nature of being afflicted and so on is being formed by its respective conditions, a collection of phenomena with volition as its chief becomes a special condition for their occurrence; it forms them, establishes them, and brings them into being. Therefore, it is said, ‘by conditions,’ and so on. Only form: only the nature of form, not another nature. It forms means: it makes the other conditioning phenomena function as conditions exceedingly well. ‘Approaches, maintains, strives’ are its synonyms. For forming is indeed striving and so on. Brings into being: it is a condition for the arising of those phenomena with the nature of being afflicted and so on. Of the formation that has the characteristic of volition: this is said because the phenomena of the aggregate of formations have volition as their chief. For indeed, the Blessed One, in the Suttanta analysis, when analyzing the aggregate of formations, analyzed only volition.

ဝါတိင်္ဂဏံ ဗြဟတိဖလံ. စတုရဿဝလ္လီတိ တိဝုတာလတာ. အခါရိကန္တိ ခါရရသရဟိတံ, တံ ပန ပဏ္ဏဖလာဒိ. ယတ္ထ လောဏရသော အဓိကော, တံ လောဏိကန္တိ အာဟ ‘‘လောဏယာဂူ’’တိအာဒိ. အမ္ဗိလာဒိဘေဒံ ရသံ.

Vātiṅgaṇa is the brahatī fruit. The four-angled creeper is the tivutā vine. Not caustic: devoid of a caustic taste; that is, leaves, fruits, etc. Where the salty taste is predominant, that is called salty; thus it says ‘salty gruel,’ etc. The taste with its distinctions of sour and so on.

အာကာရသဏ္ဌာနဂဟဏဝသေနာတိ နီလပီတာဒိအာကာရဂဟဏဝသေန စေဝ ဝဋ္ဋစတုရဿာဒိသဏ္ဌာနဂဟဏဝသေန စ. ဝိနာပိ အာကာရသဏ္ဌာနာတိ အာကာရသဏ္ဌာနေဟိ ဝိနာ, တေ ဌပေတွာပိ. ပစ္စတ္တဘေဒဂဟဏဝသေနာတိ တဿ တဿ အာရမ္မဏဿ ပဘေဒဂဟဏဝသေန. အသမ္မောဟတောတိ ယာထာဝတော. ဝိသေသော ဝိသေသတ္ထဒီပနတော, အဝိသေသော အယံ ဓမ္မော အဝိသေသဒီပနတော. တေနာဟ ‘‘ဝိသေသော ဝေဒိတဗ္ဗော’’တိ. ဇာနနဉှိ အဝိသိဋ္ဌံ, တံ သမာသပဒတော ဥပသဂ္ဂါ ဝိသေသေန္တိ. တထာ ဟိ သဉ္ဇာနနပဒံ ပစ္စဘိညာဏနိမိတ္တံ အာကာရဂဟဏမတ္တံ ဗောဓေတိ, ဝိဇာနနပဒံ တတော ဝိသိဋ္ဌဝိသယဂဟဏံ. ပဇာနနပဒံ ပန တတောပိ ဝိသိဋ္ဌတရံ ပကာရတော အဝဗောဓံ ဗောဓေတိ. တေနာဟ ‘‘တဿာပီ’’တိအာဒိ. အာရမ္မဏသဉ္ဇာနနမတ္တမေဝါတိ နီလာဒိဘေဒဿ အာရမ္မဏဿ [Pg.238] သလ္လက္ခဏမတ္တမေဝ. အဝဓာရဏေန လက္ခဏပဋိဝေဓတ္တံ နိဝတ္တေတိ. တေနာဟ ‘‘အနိစ္စ’’န္တိအာဒိ. ဉာဏသမ္ပယုတ္တစိတ္တေဟိ ဝိပဿန္တဿ ဝိပဿနာယ ပဂုဏဘာဝေ သတိ ဉာဏဝိပ္ပယုတ္တေန စိတ္တေနပိ ဝိပဿနာ ဟောတိယေဝါတိ အာဟ ‘‘အနိစ္စာဒိဝသေန လက္ခဏပဋိဝေဓဉ္စ ပါပေတီ’’တိ. ပဋိဝေဓန္တိ စ ဥပလဒ္ဓိမေဝ ဝဒတိ, န ပဋိဝိဇ္ဈနံ. တေနာဟ ‘‘ဥဿက္ကိတွာ ပနာ’’တိအာဒိ. ဥဿက္ကိတွာတိ ဥဿက္ကာပေတွာ မဂ္ဂပါတုဘာဝမ္ပိ ပါပေတိ အသမ္မောဟသဘာဝတ္တာ. ယထာ လက္ခဏပဋိဝေဓကာလေ သဉ္ဇာနနလက္ခဏဝသေန သညာဏအနုရူပဝသေနေဝ ပဝတ္တံ, ဧဝံ ဝိညာဏဝိဇာနနဝသေန ဝါယံ အနုရူပဝသေနေဝ ပဝတ္တတီတိ ဒဋ္ဌဗ္ဗံ.

By means of grasping appearance and shape: by means of grasping the appearance of blue, yellow, etc., and by means of grasping the shape, such as round, square, etc. Even without appearance and shape: without appearance and shape, having set them aside. By means of grasping the individual distinctions: by means of grasping the particular distinctions of each object. Without delusion: in accordance with reality. A distinction is so because it illuminates a distinct meaning; a non-distinction is so because this phenomenon illuminates a non-distinct meaning. Hence it is said, ‘a distinction should be understood.’ For knowing is undifferentiated, but prefixes differentiate it. Thus, the term ‘perceiving’ (sañjānana) indicates the mere grasping of the appearance, the sign for recognition; the term ‘discerning’ (vijānana) indicates a more specific grasping of the object than that; and the term ‘understanding’ (pajānana) indicates an even more specific understanding of its mode. Therefore, it is said, ‘even of that,’ etc. Merely perceiving the object: merely noting the object distinguished as blue, etc. By this emphasis, it excludes the penetration of the characteristics. Hence it is said, ‘as impermanent,’ etc. For one practicing insight with a mind associated with knowledge, when insight has become mature, insight occurs even with a mind dissociated from knowledge. Thus it is said: ‘and it leads to the penetration of the characteristics as impermanent, etc.’ And by ‘penetration’ it means only attainment, not piercing. Hence it is said, ‘but having striven,’ etc. Having striven: having caused to strive, it also leads to the manifestation of the path because of its nature of non-delusion. Just as at the time of penetrating the characteristics, perception proceeds in accordance with its own nature, that is, in accordance with the nature of perceiving, so it should be understood that consciousness proceeds in accordance with its own nature, that is, in accordance with the nature of discerning.

ဣဒါနိ တမတ္ထံ ဟေရညိကာဒိဥပမာယ ဝိဘာဝေတုံ ‘‘ယထာ ဟီ’’တိအာဒိမာဟ. ဟိရညံ ဝုစ္စတိ ကဟာပဏံ, ဟိရညဇာနနေ နိယုတ္တော ဟေရညိကော. လောကဝေါဟာရေ အဇာတာ အသဉ္ဇာတာ ဗုဒ္ဓိ ဧတဿာတိ အဇာတဗုဒ္ဓိ, ဗာလဒါရကော. ဝေါဟာရကုသလော ဂါမဝါသီ ပုရိသော ဂါမိကပုရိသော. ဥပဘောဂပရိဘောဂါရဟတ္တာ ဥပဘောဂပရိဘောဂံ. တမ္ဗကံသမယတ္တာ ကူဋော. မဟာသာရတ္တာ ဆေကော. အဍ္ဎသာရတ္တာ ကရဋော. နိဟီနသာရတ္တာ သဏှော. ဧတ္ထ စ ယထာ ဟေရညိကော ကဟာပဏံ စိတ္တာဒိဘာဝတော ဥဒ္ဓံ ကူဋာဒိဘာဝံ ရူပဒဿနာဒိဝသေန ဥပ္ပတ္တိဋ္ဌာနတောပိ ဇာနန္တော အနေကာကာရတော ဇာနာတိ, ဧဝံ ပညာ အာရမ္မဏံ နာနပ္ပကာရတော ဇာနာတိ ပဋိဝိဇ္ဈတိ, တာယ သဒ္ဓိံ ပဝတ္တမာနဝိညာဏမ္ပိ ယထာဝိသယံ အာရမ္မဏံ ဇာနာတိ.

Now, to clarify that meaning with the simile of the money-changer and so on, the text begins, ‘Just as...’ Gold is called a kahāpaṇa. One employed in examining gold is a money-changer. In worldly usage, one whose intelligence is unborn, unarisen, is an ajātabuddhi, a foolish child. A village-dwelling man skilled in business is a villager. Because it is fit for enjoyment and use, it is an object of enjoyment and use. Because it is made of copper and bronze, it is counterfeit (kūṭa). Because it has great substance, it is genuine (cheka). Because it has half substance, it is karaṭa. Because it has inferior substance, it is saṇha. Here, just as a money-changer knows a kahāpaṇa in many ways—knowing, beyond its markings and so on, whether it is counterfeit and so on by observing its appearance, etc., and also from its place of origin—so too wisdom knows and penetrates its object in various ways, and the consciousness that proceeds together with it also knows the object according to its scope.

ဧဝံ သွာယံ နေသံ ဇာနနေ ဝိသေသော အညေသံ အဝိသယော, ဗုဒ္ဓါနံ ဧဝ ဝိသယောတိ ဣဒံ ဝိသေသံ မိလိန္ဒပဉှေန ဝိဘာဝေတုံ ‘‘တေနာဟာ’’တိအာဒိမာဟ, တံ သုဝိညေယျမေဝ.

Thus, this distinction in their knowing is not the domain of others; it is the domain of only the Buddhas. To clarify this distinction with the Milindapañha, the text begins, ‘Therefore he said,’ etc. That is indeed easy to understand.

အတ္တသုညာနံ သဘာဝဓမ္မာနံ ဓမ္မမတ္တတာယ ကထိတတ္တာ ‘‘အနတ္တလက္ခဏံ ကထေတွာ’’တိ ဝုတ္တံ. ဟေဋ္ဌိမမဂ္ဂါ စ ယဒိ အဓိဂတာ, အရဟတ္တဿ အနဓိဂတတ္တာ ‘‘ဧကဒေသမတ္တေနာ’’တိ ဝုတ္တံ, တံ အနိစ္စလက္ခဏံ ဒဿေတုံ ဣဒံ ပဗ္ဗမာရဒ္ဓံ, ဣတရာနိ ဒွေ လက္ခဏာနိ တဿ ပရိဟာရဘာဝေနာတိ အဓိပ္ပာယော.

Because natural phenomena, which are empty of self, are taught as being mere phenomena, it is said, ‘having explained the characteristic of not-self.’ And if the lower paths have been attained, because arahantship has not been attained, it is said, ‘only in part.’ This section has been started to show the characteristic of impermanence; the intention is that the other two characteristics are its complements.

ယသ္မာ [Pg.239] ပနေတ္ထ ‘‘တံ ကိံ မညထ, ဘိက္ခဝေ’’တိအာဒိဒေသနာယ တီသု လက္ခဏေသု ဣဒမေဝ ပဓာနဘာဝေန ဒဿိတံ, ဣဒံ အပ္ပဓာနဘာဝေနာတိ န သက္ကာ ဝတ္တုံ, တသ္မာ ‘‘တီဏိ လက္ခဏာနိ သမောဓာနေတွာ ဒဿေတုမ္ပီ’’တိ ဝုတ္တံ. အပစိနာတီတိ အပစယဂါမိဓမ္မေ နိဝတ္တေတိ ဧကံသတော အပစယဂါမိပဋိပဒါယ ပရိပူရဏတော. တေနာဟ ‘‘နော အာစိနာတီ’’တိအာဒိ. ဝဋ္ဋံ ဝိနာသေတီတိ ဝိဓမတိ အဒဿနံ ဂမေတိ. နေဝ စိနာတီတိ န ဝဍ္ဎေတိ. တဒေဝါတိ တံ ဝဋ္ဋံ ဧဝ. ဝိဿဇ္ဇေတီတိ ဆဍ္ဍေတိ. ဝိကိရတီတိ ဝိဒ္ဓံသေတိ. ဝိဓူပေတီတိ ဝဋ္ဋတ္တယသင်္ခါတံ အဂ္ဂိက္ခန္ဓံ ဝိဂတဓူမံ ဝိဂတသန္တာပံ ကရောတီတိ အတ္ထောတိ အာဟ ‘‘နိဗ္ဗာပေတီ’’တိ.

Since in this teaching that begins, 'What do you think, bhikkhus?' it is not possible to say that among the three characteristics this one is shown as primary and that one as secondary, it was therefore said, 'also to show by combining the three characteristics.' 'He diminishes' (apacināti) means he averts states that lead to decline, because of the complete fulfillment of the path that leads to decline. Hence it is said, 'He does not accumulate,' and so on. 'He destroys the round' (vaṭṭaṃ vināseti) means he demolishes it, makes it disappear. 'He does not accumulate' (neva cināti) means he does not augment it. 'That very thing' (tadeva) means that very round. 'He dismisses' (vissajjeti) means he discards it. 'He scatters' (vikirati) means he disperses it. 'He makes smokeless' (vidhūpeti) means he makes the mass of fire reckoned as the three rounds smokeless and feverless; this is the meaning. Thus he says, 'he extinguishes it' (nibbāpeti).

ဧဝံ ပဿန္တိအာဒိ အနာဂါမိဖလေ ဌိတဿ အရိယသာဝကဿ အဂ္ဂမဂ္ဂဖလာဓိဂမာယ ဒေသနာတိ အဓိပ္ပာယေနာဟ ‘‘ဝဋ္ဋံ ဝိနာသေတွာ ဌိတံ မဟာခီဏာသဝံ ဒဿေဿာမီ’’တိ. ခီဏာသဝဿ အနာဂတဘာဝဒဿနံယေဝ, သဗ္ဗာ စာယံ ဟေဋ္ဌိမာ ဒေသနာ သုဒ္ဓဝိပဿနာကထာ, သဟပဌမမဂ္ဂါ ဝါ သဟဝိဇ္ဇူပမဓမ္မာ ဝါ ဝိပဿနာကထာတိ ဒဿေန္တော ‘‘ဧတ္တကေန ဌာနေနာ’’တိအာဒိမာဟ.

With the intention that the teaching beginning 'Thus seeing...' is for the attainment of the highest path and fruit by a noble disciple established in the fruit of non-returning, he said: 'I will show the great one whose taints are destroyed, who is established having destroyed the round.' This is just a way of showing the future state of one whose taints are destroyed. To show that this entire preceding teaching is a discourse on bare insight, or a discourse on insight together with the first path, or with the Dhamma like a lightning flash, he said, 'By this much,' and so on.

နမဿန္တိယေဝ မဟတာ ဂါရဝဗဟုမာနေန. တေနာဟ ‘‘နမော တေ ပုရိသာဇညာ’’တိအာဒိ. တတ္ထ နိဒဿနံ ဒဿေန္တော ‘‘အာယသ္မန္တံ နီတတ္ထေရံ ဝိယာ’’တိ ဝတွာ တမတ္ထံ ဝိဘာဝေတုံ ‘‘ထေရော’’တိအာဒိမာဟ. တတ္ထ ခုရဂ္ဂေယေဝါတိ ကေသောရောပနတ္ထံ ခုရဓာရာယ အဂ္ဂေ သီသေ ဌပိတေ တစပဉ္စကကမ္မဋ္ဌာနမုခေန ဘာဝနံ အနုယုဉ္ဇန္တော အရဟတ္တံ ပတွာ. ဗြဟ္မဝိမာနာတိ ဗြဟ္မာနံ နိဝါသဘူတာ ဝိမာနာ.

They indeed pay homage with great reverence and respect. Therefore he said, 'Homage to you, O thoroughbred of men,' and so on. There, to give an example, having said, 'like the Venerable Elder Nīta,' he then said, 'The elder,' and so on, to clarify that meaning. There, 'just at the razor's edge' means: having attained Arahantship while applying himself to the development by way of the meditation subject of the five skin-ending parts, just as the edge of the razor was placed on his head for the purpose of shaving his hair. 'Brahmā mansions' means the mansions that are the abodes of the brahmās.

ခဇ္ဇနီယသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Khajjanīya Sutta is finished.

၈. ပိဏ္ဍောလျသုတ္တဝဏ္ဏနာ

8. The Explanation of the Piṇḍolya Sutta

၈၀. အပကရီယတိ ဧတေနာတိ အပကရဏံ, ပဒံ. အပကရဏံ ပကရဏံ ကာရဏန္တိ အတ္ထတော ဧကံ. တေနာဟ ‘‘ကိသ္မိဉ္စိဒေဝ ကာရဏေ’’တိ. နီဟရိတွာတိ အတ္တနော သမီပစာရဘာဝတော အပနေတွာ. တထာကရဏဉ္စ ဧဝမေတေ [Pg.240] ဧတ္တကမ္ပိ အပ္ပဋိရူပံ အကတွာ အာယတိံ သမ္မာ ပဋိပဇ္ဇိဿန္တီတိ. လဒ္ဓဗလာတိ လဒ္ဓဉာဏဗလာ.

80. 'A removal' (apakaraṇaṃ) is so called because one removes by means of it; it is a term. 'Removal' (apakaraṇaṃ), 'procedure' (pakaraṇaṃ), and 'reason' (kāraṇaṃ) are one in meaning. Hence he said, 'for some reason or other.' 'Having removed him' (nīharitvā) means having removed him from being in one's vicinity. And the reason for doing so is the thought: 'In this way, not doing even this much that is unsuitable, they will in the future practice rightly.' 'Having gained strength' (laddhabalā) means having gained the strength of knowledge.

ဧကဒွီဟိကာယာတိ ဧကေကဿ စေဝ ဒွိန္နံ ဒွိန္နဉ္စ ဤဟိကာ ဂတိ ဥပသင်္ကမနာ ဧကဒွီဟိကာ. တေနာဟ ‘‘ဧကေကော စေဝ ဒွေ ဒွေ စ ဟုတွာ’’တိ. ပုထုဇ္ဇနာနံ သမုဒိတာနံ နာမ ကိရိယာ တာဒိသီပိ သိယာတိ ဝုတ္တံ ‘‘ကေဠိမ္ပိ ကရေယျု’’န္တိ. ပရိကပ္ပနဝသေန သမ္မာသမ္ဗုဒ္ဓံ ဥဒ္ဒိဿ ပေသလာ ဘိက္ခူပိ ဧဝံ ကရောန္တီတိ.

‘In ones and twos’ (ekadvīhikāya): ekadvīhikā is the going, the movement, the approaching of one by one and of two by two. Hence he said, ‘one by one and two by two.’ It was said, ‘they might even make sport,’ because such an action might indeed occur when worldlings gather together. This means that even virtuous bhikkhus do so, having mentally resolved upon the Perfectly Self-Enlightened One.

ယုဂန္ဓရပဗ္ဗတာဒီနံ အန္တရေ သီဒန္တရံ သမုဒ္ဒံ နာမ. တတ္ထ ကိရ ဝါတော န ဝါယတိ, ပတိတံ ယံ ကိဉ္စိပိ သီဒန္တရနဒိယံ ဝိလီယန္တာ သီဒန္တေဝ, တသ္မာ တံ ပရိဝါရေတွာ ဌိတာ ယုဂန္ဓရာဒယောပိ သီဒပဗ္ဗတာ နာမ. တံ သန္ဓာယ ဝုတ္တံ ‘‘သီဒန္တရေ သန္နိသိန္နံ မဟာသမုဒ္ဒံ ဝိယာ’’တိ. အာဟာရဟေတူတိ အာမိသဟေတု သပ္ပိတေလာဒိနိမိတ္တံ, တေသံ ပဏာမနာ.

Between the Yugandhara mountains and the others is the ocean named Sīdantara. There, it seems, the wind does not blow. Whatever falls into the Sīdantara river dissolves and just sinks. Therefore the Yugandhara and other mountains that stand surrounding it are also called the Sinking Mountains. With reference to this it was said, ‘like the great ocean settled down in the Sīdantara.’ ‘For the sake of food’ means for the sake of material things, on account of ghee, oil, and so on; it is the offering of these.

ပစ္ဆိမန္တိ နိဟီနံ. တေနာဟ ‘‘လာမက’’န္တိ, လာမကန္တော ဣဓာဓိပ္ပေတော –

‘Last’ (pacchimaṃ) means inferior. Hence he said, ‘base’ (lāmakaṃ). Here, ‘base’ and ‘last’ are intended—

‘‘မိဂါနံ ကောဋ္ဌုကော အန္တော, ပက္ခီနံ ပန ဝါယသော;

ဧရဏ္ဍော အန္တော ရုက္ခာနံ, တယော အန္တာ သမာဂတာ’’တိ. –

‘The jackal is the lowest of beasts, and the crow among the birds; the castor-oil plant is the lowest of trees: these three lowest have come together.’

အာဒီသု (ဇာ. ၁.၃.၁၃၅) ဝိယ. ဥလတီတိ အဘိစရတိ. အဘိသပန္တိ ဧတေနာတိ အဘိသာပေါ. အဘိသာပဝတ္ထု ပိဏ္ဍောလျံ. အတ္ထော ဖလံ ဝသော ဧတဿာတိ အတ္ထဝသံ, ကာရဏံ, တမ္ပိ တေသု အတ္ထိ, တတ္ထ နိယုတ္တာတိ အတ္ထဝသိကာ.

—as in such texts as (Ja 1:135). ‘He burns’ (ulatī) means he practices sorcery. ‘A curse’ (abhisāpo) is so called because one curses with it. The basis for the curse is the alms-round begging. ‘Power over the goal’ (atthavasaṃ): its meaning, fruit, and power; this is a reason. That too exists for them. ‘Those with power over the goal’ (atthavasikā) means those appointed to it.

အန္တော ဟဒယဿ အဗ္ဘန္တရေ အနုပဝိဋ္ဌာ သောကဝတ္ထူဟိ.

Entered deep inside, into the interior of the heart, by means of grounds for sorrow.

အဘိဇ္ဈာယိတာတိ အဘိဇ္ဈာယနသီလော. အဘိဏှပ္ပဝတ္တိယာ စေဝ ဗဟုလဘာဝေန စ ဗဟုလရာဂေါ. ပူတိဘာဝေနာတိ ကုထိတဘာဝေန. ဗျာပါဒေါ ဟိ ဥပ္ပဇ္ဇမာနော စိတ္တံ အပဂန္ဓံ ကရောတိ, န သုစိမနုညဘာဝံ. ဘတ္တနိက္ခိတ္တကာကော ဝိယာတိ ဣဒံ ဘတ္တဋ္ဌာနဿ အသရဏေန ကာကဿ နဋ္ဌသတိတာ ပညာယတီတိ ကတွာ ဝုတ္တံ, န ဘတ္တနိက္ခိတ္တတာယ. အသဏ္ဌိတောတိ အသဏ္ဌိတစိတ္တော. ကဋ္ဌတ္ထန္တိ ကဋ္ဌေန ကတ္တဗ္ဗကိစ္စံ.

‘Covetous’ (abhijjhāyitā) means one who is habitually covetous. ‘Of great lust’ (bahularāgo) is said because of its frequent occurrence and its abundance. ‘By its putrid nature’ (pūtibhāvena) means by its rotten nature. For when ill will arises it makes the mind foul-smelling, not pure and agreeable. ‘Like a crow that has left its food’: this was said because the crow’s loss of mindfulness is understood from its having no refuge at the place of food, not because of its having left the food. ‘Unsettled’ (asaṇṭhito) means with an unsettled mind. ‘The purpose of wood’ (kaṭṭhatthaṃ) means the task to be done with wood.

ပါပဝိတက္ကေဟိ ကတော, တသ္မာ တေ အနဝသေသတော ပဟာတဗ္ဗာတိ ဒဿနတ္ထံ. ဒွိန္နံ ဝုတ္တတ္တာ ဧကော ပုဗ္ဗဘာဂေါ, ဣတရော မိဿကောတိ ဝတ္တုံ ယုတ္တန္တိ [Pg.241] အဓိပ္ပာယေန ‘‘ဧတ္ထ စာ’’တိအာဒိ ဝုတ္တံ. ဧဝံ တံ ဘာဝေန္တဿ နိရုဇ္ဈန္တိ ဧဝါတိ ဧကေကမိဿကတာဝသေန ဂဟေတဗ္ဗန္တိ ပေါရာဏာ. ဥပရိ တိပရိဝဋ္ဋဒေသနာယ အနိမိတ္တသမာဓိယေဝ ဒီပိတော. တေနာဟ ‘‘ယာဝဉ္စိဒ’’န္တိ. နိဒ္ဒေါသောတိ ဝီတရာဂါဒိနာ နိဒ္ဒေါသော.

To show that because it is produced by evil thoughts, they should be abandoned without remainder. With the intention that since two are mentioned, it is proper to say that one is the preliminary part and the other is the mixed part, he said, ‘And here,’ and so on. The ancients say that the meaning to be taken is that for one who develops it thus, they just cease by way of each mixed state. Further on, in the teaching of the three cycles, it is the signless concentration that is illuminated. Hence he said, ‘So long as.’ ‘Faultless’ means faultless through being free from lust and so on.

ပိဏ္ဍောလျသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Piṇḍolya Sutta is finished.

၉. ပါလိလေယျသုတ္တဝဏ္ဏနာ

9. The Commentary on the Pāḷileyya Sutta

၈၁. ပရိယာဒိဏ္ဏရူပစိတ္တာတိ ရာဂါဒီဟိ ပရိယာဒိယိတွာ ခေပေတွာ ဂဟိတစိတ္တာ.

81. ‘Minds whose nature has been overcome’ means minds that are seized, having been overcome and exhausted by lust and so on.

ဘဂဝတော စာရော ဝိဒိတော ပရိစယဝသေန. သတ္ထာ ပရိဘောဂံ ကရောတိ အနုဂ္ဂဏှန္တော ‘‘ဧဝံ ဟိဿ ဒုဂ္ဂတိမောက္ခော ဘဝိဿတီ’’တိ. အညတြာတိ ဝိနာ.

The Blessed One’s conduct became known through familiarity. The Teacher made use of him, favouring him, thinking: ‘Thus indeed will be his release from a bad destination.’ ‘Apart from’ means without.

နာဂေနာတိ ဗုဒ္ဓနာဂေန အင်္ကုသရဟိတေန. တတော ဧဝ ဥဇုဘူတေန စိတ္တေန. ဤသာဒန္တဿ နင်္ဂလသဒိသဒန္တဿ ဟတ္ထိနော ဧဝံ စိတ္တံ သမေတိ. တတ္ထ ကာရဏမာဟ ‘‘ယဒေကော ရမတီ ဝနေ’’တိ. ဧတေန ကာယဝိဝေကေန ရတိသာမညံ ဝဒတိ.

‘By the elephant’ means by the Buddha-elephant, who is without a goad. ‘Just so’ means with a mind that has become straight. The mind of an elephant with tusks like a plough-pole is thus in harmony. Therein he states the reason: ‘When one delights alone in the forest.’ By this he speaks of the commonality of delight in bodily seclusion.

အတ္တနော ဓမ္မတာယာတိ ပကတိယာ သယမေဝ.

‘By its own nature’ means naturally, by itself.

အာသဝါနံ ခယောတိ ဣဓ အရဟတ္တံ အဓိပ္ပေတံ, တံ ပန အဂ္ဂမဂ္ဂါနန္တရမေဝါတိ အာဟ ‘‘မဂ္ဂါနန္တရံ အရဟတ္တဖလ’’န္တိ. ဝိစယော ဒေသနာပညာ အဓိပ္ပေတာ, သာ စ အနေကဓာ ပဝတ္တာ ဧဝါတိ ဝုတ္တံ ‘‘ဝိစယသော’’တိ, အနေကက္ခတ္တုံ ပဝတ္တမာနာပိ ဝိစယော ဧဝါတိ ကတွာ ‘‘ဝိစယေနာ’’တိ အတ္ထော ဝုတ္တော. သာသနဓမ္မောတိ သီလက္ခန္ဓာဒိပရိဒီပနော ပရိယတ္တိဓမ္မော. ပရိဝိတက္ကော ဥဒပါဒိ ‘‘စတ္တာရော သတိပဋ္ဌာနာ’’တိအာဒိနာ, ဧဝံ ကောဋ္ဌာသတော ပရိစ္ဆိဇ္ဇ ဒေသိတေ မယာ ဓမ္မေ ကတမဿ ဇာနနဿ အန္တရာ အာသဝါနံ ခယော ဟောတီတိ ဧကစ္စဿ ကင်္ခါ ဟောတိယေဝါတိ အဓိပ္ပာယော. ဒိဋ္ဌိ ဧဝ သမနုပဿနာ ဒိဋ္ဌိသမနုပဿနာ. ဒိဋ္ဌိသင်္ခါရောတိ ဒိဋ္ဌိပစ္စယော သင်္ခါရော. တတော ဧဝ တဏှာပစ္စယော ဟောတီတိ ဝုတ္တံ ‘‘တတောဇော သော သင်္ခါရော’’တိ. တတော တဏှာတော သော သင်္ခါရော ဇာတောတိ စတူသု ဧသ ဒိဋ္ဌိသင်္ခါရော ဒိဋ္ဌူပနိဿယော သင်္ခါရော ဇာယတိ. အဝိဇ္ဇာသမ္ဖဿောတိ [Pg.242] အဝိဇ္ဇာသမ္ပယုတ္တသမ္ဖဿော. ဧဝမေတ္ထ ဘဂဝါ သဠာယတနနာမရူပဝိညာဏာနိ သင်္ခါရပက္ခိကာနေဝ ကတွာ ဒဿေတိ.

‘The destruction of the taints’: here arahantship is intended. And that, it is said, is immediately after the highest path: ‘the fruit of arahantship is immediately after the path.’ By ‘investigation,’ the wisdom of teaching is intended. And since this occurs in many ways, it is said ‘by way of investigation’; because even when occurring many times it is still investigation, the meaning ‘by investigation’ is stated. ‘The Dhamma of the teaching’ is the scriptural Dhamma that elucidates the aggregates of virtue and so on. A reflection arose: ‘The four establishments of mindfulness,’ etc. The intention is this: when I have taught the Dhamma after dividing it into sections in this way, a doubt arises for someone as to during which knowledge the destruction of the taints occurs. ‘Contemplation of view’ means a view is itself a contemplation. ‘A formation of view’ means a formation conditioned by view. It is said, ‘that formation is born from that,’ meaning it is conditioned by craving. This means: that formation is born from that craving. In four cases this formation of view, a formation having view as its decisive support, arises. ‘Contact with ignorance’ means contact associated with ignorance. In this way, the Blessed One shows that the six sense bases, name-and-form, and consciousness are included on the side of volitional formations.

ဧတ္တကေ ဌာနေတိ ‘‘ဣဓ ဘိက္ခဝေ အဿုတဝါ ပုထုဇ္ဇနော’’တိအာဒိံ ကတွာ ယာဝ ‘‘န မေ ဘဝိဿတီ’’တိ ဧတ္တကေ ဌာနေ. ဂဟိတဂဟိတဒိဋ္ဌိန္တိ သက္ကာယဒိဋ္ဌိယာ ‘‘သော အတ္တာ, သော လောကော’’တိအာဒိနာ ပဝတ္တံ သဿတဒိဋ္ဌိံ, နော စဿံ, နော စ မေ သိယာ’’တိအာဒိနာ ပဝတ္တံ ဥစ္ဆေဒဒိဋ္ဌိန္တိ တထာ တထာ ဂဟိတဒိဋ္ဌိံ. ‘‘ဣတိ ခေါ, ဘိက္ခဝေ, သောပိ သင်္ခါရော အနိစ္စော’’တိအာဒိဒေသနာယ ဝိဿဇ္ဇာပေန္တော အာဂတော. တတ္ထ တတ္ထေဝါဿ ဥပ္ပန္နဒိဋ္ဌိဝိဝေစနတော ဣမိဿာ ဒေသနာယ ပုဂ္ဂလဇ္ဈာသယေန ပဝတ္တိတတာ ဝေဒိတဗ္ဗာ, တေဝီသတိယာ ဌာနေသု အရဟတ္တပါပနေန ဒေသနာဝိလာသော. တတောဇော သော သင်္ခါရောတိ တတော ဝိစိကိစ္ဆာယ ပစ္စယဘူတတဏှာတော ဇာတော ဝိစိကိစ္ဆာယ သမ္ပယုတ္တော သင်္ခါရော. ယဒိ သဟဇာတာဒိပစ္စယဝသေန တတော တဏှာတော ဇာတောတိ တတောဇော သင်္ခါရောတိ ဝုစ္စေယျ, ဣဒမယုတ္တန္တိ ဒဿေန္တော ‘‘တဏှာသမ္ပယုတ္တ…ပေ… ဇာယတီ’’တိ စောဒေတိ. ဣတရော ဥပနိဿယကောဋိ ဣဓာဓိပ္ပေတာတိ ဒဿေန္တော ‘‘အပ္ပဟီနတ္တာ’’တိ ဝတွာ ‘‘ယဿ ဟီ’’တိအာဒိနာ တမတ္ထံ ဝိဝရတိ. န ဟိ တဏှာယ ဝိစိကိစ္ဆာ သမ္ဘဝတိ. ယဒိ အသတိ သဟဇာတကောဋိယာ ဥပနိဿယကောဋိယာ တဏှာပစ္စယာ ဝိစိကိစ္ဆာယ သမ္ဘဝေါ ဧဝ. ဒိဋ္ဌိယာပီတိ ဒွါသဋ္ဌိဒိဋ္ဌိယာပိ. တေနာဟ ‘‘စတူသု ဟီ’’တိအာဒိ. ဝီသတိ သက္ကာယဒိဋ္ဌိယော သဿတဒိဋ္ဌိံ ဥစ္ဆေဒဒိဋ္ဌိံ ဝိစိကိစ္ဆဉ္စ ပက္ခိပိတွာ ပစ္စေကံ အနိစ္စတာမုခေန ဝိပဿနံ ဒဿေတွာ အရဟတ္တံ ပါပေတွာ ဒေသနာ နိဋ္ဌာပိတာတိ အာဟ ‘‘တေဝီသတိယာ ဌာနေသူ’’တိအာဒိ.

‘In so many instances’ means in so many instances, starting from ‘Here, bhikkhus, an uninstructed worldling…’ up to ‘…it will not be for me.’ ‘Views grasped in various ways’ means the eternalist view that proceeds from the identity view, as in ‘that is the self, that is the world,’ and the annihilationist view that proceeds as in ‘I will not be, it will not be for me’; thus, a view grasped in such and such a way. It has come dispelling this with the teaching beginning: ‘Thus, bhikkhus, that volitional formation too is impermanent.’ Herein, from the analysis of the arisen view in each case, it should be understood that this teaching proceeds according to the disposition of the individual; the charm of the teaching is in its leading to arahantship in twenty-three instances. ‘That volitional formation is born from that’ means the volitional formation associated with doubt, which is born from that craving that is the condition for doubt. If it were to be said that ‘a volitional formation born from that’ means born from that craving by way of co-nascence condition, etc., then to show that this is inappropriate, he raises an objection: ‘associated with craving… is born.’ The other, to show that the category of decisive support condition is intended here, says ‘because it is not abandoned,’ and then explains that point with ‘for whom…’. For doubt does not arise from craving as a co-nascent. If the category of co-nascence is absent, there is indeed a possibility of doubt arising from craving by means of the decisive support condition. ‘From view also’ means from the sixty-two views also. Hence he says: ‘in four cases…,’ etc. He concludes the teaching by showing insight through the door of impermanence in each case and leading them to arahantship, after including the twenty identity views, the eternalist view, the annihilationist view, and doubt. Thus he says: ‘in twenty-three instances…,’ etc.

ပါလိလေယျသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Pāḷileyya Sutta is concluded.

၁၀. ပုဏ္ဏမသုတ္တဝဏ္ဏနာ

10. The Commentary on the Puṇṇama Sutta

၈၂. ဒိဿတိ အပဒိဿတီတိ ဒေသော, ကာရဏံ, တဉ္စ ခေါ ဉာပကံ ဒဋ္ဌဗ္ဗံ. ယဉှိ သော ဇာနိတုကာမော ရုပ္ပနာဒိသဘာဝံ, ပဌမံ ပန သရူပံ [Pg.243] ပုစ္ဆိတွာ ပုန တဿ ဝိသေသော ပုစ္ဆိတဗ္ဗောတိ ပဌမံ ‘‘ဣမေ နု ခေါ’’တိအာဒိနာ ပုစ္ဆံ ကရောတိ, ဣဓာပိ စ သော ဝိသေသော ဧဝ တဿ ဘိက္ခုနော အန္တန္တိ ဒဿေတိ. အဇာနန္တော ဝိယ ပုစ္ဆတိ တေသံ ဟေတုန္တိ အဓိပ္ပာယော.

82. ‘It is designated’ is a statement, a reason, and that should be seen as an indicator. For when he wishes to know the intrinsic nature of being afflicted and so on, he first asks about its general nature and then its specific quality should be asked about. Therefore he first asks the question beginning: ‘These…?’ Here too he shows that this specific quality is the end for that bhikkhu. The intention is: he asks about their cause as if not knowing it.

တဏှာဆန္ဒမူလကာ ပဘဝတ္တာ. ပဉ္စုပါဒါနက္ခန္ဓာတိ ဧတ္ထ ဝိသေသတော တဏှုပါဒါနဿ ဂဟဏံ ဣတရဿ တဂ္ဂဟဏေနေဝ ဂဟိတံ တဒဝိနာဘာဝတောတိ ဆန္ဒရာဂေါ ဧဝ ဥဒ္ဓဋော. ဣဒန္တိ တပ္ပဉှပဋိက္ခိပနံ. ယဒိပိ ခန္ဓာ ဥပါဒါနေဟိ အသဟဇာတာပိ ဟောန္တိ ဥပါဒါနဿ အနာရမ္မဏဘူတာပိ, ဥပါဒါနံ ပန တေဟိ သဟဇာတမေဝ, တဒါရမ္မဏဉ္စ ဟောတိယေဝါတိ ဒဿေတိ. န ဟိ အသဟဇာတံ အနာရမ္မဏဉ္စ ဥပါဒါနံ အတ္ထီတိ. ဣဒါနိ တမတ္ထံ ဝိဝရိတွာ ဒဿေတုံ ‘‘တဏှာသမ္ပယုတ္တသ္မိ’’န္တိအာဒိ ဝုတ္တံ, တံ သုဝိညေယျမေဝ. အာရမ္မဏတောတိ အာရမ္မဏကရဏတော. ‘‘ဧဝံရူပေါ သိယ’’န္တိ ဧဝံပဝတ္တဿ ဆန္ဒရာဂဿ ‘‘ဧဝံဝေဒနော သိယ’’န္တိ ဧဝံပဝတ္တိယာ အဘာဝတော တတ္ထ တတ္ထေဝ နတသင်္ခါရာ ဘိဇ္ဇန္တိ, တသ္မာ ရူပဝေဒနာရမ္မဏာနံ ဆန္ဒရာဂါဒီနံ အဘာဝတော အတ္ထေဝ ဆန္ဒရာဂဝေမတ္တတာ. ဆန္ဒရာဂဿ ပဟာနာဒိဝသေန ဆန္ဒရာဂပဋိသံယုတ္တဿ အပုစ္ဆိတတ္တာ, ‘‘အနုသန္ဓိ န ဃဋိယတီ’’တိ ဝုတ္တံ. ကိဉ္စာပိ န ဃဋိယတီတိ အညဿေဝ ပုစ္ဆိတတ္တာ, တထာပိ သာနုသန္ဓိကာဝ ပုစ္ဆာ, တတော ဧဝ သာနုသန္ဓိကံ ဝိဿဇ္ဇနံ. တတ္ထ ကာရဏမာဟ ‘‘တေသံ တေသ’’န္တိအာဒိနာ. တေန အဇ္ဈာသယာနုသန္ဓိဝသေန သာနုသန္ဓိကာနေဝ ပုစ္ဆာဝိဿဇ္ဇနာနီတိ ဒဿေတိ.

They are rooted in desire and craving because they originate from them. In regard to ‘the five aggregates subject to clinging,’ the grasping of craving-clinging is mentioned specifically, and the others are grasped by the grasping of that, because they are inseparable from it; thus desire and lust are singled out. ‘This’ is the rejection of that question. It shows that even if the aggregates are not co-nascent with clinging and are not its objects, clinging itself is co-nascent with them and does have them as its object. For there is no clinging that is not co-nascent and does not have an object. Now, to explain this meaning, what begins with ‘associated with craving’ is stated; that is easily understood. ‘By way of object’ means by way of making it an object. For the desire and lust that proceeds as ‘May I be of such a form!’, the inclined formations break apart right there because of the absence of a process such as ‘May I be of such a feeling!’. Therefore, because of the absence of desire, lust, and so on, which have form and feeling as their objects, there is indeed a difference in desire and lust. Since what is connected with desire and lust was not asked about by way of abandoning it, etc., it is said, ‘the connection is not made.’ Although it is not made because another thing was asked, still the question has a connection, and for that very reason the answer has a connection. Therein he states the reason with ‘of these…,’ etc. By this he shows that the questions and answers are connected by way of the connection of disposition.

ပုဏ္ဏမသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Puṇṇama Sutta is concluded.

ခဇ္ဇနီယဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Khajjanīya Chapter is concluded.

၉. ထေရဝဂ္ဂေါ

9. The Chapter on the Elders

၁. အာနန္ဒသုတ္တဝဏ္ဏနာ

1. Commentary on the Ānanda Sutta

၈၃. ပဋိစ္စာတိ နိဿယံ ကတွာ. ‘‘ဧသောဟမသ္မီ’’တိ ဒိဋ္ဌိဂ္ဂါဟော, ‘‘သေယျောဟမသ္မီ’’တိ မာနဂ္ဂါဟော စ တဏှာဝသေနေဝ ဟောန္တီတိ တဏှာပိ တထာပဝတ္တိယာ ပစ္စယဘူတာ တထာပဝတ္တိ ဧဝါတိ ဝုတ္တံ ‘‘အသ္မီတိ ဧဝံ ပဝတ္တံ [Pg.244] တဏှာမာနဒိဋ္ဌိပပဉ္စတ္တယံ ဟောတီ’’တိ. ဒဟရသဒ္ဒေါ ဗာလဒါရကေပိ ပဝတ္တတီတိ တတော ဝိသေသနတ္ထံ ‘‘ယုဝါ’’တိ ဝုတ္တံ. ယုဝါပိ ဧကော အမဏ္ဍနသီလောတိ တတော ဝိသေသနတ္ထံ ‘‘မဏ္ဍနကဇာတိကော’’တိ ဝုတ္တံ. တေန မုခနိမိတ္တပစ္စဝေက္ခဏဿ သဗ္ဘာဝံ ဒဿေတိ. တန္တိ အာဒါသမဏ္ဍလံ ဩလောကယတော. ပရမ္မုခံ ဟုတွာ ပညာယေယျာတိ ယဒိ ပုရတ္ထိမဒိသာဘိမုခံ ဟုတွာ ဌိတံ, မုခနိမိတ္တမ္ပိ ပုရတ္ထိမဒိသာဘိမုခမေဝ ဟုတွာ ပညာယေယျာတိ အတ္ထော. ယဒိပိ ပရဿ သဒိသဿ မုခံ ဘဝေယျ, တထာပိ ကာစိ အသဒိသတာ ဘဝေယျာတိ ဝုတ္တံ ‘‘ဝဏ္ဏာဒီဟိ အသဒိသံ ဟုတွာ ပညာယေယျာ’’တိ. နိဘာသရူပန္တိ ပဋိဘာသရူပံ. နိဘာသရူပံ တာဝ ကံသာဒိမယေ ပဘဿရေ မဏ္ဍလေ ပညာယတု, ဥဒကေ ပန ကထန္တိ ‘‘ကေန ကာရဏေနာ’’တိ ပုစ္ဆတိ. ဣတရော ‘‘မဟာဘူတာနံ ဝိသုဒ္ဓတာယာ’’တိ ဝဒန္တော တတ္ထာပိ ယထာလဒ္ဓပဘဿရဘာဝေနေဝါတိ ဒဿေတိ. ဧတ္ထ စ မဏ္ဍနဇာတိကော ပုရိသော ဝိယ ပုထုဇ္ဇနော, အာဒါသတလာဒယော ဝိယ ပဉ္စက္ခန္ဓာ, မုခနိမိတ္တံ ဝိယ ‘‘အသ္မီ’’တိ ဂဟဏံ, မုခနိမိတ္တံ ဥပါဒါယ ဒိဿမာနရူပါဒိ ဝိယ ‘‘အသ္မီ’’တိ သတိ ‘‘အဟမသ္မီ’’တိ ‘‘ပရောသ္မီ’’တိအာဒယော ဂါဟဝိသေသာ. အဘိသမေတောတိ အဘိသမိတော, အယမေဝ ဝါ ပါဌော.

83. ‘Dependent on’ means having relied upon. The grasping of views as ‘I am this’ and the grasping of conceit as ‘I am better’ arise only due to craving; thus craving, being a condition for such an occurrence, is itself such an occurrence. Therefore, it is said: ‘The threefold proliferation of craving, conceit, and views, which proceeds as “I am,” occurs.’ The term ‘dahara’ (young) applies even to a young child, so to specify, the word ‘yuvā’ (youth) is used. Even a youth may be disinclined to adornment, hence the further specification ‘maṇḍanakajātiko’ (one fond of adornment) is given. This reveals the existence of examining one’s facial image. ‘Tanti’ refers to one looking into a mirror. The meaning of ‘it would appear facing the other way’ is that if one stands facing the eastern direction, the facial reflection would also appear facing the eastern direction. Even if another's face were similar, there would still be some dissimilarity; hence it is said: ‘It would appear dissimilar in color and other aspects.’ ‘Reflected image’ (nibhāsarūpa) means a reflection-image (paṭibhāsarūpa). Let a reflected image appear in a bright, polished metal mirror; but how is it in water? This is the question asked: ‘For what reason?’ The other, saying, ‘Due to the purity of the great elements,’ indicates that there too it is by the state of brightness as it is obtained. Here, a man fond of adornment is like a worldling; the mirror surface, etc., are like the five aggregates; the facial reflection is like the grasping of ‘I am’; and the specific graspings that arise when there is the thought ‘I am’—such as ‘I am myself’ and ‘I am another’—are like the various forms, etc., that are seen based on the facial image. ‘Abhisameto’ means abhisamito (fully understood), or this may also be the reading.

အာနန္ဒသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Ānanda Sutta is completed.

၂. တိဿသုတ္တဝဏ္ဏနာ

2. Commentary on the Tissa Sutta

၈၄. မဓုရကံ ဝုစ္စတိ ကာယေ ဝိဘာရန္တိ အာဟ – ‘‘မဓုရကဇာတော ဝိယာတိ သဉ္ဇာတဂရုဘာဝေါ ဝိယာ’’တိ. ဂရုဘာဝေ သတိ လဟုတာ အနောကာသာဝ, တထာ မုဒုတာ ကမ္မညတာ စာတိ ဝုတ္တံ ‘‘အကမ္မညော’’တိ. ‘‘ကာယေ’’တိ အာနေတွာ ဝတ္တဗ္ဗံ. န ပက္ခာယန္တီတိ ပကာသာ ဟုတွာ န ခါယန္တိ. တေနာဟ ‘‘န ပါကဋာ ဟောန္တီ’’တိ. ဥပဋ္ဌဟန္တီတိ ဥပတိဋ္ဌန္တိ. န ဒိဿတီတိ ဂဟဏံ န ဂစ္ဆတိ. မဟာဝိစိကိစ္ဆာတိ အဋ္ဌဝတ္ထုကာ သောဠသဝတ္ထုကာ စ ဝိမတိ. န ဟိ ဥပ္ပဇ္ဇတိ ပရိပက္ကကုသလမူလတ္တာ.

84. ‘Madhurakaṃ’ is said to refer to heaviness in the body—‘as if born of madhuraka,’ meaning having a sense of heaviness. When there is heaviness, lightness is impossible, and so are softness and workability, hence it is said, ‘unworkable.’ The word ‘kāye’ should be supplied. ‘Na pakkhāyanti’ means they do not become manifest, hence it is said, ‘they are not evident.’ ‘Upaṭṭhahanti’ means they are present. ‘Na dissati’ means it does not come to apprehension. ‘Mahāvicikicchā’ refers to doubt based on the eight or sixteen grounds. It does not arise due to mature wholesome roots.

ကာမာနမေတံ အဓိဝစနန္တိ ပဒံ ဥဒ္ဓရိတွာ ယေန အဓိပ္ပာယေန ဘဂဝတာ နိန္နံ ပလ္လလံ ကာမာနံ နိဒဿနဘာဝေန အာဘတံ, တံ အဓိပ္ပာယံ ဝိဘာဝေတုံ ‘‘ယထာ ဟီ’’တိအာဒိ ဝုတ္တံ.

Having extracted the phrase, ‘This is a designation for sensual pleasures,’ the passage beginning ‘just as…’ was said in order to elucidate the intention with which the Blessed One presented the lowland pool as an illustration of sensual pleasures.

တိဿသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Tissa Sutta is concluded.

၃. ယမကသုတ္တဝဏ္ဏနာ

3. Commentary on the Yamaka Sutta

၈၅. ဒိဋ္ဌိ [Pg.245] ဧဝ ဒိဋ္ဌိဂတံ ‘‘ဂူထဂတံ မုတ္တဂတ’’န္တိ (မ. နိ. ၂.၁၁၉; အ. နိ. ၉.၁၁) ယထာ. ဒိဋ္ဌိဂတံ နာမ ဇာတံ ခန္ဓဝိနိမုတ္တဿ သတ္တဿ ဂဟိတတ္တာ.

85. View itself is a view-resort, just as in ‘a resort for dung, a resort for urine’ (MN 2.119; AN 9.11). It is called a view-resort because it involves the grasping of the concept of a being freed from the aggregates.

ကုပိတေတိ ဒိဋ္ဌိသင်္ခါတရောဂေန ကုပိတေ. ပဂ္ဂယှာတိ တေသံ ဘိက္ခူနံ သန္တိကေ ဝိယ ထေရဿ သာရိပုတ္တဿ သမ္မုခါ အတ္တနော လဒ္ဓိံ ပဂ္ဂယှ ‘‘ဧဝံ ခွာဟ’’န္တိ ဧဝံ နိစ္ဆယေန ဝတ္တုံ အသက္ကောန္တော.

‘Agitated’: agitated by the disease called ‘view.’ ‘Having championed’: being unable to speak with certainty, saying, ‘Thus indeed I…,’ he champions his own doctrine in the presence of the Elder Sāriputta just as he did in the presence of those bhikkhus.

အနုယောဂဝတ္တံ နာမ ယေန ယုတ္တော, တဿ အတ္တနော ဂါဟံ နိဇ္ဈာနက္ခန္တိယာဝ ယာထာဝတော ပဝေဒနံ. ထေရဿ အနုယောဂေ ဘုမ္မန္တိ ‘‘တံ ကိံ မညသိ, အာဝုသော ယမကာ’’တိအာဒိနာ ထေရေန ကထိတပုစ္ဆာယ ဘုမ္မနိဒ္ဒေသော. သစေ တံ အာဝုသောတိ ဣဒန္တိ ‘‘သစေ တံ, အာဝုသော’’တိ ဧဝမာဒိကံ ဣဒံ ဝစနံ. ဧတန္တိ ယမကတ္ထေရံ. အညန္တိ အရဟတ္တံ. ဝတ္တဗ္ဗာကာရေန ဝဒန္တော အတ္ထတော အရဟတ္တံ ဗျာကရောန္တော နာမ ဟောတီတိ အဓိပ္ပာယေန ဝဒတိ.

The practice of inquiry is the accurate declaration of one's own position through reflective acceptance. In the elder’s inquiry, ‘ground’ is a locative designation for the question spoken by the elder beginning, ‘What do you think, friend Yamaka?’ ‘If you, friend…’: this refers to the statement beginning, ‘If you, friend….’ ‘This one’ refers to the Elder Yamaka. ‘The other’ refers to arahantship. Speaking in a manner that should be spoken, he is, in meaning, declaring arahantship—this is the intended meaning.

ဧတဿ ပဌမမဂ္ဂဿာတိ ဧတဿ ဣဒါနိယေဝ တိပရိဝဋ္ဋဒေသနာဝသာနေ တယာ အဓိဂတဿ ပဌမမဂ္ဂဿ. စတူဟိ ယောဂေဟီတိ အတ္တတော ပိယတော ဥဒါသိနတော ဝေရိတောတိ စတူဟိပိ ဥပ္ပဇ္ဇနအနတ္ထယောဂေဟိ.

‘Of this first path’: of this first path attained by you just now at the conclusion of the teaching with its three revolutions. ‘By four yokes’: by the four yokes, that is, by regarding something as self, as beloved, as indifferent, and as hostile; by all four yokes that are disadvantageous upon arising.

ဥပေတီတိ တဏှုပယဒိဋ္ဌုပယေဟိ ဥပါဒိယတိ တဏှာဒိဋ္ဌိဝတ္ထုံ ပပ္ပောတိ. ဥပါဒိယတီတိ ဒဠှဂ္ဂါဟံ ဂဏှာတိ. အဓိတိဋ္ဌတီတိ အဘိနိဝိဿ တိဋ္ဌတိ. ကိန္တိ? ‘‘အတ္တာ မေ’’တိ. ပစ္စတ္ထိကာ မေ ဧတေတိ ဧတေ ရူပဝေဒနာဒယော ပဉ္စုပါဒါနက္ခန္ဓာ မယှံ ပစ္စတ္ထိကာ အနတ္ထာဝဟတ္တာတိ ဝိပဿနာဉာဏေန ဉတွာ. ဝိပဿနာယ ယောဇေတွာတိ ဝိပဿနာယ ခန္ဓေ ယောဇေတွာ.

‘He approaches’ (upeti): he clings by way of craving and views, attaining the object of craving and views. ‘He clings’ (upādiyati): he grasps strongly. ‘He adheres’ (adhiṭṭhāti): he stands, having resolved. How? ‘This is my self.’ ‘These are my adversaries’: knowing through insight-knowledge that these five aggregates subject to clinging—form, feeling, etc.—are my adversaries because they bring disadvantage. ‘Applying to insight’: applying the aggregates to insight.

ယမကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Yamaka Sutta is concluded.

၄. အနုရာဓသုတ္တဝဏ္ဏနာ

4. Commentary on the Anurādha Sutta

၈၆. တဿေဝ ဝိဟာရဿာတိ မဟာဝနေ ယသ္မိံ ဝိဟာရေ ဘဂဝါ ဝိဟရတိ, တဿေဝ ဝိဟာရဿ. ဣမေတိ အညတိတ္ထိယာ. ယသ္မာ အယံ ထေရော [Pg.246] ဌပနီယံ ပဉှံ ဌပနီယဘာဝေန န ဌပေသိ, တသ္မာ. အညတိတ္ထိယာ…ပေ… ဧတဒဝေါစုံ. တေနာဟ ‘‘ဧကဒေသေန သာသနသမယံ ဇာနန္တာ’’တိ.

86. ‘In that very dwelling’ means in the Great Forest, in the dwelling where the Blessed One was staying, in that very dwelling. ‘These’ means the wanderers of other sects. Because this elder did not set aside the question that should be set aside as one to be set aside, therefore the wanderers of other sects …pe… said this. For that reason it is said: ‘knowing the occasion for the teaching only in part.’

ဂဟိတမေဝ ဟောတိ တတော ပဂေဝ သိဒ္ဓတ္တာ. တေနာဟ ‘‘တဿ မူလတ္တာ’’တိ. ဧဝန္တိ ‘‘ဒုက္ခဉ္စေဝ ပညပေမိ, ဒုက္ခဿ စ နိရောဓ’’န္တိ ဧဝံ. ဝဋ္ဋဝိဝဋ္ဋမေဝါတိ ပဉ္စန္နံ ပန ခန္ဓာနံ သမနုပဿနာယ ဝသေန ဝဋ္ဋံ, ‘‘ဧဝံ ပဿ’’န္တိအာဒိနာ ဝိဝဋ္ဋံ ကထိတမေဝ.

It is already grasped, all the more so since it is already accomplished. For that reason it is said: ‘because it is the root.’ ‘Thus’ means in the way of the statement: ‘I make known only suffering and the cessation of suffering.’ ‘The round and the turning away from the round’: the round is explained by way of the contemplation of the five aggregates, while the turning away from the round is explained by such phrases as ‘seeing thus.’

အနုရာဓသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Anurādha Sutta is finished.

၅. ဝက္ကလိသုတ္တဝဏ္ဏနာ

5. Commentary on the Vakkali Sutta

၈၇. နဂရမဇ္ဈေ မဟာအာဗာဓော ဥပ္ပဇ္ဇီတိ နဂရမဇ္ဈေန အာဂစ္ဆန္တော ကမ္မသမုဋ္ဌာနော မဟန္တော အာဗာဓော ဥပ္ပဇ္ဇတိ. သမန္တတော အဓောသီတိ သဗ္ဗဘာဂေန ပရိပ္ဖန္ဒိ. ဣရိယာပထံ ယာပေတုန္တိ သယနနိသဇ္ဇာဒိဘေဒံ ဣရိယာပထံ ပဝတ္တေတုံ. နိဝတ္တန္တီတိ ဩသက္ကန္တိ, ပရိဟာယန္တီတိ အတ္ထော. အဓိဂစ္ဆန္တီတိ ဝဍ္ဎန္တိ. သတ္ထု ဂုဏသရီရံ နာမ နဝဝိဓလောကုတ္တရဓမ္မာဓိဂမမူလန္တိ ကတွာ ဝုတ္တံ ‘‘နဝဝိဓော ဟိ…ပေ… ကာယော နာမာ’’တိ, ယထာ သတ္တာနံ ကာယော ပဋိသန္ဓိမူလကော.

87. ‘A great affliction arose in the middle of the city’ means: a great affliction produced by kamma arises as one is coming through the middle of the city. ‘It shook all around’ means it convulsed in every part. ‘To maintain his posture’ means to carry on the posture with its divisions of lying down, sitting, etc. ‘They retreat’ means they recede; the meaning is, they decline. ‘They attain’ means they increase. The Teacher’s body of virtues is so called because it is rooted in the attainment of the ninefold supramundane Dhamma; hence it is said: ‘For the ninefold …pe… is called the body,’ just as the body of beings is rooted in rebirth-linking.

ကာဠသိလာယံ ကတဝိဟာရော ကာဠသိလာဝိဟာရော. မဂ္ဂဝိမောက္ခတ္ထာယာတိ အဂ္ဂမဂ္ဂဝိမောက္ခာဓိဂမာယ. ဒေဝတာတိ သုဒ္ဓါဝါသဒေဝတာ. အလာမကံ နာမ ပုထုဇ္ဇနကာလကိရိယာယ အဘာဝတော. တေနာဟ ‘‘ထေရော ကိရာ’’တိအာဒိ. ဧကံ ဒွေ ဉာဏာနီတိ ဧကံ ဒွေ ပစ္စဝေက္ခဏဉာဏာနိ သဘာဝတော အဝဿံ ဥပ္ပဇ္ဇန္တိ, အယံ ဓမ္မတာ. မဂ္ဂဖလနိဗ္ဗာနပစ္စဝေက္ခဏာနိ တံတံမဂ္ဂဝုဋ္ဌာနေ ဥပ္ပဇ္ဇန္တိ ဧဝ. ဧကံ ဒွေတိ ဝစနံ ဥပ္ပန္နဘာဝဒဿနတ္ထံ ဝုတ္တံ.

The dwelling made at Kāḷasilā is the Kāḷasilāvihāra. ‘For the sake of liberation by the path’ means for the attainment of the liberation of the supreme path. ‘Deity’ means a deity of the Pure Abodes. It is called ‘not inferior’ because of the absence of the death of a worldling. For that reason it is said: ‘The elder, it is said,’ and so on. ‘One or two knowledges’ means one or two reviewing knowledges inevitably arise by their own nature; this is the nature of things. The reviewing knowledges of path, fruition, and Nibbāna arise right upon emerging from each respective path. The phrase ‘one or two’ is stated to show that they have arisen.

ဓူမာယနဘာဝေါ ဓူမာကာရတာ, တထာ တိမိရာယနဘာဝေါ.

The state of becoming smoky is smokiness; similarly, the state of becoming dark is darkness.

ဝက္ကလိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Vakkali Sutta is finished.

၆. အဿဇိသုတ္တဝဏ္ဏနာ

6. Commentary on the Assaji Sutta

၈၈. ပဿမ္ဘိတွာတိ [Pg.247] နိရောဓေတွာ. နော စ သွာဟန္တိ နော စ သု အဟံ. ပရိဟာယိ ကုပ္ပဓမ္မတ္တာ. ဧတန္တိ သမာဓိမတ္တသာရံ, သီလမတ္တေ ပန ဝတ္တဗ္ဗမေဝ နတ္ထိ. ကထံ ဟောတီတိ ကထံ အဘိနန္ဒနာ ဟောတိ. ဒုက္ခံ ပတွာတိ ဒုက္ခုပ္ပတ္တိဟေတု သုခံ ပတ္ထေတိ ‘‘ဧဝံ မေ ဒုက္ခပရိဠာဟော န ဘဝိဿတီ’’တိ. ယဒဂ္ဂေနာတိ ယေန ဘာဂေန. ‘‘ဒုက္ခံ ပတ္ထေတိယေဝါ’’တိ ဝတွာ တတ္ထ ကာရဏမာဟ ‘‘သုခဝိပရိဏာမေန ဟီ’’တိအာဒိ. သုခဝိပရိဝတ္တေ သုခဝိပရိဏာမဒုက္ခံ, တသ္မာ သုခံ အဘိနန္ဒန္တော အတ္ထတော ဒုက္ခံ အဘိနန္ဒတိ နာမ.

88. ‘Having calmed’ means having suppressed. ‘And not I’ means ‘not indeed I.’ ‘He declines’ because of his nature of being liable to fall away. ‘This much’ refers to what has concentration as its essence; regarding what is mere virtue, there is nothing to be said. ‘How is it?’ means how does delight arise? ‘Having attained suffering’ means: because suffering has arisen, one longs for happiness, thinking: ‘Thus this burning torment of suffering will not be for me.’ ‘Yadaggena’ means by which part. Having said, ‘One longs even for suffering,’ he states the reason for that: ‘For by the change of pleasure,’ etc. When pleasure alters, there is the suffering due to the change of pleasure; therefore, one who delights in pleasure in reality delights in suffering.

အဿဇိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Assaji Sutta is finished.

၇. ခေမကသုတ္တဝဏ္ဏနာ

7. Commentary on the Khemaka Sutta

၈၉. အတ္တနိယန္တိ ဒိဋ္ဌိဂတိကပရိကပ္ပိတဿ အတ္တနော သန္တကံ. တေနာဟ ‘‘အတ္တနော ပရိက္ခာရဇာတ’’န္တိ. တဏှာမာနော အဓိဂတော အရဟတ္တဿ အနဓိဂတတ္တာ, နော ဒိဋ္ဌိမာနော အဓိဂတော, တထာ ကာမရာဂဗျာပါဒါပိ. အနာဂါမီ ကိရ ခေမကတ္ထေရော, ‘‘သကဒါဂါမီ’’တိ ကေစိ ဝဒန္တိ. သန္ဓာဝနိကာယာတိ သဉ္စရဏေန. တေနာဟ ‘‘ပုနပ္ပုနံ ဂမနာဂမနေနာ’’တိ. စတုက္ခတ္တုံ ဂမနာဂမနေနာတိ စတုက္ခတ္တုံ ဂမနေန စ အာဂမနေန စ. တေနာဟ – ‘‘တံ ဒိဝသံ ဒွိယောဇနံ အဒ္ဓါနံ အာဟိဏ္ဍီ’’တိ. ဉတွာတိ အဇ္ဈာသယံ ဉတွာ. ထေရောတိ ခေမကတ္ထေရော.

89. ‘Pertaining to self’ means belonging to a self fabricated by one who holds a certain view. Hence it is said: ‘the belongings of the self.’ Craving and conceit are present because arahantship has not been attained; but conceit connected with views is not present, and similarly sensual lust and ill will are not present. The Elder Khemaka, it is said, was a non-returner, though some say he was a once-returner. ‘By running about’ means by journeying. Hence it is said: ‘by repeatedly going and coming.’ ‘Four times going and coming’ means by going four times and by coming four times. Therefore it is said: ‘That day he wandered a distance of two yojanas.’ ‘Having known’ means having known his disposition. ‘The elder’ means the Elder Khemaka.

ရူပမေဝ အသ္မီတိ ဝဒတီတိ ရူပက္ခန္ဓမေဝ ‘‘အသ္မီ’’တိ ဂါဟဿ ဝတ္ထုံ ကတွာ ဝဒတိ. အဓိဂတော တဏှာမာနော.

‘He says, “I am form”’ means he speaks having made the form aggregate the basis for the grasping, ‘I am.’ Craving and conceit are present.

အဏုသဟဂတောတိ အဏုဘာဝံ ဂတော. တေနာဟ ‘‘သုခုမော’’တိ. တယော ခါရာ ဝိယ တိဿော အနုပဿနာ စိတ္တသံကိလေသဿ ဝိသောဓနတော. သီလဂန္ဓာဒီဟိ ဂုဏဂန္ဓေဟိ.

‘Accompanied by a trace’ means it has become a trace. Hence it is said: ‘subtle.’ Like three alkalis, the three contemplations are for the cleansing of the mind’s defilements. With the fragrances of such qualities as virtue.

ကထေတုန္တိ ဥဒ္ဒေသဝသေန ကထေတုံ. ပကာသေတုန္တိ နိဒ္ဒေသဝသေန တမတ္ထံ ပကာသေတုံ. ဇာနာပေတုန္တိ ကာရဏဝသေန ဇာနာပေတုံ. ပတိဋ္ဌာပေတုန္တိ ကထာပေတုံ. ဝိဝဋံ ကာတုန္တိ ဥဒါဟရဏံ ဝဏ္ဏေတွာ ပါကဋံ ကာတုံ[Pg.248]. သုဝိဘတ္တံ ကာတုန္တိ အနွယတော ဗျတိရေကတော သုဋ္ဌု, ဝိဘတ္တံ ကာတုံ. ဥတ္တာနကံ ကာတုန္တိ ဥပနယနိဂမေဟိ တမတ္ထံ ဝိဘူတံ ကာတုံ. အညေန နီဟာရေနာတိ ဝိပဿနာဝိမုတ္တေန စိတ္တာဘိနီဟာရေန.

‘To tell’ means to tell by way of a summary statement. ‘To illuminate’ means to illuminate the meaning by way of a detailed exposition. ‘To make known’ means to make known by way of reasons. ‘To establish’ means to get one to speak. ‘To make open’ means to make it plain by describing an example. ‘To make well-analyzed’ means to analyze it well by way of positive and negative correlation. ‘To make plain’ means to make the meaning manifest by means of premises and conclusions. ‘By another method’ means by a mental inclination apart from insight and liberation.

ခေမကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Khemaka Sutta is finished.

၈. ဆန္နသုတ္တဝဏ္ဏနာ

8. Commentary on the Channa Sutta

၉၀. မက္ခီတိ ဂုဏမက္ခနလက္ခဏေန မက္ခေန သမန္နာဂတော. ပဠာသီတိ ယုဂဂ္ဂါဟလက္ခဏေန ပဠာသေန သမန္နာဂတော. ဧတံ အဝေါစာတိ ‘‘ဩဝဒန္တု မံ…ပေ… ပဿေယျ’’န္တိ ဧတံ အဝေါစ.

90. ‘Contemptuous’ means endowed with contempt, which has the characteristic of disparaging virtues. ‘Domineering’ means endowed with domineeringness, which has the characteristic of rivalry. ‘This he said’ means he said this: ‘Let them advise me …pe… I might see.’”

ထေရန္တိ ဆန္နတ္ထေရံ. အတ္တနော ဒုဂ္ဂဟဏေန ကဉ္စိ ဥပါရမ္ဘမ္ပိ ကရေယျ. တေန ဝုတ္တံ ‘‘ဧဝံ ကိရ နေသံ အဟောသီ’’တိအာဒိ. နိဒ္ဒေါသမေဝဿ ကတွာတိ အာဒိတော အနုရူပတ္တမေဝ ကတွာ သဒ္ဓမ္မံ ကထေဿာမာတိ.

‘The elder’ means the Elder Channa. He might even reproach someone because of his own wrong grasp. Therefore it is said: ‘Thus, it seems, it was for them,’ and so on. ‘Having made it blameless for him’ means: ‘Having made it suitable from the very beginning, we will teach the good Dhamma.’”

ပရိတဿနာ ဥပါဒါနန္တိ ဘယပရိတဿနာ ဒိဋ္ဌုပါဒါနံ. အနတ္တနိ သတိ အနတ္တကတာနိ ကမ္မာနိ ကမတ္တာနံ ဖုသိဿန္တီတိ ဘယပရိတဿနာ စေဝ ဒိဋ္ဌုပါဒါနဉ္စ ဥပ္ပဇ္ဇတိ. ပဋိနိဝတ္တတီတိ ယထာရဒ္ဓဝိပဿနာတော ပဋိနိဝတ္တတိ, နာသက္ခီတိ အတ္ထော. ကသ္မာ ပနေတဿ ဝိပဿနမနုယုဉ္ဇန္တဿ ဧဝံ အဟောသီတိ တတ္ထ ကာရဏံ ဝဒတိ ‘‘အယံ ကိရာ’’တိအာဒိနာ. ဧဝန္တိ ‘‘ကော နု ခေါ မေ အတ္တာ’’တိ ဧဝံ န ဟောတိ. တာဝတိကာ ဝိဿတ္ထီတိ ‘‘မယှံ ဓမ္မံ ဒေသေတူ’’တိ ဝုတ္တဝိဿာသော အတ္ထီတိ အတ္ထော. ဣဒံ ကစ္စာနသတ္ထံ အဒ္ဒသာတိ ယောဇနာ. ‘‘ဒွယနိဿိတော, ကစ္စာန, လောကော’’တိအာဒိ ဒိဋ္ဌိဝိနိဝေဌနာ. ‘‘ဧတေ တေ, ကစ္စာန, ဥဘော အန္တေ အနုပဂမ္မာ’’တိအာဒိ ဗုဒ္ဓဗလဒီပနာ.

‘Agitation and clinging’ means the agitation of fear and clinging to views. [The thought arises:] ‘When there is no-self, whom will deeds done by no-self affect?’ Thus both agitation of fear and clinging to views arise. ‘He turns back’ means he turns back from the insight meditation he had undertaken; the meaning is that he was unable to proceed. But why did this happen to him while he was practicing insight meditation? In this regard, the reason is stated with the words, ‘This, it seems,’ and so on. ‘Thus’ means that the thought, ‘What, indeed, is my self?’ does not occur. ‘So much confidence’ means there is the confidence expressed when he said, ‘Let him teach me the Dhamma’; this is the meaning. The connection is: ‘He saw this teaching of Kaccāna.’ ‘This world, Kaccāna, is dependent on a duality,’ etc., is for the disentangling of views. ‘Without approaching either of these two extremes, Kaccāna,’ etc., is for the demonstration of the Buddha’s power.

ဆန္နသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

End of the Commentary on the Channa Sutta.

၉-၁၀. ရာဟုလသုတ္တာဒိဝဏ္ဏနာ

9-10. Commentary on the Rāhula Sutta and Others

၉၁-၉၂. ဧတာနိ သုတ္တာနိ. ဣဓာဂတာနီတိ ဣမသ္မိံ ဝဂ္ဂေ အာနီတာနိ သင်္ဂီတိကာရေဟီတိ.

91-92. These are the suttas. ‘Brought here’ means brought into this chapter by the reciters of the council.

ရာဟုလသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

End of the Commentary on the Rāhula Sutta and Others.

ထေရဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

End of the Commentary on the Chapter on the Elders.

၁၀. ပုပ္ဖဝဂ္ဂေါ

10. The Chapter on Flowers

၁. နဒီသုတ္တဝဏ္ဏနာ

1. Commentary on the River Sutta

၉၃. ပဗ္ဗတေယျာတိ [Pg.249] ပဗ္ဗတတော အာဂတာ. တတော ဧဝ ဩဟာရိနီ. တေနဿာ စဏ္ဍသောတတံ ဒဿေတိ. ဒူရံ ဂစ္ဆတီတိ ဒူရင်္ဂမာ. တေနဿာ မဟောဃတံ ဒဿေတိ.

93. ‘Mountain-born’ means come from the mountain. Descending just from there. By this, it shows its swift current. ‘It goes far,’ thus it is ‘far-going.’ By this, it shows its great flood.

သောတေတိ ဝဋ္ဋသောတေ. စတူဟိ ဂါဟေဟီတိ ‘‘ရူပံ အတ္တတော သမနုပဿတီ’’တိအာဒိနယပ္ပဝတ္တေဟိ စတူဟိ ဂါဟေဟိ. ပလုဇ္ဇနတ္တာတိ ဆိန္နတ္တာ. သောကာဒိဗျသနပ္ပတ္တီတိ သောကာဒိအနတ္ထုပ္ပတ္တိ.

‘In the stream’ means in the stream of the round of existence. ‘By the four graspings’ means by the four graspings that proceed in the manner of ‘one regards form as self,’ and so on. ‘Because of crumbling’ means because of being cut off. ‘The attainment of affliction such as sorrow’ means the arising of misfortune such as sorrow.

နဒီသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

End of the Commentary on the River Sutta.

၂. ပုပ္ဖသုတ္တဝဏ္ဏနာ

2. Commentary on the Flower Sutta

၉၄. ဝိဝဒတီတိ ဝိဝါဒံ ကရောတိ. ဝဒန္တောတိ အယထာသဘာဝေန ဝဒန္တော. ဝိဝဒတိ ဓမ္မတာယ ဝိရုဒ္ဓံ ကတွာ ဝဒတိ. လောကဓမ္မောတိ လုဇ္ဇနသဘာဝဓမ္မော. ကော ပန သောတိ အာဟ ‘‘ခန္ဓပဉ္စက’’န္တိ. တေနာဟ ‘‘တံ ဟီ’’တိအာဒိ. ကထံ ကရောမီတိ ကေန ပကာရေနာဟံ ဗာလံ အဇာနန္တံ ကရောမိ. တေနာဟ ‘‘မယှံ ဟီ’’တိအာဒိ. တထာ စာဟ ‘‘အက္ခာတော ဝေါ မယာ မဂ္ဂေါ’’တိအာဒိ (ဓ. ပ. ၂၇၅). ‘‘တယော လောကာ ကထိတာ’’တိ ဝတွာ တံ ဝိဝရိတုံ ‘‘နာဟံ, ဘိက္ခဝေ’’တိအာဒိမာဟ.

94. ‘Disputes’ means one makes a dispute. ‘Speaking’ means speaking not in accordance with its true nature. ‘Disputes’ means one speaks having contradicted the nature of things. ‘Worldly phenomenon’ means a phenomenon with a nature of perishing. To the question, ‘But what is that?’ he said, ‘The five aggregates.’ Hence he said, ‘For that…,’ and so on. ‘How can I make?’ means, ‘In what way can I make the fool not understand?’ Hence he said, ‘For my…,’ and so on. And similarly he said: ‘The path has been declared to you by me,’ and so on (Dhp 275). Having said, ‘Three worlds have been spoken of,’ to explain that, he said, ‘I do not, bhikkhus,’ and so on.

ပုပ္ဖသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

End of the Commentary on the Flower Sutta.

၃. ဖေဏပိဏ္ဍူပမသုတ္တဝဏ္ဏနာ

3. The Commentary on the Sutta on the Simile of the Lump of Foam

၉၅. ကေနစိ ကာရဏေန ယုဇ္ဈိတွာ ဂဟေတုံ န သက္ကာတိ အယုဇ္ဈာ နာမ. နိဝတ္တနဋ္ဌာနေတိ ဥဒကပ္ပဝါဟဿ နိဝတ္တိတဋ္ဌာနေ.

95. It is called Ayojjhā because it is not possible to seize it by contending with it for any reason. ‘At the place of turning back’ means at the place where the flow of water has turned back.

အနုသောတာဂမနေတိ အနုသောတံ အာဂမနဟေတု, ‘‘အနုသောတာဂမနေနာ’’တိ ဝါ ပါဌော. အနုပုဗ္ဗေန ပဝဍ္ဎိတွာတိ တတ္ထ တတ္ထ ဥဋ္ဌိတာနံ ခုဒ္ဒကမဟန္တာနံ [Pg.250] ဖေဏပိဏ္ဍာနံ သံသဂ္ဂေန ပကာရတော ဝုဒ္ဓိံ ပတွာ. အာဝဟေယျာတိ အာနေတွာ ဝဟေယျ. ကာရဏေန ဥပပရိက္ခေယျာတိ ဉာဏေန ဝီမံသေယျ. ‘‘သာရော နာမ ကိံ ဘဝေယျာ’’တိ ဝတွာ သဗ္ဗသော တဒဘာဝံ ဒဿေန္တော ‘‘ဝိလီယိတွာ ဝိဒ္ဓံသေယျေဝါ’’တိ အာဟ. တေန ရူပမ္ပိ နိဿာရတာယ ဘိဇ္ဇတေဝါတိ ဒဿေတိ. ယထာ ဟိ အနိစ္စတာယ အသာရတာသိဒ္ဓိ, ဧဝံ အသာရတာယပိ အနိစ္စတာသိဒ္ဓီတိ အနိစ္စတာယ ဧဝ နိစ္စသာရံ ထိရဘာဝသာရံ ဓုဝသာရံ သာမီနိဝါသီကာရကဘူတဿ အတ္တနော ဝသေ ပဝတ္တနမ္ပေတ္ထ နတ္ထီတိ အာဟ ‘‘ရူပမ္ပိ…ပေ… နိဿာရမေဝါ’’တိ. သောတိ ဖေဏပိဏ္ဍော. ဂဟိတောပိ ဥပါယေန တမတ္ထံ န သာဓေတိ အနရဟတ္တာ. အနေကသန္ဓိဃဋိတော တထာ တထာ ဃဋိတော ဟုတွာ.

‘Going with the stream’ is the cause of coming downstream; or the reading is ‘by going with the stream.’ ‘Having grown in sequence’ means having reached growth in a special way through contact with small and large lumps of foam that have arisen here and there. ‘It would carry’ means having brought, it would carry. ‘He would investigate it with reason’ means he would examine it with knowledge. Having said, ‘What essence could there be?’ showing its complete absence, he said, ‘It would just dissolve and be destroyed.’ By this he shows that form, too, just breaks up because of its essencelessness. For just as essencelessness is established by impermanence, so too impermanence is established by essencelessness. Thus, because of impermanence, there is no permanent essence, no stable essence, no lasting essence, nor is there here the exercise of control by a self that is like a master, owner, and maker. Thus he said: ‘Form, too…pe… is essenceless.’ ‘That’ means the lump of foam. Even if grasped by some means, it does not accomplish that purpose because it is unworthy of it. Composed of many joints, having been formed in such and such a way.

ဗျာမမတ္တမ္ပိ ဧတရဟိ မနုဿာနံ ဝသေန. အဝဿမေဝ ဘိဇ္ဇတိ တရင်္ဂဗ္ဘာဟတံ ဟုတွာ.

‘Even a fathom-sized one’ is in terms of the people of today. It inevitably breaks, having been struck by a wave.

တသ္မိံ တသ္မိံ ဥဒကဗိန္ဒုမှိ ပတိတေ. ဥဒကတလန္တိ ဥဒကပိဋ္ဌိံ. အညတော ပတန္တံ ဥဒကဗိန္ဒုံ. ဥဒကဇလ္လန္တိ သန္တာနကံ ဟုတွာ ဌိတံ ဥဒကမလံ. တဉှိ သံကဍ္ဎိတွာ တတော ဥဒကံ ပုဋံ ကရောတိ, တသ္မိံ ပုဋေ ပုဗ္ဗုဠသမညာ. ဝတ္ထုန္တိ စက္ခာဒိဝတ္ထုံ. အာရမ္မဏန္တိ ရူပါဒိအာရမ္မဏံ. ကိလေသဇလ္လန္တိ ပုရိမသိဒ္ဓံ, ပဋိလဗ္ဘမာနံ ဝါ ကိလေသမလံ. ဖဿသံဃဋ္ဋနန္တိ ဖဿသမောဓာနံ. ပုဗ္ဗုဠသဒိသာ မုဟုတ္တရမဏီယတာယ. ယသ္မာ ဃမ္မကာလေ သူရိယာတပသန္တာပါဘိနိဗ္ဗတ္တရသ္မိဇာလနိပါတေ တာဒိသေ ဘူမိပဒေသေ ဣတော စိတော သမုဂ္ဂတဝါတဝေဂသမုဒ္ဓဋဝိရုဠှသင်္ခါတေသု ပရိဗ္ဘမန္တေသု အဏုပရမာဏုတဇ္ဇာရိပ္ပကာရေသု ဘူတသံဃာတေသု မရီစိသမညာ, တသ္မာ သဗ္ဗသော သာရဝိရဟိတာတိ ဝုတ္တံ ‘‘သညာပိ အသာရကဋ္ဌေန မရီစိသဒိသာ’’တိ. ယသ္မာ စ ပဿန္တာနံ ယေဘုယျေန ဥဒကာကာရေန ခါယတိ, တသ္မာ ‘‘ဂဟေတွာ ပိဝိတုံ ဝါ’’တိအာဒိ ဝုတ္တံ. နီလာဒိအနုဘဝနတ္ထာယာတိ နီလာဒိအာရမ္မဏဿ အနုဘဝနတ္ထာယ. ဖန္ဒတီတိ ဖန္ဒနာကာရပ္ပတ္တာ ဝိယ ဟောတိ အပ္ပဟီနတဏှဿ ပုဂ္ဂလဿ. ဝိပ္ပလမ္ဘေတိ အပ္ပဟီနဝိပလ္လာသံ ပုဂ္ဂလံ. တေနာဟ ‘‘ဣဒံ နီလက’’န္တိအာဒိ. သညာဝိပလ္လာသတော ဟိ စိတ္တဝိပလ္လာသော, တတော ဒိဋ္ဌိဝိပလ္လာသောတိ. ဝိပ္ပလမ္ဘနေနာတိ ဝိပ္ပကာရဝသေနေဝ အာရမ္မဏဿ လမ္ဘနေန. ဝိပ္ပကာရဝသေန ဟိ ဧတံ လမ္ဘနံ, ယဒိဒံ အနုဒကမေဝ ဥဒကံ ကတွာ ဒဿနံ အနဂရမေဝ နဂရံ ကတွာ ဂန္ဓဗ္ဗနာဋကာဒိဒဿနံ.

When each and every drop of water falls. ‘The water surface’ means the surface of the water. A drop of water falling from elsewhere. ‘Water scum’ means water impurity that stands as a film. For having drawn that together, one makes a container of water from it; in that container is the designation ‘bubble.’ ‘Base’ means the eye base, and so on. ‘Object’ means the form object, and so on. ‘The scum of defilements’ means the impurity of defilements that was previously established or is now being acquired. ‘The impact of contact’ means the coming together of contact. It is like a bubble because of its momentary delightfulness. Because in the hot season, on such a patch of ground, when a net of rays produced by the sun's heat falls, and when material aggregates—in the form of minute particles and dust raised from them, stirred up by gusts of wind arising here and there, and whirling about—are designated a ‘mirage,’ therefore, because it is entirely devoid of essence, it is said: ‘Perception, too, is like a mirage on account of its essencelessness.’ And because to those who see it, it generally appears in the form of water, it is therefore said, ‘…to grasp and drink,’ and so on. ‘For the purpose of experiencing blue, etc.’ means for the purpose of experiencing the object blue, etc. ‘It trembles’ means it is as if it has attained a state of trembling for a person whose craving has not been abandoned. It deceives a person whose distortions have not been abandoned. Hence one says, ‘This is blue,’ and so on. For from the distortion of perception arises the distortion of mind, and from that the distortion of view. ‘By deception’ means by apprehending the object in a distorted way. For this apprehension is in a distorted way, namely, the seeing of what is not water as water, the seeing of what is not a city as a city, or the seeing of a play by celestial musicians, and so on.

ကုက္ကုကံ [Pg.251] ဝုစ္စတိ ကဒလိက္ခန္ဓဿ သဗ္ဗပတ္တဝဋ္ဋီနံ အဗ္ဘန္တရေ ဒဏ္ဍကန္တိ အာဟ ‘‘အကုက္ကုကဇာတန္တိ အန္တော အသဉ္ဇာတဃနဒဏ္ဍက’’န္တိ. န တထာ ဟောတီတိ ယဒတ္ထာယ ဥပနီတံ, တဒတ္ထာယ န ဟောတိ. နာနာလက္ခဏောတိ နာနာသဘာဝေါ. သင်္ခါရက္ခန္ဓောဝါတိ ဧကော သင်္ခါရက္ခန္ဓောတွေဝ ဝုစ္စတိ.

‘The pith’ (kukkuka) is said to be the stalk (daṇḍaka) inside all the leaf-sheaths of a banana trunk. Thus he says: ‘“Not of the pithy kind” means a dense stalk has not formed inside.’ ‘It is not so’ means it is not for the purpose for which it was brought. ‘Of various characteristics’ means of various natures. ‘The aggregate of formations’ means it is just called the one aggregate of formations.

အဿာတိ ပုရိသဿ. အပဂတပဋလပိဠကန္တိ အပဂတပဋလဒေါသဉ္စေဝ အပဂတပိဠကဒေါသဉ္စ. အသာရဘာဝဒဿနသမတ္ထန္တိ အသာရဿ အသာရဘာဝဒဿနသမတ္ထံ. ဣတ္တရာတိ ပရိတ္တကာလာ, န စိရဋ္ဌိတိကာ. တေနာဟ ‘‘လဟုပစ္စုပဋ္ဌာနာ’’တိ. အညဒေဝ စ အာဂမနကာလေ စိတ္တန္တိ ဣဒဉ္စ ဩဠာရိကဝသေနေဝ ဝုတ္တံ. တထာ ဟိ ဧကစ္ဆရက္ခဏေ အနေကကောဋိသတသဟဿသင်္ခါနိ စိတ္တာနိ ဥပ္ပဇ္ဇိတွာ နိရုဇ္ဈန္တိ. မာယာယ ဒဿိတံ ရူပံ မာယာတိ ဝုတ္တံ. ယံကိဉ္စိဒေဝ ကပါလိဋ္ဌကပါသာဏဝါလိကာဒိံ. ဝဉ္စေတီတိ အသုဝဏ္ဏမေဝ သုဝဏ္ဏန္တိ, အမုတ္တမေဝ မုတ္တာတိအာဒိနာ ဝဉ္စေတိ. နနု စ သညာပိ မရီစိ ဝိယ ဝိပ္ပလမ္ဘေတိ ဝဉ္စေတိ, ဣဒမ္ပိ ဝိညာဏံ မာယာ ဝိယ ဝဉ္စေတီတိ ကော ဣမေသံ ဝိသေသောတိ? ဝစနတ္ထော နေသံ သာဓာရဏော. တထာပိ သညာ အနုဒကံယေဝ ဥဒကံ ကတွာ ဂါဟာပေန္တီ, အပုရိသညေဝ ပုရိသံ ကတွာ ဂါဟာပေန္တီ ဝိပ္ပလမ္ဘနဝသေန အပ္ပဝိသယာ, ဝိညာဏံ ပန ယံ ကိဉ္စိ အတံသဘာဝံ တံ ကတွာ ဒဿေန္တီ မာယာ ဝိယ မဟာဝိသယာ. တေနာဟ ‘‘ယံကိဉ္စိဒေဝါ’’တိအာဒိ. ဧဝမ္ပီတိ အတိဝိယ လဟုပရိဝတ္တိဘာဝေနပိ မာယာသဒိသန္တိ.

‘Of him’ (assa) means of the person. ‘With film and boil removed’ means with the fault of the film removed and the fault of the boil removed. ‘Capable of seeing the essenceless nature’ means capable of seeing the essenceless nature of what is essenceless. ‘Transient’ means of short duration, not long-lasting. Hence he said: ‘of fleeting appearance.’ ‘And the mind at the time of arrival is quite another’—this is said in a gross sense. For in a single finger-snap, many hundred thousands of crores of mind-moments arise and cease. A form shown by a magician is called ‘magic.’ Whatever it may be: a potsherd, a brick, a stone, sand, and so on. ‘It deceives’ means it deceives by making one think that what is not gold is gold, that what is not a pearl is a pearl, and so on. But is it not the case that perception deceives and deludes like a mirage, and this consciousness also deceives and deludes like a magician's illusion? What is the difference between them? The meaning of the words for them is common. Nevertheless, perception, by making one grasp what is not water as water, by making one grasp what is not a person as a person, is of limited range by way of deception. But consciousness, by showing whatever is not of that nature as being of that nature, is of vast range, like a magician's illusion. Hence he said, ‘Whatever it may be,’ and so on. ‘Even so’ means it is like a magician's illusion also because of its extremely rapid changeability.

ဒေသိတာတိ ဧဝံ ဒေသိတာ ဖေဏပိဏ္ဍာဒိဥပမာဟိ.

‘Taught’ means thus taught with the similes of the lump of foam and so on.

ဘူရိ ဝုစ္စတိ ပထဝီ, သဏှဋ္ဌေန ဝိပုလဋ္ဌေန စ ဘူရိသဒိသပညတာယ ဘူရိပညော. တေနာဟ ‘‘သဏှပညေန စေဝါ’’တိအာဒိ. ကိမိဂဏာဒီနန္တိ အာဒိ-သဒ္ဒေန အနေကဂိဇ္ဈာဒိကေ သင်္ဂဏှာတိ. ပဝေဏီတိ ဓမ္မပဗန္ဓော. ဗာလလာပိနီ ‘‘အဟံ မမာ’’တိအာဒိနာ. သေသဓာတုယော ဂဟေတွာဝ ဘိဇ္ဇတိ ဧကုပ္ပာဒေကနိရောဓတ္တာ, ဝတ္ထုရူပနိဿယပစ္စယတ္တာ ‘‘အယ’’န္တိ န ဝိသုံ ဂဟိတံ. ဝဓဘာဝတောတိ ဝဓဿ မရဏဿ အတ္ထိဘာဝတော. သရဏန္တိ ပဋိသရဏံ.

‘Broad’ (bhūri) is said of the earth, because of its meaning of being fine and extensive. One is of ‘broad wisdom’ (bhūripañña) because one's wisdom is similar to the earth in being fine and extensive. Hence he said, ‘with fine wisdom,’ and so on. ‘Of worms, etc.’—by the word ‘etc.’ it includes many vultures and so on. ‘Lineage’ means the continuity of the Dhamma. Chattering of fools, with ‘I,’ ‘mine,’ and so on. The remaining elements, having been taken, break up because they have a single arising and a single ceasing, and because they are a condition by way of material basis; ‘this’ is not taken separately. ‘Because of being subject to destruction’ means because of the existence of destruction, of death. ‘A shelter’ means a refuge.

ဖေဏပိဏ္ဍူပမသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

End of the Commentary on the Sutta on the Simile of the Lump of Foam.

၄-၆. ဂေါမယပိဏ္ဍသုတ္တာဒိဝဏ္ဏနာ

4-6. Commentary on the Discourse on the Cow-Dung Ball and others

၉၆-၉၈. သဿတံ [Pg.252] သဗ္ဗကာလံ ယာဝ ကပ္ပဝုဋ္ဌာနာ ဟောန္တီတိ သဿတိယော, သိနေရုအာဒယော. တာဟိ သမံ သမကာလံ. အနေနာတိ ဘဂဝတာ. နယိဒန္တိ ဧတ္ထ ယ-ကာရော ပဒသန္ဓိကရော, ဣဒန္တိ နိပါတပဒံ. တံ ပန ယေန ယေန သမ္ဗန္ဓီယတိ, တံ တိလိင်္ဂေါဝ ဟောတီတိ ‘‘အယံ မဂ္ဂဗြဟ္မစရိယဝါသော’’တိ ဝုတ္တံ. ‘‘န ပညာယေယျာ’’တိ ဝတွာ တမတ္ထံ ဝိဝရိတုံ ‘‘မဂ္ဂေါ ဟီ’’တိအာဒိ ဝုတ္တံ. ဝိဝဋ္ဋေန္တောတိ ဝိနိဝဋ္ဋေန္တော အပ္ပဝတ္တိံ ကရောန္တော.

96-98. Eternal—existing at all times until the end of the aeon—are the eternal things, such as Mount Sineru and others. Simultaneous with them. ‘By this’ means by the Blessed One. In 'nayidaṃ,' the letter 'y' is for euphonic conjunction; 'idaṃ' is a particle. But whatever it is connected with, it takes on the three genders, thus it is said: 'this path, this dwelling in the holy life.' Having said, 'it would not be discerned,' to explain that meaning, 'for the path...' and so on was said. 'Rolling back' means turning back, bringing to non-occurrence.

ရာဇဓာနီတိ ရညော နိဝါသနဂရံ. သုတ္တမယန္တိ စိတ္တဝဏ္ဏဝဋ္ဋိကာမယံ.

‘Royal capital’ means the king's residential city. ‘Made of thread’ means made of variegated colored threads.

ဂေါမယပိဏ္ဍသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on the Cow-Dung Ball and others is concluded.

၇. ဂဒ္ဒုလဗဒ္ဓသုတ္တဝဏ္ဏနာ

7. Commentary on the Discourse on Being Bound by a Leash

၉၉. ယံ မဟာသမုဒ္ဒေါတိ ဧတ္ထ ယန္တိ သမယဿ ပစ္စာမသနံ. ဘုမ္မတ္ထေ စေတံ ပစ္စတ္တဝစနန္တိ အာဟ ‘‘ယသ္မိံ သမယေ’’တိ. သော စ သမယော အယန္တိ ဒဿေန္တော ‘‘ပဉ္စမေ သူရိယေ ဥဋ္ဌိတေ’’တိ အာဟ. ပရိစ္ဆေဒံ န ဝဒါမိ ပရိစ္ဆေဒကာရိကာယ အဂ္ဂမဂ္ဂဝိဇ္ဇာယ အနဓိဂတတ္တာ. သုနခေါ ဝိယ ဝဋ္ဋနိဿိတော ဗာလော အသဝသဘာဝတော. ဂဒ္ဒုလော ဝိယ ဒိဋ္ဌိဗန္ဓော. သက္ကာယော တဿ အသဝသဘာဝတော. ပုထုဇ္ဇနဿ သက္ကာယာနုပရိဝတ္တနန္တိ ‘‘သန္တာနေ သတ္တဝေါဟာရော’’တိ တံ တတော အညံ ကတွာ ဘေဒေန နိဒ္ဒေသော.

99. In 'what great ocean,' the word 'what' is a reference to time. And this is a word in the locative case, hence he said, 'at which time.' And showing that this is the time, he said, 'when the fifth sun has arisen.' I do not speak of a limit, because I have not attained the supreme path-knowledge that defines the limit. Like a dog, the fool is dependent on the round of existence because of his nature of having taints. The bond of views is like the leash. Identity is his nature of having taints. For a worldling, revolving around identity is 'the designation "a being" in the continuity'; this is an exposition by way of distinction, making it something different from that.

ဂဒ္ဒုလဗဒ္ဓသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on Being Bound by a Leash is finished.

၈. ဒုတိယဂဒ္ဒုလဗဒ္ဓသုတ္တဝဏ္ဏနာ

8. Commentary on the Second Discourse on Being Bound by a Leash

၁၀၀. ဒိဋ္ဌိဂဒ္ဒုလနိဿိတာယာတိ သဟဇာတာဒိပစ္စယဝသေန ဒိဋ္ဌိဂဒ္ဒုလနိဿိတာယ နိဿာယေဝ ပဝတ္တတိ တတော အတ္တာနံ ဝိဝေစေတုံ အသက္ကုဏေယျတ္တာ. စိတ္တသံကိလေသေနေဝါတိ ဒသဝိဓကိလေသဝတ္ထုဝသေန စိတ္တဿ သံကိလိဋ္ဌဘာဝေန. အရိယမဂ္ဂါဓိဂမနေန စိတ္တဿ ဝေါဒါနတ္တာ ဝေါဒါယန္တိ ဝိသုဇ္ဈန္တိ.

100. 'Dependent on the leash of views' means: because it is dependent on the leash of views by way of conditions such as conascence, it proceeds depending on that very support, being unable to separate itself from it. 'By the mind's defilement' means by the state of the mind being defiled by way of the ten grounds of defilement. Because of the mind's purity through the attainment of the noble path, 'they are cleansed' means they are purified.

ဝိစရဏစိတ္တန္တိ [Pg.253] ဂဟေတွာ ဝိစရဏဝသေန ဝိစရဏစိတ္တံ. သင်္ခါနာမာတိ ဧဝံနာမကာ. ဗြာဟ္မဏပါသဏ္ဍိကာတိ ဇာတိယာ ဗြာဟ္မဏာ, ဆန္နဝုတိယာ ပါသဏ္ဍေသု တံ သင်္ခါသညိတံ ပါသဏ္ဍံ ပဂ္ဂယှ ဝိစရဏကာ. ပဋကောဋ္ဌကန္တိ ဒုဿာပဏကံ. ဒဿေန္တာတိ ယထာဂတိကမ္မဝိပါကစိတ္တတံ ဒဿေန္တာ. တံ စိတ္တန္တိ တံ ပဋကောဋ္ဌကစိတ္တံ ဂဟေတွာ ဝိစရန္တိ. စိန္တေတွာ ကတတ္တာတိ ‘‘ဣမဿ ရူပဿ ဧဝံ ဟတ္ထပါဒါ, ဧဝံ မုခံ လိခိတဗ္ဗံ, ဧဝံ အာကာရဝတ္ထဂ္ဂဟဏာနိ, ဧဝံ ကိရိယာဝိသေသာ, ဧဝံ ကိရိယာဝိဘာဂံ, သတ္တဝိသေသာနံ ဝိဘာဂံ ကာတဗ္ဗ’’န္တိ တဿ ဥဗ္ဗတ္တနခိပနပဝတ္တနာဒိပယောဇနဉ္စာတိ သဗ္ဗမေတံ တထာ စိန္တေတွာ ကတတ္တာ စိတ္တေန မနသာ စိန္တိတံ နာမ. ဥပါယပရိယေသနစိတ္တန္တိ ‘‘ဟတ္ထပါဒါ ဧဝံ လိခိတဗ္ဗာ’’တိအာဒိနာ ယထာဝုတ္တဥပါယဿ စေဝ ပုဗ္ဗေ ပဝတ္တဿ ဘူမိပရိကမ္မဝဏ္ဏဓာတုသမ္မာယောဇနုပါယဿ စ ဝသေန ပဝတ္တံ စိတ္တံ. တတောပိ စိတ္တတရန္တိ တတော စိတ္တကမ္မတောပိ စိတ္တတရံ စိတ္တကာရေန စိန္တိတပ္ပကာရာနံ သဗ္ဗေသံယေဝ စိတ္တကမ္မေ အနိပ္ဖဇ္ဇနတော. ကမ္မစိတ္တေနာတိ ကမ္မဝိညာဏေန. ကမ္မစိတ္တေနာတိ ဝါ ကမ္မဿ စိတ္တဘာဝေန. သော ကမ္မဿ ဝိစိတ္တဘာဝေါ တဏှာဝသေန ဇာယတီတိ ဝေဒိတဗ္ဗော. သွာယမတ္ထော အဋ္ဌသာလိနီဋီကာယံ ဝိဘာဝိတော. ဧဝံ စိတ္တာတိ ဧဝံ စိတ္တရူပဝိသေသာ. ယောနိံ ဥပနေတီတိ တံ တံ အဏ္ဍဇာဒိဘေဒံ ယောနိဝိသေသံ ပါပေတိ ဝဏ္ဏဝိသေသော ဝိယ ဖလိကမဏိကံ. န ဟိ ဝိသေသာ ဟိတဝိစိတ္တသာမတ္ထိယကမ္မံ ယောနိံ ဥပနေတိ, တဿ တဿ ဝိပါကုပ္ပတ္တိယာ ပစ္စယော ဟောတိ. ယောနိမူလကော တေသံ စိတ္တဘာဝေါတိ ယံ ယံ ယောနိံ ကမ္မံ သတ္တေ ဥပနေတိ, တံတံယောနိမူလကော တေသံ သတ္တာနံ စိတ္တဝိစိတ္တဘာဝေါ. တေနာဟ ‘‘ယောနိဥပဂတာ’’တိအာဒိ. သဒိသစိတ္တာဝ သဒိသစိတ္တဘာဝါ ဧဝ. ဣတီတိအာဒိ ဝုတ္တဿေဝ အတ္ထဿ ဥပ္ပဋိပါဋိယာ နိဂမနံ.

'Wandering mind' means a mind that wanders in the sense of roaming. 'Named Saṅkha' means those named thus. 'Brahmin heretics' means brahmins by birth who wander about having adopted that heresy designated 'Saṅkha' among the ninety-six heresies. 'A cloth stall' means a cloth shop. 'Showing' means showing the variegated nature of kamma-result according to one's destiny. 'That painting' means they wander about taking that painting from the cloth stall. 'Because it is made after thinking' means: because all this is made after thinking thus—'For this form, the hands and feet should be drawn thus, the face thus, the grasping of features and postures thus, the specific actions thus, the division of actions thus, the division of specific beings should be made,' and also its purpose of creating, projecting, and displaying, etc.—it is called 'thought out' by the mind. 'The mind that seeks a means' means the mind that proceeds by way of the aforesaid means, 'the hands and feet should be drawn thus,' etc., and by way of the means previously undertaken of preparing the ground and correctly applying the color elements. 'More variegated than that' means more variegated than that painted work, because not all the modes conceived by the painter are produced in the painted work. 'By the kamma-mind' means by kamma-consciousness. Or, 'by the kamma-mind' means by the variegated nature of kamma. It should be understood that this variegated nature of kamma arises by way of craving. This meaning has been clarified in the Subcommentary to the Aṭṭhasālinī. 'Thus variegated' means thus are the specific variegated forms. 'It leads to a womb' means it leads to a specific kind of birth, differentiated as egg-born, etc., just as a specific color is brought to a crystal gem. For it is not specific features that lead to a womb, but kamma possessed of the capacity for beneficial variety; it is a condition for the arising of the respective result. 'Their variegated state is rooted in the womb' means: whatever womb kamma leads beings to, their variegated state is rooted in that particular womb. Hence he said, 'having reached a womb,' etc. 'Of similar mind' means just having a similar state of mind. 'Thus,' etc., is a conclusion by way of a reverse restatement of the meaning that has been said.

တိရစ္ဆာနဂတစိတ္တဘာဝတော စိတ္တဿေဝ သဝိသေသံ စိတ္တဘာဝကရဏံ ဒဿေတုံ ‘‘အပိစာ’’တိအာဒိ ဝုတ္တံ. တတ္ထ စိတ္တံ နာမေတံ စိတ္တတရမေဝ ဝေဒိတဗ္ဗန္တိ သမ္ဗန္ဓော. သဟဇာတဓမ္မစိတ္တတာယာတိ ရာဂါဒိသဒ္ဓါဒိဓမ္မဝိစိတ္တဘာဝေန. ဘူမိစိတ္တတာယာတိ အဓိဋ္ဌာနစိတ္တတာယ. ကမ္မနာနတ္တံ မူလံ ကာရဏံ ဧတေသန္တိ ကမ္မနာနတ္တမူလကာ, တေသံ. လိင်္ဂနာနတ္တံ ဣတ္ထိလိင်္ဂါဒိနာနတ္တဝသေန စေဝ တံတံသဏ္ဌာနနာနတ္တဝသေန စ ဝေဒိတဗ္ဗံ. သညာနာနတ္တံ ဣတ္ထိပုရိသဒေဝမနုဿာဒိသညာနာနတ္တဝသေန[Pg.254]. ဝေါဟာရနာနတ္တံ တိဿောတိအာဒိဝေါဟာရနာနတ္တဝသေန. စိတ္တာနံ ဝိစိတ္တာနံ. တံတံဝေါဟာရနာနတ္တမ္ပိ စိတ္တေနေဝ ပညပီယတိ. ရင်္ဂဇာတရူပသမုဋ္ဌာပနာဒိနာ ဝတ္ထံ ရဉ္ဇယတီတိ ရဇကော, ဝဏ္ဏကာရော. ပုထုဇ္ဇနဿ အတ္တဘာဝသညိတရူပသမုဋ္ဌာပနတာ နိယတာ ဧကန္တိကာတိ ပုထုဇ္ဇနဂ္ဂဟဏံ. ‘‘အဘိရူပံ ရူပံ သမုဋ္ဌာပေတီ’’တိ အာနေတွာ သမ္ဗန္ဓော.

To show that the mind itself, in a special way, makes its own variegated state apart from the variegated state of an animal, 'furthermore...' and so on was said. The connection is: therein, this which is called mind should be known as more variegated. 'By the variegatedness of co-nascent states' means by the diversity of states such as lust, etc., and faith, etc. 'By the variegatedness of the plane' means by the variegatedness of the foundation. Of those for whom the diversity of kamma is the root cause. 'Diversity of characteristics' should be understood as diversity by way of gender—female, etc.—and by way of their respective forms. 'Diversity of perception' is by way of the diversity of perceptions of female, male, deva, human, etc. 'Diversity of designation' is by way of the diversity of designations such as 'Tissa,' etc. Of variegated minds. The diversity of the various designations is also made known by the mind. One who dyes cloth by producing colored forms, etc., is a dyer, a color-maker. The taking up of 'worldling' is because for a worldling the production of form designated as a self-existence is fixed and certain. The connection is made by bringing in the phrase, 'produces a beautiful form.'

ဒုတိယဂဒ္ဒုလဗဒ္ဓသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Second Discourse on Being Bound by a Leash is finished.

၉. ဝါသိဇဋသုတ္တဝဏ္ဏနာ

9. Commentary on the Vāsijaṭa Sutta

၁၀၁. အတ္ထဿာတိ ဟိတဿ. အသာဓိကာ ‘‘ဘာဝနာနုယောဂံ အနနုယုတ္တဿာ’’တိ အနနုယုတ္တဿ ဝုတ္တတ္တာ. ဣတရာတိ သုက္ကပက္ခဥပမာ. သာဓိကာ ဘာဝနာယောဂဿ အနုယုတ္တတ္တာ. တဉှိ တဿ သာဓိကာ ဝေဒိတဗ္ဗာ. သမ္ဘာဝနတ္ထေတိ ပရမတ္ထသမ္ဘာဝနေ. ဧဝဉှိ ကဏှပက္ခေပိ အပိသဒ္ဒဂ္ဂဟဏံ သမတ္ထိတံ ဟောတိ. သမ္ဘာဝနတ္ထေတိ ဝါ ပရိကပ္ပနတ္ထေတိ အတ္ထော. သင်္ခါတဗ္ဗေ အတ္ထေ အနိယမတော ဝုစ္စမာနေ သင်္ခါတော အနိယမတ္ထော ဝါသဒ္ဒေါ ဝတ္တဗ္ဗောတိ ‘‘အဋ္ဌ ဝါ’’တိအာဒိ ဝုတ္တံ. ဦနာဓိကာနီတိ ဦနာနိပိ အဓိကာနိပိ ကိဉ္စာပိ ဟောန္တိ, ဧကံသော ပန ဂဟေတဗ္ဗောတိ ‘‘အဋ္ဌ ဝါ ဒသ ဝါ ဒွါဒသ ဝါ’’တိ ဝုတ္တံ. ဧဝံ ဝစနံ သန္ဓာယ ‘‘ဝစနသိလိဋ္ဌတာယာ’’တိအာဒိ ဝုတ္တံ. ပါဒနခသိခါဟိ အကောပနဝသေန သမ္မာ အဓိသယိတာနိ. ဥတုန္တိ ဥဏှဥတုံ ကာယုသ္မာဝသေန. တေနာဟ ‘‘ဥသ္မီကတာနီ’’တိ. ဘာဝိတာနီတိ ကုက္ကုဋဝါသနာယ ဝါသိတာနိ. သမ္မာအဓိသယနာဒိတိဝိဓကိရိယာကရဏေန ဣမံ အပ္ပမာဒံ ကတွာ. သောတ္ထိနာ အဘိနိဗ္ဘိဇ္ဇိတုန္တိ အနန္တရာယေန တတော နိက္ခမိတုံ. ဣဒါနိ တမတ္ထံ ဝိဝရန္တော ‘‘တေ ဟီ’’တိအာဒိမာဟ. သယမ္ပီတိ အဏ္ဍာနိ. ပရိဏာမန္တိ ပရိပက္ကံ ဗဟိနိက္ခမနယောဂ္ဂတံ.

101. 'Atthassa' means for one's welfare. 'Asādhikā' means not accomplishing, because it was said of one who is not devoted to the practice of development. 'Itarā' is a simile for the bright fortnight. 'Sādhikā' means accomplishing, because one is devoted to the practice of development. For that should be known as accomplishing for him. 'Sambhāvanatthe' means in the sense of possibility regarding the ultimate meaning. For in this way, even in the dark fortnight, the inclusion of the word 'api' is justified. Alternatively, 'sambhāvanatthe' means in the sense of conjecture. When speaking indeterminately of a number to be counted, the word 'vā' should be used to express indeterminacy; thus it is said 'eight or,' etc. 'Ūnādhikāni' means fewer or more: although they may be fewer or more, a single set should be taken; thus it is said 'eight or ten or twelve.' With reference to such a statement, 'for the elegance of the statement,' etc., was said. Properly sat upon with the tips of its claws, without disturbing them. 'Utuṃ' means heat: the hot temperature, on account of bodily heat. Therefore, he said, 'warmed.' 'Bhāvitāni' means developed: perfumed by the hen's presence. Having exercised this diligence by performing the threefold action of properly sitting on them, etc. 'to break out safely' means to emerge from there without mishap. Now, explaining that meaning, he said, 'te hīti,' etc. 'Sayampi' means themselves: the eggs. 'Pariṇāmaṃ' means they ripen: they become fully mature, fit to come out.

တန္တိ ဩပမ္မသမ္ပဋိပါဒနံ. ဧဝန္တိ ဣဒါနိ ဝုစ္စမာနာကာရေန. အတ္ထေနာတိ ဥပမေယျတ္ထေန. သံသန္ဒိတွာ သမ္မာ ယောဇေတွာ. သမ္ပယုတ္တဓမ္မဝသေန ဉာဏဿ တိက္ခာဒိဘာဝေါ ဝေဒိတဗ္ဗော. ဉာဏဿ ဟိ သဘာဝတော သတိနေပက္ကတော စ တိက္ခဘာဝေါ, သမာဓိဝသေန သူရဘာဝေါ, သဒ္ဓါဝသေန ဝိပ္ပသန္နဘာဝေါ[Pg.255], ဝီရိယဝသေန ပရိဏာမဘာဝေါ. ပရိဏာမကာလောတိ ဗလဝဝိပဿနာကာလော. ဝဍ္ဎိတကာလောတိ ဝုဋ္ဌာနဂါမိနိဝိပဿနာကာလော. အနုလောမဋ္ဌာနဿ ဟိ ဝိပဿနာ ဂဟိတဂဗ္ဘာ နာမ တဒါ မဂ္ဂဂဗ္ဘဿ ဂဟိတတ္တာ. တဇ္ဇာတိကန္တိ တဿ ဝိပဿနာနုယောဂဿ အနုရူပံ. သတ္ထာပိ ဂါထာယ အဝိဇ္ဇဏ္ဍကောသံ ပဟရတိ ဘိန္ဒာပေတိ.

That is the presentation of the simile. 'Evaṃ' means thus: in the manner now being stated. 'Atthena' means by the meaning: by the meaning of the thing to be compared. Having compared and properly connected. The sharpness and other qualities of knowledge should be understood by way of the associated states. For the sharpness of knowledge is due to its nature and to mindfulness and prudence; its valor is due to concentration; its clarity is due to faith; and its ripening is due to energy. 'Pariṇāmakālo' means the time of ripening: the time of powerful insight. 'Vaḍḍhitakālo' means the time of growth: the time of insight leading to emergence. For insight at the stage of conformity is called 'having conceived' because at that time the womb of the path has been seized. 'Tajjātikaṃ' means of that same nature: suitable for that practice of insight. The Teacher, too, with the verse, strikes and causes to be shattered the eggshell of ignorance.

ဩလမ္ဗကသင်္ခါတန္တိ ဩလမ္ဗကသုတ္တသင်္ခါတံ. ပလန္တိ တဿ သုတ္တဿ နာမံ. ဓာရေတွာတိ ဒါရူနံ ဟေယျာဒိဇာနနတ္ထံ ဥပနေတွာ. ဒါရူနံ ဂဏ္ဍံ ဟရတီတိ ပလဂဏ္ဍောတိ ဧတေန ပလေန ဂဏ္ဍဟာရော ‘‘ပလဂဏ္ဍော’’တိ ပစ္ဆိမပဒေ ဥတ္တရပဒလောပေန နိဒ္ဒေသောတိ ဒဿေတိ. ဂဟဏဋ္ဌာနေတိ ဟတ္ထေန ဂဟေတဗ္ဗဋ္ဌာနေ. သမ္မဒေဝ ခေပီယန္တိ ဧတေန ကာယဒုစ္စရိတာဒီနီတိ သင်္ခေပေါ, တေန. ဝိပဿနံ အနုယုဉ္ဇန္တဿ ပုဂ္ဂလဿေဝ ဒိဝသေ ဒိဝသေ အာသဝါနံ ပရိက္ခယော ဣဓ ‘‘ဝိပဿနာယာနိသံသော’’တိ အဓိပ္ပေတော. ဟေမန္တိကေန ကရဏဘူတေန. ဘုမ္မတ္ထေ ဝါ ဧတံ ကရဏဝစနံ, ဟေမန္တိကေတိ အတ္ထော. ပဋိပ္ပဿမ္ဘန္တီတိ ပဋိပ္ပဿဒ္ဓဖလာနိ ဟောန္တိ. တေနာဟ ‘‘ပူတိကာနိ ဘဝန္တီ’’တိ.

'Olambakasaṅkhātaṃ' means called 'hanging down': designated as the Olambaka Sutta. 'Palaṃ' is the name of that sutta. 'Dhāretvā' means having held: having brought it near for the purpose of knowing what in the wood should be rejected, etc. He is a 'palagaṇḍa' because he removes a knot ('gaṇḍa') from the wood; by this it is shown that 'palagaṇḍa' is a designation with elision of the latter word in the final member, meaning 'one who removes a knot with a pala.' 'Gahaṇaṭṭhāne' means in the place for grasping: in the place to be grasped by the hand. 'Saṅkhepo' means a short sword: because bodily misconduct and so on are rightly thrown off by it. The destruction of the taints day by day for a person practicing insight is here intended by 'the benefit of insight.' By the winter season as the instrument. Or this instrumental is in the sense of the locative; the meaning is 'in the winter season.' 'Paṭippassambhanti' means they are stilled: they become stilled fruits. Therefore he said, 'they become rotten.'

မဟာသမုဒ္ဒေါ ဝိယ သာသနံ သဘာဝဂမ္ဘီရဘာဝတော. နာဝါ ဝိယ ယောဂါဝစရော မဟောဃုတ္တရဏတော. ပရိယာဒါနံ ဝိယာတိ ပရိတော အပရိပူရဏံ ဝိယ. ခဇ္ဇမာနာနန္တိ သင်္ခါဒန္တေန ဝိယ ဥဒကေန ခေပိယမာနာနံ ဗန္ဓနာနံ. တနုဘာဝေါတိ ပရိယုဋ္ဌာနုပ္ပတ္တိယာ အသမတ္ထတာယ ဒုဗ္ဗလဘာဝေါ. ဝိပဿနာဉာဏပီတိပါမောဇ္ဇေဟီတိ ဝိပဿနာဉာဏသမုဋ္ဌိတေဟိ ပီတိပါမောဇ္ဇေဟိ. ဩက္ခာယမာနေ ပက္ခာယမာနေတိ ဝိဝိဓပဋိပတ္တိယာ ဥက္ခာယမာနေ ပဋိသင်္ခါနုပဿနာယ ပက္ခာယမာနေ. ဒုဗ္ဗလတာ ဒီပိတာ ‘‘အပ္ပကသိရေနေဝ သံယောဇနာနိ ပဋိပ္ပဿမ္ဘန္တိ, ပူတိကာနိ ဘဝန္တီ’’တိ ဝုတ္တတ္တာ.

The teaching is like the great ocean because of its inherent depth. The practitioner of the discipline is like a ship because he crosses the great flood. "Pariyādānaṃ viyāti" means like exhaustion: like not being filled all around. "Khajjamānānanti" means of those being eaten: of the bonds being scattered by water as if by one chewing. "Tanubhāvoti" means becoming thin: weakness, due to the inability of the obsessions to arise. "Vipassanāñāṇapītipāmojjehīti" means by the joy and gladness of insight knowledge: by the joy and gladness that have arisen from insight knowledge. "Okkhāyamāne pakkhāyamāneti" means appearing and becoming manifest: appearing through various practices, becoming manifest through the contemplation of reflection. Weakness is shown because it is said: "With little difficulty the fetters are stilled, they become rotten."

ဝါသိဇဋသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Vāsijaṭa Sutta is finished.

၁၀. အနိစ္စသညာသုတ္တဝဏ္ဏနာ

10. Commentary on the Aniccasaññā Sutta

၁၀၂. ဘာဝေန္တဿာတိ ဝိပဿနာယ မဂ္ဂံ ဘာဝေန္တဿ ဥပ္ပန္နသညာ. တေနာဟ – ‘‘သဗ္ဗံ ကာမရာဂံ ပရိယာဒိယတီ’’တိအာဒိ. သန္တာနေတွာတိ ကသနဋ္ဌာနံ [Pg.256] သဗ္ဗသော ဝိတနေတွာ ပတ္ထရိတွာ. ကိလေသာတိ ဥပက္ကိလေသပ္ပဘေဒါ ကိလေသာ. အနိစ္စသညာဉာဏေနာတိ အနိစ္စသညာသဟဂတေန ဉာဏေန.

102. "Bhāventassāti" means of one developing: the perception that has arisen in one who develops the path by means of insight. Therefore he said: "It completely consumes all sensual lust," and so on. "Santānetvāti" means having extended: having completely spread out and extended over the place of ploughing. "Kilesāti" means defilements: the defilements that are varieties of corruptions. "Aniccasaññāñāṇenāti" means by the knowledge of the perception of impermanence: by knowledge accompanied by the perception of impermanence.

လာယနန္တိ လာယနံ ဝိယ နယနံ ဝိယ နိစ္ဆောဋနံ ဝိယ စ အနိစ္စသညာဉာဏံ. ဣမိနာ အတ္ထေနာတိ ဣမိနာ ယထာဝုတ္တေန ပါဠိယာ အတ္ထေန, ဥပမာ သံသန္ဒေတဗ္ဗာတိ ဧတ္ထ ပဗ္ဗဇလာယကော ဝိယ ယောဂါဝစရော. လာယနာဒိနာ တဿ တတ္ထ ကတကိစ္စတာယ ပရိတုဋ္ဌိ ဝိယ ဣမဿ ကိလေသေ သဗ္ဗသော ဆိန္ဒိတွာ ဖလသမာပတ္တိသုခေန ကာလဿ ဝီတိနာမနာ.

"Lāyananti" means reaping: the knowledge of the perception of impermanence is like reaping, like guiding, and like snapping off. "Iminā atthenāti" means by this meaning: by this meaning of the Pāli as stated, the simile should be connected. Here the practitioner of the discipline is like a mountain reaper. Just as there is satisfaction for that one in having done his duty there by reaping, etc., so there is for this one the complete cutting off of defilements and the passing of time in the bliss of the attainment of fruition.

ကူဋံ ဂစ္ဆန္တီတိ ပါရိမန္တေန ကူဋံ ဂစ္ဆန္တိ. ကူဋံ ပဝိသနဘာဝေနာတိ ကူဋစ္ဆိဒ္ဒံ အဂ္ဂေန ပဝိသနဝသေန. သမောသရိတွာတိ ဆိဒ္ဒေ အနုပဝိသနဝသေန စ အာဟစ္စ အဝဋ္ဌာနေန စ သမောသရိတွာ ဌိတာ. ကူဋံ ဝိယ အနိစ္စသညာ အနိစ္စာနုပဿနာဝသေန အဝဋ္ဌာနဿ မူလဘာဝတော. ဂေါပါနသိယော ဝိယ စတုဘူမကကုသလာ ဓမ္မာ အနိစ္စသညာမူလကတ္တာ. ကူဋံ အဂ္ဂံ သဗ္ဗဂေါပါနသီနံ တထာအဓိဋ္ဌာနဿ ပဓာနကာရဏတ္တာ. အနိစ္စသညာ အဂ္ဂါတိ ဧတ္ထာပိ ဧသေဝ နယော. အနိစ္စသညာ လောကိယာတိ ဣဒံ အနိစ္စသညာနုပဿနံ သန္ဓာယ ဝုတ္တံ. အနိစ္စာနုပဿနာမုခေန အဓိဂတအရိယမဂ္ဂေ ဥပ္ပန္နသညာ အနိစ္စသညာတိ ဝတ္တဗ္ဗတံ လဘတီတိ ‘‘အနိစ္စသညာ, ဘိက္ခဝေ, ဘာဝိတာ ဗဟုလီကတာ သဗ္ဗံ ကာမရာဂံ ပရိယာဒိယတီ’’တိအာဒိ ဝုတ္တံ. တထာ ဟိ ဓမ္မသင်္ဂဟေ (ဓ. သ. ၃၅၇, ၃၆၀) ‘‘ယသ္မိံ သမယေ လောကုတ္တရံ သညံ ဘာဝေတီ’’တိအာဒိနာ သညာပိ ဥဒ္ဓဋာ. သဗ္ဗာသု ဥပမာသူတိ မူလသန္တာနဥပမာဒီသု ပဉ္စသု ဥပမာသု. ပုရိမာဟီတိ ကဿကပဗ္ဗဇလာယနအမ္ဗပိဏ္ဍိဥပမာဟိ အနိစ္စသညာယ ကိစ္စံ ဝုတ္တံ မူလသန္တာနကပဒါလနပဗ္ဗဇလာယနဝဏ္ဋစ္ဆေဒနပဒေသေန အနိစ္စသညာယ ပဋိပက္ခပစ္ဆေဒနဿ ဒဿိတတ္တာ. ပစ္ဆိမာဟိ ဗလံ ဒဿိတံ ပဋိပက္ခာတိဘာဝဿ ဇောတိတတ္တာ.

"Kūṭaṃ gacchantīti" means they go to the peak: they go to the peak at the summit. "Kūṭaṃ pavisanabhāvenāti" means by way of entering the peak: by way of entering the hole of the peak with their tip. "Samosaritvāti" means having converged: having stood converged by entering into the hole and by striking and remaining. The perception of impermanence is like the peak, because it is the basis for the stability of the contemplation of impermanence. The wholesome states of the four planes are like the rafters, because the perception of impermanence is their root. The peak is the chief of all rafters, because it is the main reason for their being so established. "Aniccasaññā aggāti" means the perception of impermanence is the chief: here too the same method applies. "Aniccasaññā lokiyāti" means the perception of impermanence is worldly: this is said with reference to the contemplation of impermanence. The perception that arises in the noble path attained by way of the contemplation of impermanence comes to be called 'the perception of impermanence'; thus it is said: 'Bhikkhus, the perception of impermanence, when developed and cultivated, completely consumes all sensual lust,' and so on. For so in the Dhammasaṅgaṇī (Dhs. 357, 360), perception is also cited with the words: 'At the time when one develops a supramundane perception,' and so on. "Sabbāsu upamāsūti" means in all similes: in the five similes beginning with the simile of the root-stock. "Purimāhīti" means by the former: by the similes of the farmer, the mountain reaper, and the mango cluster, the function of the perception of impermanence is stated, because the cutting off of the opponent is shown by way of cutting the root-stock, reaping on the mountain, and cutting the stalk. By the latter, its strength is shown, because the overcoming of the opponent is illuminated.

အနိစ္စသညာသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Aniccasaññā Sutta is finished.

ပုပ္ဖဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Pupphavagga is finished.

မဇ္ဈိမပဏ္ဏာသကော သမတ္တော.

The Middle Fifty is finished.

၁၁. အန္တဝဂ္ဂေါ

11. The Chapter on Ends

၁. အန္တသုတ္တဝဏ္ဏနာ

1. Commentary on the Discourse on Ends

၁၀၃. အညမညံ [Pg.257] အသံသဋ္ဌဘာဝေန ဧတိ ဂစ္ဆတီတိ အန္တော, ဘာဂေါတိ အာဟ ‘‘အန္တာတိ ကောဋ္ဌာသာ’’တိ. ‘‘သက္ကာယနိရောဓန္တော’’တိ နိရောဓပစ္စယဿ ဂဟိတတ္တာ ဝုတ္တံ ‘‘စတုသစ္စဝသေန ပဉ္စက္ခန္ဓေ ယောဇေတွာ’’တိ. အန္တောတိ…ပေ… အဇ္ဈာသယဝသေန ဝုတ္တံ ယထာနုလောမဒေသနတ္တာ သုတ္တန္တဒေသနာယ.

103. An 'end' (anto) is so called because it comes and goes without being mixed up with one another. He said that 'end' means 'portion'; 'ends' means 'parts.' 'The end that is the cessation of identity' is said because the condition for cessation has been taken up, by 'yoking the five aggregates by way of the four truths.' 'End' ... is spoken in accordance with disposition, because a sutta teaching is a teaching in sequential conformity.

အန္တသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on Ends is concluded.

၂-၃. ဒုက္ခသုတ္တာဒိဝဏ္ဏနာ

2-3. Commentary on the Discourse on Suffering and others

၁၀၄-၁၀၅. ဒုတိယမ္ပီတိ အပိ-သဒ္ဒေါ သမ္ပိဏ္ဍနတ္ထော. တေန န ကေဝလံ ပဌမသုတ္တမေဝ, အထ ခေါ ဒုတိယမ္ပီတိ.

104-105. In 'and a second time' (dutiyampi), the particle 'api' has the meaning of inclusion. Therefore, it means not only the first discourse, but also the second.

တတိယမ္ပိ တထေဝါတိ ဣမိနာ ‘‘ပဉ္စက္ခန္ဓေ စတုသစ္စဝသေန ယောဇေတွာ’’တိ ဣဒံ ဥပသံဟရတိ.

'And a third time, just so': by this he connects it with the phrase 'by yoking the five aggregates by way of the four truths.'

ဒုက္ခသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on Suffering and others is concluded.

၄. ပရိညေယျသုတ္တဝဏ္ဏနာ

4. Commentary on the Discourse on What Is to Be Fully Understood

၁၀၆. ပရိညေယျေတိ ဧတ္ထ တိဿော ပရိညာ ဉာတပရိညာ, တီရဏပရိညာ, ပဟာနပရိညာတိ. တာသု ဉာတပရိညာ ယာဝဒေဝ တီရဏပရိညတ္ထာ. တီရဏပရိညာ စ ယာဝဒေဝ ပဟာနပရိညတ္ထာတိ. တတ္ထ ဥက္ကဋ္ဌာယ ပရိညာယ ကိစ္စဒဿနဝသေန အတ္ထံ ဒဿေန္တော ‘‘ပရိညေယျေတိ ပရိဇာနိတဗ္ဗေ သမတိက္ကမိတဗ္ဗေ’’တိ, ပဟာတဗ္ဗေတိ အတ္ထော. တေနာဟ ဘဂဝါ – ‘‘ကတမာ စ, ဘိက္ခဝေ, ပရိညာ? ရာဂက္ခယော, ဒေါသက္ခယော, မောဟက္ခယော’’တိ, တသ္မာ သမတိက္ကမန္တိ, သမတိက္ကန္တံ ပဟာနဿ ဥပါယံ. သမတိက္ကမိတွာ ဌိတန္တိ ပဇဟိတွာ ဌိတန္တိ အယမေတ္ထ အတ္ထော.

106. In 'what is to be fully understood' (pariññeyye), there are three kinds of full understanding: full understanding as knowing, full understanding as scrutinizing, and full understanding as abandoning. Among these, full understanding as knowing is just for the sake of full understanding as scrutinizing, and full understanding as scrutinizing is just for the sake of full understanding as abandoning. Therein, showing the meaning by way of the function of the highest full understanding, he says: '“To be fully understood” means to be fully known and to be transcended,' the meaning of which is 'to be abandoned.' Therefore the Blessed One said: 'And what, bhikkhus, is full understanding? The destruction of lust, the destruction of hatred, the destruction of delusion.' Therefore 'they transcend'; what is transcended is the means for abandoning. 'Having transcended, they stand' means 'having abandoned, they stand'; this is the meaning here.

ပရိညေယျသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on What Is to Be Fully Understood is concluded.

၅-၁၀. သမဏသုတ္တာဒိဝဏ္ဏနာ

5-10. Commentary on the Discourse on Ascetics and others

၁၀၇-၁၁၂. စတ္တာရိ [Pg.258] သစ္စာနိ ကထိတာနိ အဿာဒါဒီနံ သမုဒယာဒီနဉ္စ ဒေသိတတ္တာ.

107-112. The four truths are spoken of because gratification, etc., and arising, etc., have been taught.

ကိလေသပ္ပဟာနံ ကထိတံ ရာဂပ္ပဟာနဿ ဇောတိတတ္တာ.

The abandoning of defilements is spoken of because the abandoning of lust has been illuminated.

သမဏသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on Ascetics and others is concluded.

အန္တဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Chapter on Ends is concluded.

၁၂. ဓမ္မကထိကဝဂ္ဂေါ

12. The Chapter on the Dhamma-speaker

၁-၂. အဝိဇ္ဇာသုတ္တာဒိဝဏ္ဏနာ

1-2. Commentary on the Discourses beginning with the one on Ignorance

၁၁၃-၁၁၄. ယာဝတာတိ ယသ္မာ. ဣမာယ…ပေ… သမန္နာဂတောတိ ‘‘ဣဒံ ဒုက္ခန္တိ ယထာဘူတံ နပ္ပဇာနာတီ’’တိအာဒိနာ နယေန ဝုတ္တာယ စတူသု အရိယသစ္စေသု အညာဏသဘာဝါယ အဝိဇ္ဇာယ သမ္မောဟေန သမန္နာဂတော. ဧတ္တာဝတာတိ ဧတ္တကေန ကာရဏေန အဝိဇ္ဇာဂတော သမင်္ဂီဘူတေန ဥပဂတော, အဝိဇ္ဇာယ ဝါ ဥပေတော နာမ ဟောတိ.

113-114. 'Insofar as' (yāvatā) means 'because.' 'Endowed with this...': he is endowed with the delusion of ignorance, which has the nature of not-knowing in regard to the four noble truths, spoken of in the way beginning 'he does not understand as it really is: “This is suffering.”' 'To that extent' (ettāvatā) means: for this reason he is said to have 'come to ignorance,' to be 'united with it,' or to be 'possessed of ignorance.'

ဒုတိယေပီတိ ဝိဇ္ဇာသုတ္တေ. ‘‘ဝိဇ္ဇာဝသေန ဒေသနာ’’တိ အယမေဝ ဝိသေသောတိ အာဟ ‘‘ဧသေဝ နယော’’တိ.

Also in the second, that is, in the Vijjā Sutta. He said, 'This is the very method,' meaning that 'the teaching is by way of knowledge' is the only distinction.

အဝိဇ္ဇာသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourses beginning with the one on Ignorance is concluded.

၃. ဓမ္မကထိကသုတ္တဝဏ္ဏနာ

3. Commentary on the Discourse on the Dhamma-speaker

၁၁၅. ပဌမေန ဓမ္မကထိကော ကထိတော ‘‘ဓမ္မံ ဒေသေတီ’’တိ ဝုတ္တတ္တာ. ဒုတိယေန သေခဘူမိ ကထိတာ ‘‘ပဋိပန္နော ဟောတီ’’တိ ဝုတ္တတ္တာ, တတိယေန အသေခဘူမိ ကထိတာ ‘‘အနုပါဒါဝိမုတ္တော ဟောတီ’’တိ ဝုတ္တတ္တာ. ဓမ္မကထိကံ ပုစ္ဆိတေန ဘဂဝတာ. ဝိသေသေတွာတိ ဓမ္မကထိကဘာဝတော ဝိသေသေတွာ ဥက္ကံသေတွာ. ဒွေ ဘူမိယောတိ သေက္ခာသေက္ခဘူမိယော.

115. By the first, the Dhamma-speaker is described, because it is said, 'he teaches the Dhamma.' By the second, the learner's stage is described, because it is said, 'he is practicing.' By the third, the adept's stage is described, because it is said, 'he is liberated without clinging.' The Blessed One was asked about the Dhamma-speaker. 'Having distinguished' means having distinguished and exalted him from the state of being a Dhamma-speaker. 'Two stages' means the stages of the learner and the adept.

ဓမ္မကထိကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on the Dhamma-speaker is concluded.

၄. ဒုတိယဓမ္မကထိကသုတ္တဝဏ္ဏနာ

4. Commentary on the Second Discourse on the Dhamma-speaker

၁၁၆. တီဏိ [Pg.259] ဝိဿဇ္ဇနာနီတိ ယထာပုစ္ဆံ တီဏိ ဝိဿဇ္ဇနာနိ.

116. 'Three answers' means three answers corresponding to the question.

ဒုတိယဓမ္မကထိကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Second Discourse on the Dhamma-speaker is concluded.

၅-၉. ဗန္ဓနသုတ္တာဒိဝဏ္ဏနာ

5-9. Commentary on the Discourse on Bonds and others

၁၁၇-၁၂၁. တီရံ ဝုစ္စတိ ဝဋ္ဋံ ဩရိမတီရန္တိ ကတွာ. တေနာဟ ‘‘အထာယံ ဣတရာ ပဇာ, တီရမေဝါနုဓာဝတီ’’တိ (ဓ. ပ. ၈၅). ပါရံ ဝုစ္စတိ နိဗ္ဗာနံ သံသာရဿ ပါရိမန္တိ ကတွာ. ဗဒ္ဓေါတိ အနုသယပ္ပဟာနဿ အကတတ္တာ ကိလေသဗန္ဓနေန ဗဒ္ဓေါ, သုက္ကပက္ခေပိ ဒိဋ္ဌိသမနုပဿနာယ ရူပါဒိဗန္ဓနဿ ပဋိက္ခေပမတ္တမေဝ ဝုတ္တံ, န ဝိမောက္ခန္တိ အဓိပ္ပာယော. ဣမသ္မိံ သုတ္တေ ဝဋ္ဋဒုက္ခံ ကထိတန္တိ ‘‘တီရဒဿီ ပါရဒဿီ, ပရိမုတ္တော သော ဒုက္ခသ္မာတိ ဝဒါမီ’’တိ အာဂတတ္တာ ဝဋ္ဋဝိဝဋ္ဋံ ကထိကန္တိ ဝတ္တုံ သက္ကာ.

117-121. The 'near shore' is said to be the round of existence, in the sense of 'the hither shore.' Therefore he said: 'But this other generation runs along the near shore.' The 'far shore' is said to be Nibbāna, in the sense of being 'the far shore of saṃsāra.' 'Bound': bound by the bondage of the defilements because the underlying tendencies have not been abandoned. Even on the bright side, only the mere rejection of the bondage of form, etc., by means of adherence to views is stated; the intention is not liberation. In this sutta, the suffering of the round is described. Since it is stated, 'One who sees the near shore and the far shore, he is freed from suffering, I say,' it can be said that the round and the unrolling of the round are described.

ဆဋ္ဌာဒီနိ ဥတ္တာနတ္ထာနေဝ ဟေဋ္ဌာ ဝုတ္တနယတ္တာ.

The sixth and following discourses are of obvious meaning because of the method stated above.

ဗန္ဓနသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on Bonds and others is concluded.

၁၀. သီလဝန္တသုတ္တဝဏ္ဏနာ

10. Commentary on the Discourse on the Virtuous

၁၂၂. အာဗာဓဋ္ဌေနာတိ အာဒိတော ဥပ္ပတ္တိတော ပဋ္ဌာယ ဗာဓနဋ္ဌေန ရုဇနဋ္ဌေန. အန္တောဒေါသဋ္ဌေနာတိ အဗ္ဘန္တရေ ဧဝ ဒုဿနဋ္ဌေန ကုပ္ပနဋ္ဌေန. ခဏနဋ္ဌေနာတိ သသနဋ္ဌေန. ဒုက္ခဋ္ဌေနာတိ ဒုက္ခမတ္တာ ဒုက္ခဘာဝေန. ဒုက္ခဉှိ လောကေ ‘‘အဃ’’န္တိ ဝုစ္စတိ အတိဝိယ ဟနနတော. ဝိသဘာဂံ …ပေ… ပစ္စယဋ္ဌေနာတိ ယထာပဝတ္တမာနာနံ ဓာတာဒီနံ ဝိသဘာဂဘူတမဟာဘူတသမုဋ္ဌာနဿ အာဗာဓဿ ပစ္စယဘာဝေန. အသကဋ္ဌေနာတိ အနတ္တနိယတော. ပလုဇ္ဇနဋ္ဌေနာတိ ပကာရတော ဘိဇ္ဇနဋ္ဌေန. သတ္တသုညတဋ္ဌေနာတိ သတ္တသင်္ခါတအတ္တသုညတဋ္ဌေန. အတ္တာဘာဝေနာတိ ဒိဋ္ဌိဂတိကပရိကပ္ပိတဿ အတ္တနော အဘာဝေန. သုညတော အနတ္တတောတိ ဧတ္ထ ‘‘ပရတော’’တိ ပဒဿ သင်္ဂဟော ကာတဗ္ဗော, တသ္မာ ‘‘ဒွီဟိ အနတ္တမနသိကာရော’’တိ ဝတ္တဗ္ဗံ.

122. 'In the sense of affliction': from its very origin, in the sense of oppressing, in the sense of causing pain. 'In the sense of an internal flaw': in the sense of being corrupted and agitated right within. 'In the sense of digging up': in the sense of wounding. 'In the sense of suffering': as mere suffering, by its nature as suffering. For in the world, suffering is called 'evil' (agha) because it strikes very severely. 'As dissimilar... in the sense of a condition': as a condition for an affliction arising from the great elements that have become dissimilar to the elements, etc., as they naturally occur. 'In the sense of not one's own': because it is not one's own. 'In the sense of crumbling': in the sense of breaking up in various ways. 'In the sense of being empty of a being': in the sense of being empty of a self designated as a 'being.' 'By the absence of a self': by the absence of a self constructed by the resort to views. In 'as empty, as not-self,' the word 'as other' should be included; therefore it should be said, 'attention to not-self is twofold.'

သီလဝန္တသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Discourse on the Virtuous is concluded.

၁၁. သုတဝန္တသုတ္တဝဏ္ဏနာ

11. Commentary on the Sutavanta Sutta

၁၂၃. တထာ [Pg.260] ဧကာဒသမေတိ ဧတ္ထ တထာ-သဒ္ဒေန ‘‘ဥတ္တာနမေဝါ’’တိ ဣဒံ အာကဍ္ဎတိ. ဣဓာတိ ဧကာဒသမေ. ကမ္မဋ္ဌာနဿ ဥဂ္ဂဟဓာရဏပရိစယမနသိကာရဝသေန ပဝတ္တဉာဏံ ကမ္မဋ္ဌာနသုတဝသေန နိပ္ဖဇ္ဇနတော ‘‘သုတ’’န္တိ ဝုတ္တံ.

123. In the phrase 'Similarly, the eleventh,' the word 'similarly' draws in the phrase 'it is obvious.' 'Here' means in the eleventh sutta. The knowledge that proceeds by way of grasping, retaining, becoming familiar with, and attending to a meditation subject is called 'what is heard' because it is produced by way of what has been heard about the meditation subject.

သုတဝန္တသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sutavanta Sutta is concluded.

၁၂-၁၃. ကပ္ပသုတ္တာဒိဝဏ္ဏနာ

12-13. Commentary on the Kappa Sutta and so on

၁၂၄-၁၂၅. ရာဟုလောဝါဒသဒိသာနီတိ ရာဟုလောဝါဒသုတ္တေ (မ. နိ. ၂.၁၁၃ အာဒယော) အာဂတသုတ္တသဒိသာနိ.

124-125. 'Similar to the advice to Rāhula' means similar to the suttas that come in the Rāhulovāda Sutta (MN II 113 ff.).

ကပ္ပသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Kappa Sutta and so on is concluded.

ဓမ္မကထိကဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Chapter on Dhamma Speakers is concluded.

၁၃. အဝိဇ္ဇာဝဂ္ဂေါ

13. The Chapter on Ignorance

၁-၁၀. သမုဒယဓမ္မသုတ္တာဒိဝဏ္ဏနာ

1-10. Commentary on the Samudayadhamma Sutta and so on

၁၂၆-၁၃၅. ဣမသ္မိန္တိ အဝိဇ္ဇာဝဂ္ဂေ. စတုသစ္စမေဝ ကထိတံ, တသ္မာ ဟေဋ္ဌာ ဝုတ္တနယတ္တာ ဥတ္တာနမေဝါတိ အဓိပ္ပာယော.

126-135. 'In this' means in the Chapter on Ignorance. Only the Four Truths are discussed. Therefore, the intention is that the meaning is obvious because of the method stated previously.

သမုဒယဓမ္မသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Samudayadhamma Sutta and so on is concluded.

အဝိဇ္ဇာဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Chapter on Ignorance is concluded.

၁၄. ကုက္ကုဠဝဂ္ဂေါ

14. The Chapter on Hot Ashes

၁-၁၄. ကုက္ကုဠသုတ္တာဒိဝဏ္ဏနာ

1-14. Commentary on the Kukkuḷa Sutta and so on

၁၃၆-၁၄၉. အန္တော အဂ္ဂိ မဟန္တော ဆာရိကရာသိ, တတ္ထ ဥက္ကုဠဝိကုလတော အက္ကမန္တံ ယာဝ ကေသဂ္ဂံ အနုဒဟတာယ ကုစ္ဆိတံ ကုဠန္တိ ကုက္ကုဠံ[Pg.261], ရူပဝေဒနာဒိ ပန တတောပိ ကဉ္စိ ကာလံ အနုဒဟနတော မဟာပရိဠာဟနဋ္ဌေန စ ကုက္ကုဠံ ဝိယာတိ ကုက္ကုဠံ. အနိစ္စလက္ခဏာဒီနီတိ အနိစ္စဒုက္ခာနတ္တလက္ခဏာနိ.

136-149. Inside is a great fire, a huge heap of ashes. Because it burns one who steps there amidst the scattered embers all the way to the tips of the hair, it is called 'kukkuḷa' (hot ashes) as something despised that burns. But form, feeling, and so on are like hot ashes, and thus are called 'hot ashes,' because they continue to burn for some time even more than that, and in the sense of being a great torment. 'Characteristics such as impermanence' means the characteristics of impermanence, suffering, and not-self.

ကုက္ကုဠသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Kukkuḷa Sutta and so on is concluded.

ကုက္ကုဠဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Chapter on Hot Ashes is concluded.

၁၅. ဒိဋ္ဌိဝဂ္ဂေါ

15. The Chapter on Views

၁-၉. အဇ္ဈတ္တသုတ္တာဒိဝဏ္ဏနာ

1–9. Commentary on the Ajjhatta Sutta and so on

၁၅၀-၁၅၈. ပစ္စယံ ကတွာတိ အဘိနိဝေသပစ္စယံ ကတွာ. အာဒိသဒ္ဒေန မိစ္ဆာဒိဋ္ဌိသက္ကာယဒိဋ္ဌိအတ္တာနုဒိဋ္ဌိ သညောဇနာဘိနိဝေသ-ဝိနိဗန္ဓအဇ္ဈောသာနာနိ သင်္ဂဏှာတိ. တတ္ထ အဘိနိဝေသာ တဏှာမာနဒိဋ္ဌိယော. ဝိနိဗန္ဓာ ‘‘ကာယေ အဝီတရာဂေါ ဟောတီ’’တိအာဒိနာ (ဒီ. နိ. ၃.၃၂၀; မ. နိ. ၁.၁၈၆) အာဂတစေတသောဝိနိဗန္ဓာ. အဇ္ဈောသာနာတိ တဏှာဒိဋ္ဌိဇ္ဈောသာနာနိ. သေသာနိ သုဝိညေယျာနေဝ.

150–158. 'Having made it a condition' means having made adherence a condition. By the word 'etc.' are included wrong view, identity view, speculation about self, fetters, adherence, bondage, and clinging. Therein, 'adherences' are craving, conceit, and views. 'Bondages' are the mental bondages that come in the passage beginning, 'He is not without lust for the body' (DN III 320; MN I 186). 'Clinging' means the clinging of craving and views. The rest is easy to understand.

အဇ္ဈတ္တသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Ajjhatta Sutta and so on is concluded.

၁၀.အာနန္ဒသုတ္တဝဏ္ဏနာ

10. Commentary on the Ānanda Sutta

၁၅၉. ဓရမာနကာလေတိ ဇီဝမာနကာလေ. ပဟာနံ အပဿန္တောတိ ထေရဿ ကိရ ဘဂဝတိ ပေမံ အဓိမတ္တံ. စိတ္တံ ဂဏှိဿာမီတိ စိတ္တံ အာရာဓေဿာမိ. ဂန္တဗ္ဗံ ဟောတိ, တသ္မာ သပလိဗောဓော. စိတ္တံ သမ္ပဟံသမာနောတိ စိတ္တဿ ဝိဗောဓနော. ဝိမုတ္တိ…ပေ… ဇာတော အာယတိံ ပဋိဝေဓပစ္စယတ္တာ, န ပန တဒါ ဝိသေသာဝဟဘာဝါ နိဗ္ဗေဓဘာဂိယော.

159. 'While he is still living' means during his lifetime. 'Not seeing the abandoning': it is said that the elder's affection for the Blessed One was excessive. 'I will win his mind' means 'I will please his mind.' One has to go, thus it is an impediment. 'Gladdening the mind' means awakening the mind. Liberation...etc... arises because it is a condition for future penetration, but not because it brings about a distinction at that time; it is conducive to penetration.

အာနန္ဒသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Ānanda Sutta is concluded.

ဒိဋ္ဌိဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Chapter on Views is concluded.

ဥပရိပဏ္ဏာသကော သမတ္တော.

The Final Fifty is concluded.

သာရတ္ထပ္ပကာသိနိယာ သံယုတ္တနိကာယ-အဋ္ဌကထာယ

In the Sāratthappakāsinī, the Commentary on the Saṃyutta Nikāya,

ခန္ဓသံယုတ္တဝဏ္ဏနာယ လီနတ္ထပ္ပကာသနာ သမတ္တာ.

The Elucidation of the Obscure Meaning in the Commentary on the Connected Discourses on the Aggregates is concluded.

၂. ရာဓသံယုတ္တံ

2. The Connected Discourses with Rādha

၁. ပဌမဝဂ္ဂေါ

1. The First Chapter

၁. မာရသုတ္တဝဏ္ဏနာ

1. Commentary on the Māra Sutta

၁၆၀. မာရသဒ္ဒေါယံ [Pg.262] ဘာဝသာဓနောတိ ဒဿေန္တော ‘‘မာရော ဝါ အဿာတိ မရဏံ ဝါ ဘဝေယျာ’’တိ အာဟ. မာရေတာတိ မရိတဗ္ဗော မာရံ မရဏံ ဧတဗ္ဗောတိ အာဟ ‘‘မာရေတဗ္ဗော’’တိ. အနုပါဒါနိဗ္ဗာနတ္ထာတိ ဖလဝိမုတ္တိသင်္ခါတာ အရဟတော အရဟန္တတာ နာမ ယာဝဒေဝ အနုပါဒါနိဗ္ဗာနတ္ထာ. နိဗ္ဗာနဗ္ဘန္တရေတိ အနုပါဒါနိဗ္ဗာနာဓိဂမဿ အဗ္ဘန္တရေ တတော ဩရမေဝ ဣဒံ မဂ္ဂံ ဗြဟ္မစရိယံ ဝုဿတိ, န တတော ပရံ. အဿာတိ ဗြဟ္မစရိယဿ.

160. Showing that this word 'Māra' is derived in the sense of a state, he said: ''Māra might be' means 'death might be.' Because he kills, he is Māra. He is to be killed. He said 'to be killed' meaning 'death is to be approached.' 'For the purpose of final Nibbāna without clinging': an arahant's state of arahantship, called the liberation of fruition, is solely for the purpose of final Nibbāna without clinging. 'Within Nibbāna': this holy life of the path is lived within the attainment of final Nibbāna without clinging, on this side of it, not beyond it. 'Might be' refers to the holy life.

မာရသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Māra Sutta is concluded.

၂-၁၀. သတ္တသုတ္တာဒိဝဏ္ဏနာ

2–10. Commentary on the Sutta on a Being and so on

၁၆၁-၁၆၉. လဂ္ဂပုစ္ဆာတိ လဂ္ဂနဿ ဗဇ္ဈနဿ ပုစ္ဆာ. ယဒိ ရူပါဒီသု သတ္တတ္တာ သတ္တော, ခီဏာသဝါ ကထံ သတ္တာတိ? သတ္တဘူတပုဗ္ဗာတိ ကတွာ. ကီဠာဝိဂမန္တိ ကီဠာယ အပနယနံ ဩရမဏံ. ယန္တရဇ္ဇု ဝိယ ဘဝပဗန္ဓဿ နယနတော ဘဝရဇ္ဇူတိ တဏှာ ဝုတ္တာ.

161–169. 'A question about attachment' means a question about clinging and bondage. If one is a 'being' because of being attached to form, etc., how can one with taints destroyed be called a 'being'? Because he has formerly been a being. 'The removal of play' means the dispelling, the ceasing, of play. Like the rope of a machine, craving is called the 'rope of existence' because it leads on the continuity of existence.

သတ္တသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sutta on a Being and so on is concluded.

ပဌမဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the First Chapter is concluded.

၂. ဒုတိယဝဂ္ဂေါ

2. The Second Chapter

၁-၁၂. မာရသုတ္တာဒိဝဏ္ဏနာ

1–12. Commentary on the Māra Sutta and so on

၁၇၀-၁၈၁. ရူပါဒိဝိနိမုတ္တံ မရဏံ နာမ နတ္ထိ ရူပါဒီနံယေဝ ဝိဘဝေ မရဏသမညာတိ. မရဏဓမ္မော ဝိနာသဘာဝေါ.

170–181. There is no such thing as death apart from form, etc.; the designation 'death' is simply for the dissolution of form and so on. 'Subject to death' means having the nature to perish.

မာရသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Māra Sutta and so on is concluded.

ဒုတိယဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Second Chapter is concluded.

၃-၄. အာယာစနဝဂ္ဂါဒိ

3–4. The Chapter on Requesting and so on

၁-၁၁. မာရာဒိသုတ္တဧကာဒသကဝဏ္ဏနာ

1–11. Commentary on the Eleven Suttas beginning with the Māra Sutta

၁၈၂-၂၀၅. သုခုမံ [Pg.263] ကာရဏံ ဥပဋ္ဌာတိ, တေနေသ ထေရော ပဋိဘာနေယျကာနံ ဧတဒဂ္ဂေ ဌပိတော. ဝိမုတ္တိပရိပါစနီယဓမ္မဝသေနေဝ, န ပဋိဝေဓာဝဟဘာဝေန.

182–205. A subtle reason occurs to him; for that reason this elder was placed as the foremost of those with ready wit. This was solely by the power of the teachings that ripen liberation, not because it brought about penetration.

မာရာဒိသုတ္တဧကာဒသကဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Eleven Suttas beginning with the Māra Sutta is concluded.

အာယာစနဝဂ္ဂါဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Chapter on Requesting and so on is concluded.

သာရတ္ထပ္ပကာသိနိယာ သံယုတ္တနိကာယ-အဋ္ဌကထာယ

In the Sāratthappakāsinī, the Commentary on the Saṃyutta Nikāya,

ရာဓသံယုတ္တဝဏ္ဏနာယ လီနတ္ထပ္ပကာသနာ သမတ္တာ.

The Elucidation of the Obscure Meaning in the Commentary on the Connected Discourses with Rādha is concluded.

၃. ဒိဋ္ဌိသံယုတ္တံ

3. Connected Discourses on Views

၁. သောတာပတ္တိဝဂ္ဂေါ

1. The Chapter on Stream-Entry

၁. ဝါတသုတ္တဝဏ္ဏနာ

1. Commentary on the Vāta Sutta

၂၀၆. န [Pg.264] ဧတေ ဝါတာတိ ယေ ဣမေ ရုက္ခသာခါဒိဘဉ္ဇနကရာ, ဧတေ သတ္တကာယတ္တာ ဝါတာ နာမ န ဟောန္တိ. တေ ဟိ နိစ္စာ ဓုဝါ သဿတာ. တေနာဟ ‘‘ဝါတော ပနာ’’တိအာဒိ. တေန သတ္တသု ကာယေသု စတုတ္ထံ ကာယမာဟ. ရုက္ခသာခါဒိဘဉ္ဇနကော ဧသော ဝါတလေသော နာမ, ဝါတသဒိသောတိ အတ္ထော. ဧသိကတ္ထမ္ဘော ဝိယာတိ ဣမိနာ နိစ္စလဘာဝမေဝ ဒဿေတိ, ပဗ္ဗတကူဋံ ဝိယာတိ ဣမိနာ ပန သဿတိသမံဝါပိ. အယဉှိ ဝါယု ကာယဿ နိစ္စတံ အဘိနိဝိဿ ဌိတော ‘‘မာ စ အနိစ္စတာ ပရော ဟောတူ’’တိ န ဝါတာ ဝါယန္တီတိ ဗာဓတိ. ဧသ နယော နဒိယော သန္ဒန္တီတိအာဒီသု. ဥဒကံ ပနာတိ ဒုတိယံ ကာယံ သန္ဓာယာဟ. ဂဗ္ဘော ပန န နိက္ခမတိ ကူဋဋ္ဌာဒိဘာဝေနေဝ တဿ လဗ္ဘနတော. နေဝ တေ ဥဒေန္တိ ယထာ ဝါတာ, ဧဝံ တိဋ္ဌနတော လောကဿ ပန တထာ မတိမတ္တန္တိ အဓိပ္ပာယော.

206. The phrase 'these are not winds' refers to those that break tree branches and the like; these are not called winds because they are among the seven bodies. For they are permanent, stable, and eternal. Hence it is said: 'But the wind…' and so on. With this, he speaks of the fourth body among the seven bodies. This breaker of tree branches and the like is a mere semblance of wind, meaning it is similar to wind. By 'like a firm pillar,' he shows its immovable nature; and by 'like a mountain peak,' its being like what is eternal. This wind-body, being fixed in its adherence to permanence, stands firm. So that impermanence may not be superior, it obstructs the idea that 'winds blow.' This is the method in such cases as 'rivers flow.' In reference to the second body, he says: 'But water…' And the fetus does not come forth, because it is found in a state of being peak-like, etc. They do not arise as winds do; because they are stable in this way, this is merely the opinion of the world. This is the intended meaning.

ဝါတသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Vāta Sutta is finished.

၂-၄. ဧတံမမသုတ္တာဒိဝဏ္ဏနာ

2-4. Commentary on the Etaṃ Mama Sutta and Others

၂၀၇-၂၀၉. ဒိဋ္ဌံ ရူပါယတနံ စက္ခုနာ ဒဋ္ဌဗ္ဗတော. သုတံ သဒ္ဒါယတနံ သောတေန သောတဗ္ဗတော. မုတံ ဂန္ဓာယတနာဒိ တိဝိဓံ သမ္ပတ္တဂါဟီဟိ ဃာနာဒီဟိ ပတွာ ဂဟေတဗ္ဗတော. အဝသေသာနိ စက္ခာဒီနိ သတ္တာယတနာနိ ဝိညာတံ နာမ ကေဝလံ မနောဝိညာဏေန ဝိဇာနိတဗ္ဗတော. ပတ္တန္တိ အနုပ္ပတ္တံ, ယံ ကိဉ္စိ ပါပုဏိတဗ္ဗံ ပရိယေသိတွာ ဂဝေသိတွာ သမ္ပတ္တန္တိ အနုပ္ပတ္တံ. ပရိယေသိတန္တိ ပရိယိဋ္ဌံ. စိတ္တေန အနုသဉ္စရိတန္တိ မနသာ စိန္တိတံ. ‘‘ပတ္တံ ပရိယေသိတ’’န္တိ ဧတသ္မိံ ပဒဒွယေ စတုက္ကံ သမ္ဘဝတီတိ တံ ဒဿေတွာ တဿ ဝသေန ပတ္တပရိယေသိတပဒါနိ, တတော မနသာ အနုဝိစရိတဉ္စ နီဟရိတွာ ဒဿေတုံ [Pg.265] ‘‘လောကသ္မိံ ဟီ’’တိအာဒိ ဝုတ္တံ. တတ္ထ ပရိယေသိတွာ ပတ္တံ နာမ ပရိယေသနာယ ပရိဂ္ဂါဟဘာဝတော. ပရိယေသိတံ နာမ ကေဝလံ ပရိယေသိတမေဝါတိ ကတွာ ပရိယေသိတွာ ပတ္တဿ မနုဿာနုဝိစရိတဿ ဝုတ္တတ္တာ. ပဌမဝိကပ္ပေ သင်္ကရော အတ္ထီတိ အသင်္ကရတော စ ဒဿေတုံ ‘‘အထ ဝါ’’တိအာဒိ ဝုတ္တံ. သဗ္ဗန္တိ ဝိညာတာဒိ. တဉှိ မနောဝိညာဏေန ဂဟိတတ္တာ မနသာ အနုဝိစရိတံ နာမ န ဒိဋ္ဌံ သုတံ မုတံ.

207-209. 'Seen' is the form base, because it is to be seen by the eye. 'Heard' is the sound base, because it is to be heard by the ear. 'Sensed' refers to the three beginning with the odor base, because they are to be reached and grasped by the nose and other faculties that grasp by contact. The remaining seven bases beginning with the eye base are called 'cognized' because they are to be known only by mind-consciousness. 'Attained' means reached; whatever is to be obtained is reached after searching and seeking, thus it is 'attained.' 'Sought' means searched for. 'Reflected upon by the mind' means thought about with the mind. Because four possibilities arise from the two terms 'attained' and 'sought,' to show this, and based on it, to extract and show the terms 'attained' and 'sought' and then 'reflected upon by the mind,' the passage beginning 'For in the world…' was stated. Therein, 'attained by seeking' is so called because of its acquisition through searching. 'Sought' is so called because it is merely sought, and because what is attained by seeking is said to be what is reflected upon by humans. To show that in the first alternative there is a mixture, and to show the absence of mixture, the passage beginning 'Or…' was stated. 'All' refers to what is cognized and so on. For since that is grasped by mind-consciousness, it is called 'reflected upon by the mind,' not 'seen,' 'heard,' or 'sensed'.

ဧတံမမသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Etaṃ Mama Sutta and Others is finished.

၅. နတ္ထိဒိန္နသုတ္တဝဏ္ဏနာ

5. Commentary on the Natthidinna Sutta

၂၁၀. ဒိန္နန္တိ ဒေယျဓမ္မသီသေန ဒါနံ ဝုတ္တန္တိ အာဟ ‘‘ဒိန္နဿ ဖလာဘာဝံ သန္ဓာယာ’’တိ, ဒိန္နံ ပန အန္နာဒိဝတ္ထုံ ကထံ ပဋိက္ခိပန္တိ. ဧသ နယော ‘‘ယိဋ္ဌံ ဟုတ’’န္တိ ဧတ္ထာပိ. မဟာယာဂေါတိ သဗ္ဗသာဓာရဏံ မဟာဒါနံ. ပဟေဏကသက္ကာရောတိ ပါဟုနကာနံ ကာတဗ္ဗသက္ကာရော. ဖလန္တိ အာနိသံသဖလံ နိဿန္ဒဖလဉ္စ. ဝိပါကောတိ သဒိသဖလံ. ပရလောကေ ဌိတဿ အယံ လောကော နတ္ထီတိ ပရလောကေ ဌိတဿ ကမ္မုနာ လဒ္ဓဗ္ဗော အယံ လောကော န ဟောတိ. ဣဓလောကေ ဌိတဿပိ ပရလောကော နတ္ထီတိ ဣဓလောကေ ဌိတဿ ကမ္မုနာ လဒ္ဓဗ္ဗော ပရလောကော န ဟောတိ. တတ္ထ ကာရဏမာဟ – ‘‘သဗ္ဗေ တတ္ထ တတ္ထေဝ ဥစ္ဆိဇ္ဇန္တီ’’တိ. ဣမေ သတ္တာ ယတ္ထ ယတ္ထ ဘဝေ ယောနိအာဒီသု စ ဌိတာ, တတ္ထ တတ္ထေဝ ဥစ္ဆိဇ္ဇန္တိ နိရုဒယဝိနာသဝသေန နဿန္တိ. ဖလာဘာဝဝသေနာတိ မာတာပိတူသု သမ္မာပဋိပတ္တိမိစ္ဆာပဋိပတ္တီနံ ဖလဿ အဘာဝဝသေန ‘‘နတ္ထိ မာတာ, နတ္ထိ ပိတာ’’တိ ဝဒန္တိ, န မာတာပိတူနံ, နာပိ တေသု ဣဒါနိ ကရိယမာနသက္ကာရာသက္ကာရာနံ အဘာဝဝသေန တေသံ လောကပစ္စက္ခတ္တာ. ပုဗ္ဗုဠကဿ ဝိယ ဣမေသံ သတ္တာနံ ဥပ္ပာဒေါ နာမ ကေဝလော, န ဘဝတော စဝိတွာ အာဂမနပုဗ္ဗကောတိ ဒဿနတ္ထံ ‘‘နတ္ထိ သတ္တာ ဩပပါတိကာ’’တိ ဝုတ္တန္တိ အာဟ – ‘‘စဝိတွာ ဥပ္ပဇ္ဇနကသတ္တာ နာမ နတ္ထီ’’တိ. သမဏေန နာမ ယာထာဝတော ဇာနန္တေန ကဿစိ အကထေတွာ သညတေန ဘဝိတဗ္ဗံ, အညထာ အာဟောပုရိသိကာ နာမ သိယာ. ကိဉှိ ပရော ပရဿ ကရိဿတိ, တထာ စ အတ္တနော သမ္ပာဒနဿ ကဿစိ အဝဿယော ဧဝ န သိယာ တတ္ထ တတ္ထေဝ ဥစ္ဆိဇ္ဇနတောတိ အာဟ ‘‘ယေ ဣမဉ္စ…ပေ… ပဝေဒေန္တီ’’တိ.

210. 'Given' (dinnaṃ) means giving (dānaṃ), spoken of with 'a gift' as its heading. He says this with reference to the absence of fruit for what is given. But how can they reject the given thing, such as food? This is also the method in the case of 'what is sacrificed and offered.' 'A great sacrifice' is a great gift common to all. 'Hospitality' is the honor to be done for guests. 'Fruit' is the fruit as benefit and the fruit as outflow. 'Result' (vipāka) is a corresponding fruit. 'For one established in the other world, this world does not exist' means that for one established in the other world, this world is not to be obtained through kamma. 'For one established in this world, the other world does not exist' means that for one established in this world, the other world is not to be obtained through kamma. He states the reason for this: 'All are annihilated right there where they are.' These beings, wherever they are established in some existence, womb, etc., are annihilated right there; they perish by way of destruction without arising. 'Due to the absence of results': because of the absence of fruit for right and wrong conduct towards one's mother and father, they say, 'There is no mother, there is no father.' They do not say this because of the absence of mothers and fathers, nor because of the absence of honor and dishonor shown to them now, for they are directly evident to the world. To show that the arising of these beings is a mere event, like that of a bubble, not preceded by coming from another existence after passing away, it is said, 'There are no spontaneously arisen beings,' meaning, 'There are no beings who arise after passing away.' A recluse who knows things as they are should be restrained, not telling this to anyone; otherwise, it would be mere personal assertion. For what can another do for another? And thus there would be no reliance on anyone for one's own attainment, since one is annihilated right there where one is. Hence it is said: 'those who… make known this world and the other world…'

စတူသု [Pg.266] မဟာဘူတေသု နိယုတ္တောတိ စာတုမဟာဘူတိကော. ယထာ ပန မတ္တိကာယ နိဗ္ဗတ္တံ ဘာဇနံ မတ္တိကာမယံ, ဧဝမယံ စတူဟိ မဟာဘူတေဟိ နိဗ္ဗတ္တောတိ အာဟ ‘‘စတုမဟာဘူတမယော’’တိ. အဇ္ဈတ္တိကာ ပထဝီဓာတူတိ သတ္တသန္တာနဂတာ ပထဝီဓာတု. ဗာဟိရံ ပထဝီဓာတုန္တိ ဗဟိဒ္ဓါ မဟာပထဝိံ. အနုယာတီတိ တဿ အနုရူပဘာဝေန ယာတိ ဥပေတိ. ဥပဂစ္ဆတီတိ ပုဗ္ဗေ ဗာဟိရပထဝီကာယတော တဒေကဒေသဘူတာ ပထဝီ အာဂန္တွာ အဇ္ဈတ္တိကဘာဝပ္ပတ္တိယာ သတ္တဘာဝေန သဏ္ဌိတာ ဣဒါနိ ဃဋာဒိပထဝီ ဝိယ တမေဝ ဗာဟိရပထဝီကာယံ ဥပေတိ ဥပဂစ္ဆတိ, သဗ္ဗသော တေန နိဗ္ဗိသေသတံ ဧကီဘာဝမေဝ ဂစ္ဆတီတိ အတ္ထော. အာပါဒီသုပိ ဧသေဝ နယောတိ ဧတ္ထ ပဇ္ဇုန္နေန မဟာသမုဒ္ဒတော ဂဟိတအာပေါ ဝိယ ဝဿောဒကဘာဝေန ပုနပိ မဟာသမုဒ္ဒံ, သူရိယရံသိတော ဂဟိတဣန္ဒဂ္ဂိသင်္ခါတတေဇော ဝိယ ပုနပိ သူရိယရံသိံ, မဟာဝါယုခန္ဓတော နိဂ္ဂတမဟာဝါယော ဝိယ တမေဝ ဝါယုခန္ဓံ ဥပေတိ ဥပဂစ္ဆတီတိ ဒိဋ္ဌိဂတိကော သယမေဝ အတ္တနော ဝါဒံ ဘိန္ဒတိ. ဥမ္မတ္တကပစ္ဆိသဒိသဉှိ ဒိဋ္ဌိဂတိကဒဿနံ. မနစ္ဆဋ္ဌာနိ ဣန္ဒြိယာနိ အာကာသံ ပက္ခန္ဒန္တိ တေသံ ဝိသယဘာဝါ ဝိသယာပီတိ ဝဒတိ. ဝိသယိဂ္ဂဟဏေန ဟိ ဝိသယာ ဂဟိတာ ဧဝ ဟောန္တီတိ. ဂုဏာဂုဏပဒါနီတိ ဂုဏဒေါသကောဋ္ဌာသာ. သရီရမေဝ ပဒါနီတိ အဓိပ္ပေတံ သရီရေန တံတံကိရိယာယ ပဇ္ဇိတဗ္ဗတော. ဒဗ္ဗန္တိ မုယှန္တီတိ ဒတ္တူ, မူဠှပုဂ္ဂလာ. တေဟိ ဒတ္တူဟိ ဗာလမနုဿေဟိ ပညတ္တံ.

He is composed of the four great elements, thus he is cātumahābhūtiko. Just as a pot made from clay is 'made of clay,' so this person is made from the four great elements; hence he says, 'made of the four great elements.' The internal earth element is the earth element that has entered a being's continuity. The external earth element is the great earth outside. 'It follows' means it goes and approaches in conformity with that. 'It approaches' means: formerly a portion of the external earth-body came and, having reached an internal state, became established as a being; now, like the earth of a pot, etc., it approaches that very external earth-body, it goes up to it. The meaning is that it goes to complete nondistinction with it, to the state of oneness. This is the method for water and the other elements too. Here, just as water taken from the great ocean by a rain cloud returns again to the great ocean in the form of rain; just as the fire-element called Indra's fire taken from the sun's rays returns again to the sun's rays; just as the great wind that has issued from the great mass of wind approaches and goes up to that very mass of wind—so the holder of the view himself refutes his own thesis. For the view of a holder of wrong views is like the prattling of a madman. The sense faculties with the mind as the sixth leap into space; and their objects also, he says, because they are their domains. For by the grasping of the sense faculty, the sense objects are indeed grasped. 'Terms of good and bad' are the portions of merit and demerit. 'The body itself is the terms' is intended because the body has to be impelled to this or that action. 'Fools' (dattū): they are deluded (muyhanti), thus they are dattū, foolish persons. It is laid down by those fools, by those foolish people.

နတ္ထိဒိန္နသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Natthidinna Sutta is finished.

၆. ကရောတောသုတ္တဝဏ္ဏနာ

6. Commentary on the Karoto Sutta

၂၁၁. သဟတ္ထာ ကရောန္တဿာတိ သဟတ္ထေန ကရောန္တဿ. နိဿဂ္ဂိယထာဝရာဒယောပိ ဣဓ သဟတ္ထကရဏေနေဝ သင်္ဂဟိတာ. ဟတ္ထာဒီနီတိ ဟတ္ထပါဒကဏ္ဏနာသာဒီနိ. ပစနံ ဒဟနံ ဝိဗာဓနန္တိ အာဟ ‘‘ဒဏ္ဍေန ပီဠေန္တဿာ’’တိ. ပပဉ္စသူဒနိယံ ‘‘တဇ္ဇေန္တဿ စာ’’တိ အတ္ထော ဝုတ္တော, ဣဓ ပန သုမင်္ဂလဝိလာသိနိယံ ဝိယ တဇ္ဇနံ ပရိဘာသနံ ဒဏ္ဍေနေဝ သင်္ဂဟေတွာ ‘‘ဒဏ္ဍေန ပီဠေန္တဿ’’ဣစ္စေဝ ဝုတ္တံ. သောကံ သယံ ကရောန္တဿာတိ ပရဿ သောကကာရဏံ သယံ ကရောန္တဿ, သောကံ ဝါ ဥပ္ပာဒေန္တဿ. ပရေဟိ အတ္တနော ဝစနကရေဟိ. သယမ္ပိ ဖန္ဒတောတိ ပရဿ ဝိဗာဓနပ္ပယောဂေန [Pg.267] သယမ္ပိ ဖန္ဒတော. အတိပါတယတောတိ ပဒံ သုဒ္ဓကတ္တုအတ္ထေ ဟေတုကတ္တုအတ္ထေ စ ဝတ္တတီတိ အာဟ – ‘‘ဟနန္တဿပိ ဟနာပေန္တဿပီ’’တိ. ကာရဏဝသေနာတိ ကာရာပနဝသေန.

211. “Sahatthā karontassāti” means doing it with one's own hand. Even offenses requiring forfeiture and the like are included here under doing it with one's own hand. “Hatthādīnīti” means hands, feet, ears, nose, and so on. “Pacanaṃ dahanaṃ vibādhananti” is explained as “oppressing with a stick,” as is said in “daṇḍena pīḷentassā.” The Papañcasūdanī states the meaning is “and of one who threatens,” but here, as in the Sumaṅgalavilāsinī, threatening and scolding are included under “with a stick,” so it is simply stated as “oppressing with a stick.” “Sokaṃ sayaṃ karontassāti” means one who personally creates a cause for another's sorrow, or who gives rise to sorrow. “Parehi attano vacanakarehi” means by others who carry out one's commands. “Sayampi phandatoti” means one who is oneself agitated by applying torment to another. “Atipātayatoti” is a term that functions in both a primary sense and a causative sense, hence it is explained as “of one who kills and of one who causes to kill.” “Kāraṇavasenāti” means by way of causing to be done.

ဃရဿ ဘိတ္တိ အန္တော စ ဗဟိ စ သန္ဓိတာ ဟုတွာ ဌိတာဝ ဃရသန္ဓိ. ကိဉ္စိပိ အသေသေတွာ နိရဝသေသော လောပေါ နိလ္လောပေါ. ဧကာဂါရေ နိယုတ္တော ဝိလောပေါ ဧကာဂါရိကော. ပရိတော သဗ္ဗသော ပန္ထေ ဟနနံ ပရိပန္ထော. ပါပံ န ကရီယတိ ပုဗ္ဗေ အသတော ဥပ္ပာဒေတုံ အသက္ကုဏေယျတ္တာ, တသ္မာ နတ္ထိ ပါပံ. ယဒိ ဧဝံ ကထံ သတ္တာ ပါပေ ပဝတ္တန္တီတိ အာဟ ‘‘သတ္တာ ပန ကရောမာတိ ဧဝံသညိနော ဟောန္တီ’’တိ ဧဝံ ကိရဿ ဟောတိ ဣမေသဉှိ သတ္တာနံ ဟိံသာဒိကိရိယာ န အတ္တာနံ ဖုသတိ တဿ နိစ္စတာယ နိဗ္ဗိကာရတ္တာ, သရီရံ ပန အစေတနံ ကဋ္ဌကလိင်္ဂရူပမံ, တသ္မိံ ဝိကောပိတေပိ န ကိဉ္စိ ပါပန္တိ. ခုရနေမိနာတိ နိသိတခုရမယနေမိနာ, ခုရသဒိသနေမိနာတိ အတ္ထော.

A house-joint (gharasandhi) is when the wall of a house stands joined both inside and outside. Plundering (nillopa) is a removal without remainder, leaving nothing behind. Robbery of a single house (ekāgārika) is destruction directed at a single house. Highway robbery (paripantha) is killing on the path, all around, everywhere. Evil is not done, because it is impossible to produce what was not existent before; therefore, there is no evil. If so, how do beings engage in evil? He says: “But beings have the perception, ‘We are doing.’” Thus it is for him: for these beings, acts of violence and so on do not touch the self, because of its permanence and immutability. The body, however, is insentient, like a log of wood; even if it is harmed, no evil is done. “With a razor-rim” means with a rim made of a sharp razor; that is, with a rim like a razor.

ဂင်္ဂါယ ဒက္ခိဏာ ဒိသာ အပ္ပတိရူပဒေသော, ဥတ္တရဒိသာ ပတိရူပဒေသောတိ အဓိပ္ပာယေန ‘‘ဒက္ခိဏဉ္စေပီ’’တိအာဒိ ဝုတ္တန္တိ အာဟ ‘‘ဒက္ခိဏတီရေ မနုဿာ ကက္ခဠာ’’တိအာဒိ. မဟာယာဂန္တိ မဟာဝိဇိတယညသဒိသံ မဟာယာဂံ. ဥပေါသထကမ္မေနာတိ ဥပေါသထကမ္မေန စ. စ-သဒ္ဒေါ ဟေတ္ထ လုတ္တနိဒ္ဒိဋ္ဌော. ဒမသဒ္ဒေါ ဟိ ဣန္ဒြိယသံဝရဿ ဥပေါသထသီလဿ စ ဝါစကော ဣဓာဓိပ္ပေတော. ကေစိ ပန ‘‘ဥပေါသထကမ္မေနာ’’တိ ဣဒံ ဣန္ဒြိယဒမနဿ ဝိသေသနံ, တသ္မာ ‘‘ဥပေါသထကမ္မဘူတေန ဣန္ဒြိယဒမေနာ’’တိ အတ္ထံ ဝဒန္တိ. သီလသံယမေနာတိ သီလသံဝရေန. သစ္စဝစနေနာတိ သစ္စဝါစာယ. တဿာ ဝိသုံ ဝစနံ လောကေ ဂရုတရပုညသမ္မတဘာဝတော. ယထာ ဟိ ပါပဓမ္မေသု မုသာဝါဒေါ ဂရု, ဧဝံ ပုညဓမ္မေသု သစ္စဝါစာ. တေနာဟ ဘဂဝါ – ‘‘ဧကံ ဓမ္မံ အတီတဿာ’’တိအာဒိ (ဣတိဝု. ၂၅). ပဝတ္တီတိ ယော ကရောတီတိ ဝုစ္စတိ, တဿ သန္တာနေ ဖလဿ နိဗ္ဗတ္တိယာ ပစ္စယဘာဝေန ပဝတ္တိ. သဗ္ဗထာတိ ‘‘ကရောတော’’တိအာဒိနာ ဝုတ္တေန သဗ္ဗပ္ပကာရေန ကိရိယမေဝ ပဋိက္ခိပန္တိ.

The southern region of the Ganges is an unsuitable place, while the northern region is a suitable place—with this intention it is said, “Even on the southern…” etc. He says, “On the southern bank, people are harsh,” etc. “Mahāyāgaṃ” means a great sacrifice similar to the Mahāvijita sacrifice. “Uposathakammena”: by the Uposatha observance and… Here the particle ca is indicated as elided. For the word dama (taming) is here intended as a term for both restraint of the senses and the Uposatha virtue. Some, however, say that “uposathakammena” is a qualifier of sense-taming; thus, they explain the meaning as “by the taming of the senses which is the Uposatha observance.” “Sīlasaṃyamena”: by restraint in virtue. “Saccavacanena”: by truthful speech. Its separate mention is because it is esteemed in the world as a very weighty merit. Just as false speech is grave among evil states, so truthful speech is among meritorious states. Therefore, the Blessed One said, “For one who has transgressed one thing,” etc. (Itivuttaka 25). Pavatti (occurrence): for one who is said to “do,” it is the process in his mental continuum that is the condition for the production of the fruit. “Sabbathā” (in every way): they reject action in every way, as stated in “of one who does,” etc.

ကရောတောသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Karoto Sutta is finished.

၇. ဟေတုသုတ္တဝဏ္ဏနာ

7. The Commentary on the Hetu Sutta

၂၁၂. ဥဘယေနာတိ [Pg.268] ဟေတုပစ္စယပဋိသေဓဝစနေန. သံကိလေသပစ္စယန္တိ သံကိလိသနဿ မလီနဘာဝဿ ကာရဏံ. ဝိသုဒ္ဓိပစ္စယန္တိ သံကိလေသတော ဝိသုဒ္ဓိယာ ဝေါဒါနဿ ကာရဏံ. နတ္ထိ ဗလန္တိ သတ္တာနံ ဒိဋ္ဌဓမ္မိကသမ္ပရာယိကနိဗ္ဗာနသမ္ပတ္တိအာဝဟံ ဗလံ နာမ ကိဉ္စိ နတ္ထိ. တေနာဟ ‘‘ယမှီ’’တိအာဒိ. နိဒဿနမတ္တဉ္စေတံ, သံကိလေသိကမ္ပိ စာယံ ပဋိက္ခိပတေဝ. အညမညဝေဝစနာနီတိ တဿာ တဿာ ကိရိယာယ ဥဿန္နဋ္ဌေန ဗလံ, သူရဝီရဘာဝါဝဟဋ္ဌေန ဝီရိယံ, တမေဝ ဒဠှဂ္ဂါဟဘာဝတော ပေါရိသံ ဓုရံ ဝဟန္တေန ပဝတ္တေတဗ္ဗတော ပုရိသထာမော, ပရံ ပရံ ဌာနံ အက္ကမနပ္ပဝတ္တိယာ ပုရိသပရက္ကမောတိ ဝုတ္တောတိ ဝေဒိတဗ္ဗံ.

212. “Ubhayena” means by the statement denying cause and condition. “Saṃkilesapaccayā” means the cause of defilement, of the stained state. “Visuddhipaccayā” means the cause of purification from defilement, of cleansing. “There is no strength”: there is no such thing as strength that brings beings the attainment of welfare in this life, in the next life, and Nibbāna. Therefore he says, “in which,” etc. This is merely an illustration; he also rejects what is defiling. “These are synonyms for one another”: it should be understood that it is called bala (strength) in the sense of prominence in a particular action; vīriya (energy) in the sense of bringing about a state of heroism; the same is called porisa (manliness) from its nature of firm undertaking; purisathāma (human stamina) because it must be exerted by one carrying a burden; and purisaparakkama (human effort) because of the process of advancing to ever higher states.

သတွယောဂတော, ရူပါဒီသု ဝါ သတ္တတာယ သတ္တာ, ပါဏနတော အဿာသနပဿာသနဝသေန ပဝတ္တိယာ ပါဏာ, တေ ပန သော ဧကိန္ဒြိယာဒိဝသေန ဝိဘဇိတွာ ဝဒတီတိ အာဟ ‘‘ဧကိန္ဒြိယော’’တိအာဒိ. အဏ္ဍကောသာဒီသု ဘဝနတော ဘူတာတိ ဝုစ္စန္တီတိ အာဟ ‘‘အဏ္ဍ…ပေ… ဝဒန္တီ’’တိ. ဇီဝနတော ပါဏံ ဓာရေန္တာ ဝိယ ဝဍ္ဎနတော ဇီဝါတိ သာလိယဝါဒိကေ ဝဒန္တိ. နတ္ထိ ဧတေသံ သံကိလေသဝိသုဒ္ဓီသု ဝသောတိ အဝသာ. နတ္ထိ တေသံ ဗလံ ဝီရိယန္တိ အဗလာ အဝီရိယာ. နိယတတာတိ အစ္ဆေဇ္ဇသုတ္တာဝုတာဘေဇ္ဇမဏိနော ဝိယ နိယတပ္ပဝတ္တိတာယ ဂတိဇာတိဗန္ဓာပဝဂ္ဂဝသေန နိယမော. တတ္ထ တတ္ထ ဂမနန္တိ ဆန္နံ အဘိဇာတီနံ ဝသေန တာသု တာသု ဂတီသု ဥပဂမနံ. သမဝါယေန သမာဂမော သင်္ဂတိ. သဘာဝေါယေဝါတိ ယထာ ကဏ္ဋကဿ တိက္ခတာ, ကပိတ္ထဖလာနံ ပရိမဏ္ဍလတာ, မိဂပက္ခီနံ ဝိစိတ္တာကာရတာ, ဧဝံ သဗ္ဗဿပိ လောကဿ ဟေတုပစ္စယေဟိ ဝိနာ တထာ တထာ ပရိဏာမော, အယံ သဘာဝေါ ဧဝ အကိတ္တိမော ဧဝ. တေနာဟ ‘‘ယေန ဟီ’’တိအာဒိ. ဆဠဘိဇာတိယော ပရတော ဝိတ္ထာရီယန္တိ. သုခဉ္စ ဒုက္ခဉ္စ ပဋိသံဝေဒေန္တီတိ ဝဒန္တာ အဒုက္ခမသုခဘူဘိံ သဗ္ဗေန သဗ္ဗံ န ဇာနန္တီတိ ဥလ္လိင်္ဂေန္တော ‘‘အညာ သုခဒုက္ခဘူမိ နတ္ထီတိ ဒဿေန္တီ’’တိ အာဟ.

“Sattā” (beings) are so called from their connection to existence or from their attachment to form, etc. “Pāṇā” (living creatures) are so called from breathing, from proceeding by way of inhalation and exhalation. But he speaks by classifying them according to having one faculty, etc., hence it is said, “one-facultied,” etc. “Bhūtā” (creatures) are so called because they come to be in eggs, etc., hence it is said, “egg… etc. … they say.” “Jīvā” (souls) are so called from living, from growing as if sustaining life, like rice and barley. “Avasā” means they have no control over their defilement and purification. “Abalā avīriyā” means they have no strength or energy. “Niyatatā” (fixed destiny): this is the fixedness, like an unbreakable gem on an uncuttable thread, by way of destiny, birth, bondage, and release. “Tattha tattha gamanaṃ” means going to those various destinations according to the six classes of birth. “Saṅgati” is coming together by combination. “This is just their nature”: just as a thorn is sharp, the fruit of the wood-apple is round, and animals and birds have diverse forms, so too the entire world undergoes transformation in various ways without causes and conditions—this is just its nature, uncreated. Therefore it is said, “by which,” etc. The six classes of birth are explained in detail later. In saying, “they experience pleasure and pain,” while not knowing at all the plane of neither-pain-nor-pleasure, he indicates that “there is no other plane of pleasure and pain,” thus it is said.

ဟေတုသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Hetu Sutta is finished.

၈-၁၀. မဟာဒိဋ္ဌိသုတ္တာဒိဝဏ္ဏနာ

8-10. Commentary on the Mahādiṭṭhi Sutta and others

၂၁၃-၂၁၅. အကတာတိ [Pg.269] သမေန ဝါ ဝိသမေန ဝါ ကေနစိ ဟေတုနာ န ကတာ ဧဝ. ကေနစိ ကတံ ကရဏံ ဝိဓာနံ နတ္ထိ ဧတေသန္တိ အကတဝိဓာနာ. ပဒဒွယေနပိ လောကေ ကေနစိ ဟေတုပစ္စယေန နေသံ အဘိနိဗ္ဗတ္တိတာဘာဝံ ဒဿေတိ. ဣဒ္ဓိယာပိ န နိမ္မိတာတိ ကဿစိ ဣဒ္ဓိမတော ဒေဝဿ ဗြဟ္မုနော ဝါ ဣဒ္ဓိယာပိ န နိမ္မိတာ. အနိမ္မိတာတိ ဝါ ကဿစိ အနိမ္မာပကာ. အဇနကာတိ ဧတေန ပထဝီကာယာဒီနံ ရူပါဒိဇနကဘာဝံ ပဋိက္ခိပတိ. ရူပသဒ္ဒါဒယော ဟိ ပထဝီကာယာဒီဟိ အပ္ပဋိဗဒ္ဓဝုတ္တိကာတိ တဿ လဒ္ဓိ. ယထာ ပဗ္ဗတကူဋံ ကေနစိ အနိဗ္ဗတ္တိတံ ကဿစိ စ အနိဗ္ဗတ္တကံ, ဧဝမေတေပီတိ အာဟ ‘‘ကူဋဋ္ဌာ’’တိ. ယမိဒံ ‘‘ဗီဇာဒိတော အင်္ကုရာဒိ ဇာယတီ’’တိ ဝုစ္စတိ, တဉ္စ ဝိဇ္ဇမာနမေဝ တတော နိက္ခမတိ, နာဝိဇ္ဇမာနံ, အညထာ ယတော ကုတောစိ ယဿ ကဿစိ ဥပ္ပတ္တိ သိယာတိ အဓိပ္ပာယော. ဌိတာတိ နိဗ္ဗိကာရဘာဝေန ဌိတာ. န စလန္တီတိ န ဝိကာရံ အာပဇ္ဇန္တိ. ဝိကာရာဘာဝေန ဟိ တေသံ သတ္တန္နံ ကာယာနံ ဧသိကဋ္ဌာယိဋ္ဌိတတာ. အနိဉ္ဇနဉ္စ အတ္တနော ပကတိယာ အဝဋ္ဌာနမေဝ. တေနာဟ ‘‘န ဝိပရိဏမန္တီ’’တိ. အဝိပရိဏာမဓမ္မတ္တာ ဧဝ စ နေ အညမညံ န ဗျာဗာဓေန္တိ. သတိ ဟိ ဝိကာရံ အာပါဒေတဗ္ဗတာယ ဗျာဗာဓကတာပိ သိယာ, တထာ အနုဂ္ဂဟေတဗ္ဗတာယ အနုဂ္ဂါဟကတာတိ တဒဘာဝံ ဒဿေတုံ ပါဠိယံ ‘‘နာလ’’န္တိအာဒိ ဝုတ္တံ. ပထဝီ ဧဝ ကာယေကဒေသတ္တာ ပထဝိကာယော. ဇီဝသတ္တမာနံ ကာယာနံ နိစ္စတာယ နိဗ္ဗိကာရာဘာဝတော န ဟန္တဗ္ဗတာ, န ဃာဋေတဗ္ဗတာ စာတိ နေဝ ကောစိ ဟန္တာ ဃာတေတာ ဝါ. တေနာဟ ‘‘သတ္တန္နန္တွေဝါ’’တိအာဒိ. ယဒိ ကောစိ ဟန္တာ နတ္ထိ, ကထံ သတ္ထပ္ပဟာရောတိ အာဟ ‘‘ယထာ မုဂ္ဂရာသိအာဒီသူ’’တိအာဒိ. ကေဝလံ သညာမတ္တမေဝ ဟောတိ, န ဃာတနာဒိ, ပရမတ္ထတော သတ္တန္နန္တွေဝ ကာယာနံ အဝိကောပနီယဘာဝတောတိ အဓိပ္ပာယော.

213-215. 'Akatā' means not made by any cause, whether equal or unequal. 'Akatavidhānā' means there is no act, doing, or arrangement by anyone for them. The two words show that they are not produced in the world by any cause or condition. 'Not created by psychic power' means they are not fashioned even by the psychic power of any deity or Brahmā. 'Animmitā' means they are not creators of anything. 'Ajanakā' denies that they are producers of material forms like the earth-body, etc. For forms, sounds, etc., exist independently of the earth-body, etc.; this is his doctrine. Just as a mountain peak is not produced by anyone nor is it a producer of anything, so too are these—hence it is said, 'standing like a mountain peak.' What is said to arise from a seed, etc., like a sprout, emerges only from what exists, not from what does not exist. Otherwise, anything could arise from anywhere for anyone—this is the meaning. 'Ṭhitā' means they remain in a state without alteration. 'Na calanti' means they do not undergo change. For the seven bodies remain steadfast without change, like a pillar firmly fixed. 'Aniñjana' means they remain fixed in their own nature. Hence it is said, 'they do not transform.' Because they are of an immutable nature, they do not harm one another. If there were the possibility of causing change, there could be harming; likewise, if there were the possibility of being supported, there could be supporting. To show the absence of this, the Pāli text says, 'nālaṃ,' etc. The earth-body is a portion of the earth element. Because the seven bodies are eternal and unchanging, they cannot be slain or caused to be slain—hence there is no slayer or one who causes slaying. Therefore, it is said, 'only among the seven...' etc. If there is no slayer, how is there the striking of a weapon? It is said, 'as among a heap of clubs...' etc. It is merely a perception, not actual slaying, etc.; for in the ultimate sense, the seven bodies are indestructible. This is the meaning.

ပမုခယောနီနန္တိ မနုဿတိရစ္ဆာနာဒီသု ခတ္တိယဗြာဟ္မဏာဒိသီဟဗျဂ္ဃာဒိဝသေန ပဓာနယောနီနံ. သဋ္ဌိသတာနိ ဆသဟဿာနိ. ‘‘ပဉ္စ စ ကမ္မုနော သတာနီ’’တိ ပဒဿ အတ္ထဒဿနံ ‘‘ပဉ္စ ကမ္မသတာနိ စာ’’တိ. ဧသေဝ နယောတိ ဣမိနာ ‘‘ကေဝလံ တက္ကမတ္တေန နိရတ္ထကဒိဋ္ဌိံ ဒီပေတီ’’တိ ဣမမေဝ အတ္ထံ အတိဒိသတိ. ဧတ္ထ စ တက္ကမတ္တကေနာတိ ဣမိနာ ယသ္မာ တက္ကိကာ နိရင်္ကုသတာယ ပရိကပ္ပနဿ ယံ ကိဉ္စိ အတ္တနော ပရိကပ္ပိတံ သာရတော [Pg.270] မညမာနာ တထေဝ အဘိနိဝိဿ တက္ကဒိဋ္ဌိဂါဟံ ဂဏှန္တိ, တသ္မာ န တေသံ ဒိဋ္ဌိဝတ္ထူသု ဝိညူဟိ ဝိစာရဏာ ကာတဗ္ဗာတိ ဒဿေတိ. ကေစီတိ ဥတ္တရဝိဟာရဝါသိနော. တေ ဟိ ‘‘ပဉ္စ ကမ္မာနီတိ စက္ခုသောတဃာနဇိဝှာကာယာ, ဣမာနိ ပဉ္စိန္ဒြိယာနိ ‘ပဉ္စ ကမ္မာနီတိ ပညာပေန္တီ’’တိ ဝဒန္တိ. ကမ္မန္တိ လဒ္ဓီတိ ဩဠာရိကဘာဝတော ပရိပုဏ္ဏကမ္မန္တိ လဒ္ဓိ. မနောကမ္မံ အနောဠာရိကတ္တာ ဥပဍ္ဎကမ္မန္တိ လဒ္ဓီတိ ယောဇနာ. ‘‘ဒွါသဋ္ဌိပဋိပဒါ’’တိ ဝတ္တဗ္ဗေ သဘာဝနိရုတ္တိံ အဇာနန္တာ ‘‘ဒွဋ္ဌိပဋိပဒါ’’တိ ဝဒန္တိ. ဧကသ္မိံ ကပ္ပေတိ ဧကသ္မိံ မဟာကပ္ပေ. တတ္ထာပိ စ ဝိဝဋ္ဋဋ္ဌာယိသညိတေ ဧကသ္မိံ အသင်္ချေယျကပ္ပေ.

"Pamukhayonīnanti" refers to the chief lineages among humans and animals, such as khattiyas, brahmins, lions, tigers, etc., the principal lineages. "Saṭṭhisatāni chasahassāni" means sixty hundreds are six thousands. The explanation of the phrase "Pañca ca kammuno satānīti" is "and five hundred kammas." This is the method; by this, it points to this very meaning: "a view devoid of meaning due to mere speculation." Here, "takkamattakenāti" indicates that because logicians, unrestrained in their speculation, considering whatever they have conceived as essential, cling to it and grasp at speculative views, therefore, the wise should not deliberate on the bases of their views. "Kecīti" refers to some, the residents of the Uttara Vihāra. They say, "The five kammas are the eye, ear, nose, tongue, and body—these five faculties are declared as the five kammas." "The doctrine is 'kamma'" means: due to its gross nature, the doctrine is 'full kamma.' Mental kamma, due to its non-gross nature, the doctrine is 'half-kamma.' This is the connection. Although "dvāsaṭṭhipaṭipadā" should be said, those unaware of correct terminology say "dvaṭṭhipaṭipadā." "Ekasmiṃ kappeti" means in one aeon, one great aeon. Even there, in one incalculable aeon, it is reckoned as being in the evolving-remaining stage (vivaṭṭaṭṭhāyi).

ဥရဗ္ဘေ ဟနန္တီတိ ဩရဗ္ဘိကာ. ဧဝံ သူကရိကာဒယော ဝေဒိတဗ္ဗာ. လုဒ္ဒါတိ အညေပိ ယေ ကေစိ မာဂဝိကနေသာဒါဒယော, တေ ပါပကမ္မပသုတတာယ ကဏှာဘိဇာတီတိ ဝဒန္တိ. ဘိက္ခူတိ ဗုဒ္ဓသာသနေ ဘိက္ခူ. တေ ကိရ ‘‘သစ္ဆန္ဒရာဂါ ပရိဘုဉ္ဇန္တီ’’တိ အဓိပ္ပာယေန စတူသု ပစ္စယေသု ကဏ္ဋကေ ပက္ခိပိတွာ ခါဒန္တီတိ ဝဒန္တိ. ကသ္မာတိ စေ? ယသ္မာ တေ ပဏီတပဏီတေ ပစ္စယေ ပဋိသေဝန္တီတိ တဿ မိစ္ဆာဂါဟော. ဉာယလဒ္ဓေပိ ပစ္စယေ ပရိဘုဉ္ဇမာနာ အာဇီဝကသမယဿ ဝိလောမဂါဟိတာယ ပစ္စယေသု ကဏ္ဋကေ ပက္ခိပိတွာ ခါဒန္တိ နာမာတိ ဝဒန္တီတိ အပရေ. ဧကေ ပဗ္ဗဇိတာ, ယေ ဝိသေသတော အတ္တကိလမထာနုယောဂမနုယုတ္တာ. တထာ ဟိ တေ ကဏ္ဋကေ ဝတ္တန္တာ ဝိယ ဟောန္တီတိ ကဏ္ဋကဝုတ္တိကာတိ ဝုတ္တာ. ဌတွာ ဘုဉ္ဇနနဟာနပဋိက္ခေပါဒိဝတသမာယောဂေန ပဏ္ဍရတရာ. အစေလကသာဝကာတိ အာဇီဝကသာဝကေ ဝဒတိ. တေ ကိရ အာဇီဝကသမယေ အာဇီဝကလဒ္ဓိယာ ဒဠှဂါဟိတာယ နိဂဏ္ဌေဟိပိ ပဏ္ဍရတရာ. နန္ဒာဒယော ကိရ တထာရူပံ အာဇီဝကပဋိပတ္တိံ ဥက္ကံသံ ပါပေတွာ ဌိတာ, တသ္မာ နိဂဏ္ဌေဟိ အာဇီဝကသာဝကေဟိ စ ပဏ္ဍရတရာ ဝုတ္တာ. ပရမသုက္ကာဘိဇာတီတိ အယံ တေသံ လဒ္ဓိ.

"Those who kill sheep are called sheep-butchers. Similarly, swine-butchers and others should be understood. 'Hunters' refers to others such as trappers, hunters and the like. Due to their being intent on evil deeds, they are called 'dark by birth.' 'Monks' refers to monks in the Buddha's dispensation. They say that these monks, with the idea that "they consume with desire and lust," insert thorns into the four requisites when consuming them. Why is this? Because they partake of excellent requisites—this is his wrong view. Even when consuming requisites rightfully obtained, others say that they 'insert thorns and consume' because their way of life is contrary to the Ājīvaka practice. Some ascetics, those especially devoted to the practice of self-mortification, are called 'thorn-practicers' because they behave as if living on thorns. By combining vows such as standing while eating and refusing to bathe, they are whiter. 'Disciples of the naked ascetics' refers to the followers of the Ājīvakas. It is said that in the Ājīvaka tradition, due to their strong adherence to the Ājīvaka doctrine, they are even whiter than the Nigaṇṭhas. Nanda and others, having elevated such Ājīvaka practices to the highest level, stood firm. Therefore, they are said to be whiter than the Nigaṇṭhas and the Ājīvaka disciples. 'Of the highest pure birth'—this is their doctrine.

ပုရိသဘူမိယောတိ ပဓာနပုဂ္ဂလေန နိဒ္ဒေသော. ဣတ္ထီနမ္ပေတာ ဘူမိယော ဣစ္ဆန္တေဝ. ဘိက္ခု စ ပန္နကောတိအာဒိ တေသံ ပါဠိ ဧဝ. တတ္ထ ပန္နကောတိ ဘိက္ခာယ ဝိစရဏကော, တေသံ ဝါ ပဋိပတ္တိယာ ပဋိပန္နကော. ဇိနောတိ ဇိဏ္ဏော ဇရာဝသေန ဟီနဓာတုကော, အတ္တနော ဝါ ပဋိပတ္တိယာ ပဋိပက္ခေ ဇိနိတွာ ဌိတော. သော ကိရ တထာဘူတော ဓမ္မမ္ပိ ကဿစိ န ကထေတိ. တေနာဟ ‘‘န ကိဉ္စိ အာဟာ’’တိ. နိဋ္ဌုဟနာဒိဝိပ္ပကာရေ ကေနစိ ကတေပိ ခမနဝသေန [Pg.271] န ကိဉ္စိ ဝဒတီတိ ဝဒန္တိ. အလာဘိန္တိ ‘‘သော န ကုမ္ဘိမုခါ ပဋိဂ္ဂဏှာတီ’’တိအာဒိနာ (ဒီ. နိ. ၁.၃၉၄) နယေန ဝုတ္တအလာဘဟေတုသမာယောဂေန အလာဘိံ. တတော ဧဝ ဇိဃစ္ဆာဒုဗ္ဗလျပရေတတာယ သယနပရာယဏံ သမဏံ ပန္နဘူမီတိ ဝဒန္တိ.

The realm of men (purisabhūmi) is a designation by way of the principal person. Women also desire these realms. The bhikkhu and the 'fallen one' (pannako), etc., these are their Pāli terms. There, the 'fallen one' is one who wanders for alms or one who is committed to their practice. The conqueror (jino) is one who is old, with weakened faculties due to old age, or one who stands having conquered opposition through his own practice. It is said that such a one does not expound the Dhamma to anyone. Hence it is said, "He says nothing." Even if someone acts disrespectfully, such as by spitting, etc., due to forbearance, he says nothing, they say. 'Alābhiṃ' means one who has no gain, due to the association with causes for lack of gain, spoken of in the manner of 'he does not receive from the mouth of a pot,' etc. Therefore, because of being overcome by weakness from hunger, they call the ascetic who is devoted to lying down one in a 'fallen stage' (pannabhūmi).

အာဇီဝဝုတ္တိသတာနီတိ သတ္တာနံ အာဇီဝဘူတာနိ ဇီဝိကာဝုတ္တိသတာနိ. ပသုဂ္ဂဟဏေန ဧဠကဇာတိ ဂဟိတာ, မိဂဂ္ဂဟဏေန ရုရုဂဝယာဒိသဗ္ဗမိဂဇာတိ. ဗဟူ ဒေဝါတိ စာတုမဟာရာဇိကာဒိဗြဟ္မကာယိကာဒိဝသေန တေသံ အန္တရဘေဒဝသေန ဗဟူ ဒေဝါ. တတ္ထ စာတုမဟာရာဇိကာနံ ဧကစ္စေ အန္တရဘေဒါ မဟာသမယသုတ္တဝသေန (ဒီ. နိ. ၂.၃၃၁ အာဒယော) ဒီပေတဗ္ဗာ. မနုဿာပိ အနန္တာတိ ဒီပဒေသကုလဝံသာဇီဝါဒိဝိဘာဂေန မနုဿာပိ အနန္တဘေဒါ. ပိသာစာ ဧဝ ပေသာစာ, တေ မဟန္တမဟန္တာ အဇဂရပေတာဒယော. ဆဒ္ဒန္တဒဟမန္ဒာကိနိယော ကုဠီရမုစလိန္ဒနာမေန ဝဒန္တိ.

"The hundredfold ways of livelihood" are the hundredfold modes of living that sustain beings. By the term 'beasts' (pasu), the goat species is included; by the term 'deer' (miga), all deer species like the ruru and gavaya, etc., are included. "Many devas" means that devas—such as those from the realm of the Four Great Kings up to the Brahmā realms—are numerous due to their internal distinctions. Among them, some internal distinctions of the devas of the Four Great Kings should be illustrated by way of the Mahāsamaya Sutta, etc. "Humans too are endless" means that humans are of endless variety due to distinctions of island, country, family, lineage, livelihood, etc. Pisācas are the same as pesācas; these are very great ones, such as pythons, petas, etc. The Chaddanta lake and the Mandākinī lake are what they call by the names Kuḷīra and Mucalinda.

ပဝုဋာတိ သဗ္ဗဂဏ္ဌိကာ. ပဏ္ဍိတောပိ…ပေ… ဥဒ္ဓံ န ဂစ္ဆတိ. ကသ္မာ? သတ္တာနံ သံသရဏကာလဿ နိယတဘာဝတော.

"Entangled"—all knots. Even the wise one... does not go beyond. Why? Because the time for the wandering-on of beings is fixed.

အပရိပက္ကံ သံသရဏနိမိတ္တံ သီလာဒိနာ ပရိပါစေတိ နာမ သီဃံယေဝ ဝိသုဒ္ဓိပ္ပတ္တိယာ. ပရိပက္ကံ ကမ္မံ ဖုဿ ဖုဿ ပတွာ ပတွာ ကာလေ ပရိပက္ကဘာဝါပါဒနေန ဗျန္တီ ကရောတိ နာမ. သုတ္တဂုဠေတိ သုတ္တဝဋ္ဋိယံ. နိဗ္ဗေဌိယမာနမေဝ ပလေတီတိ ဥပမာယ သတ္တာနံ သံသာရော အနုက္ကမေန ခီယတေဝ, န တဿ ဝဍ္ဎီတိ ဒဿေတိ ပရိစ္ဆိန္နရူပတ္တာ. နိဗ္ဗေဌိယမာနမေဝ သုတ္တဂုဠံ ဂစ္ဆတီတိ ဝုစ္စတိ. တဉ္စ ခေါ သုတ္တပမာဏေန, သုတ္တေ ပန အသတိ ကုတော ဂစ္ဆတိ သုတ္တဂုဠံ. တေနာဟ – ‘‘သုတ္တေ ခီဏေ န ဂစ္ဆတီ’’တိ. တတ္ထေဝ တိဋ္ဌတိ သုတ္တပရိယန္တန္တိ အဓိပ္ပာယော. ကာလဝသေနာတိ အတ္တနိ ဝေဌေတွာ ဌိတံ သုခဒုက္ခံ ယထာဝုတ္တဿ ကာလဿ ဝသေန နိဗ္ဗေဌိယမာနော ဗာလော စ ပဏ္ဍိတော စ ပလေတိ ဂစ္ဆတိ, နာတိက္ကမတိ သံသာရံ.

An unripened cause for wandering is ripened by virtue, etc., for the sake of the quick attainment of purity. A ripened kamma, having been encountered again and again, is brought to an end by reaching a state of ripeness in due course. "A ball of thread" means a coil of thread. That it proceeds only as it is unwound is a simile showing that the wandering of beings gradually diminishes, and does not increase, due to its limited nature. It is said that the ball of thread moves only as it is unwound. And that is according to the measure of the thread; if there is no thread, where can the ball of thread go? Therefore it is said, "When the thread is exhausted, it does not go." The meaning is that it remains there, at the end of the thread. "By the power of time" means that happiness and suffering, having wrapped around oneself and remaining, are unwound by the power of the aforementioned time; both the fool and the wise proceed, they go on, they do not transcend saṃsāra.

မဟာဒိဋ္ဌိသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Mahādiṭṭhi Sutta and other suttas is concluded.

၁၁-၁၈. အန္တဝါသုတ္တာဒိဝဏ္ဏနာ

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

၂၁၆-၂၂၃. ဧကတော [Pg.272] ဝဍ္ဎိတနိမိတ္တန္တိ ဧကပဿေန ဝဍ္ဎိတံ ကသိဏနိမိတ္တံ. ဂါဟေနာတိ လာဘီ ဈာနစက္ခုနာ ပဿိတွာ ဂဟဏေန. တက္ကေနာတိ န လာဘီ တက္ကမတ္တေန. ဥပ္ပန္နဒိဋ္ဌီတိ ‘‘လောကော’’တိ ဥပ္ပန္နဒိဋ္ဌိ. သဗ္ဗတော ဝဍ္ဎိတန္တိ သမန္တတော အပ္ပမာဏကသိဏနိမိတ္တံ. ဧကမေဝါတိ ‘‘ဧကမေဝ ဝတ္ထူ’’တိ ဥပ္ပန္နဒိဋ္ဌိ. အဋ္ဌာရသ ဝေယျာကရဏာနီတိ ဝေယျာကရဏလက္ခဏပ္ပတ္တာနိ အဋ္ဌာရသ သုတ္တာနိ. ဧကံ ဂမနန္တိ ဧကံ ဝေယျာကရဏဂမနံ.

216-223. "A sign developed on one side" means the kasiṇa sign developed on one side. "By grasping" means by the grasping of one who has attained it, having seen with the eye of jhāna. "By reasoning" means by mere reasoning, by one who has not attained it. "A view that has arisen" means the view that has arisen as "the world." "Developed on all sides" means the boundless kasiṇa sign developed all around. "Only one" means the view that has arisen as "only one substance." "Eighteen expositions" are the eighteen suttas that have the characteristic of an exposition. "One course" means one expositional course.

အန္တဝါသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Antavā Sutta, etc., is concluded.

၂. ဒုတိယဂမနာဒိဝဂ္ဂဝဏ္ဏနာ

2. Commentary on the Chapter Beginning with the Second Course

၂၂၄-၃၀၁. ဒုက္ခဝသေန ဝုတ္တန္တိ ‘‘ဣတိ ခေါ, ဘိက္ခဝေ, ဒုက္ခေ သတိ ဒုက္ခံ ဥပါဒါယာ’’တိအာဒိဒုက္ခဝသေန ဝုတ္တံ. တာဒိသမေဝ ဒုတိယံ ဝေယျာကရဏဂမနံ. တေနာဟ ‘‘တတြာပိ အဋ္ဌာရသေဝ ဝေယျာကရဏာနီ’’တိ. တေဟီတိ ‘‘ရူပီ အတ္တာ ဟောတီ’’တိအာဒိနယပဝတ္တေဟိ ဝေယျာကရဏေဟိ သဒ္ဓိံ. တန္တိ ဒုတိယံ ဂမနံ.

224-301. "Stated in terms of suffering" means it is stated in terms of suffering, as in the passage beginning, "Thus, bhikkhus, when there is suffering, depending on suffering…" The second expositional course is similar. Therefore, it is said, "There too, there are eighteen expositions." "With those" means together with those expositions that proceed in the manner beginning with "The self is material." "That" refers to the second course.

အာရမ္မဏမေဝါတိ ကသိဏသင်္ခါတံ အာရမ္မဏမေဝ. တက္ကိသဒ္ဒေန သုဒ္ဓတက္ကိကာနံ ဂဟဏံ ဒဋ္ဌဗ္ဗံ.

"Only the object" means only the object designated as the kasiṇa. By the word "reasoner," the inclusion of mere speculators should be understood.

အနိစ္စဒုက္ခဝသေနာတိ ‘‘ယဒနိစ္စံ, တံ ဒုက္ခံ, တသ္မိံ သတိ တဒုပါဒါယ ဧဝံ ဒိဋ္ဌိ ဥပ္ပဇ္ဇတီ’’တိ ဝုတ္တအနိစ္စဒုက္ခဝသေနာတိ. တေဟိယေဝါတိ ဒုတိယေ ပေယျာလေ ဝုတ္တပ္ပကာရေဟိယေဝ. တိပရိဝဋ္ဋဝသေနာတိ တေဟိယေဝ ဆဗ္ဗီသတိယာ သုတ္တေဟိ စတုတ္ထပေယျာလေ တိပရိဝဋ္ဋဝသေန ဝုတ္တောတိ ယောဇနာ.

"In terms of impermanence and suffering" means it is stated in terms of impermanence and suffering, as in "What is impermanent, that is suffering; when that exists, such a view arises dependent on it." "By those very same" means by those of the very same type stated in the second extended passage. "In terms of the three rounds" means the connection is that it is stated in terms of the three rounds by those very twenty-six suttas in the fourth extended passage.

ဒုတိယဂမနာဒိဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Chapter Beginning with the Second Course is concluded.

သာရတ္ထပ္ပကာသိနိယာ သံယုတ္တနိကာယ-အဋ္ဌကထာယ

In the Sāratthappakāsinī, the commentary on the Saṃyutta Nikāya,

ဒိဋ္ဌိသံယုတ္တဝဏ္ဏနာယ လီနတ္ထပ္ပကာသနာ သမတ္တာ.

The Exposition of the Hidden Meaning of the Commentary on the Diṭṭhisaṃyutta is concluded.

၄. ဩက္ကန္တသံယုတ္တံ

4. The Connected Discourses on Entering

၁-၁၀. စက္ခုသုတ္တာဒိဝဏ္ဏနာ

1-10. Commentary on the Cakkhu Sutta, etc.

၃၀၂-၃၁၁. သဒ္ဓါဓိမောက္ခန္တိ [Pg.273] သဒ္ဒဟနဝသေန ပဝတ္တံ အဓိမောက္ခံ, န သန္နိဋ္ဌာနမတ္တဝသေန ပဝတ္တံ အဓိမောက္ခံ. ဒဿနမ္ပိ သမ္မတ္တံ, တံသိဇ္ဈာနဝသေန ပဝတ္တနိယာမော သမ္မတ္တနိယာမော, အရိယမဂ္ဂေါ. အနန္တရာယတံ ဒီပေတိ ကပ္ပဝိနာသပဋိဘာဂေန ပဝတ္တတ္တာ. တထာ စာဟ ‘‘တေနေဝါဟာ’’တိအာဒိ. ကပ္ပသီသေန ဘာဇနလောကံ ဝဒတိ. သော ဟိ ဥဍ္ဍယှတိ, န ကပ္ပော, ဥဍ္ဍယှနဝေလာတိ ဈာယနဝေလာ. ဌိတော ကပ္ပော ဌိတကပ္ပော, သော အဿ အတ္ထီတိ ဌိတကပ္ပီ, ကပ္ပံ ဌပေတုံ သမတ္ထောတိ အတ္ထော. ဩလောကနန္တိ သစ္စာဘိသမယသင်္ခါတံ ဒဿနံ. ခမန္တိ သဟန္တိ, ဉာယန္တီတိ အတ္ထော.

302-311. "Conviction and determination" means the determination that proceeds by way of conviction, not the determination that proceeds merely by way of conclusion. Seeing is also rightness; the fixed course that proceeds by way of the success of that seeing is the fixed course of rightness, the Noble Path. It indicates immediacy because it proceeds as a counterpart to the destruction of the world cycle. And so it is said, beginning with, "Therefore he said…" By "aeon's peak," he speaks of the vessel world. For it is that which is burnt up, not the aeon—the time of being burnt up is the time of burning. "One with a remaining aeon" means one for whom there is a remaining aeon; the meaning is one who is capable of establishing the aeon. "Seeing" refers to the vision designated as the comprehension of the truths. "They accept" means they endure; the meaning is, they are understood.

စက္ခုသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Cakkhu Sutta, etc., is concluded.

ဩက္ကန္တသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Okkanta Saṃyutta is concluded.

၅. ဥပ္ပာဒသံယုတ္တဝဏ္ဏနာ

5. Commentary on the Uppāda Saṃyutta

၃၁၂-၃၂၁. သဗ္ဗံ ပါကဋမေဝ အပုဗ္ဗဿ အဘာဝတော.

312-321. Everything is evident, as there is nothing new.

ဥပ္ပာဒသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Uppāda Saṃyutta is concluded.

၆. ကိလေသသံယုတ္တဝဏ္ဏနာ

6. Commentary on the Kilesa Saṃyutta

၃၂၂-၃၃၁. ဧသောတိ စက္ခုသ္မိံ ဆန္ဒရာဂေါ. ဥပေစ္စ ကိလေသေတီတိ ဥပက္ကိလေသော. စိတ္တဿာတိ သာမညဝစနံ အနိစ္ဆန္တော စောဒကော ‘‘ကတရစိတ္တဿာ’’တိ အာဟ. ဣတရော ကာမံ ဥပတာပနမလီနဘာဝကရဏဝသေန ဥပက္ကိလေသော လောကုတ္တရဿ နတ္ထိ, ဝိဗာဓနဋ္ဌော ပန အတ္ထေဝ ဥပ္ပတ္တိနိဝါရဏတောတိ အဓိပ္ပာယေနာဟ ‘‘စတုဘူမကစိတ္တဿာ’’တိ. စောဒကော ‘‘တေဘူမကာ’’တိအာဒိနာ အတ္တနော အဓိပ္ပာယံ ဝိဝရတိ, ဣတရော ‘‘ဥပ္ပတ္တိနိဝါရဏတော’’တိအာဒိနာ. အရိယဖလပဋိပ္ပဿဒ္ဓိပဟာနဝသေန ပဝတ္တိယာ [Pg.274] သဗ္ဗသံကိလေသတော နိက္ခန္တတ္တာ နေက္ခမ္မံ, မဂ္ဂနိဗ္ဗာနာနံ ပန နေက္ခမ္မဘာဝေါ ဥက္ကံသတော ဂဟိတော ဧဝါတိ အာဟ ‘‘နေက္ခမ္မနိန္နန္တိ နဝလောကုတ္တရဓမ္မနိန္န’’န္တိ. အဘိဇာနိတွာတိ အဘိမုခဘာဝေန ဇာနိတွာ. သစ္ဆိကာတဗ္ဗေသူတိ ပစ္စက္ခကာတဗ္ဗေသု. ဆဠဘိညာဓမ္မေသူတိ အရိယမဂ္ဂသမ္ပယုတ္တဓမ္မေသု.

322-331. "This" means desire and lust in the eye. It is an "imperfection" because it defiles by approaching. Not wanting the general term "of the mind," the questioner asks, "Of which mind?" The other, with the intention that although an imperfection in the sense of causing affliction and impurity does not exist for the supramundane, yet the meaning of obstruction does exist in preventing its arising, says, "Of the mind pertaining to the four planes." The questioner clarifies his own intention with "pertaining to the three planes," etc., while the other clarifies with "by preventing arising," etc. "Renunciation" is so called because of having emerged from all defilements by the proceeding through tranquillization and abandonment by means of the noble fruits; but the state of renunciation of the path and Nibbāna is taken as pre-eminent. Thus, he says, "inclined to renunciation means inclined to the nine supramundane states." "Having directly known" means having known face-to-face. "In things to be realized" means in things to be realized for oneself. "In the states of the six higher knowledges" means in the states associated with the noble path.

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, etc.

၃၃၂-၃၄၀. န ဧဝံ ဟောတီတိ ဧတ္ထ ‘‘အဟံ သမာပဇ္ဇာမီ’’တိ ဝါ, ‘‘အဟံ သမာပန္နော’’တိ ဝါ မာ ဟောတု တဒါ တာဒိသာဘောဂါဘာဝတော. ‘‘အဟံ ဝုဋ္ဌိတော’’တိ ပန ကသ္မာ န ဟောတီတိ? သဗ္ဗထာပိ န ဟောတွေဝ အဟင်္ကာရဿ သဗ္ဗသော ပဟီနတ္တာ.

332-340. Here, "it is not so" means: let there not be the thought "I am attaining" or "I have attained," because at that time there is an absence of such attention. But why should there not be the thought "I have emerged"? It does not occur in any way at all, because the I-making has been completely abandoned.

ဝိဝေကဇသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Vivekaja Sutta, etc., is concluded.

၁၀. သူစိမုခီသုတ္တဝဏ္ဏနာ

10. Commentary on the Sūcimukhī Sutta

၃၄၁. တသ္မိံ ဝစနေ ပဋိက္ခိတ္တေတိ – ‘‘အဓောမုခေါ ဘုဉ္ဇသီ’’တိ ပရိဗ္ဗာဇိကာယ ဝုတ္တဝစနေ – ‘‘န ခွာဟံ ဘဂိနီ’’တိ ပဋိက္ခိတ္တေ. ဝါဒန္တိ ဒေါသံ. ဥဗ္ဘမုခေါတိ ဥပရိမုခေါ. ပုရတ္ထိမာဒိကာ စတဿော ဒိသာ. ဒက္ခိဏပုရတ္ထိမာဒိကာ စတဿော ဝိဒိသာ.

341. "When that statement was rejected" means that when the statement spoken by the female wanderer, "You eat with your face down," was rejected with the reply, "Not so, sister." "They speak" means they find fault. "Face up" means with the face turned upward. The four directions are east and so forth. The four intermediate directions are southeast and so forth.

အာရာမအာရာမဝတ္ထုအာဒီသု ဘူမိပရိကမ္မဗီဇာဘိသင်္ခရဏာဒိပဋိသံယုတ္တာ ဝိဇ္ဇာ ဝတ္ထုဝိဇ္ဇာ, တဿာ ပန မိစ္ဆာဇီဝဘာဝံ ဒဿေတုံ ‘‘တေသ’’န္တိအာဒိ ဝုတ္တံ. တေသံ တေသံ အတ္တနော ပစ္စယဒါယကာနံ. တတ္ထ တတ္ထ ဂမနန္တိ တေသံ သာသနဟရဏဝသေန တံ တံ ဂါမန္တရဒေသန္တရံ. ဧဝမာရောစေသီတိ အတ္တုက္ကံသနပရဝမ္ဘနရဟိတံ ကဏ္ဏသုခံ ပေမနီယံ ဟဒယင်္ဂမံ ထေရဿ ဓမ္မကထံ [Pg.275] သုတွာ ပသန္နမာနသာ ဧဝံ ‘‘ဓမ္မိကံ သမဏာ သကျပုတ္တိယာ’’တိအာဒိနာ သာသနဿ ဂုဏသံကိတ္တနဝါစံ ကုလာနံ အာရောစေသိ.

The knowledge connected with the preparation of land, the preparation of seeds, and so forth, in parks, monastery grounds, and so on, is called ‘knowledge of sites’ (vatthuvijjā). However, to show its nature as wrong livelihood, it is said, ‘of those,’ and so forth. ‘Of their respective’ refers to their respective donors of requisites. ‘Going here and there’ means traveling to various villages and regions for the purpose of carrying their message. ‘Thus she announced’ means that, having heard the Elder’s Dhamma talk—which was pleasing to the ear, amiable, heartwarming, and free from self-praise and disparagement of others—with a gladdened mind, she announced to the families words proclaiming the virtues of the teaching, such as, ‘The Sakyan ascetics are righteous.’

သူစိမုခီသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary to the Sūcimukhīsutta is concluded.

သာရိပုတ္တသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary to the Sāriputta Saṃyutta is concluded.

၈. နာဂသံယုတ္တံ

8. The Nāga Saṃyutta

၁. သုဒ္ဓိကသုတ္တဝဏ္ဏနာ

1. The Commentary to the Suddhikasutta

၃၄၂. အဏ္ဍဇာတိ အဏ္ဍေ ဇာတာ. ဝတ္ထိကောသေတိ ဝတ္ထိကောသသညိတေ ဇရာယုပုဋေ ဇာတာ. သံသေဒေတိ သံသိန္နေ ကိလိန္နဋ္ဌာနေ ဥပ္ပန္နာ. ဥပပတိတွာ ဝိယာတိ ကုတောစိပိ အဝပတိတွာ ဝိယ နိဗ္ဗတ္တာ. ပုဂ္ဂလာနန္တိ တထာ ဝိနေတဗ္ဗပုဂ္ဂလာနံ.

342. ‘Born from eggs’ (aṇḍajā) means born in an egg. ‘Born from a womb’ (vatthikose) means born in a sac known as a womb. ‘Born from moisture’ (saṃsede) means arisen in a moist, putrid place. ‘Born spontaneously’ (upapatitvā viya) means arisen as if not having fallen from anywhere. ‘Of individuals’ (puggalānaṃ) refers to those individuals who are to be trained accordingly.

သုဒ္ဓိကသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary to the Suddhikasutta is concluded.

၂-၅၀. ပဏီတတရသုတ္တာဒိဝဏ္ဏနာ

2-50. The Commentary to the Paṇītatara Sutta and Others

၃၄၃-၃၉၁. ဝိဿဋ္ဌကာယာတိ ‘‘ယေ စမ္မေန ဝါ ရုဓိရေန ဝါ အဋ္ဌိနာ ဝါ အတ္ထိကာ, တေ သဗ္ဗံ ဂဏှန္တူ’’တိ တတ္ထ နိရပေက္ခစိတ္တတာယ အဓိဋ္ဌိတသီလတာယ ပရိစ္စတ္တသရီရာ. ဒုဝိဓကာရိနောတိ ‘‘ကာလေန ကုသလံ, ကာလေန အကုသလ’’န္တိ ဧဝံ ကုသလာကုသလကာရိနော. သဟ ဗျယတိ ပဝတ္တတီတိ သဟဗျော, သဟစာရော. တဿ ဘာဝေါ သဟဗျတာ, တံ သဟဗျတံ. အဒနီယတော အန္နံ. ခါဒနီယတော ခဇ္ဇံ. ပါတဗ္ဗတော ပါနံ. နိဝသနီယတော ဝတ္ထံ. နိဝသိတဗ္ဗံ နိဝါသနံ. ပရိဝရိတဗ္ဗံ ပါဝုရဏံ. ယာန္တိ တေနာတိ ယာနံ, ဥပါဟနာဒိယာနာနိ. အာဒိသဒ္ဒေန ဝယှသိဝိကာဒီနံ သင်္ဂဟော. ဆတ္တမ္ပိ ပရိဿယာတပဒုက္ခပရိရက္ခဏေန မဂ္ဂဂမနသာဓနန္တိ ကတွာ ‘‘ဆတ္တုပါဟန’’န္တိအာဒိ ဝုတ္တံ. တေန ဝုတ္တံ ‘‘ယံ ကိဉ္စိ ဂမနပစ္စယ’’န္တိ. ပတ္ထနံ ကတွာ…ပေ… တတ္ထ နိဗ္ဗတ္တန္တိ စမ္ပေယျနာဂရာဇာ ဝိယာတိ ဒဋ္ဌဗ္ဗံ.

343-391. ‘With body abandoned’ (vissaṭṭhakāyā) refers to those who have relinquished their bodies through indifference and steadfast virtue, thinking, ‘Let those who have need of skin, blood, or bone take it all.’ ‘Of twofold conduct’ (duvidhakārino) means those who perform wholesome deeds at times and unwholesome deeds at other times. ‘Accompanied by’ (sahabyo) means it proceeds together; it is a companion. Its nature is companionship (sahabyatā); that is companionship. ‘Food’ (annaṃ) is that which is to be eaten. ‘Chewable items’ (khajjaṃ) are that which is to be chewed. ‘Drink’ (pānaṃ) is that which is to be drunk. ‘Clothing’ (vatthaṃ) is that which is to be worn. ‘A dwelling’ (nivāsanaṃ) is that which is to be dwelt in. ‘A covering’ (pāvuraṇaṃ) is that which is for covering. ‘That by which one goes’ (yānaṃ) is a vehicle, such as sandals and other means of travel. The term ‘and so forth’ (ādisaddena) includes palanquins and the like. An umbrella, too, serves as a means of travel by protecting from the suffering of danger and heat—thus, ‘umbrella and sandals,’ and so on, are mentioned. Hence, it is said, ‘whatever is a condition for going.’ Having made a wish… and so on… they are reborn there—this should be understood as being like the Nāga king of Campeyya.

ပဏီတတရသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary to the Paṇītatara Sutta and Others is concluded.

နာဂသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary to the Nāgasaṃyutta is concluded.

၉. သုပဏ္ဏသံယုတ္တဝဏ္ဏနာ

9. The Commentary to the Supaṇṇasaṃyutta

၃၉၂-၄၃၇. ပတ္တာနန္တိ [Pg.276] ဥဘောသု ပက္ခေသု ပတ္တာနံ. ဝဏ္ဏဝန္တတာယာတိ အတိသယေန ဝိစိတ္တဝဏ္ဏတာယ. အတိသယတ္ထော ဟိ အယံ ဝန္တ-သဒ္ဒေါ. ပုရိမနယေနာတိ နာဂသံယုတ္တေ ပဌမသုတ္တေ ဝုတ္တနယေန. ဥဒ္ဓရန္တီတိ သမုဒ္ဒတော ဥဒ္ဓရန္တိ, ပထဝန္တရပဗ္ဗတန္တရတော ပန တေသံ ဥဒ္ဓရဏံ ဒုက္ကရမေဝ. ပဏီတတရေတိ ဗလေန ပဏီတတရေ, ဗလဝန္တေတိ အတ္ထော. အနုဒ္ဓရဏီယနာဂါတိ အာနုဘာဝမဟန္တတာယ စ ဝသနဋ္ဌာနဝိဒုဂ္ဂတာယ စ ဥဒ္ဓရိတုံ အသက္ကုဏေယျာ နာဂါ. တေ ‘‘သတ္တဝိဓာ’’တိ ဝတွာ သရူပတော ဝသနဋ္ဌာနတော စ ဒဿေန္တော ‘‘ကမ္ဗလဿတရာ’’တိအာဒိမာဟ. တတ္ထ ကမ္ဗလဿတရာ ဓတရဋ္ဌာတိ ဣမေ ဇာတိဝသေန ဝုတ္တာ. သတ္တသီဒန္တရဝါသိနောတိ သတ္တဝိဓသီဒသမုဒ္ဒဝါသိနော. ပထဝိဋ္ဌကာတိ ပထဝန္တရဝါသိနော, တထာ ပဗ္ဗတဋ္ဌကာ. တေ စ ဝိမာနဝါသိနော. တေ နာဂေ ကောစိ သုပဏ္ဏော ဥဒ္ဓရိတုံ န သက္ကောတီတိ သမ္ဗန္ဓော. သေသန္တိ ‘‘ကာယေန ဒွယကာရိနော’’တိအာဒီသု ယံ ဝတ္တဗ္ဗံ, တံ သဗ္ဗံ နာဂသံယုတ္တေ ဝုတ္တနယမေဝ, တတ္ထ စ ဝုတ္တနယေနေဝ အတ္ထော ဝေဒိတဗ္ဗောတိ အဓိပ္ပာယော.

392-437. ‘Of feathers’ (pattānaṃ) means of the feathers on both wings. ‘Due to being colorful’ (vaṇṇavantatāya) means due to exceedingly variegated colors. Indeed, this word ‘vanta’ conveys the sense of excess. ‘In the former manner’ (purimanayena) means in the manner explained in the first sutta of the Nāgasaṃyutta. ‘They lift’ (uddharanti) means they lift from the ocean, but lifting them from within the earth or within mountains is indeed difficult. ‘More excellent’ (paṇītatare) means more excellent in strength; that is, more powerful. ‘Nāgas that cannot be lifted’ (anuddharaṇīyanāgā) refers to nāgas who cannot be lifted due to their great power and the inaccessibility of their dwelling places. Having stated they are ‘of seven kinds,’ he then explains their nature and dwelling places, saying ‘Kambalassatarā’ and so on. Among them, ‘Kambalassatarā’ and ‘Dhataraṭṭhā’ are mentioned by birth. ‘Those dwelling in the seven-layered ocean’ (sattasīdantaravāsino) means those dwelling in the seven-layered Sīda ocean. ‘Those dwelling in the earth’ (pathaviṭṭhakā) means those dwelling within the earth, and similarly ‘those dwelling in mountains’ (pabbataṭṭhakā). These also dwell in celestial mansions. The connection is that no supaṇṇa can lift these nāgas. ‘The rest’ (sesaṃ) means that whatever should be said regarding ‘of twofold conduct by body’ (kāyena dvayakārino) and so on should all be understood in the same way as explained in the Nāgasaṃyutta, and the meaning should be interpreted in the way explained there.

သုပဏ္ဏသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary to the Supaṇṇasaṃyutta is concluded.

၁၀. ဂန္ဓဗ္ဗကာယသံယုတ္တဝဏ္ဏနာ

10. The Commentary to the Gandhabbakāya Saṃyutta

၄၃၈-၅၄၉. မူလဂန္ဓာဒိဘေဒံ ဂန္ဓံ အဝန္တိ အပယုဉ္ဇန္တီတိ ဂန္ဓဗ္ဗာ, တေသံ ကာယော သမူဟော ဂန္ဓဗ္ဗကာယော, ဂန္ဓဗ္ဗဒေဝနိကာယော. စာတုမဟာရာဇိကေသု ဧကိယာဝ တေ ဒဋ္ဌဗ္ဗာ, တပ္ပရိယာပန္နတာယ တတ္ထ ဝါ နိယုတ္တာတိ ဂန္ဓဗ္ဗကာယိကာ. တေသံ တေသံ ရုက္ခဂစ္ဆလတာနံ မူလံ ပဋိစ္စ ပဝတ္တော ဂန္ဓော မူလဂန္ဓော, တသ္မိံ မူလဂန္ဓေ. အဓိဝတ္ထာတိ မူလဂန္ဓံ အဓိဋ္ဌာယ, အဘိဘုယျ ဝါ ဝသန္တာ. ဧသ နယော သေသေသုပိ. တံ နိဿာယာတိ တံ မူလဂန္ဓံ ရုက္ခံ ပစ္စယံ ကတွာ နိဗ္ဗတ္တာ. န ကေဝလံ တတ္ထ ဂန္ဓော ဧဝ, မူလမေဝ ဝါ တေသံ ပစ္စယောတိ ဒဿေန္တော ‘‘သော ဟီ’’တိအာဒိမာဟ. ဥပကပ္ပတီတိ နိဝါသဋ္ဌာနဘာဝေန ဝိနိယုဉ္ဇတိ. ဂန္ဓဂန္ဓေတိ ဂန္ဓာနံ ဂန္ဓသမုဒါယေ. မူလာဒိဂန္ဓာနံ ဂန္ဓေတိ မူလာဒိဂတအဝယဝဂန္ဓာနံ ဂန္ဓေ, တိမူလာဒိဂတသမုဒါယဘူတေတိ အတ္ထော. ပုဗ္ဗေ ဟိ ‘‘မူလဂန္ဓေ’’တိအာဒိနာ ရုက္ခာနံ အဝယဝဂန္ဓော [Pg.277] ဂဟိတော, ဣဓ ပန သဗ္ဗသော ဂဟိတတ္တာ သမုဒါယဂန္ဓော ဝေဒိတဗ္ဗော. တေနာဟ ‘‘ယဿ ဟိ ရုက္ခဿာ’’တိအာဒိ. သောတိ သော သဗ္ဗော မူလာဒိဂတော ဂန္ဓော ဂန္ဓသမုဒါယော ဣဓ ဂန္ဓဂန္ဓော နာမ. တဿ ဂန္ဓဿ ဂန္ဓေတိ တဿ သမုဒါယဂန္ဓဿ တထာဘူတေ ဂန္ဓေ. သရိက္ခံ သဒိသံ ပဋိဒါနံ ဧတိဿာတိ သရိက္ခဒါနံ, ပတ္ထနာ. ယထာဓိပ္ပေတဖလာနိ သရိက္ခဒါနတ္တာဝ အဓိပ္ပေတဖလံ ဒေန္တု, အသရိက္ခဒါနံ ကထန္တိ? တမ္ပိ ဒေတိယေဝ ပုညဿ သဗ္ဗကာမဒဒတ္တာတိ အာဟ ‘‘အသရိက္ခဒါနမ္ပီ’’တိအာဒိ.

438-549. ‘Gandhabbā’ are so called because they frequent scents that are divided into root-scents and so forth. Their body, a group, is the ‘Gandhabba-body’ (gandhabbakāyo), the host of Gandhabba deities. They should be seen as belonging to the realm of the Four Great Kings alone, because they are either included therein or appointed there; thus, they are called ‘Gandhabbakāyikā’. The scent that arises dependent on the roots of various trees, shrubs, and creepers is a ‘root-scent’ (mūlagandha); ‘in that root-scent’ (tasmiṃ mūlagandhe). ‘Dwelling in’ (adhivatthā) means dwelling by relying on or mastering the root-scent. This method applies to the rest as well. ‘Depending on that’ (taṃ nissāya) means being produced having made that root-scented tree a condition. Showing that not only the scent itself but also the root itself is their condition, he said, ‘For indeed…’ and so forth. ‘It is useful’ (upakappati) means it is used as a dwelling place. ‘In the fragrance of fragrances’ (gandhagandhe) means in the collection of fragrances. ‘The fragrance of root-based scents’ (mūlādigandhānaṃ gandhe) means in the fragrance of the parts derived from roots and so forth; the meaning is that it is the collective essence that is roots and so on. Previously, with ‘root-scent’ and so forth, the fragrance of a part of the trees was taken; here, however, because it is taken in its entirety, the collective fragrance should be understood. Therefore, he said, ‘For whatever tree…’ and so forth. ‘That’ (so) is that entire fragrance that is root-based and so on, here called the ‘fragrance of fragrances’ (gandhagandho). ‘In the fragrance of that fragrance’ (tassa gandhassa gandhe) means in the fragrance of that collective fragrance in such a state. ‘Similar’ (sarikkhaṃ) means alike. A gift similar to it is ‘similar giving’ (sarikkhadānaṃ), which is an aspiration. Since similar giving gives desired fruits accordingly, what about dissimilar giving? Even that gives, because merit gives all that is desired. Therefore, he said, ‘Even dissimilar giving…’ and so forth.

ဂန္ဓဗ္ဗကာယသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary to the Gandhabbakāya Saṃyutta is concluded.

၁၁. ဝလာဟကသံယုတ္တဝဏ္ဏနာ

11. The Commentary to the Valāhaka Saṃyutta

၅၅၀-၆၀၆. လောကံ ဝါလေန္တာ သံဝရန္တာ ဆာဒေန္တာ အဟန္တိ ပရိယေသန္တီတိ ဝလာဟာ, ဒေဝပုတ္တာ. တေသံ သမူဟော ဝလာဟကဒေဝကာယောတိ အာဟ ‘‘ဝလာဟကကာယိကာ’’တိအာဒိ. သီတကရဏဝလာဟကာတိ သီတဟရဏဝလာဟကာ. သေသပဒေသူတိ ဥဏှဝလာဟကာဒိပဒေသု. ဧသေဝ နယောတိ ‘‘ဥဏှကရဏဝလာဟကာ’’တိအာဒိနာ အတ္ထော ဝေဒိတဗ္ဗော. စိတ္တဋ္ဌပနန္တိ ‘‘သီတံ ဟောတူ’’တိ ဧဝံ စိတ္တဿ ဥပ္ပာဒနံ. ဝဿာနေတိ ဝဿကာလေ. ဥတုသမုဋ္ဌာနမေဝါတိ ပါကတိကသီတမေဝါတိ အတ္ထော. ဥဏှေပီတိ ဥဏှကာလေ. အဗ္ဘမဏ္ဍပေါတိ မဏ္ဍပသဒိသအဗ္ဘပဋလဝိတာနမာဟ. အဗ္ဘံ ဥပ္ပဇ္ဇတီတိ တဟံ တဟံ ပဋလံ ဥဋ္ဌဟတိ. အဗ္ဘေယေဝါတိ အဗ္ဘကာလေ ဧဝ, ဝဿာနေတိ အတ္ထော. အတိအဗ္ဘန္တိ သတပဋလသဟဿပဋလံ ဟုတွာ အဗ္ဘုဋ္ဌာနံ. စိတ္တဝေသာခမာသေသူတိ ဝသန္တကာလံ သန္ဓာယာဟ. တဒါ ဟိ ဝိဒ္ဓေါ ဝိဂတဝလာဟကော ဒေဝေါ ဘဝိတုံ ယုတ္တော. ဥတ္တရဒက္ခိဏာဒီတိ အာဒိ-သဒ္ဒေန ပစ္ဆိမဝါတာဒိံ သင်္ဂဏှာတိ. ပကတိဝါတောတိ ပကတိယာ သဘာဝေန ဝါယနကဝါတော. တံ ဥတုသမုဋ္ဌာနမေဝါတိ အာဟာရူပဇီဝီနံ သတ္တာနံ သာဓာရဏကမ္မူပနိဿယဥတုသမုဋ္ဌာနမေဝ. ဧသ နယော ဥတုသမုဋ္ဌာနသီတုဏှဝါတေသုပိ. တမ္ပိ ဟိ အာဟာရူပဇီဝီနံ သတ္တာနံ သာဓာရဏကမ္မူပနိဿယမေဝါတိ.

550-606. Those who stir, restrain, and conceal the world, seeking to harm it, are called Valāhā, the devas. Their collective group is the Valāhaka deva-host; hence it is said ‘Valāhakakāyikā’ and so on. ‘Cold-making clouds’ (Sītakaraṇavalāhakā) means cold-removing clouds (sītaharaṇavalāhakā). In the remaining terms, such as ‘heat-making clouds’ (uṇhavalāhakā) and so on, the same method applies; thus, the meaning should be understood with ‘heat-making clouds’ (uṇhakaraṇavalāhakā) and so on. ‘Establishing the mind’ (cittaṭṭhapana) means the arising of the thought, ‘Let it be cold.’ ‘In the rainy season’ (vassāne) means during the rainy season. ‘Arisen from the season’ (utusamuṭṭhānameva) means it is simply naturally occurring cold. ‘In the heat’ (uṇhepi) means during the hot season. ‘Cloud pavilion’ (abbhamaṇḍapo) refers to a canopy-like expanse of cloud layers. ‘A cloud arises’ (abbhaṃ uppajjati) means layers arise here and there. ‘Only in cloud’ (abbheyeva) means only during the cloudy time, that is, the rainy season. ‘Excessive cloud’ (atiabbha) means an excessive formation of clouds, becoming a hundred or a thousand layers. ‘In the months of Citta and Vesākha’ (Cittavesākhamāsesu) refers to the spring season. For at that time, it is fitting for the sky to be clear and free of clouds. ‘North, south, and so on’ (uttaradakkhiṇādi) means that by the word ‘and so on’ it includes western winds and the like. ‘Natural wind’ (pakativāto) means the wind that blows naturally, by its own nature. That it is ‘simply the arising of seasons’ means it is simply the arising of seasons, which is a condition dependent on the common karma of beings who live on food. This method also applies to cold, heat, and winds arising from seasons. For that too is simply a condition dependent on the common karma of beings who live on food.

ဂီတန္တိ မေဃဂီတံ. သစ္စကိရိယာယာတိ တာဒိသာနံ ပုရိသဝိသေသာနံ သစ္စာဓိဋ္ဌာနေန. ဣဒ္ဓိဗလေနာတိ ဣဒ္ဓိမန္တာနံ ဣဒ္ဓိအာနုဘာဝေန. ဝိနာသမေဃေနာတိ [Pg.278] ကပ္ပဝိနာသကမေဃေန. အညေနပိ ကဏှပါပိကသတ္တာနံ ပါပကမ္မပစ္စယာ ဥပ္ပန္နဝိနာသမေဃေန ဝုဋ္ဌေန သော သော ဒေသော ဝိနဿတေဝ.

‘Song’ (gītaṃ) means the song of the clouds. ‘By an act of truth’ (saccakiriyāya) means through the declaration of truth of such exceptional individuals. ‘By psychic power’ (iddhibalena) means through the majestic power of those endowed with psychic power. ‘By the destructive cloud’ (vināsameghena) means by the destructive cloud at the end of an eon. And also by another destructive cloud, arisen due to the evil karma of dark, sinful beings, when it has rained, that very place is destroyed.

ဝလာဟကသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary to the Valāhaka Saṃyutta is concluded.

၁၂. ဝစ္ဆဂေါတ္တသံယုတ္တဝဏ္ဏနာ

12. The Commentary to the Vacchagotta Saṃyutta

၆၀၇-၆၆၁. အညာဏာတိ အညာဏဟေတု, သစ္စပဋိစ္ဆာဒကသမ္မောဟဟေတူတိ အတ္ထော. အဋ္ဌကထာယံ ပန ဣမမေဝ အတ္ထံ ဟေတုအတ္ထေန ကရဏဝစနေန ဒဿေတုံ ‘‘အညာဏေနာ’’တိ ဝုတ္တံ. သဗ္ဗာနီတိ ‘‘အညာဏာ အဒဿနာ အနဘိသမယာ’’တိအာဒီနိ ပဒါနိ ဧကာဒသသု သုတ္တေသု အာဂတာနိ, ပဉ္စပညာသ ဝေယျာကရဏာနိ ဝုတ္တာနိ သုတ္တေသု ပဉ္စန္နံ ခန္ဓာနံ ဝသေန ဝေယျာကရဏဿ အာဂတတ္တာ.

607-661. The word `Aññāṇā` means 'a cause which is ignorance'; that is, the meaning is 'a cause which is the delusion that conceals the truth.' However, in the commentary, to show this very meaning in the sense of a cause, it is stated as 'aññāṇena' using the instrumental case. The word `Sabbāni` refers to the terms such as 'aññāṇā, adassanā, anabhisamayā,' which appear in eleven suttas. Fifty-five explanations are stated, because in the suttas the explanation comes by way of the five aggregates.

ဝစ္ဆဂေါတ္တသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Connected Discourses on Vacchagotta is concluded.

၁၃. ဈာနသံယုတ္တံ

13. The Connected Discourses on Jhāna

၁. သမာဓိမူလကသမာပတ္တိသုတ္တဝဏ္ဏနာ

1. Commentary on the Discourse on Attainments Rooted in Concentration

၆၆၂. သမာဓိကုသလောတိ သမာဓိသ္မိံ ကုသလော. တယိဒံ သမာဓိကောသလ္လတ္တံ သဟ ဈာနင်္ဂယောဂေန စတုဗ္ဗိဓော ဈာနသမာဓိ, တသ္မာ တံ တံ ဝိဘာဂံ ဇာနန္တဿ သိဒ္ဓံ ဟောတီတိ အာဟ – ‘‘ပဌမံ ဈာန’’န္တိအာဒိ. တတ္ထ ဝိတက္ကဝိစာရပီတိသုခေကဂ္ဂတာဝသေန ပဌမံ ပဉ္စင်္ဂိကံ, ပီတိသုခေကဂ္ဂတာဝသေန ဒုတိယံ တိဝင်္ဂိကံ, သုခေကဂ္ဂတာဝသေန တတိယံ ဒုဝင်္ဂိကံ, ဥပေက္ခေကဂ္ဂတာဝသေန စတုတ္ထံ ဒုဝင်္ဂိကမေဝါတိ ဧဝံ တသ္မိံ တသ္မိံ ဈာနေ တံတံအင်္ဂါနံ ဝဝတ္ထာနေ ကုသလော. သမာပတ္တိကုသလောတိ သမာပဇ္ဇနေ ကုသလော. ဟာသေတွာတိ တောသေတွာ. ကလ္လံ ကတွာတိ သမာဓာနဿ ပဋိပက္ခဓမ္မာနံ ဒူရီကရဏေန သဟကာရီကာရဏဉ္စ သမာဓာနေန သမာပဇ္ဇနေ စိတ္တံ သမတ္ထံ ကတွာ. သေသပဒါနီတိ သေသာ တယော ကောဋ္ဌာသာ. တတိယာဒီသု နယေသု အကုသလောပိ ဈာနတ္ထာယ ပဋိပန္နတ္တာ ‘‘ဈာယီတေဝါ’’တိ ဝုတ္တော.

662. Samādhikusala means skilled in concentration. This skill in concentration is the fourfold jhāna-concentration along with the application of the jhāna factors; therefore, for one who knows the respective divisions, it is established, and thus it is said—'the first jhāna,' and so on. Herein, the first jhāna is fivefold with initial thought, sustained thought, joy, bliss, and one-pointedness. The second is threefold with joy, bliss, and one-pointedness. The third is twofold with bliss and one-pointedness. The fourth is likewise twofold with equanimity and one-pointedness. Thus, one is skilled in determining these respective factors in each jhāna. Samāpattikusala means skilled in attaining. Hāsetvā means having satisfied. Kallaṃ katvā means having made the mind capable for attainment by removing the factors opposed to concentration and by making conditions cooperative with concentration. Sesapadāni means the remaining three sections. In the methods beginning with the third, even one who is unskillful is called a 'meditator' because they have entered upon the practice for the sake of jhāna.

သမာဓိမူလကသမာပတ္တိသုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Discourse on Attainments Rooted in Concentration is concluded.

၂-၅၅. သမာဓိမူလကဌိတိသုတ္တာဒိဝဏ္ဏနာ

2-55. Commentary on the Discourse on Stability Rooted in Concentration, and so on

၆၆၃-၇၁၆. ဒုတိယာဒိသုတ္တေသု [Pg.279] ဌိတိကုသလောတိ ဧတ္ထ အန္တောဂဓဟေတုအတ္ထော ဌိတိ-သဒ္ဒေါ, တသ္မိဉ္စ ပန ကုသလောတိ အတ္ထောတိ အာဟ – ‘‘ဈာနံ ဌပေတုံ အကုသလော’’တိ. သတ္တဋ္ဌအစ္ဆရာမတ္တန္တိ သတ္တဋ္ဌအစ္ဆရာမတ္တံ ခဏံ ဈာနံ ဌပေတုံ န သက္ကောတိ အဓိဋ္ဌာနဝသီဘာဝဿ အနိပ္ဖာဒိတတ္တာ. ယထာပရိစ္ဆေဒေန ကာလေန ဝုဋ္ဌာတုံ န သက္ကောတိ ဝုဋ္ဌာနဝသီဘာဝဿ အနိပ္ဖာဒိတတ္တာ. ကလ္လံ ဇာတံ အဿာတိ ကလ္လိတံ, တသ္မိံ ကလ္လိတေ ကလ္လိတဘာဝေန ကသိဏာရမ္မဏေသု ‘‘ဣဒံ နာမ အသုကဿာ’’တိ ဝိသယဝသေန သမာပဇ္ဇိတုံ အသက္ကောန္တော န သမာဓိသ္မိံ အာရမ္မဏကုသလော. န သမာဓိသ္မိံ ဂေါစရကုသလောတိ သမာဓိသ္မိံ နိပ္ဖာဒိတဗ္ဗေ တဿ ဂေါစရေ ကမ္မဋ္ဌာနသညိတေ ပဝတ္တိဋ္ဌာနေ ဘိက္ခာစာရဂေါစရေ စ သတိသမ္ပဇညဝိရဟိတော အကုသလော. ကေစိ ပန ‘‘ကမ္မဋ္ဌာနဂေါစရော ပဌမဇ္ဈာနာဒိကံ, ‘ဧဝံ သမာပဇ္ဇိတဗ္ဗံ, ဧဝံ ဗဟုလီကာတဗ္ဗ’န္တိ အဇာနန္တော တတ္ထ အကုသလော နာမာ’’တိ ဝဒန္တိ. ကမ္မဋ္ဌာနံ အဘိနီဟရိတုန္တိ ကမ္မဋ္ဌာနံ ဝိသေသဘာဂိယတာယ အဘိနီဟရိတုံ အကုသလော. သက္ကစ္စကာရီတိ စိတ္တီကာရီ. သာတစ္စကာရီတိ နိယတကာရီ. သမာဓိဿ ဥပကာရကဓမ္မာတိ အပ္ပနာကောသလ္လာ. သမာပတ္တိအာဒီဟီတိ အာဒိ-သဒ္ဒေန သက္ကစ္စကာရိပဒါဒီနံယေဝ သင်္ဂဟော ဒဋ္ဌဗ္ဗော စတုက္ကာနံ ဝုတ္တတ္တာ. တေနာဟ ‘‘ယောဇေတွာ စတုက္ကာ ဝုတ္တာ’’တိ. လောကိယဇ္ဈာနဝသေနေဝ ကထိတံ ‘‘သမာဓိကုသလော’’တိအာဒိနာ နယေန ဒေသနာယ ပဝတ္တတ္တာ. န ဟိ လောကုတ္တရဓမ္မေသု အကောသလ္လံ နာမ လဗ္ဘတိ. ယဒိ အကောသလ္လံ, န ကုသလသဒ္ဒေန ဝိသေသိတဗ္ဗတာ သိယာတိ.

663-716. In the second and subsequent suttas, regarding the term `ṭhitikusalo`, here the word `ṭhiti` has the meaning of an included cause, and the meaning is 'skilled in that.' It is said of the unskilled one: 'unskilled in establishing jhāna.' This means one cannot establish jhāna for a moment lasting only seven or eight finger-snaps because the mastery of resolution has not been produced. One cannot emerge from it at a predetermined time because the mastery of emergence has not been developed. `Kallaṃ jātaṃ assa` means `kallitaṃ`; when it is `kallitaṃ`, being unable to enter absorption by way of the object, such as a kasiṇa, recognizing, 'This is such-and-such,' is not being skilled in the object of concentration. Not being 'skilled in the range of concentration' means being unskilled, devoid of mindfulness and clear comprehension, in the range of the concentration that is to be produced—that is, in the place of its practice, known as the meditation subject, and in the alms-round resort. Some, however, say that one who does not know 'how to enter and how to frequently cultivate' the first jhāna and so on, which are the range of the meditation subject, is unskilled therein. `Kammaṭṭhānaṃ abhinīharituṃ` means being unskilled in directing the meditation subject towards a superior attainment. `Sakkaccakārī` means one who acts with respect. `Sātaccakārī` means one who acts constantly. `Samādhissa upakārakadhammā` means the skills in absorption. By `Samāpatti-ādīhi`, the inclusion of the terms beginning with `sakkaccakārī` should be understood by the word `ādi`, because the tetrads have been stated. Hence, it is said, 'The tetrads have been stated by combining them.' The teaching on being 'skilled in concentration' and so on is presented only by way of mundane jhānas, because the discourse proceeds in that manner. For indeed, lack of skill is not found in supramundane states. If there were a lack of skill, it would not be qualified by the word 'skilled.'

သမာဓိမူလကဌိတိသုတ္တာဒိဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Discourse on Stability Rooted in Concentration, and so on, is concluded.

ဈာနသံယုတ္တဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Connected Discourses on Jhāna is concluded.

နိဋ္ဌိတာ စ သာရတ္ထပ္ပကာသိနိယာ

And completed is the Sāratthappakāsinī's

သံယုတ္တနိကာယ-အဋ္ဌကထာယ ခန္ဓဝဂ္ဂဝဏ္ဏနာ.

explanation of the Khandha Vagga of the commentary on the Saṃyutta Nikāya.